Jigme Lingpa Collection - LotsawaHouse

Jigme Lingpa Series
The Casket of Siddhis: A Recitation Manual for

Vidydhara Assembly (Rigdzin Dpa )
by Rigdzin Jigme Lingpa
I prostrate at the feet of Padma, the awakened one!
When performing the approach recitation of Vidydhara Assembly (Rigdzin Dpa),
in a place where you are unlikely to face obstacles or interruptions, begin by offering
a torma to the local deities who control the land and entrusting them with activity.
Before entering strict retreat, clean the place where you will stay. Then, upon a
raised surface, arrange heaps of grain1 and the offerings of medicinal nectar (sman),
rakta, and torma, together with the seven regular offerings. It is said that you should
draw a crossed vajra beneath your seat, but since this might entail the fault of
disrespecting the attribute of a deity,2 you can draw a svstika and put down some
kua grass instead.3
Sit comfortably. Refine your attitude by means of the common preliminaries. By
focusing with special emphasis on receiving the four empowerments at the
conclusion of the Guru Yoga practice, you will purify any impairments or breakages
of samaya, and ensure that the practice will be completed successfully.
Then, as you go through the practice, beginning with the refuge and bodhicitta,
ensure that you connect the the words of the text to their actual meaning.
In this context, the threefold generation of bodhicitta can be explained as follows:
The bodhicitta of aspiration is the thought, I shall accomplish the practice of the
guru for the sake of all sentient beings, each of whom has been my very own mother
in the course of our past lives.
Since bodhicitta in action means actually carrying out actions for others sake, in
this case:
Giving away the obstructing forces torma (bgegs gtor), the offerings, and the feast
(tshogs) without any feeling of loss or stinginess is generosity.
Not forsaking your various pledgesto refrain from going outside or letting others
in; to keep silent; never to leave your retreat under any circumstances, and so on
regardless of the problems or setbacks you might face, is ethical discipline.
Enduring hardship by keeping to your original pledge, whether it was to practise in
four, six, or however many sessions a day, without giving in to the urge to do less, is
patient endurance.
2
Not slipping into indolence or laziness, even for a single instant, while carrying out
any of your tasks during and between the sessions is diligence.
Concentrating your five senses on the clear appearance of the supporting (palace)
and its supported (deities), so that all ordinary thoughts and perceptions are
overwhelmed, and, at the same time, not allowing yourself to fall prey to even the
slightest distraction, is meditative concentration.
Not practising the generation phase (bskyed rim) with an ordinary frame of mind, but
instead allowing the visualization to unfold naturally and spontaneously in the
clarity of the unaltered nature of reality, is wisdom.
This is how to understand the six transcendent perfections in this context. Being sure
to apply them serves as the bodhicitta in action.
The term absolute bodhicitta can be applied whenever all this is embraced by an
awareness of what is beyond the ordinary conceptual mind. Understanding this, you
will also come to know the crucial point of how stra and mantra are in harmony.
Here the seven-branched practice is related to the absolute truth. Someone of the
highest capacity who understands the Dzogchen practice of Tgal will therefore
apply the profound generation phase in which spontaneous perfection dawns as
appearance and emptiness. It is rare, however, to find anyone capable of such
practice, and so those whose practice is on an aspirational level should train their
minds to gather the accumulations through applying the seven branches in the
general way.
Next, carry the tormas outside. Visualize the boundary markers, together with the
four kings and the seventy-five glorious protectors. As you recite Accept this
offering torma, offer the torma and consider that it pleases the deities, who
remain, guarding against any obstacles. Seal your door. Put a stop to all coming and
going. Even if you are in an isolated place with no-one else around, it is still a serious
fault to break your retreat, so do not allow yourself to become too careless and
relaxed, to wander outside for leisurely strolls, and so on.4 Should you ever find
yourself doing this, return to your retreat.
To bring about the foremost protective tent recognize that your mind is beyond
arising and ceasing, and understand that obstructing forces have no reality. If this is
beyond the capacity of your conceptual mind, visualize vajras of various shapes and
sizes, all forming a great tent, rather like a giant iron helmet that is tightly closed.
The meaning of the root text here is that conceptual thoughts are the obstructing
forces, which are temporary in character, while the indestructible vajra sphere is
the actual nature of things, which has always been unchanging.
The descent of blessings and what follows it are easy to understand.
3
When it comes to the actual practice of the generation phase, this is not a practice of
generation through the three samdhis as in some practices of the lower yogas.
Instead this follows the vision of Anuyoga, according to which all phenomena are
awakened out of basic space.5 This means that the actual nature of things, pure
awareness (rig pa), which is unaltered and unfabricated by thought, is empty by its
very essence, and yet through its radiance, as the dynamic expression of clear insight
(vipayan), all that appears is visualized as the maala (dkyil 'khor, 'literally centre
and periphery) of the great natural perfection of infinite purity.
In this context, centre refers to the supported deities, whereas periphery refers to
the supporting palace. All the apparent forms of the visualization, including the four
corners, four doors, and steps of the palace, and so on, are related to the pure
qualities of the factors of enlightenment, beginning with the four applications of
mindfulness. You can learn more about symbolic images, their significance, and the
supporting logic by consulting The Great Chariot6 and other texts.
Then there is the way in which the supported deities are generated in the centre of
the supporting palace. Of the means of purifying habitual tendencies associated with
the four modes of rebirth,7 the approach here is not connected with the two coarser
modes. And of the two subtler modes, it is associated with rebirth through warmth
and moisture. The sun-disc seat represents warmth; the moon-disc seat represents
moisture; and the H syllable represents the consciousness of beings in the
intermediate state (bardo). (Note that if someone with advanced realization has to
prepare for bestowing an empowerment, the method used is that of generating the
visualization through the four manifestations of enlightenment.8 The significance of
this approach is explained in my detailed commentary on the generation phase, A
Staircase for Ascending to Akaniha.)
The deity that manifests fully through H is the general embodiment, actual
presence, and essential identity of all the buddhas: Guru Rinpoche, the Master
Prevailing Over All that Appears and Exists. He is endowed with all the major signs
and minor marks, and his form and attributes relate to pure phenomena in the
following way:
To symbolize that all phenomena are of a single taste in their true nature, he has
one face.
To signify the co-existence of skilful means and wisdom, he has two hands.
To symbolize the inseparable unity of bliss and emptiness, his complexion is white
tinged with red.
To symbolize his perfection of the vehicles of the rvakas, bodhisattvas, and secret
mantra, he wears a monastic robe, brocade cloak, and gown.
4
As a sign that he has reached the level of a spontaneously accomplished

vidydhara, the very embodiment of the five kyas, which is buddhahood according
to the Mantrayna and the culmination of elimination and realization, he holds in his
right hand a five-pronged golden vajra. Threateningly, he points it towards the
demonic forces of dualistic clinging and conceptual thought, and performs the
enlightened activity of annihilating what is harmful.
As a sign that he matures and liberates beings exclusively through the resultant
vehicle and guides his followers with the great accomplishment of a vidydhara who
has power over life, he holds in his left hand a skull-cup containing a long-life vase.
Since he is the embodiment of the three kyas, complete with their seven
attributes,9 beyond the two extremes of sasra and nirva, he cradles in his arm
the beautiful Princess Mandrav.
As a sign that he is empowered with the five buddha families, he wears the lotus
hat.
To signify that he has carried out actions for his own welfare and is always ready
to benefit others, his two legs are in the graceful posture of royal poise.
Since his followers are brought to nirva through the pinnacle of all ynas, above
his head preside the two teachers of the supreme of all vehicles [i.e. Garab Dorje
and Samantabhadra.]
As a symbol of the purification of the eight types of consciousness, which
characterize sasra, he is surrounded by the eight vidydharas who are the
embodiments of the eight bodhisattvas and the eight classes of accomplishment.10
In short, all deluded, dualistic experiences involving mind and phenomena are
generated through the coarse and subtle essences (thig le), which, in turn, are caused
by the potential inherent within the six ordinary elements.11 When this potential is
eliminated through the profound mantrayna path of skilful means, it is replaced by
the embodiment of the wisdom essence, the vajra master, the second buddha
Padmasambhava. He is the one who causes the other deities of the maala to appear
through emanation and who also brings about their dissolution. In order to signify
your identification with this master (and the other deities), all the various deities
associated with the six classes of tantrathe three outer tantras of samaya, practice,
and accomplishment (i.e., kriy, cary and yoga), as well as the yogas of the inner
tantras associated with enlightened body, speech, and mindtogether with the
vidydharas of India and Tibet who have reached accomplishment through these
paths, appear in the space above Guru Rinpoche like invited guests. This is in fact the
very meaning of the titleThe Inner Sdhana of the Vidydhara Assembly.
Then follows the invocation, offering praise, and so on. Since they are easy to
understand, there is no need to elaborate upon them here.
Mantra Recitation for Approach and Accomplishment

1. Approach
Once you have actually brought to mind the points contained in the verses
beginning, At my heart, upon a lotus, sun, and moon and you begin the practice,
you dont need to visualize the emanation and re-absorption of light rays until there
is some clarity to the appearance of the deity. Practise so that the deluded
perceptions, which arise through the radiance or clarity of the completely
unfabricated nature of reality, dawn as the maala of the palace and deities. This is
known as clear appearance.
Whenever the visualization is unclear, practise remembering the purity, as it was
explained earlier. This will help you to avoid the pitfall of clinging to the deity as an
ordinary expression of self.
To put it simply, seeing, hearing, or thinking in an ordinary way does not qualify as
approach practice. So it is said:
All sights are perfected as the mudr of enlightened form,
All sounds are purified into the great bliss of mantra,
All thoughts are matured into the clear light dharmakya.12
In our tradition, these three principles of purifying, perfecting, and maturing are
the central themes of approach practice.
When you have arrived at a clear appearance of the deity consider that rays of light
emanate from the extremely fine mantra-garland. By making offerings to the
buddhas and their bodhisattva heirs, you gather the accumulation of merit.
When the rays of light re-converge and dissolve back into you, consider that you
purify the four types of obscuration, receive the four empowerments, and realize the
four kyas. Then, by settling in a genuine experience of dharmat, you gather the
accumulation of wisdom.
This is how you approach and come closer to the deity through the two
accumulations.
Once you have been infused with blessings and accomplished your own welfare,
visualize further rays of light, which shine out and strike all sentient beings. Through
this, you purify all the karma and habitual tendencies of beings of the six classes or
five types.13
6
Any ordinary clinging to the environment and its inhabitants is purified, just as
when frost is melted by the sun. Meditate on the pure perception of the environment
as the palace and its inhabitants as deities who are vidydharas. This will establish
the interdependent circumstances for the activity of benefiting others, and lead you
to the level at which your own and others' benefit is spontaneously accomplished.
Pledging never to let go of the practice until you have truly realized these points for
yourself, and then training to bring this vow to fruition, is the real measure of
approach practice. This means that reciting a particular number of mantras, such as
1,200,000 for the approach mantra, is aspirational practice, undertaken in the hope of
establishing positive tendencies. And therefore regardless of whether or not you
undertake a strict retreat, as long as you never neglect the three principles of
purifying, perfecting, and maturing, you will undoubtedly be reborn on the CopperColoured Mountain of Glory. As it is said:
Everything is circumstantial
And hinges on ones aspiration.
If reinforcing our deluded perceptions and negative attitudes will lead us to wander
further in sasra and the lower realms, there can be no deceiving ourselves about
the result of meditating on the three maalas of the deitys appearance, sound, and
awareness. So now that the final era is upon us, and only a small fraction of the
teachings survives, let us develop enthusiastic diligence. It is said that of all the
practices, that of the guru is supreme. In fact, the great master Padmasambhava
himself, the embodiment of all the buddhas, said:
Seeing me, all the buddhas are seen;
Accomplishing my practice, the practice of all
the buddhas is accomplished;
For I am the embodiment of all the sugatas.
The reliability of this statement can be validated through direct perception.
2. Accomplishment
The visualization of the jnasattva at the heart and all other such details about
deity, mantra, and samdhi can be learned from the secret manual (gab byang) called
The Dazzling Vision of Crucial Points.
In addition, as the unique result of this practice, in this very lifetime you will be fully
awakened within the absolute space of the five kyas by perfecting the stages of
attainmentthe five paths mentioned in the stras and the four levels of a
vidydhara outlined in the tantras. There will be no need to depend on creating the
right karmic connections for journeying to a pure realm like the Copper-Coloured
Mountain of Glory. Such details are to be understood from the vajra masters
7
instructions.
This was written by the master of this teaching [Jigme Lingpa] in response to persistent
requests from the one called Kundrol, a student of this lineage.14
Translated by Adam Pearcey for Rigpa Translations, 2006. Amended and first published on Lotsawa
House, 2015. With thanks to Ringu Tulku Rinpoche, Khentrul Lodr Thaye, Lama Chkyi Nyima,
Patrick Gaffney and Gyurme Avertin.
1. This refers to the representation of the maala. There are three types that
could be used: the best is painted cloth; the medium is made of coloured sand;
and the lesser alternative consists of heaps of grain.
2. The crossed vajra symbolizes unchanging primordial wisdom, and it might
therefore be considered disrespectful to sit on it.
3. Dzongsar Khyentse Rinpoche: You make a cross with the kua grass and put it
underneath your bed to represent the unchanging, indestructible samaya of
this retreat.
4. skyo sang, which can also mean resting, relaxing, taking a holiday, or having a
picnic (Tulku Thondup Rinpoche).
5. In other words, all phenomena are generated spontaneously out of the space of
emptiness.
6. Longchenpas famous commentary on Finding Comfort and Ease in the Nature
of Mind.
7. The four modes of rebirth are: 1) birth from the womb, 2) birth from an egg, 3)
birth from heat and moisture, and 4) miraculous birth.
8. See Deity, Mantra and Wisdom: Development Stage Meditation in Tibetan
Buddhist Tantra, Snow Lion, 2007, pages 184185.
9. There are three attributes of the nirmakya, one of the dharmakya, and
three of the sambhogakya. Nirmakya: (i) the highest compassion for all
sentient beings is uninterrupted, (ii) the mindstream is completely filled with
compassion, (iii) it is unobstructed. Dharmakya: (iv) the union of emptiness
and compassion, beyond true existence or elaboration. Sambhogakya: (v)
permanent enjoyment of the prayer wheel of the deep and profound mantra,
(vi) union achieved through uniting the wisdom kya with the consort who is
ones own radiance, (vii) uncontaminated great bliss without interruption.
10. In other words, the eight herukas (bka brgyad).
8
11. Earth, water, fire, wind, space, and consciousness or wisdom.

12. From the prayer for auspiciousness at the end of Rigdzin Dpa.
13. The five types are similar to the six classes, but the demigods are included
within the categories of gods and animals.
14. Tulku Thondup Rinpoche says this is probably Jigme Kundrol ('jigs med kun
grol) of Bhutan, one of the four main students of Jigme Lingpa known as the
Four Jigmes.
Vajra Verses on the Natural State

revealed by Rigdzin Jigme Lingpa
Homage to the glorious Samantabhadra!
The natural state of the ground is free from complexity,
And ground-appearances are rigpa-dharmakya.
The path has always been clear of effort, from the very beginning.
When this nature itself is made manifest, it is the great source of freedom.
The fruition is not something separate and set apart.
When the result itself is present as cause,
Settling completely is calm abiding (amatha).
Any sudden rising is rigpa's own radiance,
And vivid awareness is insight (vipayan).
Directly, upon fading, there's primordial experience.
Remaining genuinely is the dharmakya,
Accompanying awareness is the sambhogakya,
And the non-duality of stillness and movement is the nirmakya.
This is what we call the three-kya rigpa.
While remaining at ease, there's no clinging to experience.
Vivid movements of mind are freed, ungraspable.
Liberated in vivid clarity, there's no post-meditative state of mind.
This is what we call the spontaneously present three kyas.
Without any deliberate view, it is beyond dullness and agitation.
Without deliberate meditation, it is entering the original 'womb'.
Without deliberate conduct, it is free from rigid notions or ideas.
One who has mastered this is a lord among yogis.
If you are aware of a thought as it suddenly appears,
And can sustain the continuity of recognition,
That is insight (vipayan) gone astray in character.
It can also be referred to as post-meditation.
But it's not the freeing of thoughts as dharmakya,
And we must cut directly to the source.
Rigpa has always been free from conceptual elaboration.
Conventions such as 'view', 'meditation' or 'conduct' and
Any clinging to them is cleared, without basis or origin.
Good thoughts, bad thoughts, and those in between,
Without slipping into any such categorization,
10
Are freed upon arising, without any agent to make distinctions.

As long as awareness does not lose its own ground,
There is no need for anything more than this.
Even if you were to meet a hundred scholarly monks, a thousand siddhas,
Ten thousand translators and pandits, a hundred thousand instructions,
Or a billion treatises, still there'd be no call to clarify uncertainty or doubt.
Samaya. Signs are fading.
To my only son, Khyentse zer, this was given by the Samantabhadra of awareness
in the manner of a transmission of blessings and realization. Do not show it to
anyone, but conceal it in your heart.
Thus, in the Akaniha cave on the twenty-sixth day of the Month of Miracles, at a
time when the kins gathered during my dark retreat, I set this down on a side of
precious paper.
This profound aural transmission is sealed with atham.
Only this! Only this!
The contents are elaborated upon in The Words of the Omniscient One.
| Translated by Adam Pearcey, 2015, at the request of Dza Kilung Rinpoche. The translator is indebted
to Sam van Schaik, whose excellent version of this text appears in Approaching the Great Perfection
(Boston: Wisdom Publications, 2004, pp. 170171). Any significant differences in interpretation here
are based on our reading of Yukhok Chatralwa Chying Rangdrol's commentary.
11

A Prayer Invoking the Benefits of the Festival of the Tenth Day
Composed by Rigdzin Jigme Lingpa

Second Buddha, supreme master, ceaselessly I bow in homage and take refuge in you!
kalzang dir jn sangye tong tsa kn

The thousand buddhas who come to our world in this Fortunate Age
pang tok nyam shying dro la tuk ts yang

All are equal in renunciation and realization, and they care for beings with compassion
and with love.
gang ri tr dir khy dang tsungpa yi

Yet here in this land ringed by mountains, it is your kindness
kadrin j du m par sam kyin d

That goes beyond all words or description; and the more I think of it, the deeper my faith
and devotion grow.
khawachen dir lak na pemo yi

This snow-land of Tibet was predicted by all the buddhas
duljar gyalw lungten dzep dn

As the realm that Avalokitevara would tame,
m wn sum dang orgyen chenpo yi

Which in truth is nothing other than what has been done
dzep namtar l shyen mik su m

By Songtsen Gampo, Trisong Detsen, Ralpachen, and you, the Great Guru of Orgyen.
12
guru nga gom nga drub nga j nyok

Meditate on me, the Guru; accomplish me; follow me.
nga tong sangye kn tong nganyi ni

For seeing me is seeing all the buddhas,
deshek dp ngowo nyi yinp

And because I am the very essence of all the sugatas,

ts chu jung r b du jn shy sung
On every tenth day I shall come to Tibet.
dechir namtar drenp solwa deb

So you say and so, remembering your life-story, we pray!
horda drukp ts ch nyishar la

At sunrise on the tenth day of the sixth month,
dhanakosha pem bub la jn

On Lake Dhanakoa you appear, in the heart of a lotus blossom.
gyal dar indrabhodh chendrang t

In the twelfth month, Indrabhti invites you,
gyalbur ngasol dorj lam chok ny

And, enthroned as crown prince, you practise the supreme vajra path.
chu dar gyalsi pang n sil tsal du

In the first month, you renounce the kingdom and in the Chilly Grove
13
tulshyuk chp khandro wang du d

You practise yogic discipline, and magnetize the kins.
wo dar ten la rimshyin triw l

In the second month, to lead others through the gradual stages of the teaching,
lobpn prabhahastir rabtu jung

You take ordination with acharya Prabhhasti.
nak dar zahor gyalp sn sek ts

In the third month when the king of Zahor seeks to burn you alive,
m yang chur gyur sum tsen lha yi t

You transform the flames into water, and are praised by the gods of the three heavens.
sa dar orgyen gyalp yabyum nyi

In the fourth month, when the king of Oiyna burns you together with Mandrav,

lhenchik mr sek lok sechen dak kyang
You render even those who delight in evil
rangwang mepar dep n la k

Powerless, and inspire them with complete faith in you.
nn dar lhochok tar ky gyalkham su

In the fifth month, in the kingdom of the far south,
ten la khuw mutek tok gi dral

With thunderbolts you liberate the trthikas hostile to the teachings.
droshyin dawar takhob zangling du

In the seventh month, in the Zangling border lands
14
mutek gyalp zang chen khajor nang

When the king of the trthikas seals you in a copper pot,
chuk n chulung kyur kyang dzutrul gyi

And casts you into the river, in a miraculous display
namkhar shekp mla chulung yang

You instantly soar up into the sky and reverse the rivers flow,
gyen dok dik ch gyalp n jik la

Which all but destroys the malicious kings entire palace.
nyew pakong zsol kyab su ten

Terrified, he begs forgiveness and takes refuge in you.
trum dar mutek ngenp z duk gi

In the eighth month, malevolent trthikas scheme to kill you
trongpar sem kyang npam kyi teng

With poisoned food, yet not only are you unharmed,
zidang lhakpar gyep ngang tsul ten

But your appearance and your whole being shine in ever growing splendour.
takar da la yanglesh du peb

In the ninth month, when you arrive in Yanglesh,
bal b nyik lha dr to tsam kyang

The gods and spirits of Nepal and Tibet challenge and attack you.
dorj shynn kur shyeng dam la shyak

Arising in the form of Vajrakumra, you make them swear allegiance.
15
mindruk dawar byul su jn

In the tenth month, you arrive in central Tibet,
hepo ri tser lhasin dam la shyak

And on the peak of Mt. Hepori, you bind gods and spirits under oath.
gyalten b du darwa khy chikp

The teachings of Buddha spread in Tibet because of your kindness alone, not of others,
drin la shyen dring mi jok sam kyin d

And the more I think of this, the deeper my faith and devotion grow.
go dar sin yul shekpa la gong n

In the eleventh month, when you decide to leave for the land of the rkasas,
chimpur ynch ka dr byul kn

At Chimphu you confer with the disciples, and prepare

ter gyi tamp tagn dang drelwar
To fill the whole land of Tibet with termas,
shyidak wangd ter gyi nyer jang t

Magnetizing the lords of the earth, and entrusting them with the treasures.
dechir jung ngo chok gi ts chu nam

This is why each tenth day, when it comes,
khy kyi dzepa trinl d chen dang

Is a festival that celebrates your enlightened actions,
ma dang khandro duw kab yinp

The time when mamos and khandros assemble,
16
nang du dorj l la tsa tik lung

When the channels, essence and winds in the vajra body
duwa ngotsar chen gyi tendrel l

Gather, and through this wonderful tendrel

nam shyi trinl kn la wangjor shying
The four kinds of activity all are mastered,
charchu beb shing mi chukn rim shyi

Rain will fall on time, and epidemics in animals and humans cured.
s ser ulpong mak truk gkha sok

Frost, hail, poverty, violent conflict, loss and ruin and the like,
jikten d kyi gpa jiny kn

All over this world whatever the degenerations of this age may be
ts ch d ch zung n soldeb na
Let them all be eliminated by our maintaining the practice of the tenth day, and through
the blessing of this prayer alone.
jinlab khon shyiwa ngnsum chir

And so that we can witness this, before our very eyes,
shyalshy d la babpo tukj zik

Now is the time to keep your promise: look on us with your compassion!
b bang sam y tamch khy la d

Among the people of Tibet, when the intelligent all have faith in you,
samm drinchen pama dak la yang

But the heartless despise even their own kind parents,
17
khuwar j na khy kyi tukj la

Let your compassion be impartial, we implore you.
nyering ma chi tukdam gy kul lo

You swore never to neglect or abandon the people of Tibet

b bang namyang yalwar mi dorw
Now is the time to honour your promise:

shyalshy d la babpo tukj zik
Look on us with your compassion,
samdn yishyin drubpar jingyi lob

Grant your blessing so that all our aspirations are fulfilled, just as we desire!
At the request of the renunciate of Samy, whose name begins with the first vowel A, Rigdzin Jigme Lingpa
composed this.
| Rigpa Translations, 2013
18
A Prayer of Devotion, to Make the Tears Fall

By Rigdzin Jigme Lingpa
emaho d sum sangye kn gyi tukj ter

Emaho! You are the treasure of all the buddhas compassion, past, present and future,
kham sum mal drolw depn chok

You are our greatest guide, who liberates all three realms,
b kham drowa yong kyi nyen chikpu

You are the one and only friend of every living being in Tibet,
kadrin tsungm orgyen chenpo la

Your kindness is beyond compare, Orgyen Chenpo.
l dang longch lo nying drang sum bul

I offer you my body, my possessions, my heart and soul,
khashy ngo kok mepar solwa deb

As I pray to you, without a trace of deceit or pretence.
khor ts tokma m n dant bar

From beginningless time in samsara till now,
marik l dang nynmong wang gyur n

Dominated by ignorance, karma and destructive emotions,
kham sum gy druk n su khyampa dak

I have wandered through the three worlds and six realms of beings,
dukngal sum gyi shyakp chingpa l

Bound by the ropes of the three kinds of suffering
19
nyurdu tukj drol chik guru j

Quickly, with all your compassion, free me, O Guru, O lord.
di n zung t changchub matob bar

From this moment on, till I reach enlightenment,
kyiduk lekny zang ngen chi jung yang

In happiness or sorrow, comfort or danger, good or bad, whatever may occur,
jetsn chenpo pema jungn khyen

Jetsn Chenpo, Lotus-bornknow me, care for me!
solwa nying n debp gangzak la

When someone prays to you with all their heart,
tukj gynch mepar shyalshyep

Your compassion flows unceasing: this is your promise,
tdrol sung gi dn dr malpa

And since your words liberate upon hearing, then grant
ngnsum mik gi dtsir tsal du sol

Us everything you have pledged, here and now, I pray, so that I may see it with my very
eyes!
khyepar namshyik ts yi d j ts
Above all, when this life comes to an end,
bem rik dralw d la babpa na

When the moment arrives for mind and body to part,
20
kyechi bardo n ch dukngal trang

When I face the agony and suffering of birth, death and the bardo in between,
shintu jikpa chenp yangsa la

Then protect me from the bardos horrifying abyss,
kyob t ngensong sum duma tangwar

And hold me back from the three lower realms.
rangnang namdak zangdok palri shying

Let whatever I perceive transform into your pure land, the Copper Coloured Mountain of
Glory,
ku sum dewa chenp podrang ch

And right there, in the sublime three-kaya palace of great bliss,
gnpo khy kyi tuk dang yerm du

As I merge, Lord, one with your wisdom mind,

drenp depn dz chik maha guru
Lead me, Mah Gurube my guide.
kyabn knd orgyen chenpo khyen

You who are all sources of refuge, Orgyen Chenpo, care for me.
sangye knd orgyen chenpo khyen

You who are all buddhas, Orgyen Chenpo, care for me.
damch knd orgyen chenpo khyen

You who are all Dharma, Orgyen Chenpo, care for me.
21
gendn knd orgyen chenpo khyen

You who are all the Sagha, Orgyen Chenpo, care for me.
tsa sum knd orgyen chenpo khyen

You who are all gurus, devas and kins, Orgyen Chenpo, care for me.
dani d ngen nyikm ta la tuk

As we reach now the end of this degenerate dark age,
damch tsulshyin jep long ma khom

We have no time to practise the sacred Dharma correctly.
s ser tsa ten n yam mug dang

When we are oppressed by frost, hail, flood and drought, by sickness, epidemic and
famine,
trukts d kyi gp kntu nar

By violence and the decadence and decay of our time,
jungwa gang shong nch tendrel chuk

When the elements are plunged into chaos, the tendrel for the planet and its inhabitants
go wrong,
b kham semchen dukngal drakpo la

And when beings in Tibet endure the harshest of suffering,
ch ts jetsn gur tukj yi

Then, with all of your compassion, Jetsn Guru,
nekab dzokden sarp gopar ch

Immediately, fling open the door to a new kind of golden age,
22
tartuk sal chk podrang du

And ultimately, I pray, within the dharmakyas palace of clear light
kham sum lchen tadak ukyung n

May all living beings of the three worlds find relief,
khorwa dong n trukpar dz du sol

So that samsara is emptied, from its very depths!

Pray with such devotion that tears cascade from your eyes.
At the crystal cave of Yarlung, when offering a limitless tsok feast, and at the urgent request of a number of
friends, below the rock Draknyak Gurchok1, this prayer was spoken by Longchen Namkhe Naljorpa.
| Rigpa Translations, 2013
1. This phrase could also mean that Rigdzin Jigme Lingpa was then living in a simple tent in a cleft in
the rocks.
23

Sampa Nyur Drupma'The Prayer that Swiftly Fulfils All Wishes'
by Omniscient Longchenpa and Rigdzin Jikm Lingpa
emaho, tso gesar pem dongpo la

Emaho! In the heart of a blossoming lotus, upon the waters of the lake,
ku nga yeshe lhn gyi drubp lha

You are the deity who is the spontaneous presence of the five kyas and wisdoms,
rangjung chenpo pema yabyum ni

O great, naturally arisen Padma Yabyum
khandr trinpung trik la solwa deb

Surrounded by clouds of kinsto you we pray:
sampa nyurdu drubpar jingyi lob

Grant your blessing so that all our wishes be quickly fulfilled!
l ngen chep nammin t kyep

As a result of our negative karma, whenever we suffer
n dn barch mak truk mug sok

From illness, malevolent spirits (dns) and obstacles, warfare and violence, famine and
starvation,
khy shyal drenp mla z jep

Then remember your promise that even simply to think of you will immediately dissolve
all such suffering
shyalshy nying n kul lo orgyen j

O Lord of Orgyen, we implore you, from the depths of our hearts,
24

d dang tsultrim tong la gompa dang

To practise devotion, discipline and generosity,
tp gy drol trely ngotsa sh

To free the mind through hearing the Dharma, and to have dignity, self-control
sherab pnsum tsokp nor dnpo

And discriminating awarenessmake these seven noble human qualities
semchen kn gyi gy la rang shyuk n

Fill the hearts and minds of all sentient beings

jikten dekyi denpar ukjin dz
And so bring peace and happiness to the world.

gangla n dang dukngal mind kyen

When oppressed by illness, suffering and unwanted circumstances,
jungp dn dang gyalp chepa dang

Falling prey to harm and obstruction from negativity and demonic forcesjungpo and
gyalpo,
m chu chenzen lamtrang jikpa ch

Threatened by fire, water and journeys of great danger,
25
ts yi patar tukp nekab kn

When this life is spent and death arrivesat these times
kyab dang resa shyendu machip

We have nowhere to turn to except to you!
tukj zung shik guru orgyen j

Care for us with your great compassion, O great Orgyen Guru:

This prayer should be kept in the hearts of all those with faith, who wish to benefit the land of Tibet, pacify illness,
prevent famine and border invasions, and contribute to the welfare of the teachings and beings.

The first stanza is taken from the verses of praise in The Infinite Cloud Banks of Profound Meaning (Zabdn
Gyats Trinpung), the background teachings to the omniscient Longchenpas Khandro Yangtik, and the later
verses are the blessed vajra words of the second omniscient one, Rigdzin Jikm Lingpa.
| Rigpa Translations
26

Secret Path to the Mountain of GloryA Prayer of Aspiration for the CopperColoured Mountain of Glory
by Rigdzin Jikm Lingpa
om ah hum benza guru pema siddhi hung
rangshyin namdak lodral nyukm bub

Its nature is completely pure, beyond the conceptual mind, a primordial expanse
sal dang gakm detong longk tsal

Where a ceaseless radiance shines, bliss and emptiness indivisible, the sabhogakyas
display
tulk shyingkham mij kp cha

Appearing as this nirmakya pure land, an aspect of our world of 'Endurance'
zangdok pal gyi riwor kyewar shok

May we be born on this Copper-coloured Mountain of Glory!
dzamling sa yi tewa dorj den

The Vajra seat, very centre of this world of ours,
d sum gyalw ch khor korw n

Is that sacred place where buddhas past, present and future turn the wheel of Dharma.
d yi nubjang ngayab langk ling

North-west of there lies the land of Ngayab Langk Ling

27
kpa lhndrub tsitte sa dzin po

A spontaneous array, a mountain rising in the shape of a heart:
tsawa dengchen jokp t du ching

Its base rests on the crown of the hooded king of the ngas,
kepar lm khandr tsokkhor kor

Its slopes throng with the formless kas and kins, celebrating the tsok feast,
tsemo zuk kham samten nyokpa t

Its peak reaches as far as the form realms states of meditative absorption

ri gyal d yi tsem shyalm khang

On the summit of this king of mountains there rises a palace beyond all measure,
shar shel lhochok wang ngn baidurya

The eastern side of crystal, the south of lapis lazuli,
nubchok prak jangchok indra ni

The west of ruby, and north of emerald;
chinang barm zangtal wang shy dang

All translucent like the arc of a rainbow, with no outside, inside or in-between

28
khyam dang druch lo bur ja ri khyil

Corridors, corners, and parapets pulsate in rainbow outlines,
dnam pagu drawa drach dang

Terraces, friezes and hanging garlands with jewels and tassels,
sharbu dayab go gyen tabab chen

Water-spouts, roofs, door ornaments and porches,
ch khor duk tok da dn tak dzokp

The wheel of Dharma, parasol and finial: all perfect in symbols, meaning and signs

paksam jnp shing dang dtsi chu

Here are wish-fulfilling trees and fountains of nectar,
n'u sing men jong drisung tulw tr

Green groves sweet with the fragrance of healing plants,
drangsong rikdzin ja tsok bhrama ra

Where is, vidydharas, flocks of birds and swarms of bees,
tek sum ch kyi dra dang da lu gyur

Quiver with the sound of the Dharma of the three vehicles, mystic songs as well

29
podrang shyalm chenp tewa la

A palace vast and limitless, in the heart of which
rinchen zur gy pema nyid teng

On an eight-cornered jewel, a lotus and sun and moon disc seat,
deshek knd rangjung pema jung

Padmkara spontaneously appears, as all the sugatas in one,
ku sum rik d ja zer long na shyuk

Embodying the three kyas, resplendent in an aura of rainbow light

gangi zabsal dechen yeshe tsal

Through your wisdom of great bliss, profound and luminous,
tongnyi nyingjer sharw gyuntrul l

Emptiness manifests as compassion, and as its magical display,
chok chu kn dang khyepar b yul du

In every direction of space, and especially the land of Tibet,
trulwa jewa trak gya barm gy

Your emanations stream out, on and on, in their thousands and millions

30
y kyi dral na gyaw rikdzin nam

On your right stretch the rows of vidydharas from India and Tibet,
sal dorj rol ngor jam su l

Their minds suffused in the limitless Dzogchen viewthe vajra play of luminosity,
yn gyi dral na pak bpa drub nam

On your left, are the rows of scholars and saints of India and Tibet,
shedrub nyamtok droleng ch dra ur

Their voices ring out the sounds of Dharma, revealing their experience and realization of
teaching and practice

ta kor bartsam jebang nyernga dang

Around them the king and subjects, the twenty five disciples,
trulp tertn drubp khyuchok nam

Nirmakya tertns and sovereigns among the siddhas,
tekpa rim g khorlo la ch ching

Practise the cycles of the nine graded vehicles,
yom gongp zer gyi tulshyuk dzin

Keeping the yogic discipline of one-pointed, unwavering realization

31
chok shyi tsam gy druch barkhyam kn

The four cardinal and eight intermediate directions, the corners and internal galleries, all
pawo dakki lha dang lham kheng

Are filled with kas, kins, gods and goddesses,
dorj lugar miktrul tabur yo

With their vajra hymns and dances, moving like a mirage,
chinang sangw chtrin tobpar j

Sending out clouds of offerings, outer, inner and secret

d teng longk shyalm k dz nang

Above lies the palace of the sabhogakya, limitless, an array of utter beauty,
chak na pema jikten wangchuk la

Where Padmapi, Lord of the World, presides,
tsomb kyilkhor samy khor gyi kor

Encircled by an entourage that surpasses the imagination,
namtok bakchak dra dn talwar j

Utterly destroying discursive thought and habitual patterns, subtle enemies and
negativity

32
d teng chk shyingkham nyamgawar

Above, in the joyful pure land of the dharmakya,
shyi nang yeshe nyingpo kntu zang

The appearance from the ground, essence of primordial wisdom, Samantabhadra
nang ta rigpe khor la da ch tn

As Amitbha, Limitless Lightsymbolically grants teachings to an entourage no
different from his own awareness,
tnkhor gongpa nyamp trinl chen

Where teacher and disciples possess equal realization and enlightened activity

go shyir kanyen gyalpo chenpo shyi

At the four gates, are the four Great Kings, who keep their vows.
chinang sangw lhasin d gy kn

The eight classes of gods and demons, outer, inner and secret,
ponyar ngak n mutek damsi dul

Despatched as envoys, subjugate heretics and transgressors.
damchen gyatso pa tak gyal nga dung

An ocean of oath-bound protectors beat the victory drum to show their might

33
detar shying gi kpa sal tab n

Now, through the power of visualizing vividly the details of the pure land,
chirol yul gyi zangdok palri la

And aspiring with our inner awareness
yulchen nang gi rigpe mn d t

Toward this external Copper-coloured Mountain of Glory,
rang l mij shying gi kp nang

So, inside this very body of ours, here in this world of 'Endurance',
rangnang zangdok palrir ngnpar shok

Let our entire experience actually arise, here and now, as the Copper-coloured Mountain
of Glory!
khyepar kyedzok zabm tendrel gyi

When through the profound interaction of the unique generation and completion phases,
tsasum khor ng dpa drol n kyang

The knots of the three channels and five centres are freed,
nying zangdok palri podrang cher

In the great palace of the Copper-coloured Mountain of Glory in the centre of our hearts,
lhenky yeshe rolp tsal dzok n

May we perfect the play of the power of innate primordial wisdom
rangrik pejung j dang jalwar shok

And so meet the Lord Padmkara, our own rigpa, face to face!
34
tsok jor tong gom mi lob lam ng bub

Within the five paths of accumulation, preparation, seeing, meditation and no more
learning,
rab ga n zung kntu kyiwar

Through the bhmis from perfect joy up until universal radiance,
d l dorj tekp sa chok nyi

Then the two supreme stages of the Vajrayna,
khyepar sal dzokpa chenpo yi

And especially Clear Light Dzogpachenpos
tnmong mayin yeshe lam sa

Extraordinary stage, the unexcelled wisdom, yesh lama
jarm lhukp ngang du dzok n kyang

Effortless, unaltered, and at ease, may we complete them all,
shyi ying pema du drolwar shok

And so be liberated in the space of the ground, the Lotus Light!
galt gongp tsal chen ma dzok na

Yet if we cannot perfect the full strength of realization,
soldeb mnlam drakp penpa yi

Through the power of our fervent prayer and aspiration,
nam shyik chiwa tsentab jungw ts

When death arrives with all its overpowering force,
35
peme ponya khandro garkhen m

Let the messengers of Padma, the kins, gracefully dancing,
ngnsum lakp khutsur n zung n

Actually take us by the hand,
kharchen za dang guna nata tar

Just as they did Kharchen Za and Gua Ntha1,
dak kyang pema du tripar shok

And lead us to the paradise of Lotus Light!
chying nampar dakp denpa dang

By the truth of the dharmadhtu, utterly pure, and
knchok tsasum gyats tukj yi

Through the compassion of the ocean of Three Jewels and Three Roots,
dak gi mnpa yishyin drub gyur n

May we accomplish all these aspirations of ours, just as we wish,
drowa drenp depn jepar shok

And each become a guide to lead all beings to the pure land of Lotus Light!
This prayer of aspiration for travelling to the supreme and sacred buddha-field of Lotus Light in Ngayab Ling, no
different from a natural nirmakya pure land, is known as The Secret Path to the Mountain of Glory. It was to
fulfil the wishes of Dharmakrti, a yogic practitioner of the Oral Lineage of the Vajra Queen, that the moonbeams of
compassion, the blessings of the Dharma King of Orgyen and his consort, fell upon the heart of the heruka Padma
Wangchena yogin with mastery of the direct and crucial points of the Clear Light Dzogpachenpoand he
composed this at Samy Chimphu, from his retreat seat in the Flower Cave, the assembly hall of all the kins in
36
Akaniha.
Rigpa Translations
1. Khandro Yesh Tsogyal and Yuthok Ynten Gnpo
37

Training in the Pure Realms of the Three Kyas
An aspiration and prayer by Rigdzin Jikm Lingpa
kyema kyi h rikdzin pema jung

Kyema Kyih! O Lotus-born, master of pure awareness,
dak dra l ngen nyikm semchen nam

Sentient beings like me in this degenerate age possess evil karma.
dewa d kyang dukngal dn du nyer

When I yearn for happiness, yet contrive to create only suffering,
nyingr chin chi lok nam su la r

When my every effort is completely wrong, who can I turn to?
tukj zik shik ngayab lingpa khyen

Look on me with compassion, you who dwell in Ngayab LingCare for me, guide me,
inspire me, make me one with you.
danta nyi du zangdok palrir drong

Lead me, right now, to the Copper-coloured Mountain of Glory!
tukj denp gyalwa khy tab

Even an enlightened being, as compassionate as you,
b bang bor n ngayab ling du shek

Left the Tibetans behind, and departed for Ngayab Ling.
dong mar b truk tre tsawo nam

Yet for the children of Tibet, descendants of the monkey,
38
dichi r t kyabn su la r
You are our only refuge, in this life and the next: so who can I turn to?


tsesok mi tak yangkh j'u dra

Life is precarious, like a chick perched on the edge of a cliff.
donub tsam yang mi chi deng nim

Theres no certainty that death will not come tonight.
taktu d drab jepa d kyi l

Planning to live forever, I am caught by the demon of distraction,
shinj ponya jung na su la r

And when the henchmen of the Lord of Death come by, who will I turn to then?


khorw semchen dukngal l la yeng

We sentient beings in samsara are addicted to actions that bring suffering:
39
damch j lo namlang kar tar yal

Any intention to practise the Dharma fades like the stars at dawn,
dn chung yengw kholwor mits z

And our lives are wasted, squandered in slavery to trivial things.
dra chen chiwa jung na su la r

When death, the greatest foe of all, arrives, who then can I turn to?


jip rangshyin sos kyewo kn

We ordinary people have the mentality of infants,
t sam gomp nats ch cher g

The older we get, our study, contemplation and meditation steadily grow more feeble.
parchin druk gi dren j ch r long

And the eyes of the six perfections go blind.
jungwa timrim jung na su la r

But when the elements dissolve, one by one, who can I turn to then?

40

g ch lam la mp shyuk na yang

We might aspire to the path of virtue and devote ourselves to it,
nampar ch na ch gy zob dang dr

And yet if we look, well see our practice is a sham, riddled with the eight worldly
obsessions.
mi g nammin ma tsor shukkyi go

The results of our harmful acts are ripening, without our even noticing, and because of
this,
bardor nyal tak ch d su la r

In the bardo state, our decision is madewe are bound for the hell realms. Who can I turn
to then?


kyema nam shyik ts yi penpa z

Kyema! When my life force is spent,
l kyi dang shor uk kyi ngar dra tsek

The vital glow slips from my body, and breath comes in gasps, one upon the other,
41
dek j lung dr ngar kechen gyi r

When the inner supporting air withdraws, and my weak and groaning corpse severs
nyedrel dung sem dreltak chp ts

The links between me and loved ones in their grief,
n ch dukngal drakpo mi jung shying

Let me not suffer the fiercest agony, at the final moment of death,
khandr suw nangwa sharwar shok

But instead behold the kins come to bid me welcome.
kyi h sa chu m lung namkha t

Kyih! Earth, water, fire, air and space: as the five elements
jung ng timrim duwa mikgyu dang

Dissolve one by one, the visions of smoke, mirages,
mekhyer marm nangwa salw j

Sparks and lamps becomes clear, and thereupon unfolds
traw timrim nang ch tob sum t

The subtle dissolution of appearance, increase and attainment.
ditar namsh nangwa la timp

And so, as consciousness dissolves into appearance,

trinm kha la nyida z zin tar
Like an eclipse in a cloudless sky,
42
marlam char shying mar cha nyingar dok

The red experience dawns, and red essence rises to the heart.
d j nangwa chepa la timp

In turn, as appearance dissolves into increase,
karkhung nang du dazer sharwa tar

Like moonbeams slanting through a skylight,
karlam char shying kar cha turdu bab

The white experience unfolds, and white essence descends.
den chepa nyertob la timp

Then, as increase dissolves into near attainment,
trinm namkhar s mn trikpa tar

Like the darkness at dusk on a clear and cloudless night,
naklam shar n knshyi ngang du gyal

The black experience draws in, and I sink into the laya, the ground of all.
laryang sokdzin lung gy gyepa yi

Once again, with the eightfold separation of the life-supporting wind,
chungz gyal sang dm y dang shar

I awaken slightly from unconsciousness, and the original primordial radiance dawns,
sal la ma gak tn gyi namkha shyin

Clear and unobstructed, like a limpid autumn sky.
43
tong sal drib yok dralw ngang la n

While I rest in this state of empty cognizance, free from all obscuring veils,
dets dante kadak lodral ying

In this moment, may I realize the primordial purity of nowness, the space that is free from
conceptual mind,
tamal shepa zangka gya yen la

As 'ordinary' awareness, fresh, vast and boundless.
ngepa ny d nyampar shyakp t

And through the power of meditating in that state,

dm shyi ying nangsal sangw bub
In that very instant may I seize the stronghold of
khyech drukden kunzang gongp long

The space of the primordial ground, the secret depth of inner luminosity,
kechik nyi la tsensa zinpar shok

The vast expanse of the wisdom mind of Samantabhadra, endowed with its six special
qualities!
galt bardo dangpor ma drol na

If I am not liberated in this, the first bardo,
ying nang lhndrub sal la tim n

The appearances of space dissolve into spontaneously present luminosity,
dra zer dang tsomb kyilkhor sok

And when sound, light, rays, mandala patterns and the like arise
44
tim luk gy kyi nangwa charw ts

The visions of the eightfold process of unfolding
chnyi bardor rangnang ngosh n

May I recognize them as my own appearances in the bardo of dharmat,
ma pang bu juk tabur drolwar shok

And be liberated, like a child leaping into its mothers lap.
dets dra yi jik t zer gyi ngang

Yet if I am shocked by the sounds, terrified by the rays,
ku yi nangw trak t ma drol na

Frightened by the appearances of deities, and liberation eludes me,
chnyi denpa lam jinlab kyi

Then by the truth of the nature of reality, and through the blessing of the master,
trulpa milam sep cha tsam l

At the moment of awaking from this dream of delusion,
rangshyin tulk shyingkham peme bub

May I be inspired and liberated, miraculously born
dz t ky n ukyung drolwar shok

In the heart of a lotus flower in a natural nirmakya realm!
rim g tekpa kn l dep dn

Through the power of entering the path of the Clear Light Dzogpachenpo,
45
sal dzogchen lam la shyuk d t

The truth that surpasses all the nine graded vehicles,

nam shyik dm lhum su shyukp ts
After I enter the womb of the primordial,
gangi drol ts dra sa y dang

May all the signs of liberation: sounds, lights, earthquakes,
rik ng dung dang shyitr nangnyen sok

Relics of the five families, forms of the peaceful and wrathful deities, and the like
kn gyi tn nang drub tu ngnpar shok

Become visible for all to see.
rikdzin dak gi lhaksam namdak dang

By the power of the extraordinary pure intention I possess as a vidydhara,
chnyi rangshyin chiyang mayinp

By the power of the truth of the nature of reality, which is free from being anything in
and of itself,
denp tu yi kham sum yichen dang

May sentient beings of the three realms of existence, and especially

khyepar drelw dp semchen kn
All who are connected in any way with me,

ku shyi shyingkham mejung nyamgawar
Be liberated, altogether, all at once
46
tsombu chik tu chamchik drolwar shok

In the wondrous pure realms of the four kyas, full of joy!
Once I was alone in solitary retreat in The Akaniha Vajra Cave, a hermitage blessed by the naturally arising
enlightened speech of Padmasambhava, when early one morning, I caught sight of Mount Hpori and thought:
WaitIt was on that hilltop just over there that Khenpo ntarakita, 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 of them remains. I 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
a few years more, what certainty was there that I would not leave for my next life the very next day? This train of
thought filled me with haunting sorrow and aching weariness, and a sense of renunciation that was boundless. The
memory of Guru Rinpoche, the King and the disciples plunged me into floods of tears. And this was why, at that
moment I, Chatral Khyents zer, wrote this Prayer and Aspiration to Training in the Pure Realms of the Three
Kyas: a prayer invoking and imploring Guru Rinpoche, coupled with an aspiration prayer suitable for daily
recitation based on the root words of the way to attain liberation through the experiences of the bardo states.
Translated by Rigpa Translations
47

Entering the City of OmniscienceAn Aspiration Prayer for Actualizing Words of
TruthNgdrup GyatsoOcean of Siddhis
by Rigdzin Jikme Lingpa
ngdrub gyats jungn lama dang chok sum changchub sempa nam la chaktsal shying
kyab su chi o
I offer homage to the source of an ocean of accomplishments: the Lamas and the Three
Jewels and the bodhisattvas. I take refuge in you:
jingyi lab tu sol

Grant your blessings, I pray!
mi ng kyewa n tserab tamch du daljor chobgy tsangw mil rinpoche tob t jetsn
lama tsennyi dang denp duljar gyurwar shok chik
In all my future lives, may I gain a precious human rebirth complete with all the eighteen
freedoms and endowments, and may I become the student of an authentic master!
ngn to dang ngelek tadak gi jungkhung t sam gom sum gyi ranggy tul t gyalw
tenpa rinpoche jesu lobpar shok chik
Training my mind through study, reflection and meditation, which are the source of
higher rebirths and of definite goodness, may I follow the Buddhas precious teachings!
ch la jukp tsawa ngejung dang lo dok nampa shyi gy la ngam ngam shuk kyi ky n
khorwa tam kyi jawa la tsn dong dang m ob tabur tongwar shok chik
May renunciation, the root of all dharma practice, and the four thoughts which cause
renunciation, arise naturally in my mindstream, and may I see sasra with all its endless
activity as a prison or a fiery pit!
48
l dr luwa mepa la yich ny n gedik gi l tramo tsam la yang juk dok jepar shok chik
Gaining confidence in the infallibility of karma, may I strive to undertake even the
smallest good deeds and abandon even the slightest harmful actions!
n drok dudzi kyen ngen lasokpa changchub drubp barch kyi wang du midrowar
knchok sum gyi kyab oktu ts d kyebu sum gyi lam la lobpar shok chik
Not falling prey to adverse circumstances, busy places, distracting companions, or any
other such obstacles on the path to enlightenment, may I take the Three Jewels as my
refuge and train in the graduated path for beings of the three levels of spiritual capacity!
deshek knd kyi ngowo kadrinchen gyi lama dampa la tetsom dang nyam drok kyi mi
ru zungw lokta pang t sangye ng su tongwar shok chik
May I give up all my doubts regarding the master, the embodiment of all the sugatas, and
without slipping into the mistaken view of considering him as an equal, may I see him as
an actual buddha!
d tu l tsnj p wang shyi go sum minpar j t mejung dorj tekp seng lam la jukpar
shok chik
In this way, may my body, speech and mind be matured through the four empowerments,
and so may I embark upon the path of the wondrous vajra vehicle!
soldeb dang mg kyi tsam jor lam du long n tsnja dn gyi gonggy dak la p t
tokpa namkha dang nyampar shok chik
Through the medium of fervent prayer and devotion, may the wisdom of the lineage be
transferred into me, and may my realization become equal to space!
49
kyepa mahayog nyamlen tarchin n nch kyilkhor sum du sh shing rigdzin nampa
shyi sa la drpa gyals pema dang bimala tabur gyurwar shok chik
Perfecting the mahyoga practices of the generation stage, may I come to perceive the
whole universe and beings as the three maalas and traverse the four levels of a
vidydhara, just like the bodhisattvas Padmasambhava and Vimalamitra!
lung anuyog nyamlen tarchin n khord kyi dzin tok detong nyisu mep ngowor
sangye t womin tukpo kp shyingkham la wang gyurwar shok chik
Perfecting the practice of anuyoga, may all concepts of sasra and nirva be purified
into the state of indivisible bliss and emptiness, and may I experience the pure realm
of Akaniha!
dzogchen atiyog nyamlen tarchin n chchen gyi nangwa chnyi kyi long du z n
shynnu bumkur drolwa rigdzin garab dorj tabur gyurwar shok chik
Perfecting the atiyoga practice of Dzogpachenpo, may all experience dissolve into the
expanse of intrinsic reality, and may I be liberated into the youthful vase body, just like
the vidydhara Garab Dorje!
dorna dak gi changchub kyi chpa la labpa n zung t go sum gyi jawa chi gyipa tamch
pama semchen tamch kyi dndu gyurwar shok chik
In short, beginning with the training in the conduct of the bodhisattvas, may whatever I
do, with body, speech or mind, bring nothing but benefit to all sentient beings, my
very own parents!
d dang nampa tamch du damp ch mayinp jikten tn juk gi sampa kechikma tsam
yang sem la mikyewar shok chik
Whatever my situation or circumstance, may I never feel the slightest wish to follow
worldly ways, which run contrary to the Dharma!
50
galt l dang bakchak wang tsenpar gyur n chin chi lok gi lo ky na ang denyi
midrubpar shok chik
Even if, whilst under the sway of karma and habitual patterns, a mistaken thought occurs
to me, may it never be successful!
shyendn du gyur na l sok dorwa la yang nyam ngam par shynnu dndrub tabur
gyurwar shok chik
For the sake of others, may I be fearless and ready even to give up my life, just like Prince
Siddhrtha!
dn nyi lhndrub kyi sa la chin n kham sum khorw gyatso dong n truk npa tob
chu mijik nam shyi tsalchen du gyur chik
Having reached the state of spontaneously accomplishing the benefit of self and others,
may I stir the depths of the ocean of sasras three worlds by means of the ten strengths
and four fearlessnesses!
dpa dang dralw mnlam detabu yongsu drubp tn gyur dzepar gyalwa s ch nam
kyi shyal gyi shyepa yin no
The buddhas and bodhisattvas have vowed to work towards the accomplishment of
unselfish aspiration prayers such as these.

drangsong denpar mawa nam la chaktsal lo
Homage to the sages who proclaim the truth!
om dhar dhar bhendar bhendar soha
gewa tob chewar gyur chik

May the strength of virtue increase!
mnlam tutsenpar gyur chik

May the power of aspiration grow!
51
dikpa dak kyenpar gyur chik

May negativity be swiftly purified!
dzaya dzaya siddhi siddhi pala pala a a ha sha sa ma mama ko ling samenta

Composed by Rigdzin Jikme Lingpa at the request of Choden from East Tibet. Sarva mangalam.
52

In Praise of the Goddess Mrc1
by Jikm Lingpa

om, lhamo zer chenma la chaktsal lo
O! Homage to the goddess Mrc!
chaktsal d kyi d dra chenmo

Homage to her, the great enemy of the mras!

shyen gyi mitub nampar jomma
Utterly invincible, vanquisher of all,
nyima daw dn n dro shying

She who travels before the sun and moon,
chusin gyaltsen nampar trma

And drives away Makaradhvaja, God of Desire

khy la solwa tabpa tsam gyi
Simply by praying to you,
dra yi pung ni nampar chom shik

May the hosts of opposing forces be destroyed!
s dang y dang tr mong jerw

Slay them, divide them, drive them away, confuse them and disperse them,
chok l namgyal ngdrub tsol chik

And grant us the siddhi of total victory over all adversity!

The vidydhara Jikm Lingpa wrote this in order to bring protection from fear in these turbulent times.
53
1. The Tibetan name for Mrc is zer Chenma.
54

Praise of the Twelve Acts of the Buddha
by Rigdzin Jikme Lingpa
gawa gyaden chim drongkhyer n

In the city of the immortal gods, in the heaven of Tuita,
changchub sem kyi dampa tok karpo

The bodhisattva, holy vetaketu, saw the vessel
shaky rik kyi tikler dzinp n

To contain the successor of the kya clan
gyutrul lhamo ridak mikchen yin

Was the lady Mydev, her eyes of doe-like beauty.
tong shar gyi ri la chepa shyin

Like the splendour of a sunrise on a mountains eastern face,
lhum kyi gesar shyepa lumbi tsal

She gave birth, a lotus opening in blossom, in the Lumbin grove,
tsang dang wangp sishy dz j shing

Brahm and Indra there to serve you, to tend you with all their grace;
changchub rik su lungten la chaktsal

You who were prophesied into the lineage of enlightened ones, I bow to you in homage!
langts drekp shakya shynn

Among the kya youths, vaunting their athletic physique,
55
gyutsal drukchu tsashyi rolts t

You excelled in your prowess in the sixty four crafts;

kn gyi khy la t ching drakpa yi
All conceded victory and your renown

kyeg namsh mik dang nawar dzok
Filled the eyes and ears of all.
d s shyakp shyenwang magyur shyin

Never were you slave to the noose of craving and desire,
yab chik gy l tsnm gyuma la

Yet to please your father, you married, but saw this illusion
gyum taw t n gyalp khab

For the illusion that it was, ruling the kingdom all the while.
kyangp dn kn drubpa la chaktsal

So you were known as Sarvrthasiddha: I bow to you in homage!
shintu yo shying jikpa gyalsi kyi

Though precarious, fraught with danger and with change,
chakky wang duma gyur gam kyang

No-one was immune to the allure of the kingdom, save you.
ngepar jungw kyen shyi khy kyi tuk

Your mind was captivated by the four encounters that caused renunciation,
trok n rangjung gelong nyi du ten

And you ordained yourself, a self-originating bhiku.
56
tsndr lab kyi mi ngal nairanjanar

Your constant perseverance, never tiring, by the Nairajan river
katub dungwa zp nyingtob dang

Gave you the strength of mind to bear the agony of austerities, and
kntok dulwa dzinp samten la

The concentration to keep on taming conceptual thought,
chok ch deshek gy la chaktsal lo

Which delighted the sugatas of the ten directions: I bow to you in homage!
drangm sum gyi si du namrik kn

Through three incalculable aeons in samsaric existence,
tsok nyi tag chingpa dny chir

You sought the meaningful, by binding all your thoughts
With the rope of accumulating merit and wisdom.
changchub shingdrung d nam trakj n

Then, beneath the bodhi tree, you put the mras to flight,
ngnpar dzok sang gyawa gyal kn shi

And attained enlightenment, as all the buddhas do.
khorwa ting tamep yangsa la

On the ship of the three turnings of the Wheel of Dharma, you save
gyukp drowa khorlo sum gyi dr

Beings who rush into sasras bottomless and endless abyss,
57
dral n tarpa dang ni namkhyen gyi

And ferry them to the perfect levels of liberation and omniscience:

gopang triwa khy la chaktsal lo
I bow to you in homage!
tok ching ch kyang dompa minp chang

Through the magical power of your miracles in ravast,
tungp ch zir mutek tnp ch

You rendered speechless the trthika teachers who,
nyen du yp chotrul t chep

With all their analysis and research, drunk on the wine of indulgence, had become
oppressive in the extreme.
kyeng dang ziji nyamp choga dzok

In the final contest they were humbled, their prestige all drained away,
dzutrul kangpa shyi la chok tob khy

As you triumphed through the the four bases of miraculous powers.
ky ga na chi tsorwa minyong yang

Though you never experienced the feelings of birth, old age, sickness and death,
ngepar parol dro di misem nam

To bring disillusion to those who never think on the certainty of death,
kyo l nya ngen da tn der chaktsal

You displayed your passing into parinirva: I bow to you in homage!
58
snam nyamchung gyurp drowa nam

As a device to let beings whose merit is weak or small
karp ch rab pelw tsong zong ni

Increase their practice of the positive and virtuous,
dzepa mep ringsel cha gy du

You left relics, that were inexhaustible, in eight shares,
shyak t ch kyi ying su zimpa tar

And you slept in the dharmadhtu. So, may I too
dak kyang dzok min jang sum tarchin n

Bring perfecting, maturing and creating pure realms to completion,
kham sum l d womin chenpo ru

Then in the great Akaniha, that transcends the three realms,
ngnpar sangye trulp dzepa ch

Attain manifest buddhahood and through the ten acts displayed by a supreme emanation,
knkhyen khy dang dro dn nyampar shok

Become your equal, omniscient one, in benefitting beings!

Patrick Gaffney
Rigpa Translations
59

The Prayer of the Ground, Path & Fruition
From the Heart Essence of the Vast Expanse
Homage to glorious Samantabhadra!
dm neluk rangshyin tr dangdral

The true nature of things is naturally free of conceptual projections.
ypa mayin gyalw di ma zik

It does not exist, since even the victorious ones do not see it.
mepa mayin khord kn gyi shyi

Yet neither is it non-existent, as it is the ground of all samsara and nirvana.
galdu mayin jj yul l d

There is no contradiction here, for it lies beyond the realm of expression.
dzogchen shyi yi neluk tokpar shok

May all realize this Great Perfection, the true nature of the ground!
ngowo tongp takp ta l drol

In essence it is empty, hence free from the limitations of permanence.
rangshyin salw chep mu dangdral

By nature it is clear, and free from the limitations of nihilism.
tukj gakm natsok trulp shyi

Its capacity unobstructed, it is the ground of manifold emanations.
sum du y yang dn la ta mi d
It is divided into three, yet in truth there are no such differentiations.
60

sam gyi mi khyab drondok kn dangdral

Inconceivable and free of all superimposition, one-sided fixation
y dang mep chok dzin nampar shyik

On things being either existent or non-existent completely dissolves.
di dn j la gyalw jak kyang duk

The full import of this turns back even the tongue of the victors.
tok ta bar m tingsal chenp ying

Without beginning, middle, or end, it is a great expanse of deep clarity.

rang ngo namdak kyem kadak la

Its essence is pristine, unoriginated, and primordially pure.
lhndrub dmajep dang sharwa

Whatever manifests is the expression of this unconditioned spontaneous presence.
gdu ma zung riktong zungjuk cher

Without perceiving them as other, realizing the great unity of awareness-emptiness,
tokp shyi yi gongpa ts du chin

Ones understanding of the ground will reach a point of culmination.
lam gyi n la gol chok mepar shok

May there be no deviations and mistakes concerning this key point of the path!
61
yen dakp taw ming yangm

Pure from the beginning, even the term view does not exist.
rang ngo rigp gom gy shub n dn

Aware of the original state, the sheath of meditation falls away.
zat mep chp drok dangdral

There are no reference points, hence no need to restrain ones conduct.
rangshyin lhum shyuk trdral jenp ngang

In the spontaneously present nature, this state of naked simplicity,

zang ngen namtok chok su ma lhung shying

Not falling into partiality towards positive thoughts or negative ones,
tangnyom lungmaten du ma jampar

And without giving free rein to a state of indifferent neutrality,
shardrol rim gya yen lhn jam long

Manifestation and liberationan expanse unrestricted, unbridled, and spontaneously free.
panglang y z rangshyin yong sh ngang

Understanding that the nature is inherently devoid of needing to accept and reject,

tokm chi shyi namkha tab ngang

Like space, awareness is the universal ground and starting point.
62
shyi nang rigpa kha la trin deng shyin

Manifest ground spontaneously present, yet vanishing like clouds in the sky,
chisal shepa nang du dokpa l

The mind radiates out, projecting outwards and then returning within
khyech drukden shynnu bumk bub

To the youthful vase bodys inner space, possessing six unique characteristics
dreb gyalpo tsensa zinpar shok

May all seize the throne of this majestic fruition!
yen rangrik kuntuzangpo la

From the very beginning, awareness itself is Samantabhadra.
tob j shend tadak ying su yal

Within it, all hoping for attainments dissolves into the sphere of reality,
jatsol lod dzokpa chenp shi

The true character of the Great Perfection, beyond intentional effort;
yingrik kuntuzangm kha long bub

The sphere of reality and awareness, the inner space of Samantabhadri

rabtu min uma chenp dn

Utterly non-abidingthe nature of the Great Middle Way;
khyab dal lhn jam chakgya chenp ngang

All-embracing and spontaneously vastthe state of Mahamudra;
63
ta drol long yang dzokpa chenp n

Freed from limitations and wide openthe key point of the Great Perfection.
salam ynten shyir dzok lhndrub bub

The virtues of the levels and paths fundamentally completespontaneously present inner
space.

This profound prayer, a summation of the seal
Of the quintessential vast expanse,
Was set down at the behest of the protector of the teachings,
The Rishi Rahula, who took the form of a monk.
To make meaningful the spread of the profound reality
And bring to perfection this prayer of interdependence,
I let loose this profound seal to the mad yogi of Kong.
Entrusting it to this hidden master of awareness
Who himself has been blessed by Akashagarbha.
May its benefit for beings equal the extent of space!

| Translated by Cortland Dahl, 2006.
64
The Excellent Path to Omniscience: The Dzogchen Preliminary Practice of

Longchen Nyingtik
arranged by Dodrupchen Jikme Trinle zer
Homage to Rigdzin Jikme Lingpa

Though enlightened from the very beginning, you never cease to take on forms, to tame each in their very own
way.
Though displaying magical appearances of every kind, you are free from aggregates, elements, sense-fields, form
and grasping.
Though appearing in human form, in reality you are a buddha, shining out thousands of light rays of knowledge
and of love.
Not just in this life alone, but always, I rely on you as my refuge: Khyentse zer,1 fill me with your blessings!
This is the arrangement of the Dzogchen Longchen Nyingtik Ngndro.
The Blessing of the Speech
om ah hung ch wang ram yik l jung m sek n

O h! From the syllable ra (in my speech centre) arises fire, consuming my
tongue,
mar namp dorj tsesum bub

Which is transformed into a three-spoked vajra of red light. 2
65
ali kali takor tendrel nying

In its centre are the vowels and consonants, and around them the mantra of The Essence
of Interdependent Origination:3
mutik trengwa tab yikdru l

Their syllables are like strings of pearls. From them,
tr gyalwa s ch chp ny
Light streams out, making offerings to the buddhas and bodhisattvas, and pleasing them.4
lar d ngak drib dak n sung dorj

As it converges back, all the obscurations of my speech are purified, and
jinlab ngdrub tamch tobpar gyur

I obtain all the blessings and siddhis of vajra speech.
The Vowel Mantra

a a, i i, u u, ri ri, li li, e ai, o au, ang ah
7 times
The Consonant Mantra
ka kha ga gha nga, cha chha ja jha nya, ta tha da dha na, ta tha da dha na, pa pha ba
bha ma, ya ra la wa sha sha sa ha ksha
7 times
66
Mantra of the essence of interdependent origination
om y dharma hetu prabhava hetun teshan tatagato hyavadat teshan tsa yo nirodha
evam vadi maha shramana soha
All dharmas originate from a cause. The Tathgata has taught this cause. That which
brings the cause to cessationthis too, has been taught by the Great ramaa.
7 times
Mantras for Multiplying the Power of Recitation
om sambhara sambhara vimana sara maha dzambha hung
om mara mara bimana kara maha dzaba hung

Recite the mantras seven times; whatever you say will multiply beyond all measure.
om rutsi ramani pravardhanaye soha
hri benza dziha mantra dhara vardhani om
Recite this seven or three times, and the power of your mantras will be increased one hundred thousand times.
To bless your mala before beginning the recitation of your yidam deity recite this mantra, along with the vowels
and consonants and The Essence of Interdependent Origination.
Also recite it from time to time over your food, and it will bless it and increase the power and strength of its
nutrition.
67
1. Invoking the Lama
lama khyen
O lama, care for me!
Repeat seven times calling out in ardent longing and devotion.
nying dep gesar shyepa n

From the blossoming lotus of devotion at the centre of my heart,
kyab chik drinchen lama yar la shyeng

Rise up, O compassionate lama, my only refuge!
l dang nynmong drakp zirwa yi

I am plagued by past actions and turbulent emotions.

kalwa ngenpa dak la kyobp chir
To protect me in my misfortune,
chiwo dechen khorl gyen du shyuk

Remain as the jewel ornament on the crown of my head, the cakra of great bliss,
dren dang sheshyin kn kyang shyeng su sol

Arousing all my mindfulness and awareness, I pray!
The Four Thoughts that Turn the Mind from Sasra: A Brief Version
daljor di ni shintu nyepar ka

This free and well-favoured human form is difficult to obtain.
kyeb dn drub tobpar gyurpa la

Now that you have the chance to realize the full human potential,
68
galt di la penpa madrub na

If you dont make good use of this opportunity,
chi di yangdak jorpa gala gyur

How could you possibly expect to have such a chance again?5
si sum mitak tnk trin dang dra

This existence of ours is as transient as autumn clouds.
drow kyechi gar la ta dang tsung

To watch the birth and death of beings is like looking at the movement of a dance.
kyeb ts dro namkh lok dra t

A lifetime is like a flash of lightning in the sky,
rizar babchu shyindu nyur gyok dro

Rushing by, like a torrent down a steep mountain. 6
d kyi nyen n gyalpo dro gyur na

When his time has come, even a king has to die,
longch dza dang nyensh j midrang

And neither his friends nor his wealth can follow him.
kyebu dak ni gar n gar dro yang

So for uswherever we stay, wherever we go

l ni dribma shyindu jesu drang
Karma follows us like a shadow.7
s si marik wang gi kyewo nam

Because of craving, attachment and ignorance,
69
mi dang lha dang ngensong nam sumpo

Men, gods, animals, hungry ghosts and hell-beings

drowa ngapo dak tu mi kh khor
Foolishly go round,

per na dza khen khorlo khorwa shyin
Like the turning of a potters wheel.8
The Four Thoughts that Turn the Mind from Sasra

Free and Well-Favoured Human Birth
dar nyalwa yidak ddro dang

Being born in hell, preta or animal realms,
tsering lha dang lalo loktachen

Amidst long-living gods, in uncivilized lands, or with wrong views,
sangye majn shying dang kukpa t

In a world where a buddha has not come, or incapable of understanding:
mikhom gy l tarw dalwa tob

Now I am free from these eight states where theres no chance for Dharma practice.
mir gyur wangpo tsang dang yul ky

Born a human being, with all my faculties intact, and in a central land,
leta malok ten la depa t

My lifestyle not harmful and wrong, and with faith in Buddhas teaching
rangnyi jorpa nga tsang sangye jn

All five personal advantages are complete. A buddha has come,
70
ch sung tenpa n dang d la shyuk

He taught the Dharma, it has survived, I have embraced it, and
shenyen damp zin dang shyen jor nga

A true spiritual friend has accepted meI have the five advantages due to circumstances.
tamch rang la tsangw n tob kyang

Although in a position where I have every one of them,
kyen mang ngepa mep ts pang n

Once this life, so fraught with uncertainty, is relinquished,
jikten parol nyi du snpar gyur

I will go on to yet another realm of existence.
lona ch la gyur chik guru khyen

O Guru Rinpoche, turn my mind towards the practicecare for me!
lamgol menpar matong knkhyen j

Omniscient masters, Longchenpa and Jikme Lingpa, keep me from straying onto the
wrong paths!
nyisum do drinchen lama khyen

Compassionate lama, you who are one with themcare for me!
dar dal ten dny maj na

If I do not seize the opportunity this present freedom offers,
chi n tarpa drubp ten miny

I will not find such a basis for attaining liberation later on.
dendr ten la snam z gyur n

Once the merit that provided this happy existence is spent,
71
shiw oktu ngensong ngendror khyam

After death I will wander as a being in the lower realms.
gedik mish ch kyi dra mit

Not knowing good from bad, I will never hear the sound of Dharma,
gewesh dang mijal tsang r ch

Nor meet a spiritual frienda terrible disaster!
semchen tsam gyi drang dang rimpa la

Only to think of the numbers and kinds of sentient beings
sam na mil tobpa si ta tsam

Is to realize just how slim is the chance of gaining a human body;
mi yang chm dik la ch tong na

And even among human beingsto see how their behaviour is so harmful and contrary to
Dharma,
ch shyin chpa nyinm karma tsam

Is to realize that those who really act according to Dharma are as rare as stars in broad
daylight.


wrong paths!

72
galt mil rinchen ling chin yang

Even though I have reached this jewel island, the human body,
l ten zang la jurpo ch yi sem

A fickle and impetuous mind in such a promising basis
tarpa drubp ten du mirung shying

Makes it no good as a foundation for attaining liberation.
khyepar d kyi zin dang duk nga truk

Especially when misled by corrupting influences, or with the five poisons raging inside,
l ngen tok tu bab dang lel yeng

When negative karma overtakes me, or I am distracted by laziness,
shyen khol drenyok jik kyob ch tar ch

Like a slaveunder someone elses control, turning to Dharma simply out of insecurity or
fear, or merely pretending to practise,
mong sok tral jung kyen gyi mikhom gy

Or chronically senseless and stupid. These are the eight incidental circumstances that
make Dharma impossible:
dak la ch kyi galdar lhakp ts

When they come upon me, menacing my Dharma practice,


wrong paths!
73

kyosh chung shying dep nor dang dral

With little renunciation, and without the jewel of devotion,
d s shyakp ching dang kunch tsub

Caught in the bonds of worldly ties and cravings, or with crude, degenerate behaviour,
mige dik la midzem leta lok

Never holding back from negative, harmful actions, and without the slightest real interest,
dompa nyam shing damtsik ralwa t

With vows all broken, and samaya torn to shreds:
rich lo yi mikhom nampa gy

These are the eight impossible states where mind cuts us off from the Dharma:
dak la ch kyi galdar lhakp ts

When they come upon me, menacing my Dharma practice,


wrong paths!

74
Impermanence
danta n dang dukngal gyi mazir

At this moment, I am not ravaged by sickness and pain,
drenkhol lasok shyenwang magyurp

Nor am I a slave or such, under anothers control.
rangwang tobp tendrel drik d dir

So now that I have this perfect, auspicious quality of total independence,
nyom l ngang du daljor chsn na

If I waste the freedom of this human life through my own indolence,
khor dang longch ny du drelwa ta

No need to worry about companions, possessions, relatives and loved ones,

tachi chepar zungw l di yang
When this body I hold so dear
mal gyi nang n sachok tongpar kyal

Is carried out alone from its bed to some desolate spot
wa dang jag khyi yi drep d

To be torn to pieces by foxes, vultures and dogs.
bard yul na jikpa shintu ch

Then, in the bardo realm there will be nothing but terror in store.


wrong paths!
75

Karma: Cause and Effect
gedik l kyi nammin chishyin drang

The results of beneficial and harmful actions will follow me.
The Suffering of Sasra

khyepar nyalw jikten nyi sn na
If I am born in the hell realms:
chak sek sashyir tsn gyi go l dral

On a floor of burning iron, head and body are hacked with weapons,
sokl shok dang tolum barw tsir

Ripped apart with saws, and crushed with red-hot hammers,
gom chak khyim tumpar od b

Trapped in a doorless iron cell, screaming out loud,
barw salshing gi buk trochur ts

Impaled on red-hot spikes or boiled in molten bronze, and
knn tsaw m sek gy tsen chik

Burned in a fire of the intensest heatin the Eight Hot Hells.
gangri tukp dab dang chukhyak kyi

On the crests of snow mountains, on precipices of ice,
chong rong ya ng n su buyuk dreb

Terrifying places engulfed by squalls and blizzards of snow,
76
drang rek lung gi tabp langtso ni

My tender body, lashed by freezing winds,
chubur chen dang lhakpar dolwa chen

Breaks out in blisters, which burst open into festering sores,
m ngak gyn michepar dnpa yang

In a ceaseless wail of agonized screams

tsorw dukngal nakpar kawa yi
And suffering, hard even think about,
zung kyi rab tang chikh nepa shyin

Like a dying person whose strength is all gone,
shuk ring dn ching so tam pakpa g

I let out deep gasps and groans, my teeth clenched. My skin cracks open,
sha'u tn n lhakpar g t gy
And the raw flesh exposed splits deeper, and yet againin the Eight Cold Hells.
deshyin pudri tangla kangpa shok

My feet are cut to ribbons in the Plain of Razor Blades,
raldri tsal du l la ch tubj

In the Forest of Sword Blades my body is gashed and chopped,
ronyak dam ts taltsen rabm long

I sink into the Swamp of Putrefying Corpses, and the Pit of Hot Embers,
narw nyekhorwa dang gyurwa chen

All in the Neighbouring Hells that ring the Hell of Ultimate Torment. And then the
changing, uncertain hells:
77
go dang kawa tab dang takpa sok

Born in a door, a pillar, a fireplace, a rope and the like,
taktu kol shying chp nyitsewa

Always made use of and exploited in these Ephemeral Hells.
namdrang chobgy gangl jungw gyu

When the cause of being born in any of the eighteen hells
shyedang drakp knlong kyep ts

Intense hatred and aggressionarises,


wrong paths!


deshyin pong la nyam migaw yul
Likewise, in a grim and destitute realm
za tung longch ming yang midrakpar

Where the words, food, drink or comfort have never even been heard,
zekom lodar miny yidak l

The pretas find nothing to eat or drink for months and years on end. Their bodies
ri ching dangw tob nyam nampa sum

Are emaciated and they lack even the strength to stand. They suffer from three different
kinds of obscurations,9 and
78
gangl jungw gyu ni serna yin

The reason for being born as one is greed. 10
chik la chik za sp jikpa ch

In constant dread of being killed and eaten by one another,
kol shying chp nyamtak langdor mong

Exploited and worked until exhaustion, bewildered as to what to do or not to do,
pata mep dukngal gyi zirw

Animals are oppressed by limitless suffering,
sabn timuk mnpar khyampa dak

The seed of which is stubborn stupiditywhen I wander into its darkness,


wrong paths!

Invoking the Lamas Compassion to Avoid Pitfalls on the Path11

a. The Three Ynas
ch lam shyuk kyang nyech midom shying

Though I have entered the path of the Dharma, I havent put a stop to my erring ways.
tekchen gor shyuk shyenpen sem dang dral

Though I have entered the door of the Mahyna, I am devoid of any beneficial thought
for others.
79
wang shyi tob kyang kyedzok migomp

Though I have received the four empowerments, I do not practise the development and
completion phases of meditation.
lamgol di l lam dral du sol

O lama, free me from straying from the path!
b. View, Meditation and Action
tawa matok toch chpa chen

Though I have not realized the View, I act as if a master of crazy wisdom.
gompa yeng kyang goyul gok tak

Though I am distracted in my Meditation, I let myself get stuck in mental gossip and
concepts.
chpa nor kyang rang kyn misemp

Though its my own Actions that are at fault, its someone else I blame.
chdr di l lam dral du sol

O lama, free me from becoming so arrogant and opinionated, so stubborn and insensitive!
c. Distractions of the Present Life
nangpar chi yang n g nor la s

Though I may die tomorrow, I am full of craving for home, clothes and possessions.
nats yol yang ngejung kyosh dral

Though I am quite old, Im not mature enough to have the slightest renunciation for
sasra.
tpa chung yang ynten chen du lom

Though I have truly heard only a little Dharma teaching, I pride myself on all my
knowledge.
80

marik di l lam dral du sol
O lama, free me from such ignorance!
d. The Eight Worldly Concerns
kyen khar chor yang dudzi nekor sem

Though I may be rushing into danger, I go Dharma-socializing in crowds and public
places, thinking Im on a pilgrimage.
wenpa ten kyang ranggy shing tar reng

Though going on solitary retreats, my basic character remains as tough as a block of
wood.
dulwar ma yang chakdang mashyikp

Though appearing calm and speaking softly, I havent got rid of the attachment and
aversion boiling inside.
ch gy di l lam dral du sol

O lama, free me from these eight worldly concerns!12
nyi tuk di l nyurdu s du sol

Quickly rouse me from this deep sleep of ignorance!
trimn di l nyurdu yung du sol

Quickly set me free from this dismal self-imprisonment!

Calling out to the lama with real fervour, invoke his compassion.
2. Taking Refuge
knchok sum ng deshek tsawa sum

In the Three Jewels, and their essence, the sugatas, in the three roots: lama, yidam, and
khandro,
81
tsa lung tikl rangshyin changchub sem

In the channels, inner air, and tikls, and their nature, the bodhicitta,
ngowo rangshyin tukj kyilkhor la

In the mandala of essence, nature, and compassion,
changchub nyingp bardu kyab su chi

I take refuge until enlightenment is fully realized.
3 times
3. The Generation of Bodhicitta: the Heart of the Awakened Mind
ho natsok nangwa chud dzn ri kyi

Ho! Mesmerized by the sheer variety of perceptions, which are like the illusory reflections
of the moon in water,
khorwa lugu gy du khyamp dro

Beings wander endlessly astray in sasras vicious cycle.
rangrig sal ying su ngals chir

In order that they may find comfort and ease in the luminosity and all-pervading space of
the true nature of their minds,
tsem shyi yi ngang n semky do

I generate the immeasurable love, compassion, joy and equanimity of the awakened mind,
the heart of bodhicitta.
3 times
82
4. Vajrasattva Purification
ah daknyi tamal chiwo ru

! I am in my ordinary form. Above my head
pekar daw den gyi

On a white lotus, in the centre of a moon disc seat
hung l lama dorj sem

Is h, which becomes the Lama Vajrasattva:
karsal longch dzokp ku

Brilliant white, with complete sabhogakya adornments,
dorj dril dzin nyemma tril

Holding vajra and bell, and embracing the consort Vajratopa.
khy la kyab sol dikpa jong

I take refuge in you and praypurify all our negative actions!
gysem drakp tol lo shak

With the deepest regret I acknowledge them all and ask your forgiveness:
chinch sok la bab kyang dom

From now oneven if my life is at stakeI shall refrain from indulging in them again.
khy tuk dawa gyep teng

In your heart, upon a full moon
hung yik tamar ngak kyi kor

Is the letter h, encircled by the mantra.
83
depa ngak kyi gy kulw

Reciting the mantra invokes your wisdom mind, and
yabyum d rol jortsam n

From the point of union of the blissful play of yab-yum
dtsi changchub sem kyi trin

A cloud of bodhicitta nectar
gabur dul tar dzakpa yi

Flows down like a shining stream of milk.13 Through this,
dak dang kham sum semchen gyi

For me and all sentient beings of the three worlds
l dang nynmong dukngal gyu

May our negative karma and destructive emotionsthe causes of suffering
nedn dikdrib nyetung drib

Illnesses, harmful influences, negative actions and obscurations, along with wrong doing,
downfalls, and blockages due to breakages of samaya,
mal jangwar dz du sol

Be purified, till not a single one remains!
om benza sato samaya | manupalaya | benza sato tenopa tishta dridho m bhava |
sutokhayo m bhava | supokhayo m bhava | anurakto m bhava | sarva siddhi m
prayaccha | sarva karma su tsa m | tsittam shreyang | kuru hung | ha ha ha ha ho |
bhagavan | sarva tatagata benza ma m muntsa benzi bhava maha samaya sato ah
Recite as many times as possible
84
gnpo dak ni mish mongpa yi

O protector! In my ignorance and delusion
damtsik l ni gal shying nyam

I have gone against and corrupted my samaya.
lama gnp kyab dz chik

Lama protector, be my refuge!
tsowo dorj dzinpa t

Chief of all the maalas, vajra holder,
tukj chenp daknyi chen

Embodiment of great compassion:
drow tso la dak kyab chi

Chief of all living beings, in you I take refuge!
ku sung tuk tsawa dang yenlak gi damtsik nyampa tamch tol lo shak so
I confess all my impairments of the root and branch samayas of the body, speech and
mind.
dikpa dang dribpa nyetung drim tsok tamch jang shying dakpar dz du sol
I implore you: let my negative actions, obscurations, wrong doing and downfallsall my
flawsbe completely cleansed and purified!
shy jp dorj sempa gy shyin dzumpa dang chep rik kyi bu khy kyi dik drib
nyetung tamch dakpa yin no
At these words of mine, Vajrasattva is pleased and smiling, says, Son/daughter of an
enlightened family, your negative actions, obscurations, wrong doing and downfalls
are all purified.
shy nangwa jin shying du shyu n rang la timp kyen l

Granting his forgiveness, he melts into light and dissolves into me.
85
rangnyi kyang dorj sempa nangtong melong nang gi zuknyen tabur gyurp tuk sok
hung gi tamar yig dru shyipo salwa l zer tr
Through this, I too become Vajrasattva, appearing yet empty, like a reflection in a mirror.
At my heart is h, around which the four brilliantly radiant syllables o vajra sattva14
emanate rays of light.
kham sum nch dang chepa dorsem rik ng ten dang tenp rangshyin du sangy par
gyur
Whereby the three worldsthe whole universe of the environment and beings within it
attain enlightenment all together as the buddha fields and buddhas of the five families of
Vajrasattva.
om benza sato hung

Recite as many times as possible, then rest in meditation.
gewa di yi nyurdu dak

Through the positivity and merit of this, may I swiftly
dorj sempa drub gyur n

Attain the realization of Vajrasattva, and thereby
drowa chik kyang malpa

Every single sentient being
d yi sa la gpar shok
Reach his state of perfection too.
86
5. The Trikya Mandala Offering
om ah hung
O h!
a. Nirmakya Mandala Offering
tongsum jikten jewa trak gy shying

One billion universesa hundred times ten million worlds,15
rinchen na dn lhami jorp tam

Filled with all the wealth of gods and human beings, like the seven precious gems, 16
dak l longch chepa yong bul gyi

My bodies, my possessions, and my sources of merit, all together, I offer them in their
entirety, so that
ch kyi khorl gyurw si tob shok

I may be born as a nirmakya and turn the wheel of Dharma, liberating all beings!
b. Sabhogakya Mandala Offering
womin dechen tukpo kp shying

The highest heaven of great bliss, the realm of Tukpo Kpa,
ngepa ngaden rik ng tsombu chen

Perfect with the five certainties, 17 the mandala of the five buddha families,
dyn chp trinpung samy pa

And inconceivably vast clouds of offerings of every variety of sensual and emotional
stimulants
pulw longk shying la chpar shok

With this offering, may I enjoy the perfection of the sabhogakya fields!
87
c. Dharmakya Mandala Offering
nangsi namdak shynnu bump ku

Where all appearance and existence are completely pure from the very beginningthe
youthful vase body,
tukj magak chnyi rolp gyen

Ornamented by the play of dharmat, unceasing compassion,
ku dang tikl dzinpa namdak shying

The realm where all clinging to the perception of kyas and tikls is naturally liberated
pulw chk shying la chpar shok

With this wisdom offering, may I enjoy the freedom of the dharmakya reality!
6. The Accumulation of the Kusulu: Ch
p l chedzin borw lha d chom

Pha! By abandoning all attachment to this body held so dear, the demonic forces of
seduction through desire 18 are destroyed.
sem tsangp gon ying la tn

My consciousness shoots out through the aperture of Brahm into all-pervading space,
uniting rigpa with space,
chidak gi d chom trmar gyur

Destroys the demonic force of death and transforms into Trma,
y nynmong djom driguk gi

In her right hand, the hooked knife that symbolizes destruction of the demonic force of
conflicting emotions.19
88
zuk pungp d chom tpa drek

Slicing the top off my corpses skull, she destroys the demonic force of the aggregates of
ego.20
yn le j tsul gyi bhendha tok

Her left hand holds the skullcup to carry out her activity,
ku sum gyi mig gyebur shyak

Places it on the fireplace of three human headsrepresenting the three kyas;
nang tongsum gangw bamro d

Inside it is the corpse, now an offering as vast as a billion worlds,
a tung dang hang yik gi dtsir shyu

Melted into nectar by an A stroke and ha,
dru sum gyi np jang pel gyur

Purified, multiplied and transformed through the power of o h.
om ah hung
Recite many times
p yar chyul drn gyi tukdam kang

Pha! The guests abovethe root and lineage lamas and yidamsby my offering are
pleased,
tsok dzok n choktn ngdrub tob

Whereby merit and wisdom are accumulated, and ordinary and supreme siddhis
attained.21
mar khorw drn ny lenchak jang

The guests below, belonging to sasra, are satisfied by my offering; karmic debts are
repaid.
89
khyepardu nj gek rik tsim

In particular, by satisfying malicious and negative forces,
nedn dang barch ying su shyi

All illnesses, destructive influences, and obstacles are pacified, dissolving into allpervading space;
kyen ngen dang dakdzin dul du lak

Harmful circumstances and clinging to self are exploded.
tar chja dang chyul mal kn

Finally offering, offerer and guestsall
shi dzogpa chenpor mach a

Dissolve into the nature of Dzogpachenpo, the great simplicity: A
Now rest in meditative equipoise.
7. Guru Yoga
a. The Visualization
emaho
Emaho!
rangnang lhndrub dakpa rabjam shying

My entire perception, spontaneously perfect, is a realm of infinite purity,
kpa rabdzok zangdokpalri

The Copper Coloured Mountain of Glory, arrayed in complete and perfect detail. Here, in
its very centre,
90

rangnyi shyil dorj naljorma
My own body is Vajrayogin,
shyal chik chak nyi mar sal dri t dzin

With one face and two hands, brilliant red and holding hooked knife and skull,
shyab nyi dortab chen sum namkhar zik

My two feet gracefully poised, my three eyes gazing into the sky.
chiwor pema bum dal nyid teng

Above my head, on a blossoming hundred thousand-petalled lotus, sun and moon disc
seat,
kyabn knd tsaw lama dang

Inseparable from my own root master, embodiment of all sources of refuge, appears
yerm tsoky dorj trulp ku

Guru Rinpoche, in the supreme nirmakya form of the Lake-born Vajra.
kar mar dangden shynn shatsuk chen

His body glows with youth, white with a tinge of red.
pkha chg zaber dungma sol

He wears a gown, monastic shawl, cloak and robe.
shyal chik chak nyi gyalpo rolp tab

With one face, two hands and seated in royal poise.
chak y dorj ynp t bum nam

In his right hand he holds the vajra, in his left a skullcup containing the vase of
immortality.
u la dabden pem nyen shyusol

On his head he wears a five-petalled lotus hat.
91
chenkhung yn na detong yum chokma

Cradled in his left arm he holds the supreme consort of bliss and emptiness,
bep tsul gyi khatam tsesum nam

Concealed as the three-pointed khavga trident.
jazer tikl pung long na shyuk

He presides amidst a shimmering aura of rays and rings of rainbow light.
chi khor ng draw dzep long

All around him, enveloped in a beautiful lattice of white, blue, yellow, red and green light,
trulp jebang nyishu tsa nga dang

Are King Trisong Detsen, the twenty-five disciples,
gya b pendrub rigdzin yidam lha

The paits, siddhas and vidydharas of India and Tibet, yidam deities,
khandro chkyong damchen trin tar tib

kins, and dharmaplas and protectors who keep the samayaall gather like billowing
clouds,
saltong nyam n chenp ngang du sal

Visualized vivid and distinct, in the great equality of clarity and emptiness.
The Seven Line Prayer
hung orgyen yul gyi nubjang tsam

H! In the north-west of the land of Oiyna,
pema gesar dongpo la

In the heart of a lotus flower,
92
yatsen chok gi ngdrub ny

Endowed with the most marvellous attainments,
pema jungn shy su drak

You are renowned as the Lotus Born,
khor du khandro mangp kor

Surrounded by many hosts of kins.
khy kyi jesu dak drub kyi

Following in your footsteps,
jingyi lab chir shek su sol

I pray to you: Come, inspire me with your blessing!
guru pema siddhi hung
c. The Seven Branches of Devotional Practice22
hri
Hr!
i. Prostration
dak l shying gi dul ny du

As many times as there are atoms in the universe,
nampar trulp chaktsal lo

I multiply my body and offer you prostrations.
93
ii. Offering
ng sham yitrul tingdzin t

With both real offerings and those created in the mind through the power of samdhi,
nangsi chp chakgyar bul

I offer the entire universe in one vast gesture of offering.
iii. Confession
go sum mig l nam kn

All the harmful actions of my body, speech and mind,
sal chk ngang du shak

I confess and purify in the luminosity of dharmakya.
iv. Rejoicing
denpa nyi kyi dpa yi

Whether they be relative or absolute,
g tsok kn la j yi rang
I rejoice in all positive, virtuous actions.
v. Imploring the Buddhas to Turn the Wheel of Dharma
rikchen sum gyi dulja la

According to the receptivity and needs of different beings,23
tek sum chkhor korwar kul

I implore you to turn the wheel of Dharma of the three ynas.
vi. Requesting the Buddhas and Teachers to Remain
jisi khorwa matong bar

Till sasra is completely empty, and all beings liberated,
94
nya ngen mida shyuk soldeb

Do not pass into nirva, but remain here among us, I pray.
vii. The Dedication of Merit
d sum sakp getsa kn

All the merit and positive actions of past, present and future,
changchub chenp gyu ru ngo

I dedicate so that all beings may attain supreme enlightenment.
d. Maturing the Siddhi
jetsn guru rinpoche

O Guru Rinpoche, Precious One,
khy ni sangye tamch kyi

You are the embodiment of
tukj jinlab dp pal

The compassion and blessing of all the buddhas,
semchen yong kyi gn chikpu

The only protector of beings.
l dang longch lo nying drang

My body, my possessions, my heart and soul
tpa mepar khy la bul

Without hesitation, I surrender to you!
di n changchub matob bar

From now until I attain enlightenment,
95
kyiduk lekny to men kn

In happiness or sorrow, in circumstances good or bad, in situations high or low:
jetsn chenpo pejung khyen

I rely on you completely, O Pemajungne, you know me!
om ah hung benza guru pema siddhi hung
e. Invoking the Blessing

dak la resa shyen na m
I have no one else to turn to;
dant d ngen nyikm dro

In these evil times, the beings of the Kliyuga
miz dukngal dam du jing

Are sinking in a swamp of intense and unbearable suffering.
di l kyob shik maha guru

Free us from all this, O great Guru!
wang shyi kur chik jinlab chen

Grant us the four empowerments, O blessed one!
tokpa por chik tukj chen

Direct your realization into our minds, O compassionate one!
drib nyi jong shik ntu chen

Purify our emotional and cognitive obscurations, O powerful one!
96
The Dissolution

namshyik ts yi d j ts
When my life is at an end,
rangnang ngayab palri shying

With my entire perception the heaven of Ngayab Lingthe Glorious Copper Coloured
Mountain,
zungjuk trulp shyingkham su

The nirmakya pure land of indivisible appearance and emptiness
shyil dorj naljorma

My body, Vajrayogin,
sal tser kyi gongbu ru

Is transformed into a radiant, shimmering sphere of light
gyur n jetsn pejung dang

And merging, inseparable, with Padmasambhava,
yerm chenpor sangye t

I shall attain buddhahood.
d dang tongp chotrul gyi

Then, from the play of vast primordial wisdom,
yeshe chenp rolpa l

Which is the miraculous manifestation of bliss and emptiness,
kham sum semchen malpa

For every single being in the three realms,
drenp depn dampa ru

Let me appear as their true guide, to lead them to liberation
97

jetsn pem ukyung sol
Jetsn Padma, grant this, I pray!
solwa nying gi kyil n deb

I pray to you from the bottom of my heart,
kha tsam tsik tsam ma yin no

Its not just words or empty mouthings:
jinlab tuk kyi long n tsol

Grant your blessings from the depth of your wisdom mind,
samdn drubpar dz du sol

And cause all my good aspirations to be fulfilled, I pray !
8. The Lineage Prayer
emaho
Emaho!
gyach choklhung dralw shyingkham n

In the heavenly realm, free from all dimensions and extremes,
dangp sangye chku kuntuzang

Is the Primordial Buddha, the dharmakya Samantabhadra;
longku chud roltsal dorj sem

His wisdom play, like the reflection of the moon in water, the sabhogakya Vajrasattva;
98
tulkur tsen dzok garab dorj la

Perfect with all buddha qualities, nirmakya Garab Dorje;
solwa deb so jinlab wangkur tsol

To you I pray: Grant me your blessings and empowerment!
shiri singha dndam ch kyi dz

r Siha, treasure of the ultimate Dharma;
jampal shenyen tek g khorl gyur

Majurmitra, universal ruler of the Nine Ynas;
jnanasutra penchen bimalar

Jnastra, great paita Vimalamitra;
solwa deb so drolj lam na tn

To you I pray: Show me the way to make my mind free!
dzambuling gi gyen chik pema jung

Padmasambhava, sole ornament of this world of ours,
ngepar tuk kyi s chok jebang drok

Your supreme heart-disciples, Trisong Detsen, Vairotsana, and Yeshe Tsogyal;
tuk ter gyats da drol longchen shyab

Longchenpa, who revealed a vast ocean of wisdom mind treasures;
khandr ying dz kabab jikm ling

Jikme Lingpa, entrusted with the space treasury of the kins;
solwa deb so drebu tob drol tsol

To you I pray: Grant me fruition and liberation!
99
ch kyi dakpo changchub dorj shyab

Master of the Dharma, Changchub Dorje;24

drubny jikm gyalw nyugu dang
The siddha, Jikme Gyalwe Nyugu;
trulp ku chok mingyur namkh tsen

Supreme among emanations, Mingyur Namkhe Dorje;

gyalw sepo shyenpen tay la
Son of the buddhas, Shenpen Thaye;
solwa deb so neluk rang shyal tn

To you I pray: Show me my true nature, my original face!
heruka pal yeshe dorj dang

Glorious heruka, Do Khyentse Yeshe Dorje;
orgyen jikdral chkyi wangp shyab

Patrul Rinpoche, Orgyen Jikme Chkyi Wangpo;
drubp wangchuk pema benza pal

Lord of siddhas, Padma Vajra;
tsoky lama khyents wangpo la

Padmasambhava himself, great Khyentse Wangpo;
solwa deb so choktn ngdrub tsol

To you I pray: Grant me siddhis, ordinary and supreme!
khord ch kn natsok rang sar drol

Natsok Rangdrol,25 who self-liberated all the phenomena of sasra and nirva;
100

knkhyen jikm tenp nyima dang
Omniscient Jikme Tenpe Nyima;
kyabn knd chkyi lodr la

Embodiment of all sources of refuge, Chkyi Lodr;
solwa deb so dak gy jingyi lob

To you I pray: Bless my mind, inspire my understanding!
Prayer for This Life
si l ngepar jungw shyenlok gi

Through true renunciation and disgust for sasra,
dorj lama dnden mik shyin ten

May I rely upon my vajra lama meaningfully, as though he were my very eyes,
chi sung kadrub zabm nyamlen la

Following his instructions to the letter, and taking to heart the profound practices he
gives,
temkyang mep drub tsuk shy r kyi

Not just now and then, but with diligent and constant application,
tukgy gongp jinlab powar shok

May I become worthy of the transmission of his profound wisdom mind!
nangsi khord yen womin shying

Since all that appears and exists, sasra and nirva, from the very beginning is the
Akaniha pure realm of the buddhas,
lha ngak chkur dak dzok minp dr

Where all appearance is liberated into perfect buddha forms; all sounds are purified into
mantra; all thoughts are matured into dharmakya;
101
panglang jatsol mep dzokpa ch

And since Dzogpachenpo is free of any effort of abandoning and adopting,
shenyam yich l d rigp dang

And since rigpas self-radiance is beyond thoughts and experience,
chnyi ngnsum jenpar tongwar shok

May I see the naked reality of dharmat!
tsenm tokpa namdrol jazer bub

May all ordinary clinging to reality be totally liberated into rainbow light,
ku dang tikl nyam nang gong du pel

And the experiences of kyas and tikls increase!
riktsal longk shyingkham ts la peb

May rigpas strength be enhanced, maturing into the fullness of sabhogakya perfection!
ch z lod chenpor sangye t

As all perception of phenomenal reality wears out, and the conceptual mind dies into the
state of total enlightenment,
shynnu bumkur tensi zinpar shok

May I gain the stronghold of the youthful vase body, free from birth and death!
Prayer for the Bardo
shintu naljor nyam ok mach d

But if I am not able to master the practice of the great Atiyoga in this life,
rak l dangm ying su madrol na

And this gross physical body is not liberated into the pure space of the rainbow body,
102
nam shyik ts yi duj tungw ts

Then, when the constituents that form this life fall apart
chiwa sal kadak chkur shar

At the moment of death may the ground luminosity arise as the dharmakya, pure from
the beginning;
bard nangcha longch dzok kur drol

May appearances of the bardo experience be liberated into sabhogakya forms;
trekch tgal lam gyi tsal dzok n

And, perfecting the path of trekch and tgal,
mapang bu juk tabur drolwar shok

May I be liberated, as naturally as a child running into its mothers lap!
Prayer for the Next Life
sang chen sal tekpa chok gi ts

In this great secret mantrayna path of luminosityDzogpachenpothe summit of all,
sangye shyen n mitsol chk shyal

Enlightenment is to be sought nowhere but in the face of the dharmakya.
ngn gyur dm sa la madrol na

If I'm not liberated into the primordial state by actualizing this,
magom sangye ch ng lam chok la

Then, by taking the sublime path of the five practices of enlightenment without
meditation,26
ten n rangshyin trulp shying nga dang

May I be born in one of the naturally emanated realms of the five buddha families,27
103
khyepar pema kyi podrang du

And especially in the Palace of Lotus Light, the Zangdokpalri heaven of Guru Rinpoche,
rigdzin gyats tso chok orgyen j

In the presence of the Lord of Orgyen himself, chief of the ocean of vidydhara masters,
sang chen ch kyi gatn gyep sar

While he is celebrating the feast of the great secret mantra Dharma,
s kyi tuwor ky n ukyung t

Let me be born as his favourite son or daughter,
tay drow nyer tsor dak gyur shok

To take upon myself the task of helping limitless beings!
Prayer of Fulfilment
rigdzin gyalwa gyats jinlab dang

Through the inspiration and blessing of the ocean of victorious vidydharas,
chying sam mi khyabp denpa yi

By the truth of the dharmadhtu, beyond conception,
daljor ten la dzok min jang sum gyi

And with this free and well-favoured human form, may I train in the three activities of
perfecting, ripening and purifying,
tendrel ngn gyur sangye tobpar shok

And by actualizing this auspicious interconnection, attain the state of buddhahood!
Pray with total sincerity, and with all your heart.
104
9. Receiving the Four Empowerments

1. The Vase Empowerment
gur mintsam n om yik chushel tabur tserwa l zer tr

From the letter o in the Gurus 28 forehead, radiant and shimmering like moonlight,
rang gi chiwo n shyuk

Rays of light stream out and enter my forehead.
l kyi l dang ts dribpa dak

Negative actions of the body and obscurations of the channels29 are purified.
ku dorj jinlab shyuk

The blessing of the vajra body of the buddhas infuses me,
bump wang tob

The vase empowerment is obtained,
kyerim gyi n du gyur

I become a receptive vessel for the generation phase of kyerim.
nammin rigdzin gyi sabn teb

The seed of the completely matured vidydhara30 is sown.
tulk gopang tobp kalwa gy la shyak

The potential for obtaining the level of nirmakya is implanted within me.
2. The Secret Empowerment
drinpa n ah yik pema raga tar barwa l zer tr

From the letter in his throat, blazing like a ruby,
105
rang gi drinpa n shyuk

Rays of light streak out and penetrate my throat.
ngak gi l dang lung gi dribpa dak

Negative activity of the speech31 and obscurations of the inner air are purified,
sung dorj jinlab shyuk

The blessing of the vajra speech of the buddhas enters me,
sangw wang tob

The secret empowerment is obtained,
dej kyi n du gyur

I become a receptive vessel for mantra recitation practice.
tsewang rigdzin gyi sabn teb

The seed of the vidydhara with power over life is sown.
longch dzokp gopang gi kalwa gy la shyak

The potential for obtaining the level of sabhogakya is implanted within me.
3. The Wisdom Empowerment
tukk hung yik namkh dokchen l zer tr

At his heart, from the letter h, sky-coloured rays of light
rang gi nyingga n shyuk

Pour out and plunge into my heart.
yi kyi l dang tikl dribpa dak

Negative activity of the mind and obscurations of the tikle are purified.
tuk dorj jinlab shyuk

The blessing of the vajra mind of all the buddhas is instilled in me,
106
sherab yeshe kyi wang tob

The wisdom empowerment is obtained,
detong tsendali n du gyur

I become a receptive vessel for the cali practice of bliss and emptiness.
chakgy rigdzin gyi sabn teb

The seed of the mahmudr vidydhara is sown.
chk gopang tobp kalwa gy la shyak

The potential for obtaining the level of dharmakya is implanted within me.
4. The Word or Symbolic Empowerment
lar yang tukk hung l hung yik nyipa shyik karda pangpa shyindu ch
Again, from h in his heart, a second letter h bursts out like a shooting star
rangsem dang tad mepar dr

And merges indistinguishably one with my own mind.
knshyi l dang shej dribpa jang

The karma of the ground of all32 and cognitive obscurations are purified,
yeshe dorj jinlab shyuk

The blessing of the vajra wisdom pervades me,
tsik gi tsnpa dndam gyi wang tob

The absolute empowerment, symbolized by the word, is obtained.
kadak dzogpa chenp n du gyur

I become a receptive vessel for the primordial purity of Dzogpachenpo,
lhndrub rigdzin gyi sabn teb

The seed of the spontaneously accomplished vidydhara is sown.
107
tartuk gi drebu ngowo nyik kalwa gy la shyak go

The potential for the svabhvikakyathe final fruitionis implanted within me.
Integrating the words that you are reciting with your meditation, receive the empowerments, one by one.33
lam tukka n zer marpo dr dang chepa shyik walgyi jungwa daknyi dorj naljormar
salw nyinggar rekpa tsam gyi mar gyi gongbu shyik tu gyur n guru rinpoche tukkar
timp yerm ro chik tu gyur
I visualize myself clearly as Vajrayogin. From the heart-centre of the lama a beam of light,
red and warm, suddenly bursts out and touches my heart. Instantaneously I am
transformed into a sphere of red light the size of a pea, which shoots up towards
Padmasambhava, like a spark that spits from the fire. It dissolves into Guru Rinpoches
heart, merges and becomes one with him: one taste.

Imagine this, and then rest in a state of meditation, free from any reference, thought or expression.
When you come out of that state, recite:
palden tsaw lama rinpoche

Glorious tsawe lama, precious one,
dak gi nyinggar pem den shyuk la

Dwell on the lotus-seat in the depth of my heart,
kadrin chenp gon j zung t

Look upon me with the grace of your great compassion,
ku sung tuk kyi ngdrub tsal du sol

Grant me the attainments of body, speech and mind!
108
palden lam nampar tarpa la

Towards the lifestyle and activity of the lama,
kechik tsam yang lokta miky shying

May wrong view not arise for even an instant, and
chi dz lekpar tongw mg kyi

May I see whatever he does as a teaching for me.
lam jinlab sem la jukpar shok

Through such devotion, may his blessing inspire and fill my mind!
kyewa kntu yangdak lama dang

In all my lives, may I never be separated from the perfect lama,
dralm ch kyi pal la longch n

And having benefited fully from the splendour of the Dharma,
sa dang lam gyi ynten rabdzok t

May I perfect the qualities of the five paths and ten bhmis,
dorj chang gi gopang nyur tob shok

And swiftly attain the sublime level of Vajradhara!
10. Dedication
gewa di yi kyewo kn
Through this merit, may all beings
snam yeshe tsok dzok shing

Complete the accumulations of merit and wisdom,
109
snam yeshe l jungw

And so attain the dharmakya and rpakya
dampa ku nyi tobpar shok

That come from merit and wisdom.34
dro kn gewa jiny ypa dang

Through all the merit that beings have
j dang j gyur deshyin jepa dak

Whatever they have done, will do and are doing now
zangpo jishyin dendr sa dak la

May they attain the very same stages of perfection
kn kyang knn zangpor rek gyur chik

As Samantabhadra did.
jampal paw jitar khyenpa dang

Just as the bodhisattva Majur knew to be the way,

kuntuzangpo deyang deshyin t
And Samantabhadra too,
dedak kn gyi jesu dak lob ching

I shall follow in the footsteps of all the bodhisattvas,
gewa didak tamch rabtu ngo

And make a perfect dedication of these merits.

d sum shekp gyalwa tamch kyi
As all buddhas, past, present and future,
110
ngowa gangla chok tu ngakpa t

Praise the dedication of merit as supreme,
dak gi gew tsawa di kn kyang

All my sources of merit I dedicate completely
zangpo ch chir rabtu ngowar gyi

So that all may perfect Samantabhadras Good Actions.35
11. Special Prayer of Aspiration
gangdu kyep kyewa tamch du

In all my lives, wherever I am born,
tori ynten dnden tobpar shok

May I obtain the seven qualities of birth in higher realms. 36
ky mataktu ch dang tr gyur ching

As soon as I am born, may I meet the Dharma,
tsulshyin drubp rangwang ypar shok

And have the freedom to practise it correctly.

der yang lama dampa ny j ching
Then, may I please the noble lama,
nyin dang tsen du ch la chpar shok

And put the Dharma into action day and night.
ch tok n ni nyingp dn drub t

May I realize the Dharma, actualize its innermost meaning,
111
ts der sip gyatso galwar shok

And so cross the ocean of existence in this very life.
sipar damp ch rab tnj ching

May I teach the sacred Dharma to beings wandering in sasra,
shyenpen drub la kyo ngal mepar shok

And never tire or weary of working to help others.
lab chen shyendn chokri mepa yi

Through my vast and impartial service to others,
tamch chamchik sangye tobpar shok

May all beings attain buddhahood together, as one!
This arrangement of the practices to be recited for the Dzogchen Longchen Nyingtik Ngndro, The Excellent Path to
Omniscience, was written by the tantric yogin Jikme Trinle zer, who was nurtured by the kindness of the
vidydhara Jikme Lingpa as well as many other holy teachers, and attained a firm conviction in the samaya vow.
Through this merit, may followers of this lineage actually see the master as a buddha in person, and may this cause
Samantabhadras original face, their own self-cognizant rigpa, to become fully evident to them, so they become of
ceaseless benefit for limitless living beings.
Sarvada Magala!
1. Jikme Trinle zer pays homage to his master Rigdzin Jikme Lingpa, employing another of his names
Khyentse zerwhich means light rays of knowledge and love.
2. In the speech cakra is the letter hr, from which a red eight-petalled lotus appears, its roots in the
throat, its petals in the mouth. The front petal forms the tongue, which has become the wisdom of
discernment of Buddha Amitbha. The three spoked vajra symbolizes the mind of all the buddhas, the
red light the buddhas of the five families.
3. The mantras are set anti-clockwise in concentric circles within the belly of the vajra. Innermost are
the vowels which are red; in the middle the consonants which are white; and on the outside the mantra
of the Essence of Interdependent Origination which is blue.
4. At the end of the rays of light appear thousands of offering goddesses making offerings to all the
112
buddhas, bodhisattvas and buddha realms.

5. This verse is taken from the Bodhicaryvatra, I, 4.
6. This verse is taken from the Lalitavistara Stra.
7. This verse is taken from the Rjvavdaka Stra.
8. This verse is taken from the Lalitavistara Stra.
9. External, internal and specific obscurations. See The Words of My Perfect Teacher (revised ed.), pp.
72-3.
10. Or miserliness. Because of attachment, being incapable of enjoying ones own possessions and other
material objects, clinging to them and being unwilling to part with them or share them with others. It is
one of the twenty secondary negative emotions.
11. The headings in this section have been adapted from the commentary by Lobpn Thegchok.
12. The eight samsaric dharmas, or worldly concerns, are where all ones actions are governed by: hope
for happiness and fear of suffering, hope for fame and fear of insignificance, hope for praise and fear of
blame, hope for gain and fear of loss; basically attachment and aversion.
13. Literally, like a cascade of camphor.
14. While in Sanskrit, the source language of the word, 'vajra' consists of two syllables, in Tibetan the
transliterated 'badzra' is written together, without the dot that usually separates individual syllables,
and is therefore counted as only one written "syllable".
15. Literally, A third-order thousand world system. See Myriad Worlds, Jamgn Kongtrul Lodro Thaye,
Ithaca: Snow Lion Publications, 1995, pp. 102-3.
16. e seven jewels of royal power ( Skt. saptaratna), the aributes of the universal
monarch (Cakravartin) are: i) the precious golden wheel, ii) the precious wish-fulfilling jewel, iii) the
precious queen, iv) the precious minister, v) the precious elephant, vi) the precious horse, and vii) the
precious general (or householder). See Buddhist Symbols, Dagyab Rinpoche, Boston: Wisdom, 1995, pp.
65-83.
17. The five certainties or perfections are the certain or perfect: teacher, teaching, place, disciples and
time.
18. Skt. devaputra.
19. Skt. kleas.
20. The skandhas.
21. Also, by offering to the kins and protectors, obscurations and obstacles are removed, and all good
wishes and activity enhanced.
22. The seven branches serve as antidotes. Prostration is the antidote to pride; offering is the antidote to
attachment, greed, meanness and poverty; confession is the antidote to aggression and anger; rejoicing
is the antidote to envy and jealousy; requesting the turning of the Wheel of Dharma is the antidote to
ignorance; requesting the buddhas and teachers to remain is an antidote to wrong views; and
dedication is an antidote to uncertainty and doubts
23. Literally, For the three kinds of beings to be tamed. This line was later composed and added by
Jamyang Khyentse Wangpo. The three kinds of capacity, ability or receptivity can refer to: rvakas,
pratyekabuddhas and bodhisattvas, or the three scopes or kinds of individuals. Gyalse Shenpen Thaye
added an alternative version for this line: , dulj kham wang sampa shyin,
'According to the capacities, faculties and mentalities of different beings.'
113
24. The following verses were added in later times to document the specific continuation of this lineage.
They can differ reflecting other lineage transmissions. See Tulku Thondup: Masters of Meditation and
Miracles, p. 333 for lineage trees of the Longchen Nyingtik up to present days.
25. Adzom Drukpa, (1842-1924)
26. Liberation through: seeing cakras, hearing mantras and dhras, tasting nectar, touching the mudr
and remembering the phowa.
27. The five pure realms are: Ngnpar Gawa (Vajra-East), Paldangdenpa (Ratna-South), Pema Tsekpa
(Padma-West), Lerab Drubpa (Karma-North), and Meri Barwa (Buddha-Centre).
28. Guru Rinpoche, identical to our own teacher.
29. Skt. n
30. Also translated as vidydhara with residue.
31. Skt. pra
32. e ground of all or universal ground: (Tib.), laya (Skt.). Tulku ondup, in Enlightened
Journey, Boston: Shambhala, 1995, p.207, writes, the karma of the universal ground is the karma that is
stored in the universal ground or according to Khenpo Ngagchung, it is the karmas created by the
consciousness of the universal ground, which has dualistic concepts (an intellectual obscuration) with
traces.
33. Dilgo Khyentse Rinpoche says: Through the blessing of the Guru, our body, speech and mind and the
Gurus enlightened body, speech and mind will become indistinguishably one. Here, we simply remain
in equipoise, within the state of emptiness and pure awareness. According to Jamyang Khyentse
Chkyi Lodr, if we cannot rest fully in that state at this point, we can recite the Vajra Guru mantra.
34. This verse is from Ngrjunas Sixty Stanzas of Reasoning (Yuktiaikkrika in Sanskrit). The
following verse comes from the Avatasaka Stra.
35. These two famous verses come from Samantabhadras Aspiration to Good Actionsthe King of
Aspiration Prayers, the rya Bhadr Carya Praidhna Rja, which is the final part of the Gaavyha
Stra, the last section of the Avatasaka Stra.
36. The seven qualities of birth in higher realms are: long life, freedom from ill-health, a beautiful form,
good fortune, high birth, great riches, and great wisdom. This final prayer is by Longchen Rabjam.
114
This work is licensed under a Creative Commons Attribution-NonCommercial 3.0 Unported License.
PDF document automatically generated on Mon Nov 14 04:58:33 2016 GMT from
http://www.lotsawahouse.org/tibetan-masters/jigme-lingpa
115

Jigme Lingpa Collection - LotsawaHouse

Uploaded by

Document Information

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

Jigme Lingpa Collection - LotsawaHouse

Uploaded by

Copyright:

Available Formats

Jigme Lingpa Series

The Casket of Siddhis: A Recitation Manual for

As a sign that he has reached the level of a spontaneously accomplished

Mantra Recitation for Approach and Accomplishment

11. Earth, water, fire, wind, space, and consciousness or wisdom.

Vajra Verses on the Natural State

Are freed upon arising, without any agent to make distinctions.

kalzang dir jn sangye tong tsa kn

pang tok nyam shying dro la tuk ts yang

gang ri tr dir khy dang tsungpa yi

kadrin j du m par sam kyin d

khawachen dir lak na pemo yi

duljar gyalw lungten dzep dn

m wn sum dang orgyen chenpo yi

dzep namtar l shyen mik su m

guru nga gom nga drub nga j nyok

nga tong sangye kn tong nganyi ni

deshek dp ngowo nyi yinp

dechir namtar drenp solwa deb

horda drukp ts ch nyishar la

dhanakosha pem bub la jn

gyal dar indrabhodh chendrang t

gyalbur ngasol dorj lam chok ny

chu dar gyalsi pang n sil tsal du

tulshyuk chp khandro wang du d

wo dar ten la rimshyin triw l

lobpn prabhahastir rabtu jung

nak dar zahor gyalp sn sek ts

m yang chur gyur sum tsen lha yi t

sa dar orgyen gyalp yabyum nyi

rangwang mepar dep n la k

nn dar lhochok tar ky gyalkham su

ten la khuw mutek tok gi dral

droshyin dawar takhob zangling du

mutek gyalp zang chen khajor nang

chuk n chulung kyur kyang dzutrul gyi

namkhar shekp mla chulung yang

gyen dok dik ch gyalp n jik la

nyew pakong zsol kyab su ten

trum dar mutek ngenp z duk gi

trongpar sem kyang npam kyi teng

zidang lhakpar gyep ngang tsul ten

takar da la yanglesh du peb

bal b nyik lha dr to tsam kyang

dorj shynn kur shyeng dam la shyak

mindruk dawar byul su jn

hepo ri tser lhasin dam la shyak

gyalten b du darwa khy chikp

drin la shyen dring mi jok sam kyin d

go dar sin yul shekpa la gong n

chimpur ynch ka dr byul kn

shyidak wangd ter gyi nyer jang t

dechir jung ngo chok gi ts chu nam

khy kyi dzepa trinl d chen dang

ma dang khandro duw kab yinp

nang du dorj l la tsa tik lung

duwa ngotsar chen gyi tendrel l

charchu beb shing mi chukn rim shyi

s ser ulpong mak truk gkha sok

jikten d kyi gpa jiny kn

jinlab khon shyiwa ngnsum chir

shyalshy d la babpo tukj zik

b bang sam y tamch khy la d