The Prayer Which Freed the Sakyapas from Sickness
by Tangtong Gyalpo
LAY DANG LU BUR KYEN LAY GYUR PA YI
Those sicknesses which come from both karma and fleeting conditions –
DOEN DANG NAY DANG JUNG PO’I T’SHE WA SOG
malevolent influences, illnesses, and dangers arising from the elements,
SEM CHEN YID MI DE WAY NAY NAM KUN
and all of the sicknesses of mind which make sentient beings unhappy:
JIG TEN KHAM SU JUNG WAR MA GYUR CHIG
may these not arise in the realms of the universe!
JI TAR SHEY MAY T’HRID PAY SAY JA ZHIN
Like the way that a person to be killed is led by the executioner,
KAY CHIG CHIG LA LUE SEM DREL JEY PAY
that which causes mind and body to be separated in a single moment,
SROG T’HROG NAY KYI DUG NGEL JI NYE PA
the sufferings of sickness that snatches away life-force, in all of their multiplicity :
JIG TEN KHAM SU JUNG WAR MA GYUR CHIG
may these not arise in the realms of the universe!
CHHI DAG SHIN JEY KHA NANG TS’HUED PA TAR
Like the way that the chief sacrificer of the Lord of Death puts one into his mouth,
NAY KYI MING TSAM T’HOE PAY TRAG JEY PAY
those sicknesses which merely hearing the name of causes one to become frightened,
NYIN CHIG PA DANG TAG PAY RIM SOG KYII
the one-day sicknesses, the permanent diseases, and so on:
LUE CHEN KUN LA NOED PAR MA GYUR CHIG
may all those with bodies not be harmed by them!
NOED PAY GEG RIG TONG T’HRAG GYAY CHU DANG
The one thousand and eighty varieties of harmful obstructors,
LO BUR YE DROG SUM GYA DRUG CHU DANG
the three hundred and sixty temporary accidents created by unwanted forces,
ZHI GYA TSA ZHI’I NAY LA SOG PA YII
the four hundred sicknesses of the four nadis, and so on:
LUE CHEN KUN LA TS’HE WAR MA GYUR CHIG
may all those with bodies not be injured by them!
LUE SEM DE WA MA LUE T’HROG JEY PAY
Those who snatch away all the happiness of body and mind, with none left over,
JUNG ZHI T’HRUG PAY DUG NGEL JI NYE PA
the sufferings arising from disturbances in the elements, as many as there are:
MA LUE ZHI ZHING DANG TOB DEN PA DANG
may all of them without exception be pacified, and may there be the suffusion of the strength of inner radiance,
TS’HE RING NAY MEY DE KYID DEN PAR SHOG
long life, freedom from illness, and conjoinment with bliss and happiness!
LA MA KOEN CHHOG SUM GYI T’HUG JE DANG
Through the great compassion of the Guru and the Triple Gem,
KHAN DRO CHHOE KYONG SRUNG MAY NUE T’HUE DANG
through the capable might of the dakinis and Dharma protectors,
LAY DRAY LU WA MEY PAY DEN TOB KYII
and by the power of infallible karmic causality,
NGO WA MOEN LAM TAB TS’HAY DRUB PAR SHOG
may this prayer that I have recited, dedicated for others, be accomplished to its utmost extent!
Thus, when at the great monastic seat of the glorious Sakya various kinds of different epidemics broke out, the Bonpo mantrikas performed thread-crossing ceremonies, made ritual cake offerings, gave medicine, recited mantras, made amulets, and so on, but whatever they did, it did not help. When the great monastic seat was almost empty, the Lord Mahasiddha
[Tangtong Gyalpo], went for refuge together with all mother sentient beings equal to the sky, recited the Mani [OM MANI PADME HUM], and due to performing this powerful prayer that he spoke in this manner, all of the contagious illnesses were instantly destroyed. May the cloud-banks of vajra-speech blessings of this, the ‘The Prayer Which Freed the Sakyapas
from Sickness’, proliferate with reknown.
Translated by Erick Sherab Zangpo.
The Stability of the Exalted Feet of the Guru
by Jamyang Khyentse Chokyi Lodro
OM SVASTI!
NGAG LA WANG GYUR SHEY JA T’HAM CHAY KHYEN
Lord over Speech, you know all objects of knowledge,
LO ZANG GYAL WAY RING LUG NYIN MOR JEY
you illuminate the tradition of the noble-minded Victorious One,
GANG CHEN TEN DZIN GYAL TS’HO’I TSUG GYEN CHHOG
and you are the crown ornament of the ocean of victorious holders of the Teachings in the Land of Snows:
ZHAB PAY SRI T’HAY BAR DU ZHUG SOL DEB
I pray that your lotus feet will abide until the end of conditioned existence!
P’HAG NOR RIN CHHEN DUN GYII NGOEN PAR T’HO
With the seven precious riches of the noble ones, you are eminently exalted,
CHHOE KYI GYAL PO SRI SUM WANG GYUR WA
King of Dharma, you hold sway over the three planes of conditioned existence:
DZAM LING TEN PAY DAG PO ZHAB TEN SOL
Ruler over the Teachings in this world, may your exalted feet remain firm!
DRO WAY LA MA TSHUNG PA MEY PAY GOEN
Guru of Wandering Beings, incomparable lord protector,
CHHOG GI SANG SUM ZI JI RAB T’HRO WAY
through the sublime radiation of the overwhelming brilliance of your three secrets supreme,
CHHOE NOR DOE T’HAR DE ZHI’I PAL YOEN GYAY
may the majestic qualities of Dharma, wealth, aspirations, and freedom — the four kinds of abundance — thrive,
TEN PA RIN CHHEN DAR ZHING GYAY PAR SHOG
and may the precious Teachings flourish and bloom!
This was done by Khyentse Chhokyi Lodro.
Translated by Erick Sherab Zangpo.
The Melody of Deathless Accomplishment: A Prayer for the Exalted Feet of the Gurus to Remain Firm by Mipham Rinpoche
July 25, 2009
The Melody of Deathless Accomplishment: A Prayer for the Exalted Feet of the Gurus to Remain Firm
by Jamgon Ju Mipham Rinpoche
HRIH: NANG SRID NAM DAG LHA YI KYIL KHOR DU
HRIH: In the mandala of the deity of utterly pure appearances and possibilities,
GO SUM DOR JE MIN CHING DROEL DZAY PAY
is the one who ripens the three doors into vajra, and activates liberation,
RIG KUEN KHYAB DAG GYUE KYI TOEN PA PO
the lord pervading all buddha-families, the teacher of the lineage:
DOR JE GYAL POR TAG TU ZHAB TEN SOL
Vajra King, I constantly pray that your exalted feet remain firm.
DOR JEY LUE LA ZHOM MEY SANG SUM GYI
You are one who vividly issues forth from your vajra body
DE CHHEN KYIL KHOR NGOEN DU JIN PA PO
the mandala of the great bliss of your invincible three secrets.
DOR JE LUNG GI DAG PO CHHE WAY CHHOG
Lord of Vajra Inner Wind, you are the supreme amongst supreme:
DOR JE LOB POEN KAL GYAR SHAB TEN SOL
Vajra Master, I pray that your exalted feet remain firm for a hundred aeons.
RANG RIG GYUR MEY DE CHHEN PO’I YING
Your own natural awareness is the basic space of unchanging supreme bliss.
TSOL MEY LAM NAY NGOEN SUM SEL DZAY PAY
From the path of non-contrivance, you enact the clarifying of direct perception,
DZOG PAY MAN NGAG ZAB MO NYER DZIN PAY
and you hold fast to the profound pith instructions of completeness:
PAL DEN LA MA SRI THAR ZHAB TEN SOL
Resplendent Guru, who brought conditioned existence to finality, I pray that your exalted feet remain firm.
GYUE SUM LA MAY ZHAL KYIN RIN PO CHHE
Precious Regent of the Gurus of the Three Lineages,
DUE SUM TAG PAR DOR JEY KUR ZHENG NAY
through your arising from the Vajrakaya, perpetual throughout the Three Times,
GYUE SUM CHHOE KYI GYAL TS’HEN CHEN PO GANG
may the great victory banner of the Dharma of the Three Lineages
SA SUM KHYAB PAR TAG TU DRENG GYUR CHIG
wave eternally, pervading the Three Planes!
Thus, in the Earth Mouse year, on the fifth day of the third month, Jampel Gyeypay Dorje (Mipham Rinpoche), in the manner of writing down whatever arises, composed this. Through this, for the Holders of the Teachings, who are suffused with benefit, by means of merely praying with these words, may the dependent arising for their lotus feet to remain
firm for an ocean of aeons arise, and may bountiful virtue and goodness increase!
Translated by Erick Sherab Zangpo.
A Message of Exhortation to the Nechung Oracle-Protector by His Holiness the Dalai Lama
July 25, 2009
A Message of Exhortation to the Nechung Oracle-Protector
by His Holiness the 14th Dalai Lama, Tenzin Gyatso
DE SHEG RIG NGAY YE SHEY GYU T’HRUL GAR
The magical illusory dance of the primordial cognition of the five families of Those Gone to Bliss,
POE KHAM KYONG DZAY TEN SRUNG DREG PAY TSO
the chief of haughty spirits who protect Tibet and Kham and guard the teachings,
T’HRIN LAY GYAL PO TRUL YUM LOEN POR CHAY
King of Enlightened Activity, together with your emanations, queen, and officers,
DAG CHAG DUNG WAY YANG KYII NYER KUEL NA
as we, with a melody of longing, exhort you with our full power,
NGOEN TSHE GYAL WANG PAYMA KA RA DANG
in previous times, the Powerful Conqueror Padmakara,
PAY KAR CHHANG WA RIM PAY KA GOE SHING
and the Holder of the White Lotus gradually gave you secret commands,
DA KAY DAM TS’HIG NYEN PO RAB DROG PA
and proclaimed strict sacred commitments that are hard to contravene:
MA YEL MA YEL DOR JEY DAM TS’HIG GONG
do not forget! Do not forget! Consider your vajra commitments!
DAG CHAG MONG DANG CHHAG DANG CHHOG LHUNG GII
Through our foolishness, attachment, hatred, and sectarianism,
LAY DRAY MA SRUNG CHI DOEN RAY SU BOR
we have not guarded karmic causality, have neglected the common good,
DAM T’SHIG GEL SOG SAM JOR NONG PA KUNG
have gone against our sacred commitments, and so on, and our thoughts and deeds are all faulty:
NYING NAY CHHAG SHING DOM NA ZOE DZOE LA
from the heart, we confess this, and taking it into account, please be forbearant:
TEN DANG TEN DZIN KYE DRO’I DE KYI DANG
increase the Teachings, the Holders of the Teachings, the happiness of living beings,
TEN DZIN GYA TSHO’I KU TSE DZAY T’HRIN PEL
and the life-span and good works of the ocean of Holders of the Teachings!
GANG JONG GUE PA’I NYER TS’HE NYUR ZHI NAY
Quickly pacify this intense time of decrepitude in the Land of Snows,
CHHOE SRI RANG WANG GA TOEN DRUB SHIG KYE
and accomplish the celebration of spiritual and political autonomy! Pay heed!
DOR NA TEN SRUNG THU WO KHYOE NYI LA
In brief, to you yourself, the Sorceror Who Guards the Teachings,
NYING NAY KUEL ZHING DOE DON NYER TOE NA
from the depths of our hearts, we entreat you: as we entrust our aims to you,
LOG TAR NYUR WAY NAM ZHI’I T’HRIN LAY KYII
by means of your swift four aspects of awakened activity, like lightning,
SAM PAY RE WA DRUB LA MA YEL ZHIG
do not be idle towards the accomplishment of the hopes we hold in mind!
This was composed by the Great Fourteenth Successive Embodiment of the Supreme Victorious One.
Translated by Erick Sherab Zangpo.
Patrul Rinpoche’s Advice on Friends
July 22, 2009
Advice on Friends
by Dza Patrul Rinpoche
A Good Friend Induces Good Habits
If you rely on a friend with knowledge, your intellect will increase.
If you rely on a friend with compassion, you will give birth to bodhichitta.
If you rely on a friend with contentment, your desires will decrease.
If you rely on a friend with generosity, you will give rise to a giving mind.
If you rely on a friend with a peaceful and restrained temperament, your mind-stream will become good.
From a friend with disillusionment with the world, you will become weary of samsara.
From a friend with renunciation, you will give rise to the wish for liberation.
From relying on a friend who cares more about the next life, you will remember to practice the Dharma.
Relying on a friend with few desires, you will give rise to contentment.
From a friend with diligence, your fortitude will become great.
If you associate with a sacred friend, your good qualities will be drawn out.
Relying on a friend with the wish for liberation, you will work for permanent happiness.
From a friend with a virtuous mind, you will give rise to a wholesome attitude.
From a friend with pure perception, you will generate faith.
If you associate with a friend endowed with wisdom, you will accomplish your ultimate aspirations.
These are the habits that come from good company.
The meaning, therefore, is to rely on virtuous friends!
A Bad Friend Induces Bad Habits
If you rely on friend with mental darkness, your wisdom will decrease.
Relying on a friend with anger, your mind-stream will become bad.
Following a friend with lust, you will be nostalgiac for youth.
If you follow a friend with avarice, stinginess will be born.
If you follow a friend with pride, you will remember your haughty position.
Following a friend without renunciation, you will be attached to this life.
Following a friend who seeks after the appearances of this life, you will forget about the next life.
From following a base friend, you will be attentive to commerce.
Following a friend concerned with profit, you will have a business-mind.
Following a friend with craving for wealth, you will be focused on collecting and hoarding.
Following a friend with laziness, you will become indolent.
Following a friend with distractedness, you will be carried away with this life.
Associating with a friend suffused with negativity, you will generate destructive thoughts.
Associating with a friend with no faith, you will be fixated on non-virtue.
These are the habits that come from bad company.
The meaning, therefore, is to abandon evil friends!
And so, at the request of Lama Rigdzin Gyamtso, this was done by Patrul. Virtue!
Translated by Erick Sherab Zangpo.
The Staircase that Leads to Liberation: An Extraordinary Guru Yoga Relying Upon Chintamani Tara
July 21, 2009
The Staircase that Leads to Liberation: An Extraordinary Guru Yoga Relying Upon Chintamani Tara
DAG LUE T’HA MAL CHI BOR PAY DAY TENG
I am in my ordinary form. Above the crown of my head, there is a lotus and moon.
T’HUG JEY TER CHHEN GYAL YUM DROEL MA DANG
Above this is the great treasury of vast compassion, Tara, the mother of all Victorious Ones,
YER MEY DRIN CHEN TSA WAY LA MA NI
inseparable the supremely kind Root Guru.
KU DOG KAR MAR TS’HEN PEY LANG TS’HOR DEN
Her exalted form is the color white with a tinge of red, and is endowed with the youthful splendor of the auspicious marks of perfection.
CHAG YAY CHHOE CHHAY DOR JE PAY KAR DANG
Her right hand is in the gesture of explaining the Dharma, and holds a vajra and white lotus.
YOEN PAY DRIL BU DANG CHAY PAYMA KAR
In her left hand is a bell, together with a white lotus.
DZIN PAY CHU KYEY NYEN T’HANG DAB MA GYAY
The water-born lotus that she holds has petals that bloom beside her ears.
CHHOE GOE SUM SOEL SER DOG PAN ZHEY DZEY
She is garbed in the three Dharmic robes, and is beautified by golden medicinal herbs.
DOR JEY KYIL TRUNG OED GUR UE NA ZHUG
In the vajra posture, she abides in the center of a tent of light.
T’HUG KAR LHAG PA’I LHAMO MAR GAY DOG
In her heart-center is the presiding goddess, the color of emerald,
CHHAG YAY CHHOG JIN YOEN PAY UTPALA
her right hand in the mudra of supreme generosity, her left holding an utpala flower,
KOEN CHHOG SUM TSHOEN CHAG GYAY T’HUG KAR DZIN
and is in the mudra which demonstrates the Three Jewels at her heart-center.
DAR DANG RIN CHHEN GYEN GYII DZEY PAR LUB
She is beautifully covered with silks and precious jewels.
YAY KYANG YOEN KUM OED GUR ZHUG PAY
Her right leg stretched out, her left leg drawn in, she abides in a tent of light.
T’HUG KAR TAM YIG JANG GU OED ZER BAR
In her heart-center, the letter TAM blazes with green light.
SEM PA SUM GYI DAG NYID CHEN GYUR PAY
She has the very identity of the samayasattva, jnanasattva, and samadhisattva,
NAY NGAR OM AH HUNG DANG SO HAY TS’HEN
and her five places are marked with OM, AH, HUNG, and SVA HA.
NANG TONG YE SHEY RANG NANG RIG TSEL SEL
She shines with appearing yet empty atemporal wakefulness, the self-manifesting dynamic play of awareness.
T’HUG KAY OED KYI KYAB NAY MA LUE PA
At her heart center, light invites all the sources of refuge without exception,
CHEN DRANG T’HIM PAY KUN DUE DAG NYID GYUR
who dissolve into her, and she comes to embody them all, becoming their very epitome.
CHI TSUG NOR BUR JANG CHHUB BAR DU ZHUG
She abides as a gem above the crown of my head until enlightenment.
GO SUM GUE PAY YID KYII CHAG TS’HAL LO
In my mind, with respectful three doors I prostrate.
NGOE SHAM YID TRUL CHHOE PA MA LUE BUL
I arrange items with the emanational capacity of my mind, and present all offerings without exception.
T’HOG MEY NAY SAG DIG TUNG T’HAM CHAY SHAG
I confess all negative actions and downfalls accumulated since beginningless time.
KYE P’HAG GE WA KUEN LA JEY YI RANG
I rejoice in all the virtue of ordinary and exalted beings.
ZAB CHING GYA CHEY CHHOE KHOR KOR DU SOL
I request that you turn the Wheel of the profound and vast Dharma.
DAG ZHEN GE WA JANG CHUB CHHEN POR NGO
I dedicate the virtue of myself and others towards supreme enlightenment.
T’HUG KAR TING DZIN SEM PAY T’HA KOR DU
In her heart center, around the circumference of the samadhisattva,
YI GE CHU PAY NGAG KYII KOR WAR GYUR
the mantra of ten syllables begins to revolve.
Thinking this, recite OM TARE TUTTARE TURE SOHA as much as you are able. Finally, in the manner of your prayers, recite the mantra of the Guru one hundred or twenty-one times.
DUNG SHUG DRAG POE SOL WA TAB PAY T’HUE
Through the power of supplicating with intensely fervent devotion,
LA MAY KU SUNG T’HUG LAY OED ZER NI
from the Guru’s body, speech, and mind, come rays of light
KAR MAR T’HING SUM RANG GI NAY SUM T’HIM
in a triad of white, red, and deep blue, which dissolve into my own three places.
DIG DRIB KUN JANG BUM SANG SHER WANG T’HOB
All negative karma and obscurations are purified, and I attain the vase, secret, and gnosis empowerments.
LAR YANG SO HA NYI LAY NA TS’HOG OED
Once again, from the diad of SVA and HA, multicolored light
T’HROE TE RANG GI NAY NGAR T’HIM PA LAY
radiates out, and as it dissolves into my five places,
WANG ZHI T’HOB CHING KU ZHI DRUB NUE ZHAG
I attain the four empowerments, and am placed in the capable accomplishment of the four kayas.
PAL DEN TSA WAY LA MA RIN PO CHHE
Glorious Root Guru, Precious One,
DAG GI CHI WO’I PADMO’I TENG ZHUG LA
abiding on a lotus above the crown of my head,
TREN CHHEN PO’I GO NAY JEY ZUNG TE
as I am extremely destitute, take me under your care,
KU SUNG T’HUG KYI NGOE DRUB TSAL DU SOL
and I pray, grant the spiritual powers and realizations of your awakened body, speech, and mind!
Thus, practice the receiving of the four empowerments, and the visualization of the absorption into the heart.
This Guru Yoga is the central axle of the path, and there is no other one like this ‘Staircase that Leads to Liberation’. As all blessings and spiritual accomplishments arise in dependence upon the Guru, you must definitely practice this.
Translated by Erick Sherab Zangpo.
(author unknown, from sdrol ma’i bstod pa khag dang sgrol ma’i rgyud kyi ‘byung khungs lo rgyus gsol ‘debs smon lam bgyis pa’i phan yon bcas bzhugs so [Some Praises to Tara, the Origin of the Lineage of Tara, Her History, and the Benefits of Performing Supplications and Prayers to Her], a collection of Tara texts published in 2007 by a Tibetan women’s association, the Poe kyi Buemey Lhentsog {bod kyi bud med lhan tshogs} Any information about the author would be greatly appreciated by the translator. It seems to be in an 1800s style, and quite possibly by a Nyingma master. The title of this text is sgrol ma tsinta ma ni la brten pa’i thun mong ma yin pa’i bla ma’i rnal ‘byor thar par bgrod pa’i them skas zhes bya ba bzhugs so. email: emptyelephant@yahoo.com)
Profound Instructions on the View of the Middle Way
by Mipham Rinpoche
Having gone through the thorough training in analysis
in the manner in which the individual is devoid of self,
when you have entered into certainty about that crucial point of how what is known as the “I” is dependent upon the psycho-physical aggregates,
and in this way, how through unexamined conceptual imputation
the five aggregates and the uncompounded
and all phenomena are likewise
via conceptuality labeled as “this” or “that”;
although there is fixation towards all of these various phenomena,
if we examine and search for the reality of the imputed, it cannot be found,
and when we finally reach the two-fold partlessness, accordingly, they are not established as true, even on the most subtle and minute level.
What appears under the power of dependent origination,
entities, arise dependently,
whereas non-entities are dependently imputed.
Whether an entity or a non-entity,
that which is held to uncritically
when it is subjected to investigation and analysis
is found to be baseless and rootless, and likewise
appearing yet unreal, like an illusion or a dream,
a moon in water, an echo, or a city in the clouds,
a visual abberation, a mirage and the like,
empty yet appearing, appearing yet empty:
meditate on the way that empty appearances resemble illusions.
This is “the ultimate truth which can be expressed in words”.
It has the confident knowing of a mind of understanding,
it has the stainless sublime wisdom
which sees the illusory nature of post-meditative experience, but
it is not yet free from the focus on an apprehended object,
nor has it overcome the features of subjectivity;
and since it has not gone beyond pervasive conceptual imputation,
freedom from elaborations, the true nature of all phenomena, is not seen.
At the time when that kind of certain knowing is born,
then even clinging to a mere illusion
is understood as being conceptual imputation. There is indeed apprehension, but that which is apprehended has no essential nature that can be established,
and even the perceiving mind cannot be found:
so rest without grasping in the natural disposition of relaxation.
When resting like this, although all outer and inner
appearances are uninterrupted,
within the perspective of the non-grasping true state,
however many projections are cast upon phenomena,
they are, from the beginning, unborn and unceasing,
and are free from subject-object fixation,
and so rest in the basic space of evenness.
This is free from assertions of “is” and “is not”.
In the self-occurring flow of the inexpressible truth,
an experience of doubtlessness will dawn
about the true nature of all phenomena:
that is “the ultimate truth which cannot be expressed in words.”
It is to be known individually;
it is the equipoise of non-conceptual wisdom.
If one cultivates within that dimension,
which is the coalescent union of emptiness and dependent arising,
which is the the meaning of “the mode of abiding of the inseparability of the two truths”:
then that is the Yoga of the Great Middle Way.
That meaning, beyond the experiential domain of the ordinary mind,
is the timeless cognition of nonduality:
those who wish to quickly actualize it,
should meditate on the pith instructions of Mantra.
Concerning this, because it is the profound crucial point of
bringing the Middle Way’s stages of meditation to final consummation,
first, thoroughly study in conduct,
and then gain experience in stages, and arrive at certainty.
Confident insight into the illusoriness of empty appearances:
this is the meaning of “nothing to be cleared away from or placed onto the path”.
This is the basic space of the far-reaching perfection of sublime gnosis.
In the state of absolute alikeness, there is complete freedom.
If one is full to the brink with the agony of thirst,
if one hears that there is water, one’s thirst will not be quenched;
therefore, in the same way that if one drinks, there will be quenching,
so it is for learning and experience, so the sutras say.
For that reason, someone who, through the many reasonings and logical approaches
has tired oneself out with dry understanding,
does not need sporadic practice; but if they meditate in stages,
they will quickly attain the Patient Endurance towards the Profound.
Jampal Gyeypay Dorje (Mipham Rinpoche),
on the twenty-ninth day of the eleventh month of the Water Dragon year (1892),
wrote this free-flowingly. Through this, may all beings
realize the profound meaning of the Middle Way!
MANGALAM!
Translated by Erick Sherab Zangpo.
Supplication to Padmasambhava at Gungtang Pass
by Yeshe Tsogyal
discovered by Terton Padma Lingpa
NAMO GURU %
At the time when the Maha-acharya Padmasambhava was departing for the southwestern country of cannibal demons, %
at Gungtang Pass, in the country of Mangyul (nothern Nepal), Yeshe Tsogyal made prostrations and circumambulations, %
and placing the crown of her head at the exalted feet of the Guru, she prayed in this way: %
MA HA GU RU’I JIN LAB KYIY %
Through the blessings of the Mahaguru, %
DAK KYANG TS’HE RAB T’HAM CHAY DU %
may I, in all my lifetimes, %
ZHING KHAM DAK PAY P’HO TRANG DU %
in the pure palaces of the buddhafields, %
LA MA DREL MEY TEN PAR SHOK %
follow the Guru inseparably. %
MOE GUE TEM KYANG MEY PA YIY %
Through unceasing interest and devotion, %
NYEY PAY SHAB TOK DRUB PA DANG %
the practice of pleasing service, %
GONG PA ZAB MO THUK KYI CHUE %
and the profound intention, the vital essence of awakened mind, %
JIN LAB DUE TSI’I LUNG T’HOB SHOK %
may I attain the transmission of blessed nectar. %
KU SUNG T’HUK KYI JIN LAB KYIY %
Through the blessings of awakened embodiment, awakened dynamic expression, and awakened cognizance, %
LUE NGAK YI SUM MIN PA DANG %
may my body, speech, and mind be ripened, %
ZAB MO’I KYEY DZOK NAM NYIY LA %
and through the two aspects of the profound Generation and Completion stages, %
WANG T’HOB DRUB PA JEY PAR SHOK %
may I become accomplished in the practice of receiving empowerment. %
LOK TOK DUE KYI TS’HOK NAM DANG %
May the hosts of maras of wrong understanding, %
NAY DOEN BAR CHHAY ZHI WA DANG %
sickness, malevolent influences, and obstacles be pacified, %
KHOR DANG LONG CHOE GYAY PA YIY %
and with the effulgence of retinues and enjoyments, %
SAM PA YI ZHIN DRUB PAR SHOK %
may my wishes be accomplished just as I wish. %
DUR TH’ROE RI TH’ROE GANG T’HROE SOK %
In burial grounds, mountain hermitages, and snow-retreats, %
P’HUN SUM TS’HOK PAY NAY NYI DU %
in those very places of prosperity and abundance, %
TING DZIN ZAB MO’I GONG CHUE LA %
in the meditative absorption of the vital essence of the profound state of understanding,
TAK TU DRUB PA JEY PAR SHOK %
may I always accomplish my practice. %
DRUB PA JAY PAY DRAY BU YIY %
Through the fruit of accomplishing my practice, %
T’HRIN LAY NAM ZHI DRUB PA DANG %
with the practices of the four aspects of awakened activity, %
LHA SRIN TREN DU KHOL NAY KYANG %
and through binding gods and spirits into servitude, as well, %
SANG GYAY TEN PA SRUNG WAR SHOK %
may I guard the Buddha’s teachings.
TOEN PAY SUNG PAY DAM CHHOE NAM %
May all the sacred Dharma teachings nobly spoken by the Teacher, %
TSOEL MED GYUE LA CHHAR WAR SHOK %
without effort, dawn in my mind mindstream. %
KHYEN PA CHHOK LA NGA NYEY NAY %
Through finding the possession of supreme knowledge, %
TOK PA CHHOK DANG DEN PAR SHOK %
may I become endowed with supreme realization. %
JANG CHHUB SEM KYI TEN DREL GYIY %
Through the interdependence of bodhichitta, %
KYE DRO MA LUE WANG DUE NAY %
through encompassing the power of all living beings without exception, %
T’HOK MEY YI ZHIN NOR BU’I T’HUE %
and through the extraordinary power of the unobstructed wish-fulfilling jewel, %
TREL TS’HAD DOEN DANG DEN PAR SHOK %
may I become endowed with the power to benefit everyone I encounter. %
SANG GYAY TEN PA DAR WAY T’HUE %
Through the extraordinary power of the spreading of the Buddha’s Teachings,
GYUE DZIN CHHOE TOEN GYAY PA DANG %
may the holders of the lineage and Dharma teachers bloom, %
DRO KUN DE LA KHOE NAY KYANG %
place all beings in happiness,
ZHING KHAM T’HAM CHAY DAK PAR SHOK %
and as well, purify all realms of experience. %
DAK GI LUE NGAK YI SUM GYIY %
By way of my body, speech, and mind, all three, %
DUL JA SO SO’I LO YUL DU %
in the realms of mind-objects of each individual to be tamed, %
GANG LA GANG DUEL TRUL PAY KU %
may my Nirmanakayas who tame in every way possible %
PAK TU MEY PAR JUNG WAR SHOK %
arise in measurelessness.%
DOR NA KHOR DAY MA LUE KUN %
In brief, in all of samsara and nirvana, %
GU RU NYI DANG YER MEY CHING %
may I be inseparable from the nature of the Guru, %
KU SUM DU DREL MEY PA YI %
and may I quickly attain the Three Kayas which are free from joining and separation, %
NAM KHYEN SANG GYAY NYUR T’HOB SHOK %
and the knowledge of all aspects of phenomena, Buddhahood. %
SEM CHEN SOL WA DEB PAR SHOK %
May sentient beings make supplications!
LA MAY JIN GYIY LOB PAR SHOK %
May the Guru confer his blessings! %
YI DAM NGOE DRUB TER WAR SHOK %
May the meditational deities bestow spiritual powers and realizations!
KHAN DROE LUNG TEN JEY PAR SHOK %
May the dakinis grant predictions!
CHHOE KYONG BAR CHHAY SEL WAR SHOK %
May the Dharma protectors dispel obstacles! %
SANG GYAY TEN PA DAR ZHING GYAY PAR SHOK %
May the Teachings of the Buddha spread and flourish! %
SEM CHEN T’HAM CHAY DE ZHING KYI WAR SHOK %
May all sentient beings be blissful and happy!
NYIN DANG TS’HEN DU CHHOE LA CHOE PAR SHOK %
Day and night, may they practice the Dharma! %
RANG ZHEN DOEN NYIY LHUN GYIY DRUB PAR SHOK %
May the welfare of myself and others be spontaneously accomplished! %
RANG ZHIN DAG PA’I GE WA DIY %
Through this virtue that is pure in its own-being, %
KHOR BA NGEN SONG DONG TRUK NAY %
may samsara and the lower realms be shaken from their very depths, %
SRI TS’HOR LAR YANG MI NAY SHING %
and in the ocean of conditioned existence, furthermore, may I not stay, %
CHHAM CHIK KU SUM NGOEN GYUR SHOK %
and simultaneously, may I actualize the Three Kayas. %
GYAL WA KUN GYI SANG CHHEN DZOE %
This treasury of the great secrets of all the Victorious Ones, %
LA MED CHOK GI TEN PA DI %
this unexcelled, supreme teaching, %
JI TAR KHA LA NYI SHAR ZHIN %
like the manner in which the sun shines in the sky, %
GYAL KHAM YONG LA DAR GYAY SHOK %
may it spread and flourish to all the kingdoms and realms in their entirety. %
DAK GI GE WAY TSA WA DI DANG GE WAY TSA WA ZHEN DAK KYANG KYEY NAY %
Through the generation of these roots of virtue of mine, and of the roots of virtue of others, %
PAL DEN LA MAY T’HUK GONG YONG SU DZOK PAY YOEN TEN DANG DEN PAR GYUR CHIK %
may we become endowed with the utterly perfect qualities of the glorious Guru’s awakened mind and true understanding. %
SANG GYAY KYI TEN PA RIN PO CHHE DAR ZHING GYAY PAR JEY PAY KYEY BU TOB DEN DU GYUR CHIK %
May I become a mighty person who spreads and propagates the precious Teachings of the Buddha. %
KHYEN PA DANG TSE WA NUE PA SUM T’HAR CHHIN NAY DZOK PAY SANG GYAY SU GYUR CHIK %
Through bringing to final consummation the triad of wisdom, love, and power, may I become a perfect buddha. %
DRO WA RIK DRUK NA NAY PAY SEM CHEN T’HAM CHAY KHOR WA DUK NGEL GYI GYA TS’HO LAY DRAL TE NYUR DU NGOEN PAR DZOK PAR SANG GYAY PAR GYUR CHIK %
May all sentient beings who abide in the six classes of being be saved from the ocean of samsara and suffering, and swiftly, may they become manifestly complete buddhas! %
For people like ourselves, Padma Lingpa, in Lhodrak, from a boulder of medicine-stone that had the face of a lion, revealed this.
Translated by Erick Sherab Zangpo.
A Prayer for Passage to Chamara, the Land of Lotus Light
by Padma Thrinley Gyatso
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG :
DE CHHEN ZHING DU GOEN PO OE PAG MEY
In the field of supreme bliss is the protector Amitabha,
RI WO TA LAR JE TSUN CHEN RE ZIG
In the range of iron mountains is the sacred lord Avalokiteshvara,
NGA YAB LING DU PADMA T’HOE T’HRENG TSAL
On the island of Chamara is Padma Thod Threng Tsal:
KYAB NAY KUN DUE KHYEY LA SOL WA DEB
embodiments of all sources of Refuge, I pray to you.
TONG SUM JIK TEN JE WA T’HRAK GYA RU
In the three-thousand world-systems, in billions of worlds,
NA TS’HOK TRUL PAY ROL GAR SAM YAY KYIY
a vast variety of emanations perform magical displays that are inconceivable,
DRANG MEY DUL JA T’HAR LING DREN DZAY PA
guiding incalculable disciples to the island of liberation:
KHYEY KYI NAM T’HAR DREN ZHIN GUE CHHAK TS’HAL
I remember your life-examples, and prostrate with devotion.
KHYAY PAR DZAM LING T’HA UE T’HAM CHAY DU
In particular, in all the border and central regions of the world,
DO NGAK TEN PAY DROEN ME BAR WA DANG
you lit the lamp of the teachings of sutra and tantra,
GANG JONG DUL JA CHOK MEN MA LUE PA
and in the Snowy Land of Tibet, you guided all disciples, excellent and ordinary, without exception:
T’HUK JEY YEL MEY KYOB DZAY KHYEY LA DUE
I bow to you who through your great compassion rigorously gives protection.
KHA KHYAB CHHOK DUE GYAL WA SRAY CHAY KYI
The Victorious Ones who pervade space, in all directions and times, together with their bodhisattva heirs,
YE SHEY GYU T’HRUL DRWA WAY SANG SUM DANG
their pristine wakefulness, and their three secrets of the web of magical illusion,
YER MEY TEN GYI GOEN PO TSH’O KYEY JE
Protector, perpetually inseparable from them all, Lord Born From the Lake :
NYING NAY SOL WA DEB SO T’HUK JEY ZIK
from the depths of my heart, I pray to you: gaze upon me with your great compassion.
CHHI TAR NGA YAB SRIN PO’I DRONG KHYER UE
Outwardly, in the center of Ngayab’s city of bloodthirsty demons,
NGO TS’HAR ZHING KHAM ZANG DOK PAL GYI RI
is the wondrous buddhafield of the Mountain of Glorious Copper-Color.
KU SUM GYAL BA KUN DUE PADMA JUNG
Padmasambhava, the embodiment of the three kayas and all Victorious Ones:
NGOEN SUM ZHUK PAY DRUNG DER KYE WAR SHOK
may I be born in your abiding presence, directly perceiving you.
ZHING DER RIK DZIN PA WO KHAN DRO DANG
In that land are vidyadharas, dakas, dakinis,
TSA SUM LHA TS’HOK KHA LA TRIN TAR ZHUK
and hosts of the deities of the Three Roots resting in the sky like clouds,
KUN KYANG DAK NYAM OE SEL GONG PAY NGANG
all of them without exception abiding within the wisdom-dimensions of purity-equalness and utter lucidity:
LHEN CHIK KUN ZANG CHOE PA THAR CHHIN SHOK
co-emergently with them all, may I bring the conduct of Samantabhadra to consummate perfection.
NANG TAR DOR JE LUE KYI ZHING KHAM UE
Inwardly, in the center of the vajra body’s pureland,
LHUN DRUB DAK PAY NANG CHA PADMA OE
is the spontaneous, innately pure manifest vision of Lotus Light.
RIK TONG JOE DREL MA HA GU RU’I ZHAL
Awareness-emptiness, inexpressible, is the true face of the Mahaguru:
TSOEL DRUB DREL WAY NANG DU JAL GYUR CHIK
may I encounter it within the sphere beyond attainment and accomplishment.
SANG WA P’HO MEY ZHON NU BUM PAY LONG
In the expanse of the youthful vase, secret and unchanging,
CHHOE NYI NYAM PA CHHEN PO’I TSAL DZOK NAY
out of the perfected dynamic energy of supremely equanimous dharmata,
DOE MAY GOEN PO URGYEN DOR JE CHHANG
comes the primordial lord, Urgyen Vajradhara:
NGOEN GYUR CHHOE KU’I GYAL SAR UG JUNG SHOK
May I be confirmed in the capital of manifestly present Dharmakaya.
DE LAY LAR YANG NAM KHA JI SRI DU
And furthermore, for as long as space endures,
T’HA YAY DRO WA DREN PAY T’HRIN LAY NI
through awakened activity which guides limitless beings,
GOEN PO KHYOE KYI DZAY PA JI ZHIN DU
Protector, in precise harmony with your good works,
DOEN NYIY LHUN GYIY DRUB PAR JIN GYIY LOB
please bestow your blessings that the two benefits be spontaneously accomplished!
Thus, at the request of his own dear, unchanging disciple Gelek, this was written by the emanation with the name of Padma Thrinley Gyatso.
Translated by Erick Sherab Zangpo.
The Condensed Root Practice of the Guru Vidyadhara
A Padmasambhava Guru Yoga
by Rigdzin Desheg Lingpa
HUNG: KYAB NAY KUN DUE RIG DZIN LA MA LA :
HUNG In the union of all sources of Refuge, the Vidyadhara Guru, :
JANG CHHUB BAR DU GUE PAY KYAB SU CHHI :
I go for refuge with devotion, from now until my complete awakening. :
DRO KUN SRID PAY T’SHO LAY DROEL WAY CHHIR
In order to liberate all beings from the ocean of conditioned existence, :
MOEN JUG TS’HAY MEY NAM ZHIY JANG SEM KYEY
I generate bodhichitta through the Four Immeasurable Aspirations. :
Recite this three times.
HUNG : NANG SRID T’HAM CHAY DAG PA RAB JAM ZHING :
HUNG : All appearances and possibilities are a vast array of innate purity. :
RANG LUE KOE PA YONG DZOG ZHEL YAY UE :
My own body is arranged within the center of an utterly immaculate celestial mansion. :
RANG SEM NGO WO OR GYEN RIN PO CHHE :
My own mind’s very essence, Orgyen Rinpoche, appears, :
ZHAL CHIK CHHAK NYIY KAR MAR DZEY PAY NYAM :
With one face, two arms, white with a red tinge, and a charming expression. :
DOR JE BHANDHA TS’HE BUM KHA TAM CHHANG :
He holds a vajra, a skullcup containing a long-life vase, and a khatvanga. :
P’HO KHA CHHOE GOE ZA BER DAR GYEN TROE :
He is adorned with garments, the formal monastic robe, a brocade cloak, silk and ornaments. :
UE LA DAB DEN PADMAY NYEN ZHU SOL :
On his exalted head, he wears the feathered lotus hat. :
ZHAB NYIY GYAL PO ROL PAY TAB SU ZHUG :
His two exalted legs rest in the posture of royal play. :
NANG LA RANG ZHIN MEY PAY KU RU SEL :
His appearance, an exalted form without being-in-itself, is luminous.
KHOR DU RIG DZIN KHAN DRO GYA TSH’OE KOR :
He is surrounded by an oceanic retinue of vidyadharas and dakinis. :
T’HUG LONG PAY DA NYI MAY DEN GYI TENG :
The expanse of his awakened mind rests on a seat made of lotus, :
SHEL KAR DOR JE TSE NGAY TE BAR HUNG :
upon which is a crystalline white five-pronged vajra, in the core of which is a HUNG. :
T’HA MAR NGAG T’HRENG KHOR WAY OE ZER GYIY :
Finally, the mantra-mala begins to revolve, and it sends out rays of light :
GYAL WA CHHOE CHING DRO WAY LAY DRIB JANG :
which are offered to the Victorious Ones, and purify the karma and obscurations of beings.
T’SHOG DZOG DRIB DAG KU ZHI’I GO P’HANG DRUB :
The collections are culminated, obscurations are purified, and the level of the Four Kayas is accomplished.
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG :
Thus, recite in this manner. Accordingly, keep track of the number of repetitions. :
When the fruit of this arises, it will ripen one’s nature. :
Without abandoning this very body, one will become Buddha! :
SAMAYA! :
GYA! GYA! GYA! :
Thus, this was the noble speech of Rigdzin Desheg Lingpa. They are vajra words, and they are suffused with blessings.
The Offering Mantra:
OM VAJRA ARGHAM PADYAM PUSHPE DHUPE ALOKE GHANDHE NEVITYA SHABTA RUPA SHABTA GHANDHE RASA SPARA MAHA SARVA PANCHA AMITRA MAHA RAKTA MAHA BALINGTA KHA RAM KHA HI %
The Praise:
HRI :
MA CHOE TROE DREL ZHI YI KYIL KHOR LA :
In the mandala of uncontrived peace, free from elaboration, :
LHUN DRUB NANG WA LONG KU’I GYAN DU SHAR :
the spontaneously accomplished appearance of the Sambhogakaya adornments shines forth. :
GANG SHAR RANG DROEL TRUL PAY DRO WA DREN :
Whatever arises, it is self-liberated by the Nirmanakaya, the guide of beings, :
TS’HO KYEY DOR JE CHHANG LA CHHAG TS’HAL LO :
to the Lake-Born Holder of the Vajra, I prostrate. :
Translated by Erick Sherab Zangpo.
