Great Tresasure of Blessings Book of Prayers To Guru Rinpoche

A Great Treasure
Of Blessings
A Book of Prayer i to Guru Riopodx
A Great Treasure
of
Blessings
A Book of Prayers to Guru Rinpoche
To celebrate the
year o f Guru Rinpoche.
the Wood Monkev Year
2004-5
RIGPA
Published by Dharmakosba for Rigpa
Rigpa
330 Caledonian Road
London Nl IBB
U.K.
www.rigpa.org
2004 The Terton Sogyal Trust
Translated and edited by Rigpa Translations
All rights reserved.
No pan of 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
I ntroduction: Padmasambhava by His Holiness Dalai Lama 13
The Life of Guru Padmasambhava IS
The Seven Line Prayer 51
Leu Diinma 61
The General Visualization for Prayers to Guru Rinpoche 63
Taking Refuge 64
Arousing the Awakened Mind 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 hapter One: The Prayer to the Three Kaya Guru 74
The Lineage Prayer 78
C hapter Two: The Prayer Requested by King Trisong Detsen 86
C hapter T hree: The Prayer Requested by Khandro Yeshe Tsogyal 121
C hapter F our: The Prayer Requested by Namkhe Nyingpo 148
C hapter Five: The Prayer Requested by Nanam Dorje Dudjom 174
C hapter Six: The Prayer Requested by Prince Mutri Tsenpo 199
C hapter Seven: Sampa L hundrupma 215
Conclusion of the General Visualization for Prayers to Guru Rinpoche 243
Empowerment and Dissolution 244
Dedication o f Merit 245
Barche Lamscl 251
Sampa Nyur Drupma 299
The Prayer to Guru Rinpoche for Removing
Obstacles and Fulfilling Wishes 307
The Prayer to Guru Rinpoche for Attainments 311
The Heart of Blessings 315
Taking Refuge and Arousing the Awakened Mind o f Bodhichitta 316
The Visualization 317
Invocation 320
The Seven Branch Offering 321
Prayer to Guru Rinpoche, his Manifestations and
the Twenty-five Disciples 324
Recollecting the Deeds of the Tenth Days 333
The Abbreviated Prayer in Seven Chapters 338
The Lightning Bolt of Compassion, a Short Sampa Lhundrupma
- Prayer that Spontaneously Fulfils All Wishes 350
A Brief Prayer for the Spontaneous Fulfilment of 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, Embodiment of All Sources of Refuge 359
The Prayer to Orgyen Rinpoche, that Invokes the Heart of
his Wisdom Mind 379
The Falling Elixir Of 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 of All True Realization 409
The Mantra Recitation 411
Receiving the Empowerments 411
Dissolution 412
Prayers of Aspiration 415
Training in the Pure Realms of the Three Kayas:
an Aspiration and Prayer 417
Secret Path to the Mountain of Glory 437
Wish-Fulfilling Feast of Siddhis 457
The Chariot of the Vidyadharas' 467
Long Life Prayers 473
Prayer for the Long Life of His Holiness the Dalai Lama 474
Prayer for the Fulfilment of His Holinesss Aspirations 475
Prayer for the Long Life of Kyabje Sakya Trizin 476
Prayer for the Long Life of Kyabje Minling Trichen Rinpoche 477
Prayer for the Long Life of Kyabje Penor Rinpoche 479
Prayer for the Long Life of Kyabje Trulshik Rinpoche 480
Prayer for the Long Life of Kyabje Dodrupchen Rinpoche 482
Prayer for the Long Life of Dzogchen Rinpoche 483
Prayer for the Long Life of Shechen Rabjam Rinpoche 484
Prayer for the Long Life of Dzongsar J amyang Khyentse Rinpoche 485
Prayer for the Long Life of Dilgo Khyentse II of Shechen, 487
Urgyen Tenzinjigme Lhundrup
Prayer for the Long Life of the 4th Chokling Rinpoche 490
Prayer for the Long Life of Orgyen Tobgyal Rinpoche 493
Prayer for the Long Life of Khyentse Sangyum,
Khandro Tsering Chodron 497
Long Life Prayer for Mayum-la Tsering Wangmo 500
Prayers for the Long Life of Sogyal Rinpoche 502
The Excellent Stream of Nectar of I mmortality 508
Prayer for the Spread of the Teachings of Sogyal Rinpoche,
the Reincarnation of Lerab Lingpa 527
Prayers for the Flourishing and Spread of the Dzogchen Teachings 528
Verses from The Prayer for the Spread of the Nyingma Teachings 529
The Prayer to Guru Rinpoche for Removing Obstacles and
Fulfilling Wishes
Prayer for the Tradition of Guru Padmasambhava 533
List of Illustrations 534
Preface
This book of prayers to Guru Rinpoche, along with his life story,
has been compiled to celebrate the Wood Monkey Year of 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 of Dhanakosha in the land of Oddiyana, and
also that he left Tibet for Zangdokpalri, the Copper-Coloured
Mountain of Glory.
To recognize this year that is so special to Guru Rinpoche, the
Rigpa Sangha worldwide will accumulate one hundred million
Vajra Guru mantras, and one hundred thousand recitations of the
Seven Line Prayer, as well as making a hundred thousand tsok
offerings on the tenth day of every month.
The prayers contained in this book include those that arc recited
by some of the greatest masters, for example, Kyabje Dilgo
Khyentse Rinpoche, in their daily practice. They carry the blessing
of being the vajra words of either Guru Rinpoche himself, or the
great masters who have been emanations of him or his closest
disciples, and who serve as his representatives in this world.
The merit of this book is dedicated to the happiness and ultimate
welfare of all living beings, and to the spread of peace, under
standing and compassion throughout the world.
May the teachings of Buddha flourish, and especially the tradition
of 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 of all schools of Tibetan Buddhism
be endowed with long life, good health and freedom from obs
tacles, particularly those who uphold the Nyingma and Dzogchen
lineages, such as: Kyabje Minting Trichen Rinpoche, Kyabje Penor
Rinpoche, Kyabje Trulshik Rinpoche, Kyabje Dodrupchen
Rinpoche, Kyabje Chadral Rinpoche, Kyabje Taklung Tsetrul
Rinpoche, Khyentse Sangyum Khandro Tsering Chodron,
Dzogchen Rinpoche, Dzogchen Ponlop Rinpoche, Shechen
Rabjam Rinpoche, Dzongsar Khyentse Rinpoche, Dzigar Kongtrul
Rinpoche, Tsikey Chokling Rinpoche, Neten Chokling Rinpoche,
Orgyen Topgyal Rinpoche, Tulku Thondup 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 of Dilgo Khyentse Rinpoche and Dudjom
Rinpoche. May the reincarnations of Kyabje Tulku Urgyen
Rinpoche and Nyoshul Khen Rinpoche appear without delay. May
the extraordinary achievements and aspirations of Khenpo J ikme
Phuntsok Rinpoche continue from strength to strength, and may
the vision of the late Khenchen Pema Tsewang, Tulku Pegyal
Rinpoche and Chagdud Rinpoche continue to be enacted. May
the work of Alak Zenkar Rinpoche in safeguarding Tibets great
heritage of spiritual literature be blessed with every success.
May the merit of this book also be dedicated to Sogyal Rinpoches
long life and good health, and the realization of his vision to bring
a complete and authentic translation of the Buddhist teachings to
the modern world. May he be free from obstacles of any kind, and
may all his aspirations, and the aspirations of his masters, be
fulfilled. The monastery and spiritual community 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 of 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 Rinpoches family: Mayumla Tsering Wangmo, Yeshe
Gyaltsen, Thigyal Lakar and Dikyila, Dechen Lakar, Hans
Weidemann and Pema possess good health, and may the late
Chadzo Tsewang Paljor, Ane Rilu, Ane Pelu, and Ape Dorje all be
well. May Sogyal Rinpoches students be blessed with good health,
for example Patrick Gaffney, Philip Philippou and Ian Maxwell,
and may they all fulfil the goal of their lives, in both their practice
and their contribution to the Dharma. May the members of the
Rigpa Sangha all progress without impediment on their path to
enlightenment.
The merit of this book is dedicated to practitioners of the Buddha-
dharma everywhere.
May the great living tradition of 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 of all,
Inseparably, at all times,
and bring happiness, well-being and peace!
May the lives of the glorious masters be secure and firm;
May there be happiness and peace for living beings,
in numbers equal to the whole of space;
May we gather merit and wisdom,
purify all that obscures us,
And swiftly reach the stage of complete enlightenment.
I ntroduction
Padmasambhava
by His Holiness Dalai Lama
History tells us that in the eighth century the King of Tibet, Trisong
Detsen, invited the I ndian scholar and abbot Shantarakshita to
Tibet. Shantarakshita founded the temple and monastery of
Samye, worked extensively to uphold and maintain the Buddhist
teachings, and so began to establish the Buddhadharma in Tibet.
Meanwhile however, indigenous forces that opposed and were
hostile to the Dharma were increasing in strength. Neither the
might of the king Trisong Detsen nor the power of 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-was not only
endowed with all the true qualities of a great spiritual guide-
knowledge, compassion and infinite capacity-but he was also a
great master who commanded extraordinary power. The King
Trisong Detsen served as the great benefactor of the Dharma in
Tibet, while the abbot Shantarakshita was a vinaya holder who had
reached the pinnacle of intellectual understanding and possessed
*Jktk
all the qualities of an outstanding scholar. As for Guru Rinpoche,
the precious master, although he left behind a vast number of
profound terma teachings, he composed only a few writings such
as the Mengak Tawe Trengwa, the 'Garland of Views Pith Instruction,
and was not known for having written many lengthy treatises. Yet it
was because of his overarching power and strength that the
Buddhadharma was really established in Tibet, and then developed
so that all the teachings of Buddha, including the Mantrayana,
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 of the great historical figures of Tibet,
both spiritual and secular, have placed themselves under the
compassionate protection of the great master Padmasambhava and
received his blessing. The Great Fifth Dalai Lama, for example,
clearly had a very special link with Guru Rinpoche, and the
Thirteenth Dalai Lama too quite evidently enjoyed a unique
connection with the precious master. Therefore it is especially
important for us to invoke Guru 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 of Rigdzin Dungdrup on 21 March 2004 in Dharamsala, India.
O
14
The Life of
Guru Padmasambhava
15
The Life of
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 of Buddha to Tibet. Invited by King Trisong
Detsen, on the advice of the great Indian scholar Shantarakshita,
Padmasambhava travelled the length and breadth of the country,
teaching and practising, taming the forces that were inhibiting the
Buddhadharma, and infusing his blessing into the whole landscape
of Tibet and the Himalayas. It is to his compassion, his blessing
and his all-encompassing vision that Tibetan Buddhism owes its
dynamism, vitality and success. For the people of Tibet, the
teaching of Buddha pervades the very fabric of their existence,
every facet of their everyday life and culture, almost like the very
air they breathe. Therein lies the strength of the Buddhist tradition
of Tibet, and also the reason why Tibet has for so long held a place
in popular imagination as the spiritual heartland of the planet.
Whereas Buddha is known primarily for having taught the
teachings of the sutra vehicle, Padmasambhava came into this
world, and to Tibet in particular, in order to teach the tantras.
While Buddha Shakyamuni exemplifies the buddha principle, the
most important element in the sutrayana path, Padmasambhava
personifies the guru principle, the heart of vajrayana Buddhism,
and he is therefore known as sartgy/ rtyipa, the second Buddha.
Kyabje Dilgo Khyentse Rinpoche says: Guru Rinpoche is the union
of all the buddhas and bodhisattvas who dwell in the countless
buddha-fields throughout the ten directions. Gathered within him
are all of their excellent qualities, ability, and power to benefit
beings. In this universe, he displayed an absolute and unchallenge
able mastery of all the techniques and accomplishments of 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 of Oddiyana. The lotus can be understood as symbolizing the
padma or lotus family, to which all human beings belong.
Although the lotus grows in muddy pools, it always produces a
pure and immaculate flower. In the same manner, though we are
plagued by disturbing emotions, their inherent nature is pure
wisdom energy. What this means is that delusion does not have to
be abandoned; it can be transmuted and freed to blossom into its
true nature, wisdom, and the lotus principle exemplifies this power
of transmutation.
Padmasambhava, then, is the personification of the vision of tantra
and transmutation; he embodies the transformative blessing of 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 of refuge.1
In a deeper sense, Padmasambhava is a timeless, cosmic principle;
he is the universal master, the human embodiment of 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 of protection amidst the confusion and
turmoil of this age. For todays world, the practice and mantra of
Guru Rinpoche are treasured as being particularly effective in
creating peace and harmony.
As for Padmasambhavas life story, Kyabje Dilgo Khyentse Rinpoche
says: Guru Padmasambhava, glorious master of Oddiyana and
king of the Dharma, is the single embodiment of the activity of the
victorious ones throughout the three times. According to the ways
in which sentient beings perceive reality, there exists an inconceiv
able number of life stories of the three mysteries of his body,
speech and mind. 1
Guru Rinpoches life story is extraordinary, but he is by no means
limited to a historical personality; in fact he defies history or
chronology. For example, a number of 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 of the mantrayana.
Yet Padmasambhava was still in Tibet in the ninth century CE.
It is clear that the events of his life simply cannot be fitted into the
limited perspective of ordinary, conventional perceptions. King
Trisong Detsen could not believe, for example, that Guru Rinpoches
form was in fact a body of light. In order to convince him, the
great guru told the king to hit him three times; three times the
kings fist passed through the Gurus body, and landed on his seat.4
Dudjom Rinpoche describes the breadth and scope of Padma-
sambhavas enlightened actions: They cannot be neatly arranged or
reconciled in the conventional perceptions of ordinary people with
respect to time span and physical location. For these are the kind of
deeds performed by a powerful master of miracles, who has free rein
to manifest them in response to the devotion, mentality and
attitudes of beings.4The seventeenth century master Tsele Natsok
Rangdrol adds: We should understand that all Padmasambhavas
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
of his enlightened qualities... Any incongruities we may find in the
life stories of enlightened beings come about only because they are
perceived differently by the differing levels of people who are to be
trained... The master Padmasambhava was a supreme nirmanakaya.
He appeared free from faults and fully endowed with all eminent
qualities. He certainly does not remain within the reach of peoples
solid fixation on a permanent reality, but appears according to the
needs of disciples."'
There are many accounts of Guru Rinpoches life, written by great
scholars or revealed by the tertons. Some of the most famous of his
biographies arc the Namthar Zanglingma, The Zanglingma Life
Story, named after the Copper Temple at Samye where it was
discovered as a terma by Nyangrel Nyima Ozer, the Pad me Kathang
or 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 Minds Darkness, by Sokdokpa
Lodro Gyaltsen. Guru Rinpoches life is also recorded in the
histories of the different teaching cycles; there exists a famous
Indian version compiled by J etsiin Taranatha, and biographies are
even to be found in the Bon tradition of Tibet. J amgon Kongtrul
refers to some of these: The history of the Oral Transmission of
Kilaya and most Indian sources explain that he was bom as a son
of 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 of lightning at the summit of Mount
Malaya."7
In the sutras and the tantras there are a number of predictions
foretelling the birth of Guru Rinpoche. In The Nirvana Sutra,
Buddha states:
Twelve years after 1pass into nirvana,
A person who is superior to everyone
Will appear from the anthers of a lotus flower
In the immaculate Lake Kosha
On the north-western border of the country of Oddiyana.
In The Sutra o f Predictions in Magadha, he says:
I will pass away to eradicate the view of permanence,
But twelve years from now, to clear away the view of 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 of 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 of Oddiyana,
Bearing the name of Padmasambhava.
I will become lord of the teachings of secret mantra.*
Padmasambhava is regarded as an emanation of Buddha Amitabha,
the Buddha of Limitless Light, appearing in a variety of forms
according to the needs and capacities of those to be trained.
Nyoshul Khen Rinpoche explained the background in an oral
teaching10he once gave in Paris:
According to the general approach of the Buddhadharma,
the story of the historical Buddha Shakyamuni begins from
the moment of his enlightenment in India at Vajrasana
(Dorjeden), the modern Bodhgaya. Buddha turned the
Wheel of Dharma on three occasions, and finally passed
into parinirvana. Then Padmasambhava came to follow up
his teachings, and especially to turn the wheel of the secret
mantra vajrayana teachings. Whereas Buddha gave the
it says:
fundamental teachings, and opened up the ground, it was
Padmasambhava who introduced the teachings of the
vajrayana.
Now, according to the extraordinary path of Dzogpa-
chenpo, Buddha is actually the true nature of our own
mind, our inherent rigpa or pure awareness. Where did he
become enlightened? In the all-encompassing space of
dharmadhatu. From this point of view, events such as his
manifestation 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 of our rigpa, which is the unsurpassed
celestial realm of Akanishtha. From out of the space of
dharmadhatu he manifests, for the benefit of bodhisattvas,
as the sambhogakaya buddhas of the five families:
Vairochana, Akshobhya, Ratnasambhava, Amitabha and
Amoghasiddhi. For the beings of this world of ours, he
manifested in a nirmanakaya form as the historical Buddha
Shakyamuni. In reality, though, he was none other than an
emanation of 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 Ornaments and Two Excellent
Ones, the great masters of India: Nagarjuna, Asanga,
Aryadeva, Vasubandhu, Dignaga, Dharmakirti, 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.
Whereas the Primordial Buddha Samantabhadra is our
rigpa on an absolute level, the nature or quality of the
wisdom of rigpa is radiant and endowed with luminosity,
like the sun with its unchanging and unceasing radiance.
This quality of the unceasing luminosity of 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
luminous dharmakaya essence of Buddha Amitabhas mind,
Padmasambhava is an unceasing, miraculous display of the natural
expression of compassionate energy, a manifestation of outer,
inner and secret emanations that appear according to the countless
beings to be tamed, and in order to accomplish their welfare. In
particular, in this world, Padmasambhava appeared as the regent of
Buddha Shakyamuni by taking birth from a lotus flower on Lake
Dhanakosha. Through the great miraculous display of his count
less amazing deeds, he was equivalent to a second Buddha for
Buddhism in both India and Tibet.11
In the north-western part of the land of Oddiyana, on an island in
the lake of Dhanakosha, the blessings of all the buddhas took
shape in the form of a multi-coloured lotus flower. Moved by
compassion at the suffering of sentient beings, the Buddha
Amitabha sent out from his heart a golden vajra, marked with the
syllable HRI H, which descended onto the lotus blossom. It
transformed into an exquisitely beautiful eight-year old child,
endowed with all the major and minor marks of perfection, and
holding a vajra and a lotus. At that moment all the buddhas of the
ten directions, together with hundreds of thousands of dakinis
from different celestial realms, invoked the blessings and the
incarnation of all the buddhas for the benefit of beings and the
flourishing of the secret mantra teachings. Their invocation is
known as The Seven Verses of the Vajra, or The Seven Line
Prayer. It is also called The Spontaneous Song of Peace of the
Dharmadhatu, and is regarded as the most important of prayers,
since it is the invocation by which Guru Rinpoche came into this
world of ours. Mipham Rinpoche wrote: This prayer in seven
vajra lines is the most majestic of all prayers to the great and
glorious one of Oddiyana, the essence of all the victorious ones of
the three times. Arising as the inherent vibration of naturally
occurring vajra sound, it constitutes a great treasure trove of
blessings and spiritual attainments.12In a hidden treasure teaching
revealed byjamgon Kongtrul11, Padmasambhava says:
Billions of wisdom dakinis joined, as of one voice,
And in order to ensure the flourishing of the secret mantra
teachings
In this world, the realm tamed by Shakyamuni,
They invited me, with the melody of these seven lines.
It is said that his birth took place in the year of either the Earth
Monkey or the Wood Monkey, at sunrise on the tenth day of the
waxing moon in the monkey month.14As Guru Rinpoche was bom
Padmasambhava married the dakini Prabhavati and ruled the king
dom according to the Dharma, ushering in a time of 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 ministers son
was just on the point of dying and being reborn in the lower realms,
he dropped his trident while dancing on the palace roof, and it
caused the death of 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, J oyous Grove and Sosadvipa. There, he received
empowerments and blessings from the dakinis Tamer of Mara and
Sustainer of Bliss, and practised yogic disciplines, bringing the
dakinis of the charnel grounds under his sway. The name he was
known by was Shantarakshita, Preserver of Peace.
Returning to the island in Lake Dhanakosha, Padmasambhava
brought its dakinis under his command. Then, in The Rugged
Forest' Parushakavana charnel ground, Vajravarahi appeared to
him, and blessed him. He subdued nagas of the oceans and
planetary spirits of the heavens; wisdom dakas and dakinis granted
him supernatural powers and siddhis, and he was known as Dorji
Drakpo Tsai, Wrathful Vajra Might.
At the Vajra seat in Bodhgaya, he displayed miracles, acknow
ledging he was a self-manifested buddha, and then he went to the
land of Zahor. Although Padmasambhava was a tully enlightened
o
27
r
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 of spiritual realization, one by one. Some
accounts tell how in Vajrasana, he was ordained by the Buddhas
closest disciple, Ananda. Others say he took ordination from
Prabhahasti in Zahor, and was given the name Shakya Senge, 'Lion of
the Shakyas. He received the teachings on Yoga Tantra from him
eighteen times, and experienced pure visions of the deities. Then he
received empowerment from the wisdom dakini Kungamo, also
known as KJ iandroma Lekyi Wangmo, who transformed him into a
syllable HUNG, swallowed him, and passed him through her body
and out 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 of Kagye, from Buddhaguhya the teachings
on The Secret Essence Tantra, and from Shri Singha the teachings
of Dzogpachenpo. Padmasambhava would master a teaching the
first time he encountered it, and experienced visions of deities
without needing to practise. Attaining the first vidyadhara level, the
stage of the vidyadhara level of maturation' or vidyadhara with
karmic residue, Guru Rinpoche was known as Loden Chokse, Wise
Seeker of the Sublime.
Returning to Zahor, Padmasambhava took the royal princess
Mandarava as his consort, and they then went to the Maratika
cave, where for three months they practised the sadhana of
longevity. The Buddha of 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 of 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 of Himachal Pradesh. Over
come with remorse, and in homage, the king offered Padma
sambhava his entire kingdom, beginning with his garments and his
five royal robes. In paintings and statues, Guru Rinpoche is
portiayed wearing the clothing of the king of 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 of generation and completion phases, its three
points the three kayas, its five colours the five kayas working for the
benefit of beings, the sun and moon skilful means and wisdom, its
blue border unlimited samaya, the vajra top unshakeable
concentration and the vulture's feather the realization of the highest
view and the culmination of the practice.1* Guru Rinpoche taught
the king and subjects of Zahor, and many attained realization.
With Mandarava, he then returned to Oddiyana, but was recog
nized, and burned on a sandalwood pyre. After some time, they
were found seated on a lotus in a lake of sesame oil, wearing a
garland of skulls, as a symbol of their liberating all beings from
samsara through compassion. Padmasambhava was now known as
Pema Thotreng Tsai, The Powerful Lotus-born, with a Garland of
Skulls. For thirteen years Padmasambhava and Mandarava remained
to teach in Oddiyana, as a result of which the king, queen and
many others attained realization and the rainbow body. Then
Padmasambhava was known as Padma Raja-Ptma Gyalpo-'Tlne
Lotus-born King.
Manifesting himself as the monk Indrasena, it is said that Padma
sambhava 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 of Khyeu Khanding
Tsai, Mighty Youth, Soaring in the Sky like a Garuda.
He manifested as a number of great siddhas, such as Saroruha,17
Saraha, Dombiheruka, 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
of the Dharma. He was then known as Nyima Ozer, Rays of the Sun.
Padmasambhava challenged and defeated five hundred upholders
of wrong views in debate at Bodhgaya. He reversed their magic
with the aid of a wrathful mantra given him by the lion-faced
dakini Marajita. He was known as Senge Dradok, The Lions Roar\
Then at Yanglesho, present day Pharping in Nepal, he practised the
sadhana of Yangdak Heruka with the consort Shakyadevi, daughter
of a king of 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 commentaries of Vajrakilaya, and the moment they
arrived, the obstacles were pacified. Guru Rinpoche and Shakyadevi
both attained the third vidyadhara level, vidyadhara of the great
seal, or mahamudra'. 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 composed sadhanas of Yangdak and Vajrakilaya combined,
and bound the guardians of 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 of the Natural Dzogpachenpo1* A
Marvellous Garland o f Rare Gems, Guru Rinpoche travelled to the
Parushakavana charnel ground where Shri Singha granted him the
teachings of the Three Classes of Mind, Space and Pith Instructions.
After granting him the Outer, I nner and Secret cycles, Shri Singha
conferred on Padmasambhava the teachings of the Innermost
Unsurpassed Cycle of Pith I nstructions, 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 of
the moon in water, not subject to birth or death. He attained the
rainbow body of 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.
31
Guru Padmasambhava visited lands and kingdoms ail over Asia,
including Mongolia, China and Shangshung, where he manifested
as Tavihricha to teach the hearing lineage of Dzogchen in the Bon
tradition, which led many to enlightenment and the rainbow body.
In this way, J amgon Kongtrul writes,1 Padmasambhavas
activity for leading people to the path of liberation through
appearing in various places and in various forms, and speaking
various languages, is indeed beyond all measure.
Now, the thirty-seventh king of Tibet, Trisong Detsen, had invited
the great pandita Shantarakshita, also known as Khenpo
Bodhisattva, to establish Buddhism in his country. The author of
the famous Ornament of the Middle Way Madhyamakalamkara
and The Compendium of Suchness Tattvasamgraha, Shanta
rakshita began teaching in Tibet, and laid the foundations for
Samye monastery. This provoked the local spirits, who embarked
on a campaign of 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 of Nanam Dorje Dudjom. With his prescience,
Guru Rinpoche knew already of their mission, and had gone to
meet them at Mangyul, between Nepal and Tibet. According to
Kyabje Dudjom Rinpoche, it was in the Iron Tiger year (810) that
Padmasambhava came to Tibet.*1It is said that he was then over a
thousand years old. On 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 of Mount Hepori and
brought all the 'gods and demons of Tibet under his command.
Glorious Samye-the I nconceivable-the unchanging, spon
taneously accomplished temple was then built without any
hindrance, completed within five years, and consecrated, amidst
miraculous and auspicious signs, by Padmasambhava and
Shantarakshita.
There then began a vast undertaking, an extraordinary wave of
spiritual activity in Tibet. Vimalamitra and other great scholars and
masters, one hundred and eight in all, were invited; Padma
sambhava, Shantarakshita and Vimalamitra gave teachings, and
then worked with Tibetan translators, such as Vairochana, Kawa
Paltsek, Chokru Lui 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 of
monks and nuns and the community of 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 Detsens request, Padmasambhava opened the
mandala of the vajrayana teachings in the caves of Chimphu above
Samye to the twenty-five disciples, headed by the King Trisong
Detsen, Yeshe Tsogyal and Vairochana; nine of 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 of Ngari, the
twenty-one sadhana places of U and Tsang, the twenty-five great
pilgrimage places of 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 of the teachings of
the secret mantrayana; avoid corruption of the vajrayana or its
alteration by intellectuals; preserve the blessing; and benefit future
followers. For each of these terma treasures, he predicted the time
for its revelation, the identity of the revealer, and those who would
receive and hold the teachings. At thirteen different places called
Tigers Lair, Taktsang, Guru Rinpoche manifested in the terrifying
wrathful form of 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 of Dzogpachenpo, the Innermost, Unsurpassed Cycle
of the Category of Pith Instructions, and the Khandro Nyingtik, to
a single human disciple, Yeshe Tsogyal, and a hundred thousand
wisdom dakinis. Later, at Chimphu, when Trisong Detsens
daughter, the princess Pema Sei, died at the age of eight,
Padmasambhava drew a red syllable NRI on her heart, summoned
her consciousness, restored her to life and gave her the transmission
of the Nyingtik teachings, soon after which she passed away. Yeshe
Tsogyal concealed the teachings as terma, and centuries later, Pema
Sels incarnation, the master Pema Ledreltsai, revealed the Khandro
Nyingtik cycle. His next rebirth was as the omniscient Longchen
Rabjam.
As regards Guru Rinpoches disciples, J amgon Kongtrul lists the
original twenty-one disciples, the intermediate twenty-five dis
ciples, and the later seventeen and twenty-one disciples." Apart
from his twenty-five most famous disciples, the king and subjects,
Guru Rinpoche had numerous highly realized female disciples,
including the five principal consorts: Yeshe Tsogyal, Mandarava,
Shakyadevi, Kalasiddhi and Tashi Khyidren.
After the death of Trisong Detsen, Padmasambhava stayed on in
Tibet into the reign of his successors. But he knew that the rakshasa
cannibal demons, inhabiting the south-western continent of
Chamzra-Ngayab-were set to invade and destroy India, Nepal and
Tibet, and i f 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, accompanied by the young king Mutik Tsepo and a large
gathering of disciples, to the pass of Gungthang in Mangyul. They
implored him to stay, but he refused. He gave final teachings and
instructions to each of them, and then, on the tenth day of the
monkey month, left for the land of Ngayab Ling in the south-west,
and for his manifested pure land on Zangdokpalri, the Copper-
Coloured Mountain of Glory.
The many accounts of his life vie in their beauty when they come
to describe his departure. The Zanglingma biography says that
after giving his final instructions, Padmasambhava mounted a
beam of sunlight and in the flicker of a moment soared away into
the open sky. From the direction of the south-west, he turned his
face to look back, and sent forth a light ray of immeasurable loving
kindness that established the disciples in the state of non-return.
Accompanied by a cloud-like throng of dakinis, outer and inner,
and amid the sound of the music they were offering, he went to the
south-western continent of Ngayab. But different people had
different perceptions of his departure. Some saw him leaving in
swirling clouds of coloured light, mounted on a divine horse;
others saw him riding a lion. In some accounts, the twenty-five
disciples in their meditation watched him receding in the suns
rays, first the size of 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 of the rakshasas and teaching them the
Dharma.**
On the peak of the Copper-Coloured Mountain, Padmasambhava
liberated the king of the rakshasas, Raksha Totreng, and assumed
his form. Now he dwells in Zangdokpalri as a vidyadhara of spon
taneous presence, the fourth vidyadhara level: There, writes
Kyabje Dudjom Rinpoche*7, he manifested the inconceivable
Palace of Lotus Light, and there he presides as king, with one of his
emanations in each of the eight continents of the rakshasas, giving
teachings like the Eight Great Methods of Attainment of the
Kagye, and protecting the people of this world of J ambudvipa
from fears for their life. Even to this day, he reigns as the regent of
Vajradhara, the vidyadhara with spontaneous accomplishment of
the ultimate path; and thus he will remain, without ever moving,
until the end of the universe.
The Tibet that Padmasambhava left behind him was a country
irreversibly turned towards the teaching of 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 of the six realms. Second, his historical
mission was to bring the light of the Dharma, and the
teachings of Dzogpachenpo, to the land of 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 of Padmasambhava
have come to the West, where once he was unknown, and
this is indeed a sign of his blessing, a mark of his com
passion and power. Third, each buddha has a particular
mission, and Padmasambhavas specific mission is to come
in this degenerate dark age, the kaliyuga, the dregs of time.
The Dzogchen teachings were transmitted in Tibet
primarily by Padmasambhava, Vimalamitra and Vairochana,
and that this transmission happened at all was mainly as a
result of Padmasambhavas kindness. Under his guidance,
at a retreat in Chuwori sponsored by King Trisong Detsen,
out of 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 of Tibet, and of these all attained the
rainbow body except Trisong Detsen. At Drak Yerpa, eighty
students all became mahasiddhas, attained the rainbow
body and never came out of retreat; there were thirty
siddhas of Y angdzong who all attained realization, fifty-five
tokden, realized beings, of Sheldrak, twenty-five dakinis
who attained the rainbow body, seven yoginis and the
seven siddhas of Tsang. All these, and so many more,
attained the rainbow body and realization through the
power and blessing of Padmasambhava. And this is because
Padmasambhava is the buddha of this time; his unique
mission is to work with the negativity of this particular age,
in which he is the quickest to act and the most powerful.
There are many forms of 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 Manifestations of Padmasambhava: Tsokye Dorje, Padma
sambhava, Loden Chokse, Pema Gyalpo, Nyima Ozer, Shakya
Senge, Senge Dradok and Dorje Drolo. There are the six Guru
Rinpoches that manifest to help beings in the six realms of
samsara-the hell realms, the hungry ghost realm, the animal
realm, the human realm, the demi-god realm, and the god realm-
and counteract the six destructive emotions. In the practice of
Sampa Lhundrupma, The Spontaneous Fulfilment of All Wishes,
there are thirteen emanations of Guru Rinpoche: against war,
against illness, against famine and deprivation, for the transmission
of the terma treasures, for travel, for protection against wild
animals, against disruption in the elements, against robbery,
against assailants, for the moment of death, for the bardo, against
mental distress, and against suffering in the world at large. There
are also twelve manifestations of Guru Rinpoche, the 'Namtrul Chu
Nyim against various obstacles and fears that arise in our life, the
twenty or forty trultsen, further emanations, and many others.
J ust as a mirror reflects whatever appears in front of it, so the
teachings appear according to the needs of beings. In the same way,
the Eight Manifestations of Padmasambhava do not depict
different Padmasambhavas, but reflect his ability to appear
according to different needs and demands. In fact, they are called
in Tibetan Guru Tsert Gy(, the eight names of the Guru; each
manifestation demonstrates a different principle that unveils the
innermost nature of mind. As Guru Rinpoche said: Mind itself is
Padmasambhava; there is no practice or meditation apart from
that.
It was a deep appreciation of this infinitely dynamic and living,
inner presence of Padmasambhava that inspired Chogyam
Trungpa Rinpoches understanding of Guru Rinpoche and his
manifestations: It is not like one person changing costumes;
rather it has to do with the vividness of life. In talking about
Padmasambhava, we are not referring purely to a historical
person... Instead, what we are trying to point to here is that
Padmasambhava is our experience. We are trying to relate with the
Padmasambhava-j in us, in our state of being. The Padma-
sambhava-ness consists of those three constituents: the dharma-
kaya, or open space; the sambhogakaya, or forward energy; the
nirmanakaya, or actual manifestation... We are infested with
Padmasambhava in ourselves. We are haunted by him. Our whole
being is completely made out of Padmasambhava.30
For millions of practitioners down through the centuries. Guru
Rinpoche has continued to be the source of their realization, the
inspiration that breathes life into the heart of their practice. In The
Tibetan Book o f Living and Dying, Sogyal Rinpoche wrote:11
I have always turned to Padmasambhava in times of
difficulty and crisis, and his blessing and power have never
failed me. When I think of him, all my masters are
embodied in him. To me he is completely alive at all
moments, and the whole universe, at each moment, shines
with his beauty, strength, and presence.
0 Guru Rinpoche, Precious One,
You are the embodiment of
The compassion and blessings of all the buddhas,
The only protector of beings.
My body, my possessions, my heart and soul
Without hesitation, I surrender to you!
From now until I attain enlightenment,
In happiness or sorrow, in circumstances good or bad,
in situations high or low:
1rely on you completely, O Padmasambhava, you who
know me: think of me, inspire me, guide me, make
me one with you!
Whoever turns to Guru Rinpoche in times of 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 incomparable
masters from the noble land of India and from Tibet, the
land of snows, yet of them all, the one who has the greatest
compassion and blessing toward beings in this difficult age
is Padmasambhava, who embodies the compassion and
wisdom of all the buddhas. One of 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 of time, when beings are immersed
in constant suffering from the three poisons of ignorance,
aggression and attachment, when the five negative emo
tions are more turbulent than ever before, and when ter
rible suffering comes from illness, poverty, famine, hunger,
and the threat of war, the blessings of Guru Rinpoche are
even quicker to act. He himself has pledged that in such an
age, whenever a person prays to him, he will respond
immediately with his blessings. And these were not just
sweet words meant to please, but the true, undeceiving
words of Guru Rinpoche.
Padmasambhava himself spoke of the crucial importance of prayer,
when he taught King Trisong Detsen:
The root of the secret mantra path is to keep the samaya
commitments. The roots of the samaya are devotion, and
effort. And the root of 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
attainment of mahamudra in this very lifetime.
To Yeshe Tsogyal, he said:
I f anyone who has faith, devotion and a connection with
me prays with yearning and real fervour, then the force of
our aspirations and the interdependence of cause and effect
will ensure that my compassion comes to his or her help
more quickly than that of any other buddha. So pray
Tsogyal, continuously, and with devotion.
I f you pray to Guru Rinpoche fervently, says Nyoshul Khen
Rinpoche, there is no doubt that he will actually appear to you.
For there is no other buddha who has manifested in visions to
practitioners as often as has Guru Rinpoche. Some of the great
tertons, Ratna Lingpa for example, had as many as twenty-five
visions of Guru Rinpoche. Other major tertons had twenty, others
ten, some sue, and all the thousand minor tertons had at least three
visions each, making many thousands of visions in all. The details
of these visions are very precisely recorded, for example: the date,
the place and the manner 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 of whom have attained the rainbow
body through their authentic power. This all demonstrates just
how powerful Guru Rinpoche is, and how quick he is to act. I f you
practise him, success on the path will come more swiftly. No
buddha or master has appeared as many times as Guru Rinpoche;
he seems to be the most active of 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.
Or 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 of conflict and pain,
where our very survival is threatened, the promise of Padma
sambhava 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 time, and where they have already
brought incalculable benefit. The blessings, attainments and
wonderful qualities of experience and realization they have
brought too are quite extraordinary. From Tibet, through Padma
sambhava, these teachings have now touched and transformed
people the whole world over. So we should never forget his
kindness, just as we should never forget the suffering of the Tibetan
43
people and the struggle and hardships they have gone through to
guard these precious teachings, and so hand them on to all
humanity.
o
44
1 Dilgo Khyentse, The Wisb-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 Yidkyi Man srf, Sikkim, p. 81a/4. See Tulku
Thondup Rinpochc, Mastm o f Meditation and MtraHtt. 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 /Waning, 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 J amgon Kongrnil't Prtaom Gariutd ofLapts Lazuli. the biographies of the tertons. in
volume 1of the Rm thengVr mDzod Chen mo, Delhi, 1976, p. 304.3, translated by Erik Pema
Kuntang as A Short Biography ofPadmasamhhafa, m Dahni Trashing, p. xvi.
8 From Tsele Natsok Rangdrol Clarifying tbt Tnu M/aning p. 412.1: Tbf Louts Bom, p. 12.
9 in Shechen Gyaltsabs Pond o f Whitt Lotus Rowm. 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* Whitt Lotus, m Tht CoOtfttd Works of)* Mipham, expanded redaction, Paro,
1984. vol. 19. p. 279
13 In Tb< M il, Loins, p. 280
14 Discussing the date of Padmasambhavas appearance in this world, Tsele Natsok Rangdrol (op
at., p. 421-2) says, I find it difficult mysdf 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 of the Nyingma school say that Buddha Shakyamum passed away in the year
of the Fire Bird, and that Padmasambhava was bom in the year of 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 Other sources, such as Saugyi Lingpas revelation, the
Lama Gongdu, say that Guru Rinpoche was bom in the year of the Wood Monkey. Kyabje
Dudjom Rinpoche in Tbf Nyingma Sthooi, p. 949, puts hu birth in the Wood Monkey year,
live years afier the pannirvana of Lord Buddha, in the Iron Dragon year.
15 This account follows Tht Narration o f tht Preoous Rrvttalwn o f tht Ttrma Trtasum, gTtr by tug 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 ofMy Prrfttt Tiaehtr, p. 314.
17 As Dudjom Rinpoche explains (CoOeettd Works Nfol. 1p, 97.4; Tbt Nyingma Sthooi, p. 471),
Saroruha introduced the Hevapa Tantra.
18 Nyoshul Khenpo J amyang Dorje, in A Marvellous Garland o f Ran 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. 17i/2 (47-9);
The Narration Composed by Gyahta Yung-Lo rgyns rgral imgYunggis mDzadpa, Khandro
Nyingthig, Part II, p. 203b/6 (406-8); and History o f the Khandro Nymgtik, entititd Gotland o f
PrtciousJewtis-mKba"po sNyingtbiggiLo r&ut Rmpo CheVPfrrtng fra, Khandro Nyingthig.
Part II, p. 243a/3 (485-6).
19 J amgon 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 Rinpoches
arrival and the founding of 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 Dtshtk Dkpa The
Gathering of Sugatas of the Kagye was revealed by Nyangrei Nyima Ozer (1136-1204). The
tenon Sangyl Lingpa (1340-1396) discovered the Lama Gongdu Hi e Gathering of the Gurus
Intentions'. Kadi Cbdkyi Gyaluj The Ocean of Dharma, the Great Gathering ofTransmitted
Precepts was a treasure of one of the earlier tertons which was revealed as iyangta
rediscovered terma* by jamyang Khyentsl Wangpo (1820*92).
22 jamgon Kongtru). Preoous Garland ofLapis Lazuli, p. 315; Dakini Tradings, p. xxiii.
23 J amgon Kongtru!, Prttious Garland o f Lapii Lazuli, p. 316; Dakini Ttathtnp, p. xxiii.
24 J amgon Kongtru!, Prttious Gotland o f Lapts Lazuli, p. 316; Dakini Teachings, p. xxiii
25 rNttm that Zartgi gLing ma, in volume 1of the Rin then gler mDzod then mo, Delhi, 1976, p.
202; The Lotus Bom, pp. 207*8.
26 According to the Padma bKai 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. 166.3
28 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 Lbmg 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
Sanghas recitation of one hundred million mantras of Padmasambhava, dedicated to peace
in the world.
34 Prom the narrative pan of 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 Dorics terma biography of Yeshe TsogyaL. Yr Shes mTsbo rGyal mDzad Tskul
rNam Par Thar Pa Gab Pa mSgon Byung rGyud Ma/tg Drt Z a 'i Glu Pfrrmg, Mink Petrunkhang,
p. 173/8. Reference given in M attm of Meditation and Miradej, p. 368.
37 Tbf Blessing o f Pad/rsasamkkava' from the 8th Nytngma Monlam Chcnmo Commemorative
Book. Bodhgaya. 1997.
Many resources were drawn upon for the life of Guru Rinpoche, and especially: Tulku Thondup.
Mastm o f Meditation and Mirades, Shambhala, 1996; jamgon Kongtruls biography of
Padmasambhava from his Prttious GarlandofLapis l^tzuli, translated by Erik Pema Kunsang in
Dakini 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,
Wndom. 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 of the prayers that follow.
A c k n o w l e d g e me 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-qpsrj-w^q|-aiif
<*jlS*-q8r*jflxr*qg'q|$i;
j j ^^q |^n i q ^f
q|flar:wgw|*-w^*iNj
itf^^^^jf<j |*i'w*fs)*ij
njsruqi-S^qjsjjjqjsrsrSBtf
>^^âW<i|3J rqifqf
Homage to theyidam deity!
Fortunate men and women o f the future,
Sons and daughters o f an enlightenedfamily,
When you turn to me, the guru o f Orgycn.for refuge,
Take yourself to an isolated place, and
Make deep feelings arise o f melancholy at impermanence.
A n d disgust with samsara-this is vital.
Then rely on me completely, heart and soul.
Reflect how every kind o f refuge, all your hopes,
Are all fulfilled and complete within me, the guru
o f Orgyen.
Whether in happiness or in sorrow,
Have total trust and confidence in me.
No need to make offerings or praise;
Set aside all accumulating;
Simply let devotion flood your body, speech and mind, and
Pray, pray with these seven lines:
HUNG S ORGYEN YUL GYI NUB CHANG TSAM S
In the north-west of the land of Orgyen,
PEMA KESAR DONGPO LA
In the heart of a lotus flower,
YATSEN CHOK GI NGO DRUP NY S
Endowed with the most marvellous attainments,
PEMA J UNG N SHY SU DRAK i
You are renowned as the Lotus-born,
KHOR DU KHANDRO MANGPO KOR S
Surrounded by many hosts of dakinis.
Q
54
KHY KYI j SU DAK DRUP KYI I
Following in your footsteps
i ^t^sqt ^T r^ ra,
CHI N GYI LAP CHI R SHEK SU SOL %
I pray to you: come and bless me with your grace!
GURU PEMA SIDDHI HUNG i
jwwai^-qi*rnj-q-5qj
^wpwi r^nq|^- ^j
i r ^w w ^ g
^Q|^'gniW'S!*rJ v^*$
^sa;x R ^si!'rti<?j
l acj w ^|^* ai 2rSj |
^W^* '^Sj 3i <Waoj qf
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 mind is transformed, others perceptions will
simultaneously change,
You will accomplish enlightened activity,
And alt noble qualities will be complete within you.
@^w|aC5sw'^Ttr^<Tl'3âi^q|*rftr<7^tw^^3*r|^<i|si''ai^
**r*J j| ||
o
58
May 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 of my enlightened mind. May it meet with one who possesses
a mind of wisdom, and is endowed with great compassion, called
Chokyi Wangchuk.
Leu Diinma
The Prayer in Seven Chapters
Homage to the Guru!
The General Visualization for
Prayers to Guru Rinpoche
byJamyang Khyentse Wangpo
o
63
1. Ta k i n g Re 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 of the Three J ewels: 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 of the six realms take refuge in you.
(three times)
O
64
LE U D O N M A
2. Ar ousing t he Awakened Mind of Bodhichit t a
SEM KY DROWA KUN DON DU %
We arouse the bodhichitta, the heart of the awakened
mind, and, for the sake of all living beings.
LAMA SANGYfi DRUB N N I 1
When we have accomplished the enlightened state of the
master,
GANG LA GANG DDL TRINLE KYI i
We vow to liberate them all, through the enlightened
actions
1
] DROWA DRALWAR DAM CHAO %
Of teaching each and every one according to their needs.
(thret times)
A GR EA T T R E A S U R E OF B L E S S I N GS
u
3. The Seven Br anch Of f er ing
LAMA Y1DAM KHANDRO SHEK S
Approach now, gurus, devas, and dakinis:
NYI DA PEM DEN LA SHYUK 1
Take your seats on these cushions of lotus, sun and moon.
LO NGAK Y1SUM GO CHAK TSAL i
We offer homage, while devotion fills our body, speech
and mind.
CHI NANG SANG W CHO PA BUL i
We make offerings, outer, inner and secret.
L E U DONMA
NYAM CHAK DIK DRIB TOL SHYING SHAK *
We confess all impairments and breakages of 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 CHOK HORK ORS
We request you to turn the wheel of 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 of enlightenment.
YANG DAK DORjfi DON TOK SHOK
May we all realize our true vajra nature!
4. T h e Ma i n V i s u a l i z a t i o n
DUN GYI NAM KHAR 0 NG LONG i _________________
Before us in the sky, in a shimmering sphere of light,
white and blue, yellow, red and green,
SENG TR1 PEMA NYI Pfe TENG %______________________
Floats a throne held aloft by lions, with cushions of lotus,
sun and moon.
KU SUM GYAL WA PQPfe NGO S______________________
There you preside, the actual presence of all the buddhas
of the three kayas,
mnrO i mx
TSAWfi LAMA PEMA J UNG I
Root master, in the form of 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 CHO GO DANG S
Wearing the lotus hat, gown, and Dharma robes, with
ZA OG BER MUKJ 1 PAR SOL i
A magnificent dark red cape of shining brocade.
CHAK Y DORjfi TSfe NGA DANG I
Your right hand holds a five-pointed vajra;
y 0NP BHENDHA TSfi BUM NAM *
Your left a skull-cup containing the vase of long-life.
DRUMO YON NA KHATAM CHANG %
A khatvanga cradled in your left arm,
DORjfc KYIL TRUNG DANG CH Tfc *
You are seated in the vajra posture.
KU SUNG TUK KYI KYIL KHOR L %
From the mandalas of your wisdom body, speech and
mind
1
| TSA SUM CHO SUNG RAB J AM KUN *
Appear infinite gurus, devas, dakinis and dharmapalas;
0
70
TRO DUI ZI J I N 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^! wsrv^-^f^sr^'i qf upijRaje,] 55r
Visualizing ibis, recite 4The Prayer in Seven Chapters' attd 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 with prayers
taken from the earlier and later terma treasures, and prayers o f any kind that
cany the blessing o f the vajra speech o f the saints o f the past. Recite them with an
intense longing and yearning, and an all-consuming devotion.
I f you can not manage this much, then it will be all 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 mind 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 P r a y e r t o t h e T h r e e Ka y a G u r u
| EMAHO 1
Emaho: O wonder!
TRODRAL CHO KYI YING KYI SHYING KHAM SU I
In the pure realm of the dharmadhatu, of natural
simplicity,
CHO NY1 DO SUM KY GAK M Pfi NGANG %'
Within the intrinsic nature of reality, forever unborn,
unceasing throughout the whole of time,
KU SUNG TUK DANG YONTEN TRJ NLfi KYI i
Dwells the embodiment of the sugatas, with the five
wisdoms
YESHfe NGA DEN DEWAR SHEK P KU *
Of body, speech, mind, qualities, and enlightened action,
TUK j l CH DRAK NATSOK SO SOR TON i
Appearing to different beings in all kinds of
compassionate forms,
LAMA LONG CHO DZOK KU LA SOLWA DEP *
Sambhogakaya lama, to you we pray!
ORGYEN PMAJ UNGN LA SOLWA DEP S
To the Lotus-bom Guru of Orgyen, we pray!
W I -LE.'.U O0. N MA U
MI jfejIKTEN DAK P SHYING KHAM SU i __________
Into the pure realm of our Fearless world-system,
TUKjfe CHENPO DROWfc DON LA CHON %_________
Out of 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 ma c h On d a t a DO s u m g y i s
Throughout the whole span of past, future, and present,
LAMA TRULPfc KU LA SOLWA DEP 1
Nirmanakaya lama, to you we pray!
A GREAT T REA SURE OF BL ESSI NGS M
ORGYEN PfcMAJ UNGNfc LA SOLWA DEP S
To the Lotus-born Guru of Orgyen, we pray!
The Lineage Pr ayer
CHO 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 of the five
families,
TRULKU RIK SUM G0NPO 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,
^^^'a53v!'^qaj - cj î sj - ^3j - aj - i 7|âj - q- q^q^s
LOBPONJ AMPAL 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 PfcMAJ UNGN 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 DUDJ OM LA SOLWA DEP f
We pray to Nanam Dorje Dudjom,
(^5j ^'^'||- q^- 2rai - q|âj - q- q^qsM f
LHASfc MUTRI TSENPO LA SOLWA DEP 8________
We pray to prince Mutri Tsenpo,
^<v^q3c;- 2f 5}q|9i - srf l rq]^srq^qsj 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 DONY O GYALTSEN LA SOLWA DEP I
We pray to the renunciate Donyo Gyaltsen,
q | ^ - ^ - q ^ - 3j 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 GYAJ IN 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 of dharma, Terdak Lingpa,1
DO SUM TSA GYO LAMA LA SOL WA DEP %
We pray to all the root and lineage masters of past, present
and future,
DRINCHEN TSAWfi LAMA LA SOLWA DEP %
We pray to our root lama, in all his kindness and
compassion,
A GRE AT T R E A S U R E OF I L E S S I N G S
m
^^ ^ ^ ^ ^
Y1DAM DRUPCHEN KAGYfL LA SOLWA DEP I
We pray to the yidam deities of the great Kagye sadhanas,
MAMO KHANDROl LHA TSOK LA SOLWA DEP i
We pray to the throngs of mamos and dakinis,
CH0KY ONG MAGON CHAMDRAL LA SOLWA DEP i
We pray to the dharma protectors Ekazati, Mahakala, Za
and Dorje Lekpa.
1
DI CHI BARDO SUM DU CHI N 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 samsaras ocean of suffering,
L E U D O N M A
KYfe M NYINGPO LONPAR CHI N GYI LOP S
Inspire us with your blessings to arrive at our unborn,
enlightened nature,
CHOK DANG T0NMONG NGODRUPTSAL DU SOL I
And grant us the siddhis, ordinary and supreme!
Chapter Two
T h e P r a y e r Re q u e s t e d b y Ki n g T r i s o n g D e t s e n
, EMAHO8_________
Emaho: O wonder!
SANGYfe TEN PA MfcjUNG SAMY LA i ________________
In the teachings of the buddhas, extraordinary and beyond
conception,
KHYfcPAR PAKPfc TENPA NAM SUM jON i ______________
The especially sublime teaching will be revealed three
times.
[ SANGYfe SHAKYA TUB P SHYING KHAM DIR S
Now, here in the realm of the Buddha Shakyamuni
SANG NGAK TEKPA CHENPOl TENPA J ON I
This teaching of the secret mantrayana has come:
TENPA RI NPOCHt LA SOLWA DEP *
To this precious teaching, we pray!
ORGYEN PtMAJ UNGNfc LA SOLWA DEP %
WOMIN LHUN GYI DRUP P PODRANG DU I
In the palace of Akanishtha, spontaneously perfect.
; DO SUM PfeWAR SHEKPfc GONG PA YI 3_________
The sugatas of the three times, in their wisdom, saw
MATRAM RUTRA KA GO LOKPA Lfc I________
How Matram Rudra betrayed their commands,
PRO DRUK SEMCHEN DUK NGAL NYAM TAK ZIK 3
Tormenting the beings of the six realms with suffering.
^^|''? 3 ^- ^- a r â r q 'q ^q 'M f
TUKjfc NGO TSAR CHEN LA SOLWA PEP 3
To those with wondrous compassion, we pray!
| ORGYEN PfeMAJ UNGNfc LA SOLWA PEP 8
L E ' U. DONMA M
CHANG LO CHEN GYI PODRANG DAMPA RU i __________
In the sacred palace of 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 of this perverse and evil
demon.
^^3 ^q ^'^^'3 - 3 W - j - â r q -q^q* j
PO SUM PESHEK NAM LA SOLWA PEP S
i- -- _______
To the sugatas of past, present and future, we pray!
m A GREAT TRE"X5U' kB OP 8L ES5I NC5
' 1
ORGYEN PfiMAJ UNGNfc LA SOLWA DEP %
RIWO MALAYA NAMCHAK BARWE TSER S
On mount Malayas blazing peak of meteoric iron,
DOPO MATRAM RUTRA DRAKPO DRAL f
You wrathfully liberated the demon Matram Rutra,
SINMO MA TSOK NAM LA J ORWA DZ S
And united with the hordes of rakshasis.
SANG NGAK TENPA DANGPO D N J UNG
And so the teaching of the secret mantras first came;
L E' U DONMA _
PUL CHA KHYfePAR CHEN LA SOLWA DEP 8
To this special one who had to be subjugated, we pray!
^ q
ORGYEN PMAJ UNGN LA SOLWA PEP 8__________
WOM1N CHO KYI Y1NG KYI POPRANG PU 3
In the Akanishtha palace of the dharmadhatu,
PO SUM KYfc GAK MfiPA CHO KYI KU 8_____________
Is the dharmakaya, which neither comes into being nor
ceases, in the past, present or future,
CHO 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:
CHO KU KUNTU ZANGPO LA SOLWA DEP %
To Samantabhadra, the dharmakaya, we pray!
ORGYEN PfeMAJ UNGNfi LA SOLWA DEP *
DfeCHEN LHUN GYI DRUP Pfe SHYING KHAM SU % |
In the pure realm of Spontaneously Perfect Great Bliss,
I TIMUK NAMDAK CHOY ING YESHfe NGANG S_________
Embodying the wisdom of dharmadhatu, which is
bewilderment in its natural purity,
LE U DONMA
NAMPAR NANG DZfc LONG CHO DZOKPfe KU i
Vairochana presides as the sambhogakaya,
KU YI R1K CHOK RIK KYI KHOR GYI KOR $
Surrounded by his entourage, the supreme family of
the Wisdom Body.
BUDDHA RIK KYI LHA TSOK LA SOLWA DEP i
To youdeities of the buddha family, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP 8
SHAR CHOK NGONPAR GAWfi SHYING KHAM SU *
In the east, in the pure realm of Manifest J oy,
I SHY t DANG NAMDAK MELONG YESHfe NGANG !
Embodying mirror-like wisdom, which is anger in its
natural purity,
DORjfe SEMPA LONG CHO DZOKPfc KU i
Vajrasattva presides as the sambhogakaya,
TUK KYI RIK CHOK RIK KYI KHOR GYI K ORI
the Wisdom Mind.
DORjfc RIK KYI LHA TSOK LA SOLWA DEP *
To you-deities of the vajra family, we pray!
ORGYEN PfcMA J UNGNt LA SOLWA DEP %
LE U DONMA
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 J UNGN6 LONG CH6 DZOKP KU i
Ratnasambhava presides as the sambhogakaya,
YONTEN RIK CHOK RIK KYI KHOR GYI KOR *
Noble Qualities.
RINCHEN RIK KYI LHA TSOK LA SOLWA DEP i
To you-deities of the ratna family, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP *
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 of discernment, which is desire in
its natural purity,
NANGWA TAY LONG CHO DZOKPfc KU *
Amitabha presides as the sambhogakaya,

SUNG GI RIK CHOK RIK KYI KHOR GYI KOR 3
Wisdom Speech.
PfcMA RIK KYI LHA TSOK LA SOLWA DEP *
To you-deities of the padma family, we pray!
ORGYEN PfiMA J UNGNfe LA SOLWA DEP %
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,
DONY O DRUP PA LONG CHO DZOKPfe KU I
Amoghasiddhi presides as the sambhogakaya,
TRINLfi RIK CHOK RIK KYI KHOR GYI K ORI
Enlightened Activity.
| KARMA RIK KYI LHA TSOK LA SOLWA DEP i
To youdeities of the karma family, we pray!
^r 3j ^ q |^q p i 9 r o r <i ] ^,q'q^3N f
i ORGYEN PfiMA J UNGNfi LA SOLWA DEP %
CHOY ING ROLP SHYAL Y CHENPO NA *
In the measureless mansion of the play of dharmadhatu,
n y On mo n g d u k n g a d z i p d e n TENG DU
Trampling on the five poisons of the negative emotions.
LE U DONMA
TRO WOl GYALPO CHEMCHOK HERUKA t
Rages the sovereign among wrathful deities, Chemchok
Heruka,
RIK NGA DfiSHEK DOP KHOR GYI KOR *
Surrounded by his retinue of all the sugatas of 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 J UNGNfe LA SOLWA DEP S
TUK jt ROLPfi SHYAL Yfi CHENPO NA S
In the great mansion of the play of compassion,
MA DO DREKPA DZIP DEN TENG DU S
Trampling the female arrogant demons underfoot,
NGON d z o k g y a l po c h e m c h o k HERUKA 1
Is Ngondzok Gyalpo, the Heruka Great and Sublime,
King of Manifest Perfection,
YESH L DRUP MAMOl KHOR GYI KOR
Surrounded by his retinue of mamos of wisdom and
of karma:
CHEMCHOK MAMOl LHA TSOK LA SOLWA DEP i
To you, Chemchok and your hordes of mamos,
we pray!
ORGYEN PtMA J UNGNE LA SOLWA DEP S
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, embodiment of the wisdom mind.
TRAK TUNG TRO WO BARWk KHOR GYI KOR S
Surrounded by his retinue of blazing, raging herukas,
PALCHEN HERUKfi LHA TSOK LA SOLWA DEP I
To you, the great, awesome Heruka and all your deities,
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,
J AMPAL YAMANTAKA SHINjfil SH 8
Is Manjushri in the form of Yamantaka, slayer of the Lord
of Death,
SHfiPO TROWO DREKPfi KHOR GYI KOR %
Surrounded by his horde of wild and wrathful
slaughterers:
l . E' U DONMA
SHINjfe SHfePOl LHA TSOK LA SOLWA DEP *
To you, Yamantaka and all your deities, we pray!
ORGYEN PfcMAJ UNGNfc LA SOLWA DEP i
MAR NAK DRU SUM WANG GI SHYAL Y NA *
In the dark red triangular mansion of 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 of power,
I A GREAT T RE A SURE OF BL ESSI NGS M
PfeMA RIK KYI TROWO NAM KYI KOR t __________________
Surrounded by the wrathful deities of 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 ] â r q - q ^q s j f
I ORGYEN PfeMA J UNGNfe LA SOLWA DEP I _______________
qâj-q-j!'^3;-qq^-qq-âj-uj^^f
KALPA ME TAR BARWfc SHYAL Yfc NA I _________________
In the mansion which blazes like the inferno at the end of
a kalpa,
2fq^'5^-q-q|i'q^-ij]âi^^f
PO DO DREKPA DZIPfe DEN TENG DU *
Trampling arrogant male demons,
. ,.,2>
-T'
L E U DONMA
PALCHEN DORjfe SHYON NU PAWOI KU I___________
Is the great and glorious Vajrakumara, his form like
a warriors,
DO DUL TRO CHU TRA TAP KHOR GYI K ORI
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|3ji-oj q]S}fM 'q'^q3f
ORGYEN PEMA J UNGNfc LA SOLWA DEP I ____________
PfeMA WANG GI SHYAL Y CHENPO NA i ____________
In the great mansion of the Lotus of Power,
_ - A
' / ,-f. -t . ^ v '
A GR 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 of non-attachment,
CHOMDEN GONPO YESHfe TSfe PAK Mfe %_________
Presides the enlightened one, the lord of wisdom and
longevity, Amitayus,
CHIMfe TSfe Y1LHA TSOK NAM KYI KOR 3_________
Surrounded by all the deities of immortality and
long life:
DORjfe TSfe YI LHA TSOK LA SOLWA DEP 3_________
To all you deities of indestructible vajra-life, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP 8_________
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
of Horror,
TIRA GEN KYAL DZIPE DEN TENG DU i ________
Trampling on the corpse of the supine demon 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 of mamos and dakinis:
DORjfel NALJ ORME LHA TSOK LA SOLWA DEP S
To you, Vajrayogini and all your deities, we pray!
l . E' U DONMA
Q
107
ORGYEN PfeMAJ UNGNfe LA SOLWA DEP S
GYAGAR DORjfe DEN GYI PO DRANG DU *
At the palace of the Vajra seat in India,
GYU DRfe DENPfe DROWfe DON DZfe CHI NG i
Is the one who brings benefit to beings through teaching
the truth of cause and effect,
Dfc NO SUM GYI TENPfe GYALTSEN TSUK I ___________
Who raises the victory banner of the teachings of the
Tripitaka,
NYEN TO CHANG CHUP SEMPfe KHOR GYI KOR %
Surrounded by his entourage of shravakas and
bodhisattvas:
L E U DONMA
TRULKU SHAKYA TUP PA LA SOLWA DEP I ______________
To you, the nirmanayakaya Shakyamuni, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP i ______________
, DHANAKOSHA LU YI PODRANG DU 3________________ ^
In the palace of the nagas at Dhanakosha
, TUKjfel TOP KYI DROWfe DON LA jON %________________
Is the one who, through the power of his compassion,
came to benefit beings.
GYALWfe GONGPfc PRO DRUK RANG DROL DZfe 3
Who, through the wisdom mind of the buddhas, causes
beings of the six realms to find self-liberation.
_s2S=__ .
f rr- : ' ^
T BRE AT TA 5U*l"0n tmrsrcs
KHANDRO Dfe NGA MANGPOl KHOR GYI KOR
Surrounded by his entourage, the five classes of dakinis:
TRULKU GARAP DORjfi LA SOLWA DEP i
To you, the nirmanakaya, Garab Dorje, we pray!
ORGYEN PfeMA J UNGNfi LA SOLWA DEP 8
GYA NAK RIWO TSE NGfc PODRANG DU I
In the palace of the five-peaked mountain in China,
SANGYfi KU YI TRULPA J AMPAL YANG i
Is Manjughosha, emanation of the buddhas wisdom
body,
y -T- *T- ,T . *T
LE U DONMA
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 of bodhisattvas of the
wisdom body:
PAKPA J AMPAL GYI LHA TSOK LA SOLWA DEP %
To you, the noble Manjushri and all your deities,
we pray!
ORGYEN PfcMA J UNGNt LA SOLWA DEP I
N CHEN RI POTALfc PODRANG DU *
At the great power-place, the palace of mount Potala,
SANG YE SUNG GI TRULPA CHENREZI ?
Is Avalokiteshvara, emanation of the buddhas wisdom
speech,
TENG WO CHOK SHYIR SUNG GI DRO DON 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 of bodhisattvas of 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 PEMAJ UNGNfe LA SOLWA DEP S
o
LE U DONMA
Nfe CHOK CHANGLO CHEN GYI PODRANG DU S
At the supreme place of power, the palace of Alakavati,
SANGYfi TUK KYI TRULPA DORJ E DZIN 8
Is Vajrapani, emanation of 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 of bodhisattvas of wisdom
mind:
CHAK NA DORjEl LHA TSOK LA SOLWA DEP 8
To you, Vajrapani and all your deities, we pray!
ORGYEN PfcMA J UNGNE LA SOLWA DEP I
TENG CHOK NAMPAR GYALWfe KHANG ZANG DU 8
Above, in the exquisite palace of Complete Victory,
PAKPA J AMPAL TUK KYI GONGPA YI 3
Through the vision of Manjushris wisdom mind,
LHA WANG GYA CHI N Nfc SU SANG NGAK J ON 8
The secret mantra teachings appeared in the realm of
Indra, king of the gods,
TSOMBU BUM DANG CHfc T NGON SANGYfi 8
And one hundred thousand attained true enlightenment:
LE U DONMA
LHA Y1 RIGDZIN NAM LA SOLWA DEP *
To you, the vidyadharas among the gods, we pray!
ORGYEN PfeMA J UNGNfi LA SOLWA DEP
WO CHOK GYATSO CHENPOl TING RUM DU S
Below, in the depths of the great ocean,
CHENREZI WANG TUK KYI GONGPA YI *
Through the vision of Lord Avalokiteshvaras wisdom
mind,
LU GYAL J OK P0I N SU SANG NGAKjON I
Takshaka, king of the nagas,
A T. REA T T R E A SU R E OF I I F Sd 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 PfiMAJ UNGNfi LA SOLWA DEP S
RI GYAL MER1 BARWE TSE MO RU %
On the summit of the Blazing Fiery Volcano, king
of mountains,
CHAK NA DORjfil TUK KYI GONGPA YI S
Through the vision of Vajrapanis wisdom mind,
gW E - g
GYALPO DZA YI Nfi SU SANG NGAKjON i
Kingja,
| 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 J UNGNfi LA SOLWA DEP S
NUP CHOK ORGYEN WANG GI PODRANG DU 8
In the powerful palace of Orgyen, in the west,
DfeSHEK KU SUNG TUK KYI TRULPA Tfe i
Is the emanation of the sugatas body, speech and mind,
DZAMBU LING DU DROWE DON LA J ON *
Who came to this world of ours to benefit beings.
RIGDZIN KHANDRO MANGPOl KHOR GYI KOR *
Surrounded by his entourage of countless vidyadharas and
dakinis,
P&MAJ UNGNE KYI LHA TSOK LA SOLWA DEP i
To you, Padmakara and all your deities, we pray!
ORGYEN PfiMAJ UNGNfi LA SOLWA DEP %
L F' U DONMA
CHO KU LONG KU TRUL KU YANG TRUL DANG 3
To the dharmakaya, sambhogakaya, nirmanakaya, with
your further emanations, and
D DANG MAJ ON DA TA DU SUM GYI *
To all the buddhas, vidyadharas and bodhisattvas
throughout the whole of time,
CHOK CHOI SANGYfc RIGDZIN CHANG SEM LA S
And through all dimensions of space:
DAK CHAK LO NGAK YI SUM GO PA YI 1
With devotion and longing filling our body, speech
and mind,
YI NYI T TSOM MEPAR SOLWA DEP I
With no trace of hesitation or doubt, to you we pray!
A GRE AT T R E A S U R E OF B L E S S I N GS
ORGYEN PfiMA J UNGNfi LA SOLWA DEP ?

4* 4 -
Chapter Three
T h e P r a y e r Re q u e s t e d b y Kh a n d r o Ye s h T s o g y a l
: EMAHO 8
I -
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 of the sacred Vajra seat,
1 NGA YAP LING TREN SA C H t SINPOl YUL *
Lies the continent of Ngayab Ling, land of the cannibal
raluhasas,
DO SUM SANGY NAM KYI CHI N LAP P I
Blessed by all the buddhas of past, present and future.
LING CHOK KHYfePAR CHEN LA SOLWA DEP %
To this sublime and special realm, we pray!
ORGYEN PMA J UNGN LA SOLWA DEP S
Is
HUNG %NGON GYI KALPA DANGPO Dfi P DO i
Hung! At the closing of the first of the aeons of
the past.
LE U DONMA
MATRAM RUTRA DRALWfc DZfe GYE LA !
The eight objects from the liberation of Matram Rudra
SANG NGAKjONPfe Nfi GY CHI N 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 of Orgyen.
TENDREL KHYEPAR CHEN LA SOLWA DEP *
To this special and auspicious circumstance, we pray!
ORGYEN PMA J UNGNfe LA SOLWA DEP %
would come.
A C R F A f t f t E AS Of c E Of B LE S S INGS
DORjfe PAKMO CHI N 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 of the secret
mantras ring out;
Nfe DER CHI N 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 DONMA
ORGYEN PfeMA J UNGNfe LA SOLWA DEP

ZANGDOK PAL GYI RJ WO TSITTfe YIP 8
The Copper-Coloured Mountain of Glory is shaped as
a heart,
TSAWA LU YI GYALPOl Nfe SU ZUK *
Its base deep down in the domain of the naga king;
kpa l h u n c hak k handrO i n NA j i i
Its slopes, resplendent and majestic, rising into the realm
of the dakinis;
|- ê; i M - qq- q|<i |- ^- ^^- q- q5g
TSEMO TSANGPfe J IKTEN NYEKPA DRA *
Its soaring peak as high as the world of Brahma:
RI GYAL KHYfiPAR CHEN LA SOLWA DEP I

To this special king of mountains, we pray!
ORGYEN PfiMA J UNGNfi LA SOLWA DEP i
eâr - * - sf <7q* /qq- |"2f ^g
PAL GYI RIWO BARWfc TSEMO NA *
On the shining crest of this awe inspiring mountain,
SHAR CHOK SHEL LA LHO CHOK BAIDURYA I
Its eastern side of crystal, the south of lapis lazuli,
NUP CHOK RAGA CHANG CHOK INDRfc DOK i
The west of ruby, and the north of 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 â r q - q ^q s j f
PODRANG KHYfcPAR CHEN LA SOLWA DEP 3
To this exquisite palace, we pray!
^ ^ ,ai q
SHYAL Yfe CHENPOl CHOK SHYI TSAM GY DANG 3
Every side and face of this great mansion, in each
direction,
TENG WO TAMCHt 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__________
With the colours of 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 J UNGNfc LA SOLWA DEP 3_________
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 of Dharma, and all
the ornaments
NA TSOK RINPOCHfe YI DZfiPAR GYEN I
Stand out in beauty, set with every kind of gem and
priceless material:
RINCHEN SHYAL Yfc KHANG LA SOLWA DEP S
To this precious celestial palace, we pray!
i f
ORGYEN PfeMAJ UNGNfi LA SOLWA DEP S
PAKSAM SHING DANG DODTSII CHU MIK DANG I
Wish-fulfilling trees, bubbling springs of nectar, with
J A TSON NA NGfi CHI NANG TRIN TAR TIP
Rainbows of blue and white, yellow, red and green,
gathering like clouds inside and all around,
MfiTOK Pm WO KYI BAR NANG KHENG %
The atmosphere is bathed in light in the shape of
lotus flowers,
Nfc D DRENPA TSAM GYI DfiCHEN TOP I
Simply to think of this place brings great bliss:
PfiMA WO KYI SHYAL Yfi LA SOLWA DEP *
To this heavenly palace of Lotus Light, we pray!
ORGYEN PfeMAJ UNGNfe LA SOLWA DEP I_________
SHYAL Yfi CHENPO d YI NANG SHfi NA *
Within this measureless mansion,
RINCHEN ZUR GYfc NYIMA DAW DEN I __________
On an eight-cornered jewel throne, and sun and moon
disc seat,
MA CHAK PMA BARWfe DONGPO LA ____________
On the shining, blossoming, lotus of non-attachment,
PfeMA J UNGNfc DfiSHEK DOp KU I _______________
There you preside, Padmakara, you who embody all
the sugatas:
RANG J UNG TRULPfi KU LA SOLWA DEP 3_______________
To this self-arising nirmanakaya emanation, we pray!
ORGYEN PfcMA J UNGNfc LA SOLWA DEP i
SHYI GYfe WANG DRAK DON LA GONGPfi CHI R 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 J I R CHfi I
Your majesty surpassing even Mount Meru.
YA TSEN TRULPfi KU LA SOLWA DEP %
To the wondrous nirmanakaya emanation, we pray!
ni qT ^15
TUK KYI TRULPfi J IKTEN KHYAB PAR GY %
Emanations of your wisdom mind fan out through the
whole world;
CHEN TSA NY1 DA TABUR KHYIL SHYING ZIK i
Like the sun and moon, your eyes turn and gaze on all.
NAMKHt LOK L TUKjfel TRINLfe NYUR 8
Your compassionate action is swifter than a flash of
lighting in the sky,
GONGPA ZAPMO NAMKHfi LONG DANG NYAM *
Your understanding as deep as the vast expanse of space:
TUKjf. KHYtPAR CHEN LA SOLWA DEP 3
To your extraordinary compassion, we pray!
ORGYEN PfiMA J UNGNfe LA SOLWA DEP *
DRO LA TSw TAP KYI DRO DON DZfc *
With the skilful means bom of your love for beings, you
act always for their benefit;
SHYAL DZUM DZfiPfi DANG DEN YA LA LA S
From your smiling mouth, glowing in beauty,
DRUK TONG DIRW6 SUNG GI DANG DRA CHfi I
The sound of your voice, mightier than the roaring of
a thousand dragons,
SANG NGAK ZAPMOl CHO DRA DI RI RI i
Thunders out the sound of the profound secret mantra
teachings:
TSANGPfe SUNG YANG DROK LA SOLWA DEP I
To your speech, which has the melodious voice of
Brahma, we pray!
ORGYEN PfLMA J UNGNfc LA SOLWA DEP *
TRULKU CHENPOl CHOK SHYI TSAM GYfc NA 1
In each of the eight directions around this great
nirmanakaya buddha,
LOKPfi DRA GEK DZI Pt DEN TENG DU *
Crushing underfoot malicious enemies and obstructing
forces,
KU SUNG TUK DANG YONTEN TRINLfi KYI I
Rages the assembly of wrathful deities who subjugate
negativity,
RIK NGA DfeSHEK DODUL TROWOl TSOK S
The sugatas of the five families, of the wisdom body,
speech, mind, qualities and activity:
DRUPCHEN KAGYfi KYI LHA TSOK LA SOLWA DEP
To the deities of the great Kagye sadhanas, we pray!
ORGYEN PfiMAJ UNGNfe LA SOLWA DEP S
|i T ] N - q ^q - ^q - q â ^- ^^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 of the four families, together with the four
classes of dakinis;
TAMCHfi MA LO DURTRO GYEN DANG DEN S
Every one of them wearing the grisly attributes of the
charnel ground,
3y*rq$-^sai<arq$-^q^qî|*if
DZp GYEN DEN ROLPE TAP SU SHYUK 1
Along with beautiful ornaments, all assuming the postures
of dance:
Y ESHt KHANDRO YAP YUM LA SOLWA DEP I
To the dakas and dakinis of wisdom, we pray!
qTâj q'n^:,RI*
ORGYEN pMAJ UNGN LA SOLWA DEP *
SHYAL Yfi CHENPOl CHOK SHYI BAR KHYAM DANG *
In the four directions within the great celestial mansion,
DRU ch 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 of every variety, outer, inner and
secret:
MAMO KHANDROl LHA TSOK LA SOLWA DEP *
To the mamos, and dakinis with their throngs of deities,
we pray!
ORGYEN PMAJ UNGN LA SOLWA DEP I
RINCHEN SHYAL Y KHANG GI DO NAM LA I
All along the galleries of this great jewelled mansion,
chOp l hamo c h ar TRIN tab u r ti p %
Offering goddesses gather like clouds of rain,
DO YON DRUK GI CHOp J IKTEN KHENG %
Filling the whole world with offerings to delight the
six senses.
KUNTU ZANGPOl C H 0p DSHEK CHO I
To the sugatas, they make offerings as infinite as
Samantabhadras:
YONTEN KUN J UNG GI LHA TSOK LA SOLWA DEP %
To all these deities, the source of all good qualities,
we pray!
ORGYEN PMA J UNGNfi LA SOLWA DEP S
SHYAL Y CHENPOl CHOK KYI GO SHYI NA i
In the east, south, west and north, at the four gates of 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 of gods and demons as their
servants and messengers,
DO DANG MUTEK DUL TREN SHYIN DU DUL !
To grind demons and tirthikas into dust:
CH0KY ONG SUNGMfi LHA TSOK LA SOLWA DEP *
To all of you Dharma protectors and guardians, we pray!
HUNG I
Hung!
SHYENG SHIK PfiMAJ UNGNfi KHANDROl TSOK I
Rise up, Padmakara, with your throng of dakinis!
GONG SHIK CHOK CHU DO SUM DfiSHEK NAM I
Care for us, sugatas of all time and all directions!
J ETSON 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 of vidyadharas and dakinis!
U TRA D Z t P 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
Chamel 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 of Hung!;
KHANDRO Dfi NGA GAR CHfi SHIK Sfi SHIK i
Dakinis of 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;
CH0KY ONG Dfi GYfi Lfi CHfi KHYUK Sfi KHYUK f
The eight classes of Dharma protectors and their agents
striking;
SHYUP CHEN TONG GI DRA Kfi SI U U i
One 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 of flags and umbrellas fluttering;
DRI SHY1M PO KYI NGfi DANG TU LU LU i
Fragrances of 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 of Hung 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 realms-
TUKjfi ZIK LA Nfe DIR SHEK SU SOL 3
With 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 CHUP NYINGPO MA TOP BAR I
Until we have realized the essence of enlightenment,
GEK DANG LOK DREN BARCHt DULWA DANG S
Subjugate all obstructing forces, all obstacles and those
who lead us astray!
CHOK DANG T0NMONG NGODRUP TSAL DU SOL %
Grant us the siddhis, ordinary and supreme!
KHORWA DUK NGAL GYI GYATSO Lfi DRAL DU SOL
And release us from samsaras ocean of suffering-
this we pray!
Chapter Four
T h e Pr a y e r Re q u e s t e d b y Na m k h N y i n g p o
EMAHO
Emaho: O wonder!
TRO DRAL DfiCHEN GYALWA KUNTU ZANG i
The conqueror Samantabhadra, the great bliss of 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 of the bodhisattvas, who act only to
benefit the beings in the six realms:
CHO KU LONG KU TRUL KU NAMPA SUM *
To the dharmakaya, sambhogakaya and nirmanakayas
GYALWA GONGPfe GYOPA LA SOLWA DEP i
Of this wisdom mind lineage of the buddhas, we pray!
ORGYEN PfeMA J UNGNt LA SOLWA DEP %
DRAK DEN CHOK KYONG NO J I N KAR DA DONG I
From the god Yashasvi Varapala, the yaksha Ulkamukha,
LODR0 TAPDEN LU GYALJ OKPO DANG ?
The rakshasa Matyaupayika, the naga king Takshaka,
| ii^5PjN-qvwsaj-gj<w
DRIMfe DRAKPA L& CHEN GYALPO DZA S
The human Vimalakirti the Licchavi,1and so to the
fortunate K ingja,
R1GDZIN LHA WANG GYAJ IN LA SOKTfc I
The vidyadhara, divine Indra, and the rest:
RIGDZIN RIGPfi GYUPA LA SOLWA DEP *
To the rigpa awareness lineage of the vidyadharas,
we pray!
^^q j 3 -q | ^ 3 ^ ' ^ r q ^ q J
ORGYEN PfiMA J UNGNfi LA SOLWA DEP %
CHO KU KUNTU ZANGPOl GONGPA YI *
The blessing of the wisdom mind of Samantabhadra, the
dharmakaya,
DORjfe SEMPA GARAP DORjfe DANG 8
Passed to Vajrasattva and Garab Dorje
Dfe DANG MA J ON DATA DO SUM GYI *
To the masters of the lineage of Dzogpachenpo,
DZOKCHEN GYOPfe LAMA LA SOLWA DEP *
Of past, future and present, we pray!
SHRI SINGHfe BAR DU CHI N LAP Tfe S
And down to Shri Singha:
ORGYEN PfiMA J UNGNfc LA SOLWA DEP S
|^' q ' ^' 2 ^' & ' ^^r q ' & J f
GYALWA CHO KYI KU YI GONGPA YI i
The blessing of the dharmakaya buddhas wisdom mind
DtSHEK RIK NGA RIK SUM G0NPO DANG *
Passed to the sugatas of the five families and to Manjushri,
Avalokiteshvara, and Vajrapani,
SANGYfe SANGW6 BAR DU CHI N LAP T *
Down to Buddhaguhya;
D DANG MAjON DATA DO SUM GYI *
To the masters of the lineage of the Magical Net,
o
GYU TRUL GYOp LAMA LA SOLWA DEP I
Of past, present and future, we pray!
o
J AM PAL YAMANTAKfi GONGPA YI *
The blessing of the wisdom mind of Manjushri Yamantaka
f q - ^- ^- t f q 3 ^q ^- q ^- ^- ^-g
l obpO n chenpo j ampal shenyen dang %
Passed to the great master Manjushrimitra, and
^ ^ q ^ q $ - q ^ | ^ -q q r ^f
RO LANG Dw BAR DU CHI N LAP T S
Down to the zombie Vetalasukha:
I A GREAT T REA SURE OF BL ESSI NGS
1
D DANG MA J ON DATA DO SUM GYI *
To the masters of the lineage of the wisdom body,
KU YI GYOPfi LAMA LA SOLWA DEP
ORGYEN PfeMAJ UNGNf; LA SOLWA DEP *
PfeMA HERUKA YI GONGPA YI S
The blessing of the wisdom mind of Padma Heruka
WANG GI LHAMO NAGARDZUNA DANG i
Passed from Indradevi and Nagarjuna,
"ft}.
L E U DONMA H
PfiMA J UNGNfc BAR DU CHI N LAP Tfi *
Down to Padmakara:
d d a n g m a j On d a t a d O s u m g y i *
To the masters of the lineage of the wisdom speech,
SUNG GI GYUPfe LAMA LA SOLWA DEP I
ORGYEN PfeMA J UNGNfe LA SOLWA DEP I
BENDZA HERUKA YI GONGPA YI S _________
The blessing of the wisdom mind of Vajra Heruka
GARAP DORjt J AMPAL SHENYEN DANG *
Passed to Garab Dorje, Manjushrimitra, and
HUMCHEN KARl BAR DU CHI N LAP Tf: *
Down to Humchenkara:
d d a n g ma j On DATA DO s u m g y i *
To the masters of the lineage of the wisdom mind,
TUK KYI GYOp LAMA LA SOLWA DEP *
CHEMCHOK HERUKA YI GONGPA YI i
The blessing of the wisdom mind of Chemchok Heruka
TRULPfc KHANDRO RIGDZIN MANGPO DANG S
Passed to countless emanated dakinis and vidyadharas,
MINGYUR NAMKHfi BAR DU CHI N LAP Tfi %
Down to Mingyur Namkha:
Dfi DANG MA J On DATA DU SUM GYI *
To the masters of the lineage of noble qualities,
YONTEN GYUp LAMA LA SOLWA DEP S
ORGYEN PfeMA J UNGNfi LA SOLWA DEP S
PALCHEN DORjfe SHYON NCI GONGPA YI *
The blessing of the wisdom mind of the great, awesome
Vajrakumara
LHUNDRUP CHAK GYA CHENPOl RIGDZIN DANG i
Passed to the vidyadharas of spontaneous presence and
mahamudra,
DORjfe TOTRENG TSAL LA CHI N LAP Tfe ?
Down to Dorje Totreng Tsal:
Dfe DANG MA J ON DATA DO SUM GYI i
To the masters of the lineage of enlightened activity,
TRINLfi GYUPfi LAMA LA SOLWA DEP I
NGON DZOK GYALPO CHEMCHOK HERUKA *
The blessing of the wisdom mind of the great supreme
heruka King of Manifest Perfection
MA GYU LHAMO YONG KHYU DfiMA DANG i
Passed to the mistress of the mother tantras, Yongkhyu
Dema, Blissful Lady of the Total Embrace
DHANA SAMSKRI BAR DU CHI N LAP Tfi *
Down to Dhanasamskrita:
Dfi DANG MA J ON DATA DO SUM GYI I
To the masters of the lineage of the mamos who
control existence,
SIPA MA GYO KYI LAMA LA SOLWA DEP S
ORGYEN PfiMA J UNGNfi LA SOLWA DEP *
CHOMDEN DREKPA KUN DUL GONGPA YI i
The blessing of the wisdom mind of The Bhagavan,
Tamer of All the Arrogant
ROMBU GUHYA TSANDRfi TUK GYO Nfi %
Passed through Rombhu Guhya Chandra
SHAKYA SENGfil BAR DU CHI N LAP Tfe S
Down to Shakya Senge:
p d a n g m a j On d a t a d O s u m g y i s_________
To the masters of the lineage of Offering and Praise
of the World,
CHO TO GY 0p LAMA LA SOLWA DEP I_________
ORGYEN PfcMA J UNGNfc LA SOLWA DEP I
PALCHEN TOPDEN NAKPOl GONGPA YI i
The blessing of the wisdom mind of 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 DROL0 TSAL LA CHI N LAP Tfi %
Down to Dorje Drolo Tsal:
Dfi DANG MAJ ON DATA DU SUM GYI i
To the masters of the lineage of the Fierce Mantras,
DRAK NGAK GYUPE LAMA LA SOLWA DEP 2
G0NPO TSfiPAKMfi KYI GONGPA YI
The blessing of the wisdom mind of Lord Amitayus
LHAMO TSENDALI LA TUK GYO Nfi *
Passed through the devi Chandali,
q J 6 ^q j 'q f ^3 ^' 3 ^q J ^
CHI Mfi PfiMAJ UNGNfi CHI N LAP Tfi 1
Down to Padmakara, the deathless:
Dfi DANG MAJ ON DATA DU SUM GYI %
To the vidyadharas with mastery over life,
TSfi YI RIGDZIN NAM LA SOLWA DEP S
C^| j 3j '^q^'^^Wârq-q^q* !g
I ORGYEN PfeMA J UNGNfe LA SOLWA DEP I _____________
DORjfe PAKMOl TUK KYI GONGPA YI i ________________
The blessing of the wisdom mind of Vajravarahi
KHANDRO SENGfe DONG CHEN TUK GYO Nfe I
Passed through the dakini Singhamukha,
; DORjfe DRAKPO TSAL LA CHI N LAP Tfe 3______________
Down to Dorje Drakpo Tsal:
i Dfe DANG MAJ ON DATA DO SUM GYI I_______________
To the masters of mother tantras of the secret mantrayana,
^ -T'
SANG NGAK MA GYO KYI LAMA LA SOLWA DEP *
In the past, future and present, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP *
DORjfe TRAK TUNG TUK KYI GONGPA YI i
The blessing of the wisdom mind of the Vajra Heruka
TRULKU PfeMA J UNGNfe TUK GYO Nfe S
Passed through the nirmanakaya Padmakara,
DZAM LING PO KYI Lfe CHEN CHI N LAP Tfe $
Down to the fortunate ones of this world ofjambudvipa,
and Tibet:
Dfi DANG M A J ON DATA DO SUM GY I 3______________
To the masters of this lineage which brings together the
whole secret mantrayana,
SANG NGAK DO GY O KYI LAMA LA SOLWA DEP %
l ORGY EN PfiM A J UNGNfi LA SOLWA DEP S___________
DfiPfe SANGY fi NAM KYI GONGPA YI i ________________
The blessing of the wisdom mind of the buddhas
of the past
SANGY fi SHAKY A TUP Pfi TUK GY O Nfi S
Passed through the buddha Shakyamuni,
BODHI SATTVfe BAR DU CHI N LAP Tfe I
Down to khenpo Bodhisattva:
Dfe DANG MAJ ON DATA DU SUM GYI
To the masters who teach the truth of cause and effect,
GYU DRfe DON TON GYI LAMA LA SOLWA DEP I
ORGYEN PfeMAJ UNGNfe LA SOLWA DEP 3
RIGDZIN CHANG CHUP SEMPfe GONGPA YI I
The blessing of the wisdom mind of vidyadharas and
bodhisattvas
GANG ZAK Lfe CHEN NAM LA CHI N LAP Tfe 3
Passes to those beings with favourable karma,
DO TSO D1 Nfe NGA GYA TA Mfe BAR S
And from that moment on, till the last of the five hundred
year periods,
SANG NGAK KA SHYIN DRUP Pfe DAM TSIK CHEN *
They keep the samaya of practising the secret mantras
exactly according to the instructions:
GANG ZAK NYEN KHUNG GYOPA LA SOLWA DEP 3
To you, we pray, who hold this oral lineage passed from
mouth to ear by realized beings!
DI TAR MIK GI YUL DU NANGWA YI %
Do this towards all you see:
I CHI NANG NO CHO NG0PO TAMCHfi KUN
Outside, inside, environment and beings, all things-
NANG YANG DAK DZIN Mp NGANG LA SHYOK S
Whilst seeing them, without 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 of the deity-luminous and empty.
DO CHAK RANG DROL GYI LAMA LA SOLWA DEP
To this lama, the very self-liberation of desire and
attachment, we pray!
A GREAT T REA SURE OF BL ESSI NGS
q ^^- q q - â 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 of the victorious ones.
L F. U DONMA
DRAK TONG GYALWfe SUNG LA SOLWA DEP S
To this empty sound, the speech of all the buddhas,
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 of the five poisons arise,
NGPN SU Jfe CHO LO YI CHO MI SHYUK 3____________
Dont invite them, dont chase after them, dont let mind
fabricate or contrive:
' P ' f f , -r- ^
A GREAT t k f e A s U A E OF B L F S S I N C S
GYUWA RANG SAR SHYAKPt CHO KUR DROL i
Simply allowing them to settle in the face of their own
arising, is liberation into the dharmakaya.
RJ GPA RANGDROL GYI LAMA LA SOLWA DEP i
To this lama, rigpas self-liberation, we pray!
ORGYEN PfeMAJ UNGNfe LA SOLWA DEP S
CHI TAR ZUNGWfe YUL NANG DAKPA DANG I
Thus, outwardly purify appearances of their allure;
NANG TAR DZINPfi SEM NYI DROLWA DANG i
Inwardly, free mind from grasping;
* -4-
L E U DONMA H
BAR DU 0 SAL RANG NGO SHfePA RU 3_________________
And, by the self-recognition of luminosity,
DO SUM DfcSHEK NAM KYI TUKjfc YI 3__________________
May the compassion of all the sugatas of past, present and
future
DAK DRfc RANG GYO DROLWAR CHI N GYI LOP 3
Inspire and bless beings like us with self liberation!
5f. ' 4 '
A GREAT T REA SURE OP ftt. ESSTNGS
Chapter Fhx
T h e P r a y e r Re q u e s t e d b y Na n a m D o r j E D u d j o m
o r ar ^f
EMAHO *
Emaho: O wonder!
LHO NUP NGA YAP LING TREN SINPOl YUL S
To the south-west, in the continent of Ngayab, land
of rakshasas,
SINDHU GYATSO ROLPfi TSO UNG DU I
Lies the ocean of Sindhu, where, on an island
LU GYALJ OKPO NfePfe KHANG TENG DU 1
Above the palace of Takshaka, king of nagas,
PfeMA BARWfe DONGPOI TSfe Lfe TRUNG 8
You were bom, upon the heart of a shimmering lotus
blossom.
RANG J UNG NGO TSAR CHEN LA SOLWA DEP
To you, wondrous and self-arising, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP S
PA Mfe MA Mfe KHYfeU TRULPfe KU I
With no father, no mother, you manifested as a child,
GYU Mfe KYEN Mfe GYATSOl LONG Lfe J ON i _________
With no cause, no conditions, you appeared in the
vastness of 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 of the body, speech and mind of 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 of his karmic destiny, the fortunate king
Indrabodhi
GYATSO CHENPOl LING Nfe NYfe Dj ON 3_________
Came to find you on that island in the vast ocean.
DfcPfc CHEN DRANG GYALPOR NGA SOL DZfe 3
Out of his devotion he invited you, and enthroned
you as king,
GYALSI CHO KYI TRIM KYI Dfc LA KO 3_____________
And with the law of Dharma you established the whole
kingdom in happiness:
GYALPO TORCHOK CHEN LA SOLWA DEP 3
To the sovereign Torchokchen, the Turbaned King,
we pray!
^ 3\EjS 'q| ;
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 of
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 of Peace, we pray!
ORGYEN PfeMAJ UNGNfe LA SOLWA DEP i
CHOK SHYI DURTRO KUNTU CHOPA DZfe *
East, south, west and north-in every charnel-ground you
practised,
YESHfe KHANDRO NAM KYI CHI N 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:
^^tfgorarârq-q^qsjf
DORjfe DRAKPO TSAL LA SOLWA DEP 3_______________
To Dorje Drakpo Tsal, Powerful Vajra Wrath, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP 3_____________
DRAK MAR CHA KHYUNG TSAL GYI KfeU TSANG DU 3
In the red rock cave Garuda Grove,
l o b pOn PRABHAHASTI CHEN n g a r j On 3__________
You met the master Prabhahasti,
LE U DONMA
NALJ OR YOGfe CHO LA J ANGPA DZfe I
And trained in the teachings of Yoga Tantra,
YOGfe LHA TSOK NAM KYI SHYAL ZIK Pfe S
Till the whole assembly of Yoga deities appeared before
your eyes:
SHAKYA SENGfel KU LA SOLWA DEP i
To the perfect form of Shakya Senge, Lion of the
Shakyas, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP %
GYAGAR YUL GYI CHOK SHYI Nfe CHEN DU i
In Indias great places of power, in the east and south and
west and north,
RIGDZIN DRUPTOP MANGPOl CHEN NGARjON I
You studied with countless vidyadharas and siddhas,
YOGA NAM SUM CHO LAJ ANGPA DZfe i
And trained in the teachings of the three inner yogas,
TSEN NYI GYU YI CHO KYI DRO DOK CHfe
Cutting all doubts about the causal Dharma of
characteristics:
KHfePA LODEN CHOKSfe LA SOLWA DEP *
To the learned Loden Chokse, we pray!
DRAK PUK MARATIKfi KfiU TSANG DU *
In the rock cave of Maratika,
CHI Mfi TSfi YI RIGDZIN DRUP P TSfi i
Where you accomplished the stage of vidyadhara of
immortal life,
GONPO TSfiPAKMfc KYI CHI N GYI LAP I
Lord Amitayus granted you his blessing, and
KYfi CHI MfiPA DORJ fcl LO SU GYUR S
You attained the indestructible vajra body, free from birth
and death:
ZAHOR GYAL KHAM DUL DU SHEKPfi TSfi *
When you went to tame the kingdom of Zahor,
MARIK TRULPfc SEMCHEN CHO LA TSO i
To bring to the Dharma sentient beings deluded
by ignorance,
YATSEN M DU J UNGW DZUTRUL TEN 8
The miracle you performed was wondrous and amazing,
GYAL KHAM TAMCHfe CHO 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 J UNGNfe LA SOLWA DEP %
ORGYEN GYAL KHAM DUL DU SHEKPfe TSfe 1
When you went to tame the kingdom of 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 of transforming the inferno
into a lake,
INDRA BODHI CHANG CHUP LAM LA KO I
And set King I ndrabodhi on the path to enlightenment:
Sfi CHOK PfiMA GYALPO LA SOLWA DEP *
To the supreme prince Padma Gyalpo, Lotus King,
we pray!
ORGYEN PfiMA J UNGNfi LA SOLWA DEP $
WOMIN Nfi DANG DfiCHEN DURTRO DANG *
In the realm of Akanishtha, and the charnel grounds
Great Bliss,
LHUNDRUP TSEK DANG PfiMA TSEK LA SOK i
Spontaneous Mound, Lotus Mound and the others-
RANGJ UNG CHOTEN DRUNG DU SHYUKPfe DO i
When you stayed in these naturally arising sacred places,
MAMO KHANDRO CH0KY ONG KHOR GYI KOR I
Mamos, dakinis and Dharma protectors thronged
around you:
GURU NYIMA OZER LA SOLWA DEP I
To Guru Nyima Ozer, Rays of the Sun, we pray!
ORGYEN PfeMAJ UNGNfe LA SOLWA DEP *
LHO CHOK GYAGAR YUL DU SHEKPfe TSfe i
When you went to the south, in the land of India,
f
KHANDRO DODUL MA YI CHI N 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
of sorcery:
PAKPA SENGfe DRA DOK LA SOLWA DEP I
To the noble Senge Dradok, Lions Roar, we pray!
BAL YUL YANGLESHO KYI DRAK PUK TU 8
In the rock cave of Yanglesho in Nepal,
YANG DAK DfeCHEN NYINGPO DRUP Pfe TSfe I
You accomplished the practice of Yangdak, Essence
of Great Bliss,
BARCHfe GEK NAM DORjfe PURPfe DRAL 8
Liberating all obstacles and obstructors through
Vajrakilaya;
CHAK GYA CHENPOl NGOPRUP Nfe PER TOP 8
And, in this sacred place, you attained the siddhi
of mahamudra:
DORjfe TOTRENG TSAL LA SOLWA DEP 3
To Dorje Totreng Tsal, we pray!
CHANG CHOK GYALPOl DON LA jONPfe TSfi *
When you travelled north to help the king,
BO KYI NO J I N TAMCHfi DAM LA TAK I
You bound all the harmful forces of Tibet under oath;
SAMYfi NGA SOL GYALPOl GONGPA DRUP *
Consecrating Samye, you fulfilled the vision of
the king,
BO YUL TAMCHfi CHO KYI GANGWAR DZfi i
Filling every comer of Tibet with the Dharma:
TRULKU PfiMA J UNGNfe LA SOLWA DEP %
To the nirmanakaya, Padmakara, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP !
SAMYfe CHI MPUl DRAK MAR KfeU TSANG DU *
In the Red Rock Cave of Samye Chimphu,
DRUPCHEN KAGYfi SANG NGAK KYIL KHOR DU I
You matured those fortunate ones, the king and subjects,
Lfi CHEN GYALPO J fi BANG MINPAR DZfi *
Empowering them into the mandala of the secret
mantrayana, the great sadhanas of Kagye.
SANG NGAK DRfeBOl TEKPA GYfePAR DZfe %
You made the resultant vehicle of 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 J UNGNfe LA SOLWA DEP I
TAK TSANG SENGfe SAMDRUP KfeU TSANG DU *
At the Tigers Lair, in the cave called Fulfilment of
the Lions 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:
DORj DROL0 TSAL LA SOLWA DEP i
To Dorje Droid Tsal, we pray!
ORGYEN PMA J UNGN LA SOLWA DEP S
BO KYI GANG CHEN SHYI LA DRUP KHANG DZ I
On the four great snow mountains of 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
On 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 DRI PJ ONG DZfi LA SOLWA DEP %
To you who purify the obscurations of beings in the
six realms, we pray!
ORGYEN PfiMA J UNGNfi LA SOLWA DEP I
L E U DONMA
LHO CHOK MON KHfi DRAK LA KU jfi SHYAK i
To the south, in Bhutan, you left the imprint of 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
of the land,
BO KYI LHA CHI K DROWA YONG KYI PAL *
Sole deity of Tibet, glorious inspiration of all beings:
TUKjfi KHYfiPAR CHEN LA SOLWA DEP *
To you whose compassion is unique, we pray!
jfs 'i p*
^
ORGYEN PfiMA J UNGNfe LA SOLWA DEP 8
LHO NUP NGA YAP LING TREN PALRITSER 8
South-west of here, in Ngayab Ling, on the peak of
the Mountain of Glory,
RIGDZIN KHANDRO MANGPOI GYALPO DZfi 8
You rule as sovereign among countless vidyadharas
and dakinis,
^3-3j2 f ? 3 W ^â 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 tr q j âr q 'q ^q â
DRINCHEN TRULPfe KU LA SOLWA DEP 3_____________ [
To you, the nirmanakaya, and to your kindness,
we pray!
^ 01 q
ORGYEN PfeMA J UNGNfe LA SOLWA DEP 8_____________
NGA GYfe TAMAR BO KYI SEMCHEN LA I ______________
During this final era of 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 karma-
KHYfe KYI NAM TAR DREN SHYING SOL DEP NA i
When we remember your life, when we pray to you,
Chapter Six
T h e P r a y e r Re q u e s t e d b y P r i n c e M u t r i T s e n p o
wl'arSCf
| EMAHOi
Emaho: O wonder!
NUP CHOK DfcWACHEN GYI SHYING KHAM SU i
In Dewachen, Blissful pure realm in the west,
GONPO TSfePAKMfe KYI TUKjfi YI *
Lord Amitayus, with all of his compassion,
DZAM BO LING DU DROWfe DON LA GONG *
Directed his wisdom mind towards benefiting beings in
this world ofjambudvipa;
, CHOK CHOI SANGYfe KUN GYI CHI N LAP PfeI
Then all the Buddhas of the ten directions granted
their blessing:
DO SUM DfeSHEK NAM LA SOLWA DEP I
To you, the sugatas of past, present and future, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP I ___________
$g'gl '3^=C arw '3^|j c^f
SINDHU GYATSO ROLPfe TSO LING DU *
On an island in the Sindhu sea,
LEUDONMA
MfeTOK. PfeMA BARWfe DONGPO LA I
On a shimmering lotus flower,
PA DANG MA Mfe RANGJ UNG SHUK Lfe J UNG I
With no father, no mother, naturally arising,
GYU DANG KYEN Mfe DROWfe DON L AjON _________
With no cause, no conditions, you came to bring benefit
to beings:
RANGJ UNG NGO TSAR CHEN LA SOL WA DEP 8
To you, wondrous and self-arising, we pray!
i i __ A GREA T TREA SURE OF BL ESSI NGS j | |
SANGYfc KUN GYI KU YI TRULPA Tfc %___________________
As the emanation of the wisdom body of all buddhas,
[~
RANGJ UNG TSEN DANG Pfe CHfe DENPARJ ON 3 \
You came, appearing of your own accord, possessing
all the major and minor marks,
NYIMA TONG GlOL feZI DANG CHfej________________ [_
Your splendour more dazzling than the light of 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 DONMA
ORGYEN PfeMA J UNGNfe LA SOLWA DEP 1___________
SANGYfe KUN GYI SUNG GI TRULPA Tfe 8_____________
As the emanation of the wisdom speech of all buddhas,
MA CHAK PfeMfc DONGPOl TSfe Lfe TRUNG I _________
You were bom on the lotus of non-attachment;
DRUK CHEN TONG GI DRA Wfe SUNG DANG CHfe i
Your speech is mightier than the roar of a thousand great
dragons,
DROWfe DON DU TEKCHEN CHO DRA DROK i
Proclaiming the sound of the Mahayana teachings,
to benefit all beings;
A GRE AT T R E A S U R E OF B L E S S I N G S
DRUK TAR DROKPfe SUNG LA SOLWA DEP %
To the dragon-like sound of your speech, we pray!
ORGYEN PfeMA J UNGNfe LA SOLWA DEP I _________
SANGYfe KUN GYI TUK KYI TRULPA Tfe f___________
As the emanation of the wisdom mind of 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 of space:
CHI R YANG SA Lfil TUK LA SOLWA DEP i
To your wisdom mind, where everything arises in vivid
clarity, we pray!
ORGYEN PfcMA J UNGNfi LA SOLWA DEP I
1 DROWfe DON DU YI SHYIN NORBOl KU *
Your perfect form is a wish-granting gem for helping
beings,
1KHYO KYI TSEN TO TSAM GYI DUK NGAL SEL i
Simply hearing your name dispels all suffering;
a i i r Eat YRSASUkS ttf SUSSI MCi
J A TSON SHY1N DU YOlMTEN SO SOR SAL *
Like the colours of a rainbow, your noble qualities
each shine out distinctly;
Kfi CHI K DRENPfe CHANG CHUP LAM NA DREN i
To think of them, for even an instant, is to be led
down the path to enlightenment;
YONTEN KUN J UNG KHYO LA SOLWA DEP *
To you who are the source of every noble quality,
we pray!
TUKjfel TRINLfe WANG GI DON DZfePfe i
The power of your compassionate actions brings
benefit everywhere;
s a l ,
M LE U DONMA
SHYI GYfi WANG DRAK TRINLfi NAM SHYI YI I
Pacifying, increasing, magnetizing and subjugating,
NY 0NMONG 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!
Q
207
TENG WO CHOK SHY1R DROWfe DON 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 of snows!
BO KYI NGA DAKjfe BANG TAMCHfe LA i
Inspire our rulers, and the rulers of Tibet and all their
subjects!
DO SUM GYON CHfe MfePAR CHI N 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 samsaras ocean of suffering-
this we pray!
C o n c l u s i o n
NGA YI jfejUK KHORWA PANG DO NAM *
You followers of 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 CHI K DUNGWfe YANG NI DI TA Tfe i
Pray with a melody of one-pointed yearning, like this,
KHYfeU PA MAR BO DRE DUNG YANG LA I
A tune of 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 flute-
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 of King Trisong Delstn,
tbfglonous Tashi Topgyal:
CHfc SUNG NOON GYI TUK DAM SHYAL SHYfe SHY1N
J ust as you promised long ago with these words
of yours,
GO SHING DUNG SHUK DRAKPO SOL DEP BUR
These, your children, are praying now with yearning
and devotion:
L E U DONMA B
KYEMA TUKjfi ZIK SHIK MAHA GURU
Kyema! Look on us with your compassion:
O great guru,
CHI N GYI LOP SHIK J ETSON TOTRENG TSAL
Inspire us with your blessing: J etsiin Totreng Tsal!
BARCHfe KUN SEL DUDUL DRAKPO TSAL
Dispel all our obstacles, Dudul Dragpo Tsal!
NGODRUP CHOK TSOL ORGYEN RI NPOCHt
Grant us the supreme siddhi, Orgyen Rinpoche!
, DATA TSO DO NGA GYfc NYIK DO DIR______________
Now, in this age of strife, the degenerate age among the
five hundred part periods,
J UNGPO GYO TRUK KYfeWO LOKPAR TSE_____________
When 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
J UR DANG Tfe NGEN NOPA KUN SHYI SHYING________
Pacify disasters and and evil omens, and every kind
of harm!
GYALWfe TEN DANG KHYfePAR TEK GOl SOL__________
Let the holders of the buddhas teaching, and especially of
the tradition of the nine yanas,
Dfe DZIN TSOK NAM DAR MIN GY feGY URCHIK ,
Develop, mature and increase!
I PUNTSOK SAMYfi LHUNDRUP PODRANG Nfi
When the place was the spontaneously perfect palace
of Samye, the sublime,
PfiMA J UNGNfi LAM ZAP CHO TONPA
The teacher was Padmasambhava, revealing the teachings
of the profound path,
TEK CHEN GYALSI RINCHEN DUN DEN CHO
The teachings possessed the seven precious qualities of the
dominion of 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 of the full moon rising:
DENG DIR SAMPA LHUNDRUPTASHISHOK
So, now-here too-may all be auspicious for our wishes to
be spontaneously fulfilled!
I
Chapter Seven
S ampa L h u n d r u p m a
The Prayer to Guru Rinpoche that Spontaneously Fulfills All Wishes
wrar^S
EMAHO*
Emaho: O wonder!
NUP CHOK DfiWACHEN GYI SHYING KHAM SU
In Dewachen, Blissful pure realm of the west,
NANGWA TAYfi TUKjfil CHI N LAP YO S
Amitabhas compassionate blessing was aroused;
L E U DONMA
TRULKU PfiMA J UNGNfe CHI N LAP Tf: *
And he blessed his emanation, Padmasambhava,
DZAM BO LING DU DROWt DON LAjON *
To come into this world to bring benefit to all beings.
DRO DON GYON CH Mp TUKjfi CHEN *
Compassionate one, you never cease to bring us help and
well-being:
ORGYEN PEMA J UNGNfi LA SOLWA DEP S
SAMPA LHUN GYI DRUP PAR CHI N 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' ^ qa'
CHOGYAL DUNG GYO TA LA MA TONG BAR S
Down to the very end of the royal line,
DO SUM GYON CH MfiPAR CHI N GYI LOP i
Throughout past, present, and future, know your constant
blessing.
BO KYI c h Ok y o n g g y a l pOi n y en c h i k pu *
You are the only protection for rulers who follow the
Dharma, as in Tibet,
GYALPO CHO CHO KYONGWfi TUKj CHEN i
Compassionate one, you safeguard the lands that practise

Dharma:
___________ LE U DONMA
U
ORGYEN PfiMAJ UNGNfe LA SOLWA DEP
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP *
fulfilled!
KU NI LHO NUP SINPOl KHA NON DZfi I
While your wisdom body subjugates the rakshasas in the
south-west,
TUKJ t 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,
NY 0NMONG 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 On c h mp t u k j c h e n s
Compassionate one, your love is constant in its kindness
and care:
ORGYEN PfiMA J UNGNfc LA SOLWA DEP *
q w q ' ^' ^^' w ' 3 ( r |f j a! f
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP S
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 J ON i
At dawn and at dusk you come, for those who have
devotion,
NYI ZER CHAR DO DANG LA CHIPTfc J ON i
Riding on the rays of the rising and the setting sun,
YAR NGO TS CHOl DO SU N ee SU J ON S________
And on the tenth day of the waxing moon, 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 CHI N GYI LOP t
fulfilled!
NGA GYfe TA MA TSO DO NY1K MA LA i
Now in this dark age, the age of conflict, the final era
of five-hundred parts,
SEMCHEN TAMCHfi NY 0NMONG DUK NGA RAK
The five poisons of the negative emotions grow ever more
violent in all sentient beings
NY 0NMONG J OL NYOK DUK NGA RANG GYU CHO 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 DONMA
Dfc DEN TO RI DRENPfe TUKj CHEN *
Compassionate one, you lead those with devotion to the
higher realms:
ORGYEN PfeMAJ UNGNfi LA SOLWA DEP i
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP $
fulfilled!
HOR SOKJ IKPfc MAK G1TA KOR Nfc I _________________
When terrifying armies of oppression encircle us,
CHO KHOR NY ENPOJ IK LA TUKPfc TSfe %_____________
Menacing the great centres of the Dharma with
destruction,
YI NY IT TSOM MEPAR SOLWA DEPI
With no trace of doubt or hesitation we pray:
ORGYEN LHA SIN P GYt KHOR GYI KOR i __________
O Guru Rinpoche, with your retinue of eight classes of
gods and demons,
HOR SOK MAK PUNG DOKPAR Tfe TSOM Mfc I
You will ref>el aggressors and their armies-of this we have
no doubt!
I ^ q ^ ' ^ - a 3- â 3- q - ^ S
ORGYEN PfeMA J UNGNfe LA SOLWA DEP i ____________
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP ?
fulfilled!
L E U DONMA
SEMCHEN GYU Lt) J IKPfe NfejUNG TSfi *
When sickness strikes, to destroy the fragile bodies of
sentient beings,
! MI ZO DUK NGAL N KYI NYENPA NA i
When diseases plunge us into unbearable suffering
and agony,
YI NYI T TSOM MfiPAR SOLWA DEP i
ORGYEN MEN GYI LA DANG YERM PE i
O Guru Rinpoche, embodiment of the Buddha of
Medicine,
TS Zt MA YIN BAR CHfi NGfiPAR SEL i
You will remove the obstacles, that bring untimely death.
B _______ A GRE AT T REASURE OF BL ESSI NGS M
ORGYEN PEMAJ UNGNt LA SOLWA DEP f
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP i
fulfilled!
J UNGWA DRAR LANG SA CHU NYAMPfc TS i
When nature turns against us, and earths resources fail;
SEMCHEN MU Gfil Nfi KYI NYENPA NA i '
When sentient beings are tormented by the plague
of famine,
YI NY1 T TSOM MfePAR SOLWA DEP 8
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
of this we have no doubt.
ORGYEN PfeMA J UNGNfi LA SOLWA DEP
fulfilled!
Lfi CHEN DROWfe DON DU TER DON NA I
When the destined revealers retrieve hidden treasures for
the benefit of beings,
DAM TSIK ZOL ZOK MfePfi PA DING GI %______________
Courageous and confident of our pure, unbroken samaya,
YI NYI T TSOM MfcPAR SOLWA DEP i ________________
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 fathers
treasure-of this we have no doubt.
ORGYEN PfeMAJ UNGNfe LA SOLWA DEP %____________
1
c h O d z l a m n a d r e n pa r t TSOM m *
You will lead us practitioners to the right path-of this we
have no doubt.
ORGYEN PtMA J UNGNfi LA SOLWA DEP *
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP 1
fulfilled!
| TAK ZIK DOM DR DUK DRUL CHfiWA CHEN i
When vicious wild animals menace ustigers, leopards,
bears and poisonous snakes,
| DROK CHEN J IKPfi TRANG LA DRIMPfe TS 1
On our way through terrifying, wild and desolate places,
L E' U DONMA
YI NYI T TSOM MfcPAR SOLWA DEP i

ORGYEN PAWO GING DANG SUNGMAR CH 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 PMA J UNGNfc LA SOLWA DEP *
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP 1
fulfilled!
SA CHU Mfc LUNG J UNGWfe BARCHfc KYI ___________
When obstacles arise in earth, water, fire and air
GYU LO NYEN CHI NG J IKPfe DO CHUNG TSfe i
To threaten these illusory bodies of ours with destruction,
, YI NYI T TSOM MfcPAR SOLWA DEP f________________
ORGYEN J UNGWA SHYI YI LHAMOR CH I
O Guru Rinpoche, with the goddesses of the four
elements,
J UNGWA RANG SAR SHYI WAR T TSOM M i
You will harmonize the elements into their natural state-
of this we have no doubt.
/ - 7T-"
ORGYEN PfeMAJ UNGNfe LA SOLWA DEP I ______________
fulfilled!
LAM SANG J IKPfe TRANG LA DRIMPfe TSfe S
When travelling on dangerous routes,
Sfc KHYERJ AKPA CHOMPO NYENPA NA I __________
I f murderous bandits and robbers attack us,
YI NYI Tfe TSOM MfePAR SOLWA DEP *
ORGYEN CHAK GYA SHYI YI GONGPAR DEN S
O Guru Rinpoche, through your realization of the four
mudras,4
| TSAU RA MI GO NGAM SEM LAKPAR CH i
You will dispel the terror of all brutality and greed.
ORGYEN PfeMAJ UNGNf: LA SOLWA DEP S ,
fulfilled!
GANG SHY IKSHm MAK GITA KOR Nfi
When faced by killers on all sides,
TSON CHA NONPO DEP SHING NYENPA NA i
Who threaten us with lethal weapons,
YI NYI Tfi TSOM MtPAR SOLWA DEP i
ORGYEN DORjfcl GUR DANG DENPA YI *
O Guru Rinpoche, the protection of your vajra-tent
s h ma d r c h i n g t s On CHA t o r w a r g y u r
Will cause killers to panic and weapons to be scattered.
ORGYEN PfiMAJ UNGNfc LA SOLWA DEP I__________
fulfilled!
NAM SHYIK TS Z CHI W DO CHUNG TS S
When this life-span is exhausted, and we come to die,
N CHO DUK NGAL DRAKPO NYENPA NA *
I f we are racked by the intense anguish and pain
of dying,
YI NYI T TSOM MPAR SOLWA DEP *
ORGYEN NANGWA TAY TRULPA t *
i
O Guru Rinpoche, as you are the emanation of
Buddha Amitabha,
DEWACHEN GYI SHYING DU NGEPAR KYfc I__________
It is certain we will be bom in The Blissful pure realm of
Dewachen:
ORGYEN PfeMA J UNGNfi LA SOLWA DEP I _____________
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP _________
fulfilled!
GYU LO YARPO SHYIKPE BARDO RU f_________________
Once this borrowed and illusory body is destroyed, in the
bardo realm
TRUL NANG NYING TRUL DUK NGAL NYENPA NA S
When our deluded experiences, and our further delusions,
arise to make us suffer,
YI NY IT6 TSOM MfiPAR SOLWA DEP *
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-I iberated-of this we have
no doubt.
ORGYEN PfiMA J UNGNfi LA SOLWA DEP i
fulfilled!
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP S
fulfilled!
DRO DRUK DUK NGAL CHENPO NYENPA DANG 8
When beings of all six realms are tormented by immense
pain,
KHYEPAR BO KYI j BANG DUK NGAL NA i
And especially when our leaders and people are engulfed
in suffering,
Dfi GO mOp d u n g SHUK DRAKPO YI *
With intense longing and devotion, from the depths
of our hearts,
YI NYI I t TSOM MEPAR SOLWA DEP I
ORGYEN TUKJ E PO GYUR MfcPAR ZIK I
O Guru Rinpochc, with your unchanging, unwavering
compassionwatch over us!
ORGYEN PfeMA J UNGNfi LA SOLWA DEP *
fulfilled!
When a disciple calls upon me with devotion
And the yearning song of The Seven Line Prayer,
I shall come at once from Zangdokpalri,
Like a mother who cannot resist the call of her child.
PadmasambhmHt
Conclusion of the General Visualization
for Prayers to Guru Rinpoche
5. E m p o w e r m e n t a n d D i s s o l u t i o n
LAMfe N SUM DRU SUM i t i
From the three syllables OM AH HUNG at the three
centres of the master,
OZER RIM DANG CHI K CHAR TRO I
Rays of 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 CHI NG 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 CHO KOI RANG SHYAL TA *
We gaze into our original face: the dharmakaya,
beyond the ordinary mind.
6. D e d i c a t i o n o f M k r i t
GEWA D1 YI NYUR DU DAK_______________________
Through the positivity and merit of this, may I swiftly
ORGYEN LAMA DRUB GYUR N
Accomplish the realization of the master of Orgyen,
and so
DROWA CHI K 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!
' - tx ~
iSsrSwwfci^g^j
^ ^- i ; tjg y^wjv ^ 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'UNû j j w i g-j(
* \
I HP*rg-rj(W5afî'jf)iJ>i'qqj iwwvifni'
9'*zirW&Yr?Sy>G,f*&ql S^'â^rwiS^'5'VHj^rv^j
^J ^ySjyJ injgjKjnjcigqi ^nangnrJ fq^nsjtjî ^q^^njtj'
Prince Mutri Tsenpos 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 of 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 of Gungthang, at midday, during rest. In general,
recite these prayers whenever youfeel threatened by suffering.
N o t e s
1 This translation of the Leu Dunma principally follows the manuscript of the prayer
written by Drungytk Tiering. J amyang Khycm.sc Chdkyi Lodroj 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 J ogpo, the yaksha fcuda Dong (head of 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 Mound in the south-east; Display of Great Mystery in the south*west;
All-pervading Utter J oy in the north-west and Mound of 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 *
CHO k u n a n g w a t a y l a SOLWA DEP 8
Dharmakaya Amitabha, to you we pray!
LONG KU TUKj CHENPO LA SOLWA DEP i
Sambhogakaya Great Compassionate One, to you
we pray!
TRUL KU PEMA J UNGNfi LA SOLWA DEP I
Nirmanakaya Padmakara, to you we pray!
DAK GI LAMA NGO TSAR TRULPt KU $
Wondrous nirmanakaya, master of mine,
GYAGAR YUL DU KU TRUNG TO SAM DZt %
In the land of India, you were bom, you studied and
contemplated;
BO YUL 0 SU SHY ALjON 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 of Orgyen, accomplishing the
benefit of beings:
TUKjfi DAK LA CHI N GYI LOP *
With your compassion, inspire us with your blessing!
TSw 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 $
With your power, dispel the obstacles facing us all!
CHI YI BARCHfc CHI RU SOL i
Outer 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
With gaping mouth, fangs bared, and gazing upwards,
GYALWfi DUNG DZIN DROWfi GON S
O Gyalwe Dungdzin, Protector of Beings:'
tuk j dak l a c h i n gyi LOP i
TSELWE DAK SOK LAM NA DRONG $
GONGPfc d a k LA NGODRUP TSOL I
BA RCHE l a ms e l
3^rq* rq^qy* j <j ^rq* /^sj aj
NpPfc DAK SOK BARCHfc SOL I ________________
CHI YI BARCHfe CHI RU SOL I _________________
NANG Gl BARCHfe NANG DU SOL I ____________
SANGWfc BARCHfc YING SU SOL f______________
qj J M - q<y^- qagai - gqM - ^sl i |
g Op c h a k t s a l k y a p 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 CHO RINCHEN SENPfe TSfe I ______________
When receiving the precious, sacred teachings,
KU SAL OZER DANG DANG DEN 3______________
Your body shines with a dazzling radiance of light;
CHAK Y Dfc NO LEK BAM NAM _______________
Your right hand holds the scriptures of the tripitaka.
y On p pu r pe pu t i n a m s
Your left, the volumes of Kilaya.
BA RCH 6 I A MSEL
ZAPMOl CHO NAM TUK SU CHO i
,1 , ---- -
All the profound teachings have infused your wisdom
mind,
i
TUKjfi DAK LA CHI N GYI LOP 1 1
t s w d a k s o k LAM NA DRONG I
GONGPfi DAK LA NGODRUP TSOL *
YANGLESHO KYI PANDITA i
O Pandita of Yanglesho:
NOP DAK SOK BARCHfe SOL I ________________
CHI YI BARCHfe CHI RU SOL i _________________
NANG GI BARCHfe NANG DU SOL I____________
q ^q $ - q : ^- r ^* r $ f a j
SANGWfe BARCHfc Y1NG SU SOL ______________
GUPfc CHAK TSAL KYAP SU CHI I ______________
DAMCHEN DAM LA TAKPfc TSfi I
When binding under oath the protector who abides
by his vows,'
DRIMfi Nfc CHOK NYAM R GA S
In that immaculate, ravishing, supreme place of power,
GYAGAR BO YUL SA TSAM SU i
On the very border of India and Tibet,
CHI N GYI LAP Nfc jONPfe TSfi S
You bestowed your blessing as soon as you came.
DRI SUNG PO NG DENPt RI i
On that mountain, fragrant with sweet scented air,
: i
| mE tok pema gOn yang ky s_______________
Even in winter lotus flowers blossom,
CHU MIK CHANG CHUP DUDTS1 CHU 3
And a spring with the nectar of bodhichitta flows;
| Dfe DEN Dfc Y1 Nfc CHOK TU $_________________
In this supreme and sacred place, full of bliss,
KYfe CHOK TSUL ZANG CHO GO SOL i
O Kyechok Tsui Zang, wearing the robes of the Dharma,
1ARCHE L AMSEL
I CHAK Y t DORjfc TSfc GU NAM i
Your right hand holding a nine-spoked vajra
yOnp r i n c h en za ma to k %
Your left, a jewelled casket
| RAKTA DODTSI NANG DU TAM S
Filled full of the nectar of 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 CHI N GYI LOP I
t s w d a k s o k LAM NA DRONG
^GONGPfe DAK LA NGODRUP TSOL i ____________
nOp dak sok barch SOL %
CHI YI BARCHt CHI RU SOL 3
[
I
I
j SANGWfe BARCHfi YING SU SOL _______________________
g Op c h a k t s a l k y a ps u c h i * I
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG *
a ^- q ^- q ^- q - q ^S T q c ^f
GYALWfe TEN PA TSUKPfi TSt *
When you established the teaching of the buddhas,
NANG GI BARCHfi NANG DU SOL I
___________________________________________
ARCHE L AMSEL
q|mq'^- ^q|S r nr gT q, ^2
YA RI NAK LA DRUP PA DZfe f
You performed your sadhana in the Slate Mountain forest,
NYEN PUR NAMKHfe Y1NG SU PAR I
And the phurba of recitation rose into the wide
open sky.
i
j 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 of
the tirthikas,
YAKSHA NAKPO DUL DU LAK I
You crushed the dark yakshas into dust:
DREN GY1 DOM t DO KYI SH $
O matchless Diikyi Shechen:
TUK jt DAK LA CHI N GYI LOP S
^q ^q ^q -si <r|r<w^r5^si
TSw DAK SOK LAM NA DRONG i
1 GONGPfe DAK LA NGODRUP TSOL i
NOPfi DAK SOK BARCHfe SOL
CHI YI BARCHfe CHI RU SOL
NANG GI BARCHfc NANG DU SOL *
_________________________________________
I nner obstacles- dispel them internally,
j SANGWfi BARCHfc YING SU SOL *
Secret obstacles dispel them into space!
, GOPfe CHAK TSAL KYAP SU CHI 8____________________
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG i
SINPOl KHA NON DZfePfe TSfe g______________________
When you performed the subjugation of 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 of 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 of sixteen years,
RINCHEN GYEN CHA NA TSOK SOL _________________
Wearing all kinds of jewel ornaments.
CHAK Y KHARWE PURPA NAM
Your right hand grips a phurba of bronze,
, DO DANG SINPOl KHA NON DZfc i
' --
Subjugating maras and raskhasas.
YONPfi SENG DENG PURPA NAM 8 ,
Your left hand holds a phurba of teak,
MOPfc BU LA SUNG KYOP DZfi 8
Granting protection to your devoted sons and daughters,
i
i
Around your neck you wear a phurba of iron-
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 of
non-duality:
' GUL NA CHAK KYI PURPA NAM 8
TUKjfe DAK LA CHI N GYI LOP %__________________
I TSfeWfe DAK SOK LAM NA PRONG i ______________
I GONGPfc PAK LA NGODRUP TSOL 3_____________
NOPfePAKSOKBARCHfeSOL __________________
i CHI YI BARCHfi CHI RU SOL S
BARCHg I AMSE L
a^S j '^'S ^'a^S S ai s
NANG GI BARCHfc NANG DU SOL I __________________
SANGWfc BARCHfe YING SU SOL I ___________________
GOPfc CHAK TSAL KYAP SU CHI ____________________
OM AH HUNG VAJRA GURU PADMA S1DDH1 HUNG
DR& YI YUL DU GONGPfc TS i ____________________
When you decided to go to Dreyul, land of phantoms,
A GREAT TREA SURE OF BL ESSI NGS
m PUNG SHO KYI SA SHYI LA I

A fiery inferno raised upon the valleys earth
DA GYANG GANG GI TSO NANG DU S
Became a lake the width of an arrow shot,
Pm TENG DU SIL SIL DRA *
Where on a lotus blossom, you appeared, cool and
sparkling.
Pm NANG NA GONGPA DZ %
Within the lotus, you displayed your realization
TSEN YANG PfiMA J UNGN SHY 1
And won the name of Padmasambhava, Lotus-born.
BARC Hf i LAMS EL
DZOKPfi SANGYfi NGO SU J ON 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 CHI N GYI LOP t
t s w d a k s o k l a m NA DRONG 8
GONGPfi DAK LA NGODRUP TSOL
1NtJ Pfi DAK SOK BARCHfi SOL I
1
CHI YI BARCHfi CHI RU SOL S
1
NANG G1 BARCHfi NANG DU SOL %
I nner obstacles-dispel them internally,
SANGWfi BARCHfi YING SU SOL
g Op c h a k t s a l k y a p s u c h i *
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG S
BO KYI NYIMA DZfePfe TSfc 3________
When you shone as the sun of 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 mountain pass of Tsang Khala,
A CHEAT TREA SURE ( i t1 BL ESSI NGS
DRA LH GENYEN DAM LA TAK

You bound the genyen of the dralhas under oath.
YUL NI TSAWfi TSA SHO DU *
In the valley of Tsawe Tsasho,
' LHA YI GENYEN DREKPA CHEN * |
It was the arrogant genyen of the gods,
NYISHU TSA CHI K DAM LA TAK *
Twenty-one of them, you bound under oath.
MANG YUL DE YI J AM TRIN DU i
In Mangyul, at J amtrin,
BA RCHf L AMSEL
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 CHI N GYI LOP *
t s w DAK SOK LAM NA DRONG 1
GONGPfi DAK LA NGODRUP TSOL S |
NtfPfi DAK SOK BARCHfi SOL 3
CHI YI BARCHfi CHI RU SOL 3
1
NANG GI BARCHfi NANG DU SOL *
q | r c ^'q : r o ^C T j 3 i a j g
7 '
| SANGWfi BARCHfi YING SU SOL 8
1
1 GOPfi CHAK TSAL KYAP SU CHI 3
|
PALMO TANG GI PAL TANG DU *
On Palmotangs plain of glory
â r q ^'t j j ^â r a r q f î 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 of Central Tibet,
GANG KAR SHA M DAM LA TAK *
You bound Fleshless White 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.
^srH J ^- urui E vSj ^f
H t PO R1 YI YANG GONG DU I
On the very summit of Hepori,
LHA SIN TAMCHfi DAM LA TAK *
You bound all the devas and rakshasas under oath:
CHfcWfL LHA DR TAMCHfi KYI
Of all these great gods and demons,
RA RCHE L AMSEL
LA L SOK GI NY1NGPO PUL 8
Some offered the core of 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 CH 8
Some took the pledge to be your servants.
TU DANG DZUTRUL TOBPO CH *
O mighty Dzutrul Tuchen,
TUKj DAK LA CHI N GYI LOP 8
q ^- q ^- q ^^^- o j a i ^'f î f
I TSfeWfe DAK SOK LAM NA PRONG 8____________
j GONGPfe DAK LA NGODRUP TSOL 8____________
^q a r q ^- ^j i ^- q a ^- s j f l j f
NOp DAK SOK BARCHfi SOL 8
i CHI YI BARCHfe CHI RU SOL 8__________________
| NANG GI BARCHfe NANG DU SOL 8_____________
SANGWfi BARCHfi YING SU SOL * |
GOPfi CHAK TSAL KYAP SU CHI 3 |
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG 3 ,
; DAM PA C H O KYI TEN PA N1 3____________________________
When you established the teaching of the sacred Dharma
| GYALTSEN TABUR TSUKPfe TSfi I
Like hoisting a banner of victory,
A GREA T TREA SURE OF BL ESSI NGS

u
s a my ma SHYENG l h u n GYI DRUP 3
Spontaneous and complete, Samye was there, without any
need to be raised,
GYALPOl GONGPA TAR CHI N DZfi %
And the vision of the king, in its entirety, was fulfilled.
k y 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 of three great beings-
CHI K NI PfeMA J UNGNfi SHYfe t
One was Padmakara, Lotus-born,
CHI K NI PADMA SAMBHAWA %
One was Padmasambhava,
BARCHf i L AMSEL
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 CHI N GYI LOP * |
TSw DAK SOK LAM NA DRONG *
GONGPfi DAK LA NGODRUP TSOL *
NOPfi DAK SOK BARCHfi SOL %
CHI YI BARCHfi CHI RU SOL 8
NANG Gl BARCHfi NANG DU SOL S
SANGWfi BARCHfi Y1NG SU SOL S
GOPfi CHAK TSAL KYAP SU CHI I
f ' q ^ ' q '* >|f t
SAMYfi CHI MPUR DRUP PA D Z t i
When you accomplished the practice at Samye Chimpu,
KYEN NGEN DOK CHI NG NGODRUP NANG *
You repelled all harmful circumstances, and granted
siddhis;
||[ 3 ^- q $ - <w a r q ^
j l On t a r pe l a m l a k O s
You set the king and ministers on the path to liberation,
â ^â r H f a ^- q â ^q ^q s i f
DON ZUK BON GYI TENPA NUP 8
And destroyed the teaching of the Bonpos who gave
negativity form.
CHO KU DRI Mt 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 CHI N GYI LOP 3
TSfcWfi DAK SOK LAM NA DRONG 3
GONGP6 DAK LA NGODRUP TSOL 3
NClPfi DAK SOK BARCHfi SOL i
CHI YI BARCHfi CHI RU SOL *
NANG GI BARCHfi NANG DU SOL I
SANGWfi BARCHfi YING SU SOL S
GOPfi CHAK TSAL KYAP SU CHI i
DE Nfi ORGYEN YUL DUjON S
Then you left, and for the land of Orgyen:
DATA SINPOl KHA NON DZfe I
Now you subjugate the rakshasa demons;
mi l LHAK GYUR y a TSEN c h
Great wonder-surpassing any human being,
CHOPA MfijUNG NGO TSAR CHfi I
Great marvel-your amazing actions,
TU DANG DZUTRUL TOBPO CHE 8
Great might-your power and skill in transformation:
t u k j d a k l a c h i n g y i l o p
t s w d a k s o k l a m n a d r o n g *
g o n g pS d a k LA NGODRUP TSOL I
n Op DAK SOK BARCHfi s o l *
NANG GI BARCHfi NANG DU SOL S
SANGWfi BARCHfi YING SU SOL %
GUPfi CHAK TSAL KYAP SU CHI I
f ' q ^ ' * f ' f
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG i
BA RC H L AMSEL
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
With all obscurations abandoned, vividly and distinctly
you know the three realms,
NGODRUP CHOK NY t DfcCHEN CHOK GI KU i
Having attained the supreme siddhi, yours is the supreme
body of great bliss,4
CHANG CHUB DRUBPfi BARCHli NGEPAR SEL I
All the obstacles to our attaining enlightenment, you will
utterly eliminate.
TUK jt DAK LA CHI N GYI LOP i
TSEWfi DAK SOK LAM NA DRONG S
GONGPfi DAK LA NGODRUP TSOL
N(J P DAK SOK BARCHfi SOL %
NANG GI BARCHfi NANG DU SOL i
SANGWfi BARCHfi YING SU SOL 8
GOPfi CHAK TSAL KYAP SU CHI 3
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
^wj^lTor^'^^sjars^^'apsi'iSirjprgafs^Bn^-g-s^-iiiiBr
This is the outer practice o f prayer that comes fiom the 'Commentary on the Essence
Manual o f Instructions: the WishfuffiUingJet/xl' in 'The Heart Practice o f the
Master: DispeUtng A ll Obstacles *-Lame Tukdrup Barche Kunsel-the revelation
discovered from below the foot ofthe Great Awesome One at the Danyin Khala
Rongo rock by the great treasure revealer Orgyen Chokgyur Dechen Lingpa, who
manifested for this time.
May this prayer become the cause fo r pacifying completety all the obstacles and
degeneration fo r the teachings and beings, and accomplishing all 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 Iekpa
i The form of Guru Rmpoche known as Raksha Totreng.
4 The form of 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 Jikmf Lingpa
EMAHO
Emaho: O wonder!
TSO 0 GESAR PfiMfi DONGPO LA
In the heart of a blossoming lotus, upon the waters
of the lake,
KU NGA YESHfi LHUN GYI DRUP P LHA
You are the deity who is the spontaneous presence of
the five kayas and wisdoms,
RANG J UNG CHENPO PfiMA YABYUM NI
O great, naturally arisen Pema Yabyum
KHANDRO TRIN PUNG TRIK LA SOLWA DEP
Surrounded by clouds of dakinis-to you we pray:
SAMPA NYUR DU DRUP PAR CHI N GYI LOP
Grant your blessing so that all our wishes be quickly
fulfilled!
l n g e n c h p n a m mi n t U k y p
As a result of 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 mO l a z c h p
Then remember your promise that even simply to think of
you will immediately dissolve all such suffering-
SHYAL SHY NYING N KUL LO ORGYEN j
O Lord of Orgyen, we implore you, from the depths
of our hearts,
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 el y O 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 of all sentient beings
J IKTEN Dfc KYI DEN PAR UKJ I N DZO
And so bring peace and happiness to the world.
fulfilled!
GANG LA Nfi DANG DUK NGEL MI DO KYEN
When oppressed by illness, suffering and unwanted
circumstances,
J UNGPO DON DANG GYALPO c h e pa d a n g
Falling prey to harm and obstruction from negativity and
demonic forces-jungpo and gyalpo,
Mfi CHU CHEN ZEN LAM TRANG J IKPA CHfc
Threatened by fire, water and journeys of 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:
fulfilled!
f c!
5w *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 of
Profound Meaning (Zabdon Gy at soi 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^Qr^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 RI NPOCHt i
Guru Rinpoche, the Buddha of past, present and future,
NGO d r u p k u n d a k d w a c h e n pO SHYAP I
Dewa Chenpo-GVr of Great Bliss- the source of
all siddhis,
BAR CH KUN SEL DOD DUL DRAKPO TSAL I
Dud Dul Drakpo TsaY-Wrathful One that Subdues
Negatrvity-v/ho removes all obstacles,
SOLWA DEPSO CHI N GYI LAP TU SOL t
Grant your blessings we pray!
CHI NANG SANGWt BAR C H t SHYIWA DANG *
Through them, may all obstacles-outer, inner and secret-
^ .-A
' ,r< -T' rn ' v
SAMPA LHUN GYI DRUP PAR CHI N 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 Mount Rinchen Tsckpa, The Pile o f
Jewels *Because the Messing o f this prayer, one intended for this present time, is so
immense, it should be treasured by all as their daily practice.
- A
* * - * - V -
for Attainments
By the First Dodrupchen RinpocheJikme Trinle Ozer
PRAY ERS TO GURU RI NPOCHE
ORGYEN RINPOCHfi LA SOLWA DEP
To Orgyen Rinpoche we pray,
GAL KYEN BARCHfi MI J UNG SHYING
Grant us-without impediment or obstacles arising-
TUN KYEN SAM PA DRUP PA DANG
Favourable circumstances, the fulfilment of our
aspirations,
CHOK DANG TUN MONG NGO DRUP TSOL
And attainments, ordinary and supreme.
The precious master Guru Rinpoche appeared in a vision to Dodrupdxn Rinpoche
Jikmf 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{jrgqq<yqr*ij|
The Heart of Blessings
A brief anthology of 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.
Ta k i n g Re f u g e a n d A r o u s i n g t h e A w a k e n e d M i n d
o f Bo d h i c h i t t a
DAK SOK DRO KUN DENG Nfi CHANG CHUB BAR
From now until enlightenment, 1and 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 CHI R
In order to attain perfect buddhahood for the sake
of others,
MON DANG J UK P CHANG CHUB SEM KY t DO
I arouse the heart of the awakened mind-bodhichitta, in
aspiration and action!
(three times)
T h e V i s u a l i z a t i o n
DON GYI NAMKHAR Y ITROK CHO TRIN 0
Before me in the sky, amidst a cloud of exquisite offerings,
R1N CHEN SENG TRI PEMA NY1 Dfel TENG
On 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 ZIJ 1 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 CHO GO ZAB BER SOL
He wears inner gown, Dharma robes and brocade cape,
U LA SHfiUI NYEN SHYU TONG DROL DZ
On his head the beautiful hat that liberates upon seeing;
SHYAB ZUNG DORjfeI KYIL TRUNG DRANGPOR SHYUK
He sits upright, his feet crossed in the vajra posture.
9 _TH_E_l l 'EA'RT O F ' gl 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 of
light and rainbow rays,
TO TRENG D NGA TRUL P TSEN GY DANG
_____________________________________________________________________________ L_
The five classes of Totreng, the Eight Manifestations,
|
TUK S M I j BANG R1KNYER NGA SOK |
His twenty-five heart-disciples, the king and subjects,
R1GDZIN LAMA GYATSOl TR1N PUNG TRO
And an infinite cloud of vidyadhara gurus, all stream out.
N SUM DRU SUM TSEN P 0 ZER GYI
Their three centres are marked by the three syllables OM
AH HUNG, 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 i o n
II
HUNG
SHYENG SHIK PEMA J UNG Nfc KHANDROl TSOK
Hung! Rise up, Padmakara, with your dakini throng,
GONG SHIK CHOK CHU DO SUM DE SHEK NAM
Care for us, sugatas of all time and all directions,
J ETSUN CHENPO PEMA TOTRENG TSAL
Great and noble guide, Pema Totreng Tsai,
R1GDZIN KHANDROl N N t SHEK SU SOL
Come now, we pray, from the sacred places of vidyadharas
and dakinis.
The wisdom beings are invoked\ and dissolve into the visualization.
T h e Se v e n B r a n c h O f f e r i n g
SENG TRI PEMA NY1 Dtl DEN LA SHYUK
Remain upon your lion thrones, your lotus, sun and
moon disc seats.
a GEEK 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
With devotion filling body, speech and mind, I prostrate
and take refuge in you.
CHI NANG SANG WA LA M CHO TRIN BUL
I offer a cloud of offerings, outer, inner, secret and
unsurpassed,
DO SUM SAK P DIK DRIP TOL SHYING SHAK
I confess and purify all harmful actions and obscurations
of past, present and future,
PAR DANG SO KYfcl Gfc WAR j YI RANG
I rejoice in the virtuous actions of both sublime and
ordinary beings,
aq'^M -$ r : <^-n f q ^-q ^q î | |
ZAB GY t CHO KYI KHOR LO KOR WAR KUL
I implore you to turn the wheel of 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
enlightenment of all.
In this way, gather the accumulations.
Prayer to Guru Rinpoche,
his Manifestations
and the Twenty-five Disciples
by Jamyang Khyentsi Wangpo
DOSUM GYALWA KUN NGO RIG GYfil DAK
You are the embodiment of all the conquerors, past, present
and future-the lord of 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,
pm a j u n g n s h y a p l a 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 pma k a r ma d a n g
Vajra, Ratna, Padma, Karma
i BUDDHA TOTRENG RIG CHOK NAMPA NGA
And Buddha-the five supreme families of Totreng;
c h i m pj u n g pa d ma SAMBHAWA___________
The immortal Padmakara, Padmasambhava,
LODEN CHOKS pMA GYALPO TSAL
Loden Chokse, Pema Gyalpo,
1 SHAKYA SENGfe NYIMA OZER DANG
Shakya Senge, Nyima Ozer,
i
SENGfi 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 of miraculous manifestation needed
to tame beings, and
KYAP Nfc KUN DO CHOK LA SOLWA DEP
Embodying every source of refuge: to you we pray!
1SANGYS 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 POJ NANA KUMARA
Namkhe Nyingpo, J nanakumara,
l YESHfc TSOGYAL PAL GYI YESH SHYAP
Yeshe Tsogyal, Palgyi Yeshe and
r â 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 CHO GYAL TRI SONG SHYAP
Vairochana, King Trisong Detsen,
YUPRA NYINGPO PORjfe PQPJ OM 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 LODR0 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 0NCHOK J UNG
Palgyi Dorje, Langdro K onchokjungne and
l ^ q - g ^q ^ ^ q ^ a ^ qî |
GYALWA CHANGCHUB GONGPA NGPN GYUR Pfc
Gyalwa Changchub-you who actualized the wisdom
mind of the buddhas-
TUK S RIGDZIN NAM LA SOLWA DEP
Vidyadharas and heart-disciples, to you we pray!
A GR E AT T R E A S U R E OP B L E S S I N G S
^f aj - q'q^q^'8J :cK r^'^3j 'q:a6| |
SOLWA DEP SO ORGYEN RINPOCHE
To you we pray, Orgyen Rinpoche,
CHI N GYI LOB SHIK RIGDZIN TRUL Pfe TSOK
Inspire us with your blessings, assembly of vidyadhara
emanations,
CHI NANG SANGWfi BAR CH SHYI WA DANG
Pacify our obstacles, inner, outer and secret,
1SAMPA 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 SOL
I ____ --i
Dispel illness, dons, harmful actions, obscurations and
obstacles into space,
| KU SUNG TUK YON TRIN i t NGO DRUP TSOL________
Grant us the siddhis of enlightened body, speech, mind,
qualities and activities,
NAM DROL KU SHYI TOB PAR CHI N GYI LOP__________
Inspire us with your blessings, to obtain the four kayas of
complete enlightenment!
Pray like this with piercing intensity.
fa accord with the prayer ofone with devotion, by the name o f Natha, this was
written by Khyentse Wangpo, the favourite servant o f the Lake-born Guru.
SuUhtraStk!
I f you wish, at this point, you can recite The Prayer in Seven Chapters,
The Spontaneous Accomplishment of Wishes, The Dispelling of
Obstacles from the Path, or any other prayers you choose.
Recollecting the Deeds of the Tenth Days
by Mipham Rinpoche
EMAHO______________________________________________
Emaho: O wonder!
|
SANGY t KUN DO GURU PEMA YI
Guru Padma, in you all buddhas are embodied,
j t s c h Oi 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
On the Dhanakosha lake, you were bom in the heart
of a lotus blossom,
A GREAT TREA SURE OF BL ESSI NG1:
ORGYEN GYAL POl Sfi SU GYAL SI ZUNG

*
M
I
b
As crown prince of 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 J UNG DO NGAK SHfi J A KHYEN
I
Ordained into the teaching, you mastered all objects of
knowledge of both sutras and tantras,
ZA HOR GYAL KHAM CHO KO LHA CHAM TEN
a
-s
i
You established the Dharma in the kingdom of Zahor,
taking the princess Mandarava as your consort,
ORGYEN YUL KHAM CHANG CHUB LAM LA KO
t r
fi
i
V
You set the land of Oddiyana on the path to
enlightenment.
S-' - -r- %
THE KEAI T Of UBSSf NGr
MUTEK TSAR CHfc TEN PE GYAL TSEN DRENG
Destroying the tirthikas, you raised the victory banner of
the teachings,
CHI ROL t s w a d z u t r u l c h w t u l
When non-buddhists harmed you, you subdued them
with the greatness of 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 of Yangdak and Vajrakilaya,
BO YUL SA TUL DAM CHO DRON MPAR |l
Subjugating the earth of Tibet, you lit the lamp of the
sacred Dharma,
GANG CHEN TA 0 TER KHA DRANG MB
In the centre and on the borders of Tibet you concealed
countless termas.
LO CHIK CHU NYI DAWfi TSCHU LA
On the tenth day of each of the twelve months of
the year
DZCHEN CHU NYI TEN LA DCHN
I have displayed one of my twelve great deeds; have faith
in them,
NGO DRUP CHU NYI TSOL SHYSHYAL SHYTAR
And I will grant you the twelve siddhis. As this was your
promise,
GURU RINPO CHLA SOL WA DEP
Guru Rinpoche, to you I pray:
A GREAT TREA SURE Oh BL kSSI NGS

y q|j$ir^^qsri^q^'q^srrq^<i|r8r|
The Abbreviated Prayer in Seven Chapters
A Ttrma Revealed by Nyangrel Nyima Ozer
w i 'ar^f
EMAHO *
Emaho: O wonder!
TOK M SANGYfi CHO KU KUNTU ZANG S
The primordial buddha, the dharmakaya Samantabhadra,
GYALWA RABJ AM KY1L KHOR LONG CHO DZOG I
The infinite buddhas in the mandalas of the
sambhogakaya,
GANG LA GANG DUL GAR GYUR TRUL P KU *
Nirmanakaya manifestations, who appear in every kind of
form, to tame each in their own way:
KU SUM YER M ORGYEN RINPOCHfi S
Orgyen Rinpoche, you are the three kayas, in one-
SOLWA DEPSO TUKjfe CHEN GYI ZIK *
To you we pray! Look on us with compassionate eyes!
CHI N 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 of boundless light,
J IKTEN WANGCHUKJ AM GON CHEN r ZIK S
Avalokiteshvara, lord of the world and lord of love,
KYIL KHOR TSOWO TRAK TUNG HERUKA S
Wrathful heruka, who is chief of the mandala:
KUN GYI DAK NYI ORGYEN RINPOCHfe S
Orgyen Rinpoche, you embody them all -
SOLWA DEPSO TUKjfc CHEN GYI ZIK S
CHI N 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 HE HEA RT OF BL ESSI NGS
ORGYEN CHO KYI GYALPOl GYAL SI DZfe %

You ruled the realm of the Dharma-king of 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
of existence-
SOLWA DEPSO TUK jt CHEN GYI ZIK *
[ CHI N GYI LOP SHIK TARPfi LAM NA DRONG *
to liberation!
LAP IANG TAR CHI N DZAM UNG KHfe PE CHOK f
Completing your studies, you were supreme among the
learned of the world;
TUL SHYUK TAR CHI N MAMO DREN DU KOL I
Completing your yogic practice, you made the mamos
your servants;
DRUB PA TAR CHI N 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 one-
SOLWA DEPSO TUKlfi CHEN GYI ZIK i _____________
T HE HEA RT OF BL ESSI NGS
CHI N GYI LOP SHIK TARPfi LAM NA DRONG S

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 of the King,
KAL DEN MA LO RIGDZIN SA LA KO *
Every single one of the fortunate disciples, you set upon
the levels of vidyadharas:
DRO W DREN CHOK ORGYEN RINPOCHfi *
Orgyen Rinpoche, supreme guide for living beings-
I A GREAT TREA SURE OF BL ESSI NGS
SOLWA DEPSO TUKjfi CHEN GYI ZIK *
CHI N GYI LOP SHIK TARPfe LAM NA DRONG %
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 J I 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:
THE HEA RT OF BL ESS1NCS
DU SUM KUN KHYEN ORGYEN RINPOCHfi i

Orgyen Rinpoche, you who know past, present and
future-
SOLWA DEPSO TUKjfi CHEN GYI ZIK
CHI N GYI LOP SHIK TARPfe LAM NA DRONG 1 |
to liberation!
DI N NGA YAP PEM UNG DU DRO 1
From here I shall go to Ngayab Peme Ling,
TSfi CHU J UNG 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 of this degenerate age,
who look to you with devotion and yearning,
DROWfe KYAP GON ORGYEN RINPOCHE j ___________
Orgyen Rinpoche, protector and refuge of all living
beings-
SOLWA DEPSO TUKjfe CHEN GYI ZIK i _______________
CHI N GYI LOP SH1KTARPE LAM NA PRONG S
to liberation!
CHI Mfe DORjfe TABCl GO PANG NYfe i _______________
You have attained the vajra-like state of immortality,

i l h o n u pd u k p a s i n pOi k h a n On d z e s
You subjugate the ferocious rakshasas in the south-west,
GYAL WA SHYEN Lfc TUKjfi NGO TSAR CHfe S
Your compassion more amazing than any other buddha:
DRO KUN KYAB CH1K ORGYEN RINPOCHfi *
Orgyen Rinpoche, sole refuge of all living beings-
SOLWA DEPSO TUKj CHEN GYI ZIK 1
CHI N GYI LOP SHIK TARPk LAM NA DRONG 1
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 of refuge,
but you.
YENG Mfc TUK jfcl CHEN GYI DAK LA ZIK 3___________
Dont ever turn away, but look on us with your eyes
full of 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
of rigpa,
NYUR DU KHYfi RANG TABUR CHI N 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 of Compassion,
a Short Sampa Lhundrupma
Prayer that Spontaneously Fulfils All Wishes
by Do Khyentse' Yeshe Dorji
EMAHO
Emaho: O wonder!
k On c h o k t s a s u m d s h e k KUN DO pa l
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 of 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.
1
MAHA GURU PMA HERUKAR
Maha Guru-wrathful Pema Heruka,
MO GO DUNG SHUK DRAKPO SOLWA DEP
With 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 J UNGPO DAM LA TOK
Bring all negative forces, gyalpo, senmo and jungpo
demons, under your subjugation,
SAMPA LHUN GYI DRUP PAR CHI N GYI LOP
Grant your blessings so that all our wishes be
spontaneously fulfilled!
When the signs o f iht times became apparent, at the request o f the noble consort and
son, JaUi Dotjc uttered this, as a treasure from his wisdom mind.
THE HEART OF BL ESSI NGS M
A Brief Prayer for the Spontaneous
Fulfilment of Aspirations
by Mipham Rinpoche
1
SANGYfi KUN DO GURU RINPOCHE
Embodiment of all buddhas, precious master,
\ ORGYEN PEMAJ UNG N IA SOLWA DEP
To you, Lotus-born Guru of 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 CHI N GYI LOP___________
And spontaneously fulfil all our aspirations!
s4* v
7 'T> ^
A Very Brief Barche Lamsel
The Prayer for Clearing Obstacles from the Path
by Do Khyentse Yeshe Dorje
OM AH HUNG
CHO KU NANG TA LONGKU CHENRZIK___________
Dharmakaya Amitabha, sambhogakaya Avalokiteshvara,
1 1
, TULKU PfeMA J UNGNfe DRAKPO TSAL
Nirmanakaya Padmasambhava-the wrathful Drakpo Tsai,
SOLWA DEPSO TUKjEl SHUK CHUNG LA
We pray to you; with the force of 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
When beings suffer in this decadent dark age,
KHYfe l r sa m d o n y i n g k h o n g n
We have no other hope but you! From the depth of
our hearts
MO GO DUNG W LHANG LHANG SOLWA DEP
With 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
THE HEA RT OF BL ESSI NGS
A Brief Prayer to
the Precious Master Padmakara
for Swiftly Fulfilling Wishes
and Dispelling Obstacles
by Jamyang Khycntst Wangpo
f f i i
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG
KYAP N KUN DO ORGYEN RINPOCHE
Embodiment of all sources of 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 CHO SHYIN DRUB PAR CHI N GYI LOP
And grant your blessing so all our aims and wishes are
fulfilled, according to the Dharma.
qnyn- ^rn ||
With single-minded devotion, Jamyang Khyenii( Wangpo made this prayer, which
arose quite spontaneously, on its own. Virtue!
q|'i r^'33'c^<IW!
Turning Back Obstacles
and Adverse Circumstances:
A Prayer to Orgyen Rinpoche,
Embodiment of All Sources of Refuge
by Jamyang Khyentse Wangpo
NGOWO KADAK PODRANG N
In the palace of the essence, of primordial purity,
KUNZANG CHOKU PfiMA J UNG
Samantabhadra, the dharmakaya Padmakara,
S CH GYALWA YESHfi YING
With buddhas and bodhisattvas, amid the space
of wisdom,
SOLWA DEPSO CHI N GYI LOP
To you we pray, inspire us with your blessings!
J UNG SHYI TRUKPA CHI Y1 DRA______________________
Outer enemies: turmoil in the four elements,
L 0 KYI NATSA NANG GI GEK
Inner obstacles: physical sickness,
SEM KYI BAR CH SANG W DON
Secret dons: the obstacles of the mind,
K _____ T HE HEART OF BL ESSI NGS ~B |
TAM CH CHO KYI YING SU DOK
Dispel them all into the dharmadhatu!
f 1 I
RANG SHYIN LHUN DRUP PODRANG NE
From the palace of the nature, of spontaneous presence,
RIK NGA LONG KU TOTRENG TSAL
The five families, the sambhogakaya Totreng Tsai,
RAB J AM KYIL KHOR GYATSOR SHAR
Arise as ocean-like infinite mandalas,
SOLWA DEPSO CHI N GYI LOP i
J UNG SHYI TRUKPA CHI YI DRA
L 0 KYI NATSA NANG GIGEK
SEM KYI BAR CHfc SANG W DON
< * f f ]
TUKjfe KUN KHYAP PODRANG N
From the palace of 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 of the web of magical illusions, beyond all
imagining,
qiSrai-q-^qN^^^-gqsjj |
Outer enemies: turmoil in the four elements.
L0 KYI NATSA NANG GI GEK
I nner obstacles: physical sickness,
SEM KYI BAR CHfi SANG Wfi DON
Secret dons: the obstacles of the mind.
TAM CHfe CHO KYI YING SU DOK
0
364
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 embodiment of all the root and lineage
lamas
TSA GYO LAMA KUN GYI NGO
Of mind direct, sign and oral lineages,
LHUN DRUP RIG DZ1N TSO KYfej
Vidyadhara of spontaneous f>erfection, lake-born lord,
J LO KYI NATSA NANG GI GEK
I SEM KYI BAR CHfi SANG W DON
< % |'|l I
y e s h l o n g g Oi c h o t r u l l
From the magical display of the nine spaces of wisdom,
YIDAM SHYI TROl TR1N PUNG TRO
Emanate clouds of peaceful and wrathful yidams,
j
KHYAP DAK PtMA DRAKPO LA
Their sovereign lord Padma Drakpo,
Lll KYI NATSA NANG GI GEK
i SEM KYI BAR CHfi SANG w DON
SHYING NGAK LHEN CHI K KY PA YI
Lord of the assembly of the dakinis of the three places,
n s u mk h a n d r Oi t s o k k y i j
Dakinis of the sacred realms, tantric yoginis, and
coemergent dakinis,
S Z
t |-
HERUKA PAL LOB PON CHER
Glorious heruka, great acharya,
LO KYI NATSA NANG GI GEK
SEM KYI BAR CHfi SANG W DON
TAM CHfc CHO KYI YING SU DOK__________________
CHOK CHU DO SUM SANGYfc DANG
Your mind is inseparable from the expanse of the wisdom
mind
GONG LONG DU DRAL MfiPfc TUK
Of the buddhas of all dimensions of space and time;
i
Dfi SHEK KUN DO PfiMA KY
Embodiment of all the sugatas, Lotus-bom,
SOLWA DEPSO CHI N GYI LOP_____________
J UNG SHYI TRUKPA CHI YI DRA___________
L0 KYI NATSA NANG GI GEK
SEM KYI BAR CHfc SANG WE DON
W r ^ r S ^w * * j j q | |
TAM CHfe CHO KYI YING SU DOK
-f ' i f i ' - 4 '
- ' 1' ? - i - -
a g r e a t t r e a s0 Rfe 6f ALESi i l NOS
GYE TRI SHYI TONG DAM CHO KYI
Through the eighty four thousand teachings of Dharma,
DUL jtl SAMPA TSIM DZfi SUNG
Your speech satisfies the minds of all those to be trained,
I
t On c h o k pma v a j r a t s a l
Supreme teacher, Padma Vajra Tsal,
J UNG SHYI TRUKPA CHI YI DRA____________________
TAM CHfc CHQ KYI Y1NG SU DOK__________________
i i
TEK SUM GENDON DO PA YI
Your body presides above the heads
TSUK NA NGON PAR TO w KU
Of the sanghas of all three yanas,
KHYAP DAK PMA SAMBHA LA
All-encompassing lord Padmasambhava,
KYAP KUN DO SHYAL ORGYEN j
Lord of Orgyen, in you are gathered all sources
of refuge.
NYING Nfc DREN PfeSOL DEP NA_______________
Whenever we think of you, and pray to you, from
our hearts,
KHYENTSfe YESHfe LONG YANG Nfe_____________
Shower down a great rain of blessings and siddhis
l 3i 'Sq,M'E\ ^M'^,q 'a6a:'3i'qqqJ S,1 i
CHI N LAP NGODRUP CHAR CHEN BEP________
From your vast wisdom expanse, of knowledge and
of love!
J UNG SHYI TRUKPA CHI YI DRA________________
TAM CHfi CHO KYI YING SU D O K _________
<% | " f i
CHI NO J IK TEN PAL J OR GYfe____________________
May the resources of the outer environment and this
world increase,
NANG CHO PRO KUN CHO SHYIN CHO
May its inhabitants-all beings-live according to Dharma,
TENDZIN SHYAP TEN TENPA DAR
May the lives of the holders of the teachings be firm and
may the teachings spread,
DON NYI DRUB Pfi TRASHI SHOK
May all be auspicious so that the benefit of 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 out 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 of compassion, from your invisible
realm of space.
NY1K MA NGA DO TA LA TUK PEI TSfc_________________
Now that this final age of the five degenerations
has arrived,
YUL LHA YUL PO J UNGPO SHUL ZUNG NA___________
When local deities are usurped by jungpo demons,
SHYI DAK Nfi SU KHO CHI K PEMA J UNG
Restore them to their rightful place, O Lotus-born.
1
NAK CHOK MI DANG DR DO KHA DAR NA
When evil human beings, spirits and demons are
on the rise,
KAR CHOK UK YUNG DZO CHI K PEMA J UNG
Encourage the good and urge them onwards,
O Lotus-born.
CHO KYONG NAM KYI DAM CHA TANG GYUR NA
When the dharmapalas forsake their sacred pledge,
DAMTISK CHAK GYfi CHI NG SHIK PEMA J UNG
Bind them with the seal of the samaya, O Lotus-born.
I DAM Mfe SHI DR BAR CHE TSAM GYUR NA__________
When ghosts of the dead, devoid of samaya, start to make
obstacles,
; DRfe GO DAM LA TOK CHI K PEMA J UNG_____________
Subdue such untamed spirits; bring them under your
control, O Lotus-born.
KYfe DROl SH GYO GEK KYI LAP GYUR NA
i______ ___________.____ .________ ___
When the minds of living beings are influenced by forces
that cause obstruction,
| KHATROL GEK TSOK TRP CHI K PEMA J UNG________
Separate them, and drive out all the obstacle-makers,
O Lotus-bom.
MON LOK DAM SI TEN LA BAR CHO NA_____________
When 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 of the gyaldre spirits wreak
destruction on Tibet,
TU TOP NO Pfe TUL CHI K PEMA J UNG_______________
Subjugate them with the might of your power and
strength, O Lotus-bom.
TA SHYII MAK GI TSON KHA DANG WA NA
When the armies of neighbouring lands take up weapons
against us,
* * q ' W T ' q f r f ^ % q 'q R'i i
TA MAK DO TRUK DOK CHIK PEMA J UNG___________
Turn back the turmoil of 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 J UNG
Heal them with the medicine of 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 CHI K PEMA J UNG
Grant us grain and resources and wealth, O Lotus-bom.
SA YI CHO NYAM KYfi DROl YANG NYAM NA
When the vital nutrition of the earth is depleted, and the
spirit of abundance among living beings fails,
M A GREAT TREA SURE OF BL ESSI NGS
TA GOM CHO PA GOL SAR CHUK GYUR NA
When our View, Meditation and Action go astray,
DON DAM RANG NGO TRO CHIK PEMA J UNG
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 J UNG
Never leave me, but hold me with your compassion,
O Lotus-bom.
DOR NA DUK NGEL NYfi TSOK CHI J UNG YANG
When I face suffering or harm of any kind,
TAK TU TUKjfi KYOP SHIK PEMA J UNG

Let your compassion protect me always, O Lotus-bom.
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 î p
The Falling Elixir of Blessing:
A Prayer to the Great Guru
and his Consorts
by Jamyang Khyenlse Chokyi Lod.ro
I
NAMO GURU PEMA KARA Y
Homage to the master Padmakara!
KHYAB DAK PALDEN DZOKPfe SANGYfe NI
Perfectly enlightened Buddha, in your splendour,
lord of all,
PEMA Lfc TRUNG PEMA GYALPO DANG________
Bom from a lotus, Padma Gyalpo,
CHI N GYI LOP SHIK ORGYEN RIN PO CH
Inspire us with your blessing, Orgyen Rinpoche!
NGO DRUPTSOL CHI K YESHfe DAK1 KHYEN________
Grant us siddhis, care for us, dakinis of 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 without end,
PEMA J UNGNE SHYAP LA SOLWA DEP
Padmakara, at your feet we pray:
CHI N GYI LOP SHIK ORGYEN RIN PO CH
NGO DRUP TSOL CHI K YESHfc DAKI KHYEN
NYIKMA NGA DOl DRO LA LHAKPAR TSfi
Beings of this degenerate age are for you especially dear,
NANG R GONG R PO KYI DON LA J ON
In the morning and in the evening you come, for the
sake of Tibet-
GURU TUKjfc CHEN LA SOLWA DEP
Guru, so compassionate, to you we pray:
CHI N GYI LOP SHIK ORGYEN RIN PO CHfi
NGO DRUP TSOL CHI K YESHfi DAKI KHYEN
NAK CHOK DO Dfil TRUMA NGOM PA NA
When the armies of evil and negativity deploy their forces,
KHY KYI TUK KY LOK TAR RAB NYUR SHYING
Then think of us and strike as swift as lightning!
DORjfe DRAKPO TSAL LA SOLWA DEP
Dorje Drakpo Tsal, to you we pray:
CHI N GYI LOP SHIK ORGYEN RIN PO CHfc
NGO DRUP TSOL CHI K YESHfi DAK1 KHYEN
i
YI SHYIN NOR TAR GO DO KUN J UNG SHYING
Like a wish-fulfilling jewel, you are the source of all our
needs and wishes,
| DREN PA TSAM GYI SI SHYII DUNGWA SEL
J ust to think of you dispels the misery of samsara and
nirvana,
, LAMA DEWA CHENPOR SOL WA DEP
Guru of Great Bliss, to you we pray:
CHI N GYI LOP SHIK ORGYEN RIN PO CHfc
NGO DRUP TSOL CHI K YESHE DAKI KHYEN
DAK SOK KHYfi KYI j J UK 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 of your knowledge,
love and strength!
I |
j CHI N LAP WANG CHEN DATA NYI DU KUR
Instantly bestow on us the great empowerment of
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 of your wisdom
mind,
SANGWA GYATSOl DZO LA WANG KUR SHYING
Empower us with the treasury of an ocean of secrets,
GURU YAB YUM TUK GONG DZOK PA YI
Let us master the splendour of the four enlightened
activities
TRINLfc NAM SHYII PAL LA WANG J OR SHOK
And so fulfil your vision and your wishes,
Guru yabyum!
I I d E t a r s o l t a pmOn pa 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 J IKTEN Dfc GfejOR
May the teaching of Buddha flourish and this world be
rich in peace and happiness,
TEN LA N6 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 CHOK CHUR GYfcPfc TRASH1SHOK____________
And for the teaching of Buddha to spread in the
ten directions!
fXN^Ti3pJg-S^^nn5F^nr^'ii V r|rsr^J jJ f|
When Sonant Gyaltsen (Sogyal Rinpoche) o f the Lakarfamily, grtat benefactors ofthe
Buddhadharma, along with his tutor Lama Gyurdrak, offered silver coins and a
white scarf and requested this, Jamyang Lodro Gyatso (Jamyang Khyentsl Chokyi
Lodro) wrote it, at Drub Tso Pema Ling, on the twenty-first day o f the monkey month
ofthe monkey year (1956). May virtue abound!
- A GREAT TREA SURE OF BL ESSI NGS
that Swiftly Removes Obstacles
and Fulfills All Wishes
by Kyabje Dudjom Rinpoche
c& sr^g
1EMAHO
Emaho: O wonder!
SANGYfc KUN GYI TUKjE CHI K DO PA
O Guru Rinpoche! You are the compassion of all the
buddhas in one,
i 1
LU Mfi TEN GYI KYAP CHI K PEMAJ UNG
Our only unfailing and constant refuge!
SOL DEP BU LA TSw NYUR GONG T
Quickly turn your love and attention to your sons and
daughters and their prayers,
CHI N 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 of your life, your qualities
and kindness
SANGY6 SHYEN L LHAK P SHE MO KYANG
Surpass those of any other buddha,
KYI P KAP SU GURU KHY MA DREN
Yet in happy times, Guru, we do not remember you,
q|8Sai -q'q^T gR -|q- (|^âi -^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 DPI GO Pfc TSfe___________
Now when the dark ages intensifying decay
oppresses us,
Ml DO DUK NGAL TOK BAPJ UNGWA 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 of ours,
our cry for help:
SA YO M DRA LUNG TEN CHU LOK SOK
Earthquakes, infemoes, hurricanes, drought, flood,
and such-
J UNG TRUK CHI YI BARCHli CHI RU SOL
Remove these outer obstacles, natures disruptions,
externally!
TSA DRANG LUNG TRI B KEN DEN DO N
All kinds of illness-of heat and cold, wind, bile
and phlegm-
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-demonic 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
When immense suffering engulfs the world and beings,
SHYI DER UK YUNG DZO CHI K PEMA J UNG
Turn it into happiness and peace, O Guru Rinpoche!
TA 0 MAK GI TSON KHA DANGWA NA
When weapons of war threaten the whole face of
the earth,
DO TRUK MAK PUNG DOK CHIK PEMAJ UNG
Turn back the armies that plunge this age into turmoil,
O Guru Rinpoche!
[
- TMf c HEA RT Of- BL E5MNGS
DRIP DON N YAM DUKPE NARWA NA ____
When obscurations, malevolent spirits, diseases and
epidemics plague us,
N DON TS n CHO CHI K PMA J UNG
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 CH SHIK PMA J UNG
Reveal abundant food and riches, O Guru Rinpoche!
CHO NOR DAM DZE DRO DON DU BAP TS
When the time comes to help beings with a wealth of
hidden teachings and sacred objects.
PA NOR BU LA TRO CHI K PfeMAJ UNG
Hand over the fathers treasure to his heirs,
O Guru Rinpoche!
BE YUL WEN Nfc RI SUL DRIM P TSfc
When roaming through mountain valleys, deserted places
and hidden lands,
TUNPfi LAM NA DRONG SHIK PfeMAJ UNG
Lead us on the right path, O Guru Rinpoche!
MA RUNG CHEN ZEN TUM PO TSfi GYUR NA
DUKPE SEMCHEN TRO CHIK PfiMA J UNG
Drive off these ferocious creatures, O Guru Rinpoche!
When vicious wild animals attack us,
J UNG SHYI YOW GYU LO J IK NYl TS
When the four elements become unbalanced, and
threaten us with catastrophe,
J UNGWA RANG SAR SHYI DZO PMA J UNG
Harmonize the elements into their natural state,
O Guru Rinpoche!
Ml GOjAK KUN CHOMP0 TSWA NA
When thugs, bandits and robbers assault us,
DUK CHEN NGAM SEM LAK DZO PMA J UNG
Dispel the terror of such cruelty and greed,
O Guru Rinpoche!
DANG DRA SHm TSON CH ZIRWA NA
When armed aggressors and killers torment us.
A ( TREAT T R E A S U R F OF B I E S S I N G S
I
DORjEl GUR DU TSO CHIK PtMA J UNG
Enclose us in a vajra-tent, O Guru Rinpoche!
NAM SHYIK TSe Z CHIWfc DO BAP TSfi
When this life-span is exhausted and death comes,
DfiCHEN SHYING DU DRONG SHIK PfiMA J UNG
Lead us to the Realm of Great Bliss, O Guru Rinpoche!
q ^q |3 ^^q y q â ^' q $ ' a > | |
BARDO TRUL NANG DUK NGEL CHARWfi TS
When the illusory experiences of the bardo arise as
suffering,
TRULPA RANG DROL TONG SHIK PfiMA J UNG
Let the delusion be self-liberated, O Guru Rinpoche!
SIPA Lfi KYI KHORLOR KHA CHOL TSfc
When we stray into the cycle of karmic existence,
TARPfi LAM TON DZO CHI K PfiMA J UNG
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 J UNG
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 of us, your
devoted followers,
KHYO SHYAP PMO MI DRAL TAK KO D
Always, without ever separating,
MA DAK TRULPfi DUK NGEL KUN J ANG N t
Completely purify the suffering of impurity and delusion,
TEN Dfil TSEN SA ZIN PAR CHI N GYI LOP
And inspire us, with your blessing, to reach the stronghold
of everlasting happiness and peace!
This prayer is offered by JMral Yeshe Dorje (.Kyabje Dudjom Rinpoche) for the peace
and happiness of 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, just as they desire.
Y ôrtAqr^S5jiii
The Prayer which is the Source
of All True Realization
by Mipham Rinpoche
goj - 5j q-qj ^-ai a6a|-q^ê;-| |
TRULPfi GURU TSEN GYfi DANG
To the Eight Manifestations of Guru Rinpoche,
DRUBPfe r i g d z i n c h e n po 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 of Kagye with all their deities,
SOLWA DEPSO CHI N 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 of our aspirations!
CHOK DANG TUN MONG NGO DRUP TSOL
Grant us attainments, ordinary and supreme!
<a^w^jrapr*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 DORjt YI
Instilling in me the blessing of enlightened body, speech,
mind and indestructible wisdom,
CHI N GYI LAP Nfi WANG SHYI TOB PAR GYUR
So that I receive the four empowerments.
D i s s o l u t i o n
TAR NI TSOK SHYING 0 SHYU RANG LA TIM
Finally, the field of merit melts into light and dissolves
into me.
TUK YI CHI K DR GONG Pt TSAL CHEN DZOG
The lamas wisdom mind merges, one, with my mind, the
great power of realization is perfected,
KHOR DE RO CHI K 0 SAL TIK LE LONG
With samsara and nirvana one taste, within the all-
embracing space of Clear Light,
DON NYI DRE BU MIN PE TRA SHI TSOL
Let all be auspicious for the fruition, the benefit of 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 of all the sugatas.
Padmautmbhava
Prayers Of Aspiration
Training in the Pure Realms
of the Three Kayas:
an A spiration and Prayer
by Rigdzin]ikmi Lingpa
KY MA KYI HU RIG DZIN PEMAJ UNG
Kyema Kyihii! O Lotus-bom, master of 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,
j NYING RO CHI N 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 Mountain
of Glory!
TUKJ E 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 RAT ERS O f A S P I RA 'l I ON
j DONG MAR PO TRU K TREUI TSAWO NAM
Yet for the children of Tibet, descendants of the monkey,
DI CHI I r TO k y a p n s u l a r
You are our only refuge, in this life and the next: so who
can I turn to?
TUK jt ZIK SHIK NGA YAB UNGPA KHYEN
I DATA NYI DU ZANG DOK PAL RIR DRONG
i _ . _____________________________________________
of Glory!
j j
TSfc SOK MI TAK YANG KHfi CHEU DRA
Life is precarious, like a chick perched on the edge of
a cliff.
>Aa
DO NUB TSAM YANG MI CHI I DENG NI M
Theres 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 of
distraction,
i
SHI Njl PONY AJ UNG NA SU LA R
And when the henchmen of the lord of death come by,
who will I turn to then?
TUKj ZIK SHIK NGA YAB LINGPA KHYEN
of Glory!
KHORWE SEM CHEN DUKNGAL L LA YENG
We sentient beings in samsara are addicted to actions that
bring suffering:
DAM CHO 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 Zt
And our lives are wasted, squandered in slavery to trivial
DRA CHEN CHIWAJ UNG NA SU LA RE
When death, the greatest foe of all, arrives, who then can
I turn to?
TUK jt ZIK SHIK NGA YAB LINGPA KHYEN
things.
DATA NYI DU ZANG DOK PAL RIR PRONG__________
of Glory!
CHIPfc RANG SHYIN SO SOl KYEWO KUN__________
We ordinary people have the mentality of infants.
1 |
TO SAM GOMPfc NA TSO CHfe CHER GO___________
The older we get, our study, contemplation and
meditation steadily grow more feeble.
1 PAR CHI N DRUK G1 DREN CHfe CHE R LONG
And the eyes of the six perfections go blind.
1 < ^- q |j * r w |c;'ai'Sr^| |
J UNGWA TIM RIM J UNG NA SU LA Rfe______________
But when the elements dissolve, one by one, who can I
turn to then?
PRAY ERS OF A SPI RA T I ON |
TUKj ZIK SHIK NGA YAB LINGPA KHYEN
of Glory!
G CHUT LAM LA MOp SHYUK NA YANG
We might aspire to the path of virtue and devote ourselves
to it,
n a mpa r c h n a c h O g y z o pd a n g d r e __________
And yet if we look, well sec our practice is a sham, riddled
with the eight worldly obsessions.
MI GEI NAM MIN MA TSOR SHUK KYI GO
The results of our harmful acts are ripening, without our
even noticing, and because of this,
I A CHEA T TREA SURE OF BL ESSI NGS
PAR DOR NYAL TAK CHO DO SU LA R
----------------- -i
In the bardo state, our decision is made-we are bound for
the hell-realms. Who can I tum to then?
1 !
, TUKjfe ZIK SHIK NGA YAB UNCPA KHYEN____________
I DATA NYI DU ZANGDOK PAL RIR PRONG____________'
of Glory!
KYkMA NAM SHYIK TS YI PEN PA Z I
j________________________________________________________L
Kyema! When 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 CH LUNG DRO NGAR KE CHEN GYI RO
When 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 J UNG SHYING
Let me not suffer the fiercest agony, at the final moment
of 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
J UNG NGE TIM RIM DUWA M1K GYU DANG
Dissolve one by one, the visions of smoke, mirages.
ME KHYER MARMfcl NANGWA SALWj
Sparks and lamps becomes clear, and thereupon unfolds
TRAWE TIM RIM NANG CH TOP SUM T
The subtle dissolution of appearance, increase and
attainment.
DI TAR NAM SH NANGWA LA TI MPt
And so, as consciousness dissolves into appearance,
TRIN M KHA LA NYI DA Z ZIN TAR
Like an eclipse in a cloudless sky,
lAVF<fit ASPIATIf>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 PU 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 SHYll NGANG DU GYAL
The black experience draws in, and I sink into the alaya,
the ground of all.
LAR YANG SOK DZIN LUNG GYfe GYfe PA Yl__________
Once again, with the eight-fold separation of 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 of empty cognizance, free from
all obscuring veils.
1 i
Dfi TSfi DA Tfi KA DAK LO DRAL YING
In this moment, may I realize the primordial purity of
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 of meditating in that state,
DO Mfi SHYI YING NANG SAL SANGWfi BUP
In that very instant may I seize the stronghold of
X GR EA T T R E A S U R E UF B L E S S I N G S
KHY CHO DRUK DEN RUN ZANG GONG P LONG

The space of the primordial ground, the secret depth of
inner luminosity,
k c h i k n y i l a t s e n sa z i n pa r s h o k
The vast expanse of the wisdom mind of Samantabhadra,
endowed with its six special qualities!
GAL T BAR DO DANG POR MA DROL NA
I f I am not liberated in this, the first bardo,
YING NANG LHUN DRUP 0 SAL LA TIM N
The appearances of 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 of the eightfold process of unfolding-
CHO NYI BAR DOR RANG NANG NGO SHfe n
May I recognize them as my own appearances in the
bardo of dharmata,
MA PANG BUJ UK TABUR DROL WAR SHOK
And be liberated, like a child leaping into its mothers lap.
DE TSfi DRA YI J I KTE 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 of deities, and liberation
eludes me,
CHO n y i d e n pa l a m c h i n LAP KYI
Then by the truth of the nature of reality, and through the
blessing of the master,
TRUL PA MI LAM S P CHA TSAM l
At the moment of awakening from this dream of 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 of a lotus flower in a natural nirmanakaya
realm!
RIM GUI TEK PA KON Lfi D P DON
1
Through the power of entering the path of the Clear Light
Dzogpachenpo,
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 of the primordial,
GANG G1 DROL TSfc DRA 0 SA YO DANG______________
May all the signs of liberation: sounds, lights, earthquakes,
RIK NGfc DUNG DANG SHYI TROl NANG NYEN SOK
Relics of the five families, forms of the peaceful and
wrathful deities, and the like
KON GYI TON NANG DRUP TUNGON PAR SHOK 1
Become visible for all to see.
-7fv '
A GREAT TRF.ASlRF OF HI.FSSINCS
RIG DZIN DAK GI LHAK SAM NAM DAK DANG

By the power of the extraordinary pure intention I possess
as a vidyadhara,
1 |
1CHO NYI RANG SHYIN CHI YANG MA YIN P
By the power of the truth of the nature of reality, which is
free from being anything in and of itself.
DEN P TU YI KHAM SUM YI CHEN DANG
May sentient beings of the three realms of existence, and
especially
KHY PAR DREL W DO Pfi SEM CHEN KUN
All who are connected in any way with me,
KU SHYII SHYING KHAM MfejUNG NYAM GA WAR
Be liberated, altogether, all at once
TSOM BU CHI K TU CHAM CHI K DROL WAR SHOK
In the wondrous pure realms of the four kayas, full of joy!
q^ '^ n^ N ^ aaw 5^ 'Sj^ wS^ *i| *.c.^'g^<5T-^r
ttf^|i viw|si r5^vaia6^
qS-qi*w^^w^^T^nriwq^'aMr|j^5($r>rySii|'5gi'fi(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, for afew years more, what certainty was there that I would
not leave for 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. And 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 for 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 of Glory
A Prayer of Aspiration for the
Copper-Coloured Mountain of Glory
by Rigdzin Jikme Lingpa
OM AH HUNG VAJRA GURU PADMA SIDDH1 HUNG *
RANG SHYIN NAM DAK LO DRAL NYU KM BUP S
From the primordial state of natural purity, beyond all
concept,
SAL DANG GAK M Dfi TONG LONG KOl TSAL t
The sambhogakayas radiance of bliss and emptiness
shines out, unceasing,
TULKOl SHYING KHAM MI j KOp CHA i

As this nirmanakaya realm, part of our world of
No Fear-
ZANG DOK PAL GYI RIWOR KYfiWAR SHOK *
May we be bom on this Copper-Coloured Mountain
of Glory!
DZAM UNG SA YI TEWA DORjfi DEN 1
The Vajra seat, centre of this world of J ambudvipa,
DO SUM GYALWfc CHO KHOR KORWfe Nfi 1
Is that sacred place where buddhas of past, present and
future turn the wheel of Dharma.
D YI NUB J ANG NGA YAB LANGKfc LING I
North-west of there lies the land of Ngayab Langke L ing-
PRAY ERS OF A SPI RA TI ON
ZANG DOK PAL GYI RIWOR KYfeWAR SHOK i
of Glory!
KpPA LHUN DRUP TSITTfe SA DZ1N PO i ___________
A spontaneous array, a mountain rising in the shape of
a heart:
TSAWA DENG CHEN J QKPOl TO DU CHI NG 8
Its base rests on the crown of the hooded king of
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 of the
form realms-
A C R E A t t R tA S U R E OF BL E Si l NCS
1ZANG DOK PAL GYI RIWOR KYfiWAR SHOK *

1
of Glory!
RI GYAL D YI TSEMOl SHYAL m KHANG 8
On the summit of this king of mountains stands a palace
beyond all measure,
SHAR SHEL LHO CHOK WANG NGON BENDURYA 1
The eastern side of crystal, the south of blue lapis lazuli,
NUB CHOK Pt RAG CHANG CHOK INDRI NI %
The west of ruby, and north of emerald
CHI NANG BAR M ZANG TAL WANG SHYOl DANG I
All translucent like the arc of a rainbow, with no outside,
inside or in between-
PRAY ERS OF A SPtRA TI ON
ZANG DOK PAL GYI RIWOR KYfeWAR SHOK S

of Glory!
KHYAM DANG DRU CH LO BURJ A 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,
CHO KHOR DUK TOK DA DON TAK DZOKPfc i
The wheel of Dharma, parasol and finial: all perfect in
identity, meaning and symbol-
A CHEA T TREA SURE OF BL ESSI NGS
ZANG DOK PAL GYI RIWOR KYEWAR SHOK S
of Glory!
PAK SAM jONPfc SHING DANG DODTSII CHU
Here are wish-fulfilling trees and rivers of nectar.
NEU SING MEN J ONG DRI SUNG TULWfi TRO ?
Green groves sweet with the fragrance of healing plants,
DRANG SONG RIGDZIN CHA TSOK BHRAMA RA I
Where rishis, vidyadharas, flocks of birds and swarms
of bees,
TEK SUM CHO KYI DRA DANG DA LU GYUR I
Reverberate with the sound of the three vehicles of
Dharma, and with mystic songs-
ZANG DOK PAL GY] RIWOR KYfLWAR SHOK 3
of Glory!
PODRANG SHYAL Mfe CHENPOl TEWA LA 3
A palace vast and limitless, in the heart of which
RIN CHEN ZUR GYfc PEMA NYI Dfe TENG 3
On an eight-cornered jewel, a lotus and sun and moon
disc seat,
DESHEK KUN DO RANG J UNG PEMA J UNG I
Padmakara appears naturally, as all the sugatas in one,
KU SUM RIK DO J A ZER LONG NA SHYUK 3
Embodying the three kayas, resplendent in an aura of
rainbow light-
ZANG DOK PAL GYI RIWOR KYfiWAR SHOK I
May we be born on this Copper-Coloured Mountain
of Glory!
GANG GIZAB SAL DECHEN YESH TSAL 3
Through your wisdom of great bliss, profound and
luminous,
TONG NYI NY INGJ ER SHARW GYU TRUL L *
Emptiness manifests as compassion, and as its magical
display,
CHOK CHU KUN DANG KHYEPAR PO YUL DU
In every direction of space, and especially through the
land of Tibet,
TRULPfL CHWA TRAK GYA BAR ME GY 3
Billions of emanations stream out, with no interruption-
ZANG DOK PAL GYI RIWOR KYfcWAR SHOK 1 1
of Glory!
Y KYI DRAL NA GYA PO RIGDZIN NAM 8
On your right stretch the rows of vidyadharas from India
and Tibet,
OSAL DORjfe ROL NGOR J AM SU Lfc S
Totally suffused in the limitless vajra play of luminosity,
YON GYI DRAL NA PAK PO PEN DRUP NAM %
On your left, are the rows of scholars and saints of India
and Tibet,
SHfe DRUP NYAM TOK PRO LENG CHO DRA WUR I
Their voices ring out the sounds of Dharma-teaching,
practising and discussing their experience and realization-
ZANG DOK PAL GYI RIWOR KYtWAR SHOK I
of 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 CHO CHI NG i
Practise the cycles of the nine graded yanas,
YO Mfc GONGPt ZER GYI TUL SHYUK DZIN *
Keeping the yogic life-style of one-pointed, unwavering
realization-
PRAY ERS OF A SPI RA TI ON
ZANG DOK PAL GYI RIWOR KYfcWAR SHOK i

of 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
With their vajra hymns and dances, moving like a mirage,
CHI NANG SANGWfc CHO TRIN TOBPAR CHfc S
Sending out clouds of offerings, outer, inner and secret-
ZANG DOK PAL GYI RIWOR KYfiWAR SHOK I
of Glory!
d t e n g l o n g k Oi sh y a l m k O d z n a n g i
Above lies the limitless palace of the sambhogakaya,
an array of beauty,
CHAK NA PEMAJ IKTEN WANG CHUK LA !
Where Padmapani, Lord of 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-
PRAY ERS Of A SPI RA TI ON
ZANG DOK PAL GYI RIWOR KYEWAR SHOK
of Glory!
DE TENG CHO KOl SHYING KHAM NYAM GAWAR i
Above, in the joyful pure land of the dharmakaya
SHYI NANG YESHfe NYINGPO KUNTU ZANG *
Dwells Samantabhadra, essence of wisdom: the
appearance from the ground,
NANG TA RIGPE KHOR LA DA CHO TON 3
Symbolically giving teachings to Limitless Light, Amitabha,
the self-appearing disciple of 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
of Glory!
GO SHY1R KA NYEN GYALPO CHENPO SHY I I
At the four gates, are the four great kings, who keep
their vows;
CHI NANG SANGWt LHA SIN D GY KUN *
All the eight classes of 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 of oath-bound protectors beat the victory drum
to show their might
ZANG DOK PAL GYI RIWOR KYWAR SHOK S
of Glory!
d t a r s h y i n g g i k Opa s a l t a p n I
Now, by visualizing vividly the details of the pure land,
CHI ROL YUL GYI ZANG DOK PAL RI LA I
And through the power of this aspiration, shaped by our
subjective will,
YUL CHEN NANG Gl RIGP MON Dl TO i
Toward our external goal, the Copper-Coloured Mountain
of Glory,
RANG LO MI j SHYING GI KOp NANG *
So, within this very body of ours, display of our world
of 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 of Glory!
KHYEPAR KYfc DZOK ZABMOl TENDREL GYI f
Then, when the knots of the three channels and five
chakras have been released
TSA SUM KHOR NGfe DpPA DROL N KYANG I
Through the interconnection of profound generation and
completion phases;
NYING 0 ZANG DOK PAL RlI PODRANG CHER
And when we have perfected the power of the play of
innately arising wisdom
LHEN KYfe YESHE ROLPE TSAL DZOK NE i ___________
In the centre of our own heart, the great palace of the
Copper-Coloured Mountain of Glory-
P RAYE RS OF A S P I RA T I ON
RANG RIK PfejUNG jfi DANG J ALWAR SHOK i

May we meet the Lord Padmakara, our own rigpa,
face to face!
TSOK J OR TONG GOM MI LOP LAM NGfi BUP S
The five paths of accumulation, preparation, seeing,
meditation and no more learning,
RAB GA N ZUNG KUN TU 0 KYI BAR 8
The bhumis from Perfect J oy up until Universal Radiance,
d l dorj tekp sa c h o k nyi
And then the two supreme stages of the Vajrayana,
k h y epa r Os a l d z o k pa c h e n po YI *
Especially the Wisdom Lama, the extraordinary stage
TUN MONG MA YIN YESHfe LAMfe SA 3_____________
Of Dzogpachenpo, path of luminosity-
CHAR Mfe LHUKPfe NGANG DU DZOK Nfc KYANG 8
May we perfect them all, in an effortless state of ease,
SHYI Y1NG PEMA 0 DU DROLWAR SHOK g__________
And so be liberated in the space of the ground,
the Lotus Light!
GAL Tfe GONGPfc TSAL CHEN MA DZOK NA z
Yet if we cannot perfect the full strength of realization,
SOL PEP MONLAM DRAKPOI PENPA YI 3___________
Through the power of our fervent prayer and aspiration,
NAM SHYIK CH1WA TSEN TAP J UNGW TS *
When death arrives with all its force,
PEM PONYA KHANDRO GAR KHEN M *
Let the messengers of Padma, the dakinis, gracefully
dancing,
n g On 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
J ust as they did Kharchen Za and Guna Natha,
DAK KYANG PMA 0 DU TRIPAR SHOK
And lead us to the paradise of Lotus Light!
CHO Y1NG NAMPAR DAKPfc DENPA DANG S
By the truth of the dharmadhatu, utterly pure, and
KON CHOK TSA SUM GYATSOl TUKjk YI S
Through the compassion of the ocean of 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!
Wish-Fulfilling Feast of Siddhis
An A spiration Prayer to Orgyen Rinpoche
Iry Jamyang Khyenlse Wangpo
SEM KYI DORjE NYUK M YESHfe YING
The vajra nature of the mind is the space of 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 CHI N 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
of great bliss,
DRENPA YI KYANG SI SHYII J IK TROK P____________
Simply to think of you snatches away all fear of samsara
and nirvana
PA CHI K LAMA BO DO TSw GONG_______________
Lama, my only father, I cry out to you: think of me
with love.
PRAY ERS OF A 5 PI RAT I ON
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 GYATSORJ 1NG WA LA
Are drowning in samsara's ocean of 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 J UNG POl TS WA SOK
Here and now, eliminate the harm caused by illness, dons,
jungpos and the like;
DAM CHO DRUB P GAL KYEN KUN SHYI SHYING
Pacify all circumstances unfavourable for practising
the Dharma.
TSfe SO PALJ OR 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 J ONG
Ultimately, grant us your blessing so that when we have
cultivated a deep experience of 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 of primordial purity
and spontaneous presence,
CHOK GI NGO DRUP NYfe PAR CHI N 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 J UNG_________________
When the clear light dawns at death, let me behold in it
NGON SUM TONG N DRAL M KYANG WA YI
The ultimate presence of Padmasambhava, and abiding
there, inseparable,
RANG SHYIN CHO KOl YING SU DROL WAR SHOK
May I be liberated into the dharmakaya space of the
nature of all things.
DER YANG NYI DZIN TRUL P SHYEN WANG GI
But if, at that point, I fall under the control of dualistic
delusion,
SI PA BARDOl NANG WA CHAR SI TSt
And the appearances of the bardo of 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 of dakas and dakinis,
r o l mOi d r a d a n g me t o k c h a r BEB SHYIN
Amid the sounds of music, and a falling cascade of
flowers;
BU CHI K PAL GYI RIWOR TSUR SHOK CHfi
Saying Only child of ours, come now to the Mountain
of Glory,
MING Nfi LUNG TEN SA LA CHO 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 of Lotus Light!
DER NI RIGDZIN DAKII TSOK NAM DANG
Once there, constantly practising the dharma of the
supreme vehicle of Dzogpachenpo,
LHEN CHI KTEK CHOK CHO LA TAK CHO CHI NG
Along with the hosts of vidyadharas and dakinis,
^âB^g^sjnjniaiâqsraj^-nji |
SANG CHEN MIN DROL LAM GYI TAP K Ht LA
May I become skilled in the great secret path of ripening
and liberation,
TEN Nfj KU SHYII GO PANG NYUR TOB SHOK
And swiftly attain the sublime level of 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 â6 ^'^^- q q ^- q ^q âj - q ^^'q î |"
I TEN DZIN CHOK NAM SHYAB P KAL GYAR TEN
May the lives of the supreme holders of the teaching be
secure for ages to come,
BO KHAM DU KYI GO PA KON SHYI SHYING
May all the degeneration of this time in the land of Tibet
be pacified,
DZOG DEN SAR Pfi GA TON GYfi PAR SHOK
And the joy and happiness of a new age of perfection
increase and prevail.
DOR NA DI Nfi CHANG CHUB NYINGPOl BAR
Finally, from now until attaining the essence of
enlightenment,
PALDEN LAMA YI SHYIN NORBOl SHYAB
May the feet of the glorious lama, the wish-fulfilling gem,
NYING 0 PEMOR DRAL M TAK SHYUK n
Rest forever, uninterruptedly, on the lotus at the centre of
my heart,
SI SHYII 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)^^qî*)(g^q|^^qc.5r<J l^n)-qqiyTV
Through the blessing of (he great master o f Orgyen who knows past, present andfuture,
in the natural gathering place of 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 of the Vidyadharas
An Aspiration Prayer for
Travelling to the Realm of Lotus Light
by Jamyang Khyentst Wangpo
MI SHIKTIG LfeCHENPOl Y ESHt NI
The wisdom of the great, indestructible tikle
OSEL NYUK M KHA YING DANG Pfe NGO
Shines in the limpid sky of innate clear light,
ZUNG J UK WANGPOl SHYU TAR NGON NANG w
And the unity of 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 of Lotus Light.
CHONY I n g On s u m j a z e r t i g l i l o n g
In an expanse of rings of rainbow light, the direct
realization of dharmata,
NYAM NANG GONG PEL SHYAL m KHANG CHEN POR
Rises the great mansion, the increasing of experience,
RIG PA TS PEB PAWO DAKII TSOK
Where throngs of dakas and dakinis, awareness reaching
fullness,
CHO Zfi LO Dfc DORJ EI LU GAR GYUR
Enact vajra dances and song, the exhaustion of
phenomena beyond the mind.
d 0 DO Mfi G0NPO 0 TAYfe
In its centre preside the primordial lord Amitabha,
|
NYING j l TER CHEN CHAK NA PEMO DANG
The great treasure of 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
With 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 of the great magical net
GYU TRUL DRAWA CHENPQl DUN SA PER
Of your infinite display of aspects and forms,
DAK SHYEN KHA KHYAP YI CHEN GYATSO KUN
May I and others, the ocean of 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 SHYlI SENG LAM LA
Oncc there, taking the special path of the four
vidyadhara stages,
P R A Y FRS O F A SPI RA TI ON
B
TEN N KU DANG YESH GYATSOl NGO__________
May we swiftly attain the level of the Lake-born Guru,
RANG SHYEN DON NYI LHUN GYI DRUB PAR SHOK
And spontaneously fulfil the benefit of ourselves
and others!
Thest were the words ofthe holy one among the vidyadharas,Jamyang Khyentse
Wangpo. Siddhirastu!
t s o k y l a m g o pa n g n y u r t o b n
Who embodies oceans of kayas and wisdom,
*
-T'
.4 ,
Long Life Prayers
Prayer for the L ong Life of
His Holiness the Dalai Lama
GANG RI RAWk KORWfi SHYING KHAM SU
In the heavenly realm of Tibet, surrounded by a chain of
snow mountains,
PEN DANG DfiWA MALU J UNGWfe n
The source of all happiness and help for beings
CHENREZl WANG TENZIN GYATSO YI
Is Tenzin GyatsoChenrezig 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 of kalpas!
Prayer for the Fulfilment of
His Holinesss Aspirations
TONG NYI NYING j ZUNG DUJ UKP LAM
You make the path that combines emptiness and
compassion grow clearer and clearer,
CH CHER SAL DZ GANG CHEN TEN DROl GON
Lord of the teachings and beings in the Snowy Land
of Tibet,
1
CHAK NA PMO TENZIN GYATSO LA
To you, the Lotus Holder Tenzin Gyatso,
SOLWA DEP SO SHY DON 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 of His Holiness himself. Sarva mangalam!
Kyabje Sakya Trizin
NGAK WANG GYU TRUL LHA R1K KHON GYI DUNG
Lord of Speech, magical emanation of the noble
Khon family,
DRO KUN GA DZfe TEKCHEN DO NGAK LAM
You bring happiness to all beings through the sutra
and tantra paths of 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 of power, may your life be secure
and long!
Kyabje Minling Trichen Rinpoche
OM S W A S T I ______________________________
Om svasti!1
GYUR Mfe d CHEN KUN KHYAB DORjfc SEM
The all-pervading, vajra mind of unchanging great bliss,
KUN ZANG YESHfc GYU TRUL KHORL0 GON
Lord of the mandala of magical illusion, pure,
ever-perfect wisdom,
G LEK PEN Dfcl DO J O WANG G1 GYAL_____________
Powerful king who bestows virtue and goodness, benefit
and happiness,
1Svaui 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
Kyabje Penor Rinpoche
NGA GYfel TSUK GYEN PEN CHEN BIMALA
You are the crown jewel of 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 of
the teachings:
pma norbO i shyap p tak ten SHOK
Pema Norbu, may your life be forever firm!
s?f|| ||
Composed by Khtnchen Ngaigi Wangpo (Kbtnpo Ngakchung)
Kyabje Trulshik Rinpoche
OM SWASTI
Om svasti!
TUB TEN CHI DANG NGA GYUR ZAB SANG SOL
Lord who possesses the treasure of the essential realization
of 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 of the Ancient Translation school,
GYUR M NGAK WANG CHO KYI LODRO SHYAB
Holder of the vinaya discipline, Gyurme Ngawang
Chokyi Lodro,
KU TSfe TEN CHI NG 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.
K yabje Dodrupchcn Rinpochc
LU m k y a p n g y a t sOi c h i n t u y i
Through the power of the ocean-like, unfailing sources
of refuge,
j i k m t u pt e n t r i n l pa l b a r g y i
May J ikme Tubten Trinle Palbars
( ^q^- cj ^|j Î - q^nj - q^- ^q'qj c^^j | |
SHYAP P MI SHIK KAL GYAR RAP TEN Nfc
Lotus feet remain indestructible and stable for hundreds
of aeons,
^q * r a ^q ^3 j v ^- q ^^- g * - |3 ^ |
LAP CHEN TEN DROl SHY DON TAR CHI N 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 J I N GYI
Through the power of the ocean-like, unfailing sources
of refuge,
PfeMA RIGDZIN GYALWt NYUGU CHOK
Supreme son of the buddhas, Pema Rigdzin,
J IKMfe LOSAL DRUP Pfe WANGPO YI
Lord of siddhas, who has realized the fearless clarity of
mind.J ikme 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
Shechcn Rabjam Rinpochc
KUNZANG PEMfi RING LUK DZOGPA CH
The tradition of Samantabhadra and Padmakara is the
Great Perfection, Dzogpachenpo.
t e n p n y i ma t s u n g m r a b j a m pa
For its teachings you are a brilliant sun, beyond compare,
infinite in your wisdom,
SHE DRUP CHt) KYI SENGfe DADRAL CHOK
Peerless great lion of the Dharma, of teaching and
practice:
SANG SUM DORJ fiI 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.
Dzongsar J amyang K hyentsc Rinpoche
OM SWASTI
Om svasti!
TUPTEN YONG DZOK NGA DAK KHYENTSfil GAR
Dance of wisdom (Khyett) and love (tse), sovereign of the
entire Buddhist teaching,
ZAP GYfe LUNGTOK CHOKY! GYATSO CHE
You have mastered the great Dharma-ocean of
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 i n 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 of
Dilgo Khyentse II ofShcchen,
Urgyen Tenzin J igme Lhundrup
OM SWASTI
Om svasti!
RABJ AM SeCHfi GYALWE TUKjfe DANG
Through the compassion of the infinite buddhas and
bodhisattvas,
MfejUNG TSAWA SUM GYI CHINLAP KYI
And the blessing of wondrous gurus, devas, and dakinis,
J ETSON LAMA KHYENTSfil TER CHENPO
The beloved master Khyentse, treasure of knowledge
and love,
SAM SHYIN TRULPfi DO KAR TSUNGDA DRAL
Has manifested his matchless compassion, just as all
have wished:
ORGYEN) t DANG RIDRAL DO NGAK KYI
Fearless Holder of the Teachings of the Lord of Orgyen
TENZIN J IGMfc CHOK i t NAMGYAL Wt
And of the non-partisan tradition of 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
vision-of present happiness and ultimate bliss!
f rf y i'y iq
ggnr&V <q3^%-r^ôrq-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 for the L ong Life
of the 4th Chokling Rinpoche
OM SWASTI
Om svasti!
|
RIGDZIN DRUP GYfi CHIMfc PfcMAJ UNG
Padmakara, the forefather of the hundred accomplished
Vidyadharas,
DECHEN GYURMfi GYU TRUL YIDAM LHA
Yidam deities, magical manifestations of unchanging
Great Bliss,
DORjt CHO SUNG KHANDRO TSOK CHfc KYI
The assembly of Vajra Guardians and Dakinis,
i
DEN CHI N MEJ UNG 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 of scholars and sages,
TENDZ1N KHEDRUP WANGPO KU TSE DANG
Holder of the teachings which mature and liberate beings,
TUK KY T RI Nl l KARPO DA SHYON SHYIN_________
The Supreme Vehicle of 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 CHO KYI jl
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 MEJ UNG SHIPfi METOKGI
Remain strong and complete until the very end
of samsara.
J IKTEN SUM NA TAKTU DZE GYUR CHI K
And may the Three Worlds be forever adorned with
this spring flower of wondrous virtue!
^Srfyrt ^ .w
V&i ^^w-a * r^-^gw% gaj tiqj^ ||
This was composed tofitlfiU the wish aftbilblh Gyatwa Karmapa.
Prayer for the L ong Life
of Orgyen Tobgyal Rinpoche
OM SWASH
Om svasti!
MI SHIK TIKLfe G0NPO TSfi TAY&
I ndestructible tikle, the protector Boundless Life
(Amitayus),
DO PUNG J OM DZ LHAMO NAM PAR GYAL
Sarvavijaya who destroys the forces of Mara,
PAK SHYI YUM GYURJ ETSON YI SHYIN KOR
And the mother of the four Aryas, J etsiin Yishyin Khorlo,
A
A:
DENG DIR GONG LA TSE WANG NGODRUP TSOL
- -J
Think of us and grant us the siddhi of power over life!
< l ^ , , , w q ^ -ai q,j r ! |
ORGYEN BIMA NGA DAK YAP S KYI
Out of love, you appear as one who furthers the
enlightened activity
^ w g ^ ^ | ) a r q q ^ ' ^ | |
TRINLfi CHOK KON PELWE CHE PO RU
Of the masters in the lineages of Padmasambhava
and Vimalamitra.
q | ,q s r ^^: v ^q s r q $ -^* !sr^q<T i 6| |
TSfi WE YONG SHAR TOP CHUI SEM PA CHfi
A great being with the ten powers of a Buddha.
MI NUP GYAL TSEN CHEN POR TAK TEN SOL
May you always remain like a great victory banner!
NG J UNG SO TAR TRIM KYI TSAWA TEN
With the foundation of 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 of the unsurpassed results of
the secret mantra.
SUM DEN DORJ E DZIN KHYO SHYAP TEN SOL
Vajra holder, keeper of the three vows, may your life
be secure!
DE TAR TS CHIK SOLWA TAP P TO
Through the power of this one-pointed prayer,
PALDEN LAMfi SHYAP P TENPA DANG
May the life of this glorious master remain secure!
SHE DRUP DAR GYfi GENDON Dg NYI PEL
May the study and practice of the Dharma spread and
the two sanghas increase!
J IKTEN D SHYING KYI P TASHI SHOK
And may all be auspicious for peace and happiness
throughout the world!
wft j ^^w ragSw $}s^>jprw^<iTw<^ga^w6|-*^!
^Si ôiinwaSar^Sqii ||
Prayer for the L ong Life of K hyentse Sangyum,
K handro Tsering Chodron
Removing Obstacles in the Life o f the Dakini"
OM AH HUNG VAJRA GURU PfiMA SIDDHI HUNG
LAMA KUNDO PfejUNG YABYUM DANG
Embodiment of all lamas, Padmasambhava and
Yeshe Tsogyal,
YIDAM YONG DU DRUP PA KAGYfi LHA
Assembly of all yidams, the eight Kagye deities,
KHANDRO KUNDO DORjfe PAKMO SOK
Embodiment of all the dakinis, Vajravarahi-
A
A
TSA SUM RABJAM DENPfi NU TU CHUNG
We invoke the power of truth of 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 of the
supreme secret consort of long life, the Vajra Ocean,
CHI N LAP AYU DHARMA DI PAM KYI
Tsering Chodron, Ayu Dharma Dipam (Long Life,
Lamp of the Dharma).
KU TSEI BARCHE CHO KYI YING SU DROL
Be liberated into the dharmadhatu,
CHE PUR BO TONG SUN MA TAMCHE DOK
And all danger, harm and the summons of the dakinis
be averted!
MINGYUR DORjfil SOK GI KAWA TEN
May the immutable vajra pillar of 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 J UK CHAKGYA CHENPOR DOM
Sealed by Ewam, the indivisible union of 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 for averting all dangers to the life o f this dakini, and she
may live long into the future. Sarvada mangahtm.
L ong Life Prayer for
Mayum-la Tsering Wangmo
OM SVASTI
Om Svasti!
TUB WANG TSUK TOR NAMPAR GYAL LA SOK
Through the blessings of Shakyamuni, Ushnishavijaya
and the like
SANGYfi CHANG SEM TS LHE CHI N LAP KYI
The buddhas, bodhisattvas and long-life deities,
PEMA TSERING WANGMO SHYAP Pfi TEN
May the life of Pema Tsering Wangmo remain secure,
A
/ \
SHY DON LHUN GY1 DRUBPAR SOLWA DEP
And may all her aspirations be spontaneously fulfilled.
twi |oi 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 PfeMAJ UNG N& DANG
Om svasti! Through the power and blessing of Padmasambhava,
who has attained the deathless wisdom body, and
J ETSON NYUR MA PALMOl TU J I N GYI
The Glorious Tara, swift to act,
TER CHEN SONAM GYALPOl TRUL P KU
May the incarnation of the King of Merit, the great
Terton Sogyal,
SHYAP ZUNG TAK TEN TRINLfc TAR CHI N 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 J UNG N BIMA MITRA SOK
Om svasti! Vidyadharas of immortality: Padmakara,
Vimalamitra and the rest,
CHI M RIGDZIN d r u p p d e n t u y i
Let your power and your truth
PALDEN LAMfi SHYAP P YUN TEN T
Make this glorious Lamas life be firm and long,
PEN Dl 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
TOr<j wt! w^rârq
gS<qtwn-VS; Mil ||
The Rigpa Sangha requested me for a prater for Sogyal Rinpochc's long life, and I too
fell a strong and sincere wish for 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 Ijtma,
the glorious protector, to be secure and long.

Great Tresasure of Blessings Book of Prayers To Guru Rinpoche

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Great Tresasure of Blessings Book of Prayers To Guru Rinpoche

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A Great Treasure

LHO CHOK PALDEN DZfLPfe SHYING KHAM SU *

Amitabha presides as the sambhogakaya,

ORGYEN PfiMA J UNGNfi LA SOLWA DEP ?

DORjfe PAKMO CHI N GYI LAP Pfe Nfe f

ORGYEN PfeMA J UNGNfe LA SOLWA DEP

RI GYAL KHYfiPAR CHEN LA SOLWA DEP I

Compassionate one, you safeguard the lands that practise

YI NYI T TSOM MfcPAR SOLWA DEP i

LAM SHYI GOM P NO DU GYUR 1

A GREAT TREA SURE OF BL ESSI NGS

m PUNG SHO KYI SA SHYI LA I

A CHEAT TREA SURE ( i t1 BL ESSI NGS

DRA LH GENYEN DAM LA TAK

GfLLONG SHYI LA NGODRUP NANG *

A GREA T TREA SURE OF BL ESSI NGS

CHIK NI TSOKYfc DORjfc SHYfi S

A GREAT TREA SURE OF BL ESSI NG1:

ORGYEN GYAL POl Sfi SU GYAL SI ZUNG

A GREAT TREA SURE Oh BL kSSI NGS

ORGYEN CHO KYI GYALPOl GYAL SI DZfe %

T HE HEA RT OF BL ESSI NGS

CHI N GYI LOP SHIK TARPfi LAM NA DRONG S

THE HEA RT OF BL ESS1NCS

DU SUM KUN KHYEN ORGYEN RINPOCHfi i

TAK TU TUKjfi KYOP SHIK PEMA J UNG

j NYING RO CHI N CHI LOK NAM SU LA R

KHY CHO DRUK DEN RUN ZANG GONG P LONG

A GREAT TRF.ASlRF OF HI.FSSINCS

RIG DZIN DAK GI LHAK SAM NAM DAK DANG

A GREAT TREA SURE OF BL ESSI NGS

TULKOl SHYING KHAM MI j KOp CHA i

1ZANG DOK PAL GYI RIWOR KYfiWAR SHOK *

PRAY ERS OF A SPtRA TI ON

ZANG DOK PAL GYI RIWOR KYfeWAR SHOK S

PRAY ERS OF A SPI RA TI ON

ZANG DOK PAL GYI RIWOR KYfcWAR SHOK i

RANG RIK PfejUNG jfi DANG J ALWAR SHOK i

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