A Great Treasure O f Blessings

A Book of Prayer i to Guru Riopodx

A Great Treasure o f

Blessings

A Book o f Prayers to Guru Rinpoche

To celebrate the year o f Guru Rinpoche. the Wood M onkev Year

2004-5

RIGPA

Published by Dharmakosba for Rigpa

Rigpa

330 Caledonian Road

London N l IBB

U.K.

www.rigpa.org

© 2004 The Terton Sogyal Trust

Translated and edited by Rigpa Translations

All rights reserved.

No pan o f this work may be reproduced in any form or by any means, electronic or mechanical,

including photocopying, recording or any other information storage and retrieval system,

without permission in writing from the publisher.

Design and layout by Andreas Schulz

Printed in India

Contents

Preface 7

Dedication 9

Introduction: Padmasambhava by His Holiness Dalai Lama 13

The Life o f Guru Padmasambhava IS

The Seven Line Prayer 51

Le’u Diinma 61

The General Visualization for Prayers to Guru Rinpoche 63

Taking Refuge 64

Arousing the Awakened M ind o f Bodbichitta 65

The Seven Brandi Offering 66

The Main Visualization 68

The Prayer in Seven Chapters to Padmakara, the Second Buddha 73

C h a p t e r O n e : The Prayer to the Three Kaya Guru 74

The Lineage Prayer 78

C h a p t e r Two: The Prayer Requested by King Trisong Detsen 86

C h a p t e r T h r e e : The Prayer Requested by Khandro Yeshe Tsogyal 121

C h a p t e r F o u r : The Prayer Requested by Namkhe Nyingpo 148

C h a p t e r F ive: The Prayer Requested by Nanam Dorje Dudjom 174

C h a p t e r Six: The Prayer Requested by Prince Mutri Tsenpo 199

C h a p t e r S e v e n : Sampa Lhundrupm a 215

Conclusion o f the General Visualization for Prayers to Guru Rinpoche 243

Empowerment and Dissolution 244

Dedication o f Merit 245

Barche Lamscl 251

Sampa Nyur D rupm a 299

The Prayer to Guru Rinpoche for RemovingObstacles and Fulfilling W ishes 307

The Prayer to Guru Rinpoche for A ttainm ents 311

The Heart o f Blessings 315

Taking Refuge and Arousing the Awakened M ind o f Bodhichitta 316

The Visualization 317

Invocation 320

The Seven Branch Offering 321

Prayer to Guru Rinpoche, his M anifestations and

the Twenty-five Disciples 324

Recollecting the Deeds o f the Tenth Days 333

The Abbreviated ‘Prayer in Seven Chapters’ 338

‘The Lightning Bolt o f Com passion’, a Short Sampa Lhundrupm a

- ‘Prayer that Spontaneously Fulfils All Wishes’ 350

A Brief Prayer for the Spontaneous Fulfilment o f Aspirations 353

A Very Brief Barche Lamsel-

The Prayer for Clearing Obstacles from the Path 354

A Brief Prayer to the Precious Master Padmakara for Swiftly

Fulfilling Wishes and Dispelling Obstacles 357

‘Turning Back Obstacles and Adverse Circumstances’: A Prayer

to Orgyen Rinpoche, Em bodim ent o f All Sources o f Refuge 359

The Prayer to Orgyen Rinpoche, that ‘Invokes the Heart o f

his W isdom M ind’ 379

‘The Falling Elixir O f Blessing’:

A Prayer to the Great Guru and his Consorts 388

The Prayer to Guru Rinpoche that Swiftly Removes Obstacles

and Fulfills All Wishes 398

‘The Prayer which is the Source o f All True Realization’ 409

The Mantra Recitation 411

Receiving the Empowerments 411

Dissolution 412

Prayers o f Aspiration 415

‘Training in the Pure Realms o f the Three Kayas’:

an Aspiration and Prayer 417

‘Secret Path to the M ountain o f Glory’ 437

‘Wish-Fulfilling Feast o f Siddhis’ 457

‘The Chariot o f the Vidyadharas' 467

Long Life Prayers 473

Prayer for the Long Life o f His Holiness the Dalai Lama 474

Prayer for the Fulfilment o f His Holiness’s Aspirations 475

Prayer for the Long Life o f Kyabje Sakya Trizin 476

Prayer for the Long Life o f Kyabje M inling Trichen Rinpoche 477

Prayer for the Long Life o f Kyabje Penor Rinpoche 479

Prayer for the Long Life o f Kyabje Trulshik Rinpoche 480

Prayer for the Long Life o f Kyabje Dodrupchen Rinpoche 482

Prayer for the Long Life o f Dzogchen Rinpoche 483

Prayer for the Long Life o f Shechen Rabjam Rinpoche 484

Prayer for the Long Life o f Dzongsar Jamyang Khyentse Rinpoche 485

Prayer for the Long Life o f Dilgo Khyentse II o f Shechen, 487

Urgyen Tenzinjigm e Lhundrup

Prayer for the Long Life o f the 4th Chokling Rinpoche 490

Prayer for the Long Life o f Orgyen Tobgyal Rinpoche 493

Prayer for the Long Life o f Khyentse Sangyum,

Khandro Tsering C hodron 497

Long Life Prayer for Mayum-la Tsering W angmo 500

Prayers for the Long Life o f Sogyal Rinpoche 502

‘The Excellent Stream o f Nectar o f Im mortality’ 508

Prayer for the Spread o f the Teachings o f Sogyal Rinpoche,

the Reincarnation o f Lerab Lingpa 527

Prayers for the Flourishing and Spread o f the Dzogchen Teachings 528

Verses from ‘The Prayer for the Spread o f the Nyingma Teachings’ 529

The Prayer to Guru Rinpoche for Removing Obstacles and

Fulfilling Wishes

Prayer for the Tradition o f Guru Padmasambhava 533

List o f Illustrations 534

Preface

This book o f prayers to Guru Rinpoche, along with his life story, has been com piled to celebrate the W ood Monkey Year o f the Tibetan calendar (2004-5). The monkey year is especially sacred to Guru Padmasambhava. It was in the monkey year that he was bom in a lotus on the lake o f Dhanakosha in the land o f Oddiyana, and also that he left Tibet for Zangdokpalri, the C opper-C oloured M ountain o f Glory.

To recognize this year that is so special to G uru Rinpoche, the Rigpa Sangha worldwide will accum ulate one hundred million Vajra Guru mantras, and one hundred thousand recitations o f the Seven Line Prayer, as well as making a hundred thousand tsok offerings on the tenth day o f every m onth.

The prayers contained in this book include those that arc recited by some o f the greatest masters, for example, Kyabje Dilgo Khyentse Rinpoche, in their daily practice. They carry the blessing o f being the vajra words o f either Guru Rinpoche himself, or the great masters who have been em anations o f him or his closest disciples, and who serve as his representatives in this world.

The merit o f this book is dedicated to the happiness and ultimate welfare o f all living beings, and to the spread o f peace, under­standing and compassion throughout the world.

May the teachings o f Buddha flourish, and especially the tradition o f Guru Padmasambhava.

May His Holiness the Dalai Lama enjoy a long life and good health, and may his aspirations for Tibet and for the world meet with ever greater success.

May the lineage holders o f all schools o f Tibetan Buddhism be endowed with long life, good health and freedom from obs­tacles, particularly those who uphold the Nyingma and Dzogchen lineages, such as: Kyabje M inting Trichen Rinpoche, Kyabje Penor Rinpoche, Kyabje Trulshik R inpoche, Kyabje D odrupchen Rinpoche, Kyabje Chadral R inpoche, Kyabje Taklung Tsetrul Rinpoche, Khyentse Sangyum K handro Tsering C hodron, D zogchen Rinpoche, D zogchen Ponlop Rinpoche, Shechen Rabjam Rinpoche, Dzongsar Khyentse Rinpoche, Dzigar Kongtrul Rinpoche, Tsikey Chokling Rinpoche, Neten Chokling Rinpoche, Orgyen Topgyal R inpoche, Tulku T hondup Rinpoche, Chokyi

7

Dedication

For all men and women with faith in me,

I, Padmasambhava, have never departed-I sleep beside their door.

For me there is no such thing as death;

Before each person with faith, there is a Padmasambhava.

Padmasambhava

Nyima Rinpoche, Drubwang Tsoknyi Rinpoche, Mingyur Rinpoche, and the incarnations o f Dilgo Khyentse Rinpoche and Dudjom Rinpoche. May the reincarnations o f Kyabje Tulku Urgyen Rinpoche and Nyoshul Khen Rinpoche appear without delay. May the extraordinary achievements and aspirations o f Khenpo Jikme Phuntsok Rinpoche continue from strength to strength, and may the vision o f the late K henchen Pema Tsewang, Tulku Pegyal Rinpoche and C hagdud Rinpoche continue to be enacted. May the work o f Alak Zenkar Rinpoche in safeguarding Tibet’s great heritage o f spiritual literature be blessed with every success.

May the merit o f this book also be dedicated to Sogyal Rinpoche’s long life and good health, and the realization o f his vision to bring a complete and authentic translation o f the Buddhist teachings to the modern world. May he be free from obstacles o f any kind, and may all his aspirations, and the aspirations o f his masters, be fulfilled. The monastery and spiritual comm unity at Lerab Ling in France, the retreat and spiritual care centre at Dzogchen Beara in Ireland, the Centre for Wisdom and Compassion at Berne in New York State in the USA, the Treasury o f Wisdom project, the Rigpa centres, groups and Sangha worldwide: may they all flourish, without obstacles, and truly bring benefit to as many as possible. May Sogyal Rinpoche’s family: Mayumla Tsering Wangmo, Yeshe Gyaltsen, Thigyal Lakar and Dikyila, Dechen Lakar, H ans W eidemann and Pema possess good health, and may the late Chadzo Tsewang Paljor, Ane Rilu, Ane Pelu, and Ape Dorje all be well. May Sogyal Rinpoche’s students be blessed with good health, for example Patrick Gaffney, Philip Philippou and Ian Maxwell, and may they all fulfil the goal o f their lives, in both their practice

and their contribution to the Dharma. May the members o f the Rigpa Sangha all progress w ithout im pedim ent on their path to enlightenment.

The merit o f this book is dedicated to practitioners o f the Buddha- dharma everywhere.

May the great living tradition o f Guru Padmasambhava, Khenpo Shantarakshita and the Dharma-king Trisong Detsen

Spread throughout the world in all directions!May Buddha, Dharma and Sangha

be present in the minds o f all,Inseparably, at all times,

and bring happiness, well-being and peace!

May the lives o f the glorious masters be secure and firm;May there be happiness and peace for living beings,

in numbers equal to the whole o f space;May we gather merit and wisdom,

purify all that obscures us,And swiftly reach the stage o f complete enlightenment.

Introduction

Padmasambhava

by His Holiness Dalai Lama

History tells us that in the eighth century the King o f Tibet, Trisong Detsen, invited the Indian scholar and abbot Shantarakshita to Tibet. Shantarakshita founded the tem ple and m onastery o f Samye, worked extensively to uphold and maintain the Buddhist teachings, and so began to establish the Buddhadharma in Tibet. M eanwhile however, indigenous forces that opposed and were hostile to the Dharma were increasing in strength. N either the might o f the king Trisong Detsen nor the power o f the great abbot Shantarakshita could subdue them , and so they invited Guru Rinpoche to come to Tibet.

The precious guru Padmasambhava-Z.o/'/'d'tf Rinpoche-w as not only endow ed with all the true qualities o f a great spiritual gu ide- knowledge, com passion and infinite capacity -bu t he was also a great m aster who com m anded extraordinary power. The King Trisong Detsen served as the great benefactor o f the Dharma in Tibet, while the abbot Shantarakshita was a vinaya holder who had reached the pinnacle o f intellectual understanding and possessed

*Jktk

all the qualities o f an outstanding scholar. As for Guru Rinpoche, the precious master, although he left behind a vast num ber o f profound terma teachings, he composed only a few writings such as the Mengak Tawe Trengwa, the 'Garland o f Views Pith Instruction’, and was not known for having written many lengthy treatises. Yet it was because o f his overarching power and strength that the Buddhadharma was really established in Tibet, and then developed so that all the teachings o f Buddha, including the M antrayana, were preserved as a living tradition, and have continued down to the present day. This was all thanks to his compassion, his blessings and his ability to eliminate obstacles and negative forces.

This is the reason why most o f the great historical figures o f Tibet, both spiritual and secular, have placed themselves under the compassionate protection o f the great master Padmasambhava and received his blessing. The Great Fifth Dalai Lama, for example, clearly had a very special link with G uru R inpoche, and the T hirteenth Dalai Lama too quite evidently enjoyed a unique connection with the precious master. Therefore it is especially im portan t for us to invoke G uru Padmasambhava, in all his compassion, and to address our prayers to him.

From a teaching given by His Holiness the Dalai Lama during the

empowerment o f Rigdzin Dungdrup on 21 March 2004 in Dharamsala, India.

O14

The Life o f Guru Padmasambhava

©15

The Life o f

Guru Padmasambhava

Padmasambhava or ‘Guru Rinpoche’, the ‘Precious Master’, as he is affectionately known by the Tibetan people, is the Mahaguru who brought the teaching o f Buddha to Tibet. Invited by King Trisong Detsen, on the advice o f the great Indian scholar Shantarakshita, Padmasambhava travelled the length and breadth o f the country, teaching and practising, taming the forces that were inhibiting the Buddhadharma, and infusing his blessing into the whole landscape o f Tibet and the Himalayas. It is to his compassion, his blessing and his all-encompassing vision that Tibetan Buddhism owes its dynam ism , vitality and success. For the people o f Tibet, the teaching o f Buddha pervades the very fabric o f their existence, every facet o f their everyday life and culture, almost like the very air they breathe. Therein lies the strength o f the Buddhist tradition o f Tibet, and also the reason why Tibet has for so long held a place in popular imagination as the spiritual ‘heartland’ o f the planet.

W hereas Buddha is known primarily for having taught the teachings o f the sutra vehicle, Padmasambhava came in to this world, and to T ibet in particular, in order to teach the tantras. While Buddha Shakyamuni exemplifies the buddha principle, the

most im portant elem ent in the sutrayana path, Padmasambhava personifies the guru principle, the heart o f vajrayana Buddhism, and he is therefore known as sartgy/ rtyipa, ‘the second Buddha’.

Kyabje Dilgo Khyentse Rinpoche says: “Guru Rinpoche is the union o f all the buddhas and bodhisattvas who dwell in the countless buddha-fields throughout the ten directions. Gathered within him are all o f their excellent qualities, ability, and power to benefit beings. In this universe, he displayed an absolute and unchallenge­able mastery o f all the techniques and accom plishm ents o f the secret mantrayana.” '

Padmasambhava, or Padmakara in Sanskrit, Pcmajungne in Tibetan, means ‘the Lotus-born’, and refers to his birth from a lotus in the land o f Oddiyana. The lotus can be understood as symbolizing the padma o r lotus family, to which all hum an beings belong. A lthough the lotus grows in m uddy pools, it always produces a pure and immaculate flower. In the same manner, though we are plagued by disturbing em otions, their inherent nature is pure wisdom energy. W hat this means is that delusion does no t have to be abandoned; it can be transmuted and freed to blossom into its true nature, wisdom, and the lotus principle exemplifies this power o f transmutation.

Padmasambhava, then, is the personification o f the vision o f tantra and transmutation; he embodies the transformative blessing o f all the buddhas. He is therefore particularly powerful in this day and age, when negative emotions grow stronger, and confusion greater than ever before. In fact, it is said that the more delusion and

difficulties there are, the swifter and more powerful he is. And so when Tibetan people need blessing or protection, their natural reflex is to invoke Padmasambhava, and when great masters face crises, even they call out to him as their ultimate source o f refuge.1

In a deeper sense, Padmasambhava is a timeless, cosmic principle; he is the universal master, the hum an em bodim ent o f Dzogpa- chenpo, and its inspiration and spirit. Above all, in the Tibetan tradition, he is the enlightened principle whose powerful energy is invoked as a source o f protection amidst the confusion and turmoil o f this age. For today’s world, the practice and mantra o f Guru R inpoche are treasured as being particularly effective in creating peace and harmony.

As for Padmasambhava’s life story, Kyabje Dilgo Khyentse Rinpoche says: “G uru Padmasambhava, glorious master o f O ddiyana and king o f the Dharma, is the single em bodiment o f the activity o f the victorious ones throughout the three times. According to the ways in which sentient beings perceive reality, there exists an inconceiv­able num ber o f life stories o f the three mysteries o f his body, speech and m ind.’ 1

Guru Rinpoche’s life story is extraordinary, but he is by no means lim ited to a historical personality; in fact he defies history or chronology. For example, a num ber o f prophecies, including one made by the Buddha as he was passing into parinirvana in the fifth century BC, predicted that Padmasambhava would be bom , eight or twelve years after him, to spread the teaching o f the mantrayana. Yet Padmasambhava was still in Tibet in the n in th century CE.

It is clear that the events o f his life simply cannot be fitted into the limited perspective o f ordinary, conventional perceptions. King Trisong Detsen could not believe, for example, that Guru Rinpoche’s form was in fact a body o f light. In order to convince him , the great guru told the king to hit him three times; three times the king’s fist passed through the Guru’s body, and landed on his seat.4

D udjom Rinpoche describes the breadth and scope o f Padma- sambhava’s enlightened actions: “They cannot be neatly arranged or reconciled in the conventional perceptions o f ordinary people with respect to time span and physical location. For these are the kind o f deeds performed by a powerful master o f miracles, who has free rein to manifest them in response to the devotion, mentality and attitudes o f beings.”4 The seventeenth century master Tsele Natsok Rangdrol adds: “We should understand that all Padmasambhava’s deeds and the examples in his life are a magical display, shown to tame people according to their particular inclinations. By regarding him as a normal human being, we will fail to perceive even a fraction o f his enlightened qualities... Any incongruities we may find in the life stories o f enlightened beings come about only because they are perceived differently by the differing levels o f people who are to be trained... The master Padmasambhava was a supreme nirmanakaya. He appeared free from faults and fully endowed with all em inent qualities. He certainly does not remain within the reach o f people’s solid fixation on a permanent reality, but appears according to the needs o f disciples."'

There are many accounts o f Guru Rinpoche’s life, written by great scholars or revealed by the tertons. Some o f the most famous o f his

biographies arc the Namthar Zanglingma, ‘The Zanglingma Life Story’, named after the C opper Temple at Samye where it was discovered as a terma by Nyangrel Nyima Ozer, the Pad me Kathang o r Namthar Sheldrakma, ‘The Life Story from the Crystal Cave’, revealed by Orgyen Lingpa, the Kathang Serthreng ‘Golden Garland Chronicles’ discovered by Sangye Lingpa, and the Namthar Yikyi Munstl, ‘The Life Story that Dispels M ind’s Darkness’, by Sokdokpa Lodro Gyaltsen. G uru R inpoche’s life is also recorded in the histories o f the different teaching cycles; there exists a famous Indian version compiled by Jetsiin Taranatha, and biographies are even to be found in the Bon tradition o f Tibet. Jamgon Kongtrul refers to some o f these: “The history o f the Oral Transmission o f Kilaya and most Indian sources explain that he was bom as a son o f a minister in Oddiyana, whereas the terma treasures for the most part state that he was bom miraculously. In some texts, he is said to have appeared from a bolt o f lightning at the sum m it o f M ount Malaya."7

In the sutras and the tantras there are a num ber o f predictions foretelling the birth o f Guru Rinpoche. In The Nirvana Sutra, Buddha states:

Twelve years after 1 pass into nirvana,A person who is superior to everyone Will appear from the anthers o f a lotus flower In the immaculate Lake KoshaO n the north-western border o f the country o f Oddiyana.

In The Sutra o f Predictions in Magadha, he says:

I will pass away to eradicate the view o f permanence,But twelve years from now, to clear away the view o f nihilism,I shall appear from a lotus in the immaculate lake Kosha As a noble son to delight the king,And turn the Dharma-wheel o f the unexcelled essential

meaning.*

And in The Tantra o f the Perfect Embodiment o f the Unexcelled Nature,

Eight years after I pass into nirvana,I will reappear in the country o f Oddiyana,Bearing the name o f Padmasambhava.I will become lord o f the teachings o f secret mantra.*

Padmasambhava is regarded as an emanation o f Buddha Amitabha, the Buddha o f Limitless Light, appearing in a variety o f forms according to the needs and capacities o f those to be trained. Nyoshul Khen Rinpoche explained the background in an oral teaching10 he once gave in Paris:

According to the general approach o f the Buddhadharma, the story o f the historical Buddha Shakyamuni begins from the m om ent o f his enlightenm ent in India at Vajrasana (Dorjeden), the m odern Bodhgaya. Buddha turned the Wheel o f Dharma on three occasions, and finally passed into parinirvana. Then Padmasambhava came to follow up his teachings, and especially to turn the wheel o f the secret m antra vajrayana teachings. W hereas Buddha gave the

it says:

fundamental teachings, and opened up the ground, it was Padmasambhava who introduced the teachings o f the vajrayana.

Now, according to the extraordinary path o f Dzogpa- chenpo, ‘Buddha’ is actually the true nature o f our own mind, our inherent rigpa or pure awareness. Where did he becom e enlightened? In the all-encom passing space o f dharm adhatu. From this point o f view, events such as his m anifestation as the historical Buddha, in Vajrasana, for example, are seen simply as an outer display.

The ‘Primordial Buddha’ Samantabhadra dwells nowhere but in the nature o f our rigpa, which is the ‘unsurpassed’ celestial realm o f Akanishtha. From out o f the space o f dharm adhatu he manifests, for the benefit o f bodhisattvas, as the sam bhogakaya buddhas o f the five families: Vairochana, Akshobhya, Ratnasam bhava, Am itabha and Amoghasiddhi. For the beings o f this world o f ours, he manifested in a nirmanakaya form as the historical Buddha Shakyamuni. In reality, though, he was none other than an emanation o f the Primordial Buddha Samantabhadra, who is in our own heart, our own rigpa.

Later, he manifested as Padmasambhava, the eighty-four mahasiddhas, and the ‘Six O rnam ents and Two Excellent O nes’, the great masters o f India: Nagarjuna, Asanga, Aryadeva, Vasubandhu, Dignaga, Dharm akirti, Shakya- prabha and Gunaprabha. For other worlds, he manifested

in various ways, and for each different species in their own way, appearing as a bird amongst the birds, as an animal amongst animals, and so on.

W hereas the Primordial Buddha Sam antabhadra is our rigpa on an absolute level, the nature or quality o f the wisdom o f rigpa is radiant and endowed with luminosity, like the sun with its unchanging and unceasing radiance. This quality o f the unceasing luminosity o f the primordial nature is that LimitUss Light or Unchanging Light which we call Buddha Amitabha, Opamt or Nangwataye in Tibetan.

Shechen Gyaltsab Pema Namgyal explains: “Inseparable from the lum inous dharmakaya essence o f Buddha A m itabha’s mind, Padmasambhava is an unceasing, miraculous display o f the natural expression o f com passionate energy, a m anifestation o f outer, inner and secret emanations that appear according to the countless beings to be tam ed, and in order to accomplish their welfare. In particular, in this world, Padmasambhava appeared as the regent o f Buddha Shakyamuni by taking birth from a lotus flower on Lake Dhanakosha. Through the great miraculous display o f his count­less am azing deeds, he was equivalent to a second Buddha for Buddhism in both India and Tibet.”11

In the north-western part o f the land o f Oddiyana, on an island in the lake o f D hanakosha, the blessings o f all the buddhas took shape in the form o f a multi-coloured lotus flower. Moved by com passion at the suffering o f sentient beings, the Buddha Amitabha sent out from his heart a golden vajra, marked with the

syllable H R IH , which descended on to the lotus blossom. It transform ed into an exquisitely beautiful eight-year old child, endowed with all the major and m inor marks o f perfection, and holding a vajra and a lotus. At that m om ent all the buddhas o f the ten directions, together with hundreds o f thousands o f dakinis from different celestial realms, invoked the blessings and the incarnation o f all the buddhas for the benefit o f beings and the flourishing o f the secret m antra teachings. Their invocation is known as ‘The Seven Verses o f the Vajra’, or ‘The Seven Line Prayer’. It is also called ‘The Spontaneous Song o f Peace o f the D harm adhatu’, and is regarded as the most im portant o f prayers, since it is the invocation by which Guru Rinpoche came into this world o f ours. M ipham Rinpoche wrote: “This prayer in seven vajra lines is the m ost majestic o f all prayers to the great and glorious one o f Oddiyana, the essence o f all the victorious ones o f the three times. Arising as the inherent vibration o f naturally occurring vajra sound, it constitutes a great treasure trove o f blessings and spiritual attainments.”12 In a hidden treasure teaching revealed byjam gon Kongtrul11, Padmasambhava says:

Billions o f wisdom dakinis joined, as o f one voice,And in order to ensure the flourishing o f the secret mantra

teachingsIn this world, the realm tamed by Shakyamuni,They invited me, with the melody o f these seven lines.

It is said that his birth took place in the year o f either the Earth Monkey or the Wood Monkey, at sunrise on the tenth day o f the waxing m oon in the monkey m onth.14 As Guru Rinpoche was bom

Padmasambhava married the dakini Prabhavati and ruled the king­dom according to the Dharma, ushering in a time o f happiness and peace. He was known then as King Tortokcben, ‘The Turbaned King’. Seeing that as a ruler he would be unable truly to serve others and bring them spiritual benefit on a vast scale, he begged for permission to abdicate, but was refused. So Padmasambhava employed a skilful device in order to escape. Perceiving that a harmful minister’s son was just on the point o f dying and being reborn in the lower realms, he dropped his trident while dancing on the palace roof, and it caused the death o f the child, who was liberated and reborn in a buddha realm. Padmasambhava was banished, and roamed in ‘The Chilly Grove’, Sitavana, charnel ground, and then in the other charnel grounds, ‘Joyous Grove’ and Sosadvipa. There, he received empowerments and blessings from the dakinis ‘Tamer o f Mara’ and ‘Sustainer o f Bliss’, and practised yogic disciplines, bringing the dakinis o f the charnel grounds under his sway. The name he was known by was Shantarakshita, ‘Preserver o f Peace’.

Returning to the island in Lake D hanakosha, Padmasambhava brought its dakinis under his com m and. Then, in ‘The Rugged Forest' Parushakavana charnel ground, Vajravarahi appeared to him , and blessed him. He subdued nagas o f the oceans and planetary spirits o f the heavens; wisdom dakas and dakinis granted him supernatural powers and siddhis, and he was known as Dorji Drakpo Tsai, ‘Wrathful Vajra M ight’.

At ‘the Vajra seat’ in Bodhgaya, he displayed miracles, acknow­ledging he was a self-manifested buddha, and then he went to the land o f Zahor. Although Padmasambhava was a tully enlightened

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k

buddha, he appeared as a nirmanakaya manifestation to tame and teach beings in this age, and so for their benefit he acted as if receiving teachings, accomplishing the practice and passing through the various stages o f spiritual realization, one by one. Some accounts tell how in Vajrasana, he was ordained by the Buddha’s closest disciple, Ananda. O thers say he took ordination from Prabhahasti in Zahor, and was given the name Shakya Senge, 'Lion o f the Shakyas’. He received the teachings on Yoga Tantra from him eighteen times, and experienced pure visions o f the deities. Then he received em pow erm ent from the wisdom dakini Kungamo, also known as KJiandroma Lekyi Wangmo, who transformed him into a syllable H U N G , swallowed him, and passed him through her body and ou t through her secret lotus, granting him outer, inner and secret empowerments, and purifying the three obscurations. From the eight vidyadharas at Deche Tsekpa, he received the teachings on the eight great sadhanas o f Kagye, from Buddhaguhya the teachings on ‘The Secret Essence Tantra’, and from Shri Singha the teachings o f Dzogpachenpo. Padmasambhava would master a teaching the first time he encountered it, and experienced visions o f deities without needing to practise. Attaining the first vidyadhara level, the stage o f ‘the vidyadhara level o f m aturation ' o r ‘vidyadhara with karmic residue’, Guru Rinpoche was known as Loden Chokse, ‘Wise Seeker o f the Sublime’.

Returning to Zahor, Padmasambhava took the royal princess M andarava as his consort, and they then went to the Maratika cave, where for three m onths they practised the sadhana o f longevity. The Buddha o f Limitless Life, Amitayus appeared, empowered them with longevity, and blessed them as inseparable

from him. They both accomplished the second vidyadhara level, ‘vidyadhara with mastery over life’.

The king o f Zahor and his ministers arrested Guru Rinpoche and Mandarava and burned him alive, but he transformed the pyre into a lake, and was found sitting, cool and fresh, on a lotus blossom in its centre. This lake is considered to be the Rewalsar Lake, ‘Tso Pema’, in the present-day Indian state o f Himachal Pradesh. Over­come with remorse, and in homage, the king offered Padma­sambhava his entire kingdom, beginning with his garments and his five royal robes. In paintings and statues, Guru Rinpoche is portiayed wearing the clothing o f the king o f Zahor. For example, the hat offered by the king is called The Lotus which Liberates on Sight, or The Petalled Hat o f the Five Families', its inner and outer layers symbolize the unity o f generation and completion phases, its three points the three kayas, its five colours the five kayas working for the benefit o f beings, the sun and moon skilful means and wisdom, its blue border unlim ited samaya, the vajra top unshakeable concentration and the vulture's feather the realization o f the highest view and the culmination o f the practice.1* Guru Rinpoche taught the king and subjects o f Zahor, and many attained realization.

W ith M andarava, he then returned to O ddiyana, but was recog­nized, and burned on a sandalwood pyre. After some time, they were found seated on a lotus in a lake o f sesame oil, wearing a garland o f skulls, as a symbol o f their liberating all beings from samsara through compassion. Padmasambhava was now known as Pema Thotreng Tsai, ‘The Powerful Lotus-born, with a Garland o f Skulls’. For thirteen years Padmasambhava and Mandarava remained

to teach in O ddiyana, as a result o f which the king, queen and many others attained realization and the rainbow body. Then Padmasambhava was known as Padma R aja-P tm a Gyalpo-'Tlne Lotus-born King’.

Manifesting him self as the monk Indrasena, it is said that Padma­sambhava inspired the great king, Ashoka (3rd century BC), to have faith in the Buddhadharma. After defeating various anti-Buddhist rulers, Guru Rinpoche was poisoned, but remained unharmed, and he was thrown in the Ganges, but made the river flow upstream and danced in the air, therefore earning the name o f Khyeu Khanding Tsai, ‘Mighty Youth, Soaring in the Sky like a Garuda’.

He manifested as a num ber o f great siddhas, such as Saroruha,17 Saraha, D om biheruka, Virupa and Krishnacharin. In charnel grounds like Kuladzokpa, ‘Perfected in Body’, he taught the secret mantra to dakinis, and made outer and inner spirits into protectors o f the Dharma. He was then known as Nyima Ozer, ‘Rays o f the Sun’.

Padmasambhava challenged and defeated five hundred upholders o f wrong views in debate at Bodhgaya. He reversed their magic with the aid o f a wrathful m antra given him by the lion-faced dakini Marajita. He was known as Senge Dradok, ‘The Lion’s Roar\

Then at Yanglesho, present day Pharping in Nepal, he practised the sadhana o f Yangdak Heruka with the consort Shakyadevi, daughter o f a king o f Nepal. Powerful spirits caused a three year drought, with famine and disease, and Padmasambhava asked his teachers in India for a teaching to counter them. Two men returned, laden with the

tantras and com m entaries o f Vajrakilaya, and the m om ent they arrived, the obstacles were pacified. Guru Rinpoche and Shakyadevi both attained the third vidyadhara level, ‘vidyadhara o f the great seal, or maham udra'. Guru Rinpoche recognized that Yangdak is like a merchant engaging in trade-the achievement can be great, but so can the obstacles, whereas Vajrakilaya is like an armed escort; he is needed to guard against obstacles and overcome them. He then com posed sadhanas o f Yangdak and Vajrakilaya com bined, and bound the guardians o f Vajrakilaya to protect the teachings.

As for the Dzogchen teachings, it is said that Padmasambhava met Garab Dorje in a pure vision, and he also received the Nyingtik teachings from Manjushrimitra. As Nyoshul Khen Rinpoche explains in his ‘History o f the Natural Dzogpachenpo’1* A Marvellous Garland o f Rare Gems, Guru Rinpoche travelled to the Parushakavana charnel ground where Shri Singha granted him the teachings o f the Three Classes o f Mind, Space and Pith Instructions. After granting him the Outer, Inner and Secret cycles, Shri Singha conferred on Padmasambhava the teachings o f the Innerm ost Unsurpassed Cycle o f Pith Instructions, the Khandro Nyingtik, along with all the tantras and instructions. He stayed for twenty-five years, receiving and contemplating on this teaching. Subsequently, he went to the Sosadvipa charnel ground and practised for three years, obtaining an enlightened body that was “like the reflection o f the moon in water, not subject to birth or death”. He attained ‘the rainbow body o f great transference', in which form he later went to Tibet. In this subtle light body, great masters such as Padmasambhava and Vimalamitra can remain, without dissolving into the dharmakaya, for as long as there is service to perform for sentient beings.

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Guru Padmasambhava visited lands and kingdoms ail over Asia, including Mongolia, China and Shangshung, where he manifested as Tavihricha to teach the hearing lineage o f Dzogchen in the Bon tradition, which led many to enlightenment and the rainbow body. “In this way,” Jam gon Kongtrul writes,1’ “Padm asam bhava’s activity for leading people to the path o f liberation through appearing in various places and in various forms, and speaking various languages, is indeed beyond all measure.”

Now, the thirty-seventh king o f Tibet, Trisong Detsen, had invited the great pandita Shantarakshita, also known as K henpo Bodhisattva, to establish Buddhism in his country. The author o f the famous ‘O rnam ent o f the M iddle Way’ Madhyamakalamkara and ‘The C om pendium o f Suchness’ Tattvasamgraha, Shanta­rakshita began teaching in Tibet, and laid the foundations for Samye monastery. This provoked the local spirits, who embarked on a campaign o f disasters-disease, floods, storms, hail, famine and drought-and whatever construction work was done at Samye during the day was dismantled at night. Shantarakshita urged the king to invite Padmasambhava, and he despatched envoys under the leadership o f Nanam Dorje D udjom . W ith his prescience, G uru Rinpoche knew already o f their mission, and had gone to meet them at M angyul, between Nepal and Tibet. According to Kyabje Dudjom Rinpoche, it was in the Iron Tiger year (810) that Padmasambhava came to Tibet.*1 It is said that he was then over a thousand years old. O n the way to central Tibet, he began to subjugate the local spirits and made them take oaths to protect the Dharma and its followers. He met the king at the Tamarisk Forest at Red Rock, and then went to the top o f M ount H epori and

brought all the 'gods and dem ons’ o f Tibet under his command. ‘G lorious Sam ye-the Inconceivable-the unchanging, spon­taneously accom plished tem ple’ was then built w ithout any hindrance, completed within five years, and consecrated, amidst m iraculous and auspicious signs, by Padmasambhava and Shantarakshita.

There then began a vast undertaking, an extraordinary wave o f spiritual activity in Tibet. Vimalamitra and other great scholars and masters, one hundred and eight in all, were invited; Padma­sam bhava, Shantarakshita and Vimalamitra gave teachings, and then worked with Tibetan translators, such as Vairochana, Kawa Paltsek, Chokru Lu’i Gyaltsen and Shyang Yeshe De, to translate the sutras, tantras and treatises into Tibetan; the first seven Tibetan monks were ordained into the Sarvastivadin lineage, and this was the time when the two sanghas, the monastic celibate sangha o f monks and nuns and the com m unity o f lay tantric practitioners, came into being in Tibet; and Vairochana and Namkhe Nyingpo were despatched to India to receive teachings, on Dzogchen from Shri Singha, and on Yangdak from Hungkara, respectively.

At King Trisong D etsen’s request, Padmasambhava opened the mandala o f the vajrayana teachings in the caves o f Chim phu above Samye to the twenty-five disciples, headed by the King Trisong Detsen, Yeshe Tsogyal and Vairochana; nine o f the twenty-five attained siddhis through practising the sadhanas he transmitted to them. It is said that he convened them in three great gatherings, to leach the Kagye Dishek Diipa, the Lama Gongdtt, and the Kadii Chokfi Gyatso."

Guru Rinpoche and his closest disciple Yeshe Tsogyal travelled all over Tibet and the Himalayas, and blessed and consecrated the entire land, especially: “the twenty snow mountains o f Ngari, the twenty-one sadhana places o f U and Tsang, the twenty-five great pilgrimage places o f Dokham, the three hidden lands, five ravines, three valleys and one region.""

Guru Padmasambhava made many prophecies about the future, and together with Yeshe Tsogyal concealed countless terma teachings, in order to: prevent the destruction o f the teachings o f the secret m antrayana; avoid corruption o f the vajrayana o r its alteration by intellectuals; preserve the blessing; and benefit future followers. For each o f these terma treasures, he predicted the time for its revelation, the identity o f the revealer, and those who would receive and hold the teachings. At thirteen different places called Tiger’s Lair, Taktsang, Guru Rinpoche manifested in “the terrifying wrathful form o f crazy wisdom”," binding worldly spirits under oath to protect the terma treasures and serve the Dharma. Then he was named Dorji Droid, ‘Wild Wrathful Vajra’.

At Shyoto Tidro in the Drikhung Valley, the great Guru transmitted the teachings o f Dzogpachenpo, the Innermost, Unsurpassed Cycle o f the Category o f Pith Instructions, and the Khandro Nyingtik, to a single hum an disciple, Yeshe Tsogyal, and a hundred thousand wisdom dakinis. Later, at C him phu, when Trisong D etsen’s daughter, the princess Pema Sei, died at the age o f eight, Padmasambhava drew a red syllable NRI on her heart, summoned her consciousness, restored her to life and gave her the transmission o f the Nyingtik teachings, soon after which she passed away. Yeshe

Tsogyal concealed the teachings as terma, and centuries later, Pema Sel’s incarnation, the master Pema Ledreltsai, revealed the Khandro Nyingtik cycle. His next rebirth was as the omniscient Longchen Rabjam.

As regards Guru Rinpoche’s disciples, Jam gon Kongtrul lists “the original twenty-one disciples, the interm ediate twenty-five dis­ciples, and the later seventeen and twenty-one disciples.”" Apart from his twenty-five most famous disciples, the king and subjects, G uru R inpoche had num erous highly realized female disciples, including the five principal consorts: Yeshe Tsogyal, Mandarava, Shakyadevi, Kalasiddhi and Tashi Khyidren.

After the death o f Trisong Detsen, Padmasambhava stayed on in Tibet into the reign o f his successors. But he knew that the rakshasa cannibal dem ons, inhabiting the south-western continen t o f Chamzra-Ngayab-were set to invade and destroy India, Nepal and Tibet, and if not subdued, they would sweep the earth and destroy all human life. So, after fifty-five and a half years in Tibet, in the Wood Monkey year (864), Guru Rinpoche prepared to leave, and went, accom panied by the young king M utik Tsepo and a large gathering o f disciples, to the pass o f Gungthang in Mangyul. They implored him to stay, but he refused. He gave final teachings and instructions to each o f them , and then, on the tenth day o f the monkey m onth, left for the land o f Ngayab Ling in the south-west, and for his manifested pure land on Zangdokpalri, the Copper- Coloured M ountain o f Glory.

The many accounts o f his life vie in their beauty when they come to describe his departure. The Zanglingma biography” says that after giving his final instructions, “Padmasambhava m ounted a beam o f sunlight and in the flicker o f a m om ent soared away into the open sky. From the direction o f the south-west, he turned his face to look back, and sent forth a light ray o f immeasurable loving kindness that established the disciples in the state o f non-return. Accompanied by a cloud-like throng o f dakinis, outer and inner, and amid the sound o f the music they were offering, he went to the south-western con tinen t o f Ngayab.” But different people had different perceptions o f his departure. Some saw him leaving in swirling clouds o f coloured light, m ounted on a divine horse; others saw him riding a lion. In some accounts, the twenty-five disciples in their m editation watched him receding in the sun’s rays, first the size o f a raven, then a dove, a sparrow, a bee, and finally a tiny speck that disappeared from sight. They saw him alighting in the land o f the rakshasas and teaching them the Dharma.**

O n the peak o f the Copper-Coloured M ountain, Padmasambhava liberated the king o f the rakshasas, Raksha Totreng, and assumed his form. Now he dwells in Zangdokpalri as a ‘vidyadhara o f spon­taneous presence’, the fourth vidyadhara level: “There,” writes Kyabje Dudjom Rinpoche*7, “he manifested the inconceivable Palace o f Lotus Light, and there he presides as king, with one o f his emanations in each o f the eight continents o f the rakshasas, giving teachings like the Eight Great M ethods o f A ttainm ent o f the Kagye, and protecting the people o f this world o f Jam budvipa from fears for their life. Even to this day, he reigns as the regent o f

Vajradhara, the ‘vidyadhara with spontaneous accomplishment o f the ultimate path’; and thus he will remain, without ever moving, until the end o f the universe.”

The T ibet that Padmasambhava left behind him was a country irreversibly turned towards the teaching o f Buddha. Nyoshul Khenpo explained:"

Padmasambhava came to this world to accomplish three main aims. First, and in general, he came to help the sentient beings o f the six realms. Second, his historical mission was to bring the light o f the Dharm a, and the teachings o f D zogpachenpo, to the land o f Tibet. It is owing to his kindness and his single-handed endeavour that the teaching has lasted in Tibet for well over a thousand years. And now the teachings o f Padmasambhava have come to the West, where once he was unknown, and this is indeed a sign o f his blessing, a mark o f his com ­passion and power. Third, each buddha has a particular mission, and Padmasambhava’s specific mission is to come in this degenerate dark age, the kaliyuga, the ‘dregs o f time’.

The D zogchen teachings were transm itted in Tibet primarily by Padmasambhava, Vimalamitra and Vairochana, and that this transmission happened at all was mainly as a result o f Padmasambhava’s kindness. Under his guidance, at a retreat in Chuwori sponsored by King Trisong Detsen, ou t o f one hundred retreatants, ninety-nine attained the rainbow body; the only one who did not was Palgyi Dorje.

Padmasambhava had twenty-five close disciples who were the first mahasiddhas o f Tibet, and o f these all attained the rainbow body except Trisong Detsen. At Drak Yerpa, eighty students all became mahasiddhas, attained the rainbow body and never came o u t o f retreat; there were thirty siddhas o f Yangdzong who all attained realization, fifty-five tokden, realized beings, o f Sheldrak, twenty-five dakinis who attained the rainbow body, seven yoginis and the seven siddhas o f Tsang. All these, and so m any more, attained the rainbow body and realization through the power and blessing o f Padmasambhava. And this is because Padmasambhava is the buddha o f this tim e; his unique mission is to work with the negativity o f this particular age, in which he is the quickest to act and the most powerful.

There are many forms o f Padmasambhava. First are the Totreng Dc Nga, the five families of: Vajra Totreng, Ratna Totreng, Padma Totreng, Karma Totreng and Buddha Totreng. Then there are ‘The Eight M anifestations o f Padmasambhava’: Tsokye Dorje, Padma­sam bhava, Loden Chokse, Pema Gyalpo, Nyima O zer, Shakya Senge, Senge D radok and Dorje D rolo. There are the six G uru Rinpoches that m anifest to help beings in the six realms o f sam sara-the hell realms, the hungry ghost realm, the anim al realm, the hum an realm, the demi-god realm, and the god realm - and counteract the six destructive em otions. In the practice o f Sampa Lhundrupma, ‘The Spontaneous Fulfilment o f All Wishes’, there are th irteen em anations o f G uru Rinpoche: against war, against illness, against famine and deprivation, for the transmission o f the terma treasures, for travel, for protection against wild

animals, against disruption in the elem ents, against robbery, against assailants, for the m om ent o f death, for the bardo, against mental distress, and against suffering in the world at large. There are also twelve manifestations o f Guru Rinpoche, the 'Namtrul Chu N yi’m against various obstacles and fears that arise in our life, the twenty or forty trultsen, ‘further emanations’, and many others.

Just as a m irror reflects whatever appears in front o f it, so the teachings appear according to the needs o f beings. In the same way, the Eight M anifestations o f Padmasambhava do no t depict different Padmasambhavas, bu t reflect his ability to appear according to different needs and demands. In fact, they are called in Tibetan Guru Tsert Gy(, the eight ‘names’ o f the G uru; each manifestation demonstrates a different principle that unveils the innermost nature o f mind. As Guru Rinpoche said: “Mind itself is Padmasambhava; there is no practice or m editation apart from that.”

It was a deep appreciation o f this infinitely dynamic and living, inner presence o f Padmasambhava that inspired Chogyam Trungpa R inpoche’s understanding o f G uru Rinpoche and his m anifestations: “It is no t like one person changing costumes; rather it has to do with the vividness o f life. In talking about Padmasambhava, we are no t referring purely to a historical person ... Instead, what we are trying to po in t to here is that Padmasambhava is our experience. We are trying to relate with the Padm asam bhava-»«j in us, in our state o f being. The Padma- sambhava-ness consists o f those three constituents: the dharma- kaya, o r open space; the sam bhogakaya, o r forward energy; the

nirm anakaya, or actual m anifestation... We are infested with Padmasambhava in ourselves. We are haunted by him. O ur whole being is completely made out o f Padmasambhava.”30

For m illions o f practitioners down through the centuries. Guru Rinpoche has continued to be the source o f their realization, the inspiration that breathes life into the heart o f their practice. In The Tibetan Book o f Living and Dying, Sogyal Rinpoche wrote:11

I have always turned to Padmasambhava in times o f difficulty and crisis, and his blessing and power have never failed me. W hen I th ink o f him , all my masters are em bodied in him . To me he is com pletely alive at all moments, and the whole universe, at each m om ent, shines with his beauty, strength, and presence.

0 Guru Rinpoche, Precious O ne,You are the em bodim ent o fThe compassion and blessings o f all the buddhas,The only protector o f beings.My body, my possessions, my heart and soul W ithout hesitation, I surrender to you!From now until I attain enlightenment,In happiness or sorrow, in circumstances good or bad,

in situations high or low:1 rely on you completely, O Padmasambhava, you who

know me: think o f me, inspire me, guide me, make me one with you!“

W hoever turns to Guru Rinpoche in times o f difficulty and crisis will find that his blessing and power will never desert them. Kyabje Dilgo Khyentse Rinpoche said:

There have been many incredible and incom parable masters from the noble land o f India and from Tibet, the land o f snows, yet o f them all, the one who has the greatest compassion and blessing toward beings in this difficult age is Padmasambhava, who em bodies the com passion and wisdom o f all the buddhas. O ne o f his qualities is that he has the power to give his blessing instantly to whoever prays to him , and whatever we may pray for, he has the power to grant our wish immediately.

In this dark age, the dregs o f time, when beings are immersed in constant suffering from the three poisons o f ignorance, aggression and attachm ent, when the five negative em o­tions are more turbulent than ever before, and when ter­rible suffering comes from illness, poverty, famine, hunger, and the threat o f war, the blessings o f Guru Rinpoche are even quicker to act. He him self has pledged that in such an age, whenever a person prays to him , he will respond im mediately with his blessings. And these were no t just sweet words m eant to please, but the true, undeceiving words o f Guru Rinpoche.”

Padmasambhava himself spoke o f the crucial importance o f prayer, when he taught King Trisong Detsen:

The root o f the secret mantra path is to keep the samaya comm itments. The roots o f the samaya are devotion, and effort. And the root o f these two is prayer, to pray to your spiritual master, and to your yidam deity. Someone who is diligent and puts this into practice can attain the supreme attainm ent o f mahamudra in this very lifetime.”

To Yeshe Tsogyal, he said:

If anyone who has faith, devotion and a connection with me prays with yearning and real fervour, then the force o f our aspirations and the interdependence o f cause and effect will ensure that my compassion comes to his or her help more quickly than that o f any o ther buddha. So pray Tsogyal, continuously, and with devotion.”

“If you pray to G uru Rinpoche fervently,” says N yoshul Khen Rinpoche, “there is no doubt that he will actually appear to you. For there is no o ther buddha w ho has manifested in visions to practitioners as often as has G uru Rinpoche. Some o f the great tertons, Ratna Lingpa for example, had as many as twenty-five visions o f Guru Rinpoche. O ther major tertons had twenty, others ten, some sue, and all the thousand m inor tertons had at least three visions each, making many thousands o f visions in all. The details o f these visions are very precisely recorded, for example: the date, the place and the m anner in which they occurred, and the teachings and prophecies that Padmasambhava gave. These teachings have subsequently been written down very clearly, and practised later by others, many o f whom have attained the rainbow

body through their au thentic power. This all dem onstrates just how powerful Guru Rinpoche is, and how quick he is to act. If you practise him , success on the path will come m ore swiftly. No buddha or master has appeared as many times as Guru Rinpoche; he seems to be the most active o f them all”.

These were the Precious Master's parting words to Yeshe Tsogyal as he left Tibet:“

I am never far from those with faith.O r even from those without it,Though they do not see me.My children will always,Always,Be protected by my compassion.

Sogyal Rinpoche wrote: “Today in a world full o f conflict and pain, where ou r very survival is threatened, the promise o f Padma­sam bhava takes on an even deeper and more far-reaching significance. We live now at a time when, just as Padmasambhava foretold, his teachings have spread and taken root throughout the entire world, where they have proved themselves with their power and clarity so fitting for this tim e, and where they have already brought incalculable benefit. The blessings, attainm ents and wonderful qualities o f experience and realization they have brought too are quite extraordinary. From Tibet, through Padma­sam bhava, these teachings have now touched and transform ed people the whole world over. So we should never forget his kindness, just as we should never forget the suffering o f the Tibetan

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people and the struggle and hardships they have gone through to guard these precious teachings, and so hand them on to all humanity.””

o44

1 Dilgo Khyentse, The W isb-Fulftibngjaeti, Shambhala. Boston, 1988. p. 52

2 Sogyal Rinpoche, Diogchm and PadmautrnhhtiHt, pp. 27-$.

3 From Dilgo Khyentse Rinpoche'* foreword lo Tht Lotus Bom , p. 1.4 In Sokdokpa Lodro Gyaluen's rNam that Y idkyi M an srf, Sikkim, p. 8 1 a/4. See Tulku

Thondup Rinpochc, M astm o f M editation and M traHtt. p. 76.5 Dudjom Rinpoche in Tbf Nytngma SchoolofTihttan Buddhism, p. 473; in his CoBttud UYorks

Vol. 1, Delhi. 1996. p. 102. ZA.6 Tsele Natsok Rangdrol (Zanjfyingtht True /W aning, quoted in Tht Lotus Bonr, pp.22-23; Tbf

Ccmpicu Ut'orki ofrTst It rGod Tshangpa Padma Ltgs Cruh, Gangtok, 1979. volume 3, pp. 482.1

and 483.4.7 From Jamgon Kongrnil't Prtaom G ariutd ofLapts Lazuli. the biographies o f the tertons. in

volume 1 o f the Rm thengV r m Dzod Chen mo, Delhi, 1976, p. 304.3, translated by Erik Pema

Kuntang as A Short Biography ofPadmasamhhafa, m D ahni Trashing, p. xvi.8 From Tsele Natsok Rangdrol Clarifying tb t Tnu M /aning p. 412.1: Tbf Louts Bom , p. 12.9 in Shechen Gyaltsab’s Pond o f W hitt Lotus R ow m . Collected Works. Paro. volume 2, p. 20;

quoted in Tht Lotus Bom, p. 213.10 From a leaching by Nyoshul Khen Rinpochc given at Rigpa, Paris, April 12, 1986.11 Shechen Gyaltsab, ibid., p. 20, The Lotus Bom, p. 213.12 Mipham, Th* W hitt Lotus, m Tht CoOtfttd Works o f)* M ipham, expanded redaction, Paro,

1984. vol. 19. p. 27913 In Tb< M il, Loins, p. 28014 Discussing the date o f Padmasambhava’s appearance in this world, Tsele Natsok Rangdrol (op

a t. , p. 421-2) says, “I find it difficult m ysdf to identity correctly the exact yean when the Buddha was bom and passed away. There are many discrepancies in the various treatises, but

all the histones o f the Nyingma school say that Buddha Shakyamum passed away in the year o f the Fire Bird, and that Padmasambhava was bom in the year o f the Earth Monkey.Between these two events are twelve years, so I consider that to be the correct vcmon."

Quoted in Tht Lotushom , pp.12-13 O ther sources, such as Saugyi Lingpa’s revelation, the Lama Gongdu, say that Guru Rinpoche was bom in the year o f the Wood Monkey. Kyabje Dudjom Rinpoche in Tbf Nyingma Sthooi, p. 949, puts h u birth in the Wood Monkey year,

live years afier the pannirvana o f Lord Buddha, in the Iron Dragon year.15 This account follows Tht Narration o f th t Preoous Rrvttalwn o f th t Ttrma Trtasum, gTtr by tu g Rtu

po ebt't Lo r&us. in the Khandro Yangtig, Part I, p. 38.16 Ai explained by Pa mil Rinpoche in Tht Words o fM y Prrfttt Tiaehtr, p. 314.

17 As Dudjom Rinpoche explains (CoOeettd Works Nfol. 1 p, 97.4; Tbt Nyingma Sthooi, p. 471),

Saroruha introduced the Hevapa Tantra.

18 Nyoshul Khenpo Jamyang Dorje, in A Marvellous Garland o f R an Gems, Thimphu, Bhutan,

1996. pp. 149-151. The references for this arc to be found in the Nyingtik Yabshyi, Delhi.1975. in: The Narration ofthe Preoous Revelation ofthe Terma Trtasum , op.cit., p . 17 i/2 (47-9);

The Narration Composed by Gyahta Yung-Lo rgyns rgral imgYunggis m D zadpa, Khandro

Nyingthig, Part II, p. 203b/6 (406-8); and History o f the Khandro Nymgtik, entititd G otland o f

PrtciousJew tis-m Kba"po sN yingtbiggiLo r&ut Rm po CheVPfrrtng fra, Khandro Nyingthig.

Part II, p. 243a/3 (485-6).19 Jamgon Kongtrul, Prttious Garland ofLapii Lazuli, p. 312; Dakirti Tradings, p. job.20 In The Nyingma Sfhool o f Ttbtlan Buddhism, p. 949.

Many believe this took place during the previous sixty year cycle, putting Guru Rinpoche‘s arrival and the founding o f Samye in 750, and Guru Rinpoche's departure from Tibet in 804.

Others maintain that Samyi was founded in 775.21 These three cycles were hidden by Guru Rinpoche as term as. The Kagyt D tshtk Dkpa T he

Gathering o f Sugatas o f the Kagye’ was revealed by Nyangrei Nyima Ozer (1136-1204). The

tenon Sangyl Lingpa (1340-1396) discovered the Lama Gongdu H ie Gathering o f the Guru’s Intentions'. K adi Cbdkyi Gyaluj T he Ocean o f Dharma, the Great Gathering ofTransmitted Precepts’ was a treasure o f one o f the earlier tertons which was revealed as iya n g ta

‘rediscovered terma* by jamyang Khyentsl Wangpo (1820*92).22 jam gon Kongtru). Preoous Garland ofLapis Lazuli, p. 315; D akini Tradings, p. xxiii.23 Jamgon Kongtru!, Prttious Garland o f Lapii Lazuli, p. 316; Dakini Ttathtnp, p. xxiii.24 Jamgon Kongtru!, Prttious Gotland o f Lapts Lazuli, p. 316; Dakini Teachings, p. xxiii25 rNttm that Zartgi gLing ma, in volume 1 o f the R in then gler m Dzod then mo, Delhi, 1976, p.

202; The Lotus Bom , pp. 207*8.26 According to the Padma bKa’i Tbang-Chnmtcks o f Padmasambhava, p. 534*5; The L ift and

Liberation o f Padmasambhava, vol. 2, p. 739.27 In The Nytngma Sthooi o f Tibetan Buddhism, p. 520; Collected Works, Vol. 1, p. 166.328 Paris, April 12.1986.

29 They appear in The Prayer whieh Remains all ObstaeUs from the Path, Bardie Lamscl, see below.30 Chogyam Trungpa. Rinpoche, Crazy Wisdom, Boston. Shambhala. pp. 99-100.

31 The Tibetan Book o f Lbm g and Dying, p. 149.

32 The prayer called "Maturing the Sxidhi", from the Guru Yoga in the Lengthen Nyingtik Preliminary Practice

33 From a teaching given by Kyabje Dilgo Khyentse in Paris in August 1986, to bless the Rigpa Sangha’s recitation o f one hundred million mantras o f Padmasambhava, dedicated to peace in the world.

34 Prom the narrative pan o f Tbt Prayer in Seven Chapters, Le'n Dunma, concerning the prayer

given to King Trisong Detsen.35 Le'u Dunma, concerning the prayer given to Khandro YcsW Tsogyal.

' t '

36 In Pawo Tjksham Doric’s terma biography o f Yeshe TsogyaL. Yr Shes mTsbo rGyal mDzad Tskul rNam Par Thar Pa Gab Pa m S’gon Byung rGyud M a/tg Drt Z a 'i Glu Pfrrmg, Mink Petrunkhang,

p. 173/8. Reference given in M attm of M editation and Miradej, p. 368.37 T b f Blessing o f Pad/rsasamkkava' from the 8th Nytngma Monlam Chcnm o Commemorative

Book. Bodhgaya. 1997.

Many resources were drawn upon for the life o f Guru Rinpoche, and especially: Tulku Thondup. M astm o f M editation and M irades, Shambhala, 1996; jamgon Kongtrul’s biography o f Padmasambhava from his Prttious GarlandofLapis l^tzu li, translated by Erik Pema Kunsang in D akini Teafbings, Shambhala, 1990; The Nytngma School o f Tibetan Buddhism: Its Fundamentals and History by Kyabje Dudjom Rinpoche. translated by Cyurme Dorje and Matthew Kapstein, W ndom. 1991; A Marvellous Garland o f Rare Gems, by Nyoshul Khenpo. jamyang Done, translated by Richard Barron, Padma Publishing. 2004; Dzogchen and Fadmasambhatia by Sogyal Rinpoche, Rigpa, 1989; The Ijotus Bom by Yesh£ Tsogyal, translated by Erik Pema Kunsang. Shambhala, 1993; The Life and Liberation ofPadmasambbat>a by Yeshi Tsogyal, Dhatma Publishing, 1978; and TheUfe and Tima o f Guru Rinpothe by Ngawang Zangpo, Snow Uon. 2002. We would like to acknowledge

Tulku Thondup Rinpoche and Alak Zenkar Rinpoche for their invaluable clarifications, and thank

E. Gene Smith and the Tibetan Buddhist Resource Center. Alak Zenkar Rinpochc also gave

priceless help with the translation o f the prayers that follow.

A c k n o w l e d g e m e n t s

Prayers to Guru Rinpoche

The Seven Line Prayer

Accomplishing the Lama through

the Seven Line Prayer:

A Special Teaching from

the Lama Sangdii

The Terma Revelation o f Guru Ch&wang

« tf^ -q ^ jp |jq * r& ra ;$

^tM-qpsr«j-w^q|-ai«if

<*jlS*-q8r*jflxr*q‘g'q|$«i;

j j ^ ^ q | ^ n i q ^ f

q |fla r:w g«w |* -w ^* iN j

itf^ ^ ^ ^ jf< j|* i'w * fs)* ij

njsruqi-S^qjsjjjqjsrsrSBtf

£>«^^^aW <i|3J»rqifqf

Homage to theyidam deity!

Fortunate men and women o f the future,Sons and daughters o f an enlightenedfamily,When you turn to me, the guru o f Orgycn.for refuge,Take yourself to an isolated place, andMake deep feelings arise o f melancholy at impermanence.A n d disgust with samsara-this is vital.

Then rely on me completely, heart and soul.Reflect how every kind o f refuge, all your hopes,Are all fulfilled and complete within me, the guru

o f Orgyen.Whether in happiness or in sorrow,Have total trust and confidence in me.No need to make offerings or praise;Set aside all accumulating;Simply let devotion flood your body, speech and mind, and Pray, pray with these seven lines:

HUNG S ORGYEN YUL GYI NUB CHANG TSAM S

In the north-west o f the land o f Orgyen,

PEMA KESAR DONGPO LA §

In the heart o f a lotus flower,

YATSEN CHOK GI NGO DRUP NY£ S

Endowed with the most marvellous attainments,

PEMA JUNG N£ SHY£ SU DRAK i

You are renowned as the Lotus-born,

KHOR DU KHANDRO MANGPO KOR S

Surrounded by many hosts o f dakinis.

Q54

KHY£ KYI j£ SU DAK DRUP KYI I

Following in your footsteps

i ^ t ^ s qt ^ T r ra,§C HIN GYI LAP CHIR SHEK SU SOL %

I pray to you: come and bless me with your grace!

GURU PEMA SIDDHI HUNG i

««j’wwai -qi*rnj-q-5qj

^ ■ w p w i« r^ » n q |^ -§ ^ j

i r ^ w w g

^•Q |^ 'gniW 'S!*r«Jv^*$

^ s a ; x R s i» ! 'rti¥ < ? j

l a c j w ^ |^ * a i2 rS » j |

^ « W ^ * '^ S j3 i< W a o jq f

Pray in this way, over and over again.Create a feeling o f yearning and longing So intense that tears spring from your eyes.I f the rapture o f devotion overwhelms you,Breathe out strongly, and then leave everything as it is.

Clear and awake, focused and undistracted, look within.

For children o f mine who pray like this,It goes without saying that they will have my protection, For they will be the sons and daughters o f the buddhas o f

past, present andfuture.They will receive complete empowerment into the awareness

o f their own enlightened mind.Their samadhi will be so powerful and stable, that wisdom

will naturally blossom and expand.

This great blessing, which arises o f its own accord.Will dispel all the suffering that will ripen on you, or be

experienced by others.When your m ind is transformed, others’ perceptions will

simultaneously change,You will accomplish enlightened activity,A n d alt noble qualities will be complete within you.

@^w|aC5sw§' «Ttr <Tl'3 ai« q|*rftr<7^tw^^3*r| <i|si'§'ai^

**r*Jj| ||

o58

M ay the sons and daughters o f my heart meet with this extraordinary skilful means, one which ripens and liberates into the dharmakaya realization o f my enlightened being.

A practice with a uniquely powerful blessing, the seven line prayer is

exceptionally profound; so let this instruction be an extremely secret

treasure o f my enlightened mind. May it meet with one who possesses

a mind of wisdom, and is endowed with great compassion, called

Chokyi Wangchuk.

Le’u Diinma

The Prayer in Seven Chapters

“Homage to the Guru!”

The General Visualization for

Prayers to Guru Rinpoche

byJamyang Khyentse Wangpo

o63

1. Ta k in g R e f u g e

NAMO LAMA DfeSHEK DUPfc K.U §_____________________

Namo! Lama, in your perfect form, you embody all the sugatas;

KONCHOKSUM GYI RANG SHY1N LA i

Your very nature is that o f the Three Jewels: Buddha, Dharma and Sangha.

DAK DANG DRO DRUK SEM CHEN NAM I

Until enlightenment is fully realized,

CHANG CHUB BAR DU KYAB SU CHI §

We and all beings o f the six realms take refuge in you.

(three times)

O64

■ LE U D O N M A ■

2. Arousing the Awakened Mind of Bodhichitta

SEM KY£ DROWA KUN D ON DU %

We arouse the bodhichitta, the heart o f the awakened mind, and, for the sake o f all living beings.

LAMA SANGYfi DRUB N£ N I 1

W hen we have accomplished the enlightened state o f the master,

GANG LA GANG DDL TRINLE KYI i

We vow to liberate them all, through the enlightened actions

1] DROWA DRALWAR DAM CHA’O %

O f teaching each and every one according to their needs.

(thret times)

■ A G R E A T T R E A S U R E O F B L E S S I N G S u

3. The Seven Branch O ffering

LAMA Y1DAM KHANDRO SHEK S

Approach now, gurus, devas, and dakinis:

NYI DA PEM£ DEN LA SHYUK 1

Take your seats on these cushions o f lotus, sun and moon.

LO NGAK Y1 SUM GO CHAK TSAL i

We offer homage, while devotion fills our body, speech and mind.

CHI NANG SANG W £ CH O PA BUL i

We make offerings, outer, inner and secret.

■ L E U D O N M A

NYAM CHAK DIK DRIB TOL SHYING SHAK *

We confess all impairments and breakages o f vows, all our harmful actions and obscurations.

SANG NGAK DRUP LA j£ YI RANG i

We rejoice that the secret mantrayana is being accomplished in practice.

1 MIN DROL SANG NGAK C H O K H O R K O R S

We request you to turn the wheel o f the secret mantra teachings, which ripen and liberate.

NYA NGEN Ml DA SHYUK SU SOL 1

Remain with us without passing into nirvana, we pray.

| NYINGPO SEMCHEN DON DU NGO *

We dedicate all merit so that sentient beings attain the essence o f enlightenment.

YANG DAK DORjfi DON TOK SHOK §

May we all realize our true vajra nature!

4. T h e M a in V is u a l iz a t io n

DUN GYI NAM KHAR 0 NG£ LONG i _________________

Before us in the sky, in a shimmering sphere o f light, white and blue, yellow, red and green,

SENG TR1 PEMA NYI Pfe TENG %______________________

Floats a throne held aloft by lions, with cushions o f lotus, sun and moon.

KU SUM GYAL WA PQPfe NGO S______________________

There you preside, the actual presence o f all the buddhas o f the three kayas,

m n r O i m x

TSAWfi LAMA PEMA JUNG I

Root master, in the form o f the Lotus-bom Guru.

KAR MAR DANG DEN SHY1 TROl NYAM %

Your complexion is white, tinged with red, your expression slightly wrathful,

PE SHYA SANG PO C H O GO DANG S

Wearing the lotus hat, gown, and Dharma robes, with

ZA OG BER MUKJ1 PAR SOL i

A magnificent dark red cape o f shining brocade.

CHAK Y£ DORjfi TSfe NGA DANG I

Your right hand holds a five-pointed vajra;

y0 N P £ BHENDHA TSfi BUM NAM *

Your left a skull-cup containing the vase o f long-life.

DRUMO YON NA KHATAM CHANG %

A khatvanga cradled in your left arm,

DORjfc KYIL TRUNG DANG C H £ Tfc *

You are seated in the vajra posture.

KU SUNG TUK KYI KYIL KHOR L£ %

From the mandalas o f your wisdom body, speech and mind

1

| TSA SUM C H O SUNG RAB JAM KUN *

Appear infinite gurus, devas, dakinis and dharmapalas;

070

TRO DUI ZI JIN LAM M£ WA I

All send out and gather back brilliant, dazzling light,

NGON SUM SHY1N DU SHYUK PAR GYUR *

And all become actually present, here.

‘Hwr^! w s rv ^ -^ f^ s r^ 'iq f upijRaje,] »55r§

Visualizing ibis, recite 4The Prayer in Seven Chapters' a ttd The Prayer to Guru

Rinpoche that Spontaneously Fulfils AH Wishes\ ’The Seven Line Prayer] and

The Prayer which Rtmoves A ll Obstacles from the Path\ along w ith prayers

taken from the earlier and later terma treasures, and prayers o f any k ind that

cany the blessing o f the vajra speech o f the saints o f the past. Recite them w ith an

intense longing and yearning, and an all-consuming devotion.

I f you can not manage this much, then it w ill be a ll nght simply to recite The

Prayer to the Three Kay a Guru ’ and *The Prayer to Guru Rinpoche that

Spontaneousfy Fulfils AH Wishes*. Whatever you do, at the end call out to Guru

Rinpoche and invoke bis wisdom m ind by chanting the Vajra Guru mantra as

much as possible.

The Prayer in Seven Chapters

to Padmakara,

the Second Buddha

The Term a ofTulku Zangpo Drakpa

Chapter One

T h e Pr a ye r t o t h e T h r e e Kaya G u r u

| EMAHO 1

Emaho: O wonder!

TRODRAL C H O KYI YING KYI SHYING KHAM SU I

In the pure realm o f the dharm adhatu, o f natural simplicity,

C H O NY1 DO SUM KY£ GAK M£ Pfi NGANG %'

W ithin the intrinsic nature o f reality, forever unborn, unceasing throughout the whole o f time,

KU SUNG TUK DANG YONTEN TRJNLfi KYI i

Dwells the em bodiment o f the sugatas, with the five wisdoms

YESHfe NGA DEN DEWAR SHEK P£ KU *

O f body, speech, mind, qualities, and enlightened action,

TUK j£ l C H £ DRAK NATSOK SO SOR TON i

Appearing to different beings in all kinds o f compassionate forms,

LAMA LONG C H O DZOK KU LA SOLWA DEP *

Sambhogakaya lama, to you we pray!

ORGYEN P£M AJUNGN£ LA SOLWA DEP S

To the Lotus-bom Guru o f Orgyen, we pray!

W I -LE. ' . U O0 . N MA U

MI jfejIKTEN DAK P£ SHYING KHAM SU i__________

Into the pure realm o f our ‘Fearless’ world-system,

TUKjfe CHENPO DROWfc DON LA C H O N %_________

O ut o f your great compassion, you have come, to bring benefit to beings,

GANG LA GANG DUL TAP KYI DRO DON DZ£ S

Skilfully helping them by taming each according to their needs,

d £ d a n g m a c h O n d a t a DO s u m g y i s

Throughout the whole span o f past, future, and present,

LAMA TRULPfc KU LA SOLWA DEP 1

Nirmanakaya lama, to you we pray!

■ A G R E A T T R E A S U R E O F B L E S S I N G S M

ORGYEN PfcMAJUNGNfc LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

The Lineage Prayer

C H O KU KUNTU ZANGPO LA SOLWA DEP ?

We pray to the dharmakaya, Samantabhadra,

LONG KU GYALWA R1K NGA LA SOLWA DEP *

We pray to the sambhogakaya buddhas o f the five families,

TRULKU RIK SUM G 0N P O LA SOLWA DEP $

We pray to the nirmanakaya lords Manjushri, Avalokiteshvara and Vajrapam,

YANG TRUL GARAP DORjfe LA SOLWA DEP %

We pray to their emanation Garab Dorje,

^ ■ ^ ^ 'a 5 3 v ! '^ q a j - c j ^ i s j - ^ 3 j - a j - i 7 |^ a j - q - q ^ q ^ s

LOBPONJAMPAL SHENYEN LA SOLWA DEP S

We pray to the master Manjushrimitra,

RIGDZIN SHR1 S1NGHA LA SOLWA DEP I

We pray to the vidyadhara Shri Singha,

PEN CHEN BIMALAMITRA LA SOLWA DEP I

We pray to the great scholar Vimalamitra,

GYALSfc PfcMAJUNGN£ LA SOLWA DEP %

We pray to the bodhisattva Padmasambhava,

CHOGYAL TRISONG DEUTSEN LA SOLWA DEP I

We pray to the Dharma-king Trisong Detsen,

KHANDRO YESHfc TSOGYAL LA SOLWA DEP i

We pray to the dakini Yeshe Tsogyal,

GELONG NAMKHfc NYINGPO LA SOLWA DEP i

We pray to the bhikshu Namkhe Nyingpo,

NANAM DORjfe DUDJOM LA SOLWA DEP f

We pray to Nanam Dorje Dudjom,

( ^ • 5 j^ '^ ' | | - q ^ - 2 r a i - q |^ a j - q - q ^ q s M f

LHASfc MUTRI TSENPO LA SOLWA DEP 8________

We pray to prince Mutri Tsenpo,

^ < v ^ q 3 c ; - 2 f 5 } q |9 i - s r f l r q ] ^ s r q ^ q s j f

TRULKU ZANGPO DRAKPA LA SOLWA DEP I 1

We pray to tulku Zangpo Drakpa,

RIGDZIN NGODRUP GYALTSEN LA SOLWA DEP i

We pray to the vidyadhara Ngodrub Gyaltsen,

KUNPANG DONYO GYALTSEN LA SOLWA DEP I

We pray to the renunciate Donyo Gyaltsen,

q | ^ - ^ - q ^ - 3 j S I ^ - * I ^ J ] - q 3 ^ - a j - ^ - q - q ^ q ^ f i

GYODZIN SONAM CHOKZANG LA SOLWA DEP S

We pray to the lineage holder Sonam Chokzang,

DRUPCHEN TANGTONG GYALPO LA SOLWA DEP % ,

We pray to the great siddha Tangtong Gyalpo,

w*s_

- t . c » » T T i m i m o n n m n n

TSUNGMfe NGODRUP PALDEN LA SOLWA DEP 3

We pray to the incomparable Ngodrub Palden,

DR1NCHEN KUNGA ZANGPO LA SOLWA DEP i

We pray to the compassionate Kunga Zangpo,

M1NGYUR LETRO LINGPA LA SOLWA DEP %________

We pray to Mingyur Letro Lingpa,

GYALWANG RINCHEN PUNTSOK. LA SOLWA DEP 3

We pray to Gyalwang Rinchen Phuntsok,

TRULKU NAMKHA GYAJIN LA SOLWA DEP i

We pray to tulku Namkha Gyajin,

KHfiDRUP DO NGAK TENDZIN LA SOLWA DEP i

We pray to the learned siddha Dongak Tendzin,

R1GDZIN TRINLfi LHUNDRUP LA SOLWA DEP *

We pray to the vidyadhara Trinle Lhundrup,

CHOGYALTERDAK LINGPA LA SOLWA DEP S |

We pray to the king o f dharma, Terdak Lingpa,1

DO SUM TSA GYO LAMA LA SOL WA DEP %

We pray to all the root and lineage masters o f past, present and future,

DRINCHEN TSAWfi LAMA LA SOLWA DEP %

We pray to our root lama, in all his kindness and compassion,

■ A G R E A T T R E A S U R E O F I L E S S I N G S m

^ ^ ^ ^ ^

Y1DAM DRUPCHEN KAGYfL LA SOLWA DEP I

We pray to the yidam deities o f the great Kagye sadhanas,

MAMO KHANDROl LHA TSOK LA SOLWA DEP i

We pray to the throngs o f mamos and dakinis,

CH0KYONG MAGON CHAMDRAL LA SOLWA DEP i

We pray to the dharma protectors Ekazati, Mahakala, Za and Dorje Lekpa.

1DI CHI BARDO SUM DU CHIN GYI LOP *

Inspire us with your blessings in this life, the next and the bardo state,

! KHORWA DUK NGAL GYI GYATSO Lfc DRAL DU SOL i

Release us from samsara’s ocean o f suffering,

L E U D O N M A

KYfe M £ NYINGPO LONPAR CHIN GYI LOP S

Inspire us with your blessings to arrive at our unborn, enlightened nature,

CHOK DANG T0N M O N G NGODRUPTSAL DU SOL I

And grant us the siddhis, ordinary and supreme!

Chapter Two

T h e Pra yer R e q u e s t e d by K in g T r is o n g D etsen

, EM A H O 8_________

Emaho: O wonder!

SANGYfe TEN PA MfcjUNG SAMY£ LA i________________

In the teachings o f the buddhas, extraordinary and beyond conception,

KHYfcPAR PAKPfc TENPA NAM SUM jO N i______________

The especially sublime teaching will be revealed three times.

[ SANGYfe SHAKYA TUB P£ SHYING KHAM DIR S

Now, here in the realm o f the Buddha Shakyamuni

SANG NGAK TEKPA CHENPOl TENPA JO N I

This teaching o f the secret mantrayana has come:

TENPA R IN PO C H t LA SOLWA DEP *

To this precious teaching, we pray!

ORGYEN PtM AJUNGNfc LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

W OMIN LHUN GYI DRUP P£ PODRANG DU I

In the palace o f Akanishtha, spontaneously perfect.

; DO SUM PfeWAR SHEKPfc GONG PA YI 3_________

The sugatas o f the three times, in their wisdom, saw

MATRAM RUTRA KA GO LOKPA Lfc I________

How Matram Rudra betrayed their commands,

PR O DRUK SEMCHEN DUK NGAL NYAM TAK ZIK 3

Tormenting the beings o f the six realms with suffering.

^ ^ • | ' ' ? 3 ^ - ^ - a r ^ a r q ' q ^ q ' M f

■ TUKjfc NGO TSAR CHEN LA SOLWA PE P 3

To those with wondrous compassion, we pray!

| ORGYEN PfeMAJUNGNfc LA SOLWA PEP 8

To the Lotus-born Guru o f Orgyen, we pray!

■ L E ' U . D O N M A M

CHANG LO CHEN GYI PODRANG DAMPA RU i __________

In the sacred palace o f Alakavati

P £ SHYIN SHEKPA TAMCH£ KAPRO PZ £ %______________

The tathagatas all consulted and determined,

SHYI GY£ WANG DRAK TRINL£ NAM SHYI YI i__________

Through the four enlightened activities-pacifying, increasing, magnetizing and subjugating,

LOKPA DO KYI TENPA PULWAR PZ £ I___________________

To put an end to the teachings o f this perverse and evil demon.

^ • ^ 3 ^ q ^ ' ^ ^ ' 3 - 3 W - « j - ^ a r q -q ^ q * j §

PO SUM PESHEK NAM LA SOLWA PEP Si- - - _______To the sugatas o f past, present and future, we pray!

m A G R E A T TRE" X5 U' k B O P 8 L E S 5 I N C 5 ■

' 1

ORGYEN PfiMAJUNGNfc LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

RIWO MALAYA NAMCHAK BARWE TSER S

O n m ount Malaya’s blazing peak o f meteoric iron,

DOPO MATRAM RUTRA DRAKPO DRAL f

You wrathfully liberated the demon Matram Rutra,

SINMO MA TSOK NAM LA JORWA DZ£ S

And united with the hordes o f rakshasis.

SANG NGAK TENPA DANGPO D £ N £ JUNG §

And so the teaching o f the secret mantras first came;

L E ' U D O N M A _

PU L CHA KHYfePAR CHEN LA SOLWA DEP 8

To this special one who had to be subjugated, we pray!

^ qORGYEN P£M AJUNGN£ LA SOLWA PEP 8__________

To the Lotus-born Guru o f Orgyen, we pray!

WOM1N C H O KYI Y1NG KYI POPRANG PU 3

In the Akanishtha palace o f the dharmadhatu,

P O SUM KYfc GAK MfiPA CHO KYI KU 8_____________

Is the dharmakaya, which neither comes into being nor ceases, in the past, present or future,

C H O NAM NAMPAK Y£ N£ LHUN GYI PRUP 8

Where all dharmas are completely pure, and from the beginning spontaneously perfect.

| SANGYfe TAMCHfi TUK Lfi KYfe P£ YAP f_______________

To the father who generates all buddhas from his wisdom mind:

C H O KU KUNTU ZANGPO LA SOLWA DEP %

To Samantabhadra, the dharmakaya, we pray!

ORGYEN PfeMAJUNGNfi LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

DfeCHEN LHUN GYI DRUP Pfe SHYING KHAM SU % |

In the pure realm o f Spontaneously Perfect Great Bliss,

I TIMUK NAMDAK CHOYING YESHfe NGANG S_________

Embodying the wisdom o f dharm adhatu, which is bewilderment in its natural purity,

LE U D O N M A

NAMPAR NANG DZfc LONG C H O DZOKPfe KU i

Vairochana presides as the sambhogakaya,

KU YI R1K CHOK RIK KYI KHOR GYI KOR $

Surrounded by his entourage, the supreme family o f the Wisdom Body.

BUDDHA RIK KYI LHA TSOK LA SOLWA DEP i

To you—deities o f the buddha family, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8

To the Lotus-born Guru o f Orgyen, we pray!

SHAR CHOK NGONPAR GAWfi SHYING KHAM SU *

In the east, in the pure realm o f Manifest Joy,

I SH Y t DANG NAMDAK MELONG YESHfe NGANG !

Embodying mirror-like wisdom, which is anger in its natural purity,

DORjfe SEMPA LONG C H O DZOKPfc KU i

Vajrasattva presides as the sambhogakaya,

TUK KYI RIK CHOK RIK KYI KHOR GYI K O R I

Surrounded by his entourage, the supreme family o f the Wisdom Mind.

DORjfc RIK KYI LHA TSOK LA SOLWA DEP *

To you-deities o f the vajra family, we pray!

ORGYEN PfcMA JU N G N t LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

■ LE U D O N M A ■

LHO CHOK PALDEN DZfLPfe SHYING KHAM SU *

In the south, in the pure realm Beauty in Glory,

NGA GYAL NAM DAK NYAM NYI YESH£ NGANG I

Embodying equalizing wisdom, which is pride in its natural purity,

RINCHEN JU NGN6 LONG C H 6 DZOKP£ KU i

Ratnasambhava presides as the sambhogakaya,

YONTEN RIK CHOK RIK KYI KHOR GYI KOR *

Surrounded by his entourage, the supreme family o f Noble Qualities.

RINCHEN RIK KYI LHA TSOK LA SOLWA DEP i

To you-deities o f the ratna family, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

NUP CHOK Df-WA CHEN GYI SHYING KHAM SU i

In the west, in the pure realm The Blissful,

DO CHAK NAMDAK SOR TOK YESH£ NGANG S

Embodying the wisdom o f discernment, which is desire in its natural purity,

NANGWA TAY£ LONG C H O DZOKPfc KU *‘

Amitabha presides as the sambhogakaya,

SUNG GI RIK CHOK RIK KYI KHOR GYI KOR 3

Surrounded by his entourage, the supreme family o f Wisdom Speech.

PfcMA RIK KYI LHA TSOK LA SOLWA DEP *

To you-deities o f the padma family, we pray!

ORGYEN PfiMA JUNGNfe LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

CHANG CHOK LfeRAP DZOKPfe SHYING KHAM SU *

In the north, in the pure realm Complete and Perfect Action,

TRAK DOK NAMDAK CHA DRUP YESHfi NGANG *

Embodying all-accomplishing wisdom, which is jealousy in its natural purity,

DONYO DRUP PA LONG C H O DZOKPfe KU I

Amoghasiddhi presides as the sambhogakaya,

TRINLfi RIK CHOK RIK KYI KHOR GYI K O R I

Surrounded by his entourage, the supreme family o f Enlightened Activity.

| KARMA RIK KYI LHA TSOK LA SOLWA DEP i

To you—deities o f the karma family, we pray!

’ ^ r § 3 j ^ q | ^ q p i 9 r o r < i ] ^ ,q 'q ^ 3 N f

i ORGYEN PfiMA JUNGNfi LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

CHOYING ROLP£ SHYAL Y£ CHENPO NA *

In the measureless mansion o f the play o f dharm adhatu,

n y O n m o n g d u k n g a d z ip £ d e n TENG DU §

Trampling on the five poisons o f the negative emotions.

LE U D O N M A

TRO W Ol GYALPO CHEM CHOK HERUKA t

Rages the sovereign among wrathful deities, Chemchok Heruka,

RIK NGA DfiSHEK DOP£ KHOR GYI KOR *

Surrounded by his retinue o f all the sugatas o f the five families gathered together:

KUNZANG HERUKfe LHA TSOK LA SOLWA DEP I

To you, Samantabhadra Heruka and all your deities,we pray!

ORGYEN PfcMA JUNGNfe LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

T U K jt ROLPfi SHYAL Yfi CHENPO NA S

In the great mansion o f the play o f compassion,

MA DO DREKPA DZIP£ DEN TENG DU S

Trampling the female arrogant demons underfoot,

NGON d z o k g y a l p o c h e m c h o k HERUKA 1

Is Ngondzok Gyalpo, the Heruka Great and Sublime,‘King o f Manifest Perfection’,

YESH£ L£ DRUP MAMOl KHOR GYI KOR §

Surrounded by his retinue o f mamos o f wisdom ando f karma:

CHEM CHOK MAMOl LHA TSOK LA SOLWA DEP i

To you, Chemchok and your hordes o f mamos,we pray!

ORGYEN PtM A JUNGNE LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

TING NAK DRU SUM BARWE SHYAL Yfi NA §

In a dark blue three-sided mansion, blazing with fire,

MATRAM RUTRA DZIPfi DEN TENG DU S

Trampling on Matram Rutra,

TUK KYI DAK NYI BENDZA HERUKA S

Is Vajra Heruka, em bodim ent o f the wisdom mind.

TRAK TUNG TRO WO BARWk KHOR GYI KOR S

Surrounded by his retinue o f blazing, raging herukas,

PALCHEN HERUKfi LHA TSOK LA SOLWA DEP I

To you, the great, awesome Heruka and all your deities, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 3

To the Lotus-born Guru o f Orgyen, we pray!

TING NAK fiLfi DRAKPOl SHYAL Yfi NA 3

In the wrathful mansion that arises from the dark blue syllable £,

SHINjfi CHU LANG DZIPfe DEN TENG DU *

Trampling on Yama, the water-buffalo,

JAMPAL YAMANTAKA SHINjfil SH£ 8

Is Manjushri in the form o f Yamantaka, slayer o f the Lord o f Death,

SHfiPO TROWO DREKPfi KHOR GYI KOR %

Surrounded by his horde o f wild and wrathful slaughterers:

■ l . E ' U D O N M A ■

SHINjfe SHfePOl LHA TSOK LA SOLWA DEP *

To you, Yamantaka and all your deities, we pray!

ORGYEN PfcMAJUNGNfc LA SOLWA DEP i

To the Lotus-born Guru o f Orgyen, we pray!

MAR NAK DRU SUM WANG GI SHYAL Y£ NA *

In the dark red triangular mansion o f power,

q ^ ' ^ - ^ q l ^ - q ^ ' ^ ' ^ ' ^ f

DO NAK PO MO DZIPfc DEN TENG DU *

Treading on the dark mara demons, male and female,

WANG GI GYALPO PfcMA HERUKA $

Arises Padma Heruka, king o f power,

I A G R E A T T R E A S UR E O F B L E S S I N G S M

PfeMA RIK KYI TROWO NAM KYI KOR t__________________

Surrounded by the wrathful deities o f the padma family

TA DRIN WANG GI LHA TSOK LA SOLWA DEP §__________

To you, mighty Hayagriva and all your deities, we pray!

^ ^ • q j g q | ^ 3 ^ w q ] ^ a r q - q ^ q s j f

I ORGYEN PfeMA JUNGNfe LA SOLWA DEP I_______________

To the Lotus-born Guru o f Orgyen, we pray!

q^aj-q-j!'^3;-qq^-qq-^aj-uj^^fKALPA ME TAR BARWfc SHYAL Yfc NA I_________________

In the mansion which blazes like the inferno at the end o f a kalpa,

2fq^'5^-q-q|«i'q^-ij]^ai’ ^ fPO DO DREKPA DZIPfe DEN TENG DU *

Trampling arrogant male demons,

. ,.,2> -T'

L E U D O N M A

PALCHEN DORjfe SHYON NU PAWOI KU I___________

Is the great and glorious Vajrakumara, his form like a warrior’s,

DO DUL TRO CHU TRA TAP KHOR GYI K O R I

Surrounded by his retinue: the Ten Wrathful Ones, who subjugate maras, with their aides, the Tratap.

^ • ^ • q ^ ' | ^ - a r < j j ^ ' q - q ^ q s j §

DORjfi PURPfc LHA TSOK LA SOLWA DEP *

To you, Vajrakilaya and all your deities, we pray!

i f ^ ’q § -q |s;'<T |3 j« i-o j’q ]S } fM 'q '^ q » 3 f

ORGYEN PEMA JUNGNfc LA SOLWA DEP I____________

To the Lotus-born Guru o f Orgyen, we pray!

PfeMA WANG GI SHYAL Y£ CHENPO NA i____________

In the great mansion o f the Lotus o f Power,

_ - A' / ,-f. -t . ^ v '

A G R E A T T R E A S U R E O F B L E S S I N G S

MA CHAK PfeMA BARWfe DEN TENG DU §

Seated on a shining lotus flower o f non-attachment,

CHOM DEN GONPO YESHfe TSfe PAK Mfe %_________

Presides the enlightened one, the lord o f wisdom and longevity, Amitayus,

CHIMfe TSfe Y1 LHA TSOK NAM KYI KOR 3_________

Surrounded by all the deities o f immortality and long life:

DORjfe TSfe YI LHA TSOK LA SOLWA DEP 3_________

To all you deities o f indestructible vajra-life, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8_________

To the Lotus-born Guru o f Orgyen, we pray!

DURTRO n g a m j i r o l p £ s h y a l y£ NA f

In the mansion on the charnel-ground Display o f Horror,

TIRA GEN KYAL DZIPE DEN TENG DU i________

Trampling on the corpse o f the supine dem on Tira,

YUM CHEN TROMO DORjfe PAKMOl KU g

Dances the great wrathful mother, Vajravarahi,

MAMO KHANDRO NA TSOK KHOR GYI KOR S

Encircled by her retinue o f mamos and dakinis:

DORjfel NALJORME LHA TSOK LA SOLWA DEP S

To you, Vajrayogini and all your deities, we pray!

l . E ' U D O N M A

Q107

ORGYEN PfeMAJUNGNfe LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

GYAGAR DORjfe DEN GYI PO DRANG DU *

At the palace o f the Vajra seat in India,

GYU DRfe DENPfe DROWfe DON DZfe CHING i

Is the one who brings benefit to beings through teaching the truth o f cause and effect,

Dfc NO SUM GYI TENPfe GYALTSEN TSUK I___________

W ho raises the victory banner o f the teachings o f the Tripitaka,

NYEN TO CHANG CHUP SEMPfe KHOR GYI KOR %

Surrounded by his entourage o f shravakas and bodhisattvas:

■ L E U D O N M A ■

TRULKU SHAKYA TUP PA LA SOLWA DEP I______________

To you, the nirmanayakaya Shakyamuni, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP i______________

To the Lotus-born Guru o f Orgyen, we pray!

, DHANAKOSHA LU YI PODRANG DU 3________________ ^

In the palace o f the nagas at Dhanakosha

, TUKjfel TOP KYI DROWfe DON LA jO N %________________

Is the one who, through the power o f his compassion, came to benefit beings.

GYALWfe GONGPfc PR O DRUK RANG DROL DZfe 3

W ho, through the wisdom mind o f the buddhas, causes beings o f the six realms to find self-liberation.

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T B RE AT T » ¥A 5U *l"0n tmrsrcs

KHANDRO Dfe NGA MANGPOl KHOR GYI KOR §

Surrounded by his entourage, the five classes o f dakinis:

TRULKU GARAP DORjfi LA SOLWA DEP i

To you, the nirmanakaya, Garab Dorje, we pray!

ORGYEN PfeMA JUNGNfi LA SOLWA DEP 8

To the Lotus-born Guru o f Orgyen, we pray!

GYA NAK RIWO TSE NGfc PODRANG DU I

In the palace o f the five-peaked mountain in China,

SANGYfi KU YI TRULPA JAMPAL YANG i

Is Manjughosha, emanation o f the buddhas’ wisdom body,

y -T- *T- ,T . *T

LE U D O N M A

TENG WO CHOK SHYIR KU YI DRO DON DZE §

Bringing benefit to beings in the four directions, above and below, through his perfect form,

KU Yl CHANG CHUP SEMPfc KHOR GYI KOR *

Surrounded by his entourage o f bodhisattvas o f the wisdom body:

PAKPA JAMPAL GYI LHA TSOK LA SOLWA DEP %

To you, the noble Manjushri and all your deities, we pray!

ORGYEN PfcMA JU N G N t LA SOLWA DEP I

To the Lotus-born Guru o f Orgyen, we pray!

N£ CHEN RI POTALfc PODRANG DU *

At the great power-place, the palace o f m ount Potala,

SANG YE SUNG GI TRULPA CHENREZI ?

Is Avalokiteshvara, emanation o f the buddhas’ wisdom speech,

TENG WO CHOK SHYIR SUNG GI DRO D ON DZfi i

Bringing benefit to beings in the four directions, above and below, with his speech,

SUNG GI CHANG CHUP SEMPfe KHOR GYI KOR I

Surrounded by his entourage o f bodhisattvas o f wisdom speech:

CHENREZI KYI LHA TSOK LA SOLWA DEP $

To you, Avalokitesvara and all your deities, we pray!

d r ^ ^ ^ a ^ q | 8 j a i - q - c ^ m f

ORGYEN PEMAJUNGNfe LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

o

LE U D O N M A

Nfe CHO K CHANGLO CHEN GYI PODRANG DU S

At the supreme place o f power, the palace o f Alakavati,

SANGYfi TUK KYI TRULPA DORJE DZIN 8

Is Vajrapani, emanation o f the buddhas’ wisdom mind,

TENG WO CHOK SHYI R TUK KYI DRO DON DZ£ * ,

Benefitting beings in the four directions, above and below, with his mind,

TUK KYI CHANG CHUP SEMPfe KHOR GYI KOR 8

Surrounded by his entourage o f bodhisattvas o f wisdom mind:

CHAK NA DORjEl LHA TSOK LA SOLWA DEP 8

To you, Vajrapani and all your deities, we pray!

ORGYEN PfcMA JUNGNE LA SOLWA DEP I

To the Lotus-born Guru o f Orgyen, we pray!

TENG CHOK NAMPAR GYALWfe KHANG ZANG DU 8

Above, in the exquisite palace o f Complete Victory,

PAKPA JAMPAL TUK KYI GONGPA YI 3

Through the vision o f M anjushri’s wisdom mind,

LHA WANG GYA CHIN Nfc SU SANG NGAK JO N 8

The secret mantra teachings appeared in the realm o f Indra, king o f the gods,

TSOMBU BUM DANG CHfc T£ NGON SANGYfi 8

And one hundred thousand attained true enlightenment:

LE U D O N M A

LHA Y1 RIGDZIN NAM LA SOLWA DEP *

To you, the vidyadharas among the gods, we pray!

ORGYEN PfeMA JUNGNfi LA SOLWA DEP «

To the Lotus-born Guru o f Orgyen, we pray!

WO CHOK GYATSO CHENPOl TING RUM DU S

Below, in the depths o f the great ocean,

CHENREZI WANG TUK KYI GONGPA YI *

Through the vision o f Lord Avalokiteshvara’s wisdom mind,

LU GYAL JO K P0I N £ SU SANG NGAKjON I

The secret mantra teachings appeared in the realm o f Takshaka, king o f the nagas,

■ A T . R E A T T R E A S U R E O F I I F S d H r . S ■

TSOMBU BUM DANG CHE Tfi NGON SANGYfi S

And one hundred thousand attained true enlightenment:

LU YI R1GDZIN NAM LA SOLWA DEP *

To you, the vidyadharas among the nagas, we pray!

ORGYEN PfiMAJUNGNfi LA SOLWA DEP S

To the Lotus-bom Guru o f Orgyen, we pray!

RI GYAL MER1 BARWE TSE MO RU %

O n the summit o f the Blazing Fiery Volcano, king o f mountains,

CHAK NA DORjfil TUK KYI GONGPA YI S

Through the vision o f Vajrapani’s wisdom mind,

g W E - g

GYALPO DZA YI Nfi SU SANG NGAKjON i

The secret mantra teachings appeared in the realm o f K ingja,

| GANG ZAK Lfi CHEN MA LO CHANG CHUP TOP i

And every single individual with the karmic destiny attained enlightenment:

MI YI RIGDZIN NAM LA SOLWA DEP «

To you, the vidyadharas among humans, we pray!

ORGYEN PfiMA JUNGNfi LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

NUP CHOK ORGYEN WANG GI PODRANG DU 8

In the powerful palace o f Orgyen, in the west,

DfeSHEK KU SUNG TUK KYI TRULPA Tfe i

Is the emanation o f the sugatas’ body, speech and mind,

DZAMBU LING DU DROWE DON LA JO N *

W ho came to this world o f ours to benefit beings.

RIGDZIN KHANDRO MANGPOl KHOR GYI KOR *

Surrounded by his entourage o f countless vidyadharas and dakinis,

P&MAJUNGNE KYI LHA TSOK LA SOLWA DEP i

To you, Padmakara and all your deities, we pray!

ORGYEN PfiMAJUNGNfi LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

L F ' U D O N M A

C H O KU LONG KU TRUL KU YANG TRUL DANG 3

To the dharmakaya, sambhogakaya, nirmanakaya, with your further emanations, and

D£ DANG M AJON DA TA DU SUM GYI *

To all the buddhas, vidyadharas and bodhisattvas throughout the whole o f time,

CHOK CHOI SANGYfc RIGDZIN CHANG SEM LA S

And through all dimensions o f space:

DAK CHAK LO NGAK YI SUM GO PA YI 1

W ith devotion and longing filling our body, speech and mind,

YI NYI T£ TSOM MEPAR SOLWA DEP I

W ith no trace o f hesitation or doubt, to you we pray!

■ A G R E A T T R E A S U R E O F B L E S S I N G S ■

ORGYEN PfiMA JUNGNfi LA SOLWA DEP ?

To the Lotus-bom Guru o f Orgyen, we pray!

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■4* 4 -

Chapter Three

T h e Pr a yer R e q u e s t e d by K h a n d r o Y e s h £ T so g y a l

: EMAHO 8I -

Emaho: O wonder!

I DI Nfe NY1MA LHO NUP TSAM SHfe NA *

Yonder, in the south-west,

Nfe CHEN DORjfe DEN GYI NUP CHANG TSAM 8

To the north-west o f the sacred Vajra seat,

1 NGA YAP LING TREN SA C H t SINPOl YUL *

Lies the continent o f Ngayab Ling, land o f the cannibal raluhasas,

DO SUM SANGY£ NAM KYI CHIN LAP P£ I

Blessed by all the buddhas o f past, present and future.

LING CHOK KHYfePAR CHEN LA SOLWA DEP %

To this sublime and special realm, we pray!

ORGYEN P£MA JU NG N£ LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

IsHUNG % NGON GYI KALPA DANGPO Dfi P£ DO i

Hung! At the closing o f the first o f the aeons o f the past.

LE U D O N M A

MATRAM RUTRA DRALWfc DZfe GYE LA !

The eight objects from the liberation o f Matram Rudra

SANG NGAKjONPfe Nfi GY£ CHIN GYI LAP %

Blessed the eight sacred places where the secret mantras

TS1TTA ORGYEN N£ SU BAP PA L£ S

His heart, it fell in the land o f Orgyen.

TENDREL KHYEPAR CHEN LA SOLWA DEP *

To this special and auspicious circumstance, we pray!

ORGYEN P£MA JUNGNfe LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

would come.

■ A C R F A f t f t E A S O f c E O f BLESSIN GS ■

DORjfe PAKMO CHIN GYI LAP Pfe Nfe f

A sacred place, blessed by Vajravarahi,

MAMO KHANDRO TAMCHfe DUWfe UNG 1

The continent where mamos and dakinis all convene,

SANG NGAK DA YI RANG DRA DI RI RI *

Where, by themselves, the symbolic sounds o f the secret mantras ring out;

Nfe DER CHIN PA TSAM GYI CHANG CHUP TOP S

To reach this realm is to attain enlightenment.

Nfe CHOK KHYfePAR CHEN LA SOLWA DEP %

To this supreme and sacred place we pray!

■

A*. _

LE U D O N M A ■

ORGYEN PfeMA JUNGNfe LA SOLWA DEP «

To the Lotus-born Guru o f Orgyen, we pray!

ZANGDOK PAL GYI RJWO TSITTfe YIP 8

The Copper-Coloured M ountain o f Glory is shaped as a heart,

TSAWA LU YI GYALPOl Nfe SU ZUK *

Its base deep down in the domain o f the naga king;

k £ p a l h u n c h a k k h a n d r O i n £ NA j i i

Its slopes, resplendent and majestic, rising into the realm o f the dakinis;

| - ^ e ; i M - q q - q | < i | - ^ - ^ ^ - q - q 5 g

TSEMO TSANGPfe JIKTEN NYEKPA DRA *

Its soaring peak as high as the world o f Brahma:

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RI GYAL KHYfiPAR CHEN LA SOLWA DEP I

To this special king o f mountains, we pray!

ORGYEN PfiMA JUNGNfi LA SOLWA DEP i

To the Lotus-born Guru o f Orgyen, we pray!

e ^ a r § - * - s f < 7 q * /q q - |" 2 f ^ g

PAL GYI RIWO BARWfc TSEMO NA *

O n the shining crest o f this awe inspiring mountain,

SHAR CHOK SHEL LA LHO CHOK BAIDURYA I

Its eastern side o f crystal, the south o f lapis lazuli,

NUP CHOK RAGA CHANG CHOK INDRfc DOK i

The west o f ruby, and the north o f emerald,

CHI NANG Mfi PAR SALWfc SHYAL Y t KHANG *

Stands the celestial mansion, shimmering, and translucent from within and without,

^ ^ • ( ^ • q ^ ' ^ ' a r q ^ a r q - q ^ q s j f

PODRANG KHYfcPAR CHEN LA SOLWA DEP 3

To this exquisite palace, we pray!

^ ^ ,ai q

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8

To the Lotus-born Guru o f Orgyen, we pray!

SHYAL Yfe CHENPOl CHOK SHYI TSAM GY£ DANG 3

Every side and face o f this great mansion, in each direction,

TENG WO TAM CH t RINPOCHfi Lfi DRUP 3

Above and below, is made from jewels and precious substances.

KHYAM DANG DRU CHfe LO BUR RIK SHYI YANG S

Corridors, comers, and parapets-each shine

TRINLfe SHYI YI KHA DOK SO SOR SAL 3__________

W ith the colours o f the four Buddha families and enlightened activities, white, yellow, red and green:

LHUNDRUP SHYAL Yt KHANG LA SOLWA DEP 3

To this spontaneously perfect mansion, we pray!

ORGYEN PfcMA JUNGNfc LA SOLWA DEP 3_________

To the Lotus-born Guru o f Orgyen, we pray!

DRA CHfe DA YAP RINCHEN NA NGA SAL %

Pendant fringes, and balconies all gleam with gold, and silver, turquoise, coral and pearl,

GO SHYI TA BAP CHOKHOR GYEN NAM KUN i

The four doors, the steps, the wheel o f Dharma, and all the ornaments

NA TSOK RINPOCHfe YI DZfiPAR GYEN I

Stand out in beauty, set with every kind o f gem and priceless material:

RINCHEN SHYAL Yfc KHANG LA SOLWA DEP S

To this precious celestial palace, we pray!

i f §

ORGYEN PfeMAJUNGNfi LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

PAKSAM SHING DANG DODTSII CHU MIK DANG I

Wish-fulfilling trees, bubbling springs o f nectar, with

JA TSON NA NGfi CHI NANG TRIN TAR TIP §

Rainbows o f blue and white, yellow, red and green, gathering like clouds inside and all around,

MfiTOK P£m £ WO KYI BAR NANG KHENG %

The atmosphere is bathed in light in the shape o f lotus flowers,

Nfc D£ DRENPA TSAM GYI DfiCHEN TOP I

Simply to think o f this place brings great bliss:

PfiMA WO KYI SHYAL Yfi LA SOLWA DEP *

To this heavenly palace o f Lotus Light, we pray!

ORGYEN PfeMAJUNGNfe LA SOLWA DEP I_________

To the Lotus-born Guru o f Orgyen, we pray!

SHYAL Yfi CHENPO d £ YI NANG SHfi NA *

W ithin this measureless mansion,

RINCHEN ZUR GYfc NYIMA DAW£ DEN I__________

O n an eight-cornered jewel throne, and sun and moon disc seat,

MA CHAK P£MA BARWfe DONGPO LA §____________

O n the shining, blossoming, lotus o f non-attachment,

PfeMA JUNGNfc DfiSHEK DOp£ KU I _______________

There you preside, Padmakara, you who embody all the sugatas:

RANG JUNG TRULPfi KU LA SOLWA DEP 3_______________

To this self-arising nirmanakaya emanation, we pray!

ORGYEN PfcMA JUNGNfc LA SOLWA DEP i

To the Lotus-born Guru o f Orgyen, we pray!

SHYI GYfe WANG DRAK DON LA GONGPfi CHIR S

So as to benefit beings by pacifying, enriching, magnetizing and subjugating,

KU DOK CHAK TSEN GYEN NAM MA NGfc KYANG i

Your colour, attributes, and ornaments will change,

NYIMA TONG GI WO Lfc ZI DANG CHfc *

Yet your brilliance remains, always brighter than a thousand suns,

RI GYAL LHUNPO W£ KYANG JI R£ CHfi I

Your majesty surpassing even M ount Meru.

YA TSEN TRULPfi KU LA SOLWA DEP %

To the wondrous nirmanakaya emanation, we pray!

n i’q T ^ 15ORGYEN PfiMA JUNGNfi LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

TUK KYI TRULPfi JIKTEN KHYAB PAR GY£ %

Emanations o f your wisdom mind fan out through the whole world;

CHEN TSA NY1 DA TABUR KHYIL SHYING ZIK i

Like the sun and m oon, your eyes turn and gaze on all.

NAM KHt LOK L£ TUKjfel TRINLfe NYUR 8

Your compassionate action is swifter than a flash o f lighting in the sky,

GONGPA ZAPMO NAMKHfi LONG DANG NYAM *

Your understanding as deep as the vast expanse o f space:

TUKjf. KHYtPAR CHEN LA SOLWA DEP 3

To your extraordinary compassion, we pray!

ORGYEN PfiMA JUNGNfe LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

DRO LA T S£w £ TAP KYI DRO DON DZfc *

W ith the skilful means bom o f your love for beings, you act always for their benefit;

SHYAL DZUM DZfiPfi DANG DEN YA LA LA S

From your smiling m outh, glowing in beauty,

DRUK TONG DIRW6 SUNG GI DANG DRA CHfi I

The sound o f your voice, mightier than the roaring o f a thousand dragons,

SANG NGAK ZAPMOl CH O DRA DI RI RI i

Thunders out the sound o f the profound secret mantra teachings:

TSANGPfe SUNG YANG DROK LA SOLWA DEP I

To your speech, which has the melodious voice o f Brahma, we pray!

ORGYEN PfLMA JUNGNfc LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

TRULKU CHENPOl CHOK SHYI TSAM GYfc NA 1

In each o f the eight directions around this great nirmanakaya buddha,

LOKPfi DRA GEK D ZIPt DEN TENG DU *

Crushing underfoot malicious enemies and obstructing forces,

KU SUNG TUK DANG YONTEN TRINLfi KYI I

Rages the assembly o f wrathful deities who subjugate negativity,

RIK NGA DfeSHEK DODUL TROWOl TSOK S

The sugatas o f the five families, o f the wisdom body, speech, mind, qualities and activity:

DRUPCHEN KAGYfi KYI LHA TSOK LA SOLWA DEP §

To the deities o f the great Kagye sadhanas, we pray!

ORGYEN PfiMAJUNGNfe LA SOLWA DEP S

To the Lotus-bom Guru o f Orgyen, we pray!

| i T ] N - q ^ q § - ^ q - q ^ a ^ - ^ ^ f

CHOK SHYI PfiMA DAP SHYI DEN TENG DU *

In the east, south, north and west, on four-petalled lotus blossoms,

RIK SHYI GING DANG KHANDRO D£ SHYI TSOK *

Arise the gings o f the four families, together with the four classes o f dakinis;

TAMCHfi MA LO DURTRO GYEN DANG DEN S

Every one o f them wearing the grisly attributes o f the charnel ground,

3y£*rq$-^sai<arq$-^q^q^i|*ifDZ£p£ GYEN DEN ROLPE TAP SU SHYUK 1

Along with beautiful ornaments, all assuming the postures o f dance:

YESHt KHANDRO YAP YUM LA SOLWA DEP I

To the dakas and dakinis o f wisdom, we pray!

qT^a jq 'n^£:,RI*ORGYEN p £M AJUNGN£ LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

SHYAL Yfi CHEN POl CHO K SHYI BAR KHYAM DANG *

In the four directions within the great celestial mansion,

DRU c h £ l o BUR RIGDZIN KHANDRti KHENG i

The courtyards, comers, and gateways are crowded with vidyadharas and dakinis,

LHA DANG LHAMO MANGPO TRIN TAR TIP I

Countless gods and goddesses gather, swirling like clouds,

CHI NANG SANGWfi CHOPA NA TSOK BUL §

Lifting up offerings o f every variety, outer, inner and secret:

MAMO KHANDROl LHA TSOK LA SOLWA DEP *

To the mamos, and dakinis with their throngs o f deities, we pray!

ORGYEN P£M AJUNGN£ LA SOLWA DEP I

To the Lotus-born Guru o f Orgyen, we pray!

RINCHEN SHYAL Y£ KHANG GI DO NAM LA I

All along the galleries o f this great jewelled mansion,

c h O p £ l h a m o c h a r TRIN t a b u r t i p %

Offering goddesses gather like clouds o f rain,

DO YON DRUK GI C H O p£ JIKTEN KHENG %

Filling the whole world with offerings to delight the six senses.

KUNTU ZANGPOl C H 0 p£ D£SHEK C H O I

To the sugatas, they make offerings as infinite as Samantabhadra’s:

YONTEN KUN JUNG GI LHA TSOK LA SOLWA DEP %

To all these deities, the source o f all good qualities, we pray!

ORGYEN P£MA JUNGNfi LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

SHYAL Y£ CHENPOl CHOK KYI GO SHYI NA i

In the east, south, west and north, at the four gates o f the great mansion,

l ^ - l a ^ q ^ q f f q f r q ^ ^ s i ^ g

GYALCHEN Dfi SHYI GOWfi KA NYEN DZfi §

Stand guard the four Great Kings, who carry out the commands entrusted to them,

LHA SIN Dfi GYfi DREN DANG PO NYAR GYfi S

Despatching the eight classes o f gods and demons as their servants and messengers,

DO DANG MUTEK DUL TREN SHYIN DU DUL !

To grind demons and tirthikas into dust:

CH0KYONG SUNGMfi LHA TSOK LA SOLWA DEP *

To all o f you Dharma protectors and guardians, we pray!

HUNG I

Hung!

SHYENG SHIK PfiMAJUNGNfi KHANDROl TSOK I

Rise up, Padmakara, with your throng o f dakinis!

GONG SHIK CHOK CHU DO SUM DfiSHEK NAM I

Care for us, sugatas o f all time and all directions!

JETSON CHENPO PfiMA t Ot r e n g t s a l *

Great and noble guide, Padma Totreng Tsal,

RIGDZIN KHANDROl Nfi Nfi SHEK SU SOL S

Come now from the realm o f vidyadharas and dakinis!

U TRA D Z tP t TOR TSUK SHIK S£ SHIK 1

Your beautiful long tresses swept up and rustling;

RINCHEN GYEN CHA MANGPO SI U U *

Your jewels and ornaments all jingling;

DURTRO ROp£ GYEN CHA TROL LO LO i

Cham el ground bone ornaments rattling;

DRA DANG ROLMO MANGPO WU RU RU S

Everywhere music and cymbals rumbling;

YIDAM LHA TSOK HUNG DRA DI RI RI *

Yidam deities thundering out the sound o f ‘Hung!’;

KHANDRO Dfi NGA GAR CHfi SHIK Sfi SHIK i

Dakinis o f the five classes gracefully swirling;

GING CHEN PAWOl DRO DUNG TRAP Sfi TRAP §

Great gings in their warrior dance, stomping;

MAMO KHANDRO TRIN TAR TIP Sfi TIP S

Like clouds, mamos and dakinis swarming;

CH0KYONG Dfi GYfi Lfi CHfi KHYUK Sfi KHYUK f

The eight classes o f Dharma protectors and their agents striking;

SHYUP CHEN TONG GI DRA Kfi SI U U i

O ne thousand armoured soldiers clattering;

Y t Nfe PO GYO TAMCHfc SHA RA RA %

To the right, all the male deities advancing;

YON N £ MO GYt) TAMCHfi SHA RA RA S

To the left, all the female deities advancing;

BAR NANG TAMCHfe DAR DU LHAP Sfi LHAP i

Space is full o f flags and umbrellas fluttering;

DRI SHY1M PO KYI NGfi DANG TU LU LU i

Fragrances o f the sweetest incense wafting;

KHANDRO SANGWfe DA K£ DI RI RI S

The dakinis’ secret code language resounding;

GING CHEN PAWOl SHUK LU KYU RU RU I

The great gings’ warrior hymn whistling;

A cv <N

HUNG GI NANG LU MANGPO DI RI RI I

Everywhere, the yogic song o f ‘H ung’ reverberating;

PHAT KYI DA Kfe DRAKPO SANG S£ SANG I

Fierce and forceful, the symbolic syllable ‘Phat’ exploding.

DAK DANG DRO DRUK SEMCHEN TAMCHfe LA *

Look on us all-sentient beings in the six realm s-

TUKjfi ZIK LA Nfe DIR SHEK SU SOL 3

W ith your compassion. And come now, to this place!

n £ d i r t u k j£ g o n g t £ s h e k n £ KYANG f

Now you have embraced us in your compassion, now you have come to this place,

DAK GI CHANG CHU P NYINGPO MA TOP BAR I

Until we have realized the essence o f enlightenment,

GEK DANG LOK DREN BARCHt DULWA DANG S

Subjugate all obstructing forces, all obstacles and those who lead us astray!

CHOK DANG T0N M O N G NGODRUP TSAL DU SOL %

Grant us the siddhis, ordinary and supreme!

KHORWA DUK NGAL GYI GYATSO Lfi DRAL DU SOL §

And release us from samsara’s ocean o f suffering- this we pray!

Chapter Four

T h e Pr a y e r R e q u e s t e d by N a m k h £ N y in g p o

EM A H O «

Emaho: O wonder!

TRO DRAL DfiCHEN GYALWA KUNTU ZANG i

The conqueror Samantabhadra, the great bliss o f natural simplicity,

RIK NGfi SANGYfi DRUKPA DORjfi CHANG *

The sixth buddha, Vajradhara, embodying the five buddha families,

DRO DRUK DON DZfe CHANG CHUP SEMPfi KU S

And the forms o f the bodhisattvas, who act only to benefit the beings in the six realms:

C H O KU LONG KU TRUL KU NAMPA SUM *

To the dharmakaya, sambhogakaya and nirmanakayas

GYALWA GONGPfe GYOPA LA SOLWA DEP i

O f this wisdom mind lineage o f the buddhas, we pray!

ORGYEN PfeMA JU N G N t LA SOLWA DEP %

To the Lotus-bom Guru o f Orgyen, we pray!

DRAK DEN CHOK KYONG NO JIN KAR DA DONG I

From the god Yashasvi Varapala, the yaksha Ulkamukha,

LO D R0 TAPDEN LU GYALJOKPO DANG ?

The rakshasa Matyaupayika, the naga king Takshaka,

|ii 5PjN-qvwsaj-gj<w£§DRIMfe DRAKPA L& CHEN GYALPO DZA S

The hum an Vimalakirti the Licchavi,1 and so to the fortunate K ingja,

R1GDZIN LHA WANG GYAJIN LA SOKTfc I

The vidyadhara, divine Indra, and the rest:

RIGDZIN RIGPfi GYUPA LA SOLWA DEP *

To the rigpa awareness lineage o f the vidyadharas, we pray!

^ ^ • q j 3 -q | ^ 3 ^ ' ^ « r q ^ q « J §

ORGYEN PfiMA JUNGNfi LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

C H O KU KUNTU ZANGPOl GONGPA YI *

The blessing o f the wisdom mind o f Samantabhadra, the dharmakaya,

DORjfe SEMPA GARAP DORjfe DANG 8

Passed to Vajrasattva and Garab Dorje

Dfe DANG MA JO N DATA DO SUM GYI *

To the masters o f the lineage o f Dzogpachenpo,

DZOKCHEN GYOPfe LAMA LA SOLWA DEP *

O f past, future and present, we pray!

SHRI SINGHfe BAR DU CHIN LAP Tfe S

And down to Shri Singha:

ORGYEN PfiMA JUNGNfc LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

| ^ ' q ' ^ ' 2 ^ ' & ' ^ ^ r q ' & « J f

GYALWA CHO KYI KU YI GONGPA YI i

The blessing o f the dharmakaya buddha’s wisdom mind

D tSH EK RIK NGA RIK SUM G 0N P O DANG *

Passed to the sugatas o f the five families and to Manjushri, Avalokiteshvara, and Vajrapani,

SANGYfe SANGW6 BAR DU CHIN LAP T£ *

Down to Buddhaguhya;

D£ DANG M A jO N DATA DO SUM GYI *

To the masters o f the lineage o f the Magical Net,

o

GYU TRUL GYOp£ LAMA LA SOLWA DEP I

O f past, present and future, we pray!

ORGYEN PfiMA JUNGNfe LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

£o

JAM PAL YAMANTAKfi GONGPA YI *

The blessing o f the wisdom mind o f Manjushri Yamantaka

§ f q - ^ - ^ - t f q £ 3 ^ q ^ - q ^ - ^ - ^ -g

lo b p O n c h e n p o j a m p a l s h e n y e n d a n g %

Passed to the great master Manjushrimitra, and

^ ^ • q ^ q $ - q ^ | ^ -q § q « r ^ f

RO LANG D£w £ BAR DU CHIN LAP T£ S

Down to the ‘zombie’ Vetalasukha:

I A G R E A T T R E A S U R E O F B L E S S I N G S 1

D £ DANG MA JO N DATA DO SUM GYI *

To the masters o f the lineage o f the wisdom body,

KU YI GYOPfi LAMA LA SOLWA DEP «

O f past, future and present, we pray!

ORGYEN PfeMAJUNGNf; LA SOLWA DEP *

To the Lotus-bom Guru o f Orgyen, we pray!

PfeMA HERUKA YI GONGPA YI S

The blessing o f the wisdom mind o f Padma Heruka

WANG GI LHAMO NAGARDZUNA DANG i

Passed from Indradevi and Nagarjuna,

"ft}.

■ L E U D O N M A H

PfiMA JUNGNfc BAR DU CHIN LAP Tfi *

Down to Padmakara:

d £ d a n g m a j O n d a t a d O s u m g y i *

To the masters o f the lineage o f the wisdom speech,

SUNG GI GYUPfe LAMA LA SOLWA DEP I

O f past, future and present, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP I

To the Lotus-born Guru o f Orgyen, we pray!

BENDZA HERUKA YI GONGPA YI S _________

The blessing o f the wisdom mind o f Vajra Heruka

GARAP D O R jt JAMPAL SHENYEN DANG *

Passed to Garab Dorje, Manjushrimitra, and

H UM CHEN KARl BAR DU CHIN LAP Tf: *

Down to Humchenkara:

d £ d a n g m a j O n DATA DO s u m g y i *

To the masters o f the lineage o f the wisdom mind,

TUK KYI GYOp£ LAMA LA SOLWA DEP *

O f past, future and present, we pray!

CHEM CHOK HERUKA YI GONGPA YI i

The blessing o f the wisdom mind o f Chemchok Heruka

TRULPfc KHANDRO RIGDZIN MANGPO DANG S

Passed to countless emanated dakinis and vidyadharas,

MINGYUR NAMKHfi BAR DU CHIN LAP Tfi %

Down to Mingyur Namkha:

Dfi DANG MA JO n DATA DU SUM GYI *

To the masters o f the lineage o f noble qualities,

YONTEN GYUp£ LAMA LA SOLWA DEP S

O f past, future and present, we pray!

ORGYEN PfeMA JUNGNfi LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

PALCHEN DORjfe SHYON NCI GONGPA YI *

The blessing o f the wisdom mind o f the great, awesome Vajrakumara

LHUNDRUP CHAK GYA CHENPOl RIGDZIN DANG i

Passed to the vidyadharas o f spontaneous presence and mahamudra,

DORjfe TOTRENG TSAL LA CHIN LAP Tfe ?

Down to Dorje Totreng Tsal:

Dfe DANG MA JO N DATA DO SUM GYI i

To the masters o f the lineage o f enlightened activity,

TRINLfi GYUPfi LAMA LA SOLWA DEP I

O f past, future and present, we pray!

ORGYEN PfiMA JUNGNfi LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

NGON DZOK GYALPO CHEM CHOK HERUKA *

The blessing o f the wisdom mind o f the great supreme heruka ‘King o f Manifest Perfection’

MA GYU LHAMO YONG KHYU DfiMA DANG i

Passed to the mistress o f the m other tantras, Yongkhyu Dema, ‘Blissful Lady o f the Total Embrace’

DHANA SAMSKRI BAR DU CHIN LAP Tfi *

Down to Dhanasamskrita:

Dfi DANG MA JO N DATA DO SUM GYI I

To the masters o f the lineage o f the mamos who control existence,

SIPA MA GYO KYI LAMA LA SOLWA DEP S

O f past, future and present, we pray!

ORGYEN PfiMA JUNGNfi LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

CHOM DEN DREKPA KUN DUL GONGPA YI i

The blessing o f the wisdom mind o f ‘The Bhagavan, Tamer o f All the Arrogant’

ROMBU GUHYA TSANDRfi TUK GYO Nfi %

Passed through Rombhu Guhya Chandra

SHAKYA SENGfil BAR DU CHIN LAP Tfe S

Down to Shakya Senge:

p £ d a n g m a j O n d a t a d O s u m g y i s_________

To the masters o f the lineage o f ‘Offering and Praise o f the World’,

C H O TO G Y 0p£ LAMA LA SOLWA DEP I_________

O f past, future and present, we pray!

ORGYEN PfcMA JUNGNfc LA SOLWA DEP I

To the Lotus-born Guru o f Orgyen, we pray!

PALCHEN TOPDEN NAKPOl GONGPA YI i

The blessing o f the wisdom mind o f the great and awesome black Mahabala

LOBP0N SHANTING GARBHfi TUK GYU Nfi «

Passed through the master Shantingarbha,

^ • ^ • g o r r y f a j - q ^ q * ! ^ *

DORjfi D RO L0 TSAL LA CHIN LAP Tfi %

Down to Dorje Drolo Tsal:

Dfi DANG MAJON DATA DU SUM GYI i

To the masters o f the lineage o f the Fierce Mantras,

DRAK NGAK GYUPE LAMA LA SOLWA DEP 2

O f past, future and present, we pray!

G 0N P O TSfiPAKMfi KYI GONGPA YI §

The blessing o f the wisdom mind o f Lord Amitayus

LHAMO TSENDALI LA TUK GYO Nfi *

Passed through the devi Chandali,

q J 6 ^ q £ j ' q f ^ 3 ^ ' § 3 ^ q « J ^ §

CHIM fi PfiMAJUNGNfi CHIN LAP Tfi 1

Down to Padmakara, the deathless:

Dfi DANG M AJON DATA DU SUM GYI %

To the vidyadharas with mastery over life,

TSfi YI RIGDZIN NAM LA SOLWA DEP S

O f past, future and present, we pray!

C^|j3j'^q^'^^W ^arq-q^q*!gI ORGYEN PfeMA JUNGNfe LA SOLWA DEP I_____________

To the Lotus-born Guru o f Orgyen, we pray!

DORjfe PAKMOl TUK KYI GONGPA YI i________________

The blessing o f the wisdom mind o f Vajravarahi

KHANDRO SENGfe DONG CHEN TUK GYO Nfe I

Passed through the dakini Singhamukha,

; DORjfe DRAKPO TSAL LA CHIN LAP Tfe 3______________

Down to Dorje Drakpo Tsal:

i Dfe DANG M AJON DATA DO SUM GYI I_______________

To the masters o f m other tantras o f the secret mantrayana,

^ -T'

SANG NGAK MA GYO KYI LAMA LA SOLWA DEP *

In the past, future and present, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP *

To the Lotus-bom Guru o f Orgyen, we pray!

DORjfe TRAK TUNG TUK KYI GONGPA YI i

The blessing o f the wisdom mind o f the Vajra Heruka

TRULKU PfeMA JUNGNfe TUK GYO Nfe S

Passed through the nirmanakaya Padmakara,

DZAM LING PO KYI Lfe CHEN CHIN LAP Tfe $

Down to the fortunate ones o f this world ofjam budvipa, and Tibet:

D fi D A N G M A JO N DATA D O S U M GYI 3______________

To the masters o f this lineage which brings together the whole secret mantrayana,

SA N G N G A K D O G YO KYI LAMA LA SOLW A D E P %

In the past, future and present, we pray!

l O R G Y E N P fiM A JU N G N fi LA SOLW A D E P S___________

To the Lotus-bom Guru o f Orgyen, we pray!

DfiPfe SAN G Y fi N A M KYI G O N G P A YI i ________________

The blessing o f the wisdom mind o f the buddhas o f the past

SA N G Y fi SHAKYA T U P Pfi T U K G YO N fi S

Passed through the buddha Shakyamuni,

BODHI SATTVfe BAR DU CHIN LAP Tfe I

Down to khenpo Bodhisattva:

Dfe DANG M AJON DATA DU SUM GYI «

To the masters who teach the truth o f cause and effect,

GYU DRfe DON TON GYI LAMA LA SOLWA DEP I

In the past, future and present, we pray!

ORGYEN PfeMAJUNGNfe LA SOLWA DEP 3

To the Lotus-born Guru o f Orgyen, we pray!

RIGDZIN CHANG CHUP SEMPfe GONGPA YI I

The blessing o f the wisdom mind o f vidyadharas and bodhisattvas

GANG ZAK Lfe CHEN NAM LA CHIN LAP Tfe 3

Passes to those beings with favourable karma,

DO TSO D1 Nfe NGA GYA TA Mfe BAR S

And from that m om ent on, till the last o f the five hundredyear periods,

SANG NGAK KA SHYIN DRUP Pfe DAM TSIK CHEN *

They keep the samaya o f practising the secret mantrasexactly according to the instructions:

GANG ZAK NYEN KHUNG GYOPA LA SOLWA DEP 3

To you, we pray, who hold this oral lineage passed fromm outh to ear by realized beings!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 3

To the Lotus-born Guru o f Orgyen, we pray!

DI TAR MIK GI YUL DU NANGWA YI %

Do this towards all you see:

I CHI NANG NO CHO N G 0PO TAMCHfi KUN «

Outside, inside, environment and beings, all th ings-

NANG YANG DAK DZIN M £p£ NGANG LA SHYOK S

Whilst seeing them, w ithout grasping, remain.

' ZUNG DZIN DAKPA SAL TONG LHA YI KU S |

This freedom from the trap of duality, subject-object clinging, is the very form o f the deity-luminous and empty.

D O CHAK RANG DROL GYI LAMA LA SOLWA DEP §

To this lama, the very self-liberation o f desire and attachment, we pray!

■ A G R E A T T R E A S U R E O F B L E S S I N G S ■

ORGYEN PfeMA JUNGNfe LA SOLWA DEP I

To the Lotus-bom Guru o f Orgyen, we pray!

q ^ ^ - q q - ^ a r ^ ^ M ' t r S j g

DI TAR NAWfe YUL DU DRAKPA YI %

Do this towards all that you hear:

NYEN DANG MI NYEN DZINPfe DRA NAM KUN § l_i____________________ _________________________All sounds, grasped as sweet or harsh,

| DRAK TONG SAM NO DRALWfe NGANG LA SHYOK i

Whilst hearing them , empty, without after-thought, remain.

DRAK TONG KYfi GAK MfePA GYALWfe SUNG *

This empty sound, with no beginning and no end, is the speech o f the victorious ones.

L F . U D O N M A

DRAK TONG GYALWfe SUNG LA SOLWA DEP S

To this empty sound, the speech o f all the buddhas, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 3

To the Lotus-born Guru o f Orgyen, we pray!

DI TAR YI KYI YUL DU GYUWA YI 3

Do this towards all that stirs in the mind:

NYON MONG DUK NGfe TOKPA CHI SHAR YANG 3

Whatever thoughts and emotions o f the five poisons arise,

N G PN SU Jfe C H O LO YI C H O MI SHYUK 3____________

D on’t invite them, don’t chase after them, don’t let mind fabricate or contrive:

' P ' f f , -r- ^

A G R E A T t k f e A s U A E O F B L F S S I N C S

GYUWA RANG SAR SHYAKPt C H O KUR DROL i

Simply allowing them to settle in the face o f their own arising, is liberation into the dharmakaya.

RJGPA RANGDROL GYI LAMA LA SOLWA DEP i

To this lama, rigpa’s self-liberation, we pray!

ORGYEN PfeMAJUNGNfe LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

CHI TAR ZUNGWfe YUL NANG DAKPA DANG I

Thus, outwardly purify appearances o f their allure;

NANG TAR DZINPfi SEM NYI DROLWA DANG i

Inwardly, free mind from grasping;

* -4-

■ L E U D O N M A H

BAR DU 0 SAL RANG NGO SHfePA RU 3_________________

And, by the self-recognition o f luminosity,

DO SUM DfcSHEK NAM KYI TUKjfc YI 3__________________

May the compassion o f all the sugatas o f past, present and future

DAK DRfc RANG GYO DROLWAR CHIN GYI LOP 3

Inspire and bless beings like us with self liberation!

5 f. ' 4 '

A G R E A T T R E A S U R E O P ftt. E S S T NGS

Chapter Fhx

T h e Pr a y er R e q u e s t e d by N a n a m D o r jE D u d jo m

o r a r ^ f

EMAHO *

Emaho: O wonder!

LHO NUP NGA YAP LING TREN SINPOl YUL S

To the south-west, in the continent of Ngayab, land o f rakshasas,

SINDHU GYATSO ROLPfi TSO UNG DU I

Lies the ocean o f Sindhu, where, on an island

LU GYALJOKPO NfePfe KHANG TENG DU 1

Above the palace o f Takshaka, king o f nagas,

PfeMA BARWfe DONGPOI TSfe Lfe TRUNG 8

You were bom , upon the heart o f a shimmering lotus blossom.

RANG JUNG NGO TSAR CHEN LA SOLWA DEP «

To you, wondrous and self-arising, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

PA Mfe MA Mfe KHYfeU TRULPfe KU I

W ith no father, no mother, you manifested as a child,

GYU Mfe KYEN Mfe GYATSOl LONG Lfe JO N i_________

With no cause, no conditions, you appeared in the vastness o f the ocean,

! MARIK LOKPfe SEMCHEN DRENPfe PAL i____________

Awe-inspiring guide for sentient beings led astray by ignorance.

DfeSHEK KU SUNG TUK KYI TRULPA Tfe i____________

Emanation o f the body, speech and mind o f all the sugatas,

I TRULKU TSOKYfe DORjfe LA SOLWA DEP i___________

To the nirmanakaya Tsokye Dorje, ‘The Lake-bom Vajra’, we pray!

Lfi CHEN GYALPO INDRA BODHI YI S

Because o f his karmic destiny, the fortunate king Indrabodhi

GYATSO CHENPOl LING Nfe NYfe D £ j ON 3_________

Came to find you on that island in the vast ocean.

DfcPfc CHEN DRANG GYALPOR NGA SOL DZfe 3

O ut o f his devotion he invited you, and enthroned you as king,

GYALSI C H O KYI TRIM KYI Dfc LA KO 3_____________

And with the law o f Dharma you established the whole kingdom in happiness:

GYALPO TORCHOK C H EN LA SOLWA DEP 3

To the sovereign Torchokchen, the ‘Turbaned King’, we pray!

^ § 3\’EjS 'q | £;

ORGYEN PfeMA JUNGNfe LA SOLWA DEP I

To the Lotus-born Guru o f Orgyen, we pray!

LHO CHOK SILWA TSAL GYI DURTRO DU §

In the southern charnel-ground the ‘Chilly Grove’, Sitavana,

GYALSI PANG Nfe TUL SHYUK CHOPA DZfe f

Once you had renounced the kingdom, you practised yogic discipline,

TANA GANfejOR DROL GONG PA Y SI

And with the realization gained from the practice o f union and liberation,

MAMO KHANDRO TAMCHfe WANG DU DO S

You brought all the mamos and dakinis under your power.

SHANTARAKSHITA LA SOLWA DEP *

To Shantarakshita, 'Guardian o f Peace’, we pray!

ORGYEN PfeMAJUNGNfe LA SOLWA DEP i

To the Lotus-bom Guru o f Orgyen, we pray!

CHOK SHYI DURTRO KUNTU CHOPA DZfe *

East, south, west and n o rth -in every charnel-ground you practised,

YESHfe KHANDRO NAM KYI CHIN GYI LAP *

Where the wisdom dakinis infused you with their blessing.

DORjfe PAKMOl SHYAL TONG NGODRUPTOP %

Vajravarahi appeared to you, face to face, and you obtained the siddhis,

o

NAMKHfe ZA CHEN TAMCHfe DREN DU KOL i________

Making all the great planetary forces in space your servants:

^ •^ •tfgorar^ arq -q^ qsjfDORjfe DRAKPO TSAL LA SOLWA DEP 3_______________

To Dorje Drakpo Tsal, ‘Powerful Vajra W rath’, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 3_____________

To the Lotus-born Guru o f Orgyen, we pray!

DRAK MAR CHA KHYUNG TSAL GYI KfeU TSANG DU 3

In the red rock cave Garuda Grove,

l o b p O n PRABHAHASTI CHEN n g a r j O n 3__________

You met the master Prabhahasti,

■ LE U D O N M A ■

NALJOR YOGfe C H O LA JANGPA DZfe I

And trained in the teachings o f Yoga Tantra,

YOGfe LHA TSOK NAM KYI SHYAL ZIK Pfe S

Till the whole assembly o f Yoga deities appeared before your eyes:

SHAKYA SENGfel KU LA SOLWA DEP i

To the perfect form o f Shakya Senge, ‘Lion o f the Shakyas’, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

GYAGAR YUL GYI CHOK SHYI Nfe CHEN DU i

In India’s great places o f power, in the east and south and west and north,

RIGDZIN DRUPTOP MANGPOl CHEN N GARjON I

You studied with countless vidyadharas and siddhas,

YOGA NAM SUM C H O LAJANGPA DZfe i

And trained in the teachings o f the three inner yogas,

TSEN NYI GYU YI C H O KYI DRO DOK CHfe «

Cutting all doubts about the causal Dharma o f characteristics:

KHfePA LODEN CHOKSfe LA SOLWA DEP *

To the learned Loden Chokse, we pray!

DRAK PUK MARATIKfi KfiU TSANG DU *

In the rock cave o f Maratika,

CHIM fi TSfi YI RIGDZIN DRUP P£ TSfi i

Where you accomplished the stage o f vidyadhara o f immortal life,

GONPO TSfiPAKMfc KYI CHIN GYI LAP I

Lord Amitayus granted you his blessing, and

KYfi CHI MfiPA DORJfcl LO SU GYUR S

You attained the indestructible vajra body, free from birth and death:

ORGYEN PfiMA JUNGNfe LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

ZAHOR GYAL KHAM DUL DU SHEKPfi TSfi *

W hen you went to tame the kingdom o f Zahor,

MARIK TRULPfc SEMCHEN C H O LA TSO i

To bring to the Dharma sentient beings deluded by ignorance,

YATSEN M£ DU JUNGW £ DZUTRUL TEN 8

The miracle you performed was wondrous and amazing,

GYAL KHAM TAMCHfe C H O KYI GANGWAR DZfi *

And filled the entire kingdom with the Buddhadharma.

PADMA SAMBHfe KU LA SOLWA DEP I

To Padmasambhava, ‘the Lotus-born’, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

ORGYEN GYAL KHAM DUL DU SHEKPfe TSfe 1

W hen you went to tame the kingdom o f Orgyen,

SHfeMfe Mfe YI 0 SU SEKPA NA i

And executioners sought to bum you on a pyre,

Mfe PUNG TSO RU GYUR Tfe DZUTRUL TEN *

You displayed the miracle o f transforming the inferno into a lake,

INDRA BODHI CHANG CHUP LAM LA KO I

And set King Indrabodhi on the path to enlightenment:

Sfi CHOK PfiMA GYALPO LA SOLWA DEP *

To the supreme prince Padma Gyalpo, ‘Lotus King’, we pray!

ORGYEN PfiMA JUNGNfi LA SOLWA DEP $

To the Lotus-born Guru o f Orgyen, we pray!

W OMIN Nfi DANG DfiCHEN DURTRO DANG *

In the realm o f Akanishtha, and the charnel grounds ‘Great Bliss’,

LHUNDRUP TSEK DANG PfiMA TSEK LA SOK i

‘Spontaneous M ound’, ‘Lotus M ound’ and the others’-

RANGJUNG CHOTEN DRUNG DU SHYUKPfe DO i

W hen you stayed in these naturally arising sacred places,

MAMO KHANDRO CH0KYONG KHOR GYI KOR I

Mamos, dakinis and Dharma protectors thronged around you:

GURU NYIMA OZER LA SOLWA DEP I

To Guru Nyima Ozer, ‘Rays o f the Sun’, we pray!

ORGYEN PfeMAJUNGNfe LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

LHO CHOK GYAGAR YUL DU SHEKPfe TSfe i

W hen you went to the south, in the land o f India,

f

KHANDRO DODUL MA YI CHIN GYI LAP I

You were blessed by the dakini ‘The Mistress who Subjugates Negativity’, Khandro Diidul Ma;

MUTEK TONPA NGA GYfi TSOPA DOK *

You defeated five hundred tirthika teachers in debate,

NGEN NGAK DAKPO MUTEK TOK GI DRAL *

And brought down lightning to liberate their masters o f sorcery:

PAKPA SENGfe DRA DOK LA SOLWA DEP I

To the noble Senge Dradok, ‘Lion’s Roar”, we pray!

ORGYEN PfiMA JUNGNfe LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

BAL YUL YANGLESHO KYI DRAK PUK TU 8

In the rock cave o f Yanglesho in Nepal,

YANG DAK DfeCHEN NYINGPO DRUP Pfe TSfe I

You accomplished the practice o f Yangdak, ‘Essence o f Great Bliss’,

BARCHfe GEK NAM DORjfe PURPfe DRAL 8

Liberating all obstacles and obstructors through Vajrakilaya;

CHAK GYA CHEN POl NGOPRUP Nfe PER TOP 8

And, in this sacred place, you attained the siddhi o f mahamudra:

DORjfe TOTRENG TSAL LA SOLWA DEP 3

To Dorje Totreng Tsal, we pray!

ORGYEN PfiMA JUNGNfe LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

CHANG CHOK GYALPOl DON LA jONPfe TSfi *

W hen you travelled north to help the king,

BO KYI NO JIN TAMCHfi DAM LA TAK I

You bound all the harmful forces o f Tibet under oath;

SAMYfi NGA SOL GYALPOl GONGPA DRUP *

Consecrating Samye, you fulfilled the vision o f the king,

BO YUL TAMCHfi CHO KYI GANGWAR DZfi i

Filling every com er o f Tibet with the Dharma:

TRULKU PfiMA JUNGNfe LA SOLWA DEP %

To the nirmanakaya, Padmakara, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP !

To the Lotus-bom Guru o f Orgyen, we pray!

SAMYfe CHIM PUl DRAK MAR KfeU TSANG DU *

In the Red Rock Cave o f Samye C him phu,

DRUPCHEN KAGYfi SANG NGAK KYIL KHOR DU I

You matured those fortunate ones, the king and subjects,

Lfi CHEN GYALPO Jfi BANG MINPAR DZfi *

Empowering them into the mandala o f the secret mantrayana, the great sadhanas o f Kagye.

SANG NGAK DRfeBOl TEKPA GYfePAR DZfe %

You made the resultant vehicle o f the secret mantras spread far and wide:

KADRIN SAM l £ Dfe LA SOLWA DEP «

To you, whose kindness is beyond all imagining, we pray!

ORGYEN PfiMA JUNGNfe LA SOLWA DEP I

To the Lotus-bom Guru o f Orgyen, we pray!

TAK TSANG SENGfe SAMDRUP KfeU TSANG DU *

At the Tiger’s Lair, in the cave called ‘Fulfilment o f the Lion’s Wishes’,

DUKPfe MUTEK DO DANG DAMS1TUL I_________

You subjugated malicious tirthikas, maras and damsi demons;

N£ CHEN GANG DRAK NAM LA TERCHEN B£ §

In power-places, amid snow and rock, you hid the great termas,

MA ONG NYIKMfi SEMCHEN TUKj£ ZIK *

Gazing in compassion on sentient beings still to come in this degenerate age:

D ORj£ D RO L0 TSAL LA SOLWA DEP i

To Dorje Droid Tsal, we pray!

ORGYEN P£MA JU NG N£ LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

BO KYI GANG CHEN SHYI LA DRUP KHANG DZ£ I

O n the four great snow mountains o f Tibet, you made your hermitages,

DRAK PUK CHENPO GYfi LA YANG WEN DZfi *

In the eight great rock caves, you went into isolated retreats,

CHOK SHYI DRAK LA TRULKOl SHYAPjfi SHYAK S

O n stone in the four directions, you left your footprint,

DRAKPfi TSO CHEN SHYI LA CHAK jfi SHYAK *

At the four famous lakes, you left your hand-print:

DRO DRUK DRIPJONG DZfi LA SOLWA DEP %

To you who purify the obscurations o f beings in the six realms, we pray!

ORGYEN PfiMA JUNGNfi LA SOLWA DEP I

To the Lotus-born Guru o f Orgyen, we pray!

L E ’ U D O N M A

LHO CHO K MON KHfi DRAK LA KU jfi SHYAK i

To the south, in Bhutan, you left the imprint o f your body in the solid rock.

KU TSAP TER NGA BO KYI DON LA SHYAK 8

To benefit Tibet, you left the five terma statues to be your representatives,

SANGYfi TENPA TA RU GYfiPAR DZfi 8

You made the buddhas’ teaching spread to the ends o f the land,

BO KYI LHA CHIK DROWA YONG KYI PAL *

Sole deity o f Tibet, glorious inspiration o f all beings:

TUKjfi KHYfiPAR CHEN LA SOLWA DEP *

To you whose compassion is unique, we pray!

jfs 'ip *

^ORGYEN PfiMA JUNGNfe LA SOLWA DEP 8

To the Lotus-born Guru o f Orgyen, we pray!

LHO NUP NGA YAP LING TREN PALRITSER 8

South-west o f here, in Ngayab Ling, on the peak o f the M ountain o f Glory,

RIGDZIN KHANDRO MANGPOI GYALPO DZfi 8

You rule as sovereign among countless vidyadharas and dakinis,

^ ■ 3 -§ 3 j‘2 f ? 3 W ^ ^ a j q ^ v a

SHA ZA SINPO TAMCHfi DAM LA TAK 8

Binding all the cannibal rakshasas under oath.

BO LA GYON CHfi MfiPAR TUKjfi ZIK 8

Ceaselessly you turn your compassionate gaze on Tibet and on the world:

j 5 3 j ' ^ ' | j ^ ' W ^ ' r t r q j ^ a r q ' q ^ q ^ a

DRINCHEN TRULPfe KU LA SOLWA DEP 3_____________ [

To you, the nirmanakaya, and to your kindness, we pray!

^ 01 q ®

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8_____________

To the Lotus-bom Guru o f Orgyen, we pray!

NGA GYfe TAMAR BO KYI SEMCHEN LA I______________

During this final era o f five hundred parts, wherever we sentient beings, whether in Tibet or anywhere in the world,

Lfe NGEN WANG GI DUK NGAL GYUN CHfe Mfe i

Suffer with no relief, oppressed by our negative karm a-

KHYfe KYI NAM TAR DREN SHYING SOL DEP NA i

W hen we remember your life, when we pray to you,

Chapter Six

T h e Pr a ye r R e q u e s t e d by Pr in c e M u t r i Ts e n p o

wl'arSCf

| E M A H O i

Emaho: O wonder!

NUP CHO K DfcWACHEN GYI SHYING KHAM SU i

In Dewachen, ‘Blissful’ pure realm in the west,

GONPO TSfePAKMfe KYI TUKjfi YI *

Lord Amitayus, with all o f his compassion,

DZAM BO LING DU DROWfe DON LA GONG *

Directed his wisdom mind towards benefiting beings in this world ofjam budvipa;

, CHOK CHOI SANGYfe KUN GYI CHIN LAP Pfe I

Then all the Buddhas o f the ten directions granted their blessing:

DO SUM DfeSHEK NAM LA SOLWA DEP I

To you, the sugatas o f past, present and future, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP I___________

To the Lotus-bom Guru o f Orgyen, we pray!

$ g 'g l '3 ^ = C a r w '3 ^ | j c ^ f

SINDHU GYATSO ROLPfe TSO LING DU *

O n an island in the Sindhu sea,

LEUDONMA

MfeTOK. PfeMA BARWfe DONGPO LA I

O n a shimmering lotus flower,

PA DANG MA Mfe RANGJUNG SHUK Lfe JUNG I

W ith no father, no mother, naturally arising,

GYU DANG KYEN Mfe DROWfe DON LAjON §_________

W ith no cause, no conditions, you came to bring benefit to beings:

RANGJUNG NGO TSAR CHEN LA SOL WA DEP 8

To you, wondrous and self-arising, we pray!

i i __ A G R E A T T R E A S U R E O F B L E S S I N GS j | |

SANGYfc KUN GYI KU YI TRULPA Tfc %___________________

As the emanation o f the wisdom body o f all buddhas,

[~

RANGJUNG TSEN DANG Pfe CHfe DENPARJON 3 \

You came, appearing o f your own accord, possessing all the major and m inor marks,

NYIMA TONG G lO L feZ I DANG C H fej________________ [_

Your splendour more dazzling than the light o f a thousand suns.

r

KHYO KYI TRULPfcjIKTEN KHYAP PAR GY£ 3__________

Your emanations stream out to fill the entire world:

YA TSEN TRULPfi KU LA SOLWA DEP 8__________________

To you, the wonderful nirmanakaya manifestation, we pray!

■ l e u D O N M A ■

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 1___________

To the Lotus-born Guru o f Orgyen, we pray!

SANGYfe KUN GYI SUNG GI TRULPA Tfe 8_____________

As the emanation o f the wisdom speech o f all buddhas,

MA CHAK PfeMfc DONGPOl TSfe Lfe TRUNG I_________

You were bom on the lotus o f non-attachment;

DRUK CHEN TONG GI DRA Wfe SUNG DANG CHfe i

Your speech is mightier than the roar o f a thousand great dragons,

DROWfe D ON DU TEKCHEN C H O DRA DROK i

Proclaiming the sound of the Mahayana teachings, to benefit all beings;

A G R E A T T R E A S U R E O F B L E S S I N G S

DRUK TAR DROKPfe SUNG LA SOLWA DEP %

To the dragon-like sound o f your speech, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP I_________

To the Lotus-born Guru o f Orgyen, we pray!

SANGYfe KUN GYI TUK KYI TRULPA Tfe f___________

As the emanation o f the wisdom mind o f all buddhas,

GYATSO TING TA MfcPfc LONG Lfe KYfc S___________

You were bom from the fathomless, endless ocean,

NAMKHfe LOK Lfe TUKjfel TRINLfe NYUR 3_________

Your compassionate actions are swifter than lightning striking through the sky,

GONGPA ZAPMO NAMKHfi TA DANG NYAM i

Your vision as deep as the infinite expanse o f space:

CHIR YANG SA Lfil TUK LA SOLWA DEP i

To your wisdom mind, where everything arises in vivid clarity, we pray!

ORGYEN PfcMA JUNGNfi LA SOLWA DEP I

To the Lotus-born Guru o f Orgyen, we pray!

1 DROWfe D ON DU YI SHYIN NORBOl KU *

Your perfect form is a wish-granting gem for helping beings,

1 KHYO KYI TSEN TO TSAM GYI DUK NGAL SEL i

Simply hearing your name dispels all suffering;

a i ir Eat YRSASUkS t t f SUSSIMCi

JA TSON SHY1N DU YOlMTEN SO SOR SAL *

Like the colours o f a rainbow, your noble qualities each shine out distinctly;

Kfi CHIK DRENPfe CHANG CHU P LAM NA DREN i

To think o f them, for even an instant, is to be led down the path to enlightenment;

YONTEN KUN JUNG KHYO LA SOLWA DEP *

To you who are the source o f every noble quality, we pray!

ORGYEN PfiMA JUNGNfe LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

TUKjfel TRINLfe WANG GI DON DZfePfe i

The power o f your compassionate actions brings benefit everywhere;

s a l ,

M LE U D O N M A

SHYI GYfi WANG DRAK TRINLfi NAM SHYI YI I

Pacifying, increasing, magnetizing and subjugating,

NY0NM ONG DUL Kfi SEMCHEN TAP KYI DUL *

You skilfully train sentient beings, with their turbulent emotions so difficult to tame.

NAMKHfi KAR TAR TRINLfi SAM MI KHYAPI

Like the stars in the night sky, your enlightened actions are vast beyond conception:

TRINLfi GYATSOl LAP LA SOLWA DEP !

To you whose activity rises as a great wave in the ocean, we pray!

Q207

TENG WO CHOK SHY1R DROWfe D O N DZfe KYANG *

Above, below and in the four directions, you act to benefit beings,

BO YUL KHA WA CHEN DU TUKjfe ZIK i

So turn your compassionate gaze now on the world and on Tibet, the land o f snows!

BO KYI NGA DAKjfe BANG TAMCHfe LA i

Inspire our rulers, and the rulers o f Tibet and all their subjects!

DO SUM GYON CHfe MfePAR CHIN GYI LOP I

Grant them your blessing, throughout the past, the present and into the future, without any break!

KHORWA DUK NGAL GYI GYATSO Lfe DRAL DU SOL i

Release us all from samsara’s ocean o f suffering- this we pray!

C o n c l u s io n

NGA YI jfejU K KHORWA PANG DO NAM *

You followers o f mine, you who wish to leave samsara behind,

Dfe GO MOPfe GYON DU SOLWA TOP 1

Pray unswervingly, with devotion, with longing and with faith,

TSfe CHIK DUNGWfe YANG NI DI TA Tfe i

Pray with a melody o f one-pointed yearning, like this,

KHYfeU PA MAR BO DRE DUNG YANG LA I

A tune o f longing, poignant as an infant calling to its parents,

PIWAM LINGBOl DANG TAR NYEN PA YI i ________________

A sound as sweet as a guitar or flu te-

NYIN TSEN DO DRUK NAM SU SOLWA TOP I_________

Pray six times like this during day and night!

^ ^ jiv

i

Thefollowing versts mere added by an emanation o f King Trisong Delstn,

tbfglonous Tashi Topgyal:

CHfc SUNG NOON GYI TUK DAM SHYAL SHYfe SHY1N

Just as you promised long ago with these words o f yours,

GO SHING DUNG SHUK DRAKPO SOL DEP BUR

These, your children, are praying now with yearning and devotion:

■ L E U D O N M A B

KYEMA TUKjfi ZIK SHIK MAHA GURU

Kyema! Look on us with your compassion:O great guru,

CHIN GYI LOP SHIK JETSON TOTRENG TSAL

Inspire us with your blessing: Jetsiin Totreng Tsal!

BARCHfe KUN SEL DUDUL DRAKPO TSAL

Dispel all our obstacles, Dudul Dragpo Tsal!

NGODRUP CHOK TSOL ORGYEN R IN PO C H t

Grant us the supreme siddhi, Orgyen Rinpoche!

, DATA TSO DO NGA GYfc NYIK DO DIR______________

Now, in this age o f strife, the degenerate age among the five hundred part periods,

JUNGPO GYO TRUK KYfeWO LOKPAR TSE_____________

W hen our minds are deranged by jungpo demons and we cause only harm and wrongdoing,

1 TA YI MAK PUNG Nfe TSON MU Gfe SOK______________

Pacify warfare and sickness, violence, famine and the like—

JUR DANG Tfe NGEN NOPA KUN SHYI SHYING________

Pacify disasters and and evil omens, and every kind o f harm!

GYALWfe TEN DANG KHYfePAR TEK GOl SOL__________

Let the holders o f the buddhas’ teaching, and especially o f the tradition o f the nine yanas,

Dfe DZIN TSOK NAM DAR MIN GYfeGYURCHIK ,

Develop, mature and increase!

I PUNTSOK SAMYfi LHUNDRUP PODRANG Nfi

W hen the place was the spontaneously perfect palace o f Samye, the sublime,

PfiMA JUNGNfi LAM ZAP C H O TONPA

The teacher was Padmasambhava, revealing the teachings o f the profound path,

TEK CHEN GYALSI RINCHEN DUN DEN CHO

The teachings possessed the seven precious qualities o f the dom inion o f the Mahayana,

| KAL DEN Lfi CHEN DAKPA NAM NGfi KHOR

The disciples were those five pure ones, those with fortunate karma,

0 KAR GYAL GYI GANGWfi TASHI DU

And the time was when auspiciousness overflowed, like the victorious white light o f the full moon rising:

DENG DIR SAMPA LHUNDRUPTASHISHOK

So, now -here too -m ay all be auspicious for our wishes to be spontaneously fulfilled!

I

Chapter Seven

Sampa L h u n d r u p m a

The Prayer to Guru Rinpoche that Spontaneously Fulfills A ll Wishes

w r a r ^ S

EMAHO*

Emaho: O wonder!

NUP CHO K DfiWACHEN GYI SHYING KHAM SU «

In Dewachen, ‘Blissful’ pure realm o f the west,

NANGWA TAYfi TUKjfil CHIN LAP YO S

Amitabha’s compassionate blessing was aroused;

L E U D O N M A

TRULKU PfiMA JUNGNfe CHIN LAP Tf: *

And he blessed his emanation, Padmasambhava,

DZAM BO LING DU D R O W t D ON LAjON *

To come into this world to bring benefit to all beings.

DRO DON GYON C H £ M£p £ TUKjfi CHEN *

Compassionate one, you never cease to bring us help and well-being:

ORGYEN PEMA JUNGNfi LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP $

Grant your blessing, so all our wishes be spontaneously fulfilled!

GYALPO TRISONG DEUTSEN MEN CHfi Nfi *

All the Dharma-kings, from Trisong Detsen,

^ ^ C' ^ q a ' »CHOGYAL DUNG GYO TA LA MA TONG BAR S

Down to the very end o f the royal line,

DO SUM GYON C H £ MfiPAR CHIN GYI LOP i

Throughout past, present, and future, know your constant blessing.

BO KYI c h O k y o n g g y a l pO i n y e n c h i k p u *

You are the only protection for rulers who follow the Dharma, as in Tibet,

GYALPO CH O C H O KYONGWfi TUKj£ CHEN i‘

Compassionate one, you safeguard the lands that practise Dharma:

■ ___________ LE U D O N M A U

ORGYEN PfiMAJUNGNfe LA SOLWA DEP «

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP *

Grant your blessing, so all our wishes be spontaneously fulfilled!

KU NI LHO NUP SINPOl KHA NON DZfi I

While your wisdom body subjugates the rakshasas in the south-west,

TUK Jt BO KYI SEMCHEN YONG LA ZIK i

You look on sentient beings everywhere with compassion,

MARIK LOKPfi SEMCHEN DRENPfi PAL S

Magnificent guide for sentient beings led astray by ignorance,

NY0NM ONG DUL K£ SEMCHEN TAP KYI DUL i

Skilfully you teach them , with their emotions so difficult to tame.

( t s £ d u n g g y O n c h £ m £ p £ t u k j£ c h e n s

Compassionate one, your love is constant in its kindness and care:

ORGYEN PfiMA JUNGNfc LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

q w q ' ^ ' § ^ ^ ' w ' § 3 ( ’§ « r | f j a ! f

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP S

Grant your blessing, so all our wishes be spontaneously fulfilled!

DU NGEN NYIKMfi TA LA TUKPfi TS£ *

Now, when this degenerate dark age reaches its final depths,

NANG R£ GONG Rfi BO KYI DON LA JO N i

At dawn and at dusk you come, for those who have devotion,

NYI ZER CHAR DO DANG LA CHIPTfc JO N i

Riding on the rays o f the rising and the setting sun,

YAR NGO TS£ CH O l DO SU N e e SU JO N S________

And on the tenth day o f the waxing m oon, you come in person.

DRO DON TOP CHEN DZfiPfi TUKjfc CHEN %

Compassionate one, you act with vast power to help all beings:

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP t

Grant your blessing, so all our wishes be spontaneously fulfilled!

NGA GYfe TA MA TSO DO NY1K MA LA i

Now in this dark age, the age o f conflict, the final era o f five-hundred parts,

SEMCHEN TAMCHfi NY0N M ON G DUK NGA RAK «

The five poisons o f the negative emotions grow ever more violent in all sentient beings—

NY0NM ONG JOL NYOK DUK NGA RANG GYU C H O S

Recklessly we indulge in destructive emotions, and let the poisons dominate our minds.

Dfc d r £ DU NA DAK DR£ TUKj£ KYOP *

At a time like this, let your compassion be our refuge and protection.

LE U D O N M A

Dfc DEN TO RI DRENPfe TUKj£ CHEN *

Compassionate one, you lead those with devotion to the higher realms:

ORGYEN PfeMAJUNGNfi LA SOLWA DEP i

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP $

Grant your blessing, so all our wishes be spontaneously fulfilled!

HOR SOKJIKPfc MAK G1TA KOR Nfc I_________________

W hen terrifying armies o f oppression encircle us,

C H O KHOR NYENPOJIK LA TUKPfc TSfe %_____________

Menacing the great centres o f the Dharma with destruction,

YI NYIT£ TSOM MEPAR SOLWA D E P I

W ith no trace o f doubt o r hesitation we pray:

ORGYEN LHA SIN P £ GYt KHOR GYI KOR i__________

O Guru Rinpoche, with your retinue o f eight classes o f gods and demons,

HOR SOK MAK PUNG DOKPAR Tfe TSOM Mfc I

You will ref>el aggressors and their arm ies-of this we have no doubt!

I ^ • q § ^ ' ^ - a 3- ^ a 3- q - ^ S

ORGYEN PfeMA JUNGNfe LA SOLWA DEP i____________

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP ?

Grant your blessing, so all our wishes be spontaneously fulfilled!

L E ’ U D O N M A

SEMCHEN GYU Lt) JIKPfe NfejUNG TSfi *

W hen sickness strikes, to destroy the fragile bodies o f sentient beings,

! MI ZO DUK NGAL N£ KYI NYENPA NA i

W hen diseases plunge us into unbearable suffering and agony,

YI NYI T£ TSOM MfiPAR SOLWA DEP i

W ith no trace o f doubt or hesitation we pray:

ORGYEN MEN GYI LA DANG YERM£ PE i

O Guru Rinpoche, em bodiment o f the Buddha o f Medicine,

TS£ Z t MA YIN BAR CHfi NGfiPAR SEL i

You will remove the obstacles, that bring untimely death.

B _______ A G R E AT T R E A S U R E O F B L E S S I N G S M

ORGYEN PEM AJUNGNt LA SOLWA DEP f

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP i

Grant your blessing, so all our wishes be spontaneously fulfilled!

JUNGWA DRAR LANG SA CHU NYAMPfc TS£ i

W hen nature turns against us, and earth’s resources fail;

SEMCHEN MU Gfil Nfi KYI NYENPA NA i '

W hen sentient beings are tormented by the plague o f famine,

YI NY1 T£ TSOM MfePAR SOLWA DEP 8

W ith no trace o f doubt or hesitation we pray:

ORGYEN KHANDRO NOR LHfc TSOK DANG CHfi *

O Guru Rinpoche, with all your dakinis and deities o f prosperity,

WUL PONG TR£ KOM SELWAR T£ TSOM Mfi %

You will dispel all deprivation, all hunger and thirst— o f this we have no doubt.

ORGYEN PfeMA JUNGNfi LA SOLWA DEP «

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP i

Grant your blessing, so all our wishes be spontaneously fulfilled!

Lfi CHEN DROWfe DON DU TER D ON NA I

W hen the destined revealers retrieve hidden treasures for the benefit o f beings,

DAM TSIK ZOL ZOK MfePfi PA DING GI %______________

Courageous and confident o f our pure, unbroken samaya,

YI NYI T£ TSOM MfcPAR SOLWA DEP i________________

W ith no trace o f doubt or hesitation we pray:

ORGYEN YIDAM LHA DANG YER MEPfc g_____________

O Guru Rinpoche, inseparable from our yidam deity,

PA NOR BU YI LONPAR Tfe TSOM Mfe i ________________

You will ensure the true heirs receive their father’s treasure-of this we have no doubt.

ORGYEN PfeMAJUNGNfe LA SOLWA DEP %____________

To the Lotus-born Guru o f Orgyen, we pray!

1c h O d z £ l a m n a d r e n p a r t £ TSOM m £ *

You will lead us practitioners to the right p a th -o f this we have no doubt.

ORGYEN PtM A JUNGNfi LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP 1

Grant your blessing, so all our wishes be spontaneously fulfilled!

| TAK ZIK DOM DR£ DUK DRUL CHfiWA CHEN i

W hen vicious wild animals menace us—tigers, leopards, bears and poisonous snakes,

| DROK CHEN JIKPfi TRANG LA DRIMPfe TS£ 1

O n our way through terrifying, wild and desolate places,

■ L E ' U D O N M A ■

YI NYI T£ TSOM MfcPAR SOLWA DEP i

W ith no trace o f doubt or hesitation we pray:

ORGYEN PAWO GING DANG SUNGMAR C H £ i

O Guru Rinpoche, along with your ging warriors and protectors,,

| DUKPfi SEMCHEN TROPAR Tfc TSOM Mfc *

You will drive off these ferocious creatures-of this we have no doubt.

ORGYEN P£MA JUNGNfc LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP 1

Grant your blessing, so all our wishes be spontaneously fulfilled!

SA CHU Mfc LUNG JUNGWfe BARCHfc KYI §___________

W hen obstacles arise in earth, water, fire and air

GYU LO NYEN CHING JIKPfe DO CHUNG TSfe i

To threaten these illusory bodies o f ours with destruction,

, YI NYI T£ TSOM MfcPAR SOLWA DEP f________________

W ith no trace o f doubt or hesitation we pray:

ORGYEN JUNGWA SHYI YI LHAMOR C H £ I

O Guru Rinpoche, with the goddesses o f the four elements,

JUNGWA RANG SAR SHYI WAR T£ TSOM M£ i

You will harmonize the elements into their natural sta te- o f this we have no doubt.

/ - 7T-"

ORGYEN PfeMAJUNGNfe LA SOLWA DEP I______________

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP i

Grant your blessing, so all our wishes be spontaneously fulfilled!

LAM SANG JIKPfe TRANG LA DRIMPfe TSfe S

W hen travelling on dangerous routes,

Sfc KHYERJAKPA CHO M PO NYENPA NA I__________

If murderous bandits and robbers attack us,

YI NYI Tfe TSOM MfePAR SOLWA DEP *

W ith no trace o f doubt or hesitation we pray:

ORGYEN CHAK GYA SHYI YI GONGPAR DEN S

O Guru Rinpoche, through your realization o f the four mudras,4

| TSAU RA MI GO NGAM SEM LAKPAR C H £ i

You will dispel the terror o f all brutality and greed.

ORGYEN PfeMAJUNGNf: LA SOLWA DEP S ,

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP i

Grant your blessing, so all our wishes be spontaneously fulfilled!

GANG SHYIKSH£m £ MAK GITA KOR Nfi §

W hen faced by killers on all sides,

TSON CHA NONPO DEP SHING NYENPA NA i

W ho threaten us with lethal weapons,

YI NYI Tfi TSOM MtPAR SOLWA DEP i

W ith no trace o f doubt or hesitation we pray:

ORGYEN DORjfcl GUR DANG DENPA YI *

O Guru Rinpoche, the protection o f your vajra-tent

s h £m a d r £ c h i n g t s O n CHA t o r w a r g y u r «

Will cause killers to panic and weapons to be scattered.

ORGYEN PfiMAJUNGNfc LA SOLWA DEP I__________

To the Lotus-bom Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP i

Grant your blessing, so all our wishes be spontaneously fulfilled!

NAM SHYIK TS£ Z£ CHIW £ DO CHUNG TS£ S

W hen this life-span is exhausted, and we come to die,

N£ C H O DUK NGAL DRAKPO NYENPA NA *

If we are racked by the intense anguish and pain o f dying,

YI NYI T£ TSOM M£PAR SOLWA DEP *

W ith no trace o f doubt or hesitation we pray:

ORGYEN NANGWA TAY£ TRULPA t £ *i

O Guru Rinpoche, as you are the emanation o f Buddha Amitabha,

DEWACHEN GYI SHYING DU NGEPAR KYfc I__________

It is certain we will be bom in ‘The Blissful’ pure realm o f Dewachen:

ORGYEN PfeMA JUNGNfi LA SOLWA DEP I_____________

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP §_________

Grant your blessing, so all our wishes be spontaneously fulfilled!

GYU LO YARPO SHYIKPE BARDO RU f_________________

O nce this borrowed and illusory body is destroyed, in the bardo realm

TRUL NANG NYING TRUL DUK NGAL NYENPA NA S

W hen our deluded experiences, and our further delusions, arise to make us suffer,

YI NYIT6 TSOM MfiPAR SOLWA DEP *

W ith no trace o f doubt or hesitation we pray:

1

ORGYEN DO SUM KHYENPfi TUKjfe YI *

O Guru Rinpoche, you who know past, present and future, through your compassion,

TRUL NANG RANG SAR DROL WAR T£ TSOM Mfi *

You will let all delusion be self-Iiberated-of this we have no doubt.

ORGYEN PfiMA JUNGNfi LA SOLWA DEP i

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP i

Grant your blessing, so all our wishes be spontaneously fulfilled!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP I

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP S

Grant your blessing, so all our wishes be spontaneously fulfilled!

DRO DRUK DUK NGAL CHENPO NYENPA DANG 8

W hen beings o f all six realms are tormented by immensepain,

KHYEPAR BO KYI j£ BANG DUK NGAL NA i

And especially when our leaders and people are engulfed in suffering,

Dfi GO m O p£ d u n g SHUK DRAKPO YI *

W ith intense longing and devotion, from the depths o f our hearts,

YI NYI I t TSOM MEPAR SOLWA DEP I

W ith no trace o f doubt or hesitation we pray:

ORGYEN TUKJE PO GYUR MfcPAR ZIK I

O Guru Rinpochc, with your unchanging, unwavering compassion—watch over us!

ORGYEN PfeMA JUNGNfi LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP i

Grant your blessing, so all our wishes be spontaneously fulfilled!

W hen a disciple calls upon me with devotion

And the yearning song o f ‘The Seven Line Prayer’,

I shall come at once from Zangdokpalri,

Like a m other who cannot resist the call o f her child.

PadmasambhmHt

Conclusion o f the General Visualization

for Prayers to Guru Rinpoche

5. E m p o w e r m e n t a n d D is s o l u t io n

LAMfe N£ SUM DRU SUM i t i

From the three syllables O M AH H U N G at the three centres o f the master,

OZER RIM DANG CHIK CHAR TRO I

Rays o f light burst out, one after another, and then all together.

DAK G1 Nfe SUM TIM PA YI i

Streaming into our three centres, where they dissolve,

WANG SHYI TOB CHING DRIB SHYI DAK i

Granting us the four empowerments, purifying our four obscurations, and

©

LAM SHYI GOM P£ NO DU GYUR 1

Making us a suitable vessel to practise the four paths.

TAR NI RANG TIM YER M£ NGANG %

Finally, the master dissolves into us, merging inseparably.And in that state,

LO D£ C H O KOI RANG SHYAL TA *

We gaze into our original face: the dharmakaya, beyond the ordinary mind.

6 . D e d ic a t io n o f M k r it

GEWA D1 YI NYUR DU DAK_______________________

Through the positivity and merit o f this, may I swiftly

ORGYEN LAMA DRUB GYUR N£

Accomplish the realization o f the master o f Orgyen, and so

DROWA CHIK KYANG MA LO PA

May I bring each and every single living being

DE YI SA LA GO PAR SHOK

To that perfect state as well!

' ■ - t x ~

iSsrSwwfci^g^j

^ ^ - i ; tjg y ^ w jv ^ §A! 5T^

<<

So, seal the practice with prayers o f dedication.

To f i t the exact requirements in the request made by the great incarnate treasure

revealer Chokgyur Dechen Lingpa, this was composed by the favourite servant

o f the Lake-born Guru, Khyentsi Wangpo Pema Osel Dongak Lingpa.

May all things be well!

c.oj w s S'UN^u jjw i g«-j(* \»

I HP*rg-«rj(W5af »i'jf«)iJ>i'q¥qj iwwvifni'

9'*zir§W‘& Y r?Sy>G,f*&ql S^'§^a^»rwiS^'5’'‘V‘H»j^»rv^j

^J^ySjyJinjgjKjnjcigqi ^nangnrJfq^nsjtj^i ^•q^^njtj'

Prince Mutri Tsenpo’s instruction on when to recite ‘The Prayer in

Seven Chapters’:

“Recite 'The Prayer to the Three Kaya Guru'whenever you recall the master, your

refuge. Recite the prayer given to King Trisong Detsen, my father, in the evening,

the time ofwrath. Recite the prayer given to Lady Tsogyal in the morning, the

time o f increase. Recite the prayer given to gelong Namkht Nyingpo at dawn,

the time for pacifying. Recite the prayer given to Nanam Dorje Dudjom in the

afternoon, the timefor magnetizing and power. Recite the prayer given to Prince

Mutri Tsenpo at midnight, in darkness. Ricite the Sampa Lhundrupma,

the prayer given to the King o f Gungthang, at midday, during rest. In general,

recite these prayers whenever youfeel threatened by suffering. ”

N otes

1 This translation o f the Le’u Dunma principally follows the manuscript o f the prayer

written by Drungytk Tiering. Jamyang Khycm.sc Chdkyi Lodro’j calligrapher. In the

lineage prayer, Kyabje Dudfom Rinpochc includes here: "We pray to the great

translator Chopal Gyatso, We pray to the bodhiuttva Rinchen Namgyal, We pray to

the supreme siddha Pema Tendzin, Wc pray to Gyurm4 Trinl4 Namgyal, We pray to

Lhundmp Dec hen Dorje, We pray to Kuruang Rigdzin Dorje, We pray to Ngedon

Chokyi Nyima, We pray to Orgyen Namdrol Gyatso.”2 On Mount Malaya, Vajrapani revealed the tantras to the Five Excellent Beings: the

god Dragden Chok Kyong. the ruga Jogpo, the yaksha fcuda Dong (head o f a comet), the raksha Lodro Tapden, and the human being, the Licduvi Driml Drakpa.

3 The Eight Great Charnel Grounds ate; Sttavana. the Chilly Grove, in the east;

Perfected in Body, in the south; Lotus Mound in the west; Lanka Mound tn the north; Spontaneous M ound in the south-east; Display o f Great Mystery in the south*west; All-pervading Utter Joy in the north-west and Mound o f the World in the north-east.

4 Enticing, capturing, binding and paralyzing.

Barche Lamsel

The Prayer which Removes

All Obstacles from the Path

The Terma Revealed by Orgyen Chokgyur Dechen Litigpa

f t ¥ *

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG *

C H O k u n a n g w a ta y£ la SOLWA DEP 8

Dharmakaya Amitabha, to you we pray!

LONG KU TUKj£ CHENPO LA SOLWA DEP i

Sambhogakaya Great Compassionate O ne, to you we pray!

TRUL KU PEMA JUNGNfi LA SOLWA DEP I

Nirmanakaya Padmakara, to you we pray!

DAK GI LAMA NGO TSAR TRULPt KU $

Wondrous nirmanakaya, master o f mine,

GYAGAR YUL DU KU TRUNG TO SAM D Z t %

In the land o f India, you were bom , you studied and contemplated;

BO YUL 0 SU SHYALjON DREKPA TUL i

You came in person to Tibet, and tamed the arrogant demonic forces;

ORGYEN YUL DU KU SHYUK DRO DON DZ£ I

Now you dwell in the land o f Orgyen, accomplishing the benefit o f beings:

TUKjfi DAK LA CHIN GYI LOP *

W ith your compassion, inspire us with your blessing!

T S£w £ DAK SOK LAM NA DRONG §

With your love, guide us and others along the path!

©

*y . ,A,

GONGPE DAK LA NGODRUP TSOL *

With your realization, grant us siddhis!

N (jp£ DAK SOK BARCHfL SOL $

W ith your power, dispel the obstacles facing us all!

CHI YI BARCHfc CHI RU SOL i

O uter obstacles-dispel them externally,

NANG GI BARCHfc NANG DU SOL *

Inner obstacles-dispel them internally,

SANGWfe BARCHfe YING SU SOL *

Secret obstacles-dispel them into space!

SHYAL DR£ CHfi TSIK GYEN LA ZIK I

W ith gaping m outh, fangs bared, and gazing upwards,

GYALWfi DUNG DZIN DROWfi GON S

O Gyalwe Dungdzin, Protector o f Beings:'

t u k j £ d a k l a c h i n g y i LOP i

W ith your compassion, inspire us with your blessing!

TSELWE DAK SOK LAM NA DRONG $

With your love, guide us and others along the path!

GONGPfc d a k LA NGODRUP TSOL I

W ith your realization, grant us siddhis!

B A R C H E l a m s e l

3 ^ r q * r q ^ q y * j< j ^ r q * / £ ^ s j a j §

NpPfc DAK SOK BARCHfc SOL I________________

W ith your power, dispel the obstacles facing us all!

CHI YI BARCHfe CHI RU SOL I_________________

O uter obstacles-dispel them externally,

NANG Gl BARCHfe NANG DU SOL I____________

Inner obstacles-dispel them internally,

SANGWfc BARCHfc YING SU SOL f______________

Secret obstacles-dispel them into space!

q j J M - q < y ^ - q a g a i - g q M - ^ s l i |

g O p£ c h a k t s a l kyap s u c h i §

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG I

| DAM C H O RINCHEN SENPfe TSfe I______________

W hen receiving the precious, sacred teachings,

KU SAL OZER DANG DANG DEN 3______________

Your body shines with a dazzling radiance o f light;

CHAK Y£ Dfc NO LEK BAM NAM §_______________

Your right hand holds the scriptures o f the tripitaka.

yO n p £ p u r p e p u t i n a m s

Your left, the volumes o f Kilaya.

■ BA R C H 6 I A M S E L

ZAPMOl C H O NAM TUK SU CHO i ,1 , - --- - —All the profound teachings have infused your wisdom

mind,

i

TUKjfi DAK LA CHIN GYI LOP 1 1

W ith your compassion, inspire us with your blessing!

t s £w £ d a k s o k LAM NA DRONG I

W ith your love, guide us and others along the path!

GONGPfi DAK LA NGODRUP TSOL *

W ith your realization, grant us siddhis!

YANGLESHO KYI PANDITA i

O Pandita o f Yanglesho:

NOP£ DAK SOK BARCHfe SOL I________________

W ith your power, dispel the obstacles facing us all!

CHI YI BARCHfe CHI RU SOL i_________________

O uter obstacles-dispel them externally,

NANG GI BARCHfe NANG DU SOL I____________

Inner obstacles-dispel them internally,

q ^ q $ - q : ^ - r ^ * r « £ $ f a j §

SANGWfe BARCHfc Y1NG SU SOL §______________

Secret obstacles-dispel them into space!

GUPfc CHAK TSAL KYAP SU CHI I______________

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG I

DAMCHEN DAM LA TAKPfc TSfi I

W hen binding under oath the protector who abides by his vows,'

DRIMfi Nfc CHOK NYAM R£ GA S

In that immaculate, ravishing, supreme place o f power,

GYAGAR BO YUL SA TSAM SU i

O n the very border o f India and Tibet,

C HIN GYI LAP Nfc jONPfe TSfi S

You bestowed your blessing as soon as you came.

DRI SUNG PO NG£ D E N Pt RI i

O n that mountain, fragrant with sweet scented air,

: i | m E to k p e m a g O n y a n g k y £ s_______________

Even in winter lotus flowers blossom,

CHU MIK CHANG CHUP DUDTS1 CHU 3

And a spring with the nectar o f bodhichitta flows;

| Dfe DEN Dfc Y1 Nfc CHOK TU $_________________

In this supreme and sacred place, full o f bliss,

KYfe CHOK TSUL ZANG C H O GO SOL i

O Kyechok Tsui Zang, wearing the robes o f the Dharma,

1 A R C H E LAMSEL

I CHAK Y t DORjfc TSfc GU NAM i

Your right hand holding a nine-spoked vajra

y O n p £ r i n c h e n z a m a t o k %

Your left, a jewelled casket

| RAKTA DODTSI NANG DU TAM S

Filled full o f the nectar o f rakta.

KHANDRO DAMCHEN DAM LA TAK *

You bound under oath the dakinis and guardians who hold the vows,

YIDAM SHYAL ZIK NGODRUP NY£ *

You saw the yidam face to face, and accomplished the siddhis:

1

TUKjfi DAK LA CHIN GYI LOP I

W ith your compassion, inspire us with your blessing!

t s £w £ d a k s o k LAM NA DRONG §

W ith your love, guide us and others along the path!

GONGPfe DAK LA NGODRUP TSOL i____________

With your realization, grant us siddhis!

n O p £ d a k s o k b a r c h £ SOL %

W ith your power, dispel the obstacles facing us all!

CHI YI BARCHt CHI RU SOL 3

O uter obstacles-dispel them externally,

[

I

I

j SANGWfe BARCHfi YING SU SOL §_______________________

Secret obstacles-dispel them into space!

g Op£ c h a k t s a l k y a p s u c h i * I

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG *

a ^ - q ^ - q ^ - q - q ^ S T q c ^ f

GYALWfe TEN PA TSUKPfi T S t *

W hen you established the teaching o f the buddhas,

NANG GI BARCHfi NANG DU SOL I___________________________________________Inner obstacles-dispel them internally,

■ARCHE LAMSEL

q | m q '^ - ^ q |S r n r g T q ,« ^ 2

YA RI NAK LA DRUP PA DZfe f

You performed your sadhana in the Slate M ountain forest,

NYEN PUR NAMKHfe Y1NG SU PAR I

And the phurba o f recitation rose into the wide open sky.

ij DORjfel CHAK GY£ LANG SH1NG DRIL 3

With the vajra mudra, you caught and rolled it,

1 DRIL SHYING TSENDEN NAK SU PANG *

As you wielded it, you flung it into the sandalwood forest,

Mfi BAR TRUK SHING TSO YANG KEM *

Which burst into flames, and dried up its lake.

SIP KYI MUTEK SA GANG SEK S

In an instant, you burned away the whole land o f the tirthikas,

YAKSHA NAKPO DUL DU LAK I

You crushed the dark yakshas into dust:

DREN GY1 D O M t DO KYI SH£ $

O matchless Diikyi Shechen:

T U K jt DAK LA CHIN GYI LOP S

W ith your compassion, inspire us with your blessing!

^ • q ^ ’q ^ q -s i< r |« r < w ^ r 5 ^ s i§

T S£w £ DAK SOK LAM NA DRONG i

W ith your love, guide us and others along the path!

1 GONGPfe DAK LA NGODRUP T S O L i

With your realization, grant us siddhis!

NOPfi DAK SOK BARCHfe SOL §

W ith your power, dispel the obstacles facing us all!

CHI YI BARCHfe CHI RU SOL §

O uter obstacles-dispel them externally,

NANG GI BARCHfc NANG DU SOL *_________________________________________

Inner obstacles- dispel them internally,

j SANGWfi BARCHfc YING SU SOL *

Secret obstacles —dispel them into space!

, GOPfe CHAK TSAL KYAP SU CHI 8____________________

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG i

SINPOl KHA NON DZfePfe TSfe g______________________

W hen you performed the subjugation o f the rakshasas,

KHYfeU CHUNG TRULKOl CHA LUK CHEN i________

A young boy in nirmanakaya attire,

YA TSEN ZUK ZANG KHA DOK LEK I________________

Your form a wonder o f beauty, its colouring magnificent,

TSEM DR1K U TRA SER LA DZfe S______________________ [_

With perfect teeth and golden hair, gorgeous

GUNG LO CHU DRUK LONPfc TSUL *

Like a youth o f sixteen years,

RINCHEN GYEN CHA NA TSOK SOL §_________________

Wearing all kinds o f jewel ornaments.

CHAK Y£ KHARWE PURPA NAM §

Your right hand grips a phurba o f bronze,

, DO DANG SINPOl KHA NON DZfc i' --

Subjugating maras and raskhasas.

YONPfi SENG DENG PURPA NAM 8 ,

Your left hand holds a phurba o f teak,

MOPfc BU LA SUNG KYOP DZfi 8

Granting protection to your devoted sons and daughters,

ii

Around your neck you wear a phurba o f iro n -

YIDAM LHA DANG NY1 SU Mfc 8_________________________

You are indivisible from the yidam deity,

NYI ME TRULKU DZAM LING GYEN 8___________________

O Dzam Ling Gyen Chok, manifestation o f non-duality:

' GUL NA CHAK KYI PURPA NAM 8

TUKjfe DAK LA CHIN GYI LOP %__________________

W ith your compassion, inspire us with your blessing!

I TSfeWfe DAK SOK LAM NA PRON G i______________

W ith your love, guide us and others along the path!

I GONGPfc PAK LA NGODRUP TSOL 3_____________

W ith your realization, grant us siddhis!

NOPfePAKSOKBARCHfeSOL §__________________

W ith your power, dispel the obstacles facing us all!

i CHI YI BARCHfi CHI RU SOL S

O uter obstacles-dispel them externally,

B A R C H g IA M S E L

a ^ S j ' ^ ' S ^ ' a ^ S S a i s

NANG GI BARCHfc NANG DU SOL I__________________

Inner obstacles-dispel them internally,

SANGWfc BARCHfe YING SU SOL I___________________

Secret obstacles-dispel them into space!

GOPfc CHAK TSAL KYAP SU CHI §____________________

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA S1DDH1 HUNG §

DR& YI YUL DU GONGPfc TS£ i____________________

W hen you decided to go to Dreyul, land o f phantoms,

■ A G R E A T T R E A S U R E O F B L E S S I N G S ■

m £ PUNG SHO KYI SA SHYI LA I

A fiery inferno raised upon the valley’s earth

DA GYANG GANG GI TSO NANG DU S

Became a lake the width o f an arrow shot,

P£m £ TENG DU SIL SIL DRA *

Where on a lotus blossom, you appeared, cool and sparkling.

P£m £ NANG NA GONGPA DZ£ %

W ithin the lotus, you displayed your realization

TSEN YANG PfiMA JU NGN£ SHY£ 1

And won the name o f Padmasambhava, ‘Lotus-born’.

■ B A R C H f i L A M S E L ■

DZOKPfi SANGYfi NGO SU JO N 1

You came in person as a completely realized buddha:

D £ DR£ TRULKU YA TSEN CHEN 1

O wondrous nirmanakaya, such as this,

TUKjfi DAK LA CHIN GYI LOP t

W ith your compassion, inspire us with your blessing!

t s £w £ d a k s o k l a m NA DRONG 8

W ith your love, guide us and others along the path!

GONGPfi DAK LA NGODRUP TSOL §

W ith your realization, grant us siddhis!

1 NtJPfi DAK SOK BARCHfi SOL I

W ith your power, dispel the obstacles facing us all!

1

CHI YI BARCHfi CHI RU SOL S

O uter obstacles-dispel them externally,

1

NANG G1 BARCHfi NANG DU SOL %

Inner obstacles-dispel them internally,

SANGWfi BARCHfi YING SU SOL «

Secret obstacles-dispel them into space!

g O p£ c h a k t s a l ky ap s u c h i *

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG S

BO KYI NYIMA DZfePfe TSfc 3________

W hen you shone as the sun o f Tibet,

d £ d e n d r o w a d r e n p £ pa l s

Awe-inspiring guide for all whose hearts are filled with devotion,

GANG LA GANG DUL KUR TEN N t i

You displayed whatever forms each being needed to be tamed.

TSANG KHA LA YI LA TOK TU *

High up on the m ountain pass o f Tsang Khala,

■ A C H E A T T R E A S U R E ( i t 1 B L E S S I N G S ■

DRA LH£ GENYEN DAM LA TAK §

You bound the genyen o f the dralhas under oath.

YUL NI TSAWfi TSA SHO DU *

In the valley o f Tsawe Tsasho,

' LHA YI GENYEN DREKPA CHEN * |

It was the arrogant genyen o f the gods,

NYISHU TSA CHIK DAM LA TAK *

Twenty-one o f them, you bound under oath.

MANG YUL DE YI JAM TRIN DU i

In Mangyul, at Jamtrin,

■ B A R C H f L A MS E L ■

GfLLONG SHYI LA NGODRUP NANG *

You granted siddhis to the four bhikshus.

KHYtPAR PAKPfi RIGDZIN CHOK 1

O supreme Khyepar Pakpe Rigdzin,

TUKjfi DAK LA CHIN GYI LOP *

W ith your compassion, inspire us with your blessing!

t s £w £ DAK SOK LAM NA DRONG 1

W ith your love, guide us and others along the path!

GONGPfi DAK LA NGODRUP TSOL S |

W ith your realization, grant us siddhis!

NtfPfi DAK SOK BARCHfi SOL 3

W ith your power, dispel the obstacles facing us all!

CHI YI BARCHfi CHI RU SOL 3

O uter obstacles-dispel them externally,

1

NANG GI BARCHfi NANG DU SOL *

Inner obstacles-dispel them internally,

q | « r c ^ ' q : r o ^ C T « j 3 i a j g“7 '

| SANGWfi BARCHfi YING SU SOL 8

Secret obstacles-dispel them into space!

11 GOPfi CHAK TSAL KYAP SU CHI 3 |

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG S

PALMO TANG GI PAL TANG DU *

O n Palmotang’s plain o f glory

^ ■ a r q ^ ' t j j ^ ^ a r a r q f ^ i f

TENMA CHU NY1 DAM LA TAK I

You bound the twelve Tenma goddesses under oath.

BO YUL KHALfi LA TOK TU i

Up on the Khala pass o f Central Tibet,

GANG KAR SHA M£ DAM LA TAK *

You bound ‘Fleshless W hite Glacier’ under oath.

DAM SHO LHA BUI NYING DRUNG DU S

Before Damsho Lhabiii Nying,

TANG LHA YAR SHYO DAM LA TAK I

You bound Thanglha Yarshyii under oath.

^ s r H J ^ - u r u i E v S j ^ f

H t PO R1 YI YANG GONG DU I

O n the very summit o f Hepori,

LHA SIN TAMCHfi DAM LA TAK *

You bound all the devas and rakshasas under oath:

CHfcWfL LHA DR£ TAMCHfi KYI §

O f all these great gods and demons,

R A R C H E L A M S E L

LA L£ SOK GI NY1NGPO PUL 8

Some offered the core o f their lifeforce,

LA l£ TENPA SUNGWAR c h £ I

Some undertook to guard the teachings,

a r < w g a ^ ( w g ^ r § * j f

LA L£ DREN DU KH£ LANG C H £ 8

Some took the pledge to be your servants.

TU DANG DZUTRUL TOBPO C H £ *

O mighty Dzutrul Tuchen,

TUKj£ DAK LA CHIN GYI LOP 8

With your compassion, inspire us with your blessing!

q ^ - q ^ - q ^ ^ ^ - o j a i ^ ' f ^ i f

I TSfeWfe DAK SOK LAM NA PRONG 8____________

W ith your love, guide us and others along the path!

j GONGPfe DAK LA NGODRUP TSOL 8____________

W ith your realization, grant us siddhis!

^ • q a r q ^ - ^ j i ^ - q a ^ - s j f l j f

NO p£ DAK SOK BARCHfi SOL 8

With your power, dispel the obstacles facing us all!

i CHI YI BARCHfe CHI RU SOL 8__________________

O uter obstacles-dispel them externally,

| NANG GI BARCHfe NANG DU SOL 8_____________

Inner obstacles-dispel them internally,

SANGWfi BARCHfi YING SU SOL * |

Secret obstacles-dispel them into space!

GOPfi CHAK TSAL KYAP SU CHI 3 |

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG 3 ,

; D A M PA C H O KYI T E N PA N1 3____________________________

When you established the teaching o f the sacred Dharma

| GYALTSEN TABUR TSUKPfe TSfi I

Like hoisting a banner o f victory,

■ A G R E A T T R E A S U R E OF B L E S S I N G S u

s a m y £ m a SHYENG l h u n GYI DRUP 3

Spontaneous and complete, Samye was there, w ithout any need to be raised,

GYALPOl GONGPA TAR CHIN DZfi %

And the vision o f the king, in its entirety, was fulfilled.

ky£ c h o k s u m g y i t s e n y a n g s o l *

Then you bore the names o f three great beings-

CHIK NI PfeMA JUNGNfi SHYfe t

O ne was Padmakara, ‘Lotus-born’,

CHIK NI PADMA SAMBHAWA %

O ne was Padmasambhava,

■ B A R C H f i L A MS E L ■

CHIK NI TSOKYfc DORjfc SHYfi S

And one was Tsokye Dorje, the ‘Lake-bom Vajra*.

SANG TSEN DORjfi DRAKPO TSAL i

O Dorje Drakpo Tsai, now we invoke you by your secret name:

TUKj£ DAK LA CHIN GYI LOP * |

With your compassion, inspire us with your blessing!

T S£w £ DAK SOK LAM NA DRONG *

With your love, guide us and others along the path!

GONGPfi DAK LA NGODRUP TSOL *

W ith your realization, grant us siddhis!

NOPfi DAK SOK BARCHfi SOL %

W ith your power, dispel the obstacles facing us all!

CHI YI BARCHfi CHI RU SOL 8

O uter obstacles-dispel them externally,

NANG Gl BARCHfi NANG DU SOL S

Inner obstacles-dispel them internally,

SANGWfi BARCHfi Y1NG SU SOL S

Secret obstacles-dispel them into space!

GOPfi CHAK TSAL KYAP SU CHI I

In devotion, I pay homage and take refuge in you!

f ' q £ ^ ' q § ' * > | f t

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG S

SAMYfi CHIM PUR DRUP PA D Z t i

W hen you accomplished the practice at Samye Chim pu,

KYEN NGEN DOK CHING NGODRUP NANG *

You repelled all harmful circumstances, and granted siddhis;

| | [ 3 ^ - q $ - < w a r q ^ §

j£ lO n t a r pe l a m la kO s

You set the king and ministers on the path to liberation,

^ a ^ ^ a r H f a ^ - q ^ a ^ q ^ q s i f

DON ZUK BON GYI TENPA NUP 8

And destroyed the teaching o f the Bonpos who gave negativity form.

CHO KU D R IM t RINCHEN TEN f

You showed the precious, the immaculate dharmakaya,

KALDEN SANGYfi SA LA KO I

O Kalden Drendze, who takes the fortunate ones to buddhahood:

TUKjfe DAK LA CHIN GYI LOP 3

W ith your compassion, inspire us with your blessing!

TSfcWfi DAK SOK LAM NA DRONG 3

W ith your love, guide us and others along the path!

GONGP6 DAK LA NGODRUP TSOL 3

W ith your realization, grant us siddhis!

NClPfi DAK SOK BARCHfi SOL i

W ith your power, dispel the obstacles facing us all!

CHI YI BARCHfi CHI RU SOL *

O uter obstacles-dispel them externally,

NANG GI BARCHfi NANG DU SOL I

Inner obstacles-dispel them internally,

SANGWfi BARCHfi YING SU SOL S

Secret obstacles-dispel them into space!

GOPfi CHAK TSAL KYAP SU CHI i

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG I

DE Nfi ORGYEN YUL D U jO N S

Then you left, and for the land o f Orgyen:

DATA SINPOl KHA NON DZfe I

Now you subjugate the rakshasa demons;

m i l£ LHAK GYUR ya TSEN c h £ §

Great wonder-surpassing any human being,

CHOPA MfijUNG NGO TSAR CHfi I

Great m arvel-your amazing actions,

TU DANG DZUTRUL TOBPO CHE 8

Great m ight-your power and skill in transformation:’

t u k j£ d a k la c h i n g y i l o p §

With your compassion, inspire us with your blessing!

t s £w £ d a k s o k l a m n a d r o n g *

W ith your love, guide us and others along the path!

g o n g p S d a k LA NGODRUP TSOL I

With your realization, grant us siddhis!

n Op£ DAK SOK BARCHfi s o l *

With your power, dispel the obstacles facing us all!

CHI YI BARCHfi CHI RU SOL S

O uter obstacles-dispel them externally,

NANG GI BARCHfi NANG DU SOL S

Inner obstacles-dispel them internally,

SANGWfi BARCHfi YING SU SOL %

Secret obstacles-dispel them into space!

GUPfi CHAK TSAL KYAP SU CHI I

In devotion, I pay homage and take refuge in you!

f ' q £ ^ § ' * f ' f §

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG i

BA RC H £ L A MS E L

KU SUNG TUK DEN DROWA DRENPfc PAL «

Possessing enlightened body, speech and mind, you are our glorious guide,

DRIP PA KUN PANG KHAM SUM SA LER KHYEN i

W ith all obscurations abandoned, vividly and distinctly you know the three realms,

NGODRUP CHOK N Y t DfcCHEN CHOK GI KU i

Having attained the supreme siddhi, yours is the supreme body o f great bliss,4

CHANG CHUB DRUBPfi BARCHli NGEPAR SEL I

All the obstacles to our attaining enlightenment, you will utterly eliminate.

T U K jt DAK LA CHIN GYI LOP i

W ith your compassion, inspire us with your blessing!

TSEWfi DAK SOK LAM NA DRONG S

With your love, guide us and others along the path!

GONGPfi DAK LA NGODRUP TSOL «

W ith your realization, grant us siddhis!

N(JP£ DAK SOK BARCHfi SOL %

W ith your power, dispel the obstacles facing us all!

CHI YI BARCHfi CHI RU SOL S

O uter obstacles-dispel them externally,

NANG GI BARCHfi NANG DU SOL i

Inner obstacles-dispel them internally,

SANGWfi BARCHfi YING SU SOL 8

Secret obstacles-dispel them into space!

GOPfi CHAK TSAL KYAP SU CHI 3

In devotion, I pay homage and take refuge in you!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG 3

OM AH HUNG VAJRA GURU PADMA TOTRENG

TSAL VAJRA SAMAYA DZA SIDDHI PHALA HUNG AH 8

^■ w j^ lT o r^ '^^sja rs^ ’ 'apsi'iSirjprgafs^Bn^-g-s^-iiiiBr

This is the outer practice o f prayer that comes fio m the 'Commentary on the Essence

M anual o f Instructions: the W ishfuffiU ingJet/xl' in 'The Heart Practice o f the

Master: DispeUtng A ll Obstacles *-Lame Tukdrup Barche K unsel-the revelation

discovered from below the fo o t o fthe Great Awesome One at the Danyin Khala

Rongo rock by the great treasure revealer Orgyen Chokgyur Dechen Lingpa, who

manifested fo r this time.

M ay this prayer become the cause fo r pacifying completety a ll the obstacles and

degeneration fo r the teachings and beings, and accomplishing a ll the aims ofvirtue

and goodness!

1 in the practice associated with this prayer. Guru Rinpoche appears a Orgyen T&treng Tsai, surrounded by his twelve emanations: Gyalwl Dungdzin, Mawe Sengl, Kyechok Tsulzang. Diikyi Sbedien, Dzamling Gyenchok, Pemajungne. Khyepar Pakpe Rjgdzm, Dzutrul Tuchen, Done Drakpo Tsai, Kalden Drendzl, Raksha Tbtreng. and Dechen Gyalpo.

2 Damchen Done I«ekpai The form o f Guru Rmpoche known as Raksha Totreng.

4 The form o f Guru Rinpoche called Dechen Gyalpo: King of Great Bli».

N o t e s

Sampa Nyur Drupma

The Prayer that Swiftly Fulfills All Wishes

By the Omniscient Longchtnpa and Rigdzin Jikm f Lingpa

EMAHO

Emaho: O wonder!

TSO 0 GESAR PfiMfi DONGPO LA

In the heart o f a blossoming lotus, upon the waters o f the lake,

KU NGA YESHfi LHUN GYI DRUP P£ LHA

You are the deity who is the spontaneous presence o f the five kayas and wisdoms,

RANG JUNG CHENPO PfiMA YABYUM NI

O great, naturally arisen Pema Yabyum

KHANDRO TRIN PUNG TRIK LA SOLWA DEP

Surrounded by clouds o f dakinis-to you we pray:

SAMPA NYUR DU DRUP PAR CHIN GYI LOP

Grant your blessing so that all our wishes be quickly fulfilled!

l£ n g e n c h £ p£ n a m m i n t U ky£ p £

As a result o f our negative karma, whenever we suffer

N£ DON BARCHO MAK TRUK MU G£ SOK

From illness, malevolent spirits (dons) and obstacles, warfare and violence, famine and starvation,

k h y O sh y a l d r e n p£ m O la z £ c h £ p£

Then remember your promise that even simply to think o f you will immediately dissolve all such suffering-

SHYAL SHY£ NYING N£ KUL LO ORGYEN j£

O Lord o f Orgyen, we implore you, from the depths o f our hearts,

SAMPA NYUR DU DRUP PAR CHIN GYI LOP

Grant your blessing, so that all our wishes be quickly fulfilled!

D£ DANG TSULTRIM TONG LA GOMPA DANG

To practise devotion, discipline and generosity,

TO p£ g y O d r o l t r e l yO n g o t s a s h £

To free the mind through hearing the Dharma, and to possess dignity, self-control

SHfcRAP PUN SUM TSOK Pfc NOR DON PO

And discriminating awareness-make these seven noble human qualities

SEMCHEN KUN GYI GYO LA RANG SHYUK N t

Fill the hearts and minds o f all sentient beings

JIKTEN Dfc KYI DEN PAR UKJIN DZO

And so bring peace and happiness to the world.

SAMPA NYUR DU DRUP PAR CHIN GYI LOP

Grant your blessing, so that all our wishes be quickly fulfilled!

GANG LA Nfi DANG DUK NGEL MI DO KYEN

When oppressed by illness, suffering and unwanted circumstances,

JUNGPO DON DANG GYALPO c h e p a d a n g

Falling prey to harm and obstruction from negativity and demonic forces-jungpo and gyalpo,

Mfi CHU CHEN ZEN LAM TRANG JIKPA CHfc

Threatened by fire, water and journeys o f great danger,

TS£ YI PA TAR TUK P£ N£ KAB KUN

When this life is spent and death arrives-at these times

KYAP DANG R£ SA SHYEN DU MA CHI P£

We have nowhere to turn to except to you!

i

TUKj£ ZUNG SHIK GURU ORGYEN j£

Care for us with your great compassion, O great Orgyen Guru:

SAMPA NYUR DU DRUP PAR CHIN GYI LOP

Grant your blessing, so that all our wishes be quickly fulfilled!

f c ‘!

5 w *tfU

This prayer should be kept in the hearts o f aB those with faith , who wish to benefit

the land o f Tibet, pacify illness, preventfamine and border invasions, and

contribute to the welfare o f the teachings and beings.

Thefirst stanza is taken from the verses ofpraise in The Infinite Cloud Banks o f Profound Meaning (Zabdon Gy at so’i Trinpung), the ‘background teachings' to

the omniscient Longchenpa V Khandro Yangtik, and the later verses are the

blessed vajra words o f the second omniscient one, Rigdzin J'tkmi Lingpa.

•y ^qw§-Q|Sjar^Q»r^«r<i^rNWgN|

The Prayer to Guru Rinpoche for Removing Obstacles

and Fulfilling Wishes

The Terma o f Chokgyur Dechen Lingpa

DO SUM SANGYfe GURU R IN PO C H t i

Guru Rinpoche, the Buddha o f past, present and future,

NGO d r u p k u n d a k d £w a c h e n p O SHYAP I

‘Dewa C henpo’-GVr« o f Great Bliss- the source o f all siddhis,

BAR C H £ KUN SEL DOD DUL DRAKPO TSAL I

‘Dud Dul Drakpo TsaY-Wrathful One that Subdues Negatrvity-v/ho removes all obstacles,

SOLWA DEPSO CHIN GYI LAP TU SOL t

Grant your blessings we pray!

CHI NANG SANGW t BAR C H t SHYIWA DANG *

Through them, may all obstacles-outer, inner and secret-

^ .-A■» ' ,r< -T' r n ' v

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP §___________

Be quelled, and may all our aspirations be fulfilled.

Discovered by the great terma-revealer Chokgyur Dechen Lingpa, from the right

hand side o f the Sengchen Namdrak rock on M ount Rinchen Tsckpa, The Pile o f

Jewels * Because the Messing o f this prayer, one intended fo r this present time, is so

immense, it should be treasured by a ll as their daily practice.

- A * * - * - V -

The Prayer to Guru Rinpoche for Attainments

By the First Dodrupchen RinpocheJikme Trinle Ozer

P R A Y E R S T O G U R U R I N P O C H E

ORGYEN RINPOCHfi LA SOLWA DEP

To Orgyen Rinpoche we pray,

GAL KYEN BARCHfi MI JUNG SHYING

Grant us-w ithout im pediment or obstacles arising-

TUN KYEN SAM PA DRUP PA DANG

Favourable circumstances, the fulfilment o f our aspirations,

CHO K DANG TUN MONG NGO DRUP TSOL

And attainments, ordinary and supreme.

The precious master Guru Rinpoche appeared in a vision to Dodrupdxn Rinpoche Jikm f Trinle Ozer while he was visiting Kbachti Palgyi Tsaridra. Immediately, he spoke the words o f this prayer; such is its blessing. Mangahtm.

f^2r{j«rgqq<yq«r*ij|

The Heart o f Blessings

A brief anthology o f prayers to Guru Rinpoche

and the twenty-five disciples,

the king and subjects .

Homage to the Guru!

Those who wish to pray in a concise way to the Precious Master o f Orgyen and

his emanations, the five Totrengfamilies and Eight Manifestations, along with

the twenty-five disciples, the king and subjects, should do so as follows.

T a k in g R e f u g e a n d A r o u s in g t h e A w a k e n e d M i n d

o f B o d h ic h it t a

DAK SOK DRO KUN DENG Nfi CHANG CHUB BAR

From now until enlightenment, 1 and all sentient beings

KON CHOK TSA WA SUM LA KYAB SU CHI

Take refuge in the Buddha, Dharma and Sangha, and in the gurus, devas and dakinis.

SHYEN DON DZOG P£ SANG YE TOBjfe CHIR

In order to attain perfect buddhahood for the sake o f others,

MON DANG JUK P£ CHANG CHUB SEM KYt DO

I arouse the heart o f the awakened m ind-bodhichitta, in aspiration and action!

(three times)

T h e V is u a l iz a t io n

DON GYI NAMKHAR YITROK CHO TRIN 0

Before me in the sky, amidst a cloud o f exquisite offerings,

R1N CHEN SENG TRI PEMA NY1 Dfel TENG

O n a jewelled lion throne, lotus, sun and moon disc seat

TSA W £ LAMA ORGYEN RIN PO CH£

Presides my root master Orgyen Rinpoche,

KU DOK KAR MAR SHYON TSUL ZIJ1 BAR

His complexion white, tinged with red, he is youthful, majestic and radiant,

CHAK Yt DORjk YON P6 TO BUM DANG

In his right hand a vajra, in his left a skull cup with vase,

SANG w £ YUM CHOK B£ TSUL KHATAM KHYU

Embracing the supreme secret consort, concealed as a khatvanga.

KU LA SANG PO C H O GO ZAB BER SOL

He wears inner gown, Dharma robes and brocade cape,

U LA SHfiU’I NYEN SHYU TONG DROL DZ£

O n his head the beautiful hat that liberates upon seeing;

SHYAB ZUNG DORjfe’I KYIL TRUNG DRANGPOR SHYUK

He sits upright, his feet crossed in the vajra posture.

9 _TH_E_ll 'EA'RT O F ' g l E S S I N r , < g |

SANG SUM L£ KYfijA ZER 0 PUNG LONG

From his secret body, speech and mind, amidst a mass o f light and rainbow rays,

TO TRENG D£ NGA TRUL P£ TSEN GY£ DANG _____________________________________________________________________________ L_

The five classes o f Totreng, the Eight Manifestations,

|TUK S£ M Ij£ BANG R1KNYER NGA SOK |

His twenty-five heart-disciples, the king and subjects,

R1GDZIN LAMA GYATSOl TR1N PUNG TRO

And an infinite cloud o f vidyadhara gurus, all stream out.

N£ SUM DRU SUM TSEN P£ 0 ZER GYI

Their three centres are marked by the three syllables O M AH H U N G , from which light beams out

YESHfc CHEN DRANG NYI SU Mfi PAR GYUR

To summon the wisdom beings, who merge inseparably one with them.

Visualize in this tray.

I n v o c a t io n

IIHUNG

SHYENG SHIK PEMA JUNG Nfc KHANDROl TSOK

Hung! Rise up, Padmakara, with your dakini throng,

GONG SHIK CHOK CHU DO SUM DE SHEK NAM

Care for us, sugatas o f all time and all directions,

JETSUN CHENPO PEMA TOTRENG TSAL

Great and noble guide, Pema Totreng Tsai,

R1GDZIN KHANDROl N £ N t SHEK SU SOL

Com e now, we pray, from the sacred places o f vidyadharas and dakinis.

The wisdom beings are invoked\ and dissolve into the visualization.

T h e S e v e n B r a n c h O f f e r in g

SENG TRI PEMA NY1 D tl DEN LA SHYUK

Remain upon your lion thrones, your lotus, sun and moon disc seats.

a G E E K T T R r a s f f u r a r b i e s s i n c s

GO SUM GO P£ CHAK TSAL KYAB SU CHI

W ith devotion filling body, speech and mind, I prostrate and take refuge in you.

CHI NANG SANG WA LA M£ C H O TRIN BUL

I offer a cloud o f offerings, outer, inner, secret and unsurpassed,

DO SUM SAK P£ DIK DRIP TOL SHYING SHAK

I confess and purify all harmful actions and obscurations o f past, present and future,

PAR DANG SO KYfcl Gfc WAR j£ YI RANG

I rejoice in the virtuous actions o f both sublime and ordinary beings,

a q '^ M -$ « r § : < ^ -n f q ^ -q ^ q ^ i | |

ZAB G Y t C H O KYI KHOR LO KOR WAR KUL

I implore you to turn the wheel o f the teachings, profound and vast,

1 j NYA NGEN MI DA TAK TU SHYUK SOL PEP________

I pray that you do not pass into nirvana, but remain forever,

; SONAM NGO KUN CHANG CHUB CHENPOR NGO

And I dedicate all true merit to the complete enlightenm ent o f all.

In this way, gather the accumulations.

A G R E A T T R E A S U R E O F B L E S S I N G S

Prayer to Guru Rinpoche, his Manifestations

and the Twenty-five Disciples

by Jam yang K hyentsi Wangpo

DOSUM GYALWA KUN NGO RIG GYfil DAK

You are the embodiment o f all the conquerors, past, present and future-the lord o f one hundred buddha families,

TR1NL£ NAM SHYII KHORL0 GYUR WA PO

You rule over the four enlightened activities,

NANG SI WANG DU DO Pfi TU TOB CHEN

You possess the power to magnetize everything that appears and exists,

p£ m a j u n g n £ s h y a p la s o l w a d e p

Padmakara, at your feet we pray!

d o r j £ r i n c h e n p£ m a k a r m a d a n g

Vajra, Ratna, Padma, Karma

i BUDDHA TOTRENG RIG CHOK NAMPA NGA

And B uddha-the five supreme families o f Totreng;

c h i m £ p£j u n g p a d m a SAMBHAWA___________

The immortal Padmakara, Padmasambhava,

LODEN CHOKS£ p£MA GYALPO TSAL

Loden Chokse, Pema Gyalpo,

1 SHAKYA SENGfe NYIMA OZER DANG

Shakya Senge, Nyima Ozer,

iSENGfi DRADOK DORjfi d r o l O s o k

Senge Dradok, Doric Droid and the like,

GANG DOL GYU TRUL DRAW£ TSUL CHANG WA

Assuming every kind o f miraculous manifestation needed to tame beings, and

KYAP Nfc KUN DO CHO K LA SOLWA DEP

Embodying every source o f refuge: to you we pray!

1 SANGYS YESHfe GYALWA CHOK YANG P £

Sangye Yeshe, Gyalwa Chokyang,

t h e h e a r t o p b l e s s i h c s

NAM KHfc NYING POJNANA KUMARA

Namkhe Nyingpo, Jnanakumara,

l YESHfc TSOGYAL PAL GYI YESH£ SHYAP

Yeshe Tsogyal, Palgyi Yeshe and

r ^ a r f ^ - < ^ 3 p s r « r ^ ^ - q ^ q s j | |

PAL GYI SENGfc NAM LA SOLWA PEP_______

Palgyi Senge, to you we pray!

BAIRO TSANA C H O GYAL TRI SONG SHYAP

Vairochana, King Trisong Detsen,

YUPRA NYINGPO PORjfe PQ PJO M TSAL

Yudra Nyingpo, Dorje Dudjom,

YESHfc YANG DANG SOKPO LHA PAL P £ ________

Yeshe Yang, Sokpo Lhapal and

NANAM YESHfi NAM LA SOLWA DEP

Nanam Yeshe, to you we pray!

PAL GYI WANG CHUK DENMA TSE MANG DANG

Palgyi Wangchuk, Denma Tsemang,

^ ■ q ^ q a i - q £ ^ ^ - q a r § ' * f c -| |

! KAWA PAL TSEKSHOBU PAL GYI SENG__________

Kawa Paltsek, Shiibu Palgyi Senge,

GYAL W £ LOD R0 DROK BEN LOTSAWA

Gyalwe Lodro, Drokben Lotsawa and

DRENPA NAMKHA NAM LA SOLWA DEP

Drenpa Namkha, to you we pray!

ODREN WANG CHUK MA BEN RINCHEN CHOK

Odren Wangchuk, Ma Rinchen Chok,

PAL GYI DORjk LANG DRO K 0N C H O K JUNG

Palgyi Dorje, Langdro K onchokjungne and

l ^ ’q - g ^ q ’ ^ q ^ a ^ ’q ^ i |

GYALWA CHANGCHUB GONGPA N G PN GYUR Pfc

Gyalwa C hangchub-you who actualized the wisdom mind o f the buddhas-

TUK S£ RIGDZIN NAM LA SOLWA DEP

Vidyadharas and heart-disciples, to you we pray!

■ A G R E A T T R E A S U R E O P B L E S S I N G S ■

^ f a j - q 'q ^ q ^ '8 J :c K r ^ '^ 3 j 'q :a6| |

SOLWA DEP SO ORGYEN RINPOCHE

To you we pray, Orgyen Rinpoche,

CHIN GYI LOB SHIK RIGDZIN TRUL Pfe TSOK

Inspire us with your blessings, assembly o f vidyadhara emanations,

CHI NANG SANGWfi BAR C H £ SHYI WA DANG

Pacify our obstacles, inner, outer and secret,

1 SAMPA LHUN GYI DRUP PAR DZfc DU SOL

Make all our aspirations be spontaneously fulfilled,

LO NGAK YI LA DORjfel WANG SHYI KUR________

Bestow on our body, speech and mind the four vajra empowerments,

1 |

! Nfi DON DIK DRIP BARCHfi YING SU SOLI ____ --iDispel illness, dons, harmful actions, obscurations and

obstacles into space,

| KU SUNG TUK YON TRIN i t NGO DRUP TSOL________

Grant us the siddhis o f enlightened body, speech, mind, qualities and activities,

NAM DROL KU SHYI TOB PAR CHIN GYI LOP__________

Inspire us with your blessings, to obtain the four kayas o f complete enlightenment!

Pray like this w ith piercing intensity.

fa accord with the prayer ofone w ith devotion, by the name o f Natha, this was

written by Khyentse Wangpo, the favourite servant o f the Lake-born Guru.

SuUhtraStk!

If you wish, at this point, you can recite The Prayer in Seven Chapters,

The Spontaneous Accomplishment o f Wishes, The Dispelling of

Obstacles from the Path, or any other prayers you choose.

R ecollecting the D eeds o f th e T en th D ays

by M ipham Rinpoche

EMAHO______________________________________________

Emaho: O wonder!

|

SANGYt KUN DO GURU PEMA YI

Guru Padma, in you all buddhas are embodied,

j t s £ c h O i d z e p a j £ d r e n g O p£ d O

To you I bow in devotion, remembering your deeds on the tenth days:

DHANA KOSHAR PEM£ NY1NG POR TRUNG

O n the Dhanakosha lake, you were bom in the heart o f a lotus blossom,

■ A G R E A T T R E A S U R E O F B L E S S I N G 1: ■

ORGYEN GYAL POl Sfi SU GYAL SI ZUNG

*M

Ib

As crown prince o f Oddiyana, you ruled the kingdom,

GYAL SI PANG n £ DUR TRO TUL SHYUK DZ£

9*I

Relinquishing the kingdom, you practised yogic discipline in the charnel grounds,

TEN LA RAB JUNG DO NGAK SHfi JA KHYEN I

Ordained into the teaching, you mastered all objects o f knowledge o f both sutras and tantras,

ZA HOR GYAL KHAM C H O KO LHA CHAM TEN

a-si

You established the Dharma in the kingdom o f Zahor, taking the princess Mandarava as your consort,

ORGYEN YUL KHAM CHANG CHUB LAM LA KO

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You set the land o f Oddiyana on the path to enlightenment.

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THE KEAIT Of U BSSfNG r

MUTEK TSAR CHfc TEN PE GYAL TSEN DRENG

Destroying the tirthikas, you raised the victory banner o f the teachings,

CHI ROL t s £ w a d z u t r u l c h £ w £ t u l

W hen non-buddhists harmed you, you subdued them with the greatness o f your miracles,

DUK CHEN MEN GYUR MU TEK CHO LA TSO

Transforming deadly poison into medicine, you brought the tirthikas into the Dharma,

BEL YUL GEK TUL YANG PUR NGO DRUP NYfe

Overcoming obstructive spirits in Nepal, you attained the siddhis o f Yangdak and Vajrakilaya,

BO YUL SA TUL DAM CHO DRON M£ PAR |l

Subjugating the earth o f Tibet, you lit the lamp o f the sacred Dharma,

GANG CHEN TA 0 TER KHA DRANG M£ B£

In the centre and on the borders o f Tibet you concealed countless termas.

LO CHIK CHU NYI DAWfi TS£ CHU LA

“O n the tenth day o f each o f the twelve months o f the year

DZ£ CHEN CHU NYI TEN LA D£ CH£ N£

I have displayed one o f my twelve great deeds; have faith in them,

NGO DRUP CHU NYI TSOL SHY£ SHYAL SHY£ TAR

And I will grant you the twelve siddhis.” As this was your promise,

GURU RINPO CH£ LA SOL WA DEP

Guru Rinpoche, to you I pray:

■ A G R E A T T R E A S U R E Oh B L k S S I N G S

y q|j$ir^^qsri^q^'q^sr«rq^<i|«r8r|

The Abbreviated ‘Prayer in Seven C hapters’

A Ttrma Revealed by Nyangrel N yim a Ozer

■

w i 'a r ^ f

EMAHO *

Emaho: O wonder!

TOK M£ SANGYfi C H O KU KUNTU ZANG S

The primordial buddha, the dharmakaya Samantabhadra,

GYALWA RABJAM KY1L KHOR LONG C H O DZOG I

The infinite buddhas in the mandalas o f the sambhogakaya,

GANG LA GANG DUL GAR GYUR TRUL P£ KU *

Nirmanakaya manifestations, who appear in every kind o f form, to tame each in their own way:

KU SUM YER M£ ORGYEN RINPOCHfi S

Orgyen Rinpoche, you are the three kayas, in o n e -

SOLWA DEPSO TUKjfe CHEN GYI ZIK *

To you we pray! Look on us with compassionate eyes!

CHIN GYI LOP SHIK TARPfc LAM NA DRONG S

Inspire us with your blessing! Guide us on the path to liberation!

NANG WA TAY£ SANGYE 0 PA M£ S

Amitabha, buddha o f boundless light,

JIKTEN WANGCHUKJAM GON CHEN r£ ZIK S

Avalokiteshvara, lord o f the world and lord o f love,

KYIL KHOR TSOWO TRAK TUNG HERUKA S

Wrathful heruka, who is chief o f the mandala:

KUN GYI DAK NYI ORGYEN RINPOCHfe S

Orgyen Rinpoche, you embody them a ll-

SOLWA DEPSO TUKjfc CHEN GYI ZIK S

To you we pray! Look on us with compassionate eyes!

CHIN GYI LOP SHIK TARPfe LAM NA DRONG I

Inspire us with your blessing! Guide us on the path to liberation!

DHANA KOSHA PEMfc BUP SU TRUNG *

Bom in the lotus blossom on Dhanakosha lake,

■ T H E H E A R T O F B L E S S I N G S ■

ORGYEN C H O KYI GYALPOl GYAL SI DZfe %

You ruled the realm o f the Dharma-king o f Orgyen,

/

NGAL GYI MA GO DRI m £ TRUL P£ KU g

Unstained by ordinary birth, immaculate nirmanakaya:

SI SUM TSUNG Mfe ORGYEN RINPOCHfi S

Orgyen Rinpoche, without equal in all three worlds o f existence-

SOLWA DEPSO T U K jt CHEN GYI ZIK *

To you we pray! Look on us with compassionate eyes!

[ CHIN GYI LOP SHIK TARPfi LAM NA DRONG *

Inspire us with your blessing! Guide us on the path to liberation!

LAP IANG TAR CHIN DZAM U NG KHfe PE CHO K f

Completing your studies, you were supreme among the learned o f the world;

TUL SHYUK TAR CHIN MAMO DREN DU KOL I

Completing your yogic practice, you made the mamos your servants;

DRUB PA TAR C H IN NANG SI WANG DU DO 3

Completing your sadhana practice, you brought all appearance and existence under your control:

TAMCHfe KHYENPA ORGYEN RINPOCHfe £_________

Orgyen Rinpoche, omniscient o n e -

SOLWA DEPSO TUKlfi CHEN GYI ZIK i_____________

To you we pray! Look on us with compassionate eyes!

■ T H E H E A R T OF B L E S S I N G S ■

CHIN GYI LOP SHIK TARPfi LAM NA DRONG S

Inspire us with your blessing! Guide us on the path to liberation!

BO YUL 0 SU LHA SIN DAM LA TAK %

In central Tibet, you bound gods and spirits under oath,

1

| NGA DAK GYALPOl GONG PA DZOG PAR DZ£

You fulfilled all the intentions o f the King,

KAL DEN MA LO RIGDZIN SA LA KO *

Every single one o f the fortunate disciples, you set upon the levels o f vidyadharas:

DRO W £ DREN CHOK ORGYEN RINPOCHfi *

Orgyen Rinpoche, supreme guide for living beings-

I A G R E A T T R E A S U R E O F B L E S S I N G S ■

SOLWA DEPSO TUKjfi CHEN GYI ZIK *

To you we pray! Look on us with compassionate eyes!

CHIN GYI LOP SHIK TARPfe LAM NA DRONG %

Inspire us with your blessing! Guide us on the path to liberation!

LfiCHEN DON DU ZAP TER BUM TRAK Bfe S

For those with the karmic connection, you concealed a hundred thousand profound termas;

NGON SUM JI SHYIN CHI RAP LUNG TEN DZfi %

You made prophecies about future generations, as clear as if they were happening today;

_ DRAL M£ TUK j£ KYONGWAR SHYAL GYI SHYfi i

You promised to care for us with your compassion, and without ever parting:

■ T H E H E A R T O F B L E S S 1 N C S ■

DU SUM KUN KHYEN ORGYEN RINPOCHfi i

Orgyen Rinpoche, you who know past, present and fu ture-

SOLWA DEPSO TUKjfi CHEN GYI ZIK «

To you we pray! Look on us with compassionate eyes!

CHIN GYI LOP SHIK TARPfe LAM NA DRONG 1 |

Inspire us with your blessing! Guide us on the path to liberation!

DI N£ NGA YAP PEM£ U NG DU DRO 1

“From here I shall go to Ngayab Peme Ling,

TSfi CHU JUNG R£ BO DU ONG NGO SUNG S

But when every tenth day comes”, you said, “I shall return.”

NYIK ME SEMCHEN MO DUNG TSEWA CHEN I

With your love for sentient beings o f this degenerate age, who look to you with devotion and yearning,

DROWfe KYAP GON ORGYEN RINPOCHE j___________

Orgyen Rinpoche, protector and refuge o f all living beings-

SOLWA DEPSO TUKjfe CHEN GYI ZIK i_______________

To you we pray! Look on us with compassionate eyes!

CHIN GYI LOP SH1KTARPE LAM NA PRONG S

Inspire us with your blessing! Guide us on the path to liberation!

CHI Mfe DORjfe TABCl GO PANG NYfe i_______________

You have attained the vajra-like state o f immortality,

■ ■

i l h o n u p d u k p a s i n p O i k h a n O n d z e s

You subjugate the ferocious rakshasas in the south-west,

GYAL WA SHYEN Lfc TUK jfi NGO TSAR CHfe S

Your compassion more amazing than any other buddha:

DRO KUN KYAB CH1K ORGYEN RINPOCHfi *

Orgyen Rinpoche, sole refuge o f all living beings-

SOLWA DEPSO TUKj£ CHEN GYI ZIK 1

To you we pray! Look on us with compassionate eyes!

CHIN GYI LOP SHIK TARPk LAM NA DRONG 1

Inspire us with your blessing! Guide us on the path to liberation!

DI Nfi ZUNG Tfc TAR PA MA TOP BAR *

From now, till we have attained liberation,

R& Sfe KYAB Nfe SHYEN NA MA CHI Pfc 3______________

We have no other hope, no other source o f refuge, but you.

YENG Mfc TUK jfcl CHEN GYI DAK LA ZIK 3___________

D on’t ever turn away, but look on us with your eyes full o f compassion,

CHOK DANG TUN MONG NGO DRUP DAK LA TSOL %

Grant us attainments, ordinary and supreme,

KADAK RIG Pfc NGO WO TONG Nfe KYANG 3__________

Bless us to realize the primordial purity, the essence o f rigpa,

NYUR DU KHYfi RANG TABUR CHIN GYI LOP S

And then become, swiftly, just like you!

*rarajs f § ' f l

SAMAYA GYA GYA GYA

This brief'Prayer in Seven Chapters* was concealed by Guru Rinpoche in the

*Kham Sum Zang Khang Ling’ at the summit o f the temple in Samye. Later it was

discovered as a terma by the Lord Nyang Ralpachen.

‘The Lightning Bolt o f Compassion’, a Short Sampa Lhundrupma—

‘Prayer that Spontaneously Fulfils All Wishes’

by Do Khyentse' Yeshe D orji

EMAHO

Emaho: O wonder!

kO n c h o k t s a s u m d £ s h e k KUN DO pal

O Guru Rinpoche, in your glory you embody Buddha, Dharma and Sangha; lama, yidam and khandro; and all the sugatas,

NY1K DO DROWA GON Mfc KYAP CHIK PU

The sole refuge o f beings, who are without protection in this dark age.

TUKjfe LOK TAR NYURWE TO TRENG TSAL

Your compassion is as swift as lightning, Totreng Tsai.

1MAHA GURU P£MA HERUKAR

Maha G uru-w rathful Pema Heruka,

MO GO DUNG SHUK DRAKPO SOLWA DEP

W ith fervent longing and devotion, we pray to you:

| DRA DON GEK DANG BARCHfc CHfe PUR DOK

Avert enemies, dons, obstructing forces, obstacle-makers, curses and spells.

MA RUNG GYAL SEN JUNGPO DAM LA TOK

Bring all negative forces, gyalpo, senmo and jungpo demons, under your subjugation,

SAMPA LHUN GYI DRUP PAR CHIN GYI LOP

Grant your blessings so that all our wishes be spontaneously fulfilled!

When the signs o f ih t times became apparent, a t the request o f the noble consort and

son, JaUi Dotjc uttered this, as a treasure from his wisdom mind.

■ T H E H E A R T O F B L E S S I N G S M

A Brief Prayer for the Spontaneous Fulfilment o f Aspirations

by M ipham Rinpoche

1SANGYfi KUN DO GURU RINPOCHE

Embodiment o f all buddhas, precious master,

\ ORGYEN PEMAJUNG N£ IA SOLWA DEP

To you, Lotus-born Guru o f Orgyen, we pray:

Ml TUN GAL KYEN BARCHfi SHYI WA DANG

Grant us your blessing, to pacify disharmony, conflicting circumstances and obstacles,

q w q - 3 ^ * r q ^ q -q * ' ^ -t ^ | j q * ! | |

SAMPA LHUN GYI DRUB PAR CHIN GYI LOP___________

And spontaneously fulfil all our aspirations!

s4 * v7 'T> ^

A Very Brief Barche Lamsel—The Prayer for Clearing Obstacles from the Path

by Do Khyentse Yeshe Dorje

OM AH HUNG

CH O KU NANG TA LONGKU CHENR£ZIK___________

Dharmakaya Amitabha, sambhogakaya Avalokiteshvara,

1 1

, TULKU PfeMA JUNGNfe DRAKPO TSAL

Nirmanakaya Padmasambhava-the wrathful Drakpo Tsai,

SOLWA DEPSO TUKjEl SHUK CHUNG LA

We pray to you; with the force o f your compassion

CHI NANG SANGWE BARCHfc Y1NG SU SOL

Dissolve all obstacles, outer, inner and secret, into space!

DO NGEN NYIK M£ DROWA DUKNGEL TSfi

W hen beings suffer in this decadent dark age,

KHYfe l£ r£ sa m £ d o n y in g k h o n g n £

We have no other hope but you! From the depth o f our hearts

MO GO DUNG W £ LHANG LHANG SOLWA DEP

W ith fervent devotion and longing, urgently we pray:

GAL KYEN CHI NANG SANGWfi BARCH£ DOK

Avert bad circumstances, outer, inner and secret obstacles.

| j T| TSt SO PEL LA LUNGTA PAR GYfe SHOK______________

Let our life-span and merit increase, and our lungta strengthen and grow!

By the one who holds the name o f tertdn-Jalu Dorje'.

- P - * • V

T H E H E A R T O F B L E S S I N G S

A Brief Prayer to the Precious Master Padmakara

for Swiftly Fulfilling Wishes and Dispelling Obstacles

by Jam yang Khycntst Wangpo

f f i iOM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

KYAP N£ KUN DO ORGYEN RINPOCHE

Embodiment o f all sources o f refuge, Orgyen Rinpoche,

ZO Mfc DUNG SHUK DRAK PO SOLWA DEP

To you we pray, with a yearning so strong it is hard to bear.

CHI NANG SANG Wfc BARCHfi YING SU SOL

Dispel all obstacles, outer, inner and secret, into space

SAM DON C H O SHYIN DRUB PAR CHIN GYI LOP

And grant your blessing so all our aims and wishes are fulfilled, according to the Dharma.

q n y n - ^ r n ||

With single-minded devotion, Jamyang Khyenii( Wangpo made this prayer, which

arose quite spontaneously, on its own. Virtue!

q | ' i r ^ '3 £3'c <IW!

‘T urn ing Back O bstacles and A dverse C ircum stances’:

A Prayer to O rgyen R inpoche, E m b o d im en t o f All Sources o f Refuge

by Jam yang Khyentse Wangpo

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

NGOWO KADAK PODRANG N£

In the palace o f the essence, o f primordial purity,

KUNZANG CHOKU PfiMA JUNG

Samantabhadra, the dharmakaya Padmakara,

■ A G R E A T T R E A S U R E O F B L E S S I N G S ■

S£ C H £ GYALWA YESHfi YING

With buddhas and bodhisattvas, amid the space o f wisdom,

SOLWA DEPSO CHIN GYI LOP

To you we pray, inspire us with your blessings!

JUNG SHYI TRUKPA CHI Y1 DRA______________________

O uter enemies: turmoil in the four elements,

L0 KYI NATSA NANG GI GEK

Inner obstacles: physical sickness,

SEM KYI BAR C H £ SANG W £ DON

Secret dons: the obstacles o f the mind,

K _____ T H E H E A R T O F B L E S S I N G S ~ B |

TAM C H £ CH O KYI YING SU DOK

Dispel them all into the dharmadhatu!

f 1 IOM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

RANG SHYIN LHUN DRUP PODRANG NE

From the palace o f the nature, o f spontaneous presence,

RIK NGA LONG KU TOTRENG TSAL

The five families, the sambhogakaya Totreng Tsai,

RAB JAM KYIL KHOR GYATSOR SHAR

Arise as ocean-like infinite mandalas,

SOLWA DEPSO CHIN GYI LOP i

To you we pray, inspire us with your blessings!

JUNG SHYI TRUKPA CHI YI DRA

O uter enemies: turmoil in the four elements,

L0 KYI NATSA NANG GIGEK

Inner obstacles: physical sickness,

SEM KYI BAR CHfc SANG W£ DON

Secret dons: the obstacles o f the mind,

TAM C H £ C H O KYI YING SU DOK

Dispel them all into the dharmadhatu!

< * f f ]OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

TUKjfe KUN KHYAP PODRANG N£

From the palace o f compassion, all-pervading,

GANG DUL TRULKU TSEN CHOK GY£

The Eight nirmanakaya Manifestations, taming each in their own way,

SAMYfe GYU TRUL DRA W £ DAK

Masters o f the web o f magical illusions, beyond all imagining,

qiSrai-q-^qN^^ -gqsjj |SOLWA DEPSO C H IN GYI LOP

To you we pray, inspire us with your blessings!

JUNG SHYI TRUKPA CHI YI DRA

O uter enemies: turmoil in the four elements.

L0 KYI NATSA NANG GI GEK

Inner obstacles: physical sickness,

SEM KYI BAR CHfi SANG Wfi DON

Secret dons: the obstacles o f the mind.

TAM CHfe C H O KYI YING SU DOK

Dispel them all into the dharmadhatu!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

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H _ t h e h e a r t o f b l e s s i n g s M

GONG DA NYEN Nfi GYO PA YI

You are the em bodiment o f all the root and lineage lamas

TSA GYO LAMA KUN GYI NGO

O f mind direct, sign and oral lineages,

LHUN DRUP RIG DZ1N TSO KYfej£

Vidyadhara o f spontaneous f>erfection, lake-born lord,

SOLWA DEPSO CHIN GYI LOP

To you we pray, inspire us with your blessings!

JUNG SHYI TRUKPA CHI YI DRA

O uter enemies: turmoil in the four elements,

J LO KYI NATSA NANG GI GEK

Inner obstacles: physical sickness,

I SEM KYI BAR CHfi SANG W£ DON

Secret dons: the obstacles o f the mind,

TAM C H £ C H O KYI YING SU DOK

Dispel them all into the dharmadhatu!

< % ® |'|l IOM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

y e s h £ l o n g g Oi c h o t r u l l£

From the magical display o f the nine spaces o f wisdom,

YIDAM SHYI TROl TR1N PUNG TRO

Emanate clouds o f peaceful and wrathful yidam s,

jKHYAP DAK PtM A DRAKPO LA

Their sovereign lord Padma Drakpo,

SOLWA DEPSO CHIN GYI LOP

To you we pray, inspire us with your blessings!

JUNG SHYI TRUKPA CHI YI DRA

O uter enemies: turmoil in the four elements,

Lll KYI NATSA NANG GI GEK

Inner obstacles: physical sickness,

i SEM KYI BAR CHfi SANG w £ DON

Secret dons: the obstacles o f the mind,

TAM C H £ CHO KYI YING SU DOK

Dispel them all into the dharmadhatu!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

SHYING NGAK LHEN CHIK KY£ PA YI

Lord o f the assembly o f the dakinis o f the three places,

n £ s u m k h a n d r O i t s o k k y i j £

Dakinis o f the sacred realms, tantric yoginis, and coemergent dakinis,

■ S Z t | -

HERUKA PAL LOB PON CHER

Glorious heruka, great acharya,

SOLWA DEPSO CHIN GYI LOP

To you we pray, inspire us with your blessings!

JUNG SHYI TRUKPA CHI YI DRA

O uter enemies: turmoil in the four elements,

LO KYI NATSA NANG GI GEK

Inner obstacles: physical sickness,

SEM KYI BAR CHfi SANG W£ DON

Secret dons: the obstacles o f the mind,

TAM CHfc C H O KYI YING SU DOK__________________

Dispel them all into the dharmadhatu!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

CHOK CHU DO SUM SANGYfc DANG

Your m ind is inseparable from the expanse o f the wisdom mind

GONG LONG DU DRAL MfiPfc TUK

O f the buddhas o f all dimensions o f space and time;

iDfi SHEK KUN DO PfiMA KY£

Embodiment o f all the sugatas, Lotus-bom,

SOLWA DEPSO CHIN GYI LOP_____________

To you we pray, inspire us with your blessings!

JUNG SHYI TRUKPA CHI YI DRA___________

Outer enemies: turmoil in the four elements,

L0 KYI NATSA NANG GI GEK

Inner obstacles: physical sickness,

SEM KYI BAR CHfc SANG WE DON

Secret dons: the obstacles o f the mind,

W « r « ^ £ » r S ^ w * £ * j j q | |

TAM C Hfe C H O KYI YING SU DOK

Dispel them all into the dharmadhatu!

-f£ 'i f i '■ - 4 ' - ' 1' ? - i - -

a g r e a t t r e a s 0 Rfe 6 f ALESiilNOS

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

GYE TRI SHYI TONG DAM CH O KYI

Through the eighty four thousand teachings o f Dharma,

D U L jtl SAMPA TSIM DZfi SUNG

Your speech satisfies the minds o f all those to be trained,

I

t O n c h o k p£ m a v a jr a t sa l

Supreme teacher, Padma Vajra Tsal,

SOLWA DEPSO CHIN GYI LOP

To you we pray, inspire us with your blessings!

JUNG SHYI TRUKPA CHI YI DRA____________________

O uter enemies: turmoil in the four elements,

LO KYI NATSA NANG GI GEK

Inner obstacles: physical sickness,

SEM KYI BAR C H £ SANG W £ DON

Secret dons: the obstacles o f the mind,

TAM CHfc C H Q KYI Y1NG SU DOK__________________

Dispel them all into the dharmadhatu!

i iOM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

TEK SUM GENDON DO PA YI

Your body presides above the heads

TSUK NA NGON PAR TO w £ KU

O f the sanghas o f all three yanas,

KHYAP DAK P£MA SAMBHA LA

All-encompassing lord Padmasambhava,

SOLWA DEPSO CHIN GYI LOP

To you we pray, inspire us with your blessings!

JUNG SHYI TRUKPA CHI YI DRA

O uter enemies: turmoil in the four elements,

LO KYI NATSA NANG GI GEK

Inner obstacles: physical sickness,

SEM KYI BAR C H £ SANG W £ DON

Secret dons: the obstacles o f the mind,

TAM C H £ C H O KYI YING SU DOK

Dispel them all into the dharmadhatu!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

KYAP KUN DO SHYAL ORGYEN j£

Lord o f Orgyen, in you are gathered all sources o f refuge.

NYING Nfc DREN Pfe SOL DEP NA_______________

Whenever we think o f you, and pray to you, from our hearts,

KHYENTSfe YESHfe LONG YANG Nfe_____________

Shower down a great rain o f blessings and siddhis

l 3i 'S q,M'E\ ^ M'^ ,q 'a6a:'’® 3i'q q q JS ,1 i

CHIN LAP NGODRUP CHAR CHEN BEP________

From your vast wisdom expanse, o f knowledge and o f love!

JUNG SHYI TRUKPA CHI YI DRA________________

O uter enemies: turmoil in the four elements,

LO KYI NATSA NANG GI GEK

Inner obstacles: physical sickness,

SEM KYI BAR C H £ SANG W £ DON

Secret dons: the obstacles o f the mind,

TAM CHfi C HO KYI YING SU D O K _________

Dispel them all into the dharmadhatu!

< % | " f iOM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

CHI NO JIK TEN PAL JOR GYfe____________________

May the resources o f the outer environment and thisworld increase,

NANG CHO PR O KUN CH O SHYIN CHO

May its inhabitants-all beings-live according to Dharma,

TENDZIN SHYAP TEN TENPA DAR

May the lives o f the holders o f the teachings be firm and may the teachings spread,

DON NYI DRUB Pfi TRASHI SHOK

May all be auspicious so that the benefit o f ourselves and others be fulfilled!

So as to benefit everyone, both himself and others, the holy one among the

vidyadharas, Khyents/ Wangpo, prayed just whatever came into his mind. Virtue!

ORGYEN RINPOCHE LA SOLWA DEP__________________

Orgyen Rinpoche, to you I pray!

ZQ Mfe DUNG SHUK DRAK PO NYING Nfe BO_________

I call ou t to you with my heart, with a yearning that is hard to bear,

Ml NGON Y1NG N£ TUKjfel CHEN GYI ZIK____________

Look on me, with eyes o f compassion, from your invisible realm o f space.

NY1K MA NGA D O TA LA TUK PEI TSfc_________________

Now that this final age o f the five degenerations has arrived,

YUL LHA YUL PO JUNGPO SHUL ZUNG NA___________

When local deities are usurped by jungpo demons,

SHYI DAK Nfi SU KHO CHIK PEMA JUNG

Restore them to their rightful place, O Lotus-born.

1

NAK CHOK MI DANG DR£ DO KHA DAR NA

W hen evil hum an beings, spirits and demons are on the rise,

KAR CHOK UK YUNG DZO CHIK PEMA JUNG

Encourage the good and urge them onwards,O Lotus-born.

CH O KYONG NAM KYI DAM CHA TANG GYUR NA

W hen the dharmapalas forsake their sacred pledge,

DAMTISK CHAK GYfi CHING SHIK PEMA JUNG

Bind them with the seal o f the samaya, O Lotus-born.

I DAM Mfe SHI DR£ BAR CHE TSAM GYUR NA__________

W hen ghosts o f the dead, devoid o f samaya, start to make obstacles,

; DRfe GO DAM LA TOK CHIK PEMA J UNG_____________

Subdue such untamed spirits; bring them under your control, O Lotus-born.

KYfe DROl SH£ GYO GEK KYI LAP GYUR NAi______ ___________ .____ .________ ___W hen the minds o f living beings are influenced by forces

that cause obstruction,

| KHATROL GEK TSO K TRP CHIK PEMA JUNG________

Separate them, and drive out all the obstacle-makers,O Lotus-bom.

MON LOK DAM SI TEN LA BAR C H O N A _____________

W hen damsi demons, with perverted aspirations, impede the teachings.

DRAK TSAL SHUK KYI DROL CHIK PEMA J UNG

Liberate them with fierce and wrathful force,O Lotus-bom.

GYAL DR£ GONG PO BO KHAM PUNG WA NA

When the gongpo chiefs o f the gyaldre spirits wreak destruction on Tibet,

TU TOP NO Pfe TUL CHIK PEMA JUNG_______________

Subjugate them with the might o f your power and strength, O Lotus-bom.

TA SHYII MAK GITSON KHA DANG WA NA

W hen the armies o f neighbouring lands take up weapons against us,

* * q ' W T ' q f r f ^ % q § ' q § R 'i iTA MAK DO TRUK DOK CHIK PEMA JUNG___________

Turn back the turmoil o f war and invasion,O Lotus-bom.

LHA SIN MA MOI DAL YAM TIB PA NA

When epidemics due to gods, rakshasas and mamos multiply,

TUKjfcl MEN GYI SO SHIK PEMA JUNG

Heal them with the medicine o f your compassion,O Lotus-bom.

DROK PAR CHUK NYfe YUL PAR LO NYfe NA

When livestock come to grief and fanners suffer bad harvests,

DRU NOR LONG CHO TSOL CHIK PEMA JUNG

Grant us grain and resources and wealth, O Lotus-bom.

SA YI CHO NYAM KYfi DROl YANG NYAM NA

W hen the vital nutrition o f the earth is depleted, and the spirit o f abundance among living beings fails,

■M A G R E A T T R E A S U R E O F B L E S S I N G S ■

TA GOM CHO PA GOL SAR CHUK GYUR NA

W hen our View, M editation and Action go astray,

DON DAM RANG NGO TRO CHIK PEMA JUNG

Make us realize the ultimate as our true nature,O Lotus-bom.

DI DANG CHI MA BAR DOR TAM CHfe DU

In this life, the next and in the bardo state,

DRAL M£ TUKjfi ZUNG SHIK PEMA JUNG

Never leave me, but hold me with your compassion,O Lotus-bom.

DOR NA DUK NGEL NYfi TSOK CHI JUNG YANG

W hen I face suffering or harm o f any kind,

©

TAK TU TUKjfi KYOP SHIK PEMA JUNG

Let your compassion protect me always, O Lotus-bom.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

This prayer to Orgyen Rinpoche, one that invokes him and is appropriate to this Jay

and age, mas composed by Pawo Lerab Tsal (Chxwo Rigdzin Chenpo) at Lhundrup

Teng in Dergr, following the instructions o f KyahgSn Rinpoche.

M A c t e t r T t e t s i n t n t n M t m r . s M

Y ‘ i p

‘The Falling Elixir o f Blessing’:A Prayer to the Great Guru

and his Consorts

by Jam yang Khyenlse Chokyi Lod.ro

INAMO GURU PEMA KARA Y£

Homage to the master Padmakara!

KHYAB DAK PALDEN DZOKPfe SANGYfe NI

Perfectly enlightened Buddha, in your splendour, lord o f all,

PEMA Lfc TRUNG PEMA GYALPO DANG________

Bom from a lotus, Padma Gyalpo,

C HIN GYI LOP SHIK ORGYEN RIN PO CH £

Inspire us with your blessing, Orgyen Rinpoche!

NGO DRUPTSOL CHIK YESHfe DAK1 KHYEN________

Grant us siddhis, care for us, dakinis o f wisdom!

DZAM LING CHI DANG KHYEPAR PO YUL GYI

In this whole world, and especially in Tibet,

KYAP Nfc CHIK CHOK KADRIN KOR TA Mfe_________

You are our sole refuge, your kindness w ithout end,

PEMA JUNGNE SHYAP LA SOLWA DEP

Padmakara, at your feet we pray:

CHIN GYI LOP SHIK ORGYEN RIN PO C H £

Inspire us with your blessing, Orgyen Rinpoche!

NGO DRUP TSOL CHIK YESHfc DAKI KHYEN

Grant us siddhis, care for us, dakinis o f wisdom!

NYIKMA NGA D Ol DRO LA LHAKPAR TSfi

Beings o f this degenerate age are for you especially dear,

NANG R£ GONG R£ PO KYI DON LA JON

In the morning and in the evening you come, for the sake o f T ibet-

GURU TUKjfc CHEN LA SOLWA DEP

Guru, so compassionate, to you we pray:

CHIN GYI LOP SHIK ORGYEN RIN PO CHfi

Inspire us with your blessing, Orgyen Rinpoche!

NGO DRUP TSOL CHIK YESHfi DAKI KHYEN

Grant us siddhis, care for us, dakinis o f wisdom!

NAK CHOK DO Dfil TRUMA NGOM PA NA

W hen the armies o f evil and negativity deploy their forces,

KHY£ KYI TUK KY£ LOK TAR RAB NYUR SHYING

Then think o f us and strike as swift as lightning!

DORjfe DRAKPO TSAL LA SOLWA DEP

Dorje Drakpo Tsal, to you we pray:

CHIN GYI LOP SHIK ORGYEN RIN PO CHfc

Inspire us with your blessing, Orgyen Rinpoche!

NGO DRUP TSOL CHIK YESHfi DAK1 KHYEN

Grant us siddhis, care for us, dakinis o f wisdom!

i

YI SHYIN NOR TAR GO D O KUN JUNG SHYING

Like a wish-fulfilling jewel, you are the source o f all our needs and wishes,

| DREN PA TSAM GYI SI SHYII DUNGWA SEL

Just to think o f you dispels the misery o f samsara and nirvana,

, LAMA DEWA CHENPOR SOL WA DEP

Guru o f Great Bliss, to you we pray:

C HIN GYI LOP SHIK ORGYEN RIN PO CHfc

Inspire us with your blessing, Orgyen Rinpoche!

NGO DRUP TSOL CHIK YESHE DAKI KHYEN

Grant us siddhis, care for us, dakinis o f wisdom!

DAK SOK KHYfi KYI j£ JUK PU NAM LA

To your followers like us, your sons and daughters,

KHYEN TSfe NOPE TSAL SHUK RAB KYfe Dfe

Direct all the power and force o f your knowledge, love and strength!

I |j CHIN LAP WANG CHEN DATA NYI DU KUR

Instantly bestow on us the great empowerment o f your blessing!

CHOK TON NGODRUP TEN TOK DI RU TSOL

Here and now, grant us siddhis, ordinary and supreme!

TS£ RAB KUN TU PEjUNG YAB YUM GYI___________

And then in all our lives to come, Padmakara, with your consorts,

TUK KYI S£ SU NYEWAR ZUNG N£ KYANG__________

Keep us close to your heart, the children o f your wisdom mind,

SANGWA GYATSOl DZO LA WANG KUR SHYING

Empower us with the treasury o f an ocean o f secrets,

GURU YAB YUM TUK GONG DZOK PA YI

Let us master the splendour o f the four enlightened activities

TRINLfc NAM SHYII PAL LA WANG JOR SHOK

And so fulfil your vision and your wishes,Guru yabyum!

I I d E t a r s o l t a p m O n p a s h y i n d u d r u p

With this our prayer, may all be fulfilled as we aspire:

GYAL TEN DAR SHYING JIKTEN Dfc GfejOR

May the teaching o f Buddha flourish and this world be rich in peace and happiness,

TEN LA N 6 NAM RING DU TRfi CHfi i t

With all those harmful to the teachings driven far away,

| GENDONDfe PEL TUK TON TRIM TSANGGI

Let everything be auspicious for the Sangha to increase in number, in harmony and with pure discipline,

TUBTEN CHO K CHUR GYfcPfc TRASH1SHOK____________

And for the teaching o f Buddha to spread in the ten directions!

f«XN^T»i3p«Jg-S^^nn5F ^nr^ 'i» i V «r|«rsr^JjJf|

When Sonant Gyaltsen (Sogyal Rinpoche) o f the Lakarfam ily, g rta t benefactors ofthe

Buddhadharma, along w ith his tutor Lama Gyurdrak, offered silver coins and a

white scarf and requested this, Jamyang Lodro Gyatso (Jamyang K hyentsl Chokyi

Lodro) wrote it, a t Drub Tso Pema Ling, on the twenty-first day o f the monkey month

ofthe monkey year (1956). M ay virtue abound!

£ - A G R E A T T R E A S U R E O F B L E S S I N G S £

The Prayer to Guru Rinpoche that Swiftly Removes Obstacles

and Fulfills All Wishes

by Kyabje D udjom Rinpoche

c & s r^ g

1EMAHO

Emaho: O wonder!

SANGYfc KUN GYI TUKjE CHIK DO PA

O Guru Rinpoche! You are the compassion o f all the buddhas in one,

i 1

LU Mfi TEN GYI KYAP CHIK PEMAJUNG

O ur only unfailing and constant refuge!

SOL DEP BU LA T S£w £ NYUR GONG T£

Quickly turn your love and attention to your sons and daughters and their prayers,

CH IN LAP WANG DANG NGO DRUP DO DIR TSOL

Inspire us with your blessings, empowerments and siddhis-here and now!

KHY£ KYI NAM TAR YONTEN KADRIN TS£

Although we know the example o f your life, your qualities and kindness

SANGY6 SHYEN L£ LHAK P£ SHE MO KYANG

Surpass those o f any other buddha,

KYI P£ KAP SU GURU KHY£ MA DREN

Yet in happy times, Guru, we do not remember you,

q |8S a i- q 'q ^ T g R - |q - ( |^ ^ a i - ^ J 30I| |

SOLWA TAP KYANG KHA KHYER TSAM DU TAL

And our prayers are nothing more than so many meaningless words.

DA DO NYI KM A NGA D P I GO Pfc TSfe___________

Now when the dark age’s intensifying decay oppresses us,

Ml DO DUK NGAL TOK BAPJUNGWA NA

And unwanted suffering strikes us without warning,

GON KHYO NYING KHUNG ROPE TING Nfc DREN

Then we remember you, our protector, deep within our hearts.

DUNG YO O DO BO DIR TSEWfe GONG______________

Turn your loving attention to this anguished plea o f ours, our cry for help:

SA YO M £ DRA LUNG TEN CHU LOK SOK

Earthquakes, infemoes, hurricanes, drought, flood, and such-

JUNG TRUK CHI YI BARCHli CHI RU SOL

Remove these outer obstacles, nature’s disruptions, externally!

TSA DRANG LUNG TRI B£ KEN DEN DO N£

All kinds o f illness-of heat and cold, wind, bile and ph legm -

DU TRUK NANG G1 BARCHE NANG DU SOL

Remove these inner obstacles, physical disorders, internally!

DUK NGA RANG GYO CHAK DANG RE DOK DO

The five poisons within our own minds: attachment and aggression, hope and fear-dem onic forces,

SEM TRUK SANGWE BARCHE Y1NG SU SOL

Dissolve these secret obstacles, mental disturbances, into all-pervading space!

DZAM UNG KYE DRO DUK NGAL TSO DOL TSE

W hen immense suffering engulfs the world and beings,

SHYI DER UK YUNG DZO CHIK PEMA JUNG

Turn it into happiness and peace, O Guru Rinpoche!

TA 0 MAK GI TSON KHA DANGWA NA

W hen weapons o f war threaten the whole face o f the earth,

DO TRUK MAK PUNG DOK CHIK PEMAJUNG

Turn back the armies that plunge this age into turmoil,O Guru Rinpoche!

□ [ - TMf c H E A R T Of- B L E 5 M N G S

DRIP DON N£ YAM DUKPE NARWA NA ____

When obscurations, malevolent spirits, diseases and epidemics plague us,

N£ DON TS£ n £ C H O CHIK P£MA JUNG

Wipe out all this sickness, O Guru Rinpoche!

NO CHO YANG NYAM UL PONG DUK NGAL TS£

When resources fail in the environment and amongst beings, bringing deprivation and suffering,

Z£ NOR TER KHA C H £ SHIK P£MA JUNG

Reveal abundant food and riches, O Guru Rinpoche!

C H O NOR DAM DZE DRO DON DU BAP TS£

W hen the time comes to help beings with a wealth o f hidden teachings and sacred objects.

PA NOR BU LA TRO CHIK PfeMAJUNG

Hand over the father’s treasure to his heirs,O Guru Rinpoche!

BE YUL WEN Nfc RI SUL DRIM P£ TSfc

W hen roaming through mountain valleys, deserted places and hidden lands,

TUNPfi LAM NA DRONG SHIK PfeMAJUNG

Lead us on the right path, O Guru Rinpoche!

MA RUNG CHEN ZEN TUM PO TSfi GYUR NA

DUKPE SEMCHEN TRO CHIK PfiMA JUNG

Drive off these ferocious creatures, O Guru Rinpoche!

W hen vicious wild animals attack us,

JUNG SHYI YOW£ GYU LO JIK NY£l TS£

When the four elements become unbalanced, and threaten us with catastrophe,

JUNGWA RANG SAR SHYI DZO P£MA JUNG

Harmonize the elements into their natural state,O Guru Rinpoche!

Ml G OjAK KUN C H O M P 0 TS£WA NA

W hen thugs, bandits and robbers assault us,

DUK CHEN NGAM SEM LAK DZO P£MA JUNG

Dispel the terror o f such cruelty and greed,O Guru Rinpoche!

DANG DRA SH£m £ TSON C H £ ZIRWA NA

W hen armed aggressors and killers torm ent us.

A ( T R E A T T R E A S U R F O F B I E S S I N G S

IDORjEl GUR DU TSO CHIK PtM A JUNG

Enclose us in a vajra-tent, O Guru Rinpoche!

NAM SHYIK TSe Z£ CHIWfc DO BAP TSfi

W hen this life-span is exhausted and death comes,

DfiCHEN SHYING DU DRONG SHIK PfiMA JUNG

Lead us to the Realm o f Great Bliss, O Guru Rinpoche!

q ^ q | 3 ^ ^ q y q § ^ a ^ ' q $ ' a > | |

BARDO TRUL NANG DUK NGEL CHARWfi TS£

When the illusory experiences o f the bardo arise as suffering,

TRULPA RANG DROL TONG SHIK PfiMA JUNG

Let the delusion be self-liberated, O Guru Rinpoche!

SIPA Lfi KYI KHORLOR KHA CHOL TSfc

W hen we stray into the cycle o f karmic existence,

TARPfi LAM TON DZO CHIK PfiMA JUNG

Show us the path to liberation, O Guru Rinpoche!

i

DI DANG CHIMA BARDO KAP KUN TU

Throughout this life, the next and the bardo state,

R£ SA KHYfi Lfi M£ DO PfiMA JUNG

We have no-one to rely on but you, O Guru Rinpoche!

DOR NA MO DEN DAK GI NYING 0 SU

In short-rest your lotus feet in the hearts o f us, your devoted followers,

KHYO SHYAP P£MO MI DRAL TAK KO D£

Always, without ever separating,

MA DAK TRULPfi DUK NGEL KUN JANG N t

Completely purify the suffering o f impurity and delusion,

TEN Dfil TSEN SA ZIN PAR CHIN GYI LOP

And inspire us, with your blessing, to reach the stronghold o f everlasting happiness and peace!

This prayer is offered by JM ral Yeshe Dorje (.Kyabje Dudjom Rinpoche) fo r the peace

and happiness o f the world, at a time when we are alt afflicted both physically and

mentally by all kinds o f outer and inner circumstances. For anyone who encounters

this prayer, may it serve as the cause to eliminate all the outer and inner obstacles they

fact and accomplish tlmr wishes and aspirations, ju st as they desire.

Y ^ortAqr^S5ji«ii

The Prayer which is the Source o f All True Realization

by M ipham Rinpoche

g o j - 5 jq - q j^ - a ia 6 a |- q ^ ^ e ; - | |

TRULPfi GURU TSEN GYfi DANG

To the Eight Manifestations o f Guru Rinpoche,

DRUBPfe r ig d z in c h e n p o g y £

The eight great accomplished vidyadharas,

CHANG SEM NYfc w £ S t GYE DANG

The eight great bodhisattvas,

DRUP CHEN KAGYfe LHA TSOK LA

The eight mandalas o f Kagye with all their deities,

SOLWA DEPSO CHIN GY1 LOP

To you we pray-inspire us with your blessings!

CHI NANG SANGWfe BARCHfc SOL

Dispel all obstacles outer, inner and secret!

SAMPA YI SHYIN DRUP PA DANG

Fulfil all o f our aspirations!

CHOK DANG TUN MONG NGO DRUP TSOL

Grant us attainments, ordinary and supreme!

< « a^ w ^ jrap r* jj| ||

This arose from the lake o f the mind offampal Dorje at dawn on the first day o f the

waxing moon o f the month ofPleiades in the Fire Bird year (1897).

KU SUNG TUK DANG YESHfi D O R jt YI

Instilling in me the blessing o f enlightened body, speech, mind and indestructible wisdom,

CHIN GYI LAP Nfi WANG SHYI TOB PAR GYUR

So that I receive the four empowerments.

D i s s o l u t io n

TAR NI TSOK SHYING 0 SHYU RANG LA TIM

Finally, the field o f merit melts into light and dissolves into me.

TUK YI CHIK DR£ GONG Pt TSAL CHEN DZOG

The lama’s wisdom mind merges, one, with my mind, the great power o f realization is perfected,

KHOR DE RO CHIK 0 SAL TIK LE LONG

With samsara and nirvana one taste, within the all- embracing space o f Clear Light,

DON NYI DRE BU MIN PE TRA SHI TSOL

Let all be auspicious for the fruition, the benefit o f myself and others, to mature.

Receive the empowerments, and adorn the conclusion with prayers o f dedication,

aspiration and auspiciousness.

Sec me and you see all the buddhas,

Accomplish me and you accomplish all the buddhas,

For I am the gathering o f all the sugatas.

Padmautmbhava

Prayers O f Aspiration

T rain ing in th e Pure Realm s o f th e T h ree Kayas:

an A sp ira tion and Prayer

by R ig d zin ]ikm i Lingpa

KY£ MA KYI HU RIG DZIN PEMAJUNG

Kyema Kyihii! O Lotus-bom, master o f pure awareness,

i DAK DRA L£ NGEN NYIK Mfc SEMCHEN NAM!_____________________________________________Sentient beings like me in this degenerate age possess evil

karma;

i

1 DEWA DO KYANG DUK NGAL DON DU NYER

When I yeam for happiness, yet contrive to create only suffering,

■ A G R E A T T R E A S U R E O F B L E S S I N G S ■

j NYING RO CHIN CHI LOK NAM SU LA R£

When my every effort is completely wrong, who can I turn to?

TUKjfi ZIK SHIK NGA YAB LINGPA KHYEN

Look on me with compassion, you who live in Ngayab Ling- Care for me, guide me, inspire me, make me one with you.

DATA NYI DU ZANG DOK PAL RIR DRONG

Lead me, right now, to the Copper-Coloured M ountain o f Glory!

TUKJE DEN P£ GYALWA KHY£ TABO

Even an enlightened being, compassionate as you,

PO BANG POR Nfc NGA YAB LING DU SHEK

Left the Tibetans behind, and departed for Ngayab Ling.

P R A T E R S O f A S P I R A 'l I O N

j DONG MAR PO TRU K TREU’I TSAWO NAM

Yet for the children o f Tibet, descendants o f the monkey,

DI C H I’I r£ TO kyap n £ s u la r£

You are our only refuge, in this life and the next: so who can I turn to?

T U K jt ZIK SHIK NGA YAB UNGPA KHYEN

Look on me with compassion, you who live in Ngayab Ling- Care for me, guide me, inspire me, make me one with you.

I DATA NYI DU ZANG DOK PAL RIR DRONGi _ . _____________________________________________

Lead me, right now, to the Copper-Coloured Mountain o f Glory!

j j TSfc SOK MI TAK YANG KHfi CHE’U DRA

Life is precarious, like a chick perched on the edge o f a cliff.

«>Aa

DO NUB TSAM YANG MI C H I’I DENG NI M£

There’s no certainty that death will not come tonight.

TAK TU DO DRAP CHfiPA DO KYI LO

Planning to live forever, I am caught by the demon o f distraction,

i

SHINj£l PONYAJUNG NA SU LA R£

And when the henchmen o f the lord o f death come by, who will I turn to then?

TUKj£ ZIK SHIK NGA YAB LINGPA KHYEN

Look on me with compassion, you who live in Ngayab Ling- Care for me, guide me, inspire me, make me one with you.

DATA NYI DU ZANG DOK PAL RIR DRONG

Lead me, right now, to the Copper-Coloured M ountain o f Glory!

KHORWE SEM CHEN DUKNGAL L£ LA YENG

We sentient beings in samsara are addicted to actions that bring suffering:

DAM C H O CHfe LO NAM LANG KAR TAR YAL

Any intention to practise the Dharma fades like the stars at dawn,

DON CHUNG YENGWfc KHOLWOR MI TSfc Z t

And our lives are wasted, squandered in slavery to trivial

DRA CHEN CHIWAJUNG NA SU LA RE

W hen death, the greatest foe o f all, arrives, who then canI turn to?

T U K jt ZIK SHIK NGA YAB LINGPA KHYEN

Look on me with compassion, you who live in Ngayab Ling- Care for me, guide me, inspire me, make me one with you.

things.

DATA NYI DU ZANG DOK PAL RIR PRONG__________

Lead me, right now, to the Copper-Coloured M ountain o f Glory!

CHIPfc RANG SHYIN SO SOl KYEWO KUN__________

We ordinary people have the mentality o f infants.

1 |

TO SAM GOMPfc NA TSO CHfe CHER GO___________

The older we get, our study, contem plation and meditation steadily grow more feeble.

1 PAR CHIN DRUK G1 DREN CHfe CHE R£ LONG

And the eyes o f the six perfections go blind.

1 < ^ - q | j * r w | c;'a i 'S £ « r^ | |

JUNGWA TIM RIM JUNG NA SU LA Rfe______________

But when the elements dissolve, one by one, who can I turn to then?

■ P R AY E R S O F A S P I R A T I O N |

TUKj£ ZIK SHIK NGA YAB LINGPA KHYEN

Look on me with compassion, you who live in Ngayab Ling- Care for me, guide me, inspire me, make me one with you.

DATA NYI DU ZANG DOK PAL RIR DRONG

Lead me, right now, to the Copper-Coloured M ountain o f Glory!

G£ CHUT LAM LA M O p£ SHYUK NA YANG

We might aspire to the path o f virtue and devote ourselves to it,

n a m p a r c h £ n a c h O g y £ z o p d a n g d r e __________

And yet if we look, we’ll sec our practice is a sham, riddled with the eight worldly obsessions.

MI GE’I NAM MIN MA TSOR SHUK KYI GO

The results o f our harmful acts are ripening, without our even noticing, and because o f this,

I A C H E A T T R E A S U R E O F B L E S S I N G S

PAR DOR NYAL TAK C H O DO SU LA R£----------------- -i

In the bardo state, our decision is m ade-w e are bound for the hell-realms. W ho can I tum to then?

1 !

, TUKjfe ZIK SHIK NGA YAB UNCPA KHYEN____________

Look on me with compassion, you who live in Ngayab Ling- Care for me, guide me, inspire me, make me one with you.

I DATA NYI DU ZANGDOK PAL RIR PRONG____________'

Lead me, right now, to the Copper-Coloured M ountain o f Glory!

KYkMA NAM SHYIK TS£ YI PEN PA Z£ Ij________________________________________________________LKyema! W hen my life force is spent.

LO KYI DANG SHOR UK KYI NGAR DRA TSEK

The vital glow slips from my body, and breath comes in gasps, one upon the other,

DEK C H £ LUNG DRO NGAR KE CHEN GYI RO

W hen the inner supporting air withdraws, and my weak and groaning corpse severs

NYfe DREL DUNG SEM DREL TAK CHOPfc TSE

The links between me and loved ones in their grief,

Nfe CHO DUKNGAL DRAKPO MI JUNG SHYING

Let me not suffer the fiercest agony, at the final moment o f death,

KHANDRO SUWE NANGWA SHARWAR SHOK

But instead behold the dakinis come to bid me welcome.

KYI HU SA CHU Mfc LUNG NAMKHA T£

Kyihii! Earth, water, fire, air and space: as the five elements

JUNG NGE TIM RIM DUWA M1K GYU DANG

Dissolve one by one, the visions o f smoke, mirages.

ME KHYER MARMfcl NANGWA SALW£j£

Sparks and lamps becomes clear, and thereupon unfolds

TRAWE TIM RIM NANG C H £ TOP SUM T£

The subtle dissolution o f appearance, increase andattainment.

DI TAR NAM SH£ NANGWA LA T IM Pt

And so, as consciousness dissolves into appearance,

TRIN M£ KHA LA NYI DA Z£ ZIN TAR

Like an eclipse in a cloudless sky,

■ l»»AVF«< fit ASPI»ATIf>U W

MAR LAM CHAR SHYING MAR CHA NY1NG GAR DOK |

The red experience dawns, and red essence rises to the heart.

I Pfe j £ NANGWA CHEPA LA TIM Pfe_____________________

In turn, as appearance dissolves into increase,

KAR KHUNG NANG DU PA ZER SHAR WA TAR________

Like moonbeams slanting through a sky-light,

KAR LAM CHAR SHYING KAR CHA TUR P U BAP

The white experience unfolds, and white essence descends.

p £ NE CHEPA NYER TOP LA TIM Pfe__________

Then, as increase dissolves into near attainment,

TR1N Mfe NAM KHAR SO MON TR1K PA TAR_________

Like the darkness at dusk on a clear and cloudless night,

1 cvcv

NAK LAM SHAR Nfc KPN SHYl’l NGANG DU GYAL

The black experience draws in, and I sink into the alaya, the ground o f all.

LAR YANG SOK DZIN LUNG GYfe GYfe PA Yl__________

O nce again, with the eight-fold separation o f the life-supporting wind,

| CHUNG Zfc GYAL SANG DO ME Yfc DANG SHAR

I awaken slightly from unconsciousness, and the original primordial radiance dawns,

| SAL LA MA GAK TON GYI NAM KHA SHYIN__________

Clear and unobstructed, like a limpid autumn sky.

"PRAYERS OF ASPIRATION

1 |

TONG SAL DRIP YOK DRAL Wfi NGANG LA Nfi

While I rest in this state o f empty cognizance, free from all obscuring veils.

1 i

Dfi TSfi DA Tfi KA DAK LO DRAL YING

In this mom ent, may I realize the primordial purity o f nowness, the space that is free from conceptual mind,

TA MAL SHfi PA ZANG KA GYA YEN LA

As 'ordinary' awareness, fresh, vast and boundless.

NGfi PA NYfi Dfi NYAM PAR SHYAK PE TU

And through the power o f meditating in that state,

DO Mfi SHYI YING NANG SAL SANGWfi BUP

In that very instant may I seize the stronghold o f

■ X G R E A T T R E A S U R E U F B L E S S I N G S ■

KHY£ C H O DRUK DEN RUN ZANG GONG P£ LONG

The space o f the primordial ground, the secret depth o f inner luminosity,

k£ c h i k n y i la t s e n sa z i n pa r s h o k

The vast expanse o f the wisdom mind o f Samantabhadra, endowed with its six special qualities!

GAL T£ BAR DO DANG POR MA DROL NA

If I am not liberated in this, the first bardo,

YING NANG LHUN DRUP 0 SAL LA TIM N£

The appearances o f space dissolve into spontaneously present luminosity,

DRA 0 ZER DANG TSOM BOl KYIL KHOR SOK

And when sound, light, rays, mandala patterns and the like arise-

—_

TIM LUK GYfi KYI NANG WA CHAR WE TS£

The visions o f the eightfold process o f unfolding-

CHO NYI BAR DOR RANG NANG NGO SHfe n £

May I recognize them as my own appearances in the bardo o f dharmata,

MA PANG BUJUK TABUR DROL WAR SHOK

And be liberated, like a child leaping into its m other’s lap.

DE TSfi DRA YI JIK TE ZER GYI NGANG

Yet if I am shocked by the sounds, terrified by the rays,

KU YI NANG W £ TRAK T£ MA DROL NA

Frightened by the appearances o f deities, and liberationeludes me,

CHO n y i d e n pa la m £ c h i n LAP KYI

Then by the truth o f the nature o f reality, and through theblessing o f the master,

TRUL PA MI LAM S£ P£ CHA TSAM l£

At the m om ent o f awakening from this dream o f delusion,

RANG SHYIN TRUL KOl SHYING KHAM P£ m £ BUP

May I be inspired and liberated, miraculously bom

DZO T£ KY£ N£ UK YUNG DROL WAR SHOK

In the heart o f a lotus flower in a natural nirmanakayarealm!

RIM GUI TEK PA KON Lfi D £ P£ DON 1

Through the power o f entering the path o f the Clear LightDzogpachenpo,

0 SAL DZOK CHEN LAM LA SHYUK D£ TO

The truth that surpasses all the nine graded vehicles,

NAM SHYIK DO ME LHUM SU SHYUK P£ TSfe_________

After I enter the womb o f the primordial,

GANG G1 DROL TSfc DRA 0 SA YO DANG______________

May all the signs o f liberation: sounds, lights, earthquakes,

RIK NGfc DUNG DANG SHYI TROl NANG NYEN SOK

Relics o f the five families, forms o f the peaceful and wrathful deities, and the like

KON GYI TON NANG DRUP TU N G O N PAR SHOK 1

Become visible for all to see.

-7fv '

■ A GREAT TRF.ASl’RF OF HI.FSSINCS ■

RIG DZIN DAK GI LHAK SAM NAM DAK DANG

By the power o f the extraordinary pure intention I possess as a vidyadhara,

1 |

1 C H O NYI RANG SHYIN CHI YANG MA YIN P£

By the power o f the truth o f the nature o f reality, which is free from being anything in and o f itself.

DEN P£ TU YI KHAM SUM YI CHEN DANG

May sentient beings o f the three realms o f existence, and especially

KHY£ PAR DREL W £ DO Pfi SEM CHEN KUN

All who are connected in any way with me,

KU SHYI’I SHYING KHAM MfejUNG NYAM GA WAR

Be liberated, altogether, all at once

TSOM BU CHIK TU CHAM CHIK DROL WAR SHOK

In the wondrous pure realms o f the four kayas, full o f joy!

q^'^n^N ^aaw 5^'Sj‘ wS^*»i| *.c. 'g <5T- »r

ttf^ |iv iw |s i« r5 ^ v a ia 6 ^

qS-qi*w^^w^^T^nriwq^'aMr|j^5($»r§>rySii|'5g«i'f»i(«r^-

Once I was alone in solitary retreat in *The Akanishtha Vajra Cave', a hermitage

blessed by the naturally arising enlightened speech o f Padmasambhava, when early

one morning, I caught sight o f Mount Hepori and thought: "Wait. .. ft was on that

hill-top just over there that Khenpo Shantarakshita, the master Padma, the King

and the disciples once walked, subjugated gods and ghosts, and relaxed. Many are

the tales that appear to that effect. But now, apart from their names, not a single

trace o f them remains.* / was gripped by a conviction that in the very same way,

everything is transient, impermanent. And although I had reckoned on staying

alive, and not dying, fo r afew years more, what certainty was there that I would

not leave fo r my next life the very next day f This train o f thought filled me with

haunting sorrow and aching weariness, and a sense o f renunciation that was

boundless. The memory o f Guru Rinpoche, the King and the disciples plunged me

into floods oftears. A nd this was why, at that moment I, Chadral Khyentsei Ozer,

wrote this *Prayer and Aspiration to Training in the Pure Realms o f the Three

Kayas a prayer invoking and imploring Guru Rinpoche, coupled with an

aspiration prayer suitable fo r daily recitation based on the root words o f the way to

attain liberation through the experiences o f the bardo states.

Sccret Path to the Mountain o f Glory A Prayer o f Aspiration for the

Copper-Coloured Mountain o f Glory

by Rigdzin Jikm e Lingpa

OM AH HUNG VAJRA GURU PADMA SIDDH1 HUNG *

RANG SHYIN NAM DAK LO DRAL NYU KM £ BUP S

From the primordial state o f natural purity, beyond all concept,

SAL DANG GAK M£ Dfi TONG LONG KOl TSAL t

The sambhogakaya’s radiance o f bliss and emptiness shines out, unceasing,

■ A G R E A T T R E A S U R E O F B L E S S I N G S ■

TULKOl SHYING KHAM MI j£ KOp£ CHA i

As this nirmanakaya realm, part o f our world o f ‘No Fear’-

ZANG DOK PAL GYI RIWOR KYfiWAR SHOK *

May we be bom on this Copper-Coloured Mountain o f Glory!

DZAM U NG SA YI TEWA DORjfi DEN 1

The Vajra seat, centre o f this world o f Jambudvipa,

DO SUM GYALWfc C H O KHOR KORWfe Nfi 1

Is that sacred place where buddhas o f past, present and future turn the wheel o f Dharma.

D£ YI NUB JANG NGA YAB LANGKfc LING I

North-west o f there lies the land o f Ngayab Langke L ing-

P R AYE RS O F A S P I R A T I O N

ZANG DOK PAL GYI RIWOR KYfeWAR SHOK i

May we be bom on this Copper-Coloured M ountain o f Glory!

KpPA LHUN DRUP TSITTfe SA DZ1N PO i___________

A spontaneous array, a mountain rising in the shape o f a heart:

TSAWA DENG CHEN JQKPOl TO DU CHING 8

Its base rests on the crown o f the hooded king o f the nagas,

K£ PAR LO Mfc KHANDRO TSOK KHOR KOR 1

Its slopes throng with the formless dakas and dakinis, celebrating the ganachakra feast,

TSEMO ZUK KHAM SAMTEN NYOKPA TE I_________

Its peak soars into the meditative absorptions o f the form realm s-

■ A C R E A t t R t A S U R E O F B L E S i l N C S ■

1 ZANG DOK PAL GYI RIWOR KYfiWAR SHOK *1May we be bom on this Copper-Coloured Mountain

o f Glory!

RI GYAL D£ YI TSEMOl SHYAL m £ KHANG 8

O n the summit o f this king o f mountains stands a palace beyond all measure,

SHAR SHEL LHO CHOK WANG NGON BENDURYA 1

The eastern side o f crystal, the south o f blue lapis lazuli,

NUB CHOK P t RAG CHANG CHOK INDRI NI %

The west o f ruby, and north o f emerald

CHI NANG BAR M£ ZANG TAL WANG SHYOl DANG I

All translucent like the arc o f a rainbow, with no outside, inside or in betw een-

■ P R A Y E R S O F A S P t R A T I O N ■

ZANG DOK PAL GYI RIWOR KYfeWAR SHOK S

May we be bom on this Copper-Coloured M ountain o f Glory!

KHYAM DANG DRU C H £ LO BURJA RI KHYIL 1

Corridors, comers, and parapets pulsate in rainbow outlines,

DO NAM PA GU DRAWA DRA CHfi DANG i

Terraces, walls and hangings with pendant fringes,

^ • ^ • u q - ^ - j r - q q * ^ !

SHAR BU DA YAB GO GYEN TA BAB CHEN *

Water-spouts, corbels, door ornaments and steps,

C H O KHOR DUK TOK DA D ON TAK DZOKPfc i

The wheel o f Dharma, parasol and finial: all perfect in identity, meaning and sym bol-

■ A C H E A T T R E A S U R E O F B L E S S I N G S ■

ZANG DOK PAL GYI RIWOR KYEWAR SHOK S

May we be bom on this Copper-Coloured M ountain o f Glory!

PAK SAM jONPfc SHING DANG DODTSI’I CHU §

Here are wish-fulfilling trees and rivers o f nectar.

NE’U SING MEN JONG DRI SUNG TULWfi TRO ?

Green groves sweet with the fragrance o f healing plants,

DRANG SONG RIGDZIN CHA TSOK BHRAMA RA I

Where rishis, vidyadharas, flocks o f birds and swarms o f bees,

TEK SUM C H O KYI DRA DANG DA LU GYUR I

Reverberate with the sound o f the three vehicles o f Dharma, and with mystic songs-

ZANG DOK PAL GY] RIWOR KYfLWAR SHOK 3

May we be bom on this Copper-Coloured M ountain o f Glory!

PODRANG SHYAL Mfe CHENPOl TEWA LA 3

A palace vast and limitless, in the heart o f which

RIN CHEN ZUR GYfc PEMA NYI Dfe TENG 3

O n an eight-cornered jewel, a lotus and sun and moon disc seat,

DESHEK KUN DO RANG JUNG PEMA JUNG I

Padmakara appears naturally, as all the sugatas in one,

KU SUM RIK DO JA ZER LONG NA SHYUK 3

Embodying the three kayas, resplendent in an aura o f rainbow lig h t-

ZANG DOK PAL GYI RIWOR KYfiWAR SHOK I

May we be born on this Copper-Coloured Mountain o f Glory!

GANG GIZAB SAL DECHEN YESH£ TSAL 3

Through your wisdom o f great bliss, profound and luminous,

TONG NYI NYINGJER SHARW£ GYU TRUL L£ *

Emptiness manifests as compassion, and as its magical display,

CHOK CHU KUN DANG KHYEPAR PO YUL DU §

In every direction o f space, and especially through the land o f Tibet,

TRULPfL CH£WA TRAK GYA BAR ME GY£ 3

Billions o f emanations stream out, with no in terruption-

ZANG DOK PAL GYI RIWOR KYfcWAR SHOK 1 1

May we be bom on this Copper-Coloured M ountaino f Glory!

Y£ KYI DRAL NA GYA PO RIGDZIN NAM 8

O n your right stretch the rows o f vidyadharas from Indiaand Tibet,

OSAL DORjfe ROL NGOR JAM SU Lfc S

Totally suffused in the limitless ‘vajra play o f luminosity’,

YON GYI DRAL NA PAK PO PEN DRUP NAM %

O n your left, are the rows o f scholars and saints o f India and Tibet,

SHfe DRUP NYAM TOK PR O LENG CH O DRA WUR I

Their voices ring out the sounds o f Dharma-teaching, practising and discussing their experience and realization-

ZANG DOK PAL GYI RIWOR KYtWAR SHOK I

May we be bom on this Copper-Coloured M ountain o f Glory!

TA KOR BAR TSAM j£ BANG NYER NGA DANG S

Around them , and in between, the king and subjects, the twenty-five disciples,

TRULPfe TER TON DRUBPfe KHYU CHOK NAM 3

Nirmanakaya tertons and sovereigns among the siddhas,

TEKPA RIM GOl KHORLO LA C H O CHING i

Practise the cycles o f the nine graded yanas,

YO Mfc G O N G Pt ZER GYI TUL SHYUK DZIN *

Keeping the yogic life-style of one-pointed, unwavering realization-

■ P R A Y E R S O F A S P I R A T I O N ■

ZANG DOK PAL GYI RIWOR KYfcWAR SHOK i

May we be born on this Copper-Coloured Mountain o f Glory!

CHOK SHYI TSAM GY£ DRU CHfi BAR KHYAM KUN %

The four directions, eight intermediate points, the comers and internal galleries, all

PAWO DAKKJ LHA DANG LHAMO KHENG i

Are filled with dakas, dakinis, gods and goddesses,

DORjfcl LU GAR MIK TRUL TABUR YO I

W ith their vajra hymns and dances, moving like a mirage,

CHI NANG SANGWfc C H O TRIN TOBPAR CHfc S

Sending out clouds o f offerings, outer, inner and secret-

ZANG DOK PAL GYI RIWOR KYfiWAR S H O K I

May we be bom on this Copper-Coloured Mountain o f Glory!

d £ t e n g l o n g k O i sh y a l m £ k O d z £ n a n g i

Above lies the limitless palace o f the sambhogakaya, an array o f beauty,

CHAK NA PEMAJIKTEN WANG CHUK LA !

Where Padmapani, Lord o f the World, presides

TSOMBOl KYIL KHOR SAMYfi KHOR GYI KOR 8

Encircled by an entourage that surpasses the imagination,

NAM TOK BAK CHAK DRA DON TALWAR CHfi «

Utterly destroying discursive thought and habitual patterns, enemies and negativity-

P R AYE RS O f A S P I R A T I O N ■

ZANG DOK PAL GYI RIWOR KYEWAR SHOK §

May we be born on this Copper-Coloured M ountain o f Glory!

DE TENG CHO KOl SHYING KHAM NYAM GAWAR i

Above, in the joyful pure land o f the dharmakaya

SHYI NANG YESHfe NYINGPO KUNTU ZANG *

Dwells Samantabhadra, essence o f wisdom: the appearance from the ground,

NANG TA RIGPE KHOR LA DA C H O TON 3

Symbolically giving teachings to ‘Limitless Light’, Amitabha, the self-appearing disciple o f his own awareness.

TON KHOR GONG PA NYAMPfc TRINLE CHEN I

Both teacher and disciple possess equal realization and activity—

ZANG DOK PAL GYI R1WOR KYtWAR SHOK 1

May we be bom on this Copper-Coloured M ountain o f Glory!

GO SHY1R KA NYEN GYALPO CHENPO SH Y II

At the four gates, are the four great kings, who keep their vows;

CHI NANG SANGW t LHA SIN D£ GY£ KUN *

All the eight classes o f gods and demons, outer, inner and secret,

PO NYAR NGAK Nfe MUTEK DAM SI DUL *

Despatched as envoys, subjugate tirthikas and transgressors.

DAM CHEN GYATSO PA TAK GYAL NGA DUNG *

An ocean o f oath-bound protectors beat the victory drum to show their might—

ZANG DOK PAL GYI RIWOR KY£WAR SHOK S

May we be bom on this Copper-Coloured M ountain o f Glory!

d £ t a r s h y in g g i kO pa sa l t a p n £ I

Now, by visualizing vividly the details o f the pure land,

CHI ROL YUL GYI ZANG DOK PAL RI LA I

And through the power o f this aspiration, shaped by our subjective will,

YUL CHEN NANG Gl RIGP£ MON D£l TO i

Toward our external goal, the Copper-Coloured M ountain o f Glory,

RANG LO MI j£ SHYING GI KOp£ NANG *

So, within this very body o f ours, display o f our world o f ‘No Fear’,

, RANG NANG ZANG DOK PAL R1R NGONPAR SHOK 8

Let our whole perception be transformed, here and now, into the Copper-Coloured Mountain o f Glory!

KHYEPAR KYfc DZOK ZABMOl TENDREL GYI f

Then, when the knots o f the three channels and five chakras have been released

TSA SUM KHOR NGfe DpPA DROL N£ KYANG I

Through the interconnection o f profound generation and completion phases;

NYING 0 ZANG DOK PAL Rl’I PODRANG CHER §

And when we have perfected the power o f the play o f innately arising wisdom

LHEN KYfe YESHE ROLPE TSAL DZOK NE i___________

In the centre o f our own heart, the great palace o f the Copper-Coloured M ountain o f G lory-

■ PR A Y ER S O F A S P I R A T I O N ■

RANG RIK PfejUNG jfi DANG JALWAR SHOK i

May we meet the Lord Padmakara, our own rigpa, face to face!

TSOK JOR TONG GOM MI LOP LAM NGfi BUP S

The five paths o f accumulation, preparation, seeing, meditation and no more learning,

RAB GA N£ ZUNG KUN TU 0 KYI BAR 8

The bhumis from Perfect Joy up until Universal Radiance,

d £ l £ d o r j £ t e k p £ s a c h o k n y i §

And then the two supreme stages o f the Vajrayana,

k h y e p a r O sa l d z o k p a c h e n p o YI *

Especially the Wisdom Lama, the extraordinary stage

TUN MONG MA YIN YESHfe LAMfe SA 3_____________

O f Dzogpachenpo, path o f lum inosity-

CHAR Mfe LHUKPfe NGANG DU DZOK Nfc KYANG 8

May we perfect them all, in an effortless state o f ease,

SHYI Y1NG PEMA 0 DU DROLWAR SHOK g__________

And so be liberated in the space o f the ground, the Lotus Light!

GAL Tfe GONGPfc TSAL CHEN MA DZOK NA z

Yet if we cannot perfect the full strength o f realization,

SOL PEP MONLAM DRAKPOI PENPA YI 3___________

Through the power o f our fervent prayer and aspiration,

NAM SHYIK CH1WA TSEN TAP JUNGW £ TS£ *

W hen death arrives with all its force,

PEM£ PONYA KHANDRO GAR KHEN M£ *

Let the messengers o f Padma, the dakinis, gracefully dancing,

n g O n s u m l a k p£ k h u t s u r n £ z u n g n £ *

Actually take us by the hand,

1| KHAR CHEN ZA DANG GUNA NATA TAR i

Just as they did Kharchen Za and Guna Natha,

DAK KYANG P£MA 0 DU TRIPAR SHOK §

And lead us to the paradise o f Lotus Light!

CHO Y1NG NAMPAR DAKPfc DENPA DANG S

By the truth o f the dharm adhatu, utterly pure, and

KON CHOK TSA SUM GYATSOl TUKjk YI S

Through the compassion o f the ocean o f three jewels and three roots,

DAK Gl MONPA YI SHYIN DRUP GYUR N£ 1

May we accomplish all our aspirations just as we have wished,

DROWA DRENPfe DEPON CHkPAR SHOK i

And become a guide to lead all beings!

W ish-Fulfilling Feast o f S iddhis A n A sp ira tion Prayer to O rgyen R inpoche

Iry Jam yang Khyenlse Wangpo

SEM KYI DORjE NYUK M£ YESHfe YING

The ‘vajra nature o f the m ind’ is the space o f primordial wisdom,

DU DRAL MA MIK PEMA TOTRENG DANG

And inseparable from it in every way is Pema Totreng Tsal.

YER ME KHYAP DAK PAL DEN LAMA LA_______________

You who are one with him, all-pervasive lord, glorious lama,

NYING N£ SOLWA DEP SO CHIN GYI LOB

From my heart I pray, grant me your blessing!

GANG KU TONG w £ TAMAL TRULNANG GAK

Simply to see your form puts a stop to ordinary deluded perception,

SUNG SANG TO P£ DECHEN YESH£ KY£

Simply to hear your secret voice arouses the wisdom o f great bliss,

DRENPA YI KYANG SI SHYI’I JIK TROK P£____________

Simply to think o f you snatches away all fear o f samsara and nirvana

PA CHIK LAMA BO DO TS£w£ GONG_______________

Lama, my only father, I cry out to you: think o f me with love.

P R A Y E R S O F A 5 PI RAT I O N

DAK DANG DAK DRE GON ME NYAM TAK DRO

I and those like me, beings who are worn and weary, with no-one to protect us,

DUK NGEL KHOR W£ GYATSORJ1NG WA LA

Are drowning in samsara's ocean o f suffering.

GON PO KHYO L£ KYAP SHYEN MA CHI P£

Since we have no other refuge or protection but you, lord,

NAM DAK MON P£ N£ D1 NYUR DRUP DZO

Swiftly make this, our pure aspiration, fulfil its aim.

N£ KAB N £ DON JUNG POl TS£ WA SOK

Here and now, eliminate the harm caused by illness, dons, jungpos and the like;

DAM C H O DRUB P£ GAL KYEN KUN SHYI SHYING

Pacify all circumstances unfavourable for practising the Dharma.

TSfe SO PALJOR LUNG TOK YONTEN SOK

Increase our long life, merit, prosperity, the qualities due to study and realization,

TUN KYEN LEK TSOK GY£ PAR DZfi DU SOL

Favourable circumstances and everything positive and good.

TAR TUK NGfejUNG CHANG SEM TING Nfi JONG

Ultimately, grant us your blessing so that when we have cultivated a deep experience o f renunciation and bodhichitta,

NANG DRAK RIK SUM LHA NGAK CHO KUR SHAR

And appearance, sound and awareness arise as deity, mantra and dharmakaya,

KADAK LHUNDRUP DORjEl SENG LAM Nfe_________

Then through the special vajra path o f primordial purity and spontaneous presence,

CHOK GI NGO DRUP NYfe PAR CHIN GYI LOP

We may attain the supreme among siddhis, enlightenment.

GAL T£ TSfe DIR DRUP TA MA NYOK NA_____________

If, in this life, I can not follow through to completion,

CHIWA OSEL DON GYI PEMA JUNG_________________

When the clear light dawns at death, let me behold in it

NGON SUM TONG N£ DRAL M£ KYANG WA YI

The ultimate presence o f Padmasambhava, and abiding there, inseparable,

RANG SHYIN CH O KOl YING SU DROL WAR SHOK

May I be liberated into the dharmakaya space o f the nature o f all things.

DER YANG NYI DZIN TRUL P£ SHYEN WANG GI

But if, at that point, I fall under the control o f dualistic delusion,

SI PA BARDOl NANG WA CHAR SI T S t

And the appearances o f the bardo o f becoming arise,

DRIN CHEN LAMA TSO KYE DORjE DANG

Then let the kind and compassionate Guru, “Lake-bom Vajra”,

PAWO KHANDROI TSOK GYI DON SO T£

Come to welcome me, with throngs o f dakas and dakinis,

r o l m O i d r a d a n g m e t o k c h a r BEB SHYIN

Amid the sounds o f music, and a falling cascade o f flowers;

BU CHIK PAL GYI RIWOR TSUR SHOK CHfi

Saying “O nly child o f ours, come now to the M ountain o f Glory”,

MING Nfi LUNG TEN SA LA CH O Pfc SHYING

Calling me by name, and leading me to this paradise on earth,

PEMA 0 KYI DRONG DU TR1 PAR SHOK

To the city o f Lotus Light!

DER NI RIGDZIN DAKI’I TSOK NAM DANG

Once there, constantly practising the dharma o f the supreme vehicle o f Dzogpachenpo,

LHEN CHIKTEK CHOK C H O LA TAK C H O CHING

Along with the hosts o f vidyadharas and dakinis,

^^•aB^’g^sjnj’niai^aqsraj^-nji |SANG CHEN MIN DROL LAM GYI TAP K H t LA

May I become skilled in the great secret path o f ripening and liberation,

TEN Nfj KU SHYI’I GO PANG NYUR TOB SHOK

And swiftly attain the sublime level o f the four kayas.

SHYEN YANG RI Mfc TENPA DAR SHYING GYf-

Then, may the non-partisan, Rime, teaching flourish and spread,

q ^ 3 j ' ^ 3 j ^ a 6 ^ ' ^ ^ - q q ^ - q ^ q ^ a j - q ^ ^ ' q ^ i |"

I TEN DZIN CHOK NAM SHYAB P£ KAL GYAR TEN

May the lives o f the supreme holders o f the teaching be secure for ages to come,

BO KHAM DU KYI GO PA KON SHYI SHYING

May all the degeneration o f this time in the land o f Tibet be pacified,

DZOG DEN SAR Pfi GA TON GYfi PAR SHOK

And the joy and happiness o f a new age o f perfection increase and prevail.

DOR NA DI Nfi CHANG CHUB NYINGPOl BAR

Finally, from now until attaining the essence o f enlightenment,

PALDEN LAMA YI SHYIN NORBOl SHYAB

May the feet o f the glorious lama, the wish-fulfilling gem,

NYING 0 PEMOR DRAL M£ TAK SHYUK n £

Rest forever, uninterruptedly, on the lotus at the centre o f my heart,

SI SHYI’I LEK TSOK. GYfe Pfe TRA SHI TSOL____________

Granting auspiciousness so that all good things in samsara and nirvana increase!

^cj<kr5lircj^cjvip«(2^gjjt^<M-t)^^q^«i*)(g^q|^^qc.5»r<Jl^n)-qqiyTV

Through the blessing o f (he great master o f Orgyen who knows past, present andfuture,

in the natural gathering place o f dakas and dakinis, Drakmar Zangyak Namkha

Dzong, on the upper slopes o f Tibet'sfwe peaked mountain, while celebrating the tsok

feast on the tenth day ofthe waxing moon ofthe miracle month o f the Male Iron Dog

year (1850), called 'the common one', the vidyadhara Khyentsi Wangpo, favourite

servant o f the omniscient Guru, made this prayer, and may it be blessed so that it

comes to pass exaetfy as it says. Sarva mangalam!

'f -

The Chariot o f the Vidyadharas An Aspiration Prayer for

Travelling to the Realm of Lotus Light

by Jam yang Khyentst Wangpo

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

MI SHIKTIG LfeCHENPOl YESHt NI

The wisdom o f the great, indestructible tikle

OSEL NYUK M£ KHA YING DANG Pfe NGO

Shines in the limpid sky o f innate clear light,

ZUNG JUK WANGPOl SHYU TAR NGON NANG w £

And the unity o f space and wisdom, like a rainbow, appears for all to see

RANG SHYIN TRUL Pfc SHYING CHOK PEMA 0

As the supreme, naturally emanated realm o f Lotus Light.

CHONYI n g O n s u m j a z e r t ig l£ i l o n g

In an expanse o f rings o f rainbow light, the direct realization o f dharmata,

NYAM NANG GONG PEL SHYAL m £ KHANG CHEN POR

Rises the great mansion, the increasing o f experience,

RIG PA TS£ PEB PAWO DAKI’I TSOK

Where throngs o f dakas and dakinis, awareness reaching fullness,

C H O Zfi LO Dfc DORJE’I LU GAR GYUR

Enact vajra dances and song, the exhaustion o f phenom ena beyond the mind.

d £ 0 DO Mfi G 0N P O 0 TAYfe

In its centre preside the primordial lord Amitabha,

|

NYING j£ l TER CHEN CHAK NA PEMO DANG

The great treasure o f compassion, Padmapani,

KU SUM KUN DO CHI M£ TOTRENG TSAL

And the three kayas all-embodied, the immortal Totreng Tsal,

GANG DUL TRUL P£ TSEN CHOK GYfe LA SOK

W ith his eight principal emanations and others, all manifesting to tame beings each in their own way.

TSEN DANG KU YI NAM ROL TA Lfe PE____________

Here, in this gathering-place o f the great magical net

GYU TRUL DRAWA C H ENPQl DUN SA PER

O f your infinite display o f aspects and forms,

DAK SHYEN KHA KHYAP YI CHEN GYATSO KUN

May I and others, the ocean o f sentient beings pervading space,

TSfc DI PO MA TAK TU KYfc WAR SHOK

All be bom the instant we depart this life.

DER YANG RIG DZIN NAM SHYl’I SENG LAM LA

O ncc there, taking the special path o f the four vidyadhara stages,

P R A YF RS O F A S P I R A T I O N B

TEN N£ KU DANG YESH£ GYATSOl NGO__________

May we swiftly attain the level o f the Lake-born Guru,

RANG SHYEN DON NYI LHUN GYI DRUB PAR SHOK

And spontaneously fulfil the benefit o f ourselves and others!

Thest were the words ofthe holy one among the vidyadharas,Jamyang Khyentse

Wangpo. Siddhirastu!

t s o ky£ la m £ g o p a n g n y u r t o b n £

W ho embodies oceans o f kayas and wisdom,

* -T' .4 ,

Long Life Prayers

Prayer fo r th e L ong Life o f H is H oliness th e D alai Lama

GANG RI RAWk KORWfi SHYING KHAM SU

In the heavenly realm o f Tibet, surrounded by a chain o f snow mountains,

PEN DANG DfiWA MALU JUNGWfe n £

The source o f all happiness and help for beings

CHENREZl WANG TENZIN GYATSO YI

Is Tenzin Gyatso—Chenrezig in person-

q q ^ - q ^ q ^ r q ^ - q ^ q j ' 3 ^ - & r i | | |

SHYAP P£ KAL GY£ BAR DU TEN GYUR CHIK

May his life be secure for hundreds o f kalpas!

Prayer for the Fulfilment of His Holiness’s Aspirations

TONG NYI NYING j£ ZUNG DUJUKP£ LAM

You make the path that combines emptiness and compassion grow clearer and clearer,

C H £ CHER SAL DZ£ GANG CHEN TEN DROl GON

Lord o f the teachings and beings in the Snowy Land o f Tibet,

1CHAK NA P£MO TENZIN GYATSO LA

To you, the Lotus Holder Tenzin Gyatso,

SOLWA DEP SO SHY£ D ON LHUN DRUP SHOK

We pray: may all your wishes be spontaneously fulfilled!

In accordance with the prayers made ty Kyabji Dilgo Khyentsi Rinpochc, these are the

blessed words o f His Holiness himself. Sarva mangalam!

Prayer fo r th e L ong Life o f Kyabje Sakya Trizin

NGAK WANG GYU TRUL LHA R1K KHON GYI DUNG

Lord o f Speech, magical emanation o f the noble Khon family,

DRO KUN GA DZfe TEKCHEN DO NGAK LAM

You bring happiness to all beings through the sutra and tantra paths o f the great vehicle,

PEN DEI PAL DU BAR W £ TRIN Lfi CHEN

Your enlightened activity brings tremendous benefit and happiness,

SAM PEL WANG GIGYAL PO SHYAP TEN SOL

Wish-granting king o f power, may your life be secure and long!

Prayer fo r th e L ong Life o f Kyabje M in ling T richen R inpoche

OM S W A S T I ______________________________

Om svasti!1

GYUR Mfe d £ CHEN KUN KHYAB DORjfc SEM

The all-pervading, vajra mind o f unchanging great bliss,

KUN ZANG YESHfc GYU TRUL KHORL0 GON

Lord o f the mandala o f magical illusion, pure, ever-perfect wisdom,

G£ LEK PEN Dfcl DO JO WANG G1 GYAL_____________

Powerful king who bestows virtue and goodness, benefit and happiness,

1 Svaui means swash - ptatt. happxnm and weB-hting

SANG SUM TAKPA DAMPAR SHYUK SOL DEP

I pray that your secret body, speech and mind may remain forever firm.

By Kyabje Dilgo KhycttiU Rinpoche

Prayer fo r the Long Life o f Kyabje P eno r R inpoche

NGA GYfel TSUK GYEN PEN CHEN BIMALA

You are the crown jewel o f five hundred panditas,

LAR YANG S1PAR ZUNG w £ TSUL TON SHYING

The Mahapandita Vimalamitra, who has taken birth once more;

NYINGPOl TENPA PEL LA DA DRAL WA

You who are unrivalled in spreading the Heart Essence o f the teachings:

p £ m a n o r b O i s h y a p p£ t a k t e n SHOK

Pema Norbu, may your life be forever firm!

s?f|| ||

Composed by Khtnchen Ngaigi Wangpo (Kbtnpo Ngakchung)

Prayer fo r the Long Life o f Kyabje T ru lsh ik R inpoche

OM SWASTI

O m svasti!

TUB TEN CHI DANG NGA GYUR ZAB SANG SOL

Lord who possesses the treasure o f the essential realization o f the vast expanse-

LONG CHEN GONG CHO DZO NGA DUL DZIN j£

The traditions of the Buddhadharma in general, and especially the profound secret mantra o f the Ancient Translation school,

GYUR M£ NGAK WANG CHO KYI LODRO SHYAB

Holder o f the vinaya discipline, Gyurme Ngawang Chokyi Lodro,

KU TSfe TEN CHING DZ£ TRIN LHUN DRUP SHOK

May your life be forever firm, and may your enlightened activity be spontaneously accomplished!

yr*” §*;$w%5 S *fll j]

This carries the exceptional blessing o f vajra speech, being the words o f the supreme

all-knowing vajradhara and lord o f refuge. His Holiness the Dalai Lama.

Prayer fo r the Long Life o f K yabje D o d ru p ch cn R inpochc

LU m £ ky ap n £ g y a t sO i c h i n t u yi

Through the power o f the ocean-like, unfailing sources o f refuge,

j i k m £ t u p t e n t r i n l £ p a l b a r g y i

May Jikme Tubten Trinle Palbar’s

( ^ q ^ - c j ^ | j ^ « I - q ^ n j - q ^ - ^ q 'q j c ^ ^ « j | |

SHYAP P£ MI SHIK KAL GYAR RAP TEN Nfc

Lotus feet remain indestructible and stable for hundreds o f aeons,

^ q * r a ^ q ^ 3 j v ^ - q ^ ^ - « g * - | 3 ^ |

LAP CHEN TEN DROl SHY£ DON TAR CHIN SHOK

And may he accomplish his vast purpose for the teaching and for sentient beings!

Prayer for the Long Life of Dzogchen Rinpoche

LO m £ KYAP Nfi GYATSOl TU JIN GYI

Through the power o f the ocean-like, unfailing sources o f refuge,

PfeMA RIGDZIN GYALWt NYUGU CHOK

Supreme son o f the buddhas, Pema Rigdzin,

JIKMfe LOSAL DRUP Pfe WANGPO YI

Lord o f siddhas, who has realized the fearless clarity o f m ind.Jikm e Losal Wangpo:

SHYAP P£ TAK TEN DZ& TRIN TAR GYfi SHOK

May your life be secure and firm, and may your activity radiate in all directions!

Composed by Kyabje Dudjom Rinpoche

Prayer fo r the Long Life o f S hechcn R abjam R inpochc

KUNZANG PEMfi RING LUK DZOGPA C H £

The tradition o f Samantabhadra and Padmakara is the Great Perfection, Dzogpachenpo.

t e n p £ n y im a t s u n g m £ r a b ja m pa

For its teachings you are a brilliant sun, beyond compare, infinite in your wisdom,

SHE DRUP C H t) KYI SENGfe DADRAL CHOK

Peerless great lion o f the Dharma, o f teaching and practice:

SANG SUM DORJfi’I KHAM SU TEN GYUR CHIK

May your secret body, speech and mind remain steadfast and indestructible!

These lines, which cany the blessing o f the speech o f Shechcn Gyaltsab Rinpochc,

Padma Vijaya, were adapted by Kyabji Difeo Khyenlse Rinpochc as a prayer for the

long life o f the Seventh Shechen Rabjam Rinpochc.

Prayer fo r th e L ong Life o f D zongsar Jam yang K hyentsc R inpoche

OM SWASTI

O m svasti!

TUPTEN YONG DZOK NGA DAK KHYENTSfil GAR

Dance o f wisdom (Khyett) and love (tse), sovereign o f the entire Buddhist teaching,

ZAP GYfe LUNGTOK CHOKY! GYATSO CHE

You have mastered the great Dharma-ocean o f transmission and realization, profound and vast,

SEN SAM GOMP6 WANG GYUR CHOKTRUL GYI

Through hearing, reflecting and meditating.

TUK k y £ k u t s £ t r in l e t a r c h i n s h o k

Supreme incarnation, may your aspirations be fulfilled, and may your life and activity be infinite.

The humble disciple Mangala Shri Bhuti (Dilgo Khyents/ Rinpochc) made this

prayer in the vajra cave ofKurje, which bears the imprint o f Guru Rinpoche's body, in Bumthang in Bhutan, when presenting an offering cloud o f teachings from the

kama transmission o f the Ancient Translation tradition.

Prayer for the Long Life o f Dilgo Khyentse II ofShcchen,

Urgyen Tenzin Jigme Lhundrup

OM SWASTI

O m svasti!

RABJAM SeCHfi GYALWE TUKjfe DANG

Through the compassion o f the infinite buddhas and bodhisattvas,

MfejUNG TSAWA SUM GYI CHINLAP KYI

And the blessing o f wondrous gurus, devas, and dakinis,

JETSON LAMA KHYENTSfil TER CHENPO

The beloved master Khyentse, treasure o f knowledge and love,

SAM SHYIN TRULPfi D O KAR TSUNGDA DRAL

Has manifested his matchless compassion, just as all have wished:

ORGYEN) t DANG RIDRAL DO NGAK KYI

Fearless Holder o f the Teachings o f the Lord o f Orgyen

TENZIN JIGMfc CHOK i t NAMGYAL W t

And o f the non-partisan tradition o f sutras and tantras,

SHYAP Pt MISHIK DORjfcl KHAM SU TEN

All-victorious one, let your life be forever firm and indcstructible;

PEN DEI SHY£ DON MA B£ LHUNDRUP SHOK

And accomplish, spontaneously and without effort, your v is io n -o f present happiness and ultimate bliss!

f r f y i'y iq

ggnr&V < q3^%-§«r^^orq-tf-oi^n ||

For the sake o f auspiciousness, our guide throughout samsaric existence and the peace

ofnirvana, our refuge and protector, the supreme lord ofvictorious ones. His Holiness

the Dalai Lama, kindly bestowed a name upon the precious reincarnation o f the lord

o f refuges, the great Vajradhara Dilgo Khyentst, at the long life cave o f Maralika, at

the same time as he was offered a set o f robes. There, on the excellent eighth day o f the

waxing phase ofthe auspicious eleventh month o f the Wood Pigyear-Friday, 29

December 1995-the bewildered bhiksu Shadeu Trulshik, Vagindra Dharmamali,

wrote and offered this, with a single-minded aspiration. Jtryamul

f \

Prayer fo r the Long Life o f th e 4 th C h o k lin g R inpoche

OM SWASTI

O m svasti!

|

RIGDZIN DRUP GYfi CHIMfc PfcMAJUNG

Padmakara, the forefather o f the hundred accomplished Vidyadharas,

DECHEN GYURMfi GYU TRUL YIDAM LHA

Yidam deities, magical manifestations o f unchanging Great Bliss,

D O R jt CHO SUNG KHANDRO TSOK CHfc KYI

The assembly o f Vajra Guardians and Dakinis,

iDEN CHIN MEJUNG NO TOl SHIPA TSOL

Grant us your true blessing, that we may know your wondrous power!

NGA GYUR KA TER TEK CHOK MINDROL GYI

You who are the prince o f scholars and sages,

TENDZ1N KHEDRUP WANGPO KU TSE DANG

Holder o f the teachings which mature and liberate beings,

TUK KY£ T R IN ll KARPO DA SHYON SHYIN_________

The Supreme Vehicle o f the Ancient Translation (Kama and Terma),

CHARWfi CHOK L£ NAMPAR GYAL GYUR CHIK

May your life, Bodhicitta and virtuous activity, like the arising moon, be victorious over all!

KA BAP DON DEN TER CHEN CH O KYI j£ l

May the tradition of the Lord of Dharma (the Great Terton),

RING LUK SI TAR DZOK DEN DO TON SHYIN

Which possesses the seven special direct blessings,

GfiTSEN MEJUNG SHIPfi METOKGI

Remain strong and complete until the very end o f samsara.

JIKTEN SUM NA TAKTU DZE GYUR CHIK

And may the Three Worlds be forever adorned with this spring flower o f wondrous virtue!

^Srf»yrt« ^ .«w

V&i ^ w -a « § * r^ -^ g w % gaj tiqj^ ||

This was composed tofitlfiU the wish a ftb ilb lh Gyatwa Karmapa.

Prayer fo r th e Long Life o f O rgyen Tobgyal R inpoche

OM SWASH

O m svasti!

MI SHIK TIKLfe G 0N P O TSfi TAY&

Indestructible tikle, the protector Boundless Life (Amitayus),

DO PUNG JOM DZ£ LHAMO NAM PAR GYAL

Sarvavijaya who destroys the forces o f Mara,

PAK SHYI YUM GYURJETSON YI SHYIN KOR

And the m other o f the four Aryas, Jetsiin Yishyin Khorlo,

AA:

DENG DIR GONG LA TSE WANG NGODRUP TSOL- -J

Think o f us and grant us the siddhi o f power over life!

< l ^ ,§ ,» ,» w q ^ -a i q ,« j« r § ! |

ORGYEN BIMA NGA DAK YAP S£ KYI

O ut o f love, you appear as one who furthers the enlightened activity

§ ^ w g ^ ^ | ) a r q q ^ ' ^ | |

TRINLfi CHOK KON PELWE CHE PO RU

O f the masters in the lineages o f Padmasambhava and Vimalamitra.

q | ,q s r ^ ^ : v ^ q s r q § $ - * ! s r ^ q < T i6 | |

TSfi WE YONG SHAR TOP CHUI SEM PA CHfi

A great being with the ten powers o f a Buddha.

MI NUP GYAL TSEN CHEN POR TAK TEN SOL

May you always remain like a great victory banner!

NG£ JUNG SO TAR TRIM KYI TSAWA TEN

W ith the foundation o f renunciation, pratimoksha vows and discipline,

NGfe LEK CHANGCHUP SEM KYI LODAP GYfi

And the truly excellent Bodhicitta in full blossom,

NG£ SANG LA M£ DRfe BOl KHUR CHI W£

You carry the weight o f the unsurpassed results o f the secret mantra.

SUM DEN DORJE DZIN KHYO SHYAP TEN SOL

Vajra holder, keeper o f the three vows, may your life be secure!

DE TAR TS£ CHIK SOLWA TAP P£ TO

Through the power o f this one-pointed prayer,

PALDEN LAMfi SHYAP P£ TENPA DANG

May the life o f this glorious master remain secure!

SHE DRUP DAR GYfi GENDON Dg NYI PEL

May the study and practice o f the Dharma spread and the two sanghas increase!

JIKTEN D£ SHYING KYI P£ TASHI SHOK

And may all be auspicious for peace and happiness throughout the world!

wft j^ ^ w r a g ’Sw $}s >jprw«^<iTw<^ga^§«w6|-*^!

■^Si ^oiinwaSar^Sqii ||

Prayer fo r th e L ong Life o f K hyentse Sangyum , K handro Tsering C h o d ro n

“Removing Obstacles in the Life o f the D akin i"

OM AH HUNG VAJRA GURU PfiMA SIDDHI HUNG

LAMA KUNDO PfejUNG YABYUM DANG

Embodiment o f all lamas, Padmasambhava and Yeshe Tsogyal,

YIDAM YONG DU DRUP PA KAGYfi LHA

Assembly o f all yidams, the eight Kagye deities,

KHANDRO KUNDO DORjfe PAKMO SOK

Embodiment o f all the dakinis, Vajravarahi-

AA

TSA SUM RABJAM DENPfi NU TU CHUNG

We invoke the power o f truth o f the all-pervading Three Roots!

t s £ l a m s a n g w £ d r o k c h o k d o r j £ TSO

Through your blessing, may all obstacles for the life o f the supreme secret consort o f long life, the Vajra Ocean,

CHIN LAP AYU DHARMA DI PAM KYI

Tsering Chodron, Ayu Dharma Dipam (Long Life,Lamp o f the Dharma).

KU TSEI BARCHE CH O KYI YING SU DROL

Be liberated into the dharmadhatu,

CHE PUR BO TONG SUN MA TAMCHE DOK

And all danger, harm and the summons o f the dakinis be averted!

MINGYUR DORjfil SOK GI KAWA TEN

May the immutable vajra pillar o f her life-force remain firm!

CHU DRUK GA SHYII LANG TSO RAP GYfi SHING

For her, may youthfulness, the four joys, and all positive splendour grow ever more, and

EWAM ZUNG JUK CHAKGYA CHENPOR DOM

Sealed by Ewam, the indivisible union o f Mahamudra,

PO M£ TAKPA DAM PE TASHI SHOK

May all be auspicious, to attain the everlasting great transference!

May this prayer-written by Tabchok Pawo Yeshe Dorje' (Jamyang Khyentse

Chokyi Lodrti) at the request ofthe deitoted Parko Cbopel, i f hose motivation is as pure as finest gold-be blessed by the Lotus-bom Guru and his consort so that

it becomes the cause fo r averting all dangers to the life o f this dakini, and she

may live long into the future. Sarvada mangahtm.

Long Life Prayer fo r M ayum -la Tsering W angm o

OM SVASTI

O m Svasti!

TUB WANG TSUK TOR NAMPAR GYAL LA SOK

Through the blessings o f Shakyamuni, Ushnishavijaya and the like—

SANGYfi CHANG SEM TS£ LHE CHIN LAP KYI

The buddhas, bodhisattvas and long-life deities,

PEMA TSERING WANGMO SHYAP Pfi TEN

May the life o f Pema Tsering Wangmo remain secure,

A / \

SHY£ DON LHUN GY1 DRUBPAR SOLWA DEP

And may all her aspirations be spontaneously fulfilled.

twi |o i s*»* ^ < n jr 1 1 (]

In response to requests made together with the support o f white offering scarves by

the nuns o f Lerab Ling, Ngawang Sangy/, Darnchd and Samten, th( buddhist

monk called Ngawang Chdkyi Lodrd wrote this on thefirst day o f thefifth

month ofthe Water Sheep year (3(TJune, 2003) at the Dharma-centre ofLerab

Ling. Virtue!

a. / \

OMSWASTI CHIME KU NYfi PfeMAJUNG N& DANG

Om svasti! Through the power and blessing of Padmasambhava, who has attained the deathless wisdom body, and

JETSON NYUR MA PALMOl TU JIN GYI

The Glorious Tara, swift to act,

TER CHEN SONAM GYALPOl TRUL P£ KU

May the incarnation o f ‘the King o f Merit’, the great Terton Sogyal,

SHYAP ZUNG TAK TEN TRINLfc TAR CHIN SHOK

Enjoy a life that is secure and long: may all his enlightened activities be completely fulfilled!

«£*rtr

n

On behalf o f the matchless Sogyal Rinpoche, the glorious protector o f the Vajrayana

teaching! and all beings-especially in the West-the Buddhist monk Shadeupa Trulshik

Ngawang Chokyi Lodro composed this long life prayer in a single verst, along with

his heartfelt prayer that it be acccomplishedl

OMSWASTI PEMA JUNG N£ BIMA MITRA SOK

O m svasti! Vidyadharas o f immortality: Padmakara, Vimalamitra and the rest,

CHIM £ RIGDZIN d r u p p£ d e n t u yi

Let your power and your truth

PALDEN LAMfi SHYAP P£ YUN TEN T£

Make this glorious Lama’s life be firm and long,

PEN D£l DZ£ TRIN DZAM LING KUN KHYAP SHOK

And the whole world be filled with the help and happiness brought by his enlightened actions!

Safw S*r3Sa^.7^n q*t<»rqfln

TO»r<j w t!« w ^«r^arq

g«S<qtwn-V“S«; Mil ||

The Rigpa Sangha requested me fo r a prater for Sogyal Rinpochc's long life, and I too

fell a strong and sincere wish fo r this as well. So I, Nyoshul Khenpo Jamyang Dorje.

composed this prayer, and offer it so that it becomes a cause for the life o f this Ijtm a,

the glorious protector, to be secure and long.