my translation of ‘A Long-Life Prayer for His Holiness Katog Getse Tulku Rinpoche, Gyurme Tenpa Gyaltsen’

A Long-Life Prayer for His Holiness Kathog Getse Tulku Rinpoche, Gyurme Tenpa Gyaltsen

Externally, you are Bodhisattva Tsewang Chhogdrub,

Internally, you are the Protector of Liberation, Jonangpa,

Secretly, you are the King of Dharmakaya, Nagpopa:

I supplicate Gyurme Tenpa Namgyal.

Wherever I take rebirth, I will praise your unmistaken transmission.

Always remain on the immutable vajra throne.

May you uphold the life-force of the Ngagyur Nyingma teachings,

And place the victory banner of the Kathog Dharma in all directions!

Translated by Erick Sherab Zangpo.

my translation of ‘The Blazing Wheel: A Skillful Method for Accomplishment’

The Blazing Wheel: A Skillul Method for Accomplishment

a Terma of Tulku Zangpo Dragpa and Rigdzin Godem

In the language of India (Sanskrit): Chakra-jvala-novika-nama %

In Tibetan: Khor-lo Bar-wa Zhey-ja-way Drub T’hab %

In English: The Blazing Wheel: A Skillful Method for Accomplishment

I PAY HOMAGE TO ALL THE BUDDHAS AND BODHISATTVAS! %

Thus have I heard: at one time, %

The Transcendent Conqueror, the Bhagavan, was abiding at Vajrasana, %

and at that time was subduing Mara. %

The bodhisattvas, who were vidyadharas, Holders of Intrinsic Awareness, using these words spoke respectfully to the Transcendent Conqueror: %

“Bhagavan, until one attains the state of a vidyadhara, a Holder of Intrinsic Awareness, when one has to cut off the many enemies and hindrances, when one has to subdue the many enemies and hindrances, at that time, what skillful means can one use?” %

Thus they respectfully inquired. %

The Transcendent Conqueror answered thus: %

“There is a skillful expedient method for accomplishment, a mantra known as the Blazing Wheel. %

Use this one! %

Retain this one! %

Intone this one! %

Keep this one in your mind! %

When one recites this mantra, one becomes victorious over all hindrances; %

one becomes victorious over all hindrances, and one becomes fearless!” %

This is the mantra: %

OM DHURU DURU CHAKRA %

JAYA JAYA CHAKRA %

HANA HANA CHAKRA %

BHURU BHURU CHAKRA %

BRAHMARA BRAHMARA CHAKRA %

BHEDU MANI CHAKRA %

JVALA JVALA CHAKRA %

SAMBHAVE GANA NAYA SARA CHAKRA %

SALAYA SALAYA CHAKRA %

NAGASHAYA NAGASHAYA CHAKRA %

BAM BAM CHAKRA %

HUM HUM PHAT PHAT %

SAMANTARA CHAKRA %

TIPTA CHAKRA HUNG PHAT %

“When one recites this mantra, fierce and treacherous spirits will be cleared away, %

and one becomes liberated from the maw of destruction, and from billions of treacherous spirits!” %

When these words were uttered thus, the assembly of vidyadharas and bodhisattvas rejoiced: %

They lucidly praised the noble speech of the Transcendent and Accomplished Conqueror. %

This is a hidden treasure of Tulku Zangpo Dragpa, who revealed it from a sloping wall.

It was codified by Rigdzin Godem.

Translated by Erick Sherab Zangpo.

my translation of a terma by Tulku Mingyur Dorje

“Aspiration Prayer”

Victorious Ones and your heirs of all directions and times, heed me! %

I rejoice in the culmination of the two collections! %

All virtue I have accumulated in the three times %

I offer to the Three Jewels. %

May the teachings of the Victorious One increase! %

I dedicate this virtue to all sentient beings. %

May all beings attain buddhahood! %

Gathering all these roots of virtue into one, %

May my mindstream become ripened! %

May I purify the two veils of obscuration, and may I bring the two collections to culmination! %

May I have long life, be free from illness, and may my meditative experience and realization increase! %

Eventually, when my life becomes finished, at that point, %

May I be reborn in Sukhavati! %

Having been born there, in a blossoming lotus, %

With that body as a support, may I attain buddhahood! %

Having attained complete awakening, in all possible realms of experience %

May my emanations act as guides for all beings! %

SAMAYA! %

GYA! GYA! GYA! %

This is a hidden treasure discovered by Tulku Mingyur Dorje.

Translated by Erick Sherab Zangpo.

my translation of The Final Words of Terdag Lingpa, Minling Terchen Gyurme Dorje

The Final Words of Terdag Lingpa, Minling Terchen Gyurme Dorje

Appearance, sound, and awareness: these three are deity, mantra, and the domain of Dharmakaya,

Arising infinitely as the play of the kayas and pristine wakefulness.

In the profound and secret practice of Mahayoga,

May they be of one taste within the indivisible sphere of awakened mind.

This was written by Mingyur Dorje.

Translated by Erick Sherab Zangpo.

a little bit on emptiness i wrote a while back

The Buddha’s fundamental insight was that we experience a constant level of dissatisfaction and suffering (dukkha), primarily due to our strong habitual tendency to invest in limiting identities. This is the meaning of not-self (anatman): that the sense of personal identity is a limiting construct. It is a mere superimposition, which gives rise to the felt-sense of confinement and stress. The recognition that the imputed label of “self” to the endlessly fluctuating psycho-physical aggregates is a supposition, and a habituated assumption: this recognition is the beginning of insight into Emptiness (Skt. shunyata, Tib: tong-pa-nyid). This insight into the lack of any indepedent, inherently existent status as-such of the individual self, the personal identity, is then extended to all possible phenomena — any and all possible objects in one’s experience. All phenomena have timelessly had the nature of emptiness — a complete and utter freedom from any and all conceptual elaborations. Any object which arises in one’s experience is completely without any status as-such. Even as they arise in one’s experience, all phenomena are totally beyond any true arising, duration, or cessation. This realization brings openness and spaciousness, and a reversal of the felt sense of confinement which the strong habit of concretizing phenomena engenders — rather than confinement, insight into emptiness brings relaxation, humor, and the felt sense of freedom.

my translation of Shower of Blessings: A Guru Yoga Based on the Seven-Line Prayer

Shower of Blessings: A Guru Yoga Based on the Seven-Line Prayer

by Ju Mipham Rinpoche

HUNG% OR GYEN YUL GYI NUB JANG TS’HAM%

HUNG % On the northwest border of the country of Orgyen, %

PAY MA GE SAR DONG PO LA %

In the pollen heart of a lotus, %

YA TS’HEN CHHOG GI NGO DRUB NYEY %

You attained marvelous, most excellent siddhi. %

PAY MA JUNG NAY ZHEY SU DRAG %

Reknowned as the Lotus Born, %

KHOR DU KHAN DRO MANG PO KHOR %

You are surrounded by a vast retinue of Dakinis. %

KHYED KYI JEY SU DAG DRUB KYI %

As I practice, following in your footsteps, %

JIN GYIY LOB CHHIR SHEG SU SOL %

I pray that you approach to confer your blessings! %

GURU PADMA SIDDHI HUNG %

GURU PADMA SIDDHI HUNG %

Refuge and Bodhichitta:

KYAB NAY KUN DU MA HA GURU LA

In the Mahaguru, the union of all sources of Refuge,

DI ZUNG JANG CHHUB BAR DU KYAB SU CHHI

I go for refuge from this moment until complete awakening.

KHA KHYAB DRO KUN SANG GYAY SAR GOD CHIR

So that I may place all beings pervading space on the level of buddhahood,

ZAB LAM LA MAY NAL JOR LA TSON JA

I shall exert myself on the profound path of Guru Yoga.

AH: RANG LU T’HA MAL NAY PAY DUN KHA RU

AH: I am in my ordinary form. In the space before me

OR GYEN DRI MEY DHA NA KO SHAY TS’HO

is the stainless Dhanakosha Lake of Orgyen,

TING ZAB YEN LAK GYAY DEN CHHU GANG WAY

its profound depths filled with water endowed with eight qualities.

U SU RIN CHHEN PAY DONG TAB GYAY TENG

In its center is the stem of a jewelline lotus, it’s petals spread and unfolded on the lake’s surface.

KYAB NAY KUN DU OR GYEN DOR JE CHHANG

Atop this is Orgyen Dorje Chhang, Oddiyana Vajradhara, in whom all sources of Refuge converge.

TS’HEN PAY PAL BAR TS’HO GYAL YUM DANG T’HRIL

Radiating with the splendor of the major and minor marks of perfection, he is embracing Tsogyal, the mother consort.

CHAG YAY DOR JE YON PAY T’HOD BUM NAM

In his right hand he holds a vajra, a vase within a skullcup in his left.

DAR DANG RIN CHHEN RU GYEN GYIY DZEY

They are lustrous and charming in their ornaments of silks, jewels, and bone.

OD NGAY LONG NAY DE CHHEN ZI JIN BAR

Within a vast expanse of five-colored light, they blaze in the majesty and blessing of supreme bliss.

KHOR DU TSA SUM GYA TS’HO TRIN TAR TIB

Surrounding them are an ocean of the Three Roots, who gather like clouds as their retinue.

JIN LAB T’HUG JEY CHHAR BEB DAG LA ZIG

They gaze upon me, raining down a shower of blessings and great compassion.

GYAL KUN NGO WO CHHI MEY YE SHE KUR

To the exalted form of deathless pristine wakefulness, the true face of all Victorious Ones,

DUNG SHUG DRAG PO DAY CHAG TAG TU TS’HAL

I constantly offer homage and prostrations of faith, with powerfully intense yearning.

LU DANG LONG CHOD DU SEM GE WAY TS’HOG

My bodies, wealth, enjoyments, and virtue accumulated throughout the three times –

KUN ZANG CHHOD PAY TRIN DU MIG NAY BUL

Out of my imagination, I offer all these in the manner of Samantabhadra: vast clouds of offerings.

T’HOG MEY NAM SAG DIG TUNG MA LU SHAG

I confess, without exception, all destructive actions and ethical downfalls accumulated since beginningless time.

SRAY CHAY GYAL WA KUN GYI YON TEN GYI

Of the positive qualities of all the Victorious Ones and their heirs,

KHYAB DAG CHIG BU GON BUI NAM T’HAR LA

You are the sole and all-encompassing lord. Protector, in your life example

NYING NAY YI RANG DAY PAY SOL DEB SHING

I rejoice from my heart. To you I pray with faith,

ZAB GYAY CHHO KYI CHHAR CHHEN BEB PAR KUL

Beseeching you to shower down a great rain of vast and profound Dharma.

RANG ZHEN GE WAY NGO PO KUN DOM NAY

Through amassing all virtuous qualities of my own and others,

DRO KHAM GYA TS’HO JI SRID NAY KYI BAR

For as long as the oceanic realms of beings continues, until then,

GON PO KHYED KYI NAM THAR JEY NYEG TE

Protector, I will swiftly follow in the wake of your example.

KHA KHYAB DRO DREN PAY DON DU NGO

I dedicate all this for the guidance of beings pervading space.

KYAB NAY KUN DU KHYEN TS’HEY TER CHHEN PO

Great treasure of transcendent knowledge and love, in whom all sources of Refuge unite,

DU NGEN NYIG MAY KYAB CHHOG RIN PO CHHE

Precious One, you are the supreme refuge in these negative and defiled times.

NGA DOI GYUD PAY NAR SHING DUNG SHUG KYIY

I am tormented by the spread of the five degenerations. With intense longing,

SOL DEB BU LA TS’HE BU T’HUG KYIY GONG

I supplicate you: think lovingly of your child out of your innate compassion.

GONG PAY LONG NAY T’HUG JEY TSAL T’HRUNG LA

From the expanse of your enlightened intent, summon forth great compassion, and

MO DEN DAG GI NYING LA JIN GYIY LOB

Bestow your blessings into my devoted heart.

TAG DANG TS’HEN MA NYUR DU TON PA DANG

Swiftly reveal to me signs and indications,

CHHOG DANG T’HUN MONG NGO DRUB TSAL DU SOL

And grant me supreme and ordinary spiritual attainments!

HUNG% OR GYEN YUL GYI NUB JANG TS’HAM %

HUNG % On the northwest border of the country of Orgyen, %

PAY MA GE SAR DONG PO LA %

In the pollen heart of a lotus, %

YA TS’HEN CHHOG GI NGO DRUB NYEY %

You attained marvelous, most excellent siddhi. %

PAY MA JUNG NAY JE SU DRAG %

Reknowned as the Lotus Born, %

KHOR DU KHAN DRO MANG PO KHOR %

You are surrounded by a vast retinue of Dakinis. %

KHYED KYI JEY SU DAG DRUB KYI %

As I practice, following in your footsteps, %

JIN GYIY LAB CHHIR SHEG SU SOL %

I pray that you approach to confer your blessings! %

GURU PADMA SIDDHI HUNG %

GURU PADMA SIDDHI HUNG %

Thus, with these words, recite the Seven-Line Prayer as much as you are able.

Due to the devotion of your prayer, five-colored rays of the light of pristine wakefulness extend like filaments from the point of union and the heart-centers of the father and mother gurus.

As these filaments are absorbed into your own heart-center, reflect that the thread of your mindstream is being infused with blessings.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG %

Repeat the Vajra Guru mantra as much as is appropriate.

If you feel inclined to offer a tsok, do so here as set out clearly in the following text.

[Note: If you are not offering a tsok, proceed to the final part of the practice, which is marked with *** and begins with "At the Close of the Practice Session".]

***

The Noble Vase of Glory: A Tsok Offering Connected with the Vajra Seven-Line Prayer

Arrange whatever samaya substances, such as meat, alcohol, and so on, that you have available.

HUNG AH LAY CHHO YING DANG NYAM KA PA LAR

HUNG: From AH, a skullcup equal to the basic space of phenomena;

OM LAY NANG SRID DOD YON TS’HOG SU SHOM

From OM, the sense pleasures of the world of phenomenal experience arranged within as the tsok;

HUNG GIY DE CHHEN YE SHE ROL PAR GYUR

Through HUNG, these become the play of supremely blissful pristine wakefulness;

HRIH YIY TSA SUM LHA TS’HOG GYEY PA KANG

Through HRIH, the hosts of deities of the Three Roots are delighted and fulfilled.

OM AH HUNG HRIH:

This consecrates the tsok offerings.

Invitation of the Guests and Offering of the Tsok Substances:

HUNG OR GYEN YUL GYI NUB JANG TS’HAM %

HUNG On the northwest border of the country of Orgyen, %

PAY MA GE SAR DONG PO LA %

In the pollen heart of a lotus, %

YA TS’HEN CHHOG GI NGO DRUB NYEY %

You attained marvelous, most excellent siddhi. %

PAY MA JUNG NAY ZHEY SU DRAG %

Reknowned as the Lotus Born, %

KHOR DU KHAN DRO MANG PO KHOR %

You are surrounded by a vast retinue of Dakinis. %

DOD YON TS’HOG LA TREN DREN NA %

As I invite you to this feast of sense pleasures, %

JIN GYIY LAB CHHIR SHEG SU SOL %

I pray that you approach to confer your blessings! %

GURU PADMA SIDDHI HUNG %

GURU PADMA SIDDHI HUNG %

NAY TS’HOG DI RU JIN P’HOB LA %

Rain down your blessings on this unexcelled place! %

TS’HOG CHHOD YE SHE DUD TSIR GYUR %

Transform these tsok offerings into the deathless nectar of pristine wakefulness! %

DRUB CHHOG DAG LA WANG ZHI KUR %

Confer the Four Empowerments upon me, one who aspires to supreme accomplishment! %

GEG DANG LOG DREN BAR CHHAY SOL %

Dispel hindrances, those who lead us astray, and obstacles! %

CHHOG DANG T’HUNG MONG NGO DRUB TSOL %

And grant supreme and ordinary spiritual attainments! %

HUNG LA MA JE TSUN PAY MA T’HOD T’HRENG TSAL

HUNG: Holy Guru, Padma T’hod T’hreng Tsal,

RIG DZIN KHA DROI TS’HOG DANG CHAY PA YI

Together with your retinue of Holders of Intrinsic Awareness and Dakinis –

TSA SUM KUN DU GYAL WAY KYIL KHOR LA

To this mandala of Victorious Ones, in which all aspects of the Three Roots unite:

MO GU DUNG SHUG DRAG PO SOL WA DEB

I pray with devotion, and intense and powerful yearning.

DAG ZHEN GO SUM GE TS’HOG LONG CHOD CHA

All virtue accumulated by myself and others through body, speech and mind, together with all wealth and enjoyments,

NANG SRID DOD YONG GU MA TS’HANG MEY

The whole world of phenomenal experience, and all manner of delightful sense pleasures, with nothing left incomplete –

KUN ZANG DE CHHEN TS’HOG KYI KHOR LOR BUL

I offer all this as Samantabhadra’s ganachakra of supreme bliss.

T’HUG TSEY GYEY ZHEY T’HUG DAM KONG GYUR CHIG

Accept this out of your affectionate love, and be delighted! May it fulfill our sacred bond!

SOL WA DEB SO GU RU RIN PO CHHE

I supplicate you, Guru Rinpoche.

JIN GYIY LAB SHIG RIG DZING KHA DROI TS’HOG

Bestow your blessings, you hosts of Dakinis and Holders of Intrinsic Awareness.

MO DEN BU LA TS’HOG T’HUN NGO DRUB TSOL

Grant supreme and ordinary spiritual attainments to your devoted child.

DAM TS’HIG NYAM CHHAG T’HAM CHAY YANG DU DROL

Please purify all impairments of samaya commitment.

CHHI NANG SANG WAY BAR CHHAY YING SU DROL

Liberate outer, inner, and secret obstacles into basic space.

JANG CHHUB BAR DU DREL JEY DZIN ZHING

Hold me inseparable from you until my complete awakening.

TS’HE SO NYAM T’HOG YAR NGOI DA TAR P’HEL

Increase my longevity, merit, and meditative experiences and realization like the waxing moon,

SAM PA LHUN GYIY DRUB PAR JIN GYIY LOB

And grant your blessings that my wishes be spontaneously accomplished!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG %

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG %

***

At the close of the practice session:

LA MAY NAY SUM YI GE DRU SUM LAY

From the Guru’s three places are the three seed syllables, and from these

OD ZER KAR MAR T’HING SUM JUNG NAY SU

Emerge three rays of white, red, and dark blue light.

RANG GI NAY SUM TH’IM PAY GO SUM GI

As these are absorbed into my own three places, my three doors

DRIB JANG KU SUNG T’HUG KYI DOR JER GYUR

Are purified of obscurations, and transform into vajra body, vajra speech, and vajra mind.

T’HAR NI LA MA KHOR CHAY OD DU ZHU

Finally, the Guru together with his retinue

KAR MAR T’HIG LE HUNG GIY TS’HEN PA RU

Melts into a white sphere tinged with red and marked with HUNG.

RANG GI NYING GAR T’HIM PAY LA MAY T’HUG

As this is absorbed into my own heart-center, the Guru’s awakened mind

RANG SEM YER MEY LHEN KYEY CHHO KUR NAY

And my mind become inseparable. I rest in co-emergent Dharmakaya.

AH AH:

With these words, confront your own mind’s very nature, which is, from the beginning, beyond all artifice and contrivance, all acceptance and rejection. Primordially, it is supreme Dharmakaya — your own true face.

Then, once again, viewing all illusory appearances as being of the nature of the Guru, dedicate the virtue and formulate auspicious wishes.

On the eighth day of the waxing moon, in the month of Drozhin, in the year known as “Subduing Everything” [that is, the seventh month of the Fire Female Pig Year, 1887], this arose from the mind-lake of one who prays that he may serve the Lotus Guru in all lifetimes, Mipham Nampar Gyalwa. May there be virtue! Sarva Mangalam — May everything be auspicious!

Dedication:

DIY TS’HON DU SUM SAG PAY PAY GE TS’HOG KUN

All accumulations of virtue gathered throughout the three times:

MA LU DRO NAM SANG GYAY T’HOB CHHIR NGO

I dedicate these so that all beings without exception may attain buddhahood!

KEY KUN OR GYEN CHHEN PO JEY ZUNG NAY

In all lifetimes, through following the Great Orgyen,

RIM NYIY NGON GYUR DON NYIY T’HAR SHOG

May I actualize the two stages and bring the two benefits to culmination!

Auspicious Verses:

CHHOG SUM TSA SUM JIN LAB GE LEG PAL

The blessings, virtue, auspiciousness, and glory of the Three Jewels and the Three Roots:

CHHOG DU DRO KHAM KHYAB PAY TRA SHIY SHOG

May there be good fortune throughout the realms of beings, in all directions and times!

Dedication and Auspicious Verses composed by Chagdud Tulku Rinpoche.

Condensed Tsok Offering:

Set out the tsok offerings.

OM AH HUNG HO

This consecrates the tsok offerings.

TSA SUM LHA TS’HOG LA TREN DREN SHEG

Hosts of deities of the Three Roots, come! We invite you to this tsok gathering.

CHHI NANG SANG WAY DE CHHEN TS’HOG CHHOD BUL

We present these tsok offerings as outer, inner, and secret supreme bliss.

DAM TS’HIG NYAM CHHAG T’HAM CHAY THOL LO SHAG

We confess all impairments of samaya commitments.

NYIY DZIN DRA GEG CHHO KYI YING SU DROL

Liberate the enemies and hindrances caused by dualistic fixation into the basic space of phenomena.

NYAM NYID DE CHHEN PAY T’HUG DAM KANG

Fulfill the sacred bond of supremely blissful equanimity.

CHHOG DANG T’HUN MONG NGO DRUB TSAL SU SOL

I pray: grant supreme and ordinary spiritual attainments!

This abridged tsok offering, which is useful for accumulating numbers of repetitions [of tsok offering prayers], was composed by Jampal Dorje.

Translated by Erick Sherab Zangpo.

NOTES:

The last line of the Vajra Seven-Line Prayer, GURU PADMA SIDDHI HUNG, is generally pronounced GURU PAYMA SIDDHI HUNG by Tibetans.

Likewise, the Vajra Guru Mantra, OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG, is generally pronounced OM AH HUNG BENDZRA GURU PAYMA SIDDHI HUNG by Tibetans.

One is faced with the difficulty of presenting the Sanskrit as close as possible to how it should actually be pronounced, and how Sanskrit is generally pronounced by Tibetans, which is often quite different.

For example, even the syllable HUNG is a tricky one. In transliteration of actual Sanskrit, it is spelt HUM (with a dot over it). It is almost always pronounced by Tibetan as HUNG. I have chosen to leave it as HUNG rather than the slightly more correct HUM, as according to the rules of Sanskrit, it is a nasalized “m” somewhere between our “m” and “ng”. Thus I am trying to render things as close as possible to actual Sanskrit, while at the same time presenting them the Tibetan way when allowable according to the pronunciation of Sanskrit.

I was faced with confusion when I first came to Tibetan Buddhism and noticed that the lamas pronounced things one way and the English translations of the texts pronounced things another way. It’s not easy to recite a mantra many thousands of times when you are not quite sure about the best way to say it — for me anyway. Right now I’m taking the approach of trying to remain close to the Sanskrit, while providing notes as to the popular Tibetan pronunciation. I hope that this provides a good bridge leading to some kind of harmonious middle-way between Sanskrit and Tibeto-Sanskrit.

Of course, everyone is free to pronounce things however they want, whether that be the Sanskrit way or the Tibetan way — or something in between.

my translation of the Heart Sutra

The Heart-Essence of the Far-Reaching Perfection of Sublime Gnosis, the Transcendent Conqueror Goddess

In the language of India [Sanskrit]: Bhagavati Prajnaparamita Hridaya

In the language of Tibet: Chom-den-day-ma Shey-rab kyi P’ha-rol-tu-chin-pay Nying-po

In English: The Heart-Essence of the Far-Reaching Perfection of Sublime Gnosis, the Transcendent Conqueror Goddess

Thus have I heard: at one time, the Transcendent Conqueror, the Bhagavan, was dwelling at Vulture’s Peak in Rajagriha, together with a great sangha of fully-ordained monks and a great sangha of bodhisattvas, who were all abiding together as one skillful expedient device.

At that time, the Transcendent Conqueror was resting equanimously in the state of meditative absorption which illuminates the infinite variety of phenomena known as “Profound Presence”.

Moreover, also at that time, the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, was completely immersed in investigating the way that the profound practice of Sublime Gnosis is brought to far-reaching perfection, and directly perceived that the five mind-body aggregates are empty of self-nature.

Thereupon, through the extraordinary power of the Buddha, the Venerable Shariputra addressed the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, and asked him thus:

“In what way, in what manner, would any child of noble spiritual heritage who wishes to engage in the practice of the profound far-reaching perfection of Sublime Gnosis train?”

After he had addressed him in this way and inquired thus, the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, spoke thus to the Venerable Shariputra:

“Shariputra! Any son or daughter of noble spiritual heritage, who wishes to engage in the profound far-reaching perfection of Sublime Gnosis would train in this way, would train in this manner: through completely seeing, genuinely and authentically seeing, that even the five mind-body aggregates are completely empty.

Form is empty. Emptiness is form. Form is not other than emptiness; emptiness too is not other than form. In the same way, sensations, perceptions, mental patterns, and consciousness are empty.

Shariputra! Thus, in this way, all phenomena are emptiness. They are without defining characteristics. They are unborn. They are unconfined. They are undistorted. They are free from defects. They do not diminish. They do not increase.

Shariputra! This being so, there is no form. There are no sensations. There are no perceptions. There are no mental patterns. There is no consciousness.

There is no eye. There is no ear. There is no nose. There is no tongue. There is no body. There is no mind.

There are no forms. There are no sounds. There are no smells. There are no tastes. There are no tactile objects. There are no objects of mind-consciousness.

There is no sphere of the visual faculty, up to no sphere of the mental faculty, and all the way up to and including no sphere of mental-consciousness.

There is no ignorance. There is no extinction of ignorance, up to no old age and death, and all the way up to and including no extinction of old age and death.

In the same way, there is no suffering, no origination of suffering, no final annihilation of suffering, and no path. There is no primordial wisdom. There is no attainment. There is also no lack of attainment.

Shariputra! This being so, because bodhisattvas have no attainment, they rely on and abide within the far-reaching perfection of Sublime Gnosis. Since their minds are unobscured, they are without fear. They have entirely transcended all misconceptions, and in the end they reach the final goal of consummate Nirvana.

All the buddhas who abide throughout the three times become complete buddhas and awaken to the unsurpassable, perfect and complete actualization of enlightenment through relying on the far-reaching perfection of Sublime Gnosis.

Therefore, since the mantra of the far-reaching perfection of Sublime Gnosis — the mantra of amazing awareness, the unsurpassable mantra, the mantra which is unequaled even amongst the unequaled, the mantra which thoroughly pacifies all suffering — is not false, it shall be known as being true.

Recite the mantra of the far-reaching perfection of Sublime Gnosis:

TADYATHA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

Shariputra! This is how a bodhisattva mahasattva would train in the profound far-reaching perfection of Sublime Gnosis.“

At that, the Transcendent Conqueror arose from his state of meditative absorption, and bestowed a confirmation of excellence upon the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, saying thus:

“Well done! Well done! O child of noble spiritual heritage, in just that way, in just the manner you have described, a child of noble spiritual heritage who wishes to engage in the practice of the profound far-reaching perfection of Sublime Gnosis would practice in just the way you have taught — and even the Thus Gone Ones, the Tathagatas, will rejoice.”

After the Transcendent Conqueror had proclaimed these words, the Venerable Shariputra, the bodhisattva mahasattva Noble Avalokiteshvara, the powerful lord, and everyone in that retinue: the gods, the humans, the demi-gods, the gandharvas, together with everyone in the entire world, rejoiced; they all greatly praised the noble speech of the Bhagavan, the Transcendent and Accomplished Conqueror.

THE HEART-ESSENCE OF THE FAR-REACHING PERFECTION OF SUBLIME GNOSIS IS COMPLETE.

If you want to practice this sutra, visualize that in the space in front of you is the Thus Gone One, the Tathagata. He is displaying the mudra of “Subduing Mara”, and is surrounded by Avalokiteshvara and Shariputra, who are exchanging questions and answers, etc., and a retinue of the Mahayana and Hinayana sanghas.

While contemplating the meaning of emptiness in your mind, recite the profound sutra up to seven times, or as many times as you like, and recite the gnostic mantra as many times as is appropriate.

Finally, to turn back the maras:

I pay homage to the Buddha!

I pay homage to the Dharma!

I pay homage to the Sangha!

I pay homage to the Great Mother, the Far-Reaching Perfection of Sublime Gnosis!

May my words of truth by accomplished!

Just as, in the past, the powerful lord of the gods, Indra, reflected upon the profound meaning of the Far-Reaching Perfection of Sublime Gnosis in his mind, recited these words aloud, and through this turned back the maras, destructive forces, all other negativity and disharmony in all directions, in that same way, may I, through reflecting upon the profound meaning of the Far-Reaching Perfection of Sublime Gnosis and reciting these words aloud, turn back the maras, destructive forces, and all other negativity and disharmony in all directions!

May they be obliterated!

May the be pacified!

May they be entirely pacified!

And in conclusion:

Whatever arises through interdependent connection

Is unceasing and unborn,

Is uninterrupted, yet is not permanent,

Does not come, and does not go,

Is not separate, yet is not identical.

This is the complete pacification of elaborations.

This pacification is revealed by the noble speech of perfect and complete buddhas, and to this sacred truth, I pay homage!

And with this, recite dedications and auspicious aspirations.

Translated by Erick Sherab Zangpo.

my translations are turning up on the internet

I did a search for my name and found that my older translation of the Eight Verses of Mind Training had somehow found its way to DharmaData.Org.

See:  http://www.dharmadata.org/index.php?option=com_content&task=view&id=279&Itemid=85

I’m going to email them and have them update it to the newer version (recently posted here, see below or click on ‘Translations’ on the side bar). I wonder how it got on this site though. Interesting.

my translation of ‘The Eight Verses of Mind Training’

The Eight Verses of Mind Training

composed by Dorje Senge, the Kadampa Geshe Langri Thangpa

1.

The thought of accomplishing the highest benefit

For all sentient beings

is more precious than a wish-fulfilling gem, so

I will constantly practice holding it dear.

2.

Whenever I associate with others,

I will see myself as lower than them all,

And from the very depths of my heart,

I will practice cherishing others as supreme.

3.

In all activities I will examine my mindstream,

And the moment that a disturbing emotion arises,

Ferociously endangering myself and others,

Using forceful methods, I will confront and counteract it.

4.

Whenever I see a being of negative disposition,

Oppressed by negative actions and intense suffering,

As if had met a precious treasure,

I will hold such a rare one dear.

5.

When others, out of jealousy,

Unreasonably treat me with abuse and slander,

I will practice accepting defeat and loss,

And offering victory and gain to them.

6.

When someone I have helped and assisted,

And in whom I had high hopes,

Completely irrationally inflicts harm upon me,

I will see that person as a holy spiritual friend.

7.

In brief, both directly and indirectly,

I will offer all benefit and happiness to all beings, my mothers,

And take all my mothers’ harmful actions and suffering

Secretly upon myself.

8.

Engaging in these practices without staining or polluting them

With the Eight Worldly Concerns,

I will practice recognizing all phenomena as illusory,

And liberate all beings from their bondage.

Translated by Erick Sherab Zangpo.

Khentrul Rinpoche on YouTube