Gyalwa Gyatso Long Sadhana c5 PDF

The Treasure Store
of All Attainments
The Sadhana of the Great
Compassionate One Gylwa Gyatso
by Klsang Gyatso, the Seventh Dalai Lama
Practice Requirements
In order to do this practice, you must have taken a highest yoga
tantra empowerment into Gylwa Gyatso from a qualified tantric
master.
FPMT Inc.
1632 SE 11th Avenue
Portland, OR 97214 USA
www.fpmt.org
2010, 2013 FPMT Inc.
All rights reserved.
No part of this book may be reproduced in any form or by any
means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or developed, without permission in writing
from the publisher.
Set in Calibri 12.5./15, Century Gothic, and Lydian BT.
Printed in the USA.
Long Sadhana of Gyalwa Gyatso
The Treasure Store of All Attainments

NAMO GURU VIRADAKINIBHYE
From the play of spontaneously produced great bliss arose

Avalokiteshvara,
The general embodiment of the ocean of victors.
To the lord, consort, and hero and dakini hosts, obeisance.
Bestow the supreme and common attainments without
exception.
Deity of the three families,
Manifestation of knowledge, compassion, and power;
Showing the same aspect as Shakyamuni Buddha;
To the savior, Losang Drakpa, I respectfully bow down.
To Vajradhara, master of complete mandalas, lord of speech;
Principal among the learned and accomplished;
The great teacher embodying the supreme rare trinity;
With steadfast faithful mind, I always pay homage.
The suchness of mind the dharmakaya is primordially pure,
Isolated from the odor of hallucinatory thoughts.
All the uncontaminated qualities are its blossoming adornments:
This is the essential teaching of highly realized Maitri.
In the vast sphere of space, the simultaneously born element,
The rainbow-like play of beneficent method
Is Avalokiteshvara, the merciful and charming one;
Lord of incalculable dakas and dakinis.
On the silk surface of your mind devoid of immorality,

The limbs of the three secrets accomplished in succession
Are drawn in a hundred hues by the brush of samadhi:
Bliss, joy, and the like of supreme and ordinary attainments are
instantly increased.
Therefore, the method to approach the Ocean of Victors of
the ten directions, the tradition asserted by the learned and
realized one, which has been kindly transmitted through the
authentic sublime succession, The Treasure Store of All Attainments is presented here.
There are several dierent lineages in the Land of Snows for the
practice of the exalted Lord Chenrezig, Gylwa Gyatso, embodiment of the compassion of all the boundless victorious ones.
Here follows the method of practicing the sadhana of nine-deity
Gylwa Gyatso. This is the main practice, among hundreds of mandalas, of the great accomplished Chakravartin, the venerable Shri
Jagatamitra Ananda, whose lineage is unmistaken. The practitioner
should have purified his or her mental continuum by the common
path of faith, renunciation, compassion, bodhichitta, and so forth.
He or she should have correctly obtained this initiation and should
uphold the commitments and pledges undertaken at the time of
initiation. The yogi who is eager to do this practice should then, in
a pleasant place, beautifully arrange clean and attractive oerings
in front of an image of this mind-seal (yidam) and the objects symbolizing the Three Jewels. Also arrange the preliminary torma and
torma oerings for the worldly and those gone beyond. Then, directly in front of you, set up the inner oering, vajra, bell, damaru,
and other requisites.
Sitting upon a comfortable cushion and having examined your
mental continuum, you should abandon every unwholesome, defiled, and neutral motivation. Then, having clearly conceived compassion and bodhichitta, meditate undistractedly as follows:
In an instant, I arise in the form of Arya Great Compassion, whose

color is white with reddish luster, one face, two hands. My right
hand holds a rosary of pearl and my left hand holds an utpala
(flower) and embraces the consort.
Visualize this.
Blessing the Vajra and Bell

Vajra is method and bell is wisdom. These two are also the nature
of ultimate bodhichitta.
OM SARVA TATHAGATA SIDDHI VAJRA SAMAYA TISHTHA
ESHA STVAM DHARAYAMI HI HI HI HI HI HUM HUM HUM
PHAT SVAHA
Hold the vajra between the thumb and ring finger of the right
hand, resting it on your left hip, and say:
OM VAJRA GHANDA HUM
One should please Vajrasattva and so forth. Thinking thus, first

recite:
HUM
Then moving the vajra in a circle say:
The vajra separates sentient beings from ignorance;

Its graceful circling thoroughly liberates.
This is the Dharma activity:
Therefore, hold the vajra with delight.
HUM HUM HUM HO HO HO
Say the following while holding the vajra on the right hip or moving it in a circle.
OM VAJRA DHARMA RANITA PRARANITA SAMPRARANITA
SARVA BUDDHA KSHETRA PRACHALINE PRAJNA PARAMITA
NADA SVABHAVE VAJRA SATTVA HRIDAYA SANTOSHANI HUM
HUM HUM HO HO HO SVAHA
Recite thus.
Blessing the Inner Offering

OM VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA
SHUDDHO HAM
All becomes empty. Out of emptiness arises YAM, which becomes

a blue bow-shaped air mandala. On this is RAM, which becomes
a triangular red fire mandala. On this, the three, OM AH HUM
form a tripod of fresh human heads. On this is white AH from
which comes a white skull, broad and vast. Inside are the letters
HUM, BHRUM, AM, HRIH, KHAM, BHRUM, HUM, HRIH, and TAM,
from which arise the five meats and the five nectars marked by
those letters. Inside these are the syllables HA, HO, HRIH, which
eliminate in succession the faults of color, smell, and potency of
the substances and render them perfect. The wind blows, the fire
blazes and melts the substances and syllables, which boil. The
substances and the froth turn the color of the rising sun and from
its vapor originates the HUM. From it arises a khatvanga marked
by a vajra, which melts, and by dropping three times, all becomes
nectar. On top of that, from OM arises moon seats, on top of
which are OM, AH, and HUM. By light rays from these, the nectar
of the bodhichitta of the tathagatas of the ten directions, the nectars from the ocean and so forth, are drawn in and absorbed into
the three syllables and their seats. The three syllables together
with their moon seats dissolve into the nectar.
OM AH HUM
After reciting this three times, imagine that the undefiled nectar
which is very clear like mercury, possesses the power of giving
inexhaustible great bliss.
Blessing the Preliminary Offerings

The blessing of the preliminary oerings is:
SHUDDHO HAM
All becomes emptiness. While it is empty, AHs arise and become

broad and vast skullcups. Inside each is a HUM. The HUMs melt,
becoming drinking water, foot washing water, flowers, incense,
butter lamps, perfume, food, and music. By nature bliss and
emptiness and appearing as oering substances, these objects of
enjoyment of the six senses have the function of generating the
extraordinary undefiled great bliss.
OM ARGHAM AH HUM
OM PADYAM AH HUM
OM VAJRA PUSHPE AH HUM
OM VAJRA DHUPE AH HUM
OM VAJRA ALOKE AH HUM
OM VAJRA GANDHE AH HUM
OM VAJRA NAIVIDYA AH HUM
OM VAJRA SHAPTA AH HUM
Thus bless.
Blessing and Offering the Preliminary Torma

Bless the preliminary torma in the same way as the above inner
oering.
SHUDDHO HAM

OM AH HUM
And then:
Light rays in the form of hooks radiate from the HUM HRIH at
ones heart, invoking the directional protectors, the field protectors, and so on with their entourages. They are seated in the eight
cardinal and intermediate directions. Instantly, they enter into
clear light and reappear in the form of the Great Compassionate
One with his consort.
From HUM on the tongues of the guests arise white one-pronged
vajras through which they draw up and imbibe the essence of the
torma.
Think thus.
Oer the torma with:
OM DASHA DIKA LOKAPALA SAPARIVARA AKARO MUKHAM
SARVA DHARMANAM ADYANUTPAN NA TVATA OM AH HUM
PHAT SVAHA
Make the oerings with:

OM DASHA DIKA LOKAPALA SAPARIVARA ARGHAM (PADYAM,
PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHAPTA)
PRATICCHA HUM SVAHA
Make the inner oering

OM DASHA DIKA LOKAPALA SAPARIVARA OM AH HUM
Request the helpful activity with:
Directional protectors and your entourages,
10
Having accepted this sacrificial torma oering,

Bestow on us practitioners and our retinues
Good health, long life, and power,
Glory, fame, and good fortune.
May we all gain extensive wealth.
Grant us the accomplishments
Of the activities of peace, increase, and so forth.
May the oath-bound ones protect us
And assist us with all attainments.
Please eliminate untimely death,
Sickness, demons, and hindering spirits.
Please eliminate bad dreams,
Bad omens, and unwholesome actions.
May the world be happy and the year good,
And may the harvest be abundant and the Dharma flourish.
As well-being and all goodness are perfected,
May all wishes be fulfilled.
Recite the hundred-syllable mantra:
OM VAJRASATTVA SAMAYA MANUPALAYA / VAJRASATTVA
TVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME
BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA /
SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA SU CHAME /
CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN
SARVA TATHAGATA / VAJRA MAME MUNCHA / VAJRA BHAVA
MAHA SAMAYA SATTVA AH HUM PHAT
And then say:
Anything here which has been done incorrectly

Because of my not having the proper materials,
11
Due to lack of complete knowledge, or lack of ability:

For all these, please forgive me.
OM AH HUM VAJRA MUH
The guests return to their abodes.
Blessing the Offerings to the Self-Generation

Bless the oerings of self-generation as [was done during the
blessing of the preliminary oerings]. Blessing the Preliminary Offerings. The blessing of the oerings is:
SHUDDHO HAM
All becomes emptiness. While it is empty, AHs arise and become

broad and vast skullcups. Inside each is a HUM. The HUMs melt,
becoming drinking water, foot washing water, flowers, incense,
butter lamps, perfume, food, and music. By nature bliss and
emptiness and appearing as oering substances, these objects of
enjoyment of the six senses have the function of generating the
extraordinary undefiled great bliss.
OM ARGHAM AH HUM
OM PADYAM AH HUM
OM VAJRA PUSHPE AH HUM
OM VAJRA DHUPE AH HUM
OM VAJRA ALOKE AH HUM
OM VAJRA GANDHE AH HUM
OM VAJRA NAIVIDYA AH HUM
OM VAJRA SHAPTA AH HUM
Thus bless.
12
Blessing and Offering the Torma for the SelfGeneration

Bless the torma in the same way as the above inner oering.
SHUDDHO HAM

OM AH HUM
13
And then:
Light rays in the form of hooks radiate from the HUM HRIH at
ones heart, invoking the directional protectors, the field protectors, and so on with their entourages. They are seated in the eight
cardinal and intermediate directions. Instantly, they enter into
clear light and reappear in the form of the Great Compassionate
One with his consort.
From HUM on the tongues of the guests arise white one-pronged
vajras through which they draw up and imbibe the essence of the
torma.
Think thus.
Oer the torma with:
OM DASHA DIKA LOKAPALA SAPARIVARA AKARO MUKHAM
SARVA DHARMANAM ADYANUTPAN NA TVATA OM AH HUM
PHAT SVAHA

OM DASHA DIKA LOKAPALA SAPARIVARA ARGHAM (PADYAM,
PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHAPTA)
PRATICCHA HUM SVAHA
Make the inner oering

14
Request the helpful activity with:
Directional protectors and your entourages,

And assist us with all attainments.
Recite the hundred-syllable mantra:
SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA SU
CHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO /
BHAGAVAN SARVA TATHAGATA / VAJRA MAME MUNCHA /
VAJRA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT
15
And then say:

Because of my not having the proper materials,
Due to lack of complete knowledge, or lack of ability:
OM AH HUM VAJRA MUH
The guests return to their abodes.
Vajrasattva Meditation
If one wishes, one may do the following Vajrasattva meditationrecitation.
At all times I take refuge in Buddha, Dharma, and Sangha,

In all the three vehicles,
In the dakinis of secret mantra yoga,
In the heroes, heroines, and empowering goddesses,
And in the great beings, the bodhisattvas.
And above all, at all times,
I take refuge in my spiritual master. (3x)
For the benefit of all sentient beings,
Having myself become Gylwa Gyatso,
I will then establish all living beings
In the supreme state of Gylwa Gyatso. (3x)
On my crown, the syllable PAM transforms into a lotus, and on
that arises an AH, which transforms into a moon disk. From HUM
on the moon disk, a white five-pronged vajra appears, marked by
HUM at its center. Light radiates from the HUM and the two purposes are accomplished. The light returns and the vajra wholly
16
transforms into white Vajrasattva with one face and two hands,
holding a vajra and a bell. Seated in vajra posture, he embraces
his consort, the white Vajra Nairatmya. She has one face and two
hands and holds a curved knife and skullcup. Both are adorned
with silks and various precious ornaments. On both of their
crowns is an OM, at their throats is an AH, and at their hearts is
a HUM. Light rays issue from the HUM at their hearts, inviting the
wisdom beings who are similar to the main deities.
JAH HUM BAM HOH
They become non-dual.

Again light shines forth from the HUM at the heart, inviting the
empowering deities.
O tathagatas, I request you all to bestow the empowerment.
Having requested thus, they hold aloft vases filled with transcendental wisdom nectar, and confer the initation with:
OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE
AH HUM
Thus empowered, Vajrasattvas body is filled with the transcendental wisdom nectar. The excess water at the crown transforms
into Akshobhya, who becomes the crown ornament. On the moon
disk at Vajrasattvas heart stands the syllable HUM, encircled by
the hundred-syllable mantra.
O Bhagavan Vajrasattva, please pacify and purify all negative
karma, obscurations, and degenerated and broken commitments
of myself and all living beings.
17
By my requesting thus, light radiates from the HUM and mantra

rosary at Vajrasattvas heart. The light purifies the negative karma
and obscurations of all living beings and presents oerings to the
buddhas and their sons. All qualities of their body, speech, and
mind are collected in the form of light and dissolve into the mantra rosary and the HUM. From this, a stream of white nectar descends and flows out from the place of union of the Lord and his
consort. The stream of wisdom nectar, having entered through
my aperture of Brahma (crown), fills my body, and cleanses all
negative karma and obscurations. My three doors become pure.
And then:
MAHA SAMAYA SATTVA AH HUM PHAT (21x)
Through my ignorance and delusion,

I have transgressed and degenerated my commitments.
Spiritual master, savior, be my refuge.
Lord, holder of the vajra,
Endowed with great compassion,
In you, the foremost of living beings, I take refuge.
Vajrasattva and his consort dissolve into me, and my three doors
become inseparable from Vajrasattvas body, speech, and mind.
Imagine thus. Even if you do not do this Vajrasattva meditationrecitation, there is no fault of omission.
18
Invoking the Field of Accumulation

From the heart seed of myself, the Great Compassionate One,
lights radiate, inviting to the space in front of me the guru and the
Great Compassionate Gylwa Gyatso with the entourage of deities, surrounded by hosts of buddhas and bodhisattvas. The light
rays then dissolve back into my heart.
The Twelve Purities

1. Prostration to the Guru
To you by whose kindness the state of great bliss
Is attained in but a single moment,
O lama, whose body is like a jewel,
O vajra holder, to your lotus feet I bow.
2. Prostration to the Deities

To all the buddhas of the ten directions,
To the assembly of deities of the secret mandala,
And to all bodhisattvas:
I respectfully oer prostrations with my three doors.
3. Making Offerings
Oering goddesses arises from the HUM at my heart and make
the oerings.
Imagine this and then:
OM GURU ARYA LOKESHVARA SAPARIVARA ARGHAM
(PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA /
SHAPTA) PRATICCHA HUM SVAHA
4. Confession
To the lord of the three times,
All non-virtues of body, speech, and mind,
Whatever I committed or caused others to do,
Or in which I have rejoiced, I confess.
5. Taking Refuge
In the Buddha, lord among men,
In the Dharma, devoid of attachment,
And in the Sangha, the field of accumulation,
With a sincere mind, I take refuge.
6. Generating the thought of enlightenment

The nature of supreme enlightenment
Pervades all sentient beings;
For those wandering in samsara not realizing this,
I generate the thought of enlightenment.
7. Rejoicing in Virtue
I rejoice in all the ten virtuous actions engaged in by the worldly,
In the accumulation of virtuous actions of the hearers and
solitary realizers,
And in the activities of the buddhas and their sons
Done for the sake of beings.
8. Request to Turn the Wheel of Dharma

Very soon after obtaining complete enlightenment
In the buddhafields of the ten directions,
I entreat you to turn the wheel of Dharma
For the sake of all.
19
20
9. Request Not to Pass Beyond Sorrow

As long as samsara is not emptied
Please abide and do not pass into nirvana.
10. Offering the Body

As long as I take a body
I oer it with sincere mind and speech
To the vajra master
And buddhas, together with their sons.
11. Taking the Commitment to Rely on the Path

I shall perfectly uphold and abide by the three types of ethics
Of the buddhas of the three times, their sons, the trained
and those to be trained:
The ethics of collecting positive dharmas, the ethics of restraint,
And the ethics of working for the sake of beings.
12. Dedicating the Roots of Virtue

Whatever ten virtuous actions,
Four means of collecting disciples,
Ten paramitas and so forth there are,
I dedicate these to the great enlightenment.
Taking the Commitment of the Five Buddha Families

All buddhas and bodhisattvas,
Please give me your attention.
I, who am called such and such (insert secret name)
From this time forth,
Until the essence of enlightenment is reached,
Shall generate the sublime enlightenment thought
Just as the lords of the three times
Have determined their enlightenment

By generating this unexcelled spirit of enlightenment.
I will firmly uphold the three branches of ethics:
The precepts of moral discipline,
Collecting positive dharmas,
And moral discipline that benefits beings.
I will uphold from this time forth
The commitments arising from Buddha yoga
The unexcelled supreme rare trinity
Of Buddha, Dharma, and Sangha.
I will perfectly uphold
The vajra, bell, and mudra
Of the great supreme Vajra race,
As well as upholding the spiritual masters.
I will always oer the four kinds of gifts
Each day at the six times,
Maintaining the delightful commitment
Of the supreme Ratna race.
I will uphold each sublime Dharma
Of the three vehicles outer, inner, and secret
Maintaining the great and pure Padma race,
Which arose from the great enlightenment.
The [samaya of the] great supreme Karma race is
Possessing all pledges.
I will uphold each one perfectly
And make oerings as much as possible.
The thought of enlightenment is peerless.
I will generate that thought,
21
22
And I will uphold all the vows without exception

For the benefit of all sentient beings.
I shall deliver those not delivered;
I shall release those not released;
I shall free to breathe those unable to breathe;
And I shall place all beings in a state beyond sorrow.
The Four Immeasurables

May all living beings be endowed with happiness and the cause
of happiness.
May all living beings be separated from suering and the cause
of suering.
May all living beings not become separated from the happiness
that is devoid of suering.
May all living beings abide in equanimity, free from both desire
which draws near and hatred which keeps distant.
Imagine that:
The field of accumulation dissolves into me and I am blessed.

All this constitutes the accumulation of merit.
Generation of the Mandala

SHUDDHO HAM
OM SHUNYATA JANA VAJRA SVABHAVA ATMAKO HAM
Thinking this is the accumulation of wisdom.
23
From emptiness arises a YAM, from which appears a blue bowshaped air mandala marked by victory banners. Above that is a
RAM, from which comes a red triangular fire mandala marked
by a garland of flames. Above that is a BAM, from which comes
a white circular water mandala marked by a vase. Above that is
a LAM, from which comes a yellow square Mount Meru made
of four types of jewels. In the center of that is a RAM. From that
comes a sun disk on which is a HUM, which becomes a variegated vajra marked by HUM at its center. From that, light rays radiate downwards and everything below becomes the vajra ground.
Light rays radiate outwards to left and right, making the vajra
fence all around. Light rays radiate upwards, transforming everything above into the vajra roof. Under the roof and above the
fence is the vajra ceiling. All are in the nature of flaming vajras
forming a single structure with no gaps. Outside are mountains
of flames in five dierent colors, like the fire at the end of an eon,
blazing into the ten directions.
At the center of the fence is a PAM, from which arises a variegated lotus, at the center of which is a HUM. This becomes a
variegated vajra of the following colors: eastern prongs, white;
southern prongs, yellow; western prongs, red; northern prongs,
green; and a blue hub. On top of this hub is a BHRUM, which completely transforms into a square, celestial mansion constructed
of various precious substances and having four doors. The walls
are in five layers; from the outside in, these layers are blue, yellow, red, green, and white. On the circumference of the jewel wall
is a red jewel frieze studded with jewel triangles, squares, and so
forth. Upon that is an architrave of four golden girdles. On the
outer face of this, rafters protrude with sea monster heads from
whose mouths hang garlands and half garlands of pearls. Outside,
beyond that, jewel ornaments hang from the ends of the cantilevers. Upon that is a balustrade in the shape of half lotus petals.
This is adorned with golden vases standing on it containing eight
24
banners and eight victory banners. The four corners of the roof
are adorned with four parasols. At the foot of the outer wall is a
red ledge, upon which stand many goddesses in various dancing
postures and colors, presenting oerings.
Outside the doors and vestibules, as well as outside and inside the
four corners of the mansion walls, stand half moons, upon which
rest red jewels adorned by vajras. In front of each of the doors
are four square plinths. Upon each plinth is a vase. From each
vase emerges a pillar. These pillars support the gateway arches of
eleven layers. On top of this is a Dharma wheel flanked by a buck
and a doe. To the right and left of the gateways are fine vases,
from which grow wish-fulfilling trees bearing the seven precious
attributes of a monarch. In the empty space above (the mansion)
are accomplished yogis and gods emerging from clouds. They are
holding flower garlands that make everything beautiful.
Within the celestial mansion are eight pillars that support the vajra beams. The beams beautifully support the roof. The peak of
the roof is decorated by a vajra and a precious jewel. The ceiling
and the floor on the inside of the celestial mansion are blue in the
east, yellow in the south, red in the west, green in the north, and
white in the center.
In the center of the floor is an eight-petal lotus, at the center of
which is a moon and a sun disk. On the four cardinal petals are
sun disks. At the four doors are variegated lotuses with a sun disk
on each. On the center seat is HRIH, from which comes an utpala
flower marked by HRIH. On the seats of the four cardinal directions
are HA, RI, NI, SA, from which come curved knives marked by their
individual seed syllables. At the eastern door is HUM, from which
arises a vajra marked by HUM. At the southern door is TRAM, from
which arises a jewel marked by TRAM. At the western door is HRIH,
from which arises a lotus marked by HRIH. At the northern door is
AH, from which arises a variegated vajra marked by AH.
25
Light radiating from these makes oerings to the exalted beings

and works for the benefit of all sentient beings. As it returns and
dissolves, I arise in the center as the Great Compassionate One,
Gylwa Gyatso, white in color with a red luster, one face, two
hands, three eyes, and slightly bared fangs. Gylwa Gyatso smiles
peacefully with an expression of mild wrath. My hair is blue-black
and knotted on top; the remainder hangs loose on my shoulders.
My right hand is in the gesture of counting a pearl rosary, and my
left hand holds an utpala flower and embraces the consort. I sit
with my right leg slightly stretched and my left drawn inwards. In
my lap is the consort, the secret wisdom dakini Sangwa Yeshe Kyi
Khandroma (Guhya Jana Dakini), red in color, with three eyes and
slightly bared fangs. Her face is both wrathful and smiling with an
expression of passion. She is naked and her hair hangs loose. Her
right hand is playing a golden damaru, and her left hand holds a
skullcup filled with blood that she oers to her lord. Her legs encircle the lord, with her left leg stretched out, and her right leg
drawn inward. Both deities are adorned with various jewel and
bone ornaments and are seated amidst strongly blazing light.
In the east is white Vajra Dakini; in the south is yellow Ratna Dakini; in the west is red Pdma Dakini; and in the north is green Karma Dakini. All four of them have three eyes, slightly bared fangs,
and are smiling with an expression of passion and wrath.
In the Deity Description Garland of Pearls these are said to be
white in color, whereas The Sword of Manjushri and so forth
state black as the color.
Their right hands hold curved knives and their left hands hold
skullcups filled with blood. Their hair flowing loose, they are all
naked and adorned by five mudras. They stand in the dancing
pose of right leg drawn in and left stretched out in a half asana.1
They are standing amid a blaze of light.
26
At the eastern doorway is White Fury of the Vajra race holding

a vajra in the right hand and a skullcup in the left. At the southern doorway is Yellow Fury of the Ratna race holding a jewel in
the right hand. At the western doorway is Red Fury of the Lotus
race holding a lotus in the right hand. At the northern doorway
is Green Fury of the Karma race holding a visvavajra2 in the right
hand. These latter three hold utpalas in their left hands. All four
furies have three eyes and a wrathfully smiling expressions. Their
fangs are slightly bared and their hair is tied up in topknots. They
are adorned with various bone and jewel ornaments. Their left
legs are drawn in and their right legs are stretched out. They are
standing amidst blazing light.
In the sadhana bestowed by the Great Omniscient Panchen,3 the
method of generation presented accords with the infrastructure
of the six limbs of general mother tantra, as specified in the The
Great Stages of Mantra, which is very precise and elaborate concerning the important points on bringing the three bodies into
the path, and so forth. Therefore, it is very important that beginners should meditate according to it. Here, for those who are
fond of fewer complications in meditating and fewer words, the
principal deity and all the surrounding deities are generated by
the method described in the Three Visualizations from the sadhana written by the Kyishong Tulku, Tenzin Losang Gyatso. One
can also generate (the deity) from the mere seed syllable as written in The Deity Description, Garland of Pearls, The Sword of
Manjushri, and another text by Ngagchang Jamyangpa.
Inviting the Wisdom Beings and Initiation Deities

On the crown of the principal and all surrounding deities is a white
OM, at the throat is a red AH, and at the heart a blue HUM. The
heart of the principal is marked by a white HRIH. From this seed
syllable, light radiates. As it strikes all environments and inhabitants, the external environments become celestial mansions and
all the inhabitants sentient beings transform into deities. This
27
radiating light invokes the supporting and the supported mandalas of the Great Compassionate One, Gylwa Gyatso, from their
natural abodes, surrounded by buddhas and hosts of bodhisattvas.
If one wishes to invoke the wisdom beings elaborately:
The protector of all sentient beings without exception,

The lord who conquers the inexhaustible hoards of maras,
And the one who knows without exception all existences as they
really are,
I beseech the Bhagavan and his retinue to come to this place.
OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM /
PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA)
PRATICCHA HUM SVAHA
JAH HUM BAM HO
Imagine that:
The supporting and supporting mandalas of wisdom beings dissolve into the individual commitment beings and become nondual.
Again, light rays issue from the seed syllable at my heart, invoking
the five buddha races of empowerment, their consorts, male and
female bodhisattvas, and male and female wrathful deities along
with the oering goddesses.
28
Make oerings with:

OM PANCHAKULA SAPARIVARA ARGHAM (PADYAM /
PRATICCHA HUM SVAHA
Please bestow the empowerment upon me.

Thus requested, the tathagatas grant the empowerment and
the female tathagatas bestow the empowerment by the water of
the vase. The male and female bodhisattvas utter benedictions;
the male and female wrathful deities eliminate interferences; and
the goddesses make oerings.
Just as the gods oered bathing water
To the lord at the time of birth,
Likewise, I oer this pure divine water
To bathe the divine body.
OM VAJRA UDAKA ABHIKHINCHA HUM
By saying this, the empowerment is bestowed through the crown

and the water of consecration fills the body and purifies the defilements of the three doors. The excess water at the crowns of the
lord and his consort and the two deities in the west transform into
Amitabha; the two deities of the eastern direction are crowned by
Akshobhya; the two of the south are crowned by Ratnasambhava;
and the two of the north are crowned by Amoghasiddha.
29
Offering to the Self-Generation

Present oerings to the self-generation with:
PRATICCHA HUM SVAHA
OM ARYA LOKESHVARA SAPARIVARA RUPA (SHAPTA /
GANDHE / RASA / SPARSHA) PRATICCHA HUM SVAHA
If one wishes to make more extensive oerings, one may insert

any kind of versified oering stanzas with the mantra.
The Inner Offering

Sprinkle the inner oering with the thumb and ring finger at
the level of ones crown and so forth, in due sequence.4
OM, to the mouth of my kind and precious root guru, the pos-
sessor of body, speech, mind, qualities, and enlightened activity

of all the tathagatas of the ten directions and the three times OM
AH HUM.
To the mouth of the all-pervading victorious master, great Vajradhara OM AH HUM.
To the mouth of the savior Avalokiteshvara OM AH HUM.
To the mouth of Lodr Rinchen, the spiritual son of the victors
OM AH HUM.
To the mouth of the Mahasiddha Tilopa OM AH HUM.

To the mouth of the Mahasiddha Rolpi Dorje OM AH HUM.
To the mouth of most venerable Mitra Joki OM AH HUM.
30
To the mouth of the translator Jampa Pl OM AH HUM.

To the mouth of Snam Wangchuk of Trophu OM AH HUM.
To the mouth of the great abbot Snam Senghe OM AH HUM.
To the mouth of Rinchen Senghe of Yangtze OM AH HUM.
To the mouth of Butn Rinchen Drub, OM AH HUM.
To the mouth of Shonu Snam of Khyungpo Lhaypa OM AH HUM.
To the mouth of great Tsongkhapa, the King of Dharma OM AH
HUM.
To the mouth of Khedrup Geleg Plsang OM AH HUM.
To the mouth of Baso Chkyi Gyltsen OM AH HUM.
To the mouth of the Mahasiddha Chkyi Dorje OM AH HUM.
To the mouth of the victorious Losang Dhondrup OM AH HUM.
To the mouth of Khedrub Sangye Yeshe OM AH HUM.
To the mouth of the great pandita Losang Chkyi Gyaltsen
OM AH HUM.
To the mouth of the mantra holder Gendun Dhondrup
OM AH HUM.
To the mouth of Tulku Tenzin Trinli OM AH HUM.
To the mouth of the master Losang Khetsun OM AH HUM.
To the mouth of the supreme realizer, Jampl Gyatso OM AH HUM.
To the mouth of the Vajradhara Trichen Ngawang Chgden OM
AH HUM.
31
To the mouth of the kind and root guru Losang Klsang Gyatso
OM AH HUM.
Furthermore, to the mouths of the holy gurus who have given me
initiations, tantric teachings, and pith instructions, together with
their lineage gurus OM AH HUM.
OM MANI PDME HUM DHUMA GAYE HARINISA RATSA HRIH
YA SVAHA OM AH HUM.
Furthermore, to the mouths of the host of deities of the mindseal (yidam) mandalas associated with the four great classes of
tantra OM AH HUM.
To the mouths of all guardians possessing power and skill who
protect the holy Dharma OM AH HUM.
To the mouths of the heroes, dakinis, directional protectors, field
protectors, nagas, and so forth who abide in the twenty-four places, thirty-two regions, and eight charnel grounds OM AH HUM.
To the mouths of the naturally abiding lords of the land, and to all
sentient beings as deities OM AH HUM.
All buddhas of the ten directions are invoked. They dissolve into
ones body.
All buddhas of the ten directions are invoked. They dissolve into
ones body. Imagining this, taste the nectar by placing it on the
tongue with:
OM AMRITA SVADHANA SVABHAVA ATMAKO HAM
Imagine that all the guests are delighted and satisfied by the wisdom nectar.
32
Praise
If one wishes to praise elaboratelym recite the prayer below. For
a brief version, see page 34.
HRIH Great compassion, the essence of all sugatas,
Whose noble marks arise as nectar for the eyes,

You, supreme deity, Ocean of Victors:
To Lord Avalokiteshvara, I make obeisance.
Blissful, empty, clear light like space, immutable;
Self-appearing integrated body of complete enjoyment;
Spontaneously produced, illusion-like play of emanation:
To the divinity, inseparable from the three bodies, I make
obeisance.
Devoid of the bondage of attachment and imagination;
Adorned by numerous mudras of the complete experience
of great bliss;
Bestowing wish-fulfilling attainments on the practitioner:
To the secret wisdom dakini, I make obeisance.
Hatred purified is the actual wisdom of the dharmadhatu
Unobstructed in the boundless activities of pacification.
Just seeing the Bhagavati bestows bliss:
To the Vajra Dakini, I bow down.
Pride purified is the actual wisdom of equanimity
Unobstructed in the boundless activities of increasing.
Bhagavati who bestows supreme realization by pleasing the mind:
To the Ratna Dakini, I bow down.
Lust purified is the actual wisdom of discerning
Unobstructed in the boundless activities of power.
33
Bhagavati who satisfies by the simultaneously born happiness:

To the Pdma Dakini, I bow down.
Jealousy purified is the actual wisdom of accomplishment
Unobstructed in the boundless activities of wrath.
Bhagavati bestowing great bliss by merely remembering you:
To the Karma Dakini, I bow down.
Body complete with the splendor of supreme whiteness of Kailash;
Pulverizing the hosts of the mara of aggregates;
Overpowering all conquerors, (causing them) to perform the act
of summoning:
To the Fury of the Vajra race, I bow down.
Blazing like the brilliance of a hundred suns;
Pulverizing the hosts of the mara of defilements;
Overpowering all the conquerors, (causing them) to perform the
act of entering:
To the Fury of the Ratna race, I bow down.
Shining with the brightness of a ruby mountain;
Pulverizing the hosts of the Mara of the Lord of Death;
Overpowering all the conquerors to do the act of binding:
To the Fury of the Pdma race, I bow down.
Bright and glorious like an emerald mountain;
Pulverizing the hosts of the mara of the son of the god;
Overpowering all the conquerors, (causing them) to perform the
act of pleasing:
To the Fury of the Karma race, I bow down.
E MA. My sole refuge, divine lord and consort, supreme arya,
Please consider the situation of me, your beloved child.
34
Ever firmly embraced by your compassionate arms,

Please bestow the attainments that fulfill all hopes.
The wholesome deed of praising in this way
Washes away completely the odor of sins and obscurations, (like)
the Ganges water.
May I swiftly reach the end of the noble two-stage path
And achieve the majestic exaltation of the four bodies.
If one wishes to praise in brief, recite the following. Otherwise, go
to the mantra recitation on the next page.
HRIH Praised exceedingly by all the buddhas,
One who has accumulated all sublime qualities,

On whom was conferred the name Chenrezig,
To the ever-compassionate one, I bow down.
The compassion of all victors,
The noble marks accompanied by rainbow light,
Like a mountain of stacked moonstones,
To you, who are extremely handsome and brave, I bow down.
Bhagavati, who binds the three worlds
With the joy of simultaneously born great bliss,
Who is the treasury of all attainments,
To the Secret Wisdom Dakini, I bow down.
I oer praises to the dakinis of the four races
Whose dance of a hundred various expressions
Bestows all attainments on practitioners
And generates simultaneously born joy.
The wisdom of the victorious ones is like an optical illusion.
By the show of their dance,
35
The furies accomplish the various enlightened activities;

I bow down to the door-keepers and praise them.
From now on, in all my lives,
May I be guided without separation
By the lama, the Great Compassionate One,
And may I swiftly attain the three kayas.
The first stanza of the praise is extracted from Kriya Tantra Legdrub and the rest is composed by Kyishong Tulku Tenzin Gyatso.
Mantra Recitation
To the well-prepared rosary of bodhi seeds (an Indian fig tree)
and so forth.
Cleanse with:
Purify with:
SHUDDHO HAM
The rosary becomes emptiness. From emptiness instantly appears the Speech-Vajra, red Padmateshvara, with one face and
four hands. The two right hands hold lotus and damaru, and the
two left hands hold a bell and skullcup, together with a khatvanga.
Completely naked with his hair hanging loose, he has three eyes,
is adorned by five mudras, and is sitting with his right leg extended. On his crown is an OM, at his throat is an AH, and at his heart
is a HUM. Light rays issue from the HUM at this heart, invoking a
wisdom being similar to the meditated one (Pdmatashvara).
36
JAH HUM BAH HOH
They become non-dual.

Make the oerings from ARGHAM to SHAPTA.
PRATICCHA HUM SVAHA
OM PADMA MURTISHVARI HUM HUM PHAT (7x or 21x)
Imagine that:
Vajra Speech (Padmatashvara) melts into light, which then arises

in the form of a rosary.
At my heart is a sun disk, upon which is a white syllable HRIH
with a reddish luster, surrounded by the mantra rosary. Light radiates from the HRIH and the mantra rosary and completely fills
the inside of my body, purifying the sins, obscurations, and the
latencies accumulated through beginningless time. The light rays
radiate outward, striking all environments and their inhabitants
and cleansing their impurities. All environments are transformed
into celestial mansions and all sentient beings, the inhabitants,
are established in the exaltation of the All-Merciful One. The light
rays present pleasing oerings to the buddhas and bodhisattvas.
All of their blessings and qualities are gathered and dissolve back
into me.
Think this, in conjunction with the visualization of radiating and
absorbing.
OM MANI PDME HUM DHUMA GUHYA5 HARINISA RATSA

HRIH YA SVAHA
Recite this as much as you can.

Sometimes visualize that a mantra rosary like a string of pearls
is emitted from the HRIH at your heart. This passes through your
body and out through the path of the vajra, entering into the lotus
of the consort. It emerges from her mouth, re-enters your mouth,
and dissolves back into the HRIH at your heart. It becomes like
the circle of light that is produced by whirling round a firebrand.
Sometimes perform the massed recitation: with undistracted
mind, visualize the seed syllables at your heart blazing with extremely brilliant lights. Although no clear specifications have
been laid down concerning the number of recitations in the
main scriptures, you should recite 100,000 times for the approaching of the deity to perform fire pujas, to enable the
activities of initiating, and so forth. The mantra causing the wisdom to shower is HUM HAR AH DHZE, which should be joined to
the end of the mantra and should be recited 10,000 times. You
should then do the peaceful fire puja as much as you can in order to pacify the faults committed due to omissions and excesses.
Although it is necessary in highest yoga tantra to perform recitation for the surrounding deities, here the six-syllable mantra is
that of the lord; DHUMA GUYHA is that of the consort; and the
eight syllables, i.e., HA RI NI SA, and so forth, are respectively
the syllables of the surrounding deities. Therefore, no separate
mantra recitation for deities of the retinue is needed. However, at the time of recitation it is good to visualize a red syllable HRIH on a sun disk at the heart of the consort, and on sun
disks at the hearts of the other retinue deities; the individual
seed syllables are encircled by the syllables of the mantra rosary. The syllables are the colors of the individual deities. This is
done with divine pride of the principal and surrounding deities.
37
38
In the approaching of the deities for accomplishing boundless activities, one should recite the mantra 400,000 times, and so forth,
in accordance with the general maha-anuttara tantra mandala.6
Whichever of these two is done, the fundamental importance
of approaching the deity is to train yourself in pure appearance
and conception with an undistracted mind. Think that the celestial mansion is the actual self-appearing immeasurable mansion
of the result-time wisdom. Also, with regard to the inhabiting
deities, you should imagine that you are the actual All-Merciful
One lord and consort and that you have exhausted all faults
and accomplished all excellences by abandoning views, such as
seeing the main deity and surrounding deities as having separate mindstreams and seeing them as separate from you. You
should primarily train in divine pride, knowing yourself to be the
surrounding deities as well. All of the supporting and supported
mandala should repeatedly be clearly evoked by familiarizing the
mind with it and by achieving clear appearance. Furthermore, you
should train to stabilize the mind single-pointedly, without the
faults of scattering and sinking, on an object of meditation that
arises easily, like the pair lord and consort arising as one. On all
those occasions, focus on the object of visualization: the supporting and supported mandalas. Not even an atom of these definitely exists from the side of the object beyond being merely imputed
by thought. Also training the objective form of the mind that is
realizing profound emptiness arising as a mandala is an important feature of the path. It is definitely necessary to understand
this destroy truth holding the root of samsara and quickly accomplish the supreme and mundane attainments, and so forth.
Therefore, do not be easily satisfied with [only] a little knowledge
of, for example, deity yoga, but listen to and contemplate the
scriptural works of the great Tsongkhapa and his spiritual sons
and become familiar with them.
After pleasing the qualified exalted teacher, who himself has complete understanding, incorporate the oral instructions received
into the practice.
39
Blessing at the End of the Session

For the purpose of pacifying the faults of excess and omission,
recite as much as possible, or at least three times, the 100-syllable mantra.
MAHA SAMAYA SATTVA AH HUM PHAT (3x)
Offering
OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM/
PRATICCHA HUM SVAHA
And oer the inner oering.

Praise
HRIH Emptiness and the appearance
Arise as the handsome divine body;

The compassion of all the victors
Of the three times encompassed in one.
To the supreme Arya Gylwa Gyatso,
Lord, consort, and so forth,
To the assembly of mandala deities,
I bow down and praise.
40
Thus:
Praised exceedingly by all the buddhas,

One who has accumulated all sublime qualities,
On whom was conferred the name Chenrezig,
To the ever-compassionate one, I bow down.
The compassion of all victors;
The noble marks accompanied by rainbow light;
Like a mountain of stacked moonstones;
To you, who is extremely handsome and brave, I bow down.
Bhagavati, who binds the three worlds
With the joy of simultaneously born great bliss;
Who is the treasury of all attainments;
To the Secret Wisdom Dakini, I bow down.
I oer praises to the dakinis of the four races
Whose dance of a hundred various expressions
Bestows all attainments on practitioners
And generates simultaneously born joy.
The wisdom of the victorious ones is like an optical illusion.
By the show of their dance
The furies accomplish the various enlightened activities;
I bow down to the door-keepers and praise them.
From now on, in all my lives,
May I be guided without separation
By the lama, the Great Compassionate One,
And may I swiftly attain the three kayas.
For all but the last session of the day, go to the Vajrasattva mantra
on page 45.
41
Torma Offering
The manner of oering the torma is: Having been blessed as on
the previous occasion of the preliminary blessing of the inner offering, the torma, oerings, and tormas are oered to the guests.
From the seed syllable at my heart, light rays radiate and invite
to the space before me the supporting and supported mandalas
of the Great Compassionate One, Gylwa Gyatso, surrounded by
the directional and field protectors, nagas, and so forth, together
with their retinues. From HUMs on the tongues of all the transcendental guests appear white one-pronged vajras with hollow
tubes of light. The guests draw up and imbibe the essence of the
torma through these tubes of light.
Oer the torma seven times with:
OM ARYA LOKESHVARA SAPARIVARA IDAM BALIMTA KHA
KHA KHAHI KHAHI (7x)
Make outer oerings with:

PRATICCHA HUM SVAHA
Make the inner oering with:

OM MANI PDME HUM DHUMA GUYHA HARINISA RATSA
HRIH YA SVAHA OM AH HUM
42
Praise
Emptiness and appearance
Arise as the handsome divine body;
The compassion of all the victors
Of the three times encompassed in one.
To the supreme Arya Gylwa Gyatso,
Lord, consort, and so forth,
To the assembly of mandala deities,
I bow down and praise.
Thus praise, or by praises of any kind. By praising and making requests for the fulfillment of ones wishes, think that it has been
agreed.
In an instant the direction protectors and so forth with their retinues dissolve into clear light. They arise in the form of the Great
Compassionate One and consort. On the tongues of the guests
from a HUM appears a white one-pronged vajra with a hollow
tube of light through which they draw up the essence of the torma and absorb it.
By reciting three times, oer the torma.
OM DASHADIKA LOKAPALA SAPARIVARA AKARO MUKHAM
SARVA DHARMANAM ADYANUTPANNA TVATA OM AH HUM
PHAT SVAHA (3x)

OM DASHADIKA LOKAPALA SAPARIVARA ARGHAM
(PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA /
SHAPTA) PRATICCHA HUM SVAHA
Make the inner oering with:

OM DASHADIKA LOKAPALA SAPARIVARA OM AH HUM
Then, as on the occasion of the preliminary torma:
Directional protectors and your entourages

And assist us in achieving all attainments.
43
44
Recite the hundred-syllable mantra.

And then:

By not having the proper materials, or
Due to lack of complete knowledge or lack of ability:
VAJRA MUH
Worldly ones, go to your own abodes.

By the wisdom assembly dissolving into me, I become blessed.
Imagine this.
Then bless the thanksgiving oerings to be given to the self-generation. And oer:
PRATICCHA HUM SVAHA
45
Make the oerings and also the inner oerings.

Praise by any kind of praise. Then go to the top of the next page.
[For sessions 1, 2, and 3 ]
Recite the 100 syllables as much as possible.
Whatever faults, however slight,

Were committed due to my defiled mind;
Lord, please be patient with all of these,
For you are the refuge of embodied beings.
Anything here that has been done incorrectly
By not having the proper materials, or
Due to lack of complete knowledge or lack of ability:
Whatever excesses, omissions,
And incomplete branches of the ritual
I have mistakenly done;
I seek your forgiveness for these also.
46
Dissolution
From the seed syllable at my heart, light rays radiate, striking the
environments and their inhabitants. The environments all become immeasurable mansions, and sentient beings, the inhabitants, become deities. They melt into light, which dissolves into
the protection wheel. The protection wheel dissolves into the celestial mansion, which dissolves into the retinue of deities. They
dissolve into the consort who then dissolves into me. My body
melts into light successively from above and below and this light
absorbs into HRIH at my heart. The HRIH-letter dissolves into the
dots of the syllable. These too become smaller and smaller and
disappear into clear light like a rainbow fading in the sky.
From emptiness, I arise in the form of the Great Compassionate
One, lord and consort, marked on the crown by OM, at the throat
by AH, and at the heart by HUM.
At the time of eating and drinking, bless the food and drink into
nectar with OM AH HUM and think that the syllable HRIH at the
heart actually encompasses all deities. By oering, think they
are pleased and filled with great bliss. Thus enjoy.
At the time of sleep, do as on the occasion of the close absorption from: From the seed syllable at my heart, light rays radiate, purifying the environments and their inhabitants. The
environments all become immeasurable mansions and sentient beings, the inhabitants, become deities. They melt into
light, which dissolves into the protection wheel. The protection
wheel dissolves into the mansion, which dissolves into the entourage. The whole entourage dissolves into the consort, and
the consort dissolves into me. My body melts into light successively from above and below and this light absorbs into HRIH
at my heart. The HRIH letter dissolves into the dots of the syllable. These too become smaller and smaller and disappear into
clear light like a rainbow fading in the sky. Thereafter, place
the mind in the meditative equipoise of the clear light of sleep.
47
At the time of rising, heroes and dakinis pervading space wake

you up with the sound of damarus and so forth. Having thought
this, arise with the deity yoga.
At the time of washing, the dakinis of the five races hold in
their hands vases and skullcups brimming with nectar. They
all bathe you with nectar, which purifies all sicknesses, spirits, sins, and obscurations. Think that the inside and outside of your body becomes entirely like stainless clear crystal.
Furthermore, between sessions, view all appearances as the
circle of the deity.
At the time of enjoying objects, having applied the wisdom of
blissful emptiness, enjoy them without ordinary conceptions.
With these practices of the profound maha-anuttara yoga of secret mantra, one should easily quickly achieve all the supreme
and mundane attainments.
Master of Compassion, embodying all the saviors

of the three times,
Chenrezig, more swift to bless than others.
Just as maha-anuttara tantra becomes the supreme vehicle,
This meditation method is the entrance of the fortunate ones.
Like this, by the supreme virtuous actions created
By myself and sentient beings without exception, who are equal
to space,
By pleasing the one deity, Gylwa Gyatso, lord and consort,
May we be upheld throughout all lifetimes.
In order to complete the essential meaning of the doctrine
of sutra and tantra,
Pacify all circumstances hindering study and practice,
And produce favorable circumstances, the accumulation of good,
simultaneously with whatever I wish,
May I swiftly attain the seven-limbed exalted state of Vajradhara.
48
Notes:
1. The right leg is bent up so that the right foot is next to the left thigh and the
left leg is slightly bent.
2. A double vajra.
3. This sadhana is not translated into English, but the commentaries by Kyabje
Choden Rinpoche and Venerable Kirti Tsenshab Rinpoche (of the Chenrezig
Gylwa Gyatso Cycle) explain the practice according to this sadhana of Panchen Losang Yeshe.
4. Oer to the root lama from the level of the crown, to the lineage lamas from
the level of the eyebrows, to the deities of the mandala from the level of the
heart, to the protectors, dakas, and dakinis from the level of the navel, and to
the lord of the site and sentient beings from the level of the knee.
5. The mantra of the deity Gylwa Gyatso in the sadhana and self initiation by
Jampal Gyatso it reads GUHYA. Jerey Hopkins also mentions, in footnote
two of his translation of the very condensed sadhana of Gylwa Gyatso by
Gungtang Gonchok Denbay Dronmay, the following: This text reads, GAYE,
but has been amended to, GUHYA, at the suggestion of His Holiness the
14th Dalai Lama, who pointed out that DHUMA GUHYA refers to the Mother. Further, in the description of the mandala and deities in this sadhana
of the Seventh Dalai Lama, it reads, In my lap is the consort Sangwa Yeshe
Khandroma. Sangwa Yeshe Khandroma translates as Secret (exalted) Wisdom Dakini in English or, Guhya Jnana Dakini in Sanskrit.
6. Here referring to the great retreat. For more information about the approximation retreat, see the Gylwa Gyatso Retreat Manual of this cycle.
Colophon:
This sadhana of the Great Compassionate Gylwa Gyatso, the so-called Treasure
Store of All Attainments, has been written by Shakya Bhikhu Lobsang Klsang
Gyatso at the request of the Rabjampa Lobsang Phuntsok, the monk from Tashi
Gomang, and Gelong Klsang Tender, the monk from Bar Yang Khil, in the hope
that it might be of benefit to others who desire to do the practice. It was composed in the celestial abode of the Potala room, Nyi Eu Khyl.
Rendered into English by Gelong Thubten Chodak Yuthok with Venerable Lama
Thubten Zopa Rinpoche and Michael Perrott. Lightly edited by Ven. Constance
Miller, FPMT Education Services, August 1999. Revised version, July 2001.
Second revision, with additional corrections from Ven. Kundrol, June 2003.
Formatted by FPMT Education Services, 2010. Third revision: By consulting the
Tibetan text a few additions and corrections were made by gelong Tenzin Namdak, Sera Jey Monastery, October 2011. Lightly edited by Sarah Shierd for FPMT
Education Department, February 2013.
49
Foundation for the Preservation

of the Mahayana Tradition
The Foundation for the Preservation of the Mahayana Tradition (FPMT)

is a dynamic worldwide organization devoted to education and public
service. Established by Lama Thubten Yeshe and Lama Zopa Rinpoche,
FPMT touches the lives of beings all over the world. In the early 1970s,
young Westerners inspired by the intelligence and practicality of the
Buddhist approach made contact with these lamas in Nepal and the
organization was born. Now encompassing over 150 Dharma centers,
projects, social services and publishing houses in thirty-three countries,
we continue to bring the enlightened message of compassion, wisdom,
and peace to the world.
We invite you to join us in our work to develop compassion around the
world! Visit our web site at www.fpmt.org to find a center near you, a
study program suited to your needs, practice materials, meditation supplies, sacred art, and online teachings. We oer Friends of FPMT, a program with benefits such as Mandala magazine and access to the FPMT
Online Learning Center. Please also check out some of the vast projects
Lama Zopa Rinpoche has developed to preserve the Mahayana tradition
and help end suering in the world today. Lastly, never hesitate to contact us if we can be of service to you.
Foundation for the Preservation of the Mahayana Tradition
1632 SE 11th Avenue
Portland, OR 97214 USA
(503) 808-1588
www.fpmt.org
FPMT Education Services
Education Services at FPMT International Oce oers a vast range of

Buddhist study programs, prayer books, and practice materials from
the Gelugpa lineage. Our study programs meet the needs of beginners
through to the most advanced students, from courses introducing Buddhism to the study of Tibetan and the highest philosophical texts.
As the Dharma takes root outside Tibet, we make clear translations of Buddhist texts, prayers, and teachings available through our study programs and
publications. We work with translators around the world to provide texts in
English, Spanish, Chinese, French, German, and many other languages.
Working in collaboration with the Lama Yeshe Wisdom Archive, we publish Buddhist prayer books, sadhanas, retreat materials, and practice
texts, many with commentary by Lama Thubten Yeshe and Lama Zopa
Rinpoche. In addition, the FPMT Foundation Store stocks a growing number of eBooks to be read on your Kindle, iPad or other digital device.
Whatever your interest, FPMT Education Services provides the materials
you need to actualize the Buddhist path.
Education Services
FPMT International Oce
1632 SE 11th Avenue
Portland OR 97214
(503) 808-1588
education@fpmt.org
www.fpmt.org
Foundation for the Preservation of the Mahayana Tradition

Gyalwa Gyatso Long Sadhana c5 PDF

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Gyalwa Gyatso Long Sadhana c5 PDF

Uploaded by

Copyright:

Available Formats

The Treasure Store

Long Sadhana of Gyalwa Gyatso

The Treasure Store of All Attainments

From the play of spontaneously produced great bliss arose

Long Sadhana of Gyalwa Gyatso

On the silk surface of your mind devoid of immorality,

Long Sadhana of Gyalwa Gyatso

In an instant, I arise in the form of Arya Great Compassion, whose

Blessing the Vajra and Bell

One should please Vajrasattva and so forth. Thinking thus, first

Then moving the vajra in a circle say:

The vajra separates sentient beings from ignorance;

Long Sadhana of Gyalwa Gyatso

Blessing the Inner Offering

All becomes empty. Out of emptiness arises YAM, which becomes

Long Sadhana of Gyalwa Gyatso

Blessing the Preliminary Offerings

All becomes emptiness. While it is empty, AHs arise and become

Long Sadhana of Gyalwa Gyatso

Blessing and Offering the Preliminary Torma

All becomes empty. Out of emptiness arises YAM, which becomes

Long Sadhana of Gyalwa Gyatso

Make the oerings with:

Make the inner oering

Request the helpful activity with:

Directional protectors and your entourages,

Long Sadhana of Gyalwa Gyatso

Having accepted this sacrificial torma oering,

And then say:

Anything here which has been done incorrectly

Long Sadhana of Gyalwa Gyatso

Due to lack of complete knowledge, or lack of ability:

The guests return to their abodes.

Blessing the Offerings to the Self-Generation

All becomes emptiness. While it is empty, AHs arise and become

Long Sadhana of Gyalwa Gyatso

Blessing and Offering the Torma for the SelfGeneration

All becomes empty. Out of emptiness arises YAM, which becomes

Long Sadhana of Gyalwa Gyatso

Make the oerings with:

Make the inner oering

Long Sadhana of Gyalwa Gyatso

Request the helpful activity with:

Directional protectors and your entourages,

Long Sadhana of Gyalwa Gyatso

And then say:

Anything here which has been done incorrectly

The guests return to their abodes.

At all times I take refuge in Buddha, Dharma, and Sangha,

Long Sadhana of Gyalwa Gyatso

They become non-dual.

Long Sadhana of Gyalwa Gyatso

By my requesting thus, light radiates from the HUM and mantra

Through my ignorance and delusion,

Long Sadhana of Gyalwa Gyatso

Invoking the Field of Accumulation

The Twelve Purities

2. Prostration to the Deities

Long Sadhana of Gyalwa Gyatso

6. Generating the thought of enlightenment

8. Request to Turn the Wheel of Dharma

Long Sadhana of Gyalwa Gyatso