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Flower of Saffron: A Prayer for the Flourishing of the Géluk Teachings, by Khenchen Lama Rinpoché, Pelgyeypa Dorjé

དགེ་ལུགས་བསྟན་རྒྱས་སྨོན་ལམ་གུར་གུམ་མེ་ཏོག

Flower of Saffron:

A Prayer for the Flourishing of the Géluk Teachings

(dge lugs bstan rgyas smon lam gur gum me tog)

by Khenchen Lama Rinpoché, Pelgyeypa Dorjé

(mkhan chen bla ma rin po che, dpal dgyes pa rdo rje)

Translated from the Tibetan by Erick Tsiknopoulos

ན་མོ་གུ་རུ་ཤྲཱི་མ་ཏཱི་ཡ།།

NAMO GURU ŚRĪ MATĪYA

[Homage to the Guru Śrī Matī (Tsongkhapa)]

རྒྱལ་ཀུན་ཡབ་གཅིག་རྗེ་བཙུན་མཁྱེན་པའི་གཏེར།།

GYEL KÜN YAP CHIK JÉ-TSÜN KHYEN-PA’Y TER

Sole father of all Victorious Ones, venerable lord who is the treasury of deep knowledge [Manjuśrī],

བརྩེ་ཆེན་སྙིང་རྗེའི་རང་གཟུགས་སྤྱན་རིས་གཟིགས།

TSÉ-CH’EN NYING-JÉ‘I RANG-ZUK CHEN-RAY-ZIK

Natural embodiment of great love and compassion, Avalokiteśvara,

མཐུ་སྟོབས་མངའ་བདག་ཕྱག་ན་རྡོ་རྗེའི་སྐུ།།

T’U-TOP NGA-DAK CH’AK-NA-DOR-JÉ‘I KU

Sovereign master of power and strength, the awakened form of Vajrapāṇi:

རྣམ་གསུམ་དབྱེར་མེད་དམ་པས་དགེ་ལེགས་སྩོལ།།

NAM-SUM YER-MEY DAM-PAY GÉ-LEK TSÖL

May virtue and goodness be transmitted by the Transcendent Ones, in their indivisible three aspects.

རྒྱལ་བ་དབང་པོའི་ཏོག་གི་སྤྱན་སྔ་ནས།།

GYEL-WA WANG-PO’I TOK GI CHEN-NGA NAY

From the presence of the Victorious One Majestic Crown1,

མ་འོངས་མོས་པ་མཐའ་ཡས་བར་དག་ཏུ།།

MA-ONG MÖ-PA T’A-YAY BAR-DAK TU

Up until the Buddha Infinite Inspiration2 in the future,

སྲས་བཅས་རྒྱལ་བའི་ཐུགས་དམ་མ་གཡེལ་བར།།

S’AY CHAY GYEL-WA’Y T’UK-DAM MA-YEL-WAR

Never forgetting the sacred heart-bonds of the Victorious Ones and their Heirs:

དགེ་ལུགས་རྒྱལ་བའི་བསྟན་པ་རྒྱས་གྱུར་ཅིག།

GÉ-LUK GYEL-WA’Y TEN-PA GYAY GYUR CHIK

May the teachings of the Géluk Victorious One3 flourish.

ལྟ་བ་རྟེན་འབྱུང་ཟབ་མོའི་དབུ་སེམས་དང་།།

TA-WA TEN-JUNG ZAP-MO’I U-SEM DANG

The View of the Middle Way4 and Mind Only5 of profound Dependent Arising,

སྒོམ་པ་ཏིང་འཛིན་རྒྱལ་པོའི་རྟུལ་ཞུགས་ཅན།།

GOM-PA TING-DZIN GYEL-PO’I TUL-ZHUK CHEN

The Meditation of having disciplined engagement in the King of Samādhis,

སྤྱོད་པ་གཙང་མ་ངུར་སྨྲིག་གར་གྱིས་མཛེས།།

CHÖ-PA TSANG-MA NGUR-M’IK GAR GYIY DZEY

The Conduct of beautifying with the dance of clean saffron robes:

འབྲས་བཟང་དགེ་ལུགས་བསྟན་པ་དར་གྱུར་ཅིག།

DRAY ZANG GÉ-LUK TEN-PA DAR GYUR CHIK

May the excellent Fruition of the Géluk teachings spread.

འཇམ་མགོན་རྒྱལ་བ་བློ་བཟང་གྲགས་པ་ནས།།

JAM-GÖN GYEL-WA LOB-ZANG DRAK-PA NAY

From the Gentle Protector, the Victorious One Lobzang Drakpa6,

རྒྱལ་པཎ་ཟུང་དང་མདོ་སྔགས་མཁས་གྲུབ་ཚོགས།།

GYEL PAN ZUNG DANG DO-NGAK KHAY-DRUP TS’OK

To the duo of the Dalai Lama and Pachen Lama7, and the host of accomplished scholars of Sūtra and Mantra,

བསྟན་འགྲོའི་དཔལ་དུ་ཇི་སྙེད་བྱོན་པ་ཡི།།

TEN-DRO’I PEL DU JI-NYEY JÖN-PA YI

All those who arrived for the glory of the Buddhist Teachings and living beings:

དགེ་ལུགས་བླ་མའི་བསྟན་པ་འཕེལ་གྱུར་ཅིག།

GÉ-LUK LA-MA’Y TEN-PA PEL GYUR CHIK

May the teachings of the Géluk gurus proliferate.

ཕྱི་ལྟར་ཐོས་བསམ་སྒོམ་པས་བསྟན་པ་འཛིན།།

CH’I-TAR T’Ö-SAM-GOM-PAY TEN-PA DZIN

Outwardly, upholding the teachings of study, contemplation, and meditation,

ནང་ལྟར་འཆད་རྩོད་རྩོམ་པའི་མཛད་པ་སྐྱོང་།།

NANG-TAR CH’AY-TSÖ-TSOM-PA’Y DZAY-PA KYONG

Inwardly, nurturing the deeds of exposition, debate, and composition,

གསང་བ་མདོ་སྔགས་ལམ་རིམ་ཕན་བདེ་སྤེལ།།

SANG-WA DO-NGAK LAM-RIM P’EN-DÉ PEL

Secretly, propagating the benefit and happiness of the stages of the path8 for Sūtra and Mantra:

དགེ་ལུགས་རྒྱལ་བའི་བསྟན་པ་སྤེལ་གྱུར་ཅིག།

GÉ-LUK GYEL-WA’Y TEN-PA PEL GYUR CHIK

May the Géluk teachings of the Victorious One expand.

ཅེས་པ་འདི་ཡང་རབ་གནས་མེ་སྤྲེལ་ཁྲུམས་ཟླའི་གཟའ་ཚེས་དགེ་བར་འཇམ་མགོན་བསྟན་འཛིན་གྱིས་ངོར་ཤྲཱིཿཨེ་མ་ཧོས་ཡུ་རོབ་དྷརྨཱ་གླིང་ནས་བགྱིས་པར་དགེའོ།། །།

And so it was that at the request of Jamgön Tenzin (‘jam mgon bstan ‘dzin), on a positive day during the month of T’rum (the 5th month, khrums) in the Fire Monkey Year (2016, me sprel) of the sixty-year Tibetan astrological cycle (rab gnas), this was composed by Śrī Émaho (shriih e ma ho-) at Dharma Ling (dharmaa gling) in Europe: May it be virtuous.

Translated from the Tibetan by Erick Tsiknopoulos, March 2017, in Delhi and McLeod Ganj, India.

1 dbang po’i tog (Sanskrit: Indraketu), the fourth of the seven Buddhas who preceded Śākyamuni Buddha (sangs rgyas rab bdun)

2 mos pa mtha’ yas (Sanskrit: probably Ananta-adhimukta), the last of the 1002 Buddhas of this fortunate eon (bhadrakalpa)

3 Tsongkhapa (gtsong kha pa)

4 Mādhyamika (dbu ma)

5 Cittamātra (sems tsam pa)

6 Tsongkhapa (gtsong kha pa)

7 rgyal paN zung

8 lam rim

The Dhāraṇī for Dispelling Bad Dreams

The Dhāraṇī for Dispelling Bad Dreams

(rmi lam ngan pa’i bzlog pa zhes bya ba bzhugs so)

Translated from the Tibetan by Erick Tsiknopoulos

 

In the Indian Language [Sanskrit]: Mahā-Cakalāma (maha-cakalama)

In the Tibetan Language: Milam Ngenpa’y Dokpa Zheyjawa’y Zung

(rmi lam ngan pa’i bzlog pa zhes bya ba’i gzungs)

In the English Language: The Dhāraṇī known as ‘Dispelling Bad Dreams’ (The Dhāraṇī for Dispelling Bad Dreams)

 

HOMAGE TO ALL BUDDHAS AND BODHISATTVAS.

[SANG-GYAY DANG JANG-CH’UP-SEM-PA T’AM-CH’AY LA CH’AK TS’EL LO]

 

[The Dhāraṇī:]

NAMO SARVA BUDDHAYA/ NAMO PRATIHATA/ ŚASANATI/ TADYATHĀ/ O KHA KHA KHĀHI KHĀHI/ JVALA JVALA HŪ TIHA TIṢṬHA/ PHAT PHAT SVĀHĀ

[Tibetan pronunciation:

NAMO SARBA BUDDHAYA/ NAMO PRATIHATA/ SHASANATI/ TADYATHĀ/ O KHA KHA KHĀHI KHĀHI/ DZWALA DZWALA HŪNGNG TISHHA TISHHA/ PHAYT PHAYT SWĀHĀ

Or more commonly:

NAMO SARBA BUDDHAYA/ NAMO PRATIHATA/ SHASANATI/ TAY-YATHĀ/ O KHA KHA KHĀHI KHĀHI/ DZWALA DZWALA HŪNGNG TISHHA TISHHA/ P’AY P’AY SŌ]

 

By simply intoning this one time, all bad dreams will be dispelled.

THE DHĀRAĪ KNOWN AS ‘DISPELLING BAD DREAMS’ IS COMPLETE.

Translated from the Tibetan by Erick Tsiknopoulos, March 5th 2017, in McLeod Ganj, Dharamsala, India.

The Practice of the Noble Dhāraṇī of Immeasurable Longevity and Wisdom

The Practice of the Noble Dhāraṇī of Immeasurable Longevity and Wisdom

from Dhāraṇī-Mantras such as the Longevity Dhāraṇī

(tshe gzungs sogs gzungs sngags)

 

Extracted from

The Chariot of Total Liberation: The Dharma Practices of Düdjom

(bdud ‘joms chos spyod rnam grol shing rta)

 

published in Compendium of Nyingma Recitations

(rnying ma ba’i zhal ‘don phyogs bsgrigs)

compiled by Nordrang Orgyen (nor brang o rgyan)

 

Translated from the Tibetan by Erick Tsiknopoulos

 

JIK-TEN DREN-PA’Y TSO-WO TS’É-PAK-MEY

Chief who leads the world, Amitāyus,

DÜ-MIN CH’I-WA MA-LÜ JOM-PA’Y PEL

Glorious one who subdues all untimely death, without exception,

GÖN-MEY DUK-NGEL GYUR-PA NAM KYI KYAP

Savior of those who suffer without protector:

SANG-GYAY T’SÉ-PAK-MEY LA CH’AK-TS’EL LO

To the Buddha Amitāyus, I pay homage and bow.

 

[The Dhāraṇī of Immeasurable Longevity and Wisdom:]

OṂ NAMO BHAGAVATE/ APARIMITA ĀYUR-JÑĀNA SUVINIŚCITA TEJVA RĀJĀYA/ TATHĀGATAYA/ ARHATE SAMYAKSAṂBUDDHAYA/ TADYATHĀ/ OṂ PUṆYE PUṆYE/ MAHĀ-PUṆYE/ APARIMITA PUṆYE/ APARIMITA PUṆYE JÑĀNA SAṂBHAROPACITE/ OṂ SARVA SAṂSKĀRA PARIŚUDDHA DHARMĀTE GAGANA SAMUDGATE SVABHĀVA VIŚUDDHE MAHĀ-NAYA PARIVARE SVĀHĀ

[Tibetan pronunciation:

OṂ NAMO BHAGAWATE/ APARIMITA ĀYUR-DZÑĀNA SUBINISHTSITA TEDZWA RĀDZĀYA/ TATHĀGATAYA/ ARHATE SAMYAKSAṂBUDDHAYA/ TADYATHĀ/ OPUṆYE PUṆYE/ MAHĀ-PUṆYE/ APARIMITA PUṆYE/ APARIMITA PUṆYE DZÑĀNA SAṂBHAROPATSITE/ OṂ SARBA SAṂSKĀRA PARISHUDDHA DHARMĀTE GAGANA SAMUDGATE SWABHĀWA BISHUDDHE MAHĀ-NAYA PARIWARE SWĀHĀ]

 

JIN-PA’Y TOP KYIY SANG-GYAY YANG-DAK P’AK

By the power of generosity, the Buddha, the true Noble One,

MI YI SENG-GÉ JIN-PA’Y TOP TOK TÉ

The Lion of Men realized the power of generosity;

NYING-JÉ CHEN GYI DRONG-KHYER JUK-PA NA

Thus, when entering into the city of the compassionate,

JIN-PA’Y TOP KYI DRA NI DRAK-PAR GYUR

The roar of the power of generosity resounds.

TS’UL-T’RIM TOP KYIY SANG-GYAY YANG-DAK P’AK

By the power of ethics, the Buddha, the true Noble One,

MI YI SENG-GÉ TS’UL-T’RIM TOP TOK TÉ

The Lion of Men realized the power of ethics;

NYING-JÉ CHEN GYI DRONG-KHYER JUK-PA NA

Thus when entering into the city of the compassionate,

TS’UL-T’RIM TOP KYI DRA NI DRAK-PAR GYUR

The roar of the power of ethics resounds.

ZÖ-PA’Y TOP KYIY SANG-GYAY YANG-DAK P’AK

By the power of patience, the Buddha, the true Noble One,

MI YI SENG-GÉ ZÖ-PA’Y TOP TOK TÉ

The Lion of Men realized the power of patience;

NYING-JÉ CHEN GYI DRONG-KHYER JUK-PA NA

Thus when entering into the city of the compassionate,

ZÖ-PA’Y TOP KYI DRA NI DRAK-PAR GYUR

The roar of the power of patience resounds.

TSÖN-DRÜ TOP KYIY SANG-GYAY YANG-DAK P’AK

By the power of diligence, the Buddha, the true Noble One,

MI YI SENG-GÉ TSÖN-DRÜ TOP TOK TÉ

The Lion of Men realized the power of diligence;

NYING-JÉ CHEN GYI DRONG-KHYER JUK-PA NA

Thus when entering into the city of the compassionate,

TSÖN-DRÜ TOP KYI DRA NI DRAK-PAR GYUR

The roar of the power of diligence resounds.

SAM-TEN TOP KYIY SANG-GYAY YANG-DAK P’AK

By the power of concentration, the Buddha, the true Noble One,

MI YI SENG-GÉ SAM-TEN TOP TOK TÉ

The Lion of Men realized the power of concentration;

NYING-JÉ CHEN GYI DRONG-KHYER JUK-PA NA

Thus when entering into the city of the compassionate,

SAM-TEN TOP KYI DRA NI DRAK-PAR GYUR

The roar of the power of concentration resounds.

SHEY-RAP TOP KYIY SANG-GYAY YANG-DAK P’AK

By the power of insight, the Buddha, the true Noble One,

MI YI SENG-GÉ SHEY-RAP TOP TOK TÉ

The Lion of Men realized the power of insight;

NYING-JÉ CHEN GYI DRONG-KHYER JUK-PA NA

Thus when entering into the city of the compassionate,

SHEY-RAP TOP KYI DRA NI DRAK-PAR GYUR

The roar of the power of insight resounds.

 

This was the Noble Dhāraṇī of Immeasurable Longevity and Wisdom (tshe dang ye shes dpag tu med pa’i gzungs).

 

Translated from the Tibetan by Erick Tsiknopoulos, January 28th-29th, 2016, in Boudhanath, Kathmandu, Nepal.

The Practice of the Dhāraṇī for Expanding Intellect

The Practice of the Dhāraṇī for Expanding Intellect

(blo ‘phel ba’i gzungs)

from Khyentsé’s Essential Dharma Practices of the Yogin

(mkhyen brtse rnam ‘byor nyer mkho’i chos spyod)

published in

Compendium of Nyingma Recitations

(rnying ma ba’i zhal ‘don phyogs bsgrigs)

compiled by Nordrang Orgyen (nor brang o rgyan)

Translated from the Tibetan by Erick Tsiknopoulos

 

If you wish to experientially undertake the practice of the Dhāraṇī for Expanding Intellect, in order to actively increase an abundance of higher knowledge (prajñā), including retention [and memory] and confidence [of intellect]:

First go for Refuge [in the Triple Gem] and generate Bodhicitta [Awakening Mind] as a preliminary.

Recite SVĀBHĀVA… and the rest [of the mantra for purification into emptiness, OṂ SVABHĀVA ŚUDDHA SARVA DHARMA SVABHĀVA ŚUDDHŌ HAṂ], and then:

 

TONG-PA’Y NGANG LAY KAY CHIK GIY

From out of the state of emptiness, in a single moment,

PAY-MA NYI-DA’Y DEN GYI TENG

Above a seat of lotus and moon,

RANG-NYIY JAM-PEL GUR-GUM DANG

I myself am Mañjuśrī, with a saffron [golden yellow] glow,

CH’AK YAY SHEY-RAP REL-DRI CH’AR

In my right hand swinging the sword of deep insight,

YÖN-PA’Y T’UK-KAR LEK-BAM DZIN

In my left holding a volume of scripture at my heart-center,

DAR DANG RIN-CH’EN GYEN DEN-PA

Endowed with adornments of silk and precious stones;

DOR-JÉ’I KYIL-MO-TRUNG GYIY ZHUK

Sitting in the Vajra cross-legged position.

NYING NYIY PAY-MA DAP DUM Ü

In the center of a lotus within my heart itself,

A LAY DA-WA’Y KYILN-KHOR TENG

Is AH, from which comes a moon disc,

HŪNG T’AR NGAK KYI T’RENG-WAY KOR

Above which is a HŪṂ, around which a garland of Mantra revolves.

DAY-PAY Ö T’RÖ PAY-MA JÉ

As it [the Mantra] is recited, light emanates, and billions of lotuses

MA-RIK MÜN-PA YONG-SU SEL

Thoroughly clear away the darkness of ignorance.

DÉ LAY Ö-ZER RAP TR’Ö-PAY

Thereafter, beams of light radiate vigorously,

DRO KÜN MA-RIK MÜN SEL NAY

Dispelling the darkness of all living beings’ ignorance;

YÉ-SHEY NANG-WA KYEY-PAR GYUR

And giving rise to the illumination of deep wisdom.

 

Meditating thus, recite [The Dhāraṇī for Expanding Intellect]:

NAMO MAÑJUŚRIYE/ KUMĀRABHUTĀYA/ BODHISATTVĀYA/ MAHĀSATTVĀYA/ MAHĀKARUṆIKĀYA/ TADYATHĀ/ OṂ ARAJE/ VIRAJE/ ŚUDDHE/ VIŚUDDHE/ ŚODHANI/ VIŚODHANI/ AMALE/ VIMALE/ NIRMALE/ JAYAVATĪ/ RU RU CALE HŪṂ HŪṂ HŪṂ/ PHAT PHAT PHAT SVĀHĀ

[Tibetan pronunciation:

NAMO MAÑJUSHRIYE/ KUMĀRABHUTĀYA/ BODHISATTVĀYA/ MAHĀSATTVĀYA/ MAHĀKARUṆIKĀYA/ TADYATHĀ/ OṂ ARADZE/ VIRADZE/ SHUDDHE/ VISHUDDHE/ SHODHANI/ VISHODHANI/ AMALE/ BIMALE/ NIRMALE/ DZAYABATĪ/ RU RU TSALE HŪNG HŪNG HŪNG/ P’AYT P’AYT P’AYT SWĀHĀ]

 

DÉ DRUP-PA LAY JUNG-WA YI

By whatever virtue, arisen from this practice,

GÉ-WA DAK GIY GANG T’OP-PA

Which I have gained,

DÉ YIY KYÉ-WO T’AM-CH’AY KYIY

May all living beings, thereby,

DÉ-SHEK SHEY-RAP T’OP-PAR SHOK

Attain the deep insight of the Sugata.

 

Extracted from Khyentsé’s Essential Dharma Practices of the Yogin (mkhyen rtse rnam ‘byor nyer mkho’i chos spyod).

Translated from the Tibetan by Erick Tsiknopoulos, January 2017, in Boudhanath, Kathmandu, Nepal.

Mantra for Benefiting Animals Whose Meat is Eaten

BHANA DHANA KUNDHANAYE SVĀHĀ

[Tibetan pronunciation:

BHANA DHANA KUNDHANAYE SWĀHĀ

Or more commonly:

BHANA DHANA KUNDHANAYE SŌHĀ]

[By reciting this mantra,] there is no doubt that all those whose meat touches one’s tongue will attain Buddhahood.

Thus is a revealed treasure teaching (gter ma) of Ratna Lingpa (ratna gling pa).

Translated from the Tibetan by Erick Tsiknopoulos, January 2017.

The Manifest Realization of Lion-Faced Ḍākinī in Brief (The Concise Lion-Faced Ḍākinī Dispelling Ritual)

The Manifest Realization of Lion-Faced Ḍākinī in Brief

(seng gdong mngon rtog bsdus pa bzhugs so)

Also popularly known as:

The Concise Lion-Faced Ḍākinī Dispelling Ritual

(seng gdong bsdus bzlog)

Translated from the Tibetan by Erick Tsiknopoulos

 

[Going for Refuge and Generating Bodhicitta:]

NA-MO: KYAP-NAY NAM LA KYAP SU CH’I

Homage: I go for salvation to the Sources of Refuge;

DRO KÜN SANG-GYAY SAR DREL JA

I will work to liberate all living beings to the level of Buddhahood.

 

[The Visualization and Preparations:]

HŪNG: KA-DAK NGANG NAY RANG-SHAR-WA

HŪṂ: From the state of primordial purity, as a natural manifestation,

NYING-JÉ T’RÖ-PA’Y RANG-DANG LAY

Comes the natural radiance of wrathful compassion,

DEN LA RANG-RIK DZAY-KYEY LHA

Out of which emerges the substantially arisen deity of natural pure awareness,

DÜ DUL JIK ZUK PA’MO’I KU

The awakened body of the Heroine, whose frightening form subdues Māras;

ZHEL CHIK SENG DONG YU REL SIK

With one head, whose lion face is fanned by a turquoise mane,

CH’AK NYIY DRI-GUK T’Ö T’RAK T’UNG

Two arms, which hold a curved knife and drink blood from a skull-cup,

ZHAP NYIY YAY KUM YÖN KYANG GAR

Two legs, dancing with the right extended and left drawn in,

DRU-MO YÖN NA KHĀ-TAṂ CH’ANG

Bearing a khaṭvāṅga in the left crook of her arm,

MI GO’I NYING T’RENG RÜ GYEN SÖL

And wearing an Essence-Rosary of human heads and bone ornaments.

BA-PU’I BU-GA T’AM-CHAY NAY

From all the pores of her bodily hairs,

DOR-JÉ MÉ YI TS’A-TS’A T’RÖ

Sparks of Vajra Fire issue forth.

MÉ-PUNG MAR-NAK T’RUK-PA’Y Ü

In the raging center of dark red masses of fire,

TOP-DEN DREK TUM T’RÖ-MAR ZHUK

She abides as the mighty, vicious and frightening Wrathful Lady.

T’RO-MO’I MAK-TS’OK P’O-NYAR GYEY

The battalions of the Wrathful Lady are sent out as her emissaries,

DAM-CHEN S’UNG-MA’Y S’OK NYING T’ROK

Capturing the life-force and hearts of the Oath-Bound Protectors,

DÉ-GYAY DREK-PA ZAY SU ZA

Devouring as food the eight classes of Haughty Ones,

JAY-MA DRA DÖN NYEL T’AK-CHÖ

And annihilating curses, enemies, evil spirits, and demonic forces.

YÉ-NAY KHYEY DANG DUN-DREL MEY

Although from the very beginning, I am beyond meeting and parting with you,

DÉ-CH’EN LONG NAY CHEN-DREN SHEK

I summon you to come from the expanse of great bliss;

DRAK TUM T’RÖ-MAR ZHUK SU SÖL

And ask that you abide as the fierce and frightening Wrathful Lady.

GA-WA ZHI YIY DA CH’AK TS’EL

I symbolically prostrate with the Four Joys.

CH’AK-GYA-CH’EN-PÖ CH’Ö-PA BUL

I present offerings with the Great Seal (of Mahāmudrā).

KHAM SUM ZA-JEY MA LA TÖ

I praise the Mother who devours the Three Realms.

T’UK-KAR P’A-LAM GUR GYI Ü

In the center of the diamond dome at her heart-center,

S’OK GI NYING-PO HŪNG T’ING-NAK

Is the essence of her life-force, a dark lapis blue HŪṂ [syllable],

TRAK DANG ZI-JIY DEN-PA LA

Imbued with glory and majestic brilliance;

TSA-WA’Y NGAK-T’RENG YÖN DU KHOR

Around which a garland of the Root Mantra revolves to the left [counter-clockwise].

KU LAY T’RÖ-PA’Y MÉ-PUNG GIY

Masses of flames, which emanate from her body,

NÖ-JEY DRA DÖN ZHOP T’UL S’EK

Scorch, subdue, and incinerate enemies and evil spirits who do harm;

NAM-SHEY KYÉ-MEY YING SU DRONG

And draw their consciousness into unborn space:

TRÖ-DREL DÉ-WA CH’EN-PO’I NGANG

The state of great bliss, free from conceptual elaborations…

 

[The Mantra:]

A KA SA MA RA CA SHA DA RA SA MA RA YA PHAT

[Tibetan pronunciation:

A KA SA MA RA TSA SHA DA RA SA MA RA YA P’AYT]

 

[The Dispelling:]

NA-MO: SANG-GYAY KYI DEN-PA DANG

Homage: By the truth of the Buddha,

CH’Ö KYI DEN-PA DANG

The truth of the Dharma,

GEN-DÜN GYI DEN-PA DANG

The truth of the Saṇgha,

YÉ-SHEY KYI KHAN-DRO-MA SENG-GÉ DONG-WA-CHEN RIK-NGAK KYI DAK-MO BUM-DÉ‘I TS’OK DANG-CHAY-PA’Y DEN-PA DANG

The truth of the Ḍākinī of Deep Wisdom with the Lion Face, the Sovereign Lady of Gnosis Mantras, along with her retinue of a hundred-thousandfold legion [of Ḍākinīs],

JIN-LAP NÜ-PA’Y T’Ü

And the power of their blessings;

DAK-CHAK PÖN-LOP YÖN-CH’Ö KHOR DANG-CHAY-PA NAM LA NÖ CHING TS’É-WAR JEY-PA’Y S’I KEK NAY YAM DÖN GEK JAY P’UR NEN-TAY UL-PONG DRA GYÖ KHÖN SUM DÜ-MIN CH’I-WA LA-SOK-PA’Y GEL-KYEN BAR-CH’AY MI-T’ÜN-PA’Y CH’OK NGEN-PA T’AM-CH’AY CH’IR DOK-PAR GYUR CHIK

For us and our masters and disciples, benefactors and recipients, together with our associates, may all adverse circumstances, obstacles, inconducive aspects, and negativity, such as harmful and violent temporal demons (sri), astrological hindrances (keg), illnesses, plagues, evil spirits, obstructing forces, curses, voodoo (phur), black magic (of directed suppression, mnan gtad), poverty, the triad of enemies, regrets, and resentments, and untimely death, be repelled away!

MEY-PAR GYUR CHIK

May they be annihilated!

ZHI-WAR GYUR CHIK

May they be pacified!

RAP-TU ZHI-WAR GYUR CHIK

May they be entirely pacified!

 

[The Final Praise:]

KHA LA CHÖ-PA’Y NAY CH’OK DAM-PA NAY

From the transcendent foremost region of Celestial Delight (Vajrayoginī‘s Pure Land of Khecara),

NGÖN-SHEY DZÜN-TRUL NGA-PA’Y T’U-TOP CHEN

Are the powerfully mighty ones who possess clairvoyance and miraculous abilities,

DRUP-PA-PO LA MA-YEL BU ZHIN ZIK

Who behold practitioners unflinchingly, as unto children:

NAY SUM KHAN-DRO’I TS’OK LA CH’AK-TS’EL TÖ

I pay homage and praise to the Ḍākinīs of the Three Abodes (gnas gsum mkha’ ‘gro).

 

Translated from the Tibetan by Erick Tsiknopoulos, late December 2016 to mid January 2017, in Boudhanath, Kathmandu, Nepal.

Special thanks to Ngakpa Chöying Dorjé of Switzerland and Ina Dhargye of Austria for their assistance with certain points in the text.

Notes:

I symbolically prostrate with the Four Joys” (dga’ ba bzhi yis brda phyag ‘tshal): According to the entry for Rigpa Wiki (alterations and additions my own): “The four joys (Skt. catvārimuditā; Tib. gawa shyi; Wyl. dga’ ba bzhi) are four increasingly subtle experiences of ‘bliss-emptiness’ (bde stong) connected with the advanced practices of tsa-lung (rtsa rlung); they transcend ordinary feelings of joy or pleasure. They are: 1. joy (Skt. muditā; Tib. དགའ་བ།, Wyl. dga’ ba), 2. supreme joy (Skt. pramuditā; Tib. མཆོག་དགའ།, Wyl. mchog dga’), 3. special joy (Skt. viśeṣamuditā; Tib. ཁྱད་དགའ།, Wyl. khyad dga’) and 4. innate joy (Skt. sahajamuditā; Tib. ལྷན་སྐྱེས་ཀྱི་དགའ།, Wyl. lhan skyes kyi dga’ ba). They are experienced when the ‘white bodhicitta drop’, also called ‘white essence, ascends from the lowest cakra (‘khor lo) to the navel, heart, throat, and crown cakras [correspondingly]. Eight joys‘ (dga’ ba brgyad) and ‘sixteen joys‘ (dga’ ba bcu drug) may also be enumerated in the tantras.”

The Dhāraṇī of Vasudhārā, the Goddess Arisen from Dhāraṇī

The Dhāraṇī of Vasudhārā, the Goddess Arisen from Dhāraṇī
(gzungs las byung ba’i lha mo nor rgyun ma’i gzungs bzhugs so)

From ‘Compendium of Regular Practices for Names and Dhāraṇīs’
(mtshan-gzungs rgyun-khyer phyogs-bsgrigs)

Extracted from ‘The Treasure Mine of Practice Methods’
(sgrub-thabs rin-chen ‘byung-gnas)
by the 7th Panchen Lama, Lobzang Pëlden Tenpay Nyima
(pan-chen sku-phreng bdun-pa blo-bzang dpal-ldan bstan-pa’i nyi-ma, 1782–1853)

Arranged and published by the Gansu Ethnic Publishing House
(kan-su’u mi-rigs dpe-skrun-khang), 1996

Translated from the Tibetan by Erick Tsiknopoulos
& the Sugatagarbha Translation Group

 

GANG NGÖN JIN-PA GYAM-TS’O’I GÉ SAK-PAY
To the one who previously accumulated the virtue of an ocean of generosity,

TS’É DANG NOR DANG T’U YI PEL NYEY SHING
Thereby found the glory of longevity, wealth and power,

DRUP-PA-PO LA YIK GI CH’AR BEP-PA’Y
And brings down a rain of treasure upon practitioners:

PEL-MO NOR-GYÜN-MA LA CH’AK-TS’EL LO
To the Glorious Lady Vasudhārā, I deeply bow.

 

[The Dhāraṇī:]

OṂ VĀSUDHĀRINI SVĀHĀ

[Tibetan pronunciation:

OṂ BĀSUDHĀRINI SWĀHĀ

Or more commonly:

OṂ BĀSUDHĀRINI SOHĀ]

*Note: The second long Ā in VĀSUDHĀRINI is not included in this text, but is probably an omission.

 

KHYEY LA TÖ CHING SÖL-WA TAP-PA’Y T’Ü
By the power of praising and supplicating you,

DAK SOK GANG-DU NAY-PA’Y SA-CH’OK DÉR
In whatever places I and others may dwell,

NAY DANG UL-P’ONG T’AP-TSÖ ZHI-WA DANG
Please pacify illness, poverty and conflict;

CH’Ö DANG TRA-SHIY P’EL-WAR DZAY DU SÖL
And ensure the flourishing of Dharma and good fortune.

 

Translated from the Tibetan by Erick Tsiknopoulos, September 10th 2016, in Pokhara, Nepal. Finalized on January 12th 2017 in Boudhanath, Kathmandu, Nepal.
Special thanks to Ned Branchi for his work with the Sanskrit and dhāraṇī.