A Practice of the Meaning of the Four Causes for Rebirth in Sukhāvatī, by Ju Mipham Rinpoché, Jamyang Namgyel Gyamts’o

བདེ་བ་ཅན་དུ་སྐྱེ་བའི་རྒྱུ་བཞིའི་དོན་ཉམས་ལེན།

A Practice of the Meaning of the Four Causes for Rebirth in Sukhāvatī

(bde ba can du skye ba’i rgyu bzhi’i don nyams len)

by Ju Mipham Rinpoché, Jamyang Namgyel Gyamts’o

(‘ju mi pham rin poche, ‘jam dbyangs rnam rgyal rgya mtsho, 1846-1912)

Translated from the Tibetan by Erick Tsiknopoulos

 

༄༅། །བདེ་བ་ཅན་དུ་སྐྱེ་བར་འདོད་པ་རྣམས་ཀྱིས། བདེ་བ་ཅན་དུ་སྐྱེ་བའི་རྒྱུ་བཞིའི་ཉམས་ལེན་ནི།

The practice of the four causes for rebirth in Sukhāvatī, for those who wish to be reborn in Sukhāvatī [the Pure Land of Amitābha Buddha], is as follows.

སངས་རྒྱས་འོད་དཔག་མེད་ཀྱི་སྐུ་ལ་རྩེ་གཅིག་ཏུ་དམིགས་ཏེ། ཉིན་རེ་མཚན་ལན་བདུན་བརྗོད་ནས།

Focus one-pointedly on Buddha Amitābha; and every day, recite his name seven times. Then, recite the following:

འདྲེན་པ་འོད་དཔག་མེད་པ་དགོངས་སུ་གསོལ།

DREN-PA Ö-PAK-MEY-PA GONG SU SÖL

O guide Amitābha, please consider me.

།རྒྱལ་བ་ཁྱེད་ཀྱི་ཐུགས་བསྐྱེད་ཅི་བཞིན་དུ།

GYEL-WA KHYEY KYI T’UK-KYEY CHI ZHIN-DU

Victorious One, in accordance with your generation of Awakening Mind1,

།བླ་མེད་བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་དེ།

LA-MEY JANG-CH’UP-CH’OK-TU-SEM KYEY DÉ

I give rise to the Foremost Mind, that set upon Unsurpassed Awakening2;

།དགེ་བའི་རྩ་བ་ཇི་སྙེད་བགྱིས་པ་རྣམས།

GÉ-WA TSA-WA JI-NYEY GYIY-PA NAM

And whatever roots of virtue I have performed,

།ནུབ་ཕྱོགས་བདེ་བ་ཅན་གྱི་ཞིང་ཁམས་སུ།

NUP-CH’OK DÉ-WA-CHEN GYI ZHING-KHAM SU

So that I may be born in the Pure Land of Sukhāvatī in the western direction,

།རྒྱལ་མཆོག་ཁྱེད་ཀྱི་དྲུང་དུ་སྐྱེས་ནས་ཀྱང་།

GYEL-CH’OK KHYEY KYI DRUNG DU KYEY NAY KYANG

In your presence, Supreme Conqueror,

།རླབས་ཆེན་རྒྱལ་བའི་སྲས་ཀྱི་སྤྱོད་པ་ཀུན།

LAP-CH’EN GYEL-WA’Y S’AY KYI CHÖ-PA KÜN

I dedicate all those practices of the Victorious One’s Heirs, great altruistic deeds,

།ཡོངས་སུ་རྫོགས་པའི་སླད་དུ་བསྔོ་བགྱིད་ན།

YONG-SU DZOK-PA’Y LAY-DU NGO GYIY NA

For the sake of their complete fulfillment;

།ཚེ་འདི་འཕོས་མ་ཐག་ཏུ་དག་པའི་ཞིང་།

TS’É DI P’Ö MA-T’AK-TU DAK-PA’Y ZHING

And thereby, as soon as I move on from this life, in the Land of Purity,

།བདེ་བ་ཅན་དུ་བརྫུས་ཏེ་སྐྱེ་བ་དང་།

DÉ-WA-CHEN DU DZÜ TÉ KYÉ-WA DANG

That of Sukhāvatī, may I emanate and be reborn,

།འདྲེན་པ་འོད་དཔག་མེད་ཀྱིས་ལུང་བསྟན་ནས།

DREN-PA Ö-PAK-MEY KYIY LUNG-TEN NAY

Receive a prediction of enlightenment from the guide, Amitābha;

།རྫོགས་སྨོན་སྦྱང་བ་མཐའ་རུ་ཕྱིན་པར་ཤོག

DZOK-MÖN JANG-WA T’A-RU-CH’IN-PAR SHOK

And there bring my training in perfect aspirations to culmination.

།སངས་རྒྱས་འོད་དཔག་མེད་ལ་གསོལ་བ་འདེབས།

SANG-GYAY Ö-PAK-MEY LA SÖL-WA-DEP

I pray to the Buddha Amitābha.

།བདག་གིས་བླ་མེད་བྱང་ཆུབ་སེམས་བསྐྱེད་ནས།

DAK GIY LA-MEY JANG-CH’UP-SEM KYEY NAY

I generate the Mind of Unsurpassed Awakening3,

།དགེ་རྩ་མཐའ་དག་བདེ་ཆེན་ཞིང་མཆོག་ཏུ།

GÉ-TSA T’A-DAK DÉ-CH’EN ZHING CH’OK TU

And all roots of virtue, in their entirety, I dedicate toward rebirth in the Supreme Land of Great Bliss:

།སྐྱེ་ཕྱིར་བསྔོ་ན་འགྲུབ་པར་བྱིན་གྱིས་རློབས།

KYÉ CH’IR NGO NA DRUP-PAR JIN-GYIY-LOP

Please bless me to accomplish this.

 

།དྷཱི་མིང་པས་སོ།། །།

By the one named DHĪH.
༜ མན་ངག་འདིའི་མཛད་པ་པོ་ནི། བླ་མ་མི་ཕམ་རིན་པོ་ཆེ་སྟེ། མཇུག་ཏུ་དྷཱི་ཞེས་པས་བསྟན་ཏོ།།

{This author of this pith instruction is Lama Mipham Rinpoché, but at the end it says “DHĪH” [one of his main pen names, being the seed syllable of Mañjuśrī].}

(Translated from the Tibetan by Erick Tsiknopoulos, April-May 2017, in Rakkar, Himachal Pradesh, India.)

1 bodhicitta

2 bodhicitta

3 bodhicitta

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The Water Offering of a Treasure Trove of Ambrosial Nectar: A Treasure Teaching of Düdjom Lingpa

The Water Offering of a Treasure Trove of Ambrosial Nectar:

From The Treasury of the Expansive Sky of Dharmatā

(chos nyid nam mkha’i klong mdzod las/ chu sbyin bdud rtsi gter mdzod bzhugs so)

[A Treasure Teaching (gter ma) of Düdjom Lingpa (bdud ‘joms gling pa, 1835-1904)]

Translated from the Tibetan by Erick Tsiknopoulos

 

NAMO GURU PADMAKARAYE.

[Homage to the Guru Padmakara (Padmasambhava).]

 

In front of you, within a precious vessel,

Arrange the water, rinsing water, and do the preliminary preparations1.

 

Then, for the Going for Refuge and Generation of Awakening Mind (bodhicitta):

JANG-CH’UP NYING-POR CH’IY YI BAR

Until I reach the essence of Awakening,

KÖN-CH’OK SUM LA KYAP SU CH’I

I go for refuge to the Triple Gem.

DRO KÜN TS’OK-NYIY RAP DZOK CH’IR

So that all living beings may fully complete the Two Accumulations,

CH’Ö DANG JIN LA TSÖN-PAR JA

I shall endeavor in offerings and generosity.

 

[Recite this] three times.

RANG-NYIY KAY-CHIK GIY RIN-CH’EN RIK KYI KHAN-DRO-MA T’RÖ-MA SER-MO TS’EN DANG PÉ-JAY KYIY DZEY SHING LONG-CHÖ-DZOK-PA’Y CHAY KYIY GYEN TÉ ZHENG-PA’Y TAP KYIY ZHUK-PA’Y CH’AY YAY NOR-BU DANG YÖN CH’OK-JIN GYI CH’AK-GYA’Y T’IL DU OṂ KAR ĀH MAR HŪNG T’ING GIY TS’EN-PA LAY ZAK-MEY YÉ-SHEY KYI DÜ-TSI’I CH’AR CH’EN-PO BAP-PAY KÖN-CH’OK S’I-ZHU GÖN-PO YÖN-TEN RIK-DRUK NYING-JÉ GEK-RIK LEN-CH’AK KYI DRÖN NAM T’AM-CHAY KYI CH’Ö-YUL DU CH’Ö-PA’Y TRIN DANG DÖ-GU’I PEL-YÖN GYÜN-MI-CH’AY-PAR TRO-WAR GOM

I myself, in a single moment, am the Ḍākinī of the Ratna Family, Yellow T’röma, beautified by the signs and marks2, and adorned by the accouterments of the Perfect Resource Body of Awakening3; abiding in the standing position, the right hand holds a jewel, and the left is in the Mudrā of Supreme Generosity, the palm of which is marked by a white OṂ, a red ĀH, and a dark blue HŪṂ. From these a great rain of the ambrosial nectar of immaculate deep wisdom showers down, which issues forth an unceasing flow of offering-clouds, and a splendid wealth of all that is needed and desired, toward the experiential domains of all the guests: The Supreme Gems; those of honor, the Six Families of Defenders of Good Qualities; and those of compassion, the varieties of hindrance makers and Karmic creditors: Meditate thus.

Recite the names of the Four Tathāgatas.

[DÉ-ZHIN-SHEK-PA RIN-CH’EN-MANG LA CH’AK-TS’EL-LO

I pay homage to the Tathāgata Many Treasures.

DÉ-ZHIN-SHEK-PA ZUK-DZEY-DAM-PA LA CH’AK-TS’EL-LO

I pay homage to the Tathāgata Transcendent Beautiful Form.

DÉ-ZHIN-SHEK-PA KU-JAM-LAY LA CH’AK-TS’EL-LO

I pay homage to the Tathāgata Infinitely Expansive Body.

DÉ-ZHIN-SHEK-PA JIK-PA-T’AM-CHAY-DANG-DREL-WA LA CH’AK-TS’EL-LO

I pay homage to the Tathāgata Freed From All Fear.]

 

NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ

[Tibetan pronunciation:

NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]

[Recite the above Mantra] in accordance with how it is done in most other contexts.4

 

Finally:

KÖN-CH’OK CH’Ö-PAY GYEY GYUR CHIK

May the Supreme Gems be delighted by offering.

RIK-DRUK DÖ-PA’Y TS’IM GYUR CHIK

May the desires of the six classes5 be satisfied.

LEN-CH’AK SHA-KHÖN JANG GYUR CHIK

May Karmic credits and murder enmities be cleansed.

TS’OK-NYIY YONG-SU DZOK GYUR CHIK

May the Two Accumulations be thoroughly completed.

DRIP-NYIY BAK-CH’AK DAK GYUR CHIK

May the Two Obscurations and habitual tendencies be purified.

DAM-PA KU-NYIY T’OP GYUR CHIK

May the transcendent Two Bodies of Awakening6 be attained.

 

Then, the stage of dissolution is as follows:

CH’Ö-JIN NGÖ-YUL T’AM-CHAY KÜN

All direct objects of offering and generosity, each and every one,

CH’Ö-NYIY TRÖ-T’A DREL-WAR: AH

Within the true nature of phenomena7, beyond extremes of conceptual elaboration: AH.

 

And then do prayers of dedication.

 

The key point is to mainly focus the mind on the visualization.

With that key point, the Two Accumulations will be completed.

SAMAYA.

SEALED. SEALED. SEALED.8

And so it was that in response to the earnest request of Sönam Pelden (bsod nams dpal ldan), Düdjompa (Düdjom Lingpa, bdud ‘joms pa) transformed this from the Sky Treasury of Dharmatā (chos nyid nam mkha’i mdzod). Virtue! SARVA MAṆGALAṂ.

(Translated from the Tibetan by Erick Tsiknopoulos, April 28th, 2017, in Rakkar, Himachal Pradesh, India.)

1 chu bsham chu bshel sta gon bya

2 The signs and marks of Buddhahood.

3 Sanskrit: Sambhogakāya

4 sogs ci mang skabs dang bstun

5 The six classes of living beings.

6 Sanskrit: kāya-s

7 Sanskrit: dharmatā

8 rgya rgya rgya

The Water Offering of All-Pervading Ambrosial Nectar: A Treasure Teaching of Düdjom Lingpa

The Water Offering of All-Pervading Ambrosial Nectar:

From The Treasury of the Expansive Sky of Dharmatā

(chos nyid nam mkha’i klong mdzod las/ chu sbyin bdud rtsi kun khyab bzhugs so)

[A Treasure Teaching (gter ma) of Düdjom Lingpa (bdud ‘joms gling pa, 1835-1904)]

Translated from the Tibetan by Erick Tsiknopoulos

 

NAMO GURU PADMAKARAYE.

[Homage to the Guru Padmakara (Padmasambhava).]

For the stages of practicing this,

The Water Offering of All-Pervading Ambrosial Nectar,

In front of you should be a precious vessel,

Filled completely with clean water.

It is best if pills of grain and medicine are mixed therein;

But if not, pour in pills of butter,

Or else roasted grain (yos) and milk.

 

First, the Going for Refuge is as follows:

NA-MO: CH’OK-CHU DÜ-SUM NA SHEK SHING ZHUK-PA’Y KYAP-NAY DAM-PA NAM LA KYAP SU CH’I’O

NAMO1: I go for refuge to the transcendent Sources of Refuge who travel and abide throughout the ten directions and three times.

DAK SOK SEM-CHEN T’AM-CHAY KHOR-WA DANG NGEN-SONG GI JIK-PA LAY KYAP TU SÖL

Please save me and others, all sentient beings, from the dangers of Saṃsāra and evil destinies.

 

Then, the Generation of Awakening Mind (bodhicitta) is as follows:

KHA-KHYAP KYI SEM-CHEN T’AM-CHAY KHOR-WA DUK-NGEL GYI GYAM-TS’O LAY DÖN-PA’Y CH’IR JIN-PA’Y TS’OK CH’EN-PO LA TSÖN-PAR JA’O

In order to deliver all sentient beings pervading space from the ocean of Saṃsāra’s suffering, I shall endeavor in the great accumulation of generosity.

 

Then, the visualization of oneself as the Deity is as follows:

KAY-CHIK DÉ-NYIY LA RIN-PO-CH’É SENG-GÉ’I T’RI PANG T’O-WA’Y TENG-DU PAY-MA DANG DA-WA’Y DEN LA RANG-NYIY CHOM-DEN-DAY GYEL-WA SHĀ-KYA T’UP-PA KUM-DOK SER TSO-MA TA-BU ZHI-DZUM TS’EN-PÉ DZOK SHING KHOR-DAY YONG-KHYAP KYI Ö-P’UNG BAR-WA Ö KYI LONG DU KHOR-DAY T’AM-CHAY NANG-WAR JAY SO

In this very moment, above a lofty bejeweled lion-throne, upon a seat of lotus and moon, I myself am the Bhagavān, the Victorious One Śākyamuni: Bodily color similar to refined gold, smiling peacefully, replete with the marks and signs [of Buddhahood], and blazing masses of light which thoroughly pervade Saṃsāra and Nirvāṇa; within this expanse of light, illuminating all of Saṃsāra and Nirvana.

CH’AK YAY CH’OK-JIN GYI CH’AK-GYA’Y T’IL NAY ZAK-MEY YÉ-SHEY KYI DÜ-TSI’I CH’AR-GYÜN BEP SHING YÖN-PAY NYAM-ZHAK GI CH’AK-GYA DZAY-PA

His right hand is in the Mudrā of supreme generosity, from the palm of which a flowing rain of the ambrosial nectar of immaculate deep wisdom descends; and his left [hand] performs the Mudrā of meditative equipoise.

CH’Ö-GÖ NAM-SUM KU LA SÖL ZHING ZHAP DOR-JÉ‘I KYIL-MO-TRUNG GIY ZHUK-PA

The three types of Dharma robes are worn upon his body; and his legs are resting in the Vajra cross-legged position.

DÉ‘I T’UK-KAR DA-WA’Y DEN LA A YIK SER-PO’I T’AR NGAK-T’RENG KHOR-WA’Y Ö-ZER GYIY DRO-KHAM GYAM-TS’O DONG NAY TRUK-PAR GOM

At his heart-center, upon a seat of moon, is a yellow AH syllable2, around the edge of which a garland of Mantra revolves; the rays of light from this dredge the depths of the ocean of living beings’ realms: Meditate thus.

TADYATHĀ OṂ MUNE MUNE MAHĀMUNAYE SVĀHĀ

[Tibetan pronunciation:

TADYATHĀ OṂ MUNE MUNE MAHĀMUNAYE SWĀHĀ

Or:

TAY-YATHĀ OṂ MUNE MUNE MAHĀMUNAYE SŌHĀ]

Recite this one hundred times.

OṂ VAJRA AMṚTA KUṆḌALI HANA HANA HŪṂ PHAT

[Tibetan pronunciation:

OṂ BADZRA AMRITA KUṆḌALI HANA HANA HŪNG P’AYT]

Recite this seven times.

 

HŪNG BHRŪNG: DÜN DU BHRŪNG YIK SER-PO Ö DU ZHU-WA LAY RIN-PO-CH’É’I NÖ YANG SHING GYA KHYÖN CH’Ö-KYI-YING DANG NYAM-PA’Y NANG DU YI-GÉ OṂ KAR-PO ĀH MAR-PO HŪNG T’ING-KA NAY-PAR GYUR

HŪBHRŪ: In front, the yellow syllable BHRŪ3 melts into light; and then transforms into a broad and extensive bejeweled vessel, equal to the Dharma Realm4, inside of which abide a white O, a red ĀH, and a dark lapis syllable5.

RANG GI CH’Ö-JIN GYI CH’AK-GYA’Y T’IL NAY DÜ-TSI’I GYÜN BAP

From the palm of my [hand in the] Mudrā of Giving the Dharma, a stream of ambrosial nectar descends.

YI-GÉ SUM LA P’OK-PAY KU SUNG T’UK KYI JIN-LAP DÜ-PA YÉ-SHEY KYI DÜ-TSI MI-ZAY-PA GYEN KYI KHOR-LÖ NANG-S’IY T’AM-CHAY KHYAP-PAR GYUR

As this touches the Three Syllables [OṂ, ĀH, and HŪṂ], it gathers in the blessings of Awakened Body, Speech and Mind; and the continuous adornment of the inexhaustible ambrosial nectar of deep wisdom pervades all of appearance and existence.

OṂ ĀH HŪṂ

[Tibetan pronunciation:

OṂ ĀH HŪNG]

[Recite] seven times.

 

Recite the Four Names (of the Four Tathāgatas).

[DÉ-ZHIN-SHEK-PA RIN-CH’EN-MANG LA CH’AK-TS’EL-LO

I pay homage to the Tathāgata Many Treasures.

DÉ-ZHIN-SHEK-PA ZUK-DZEY-DAM-PA LA CH’AK-TS’EL-LO

I pay homage to the Tathāgata Transcendent Beautiful Form.

DÉ-ZHIN-SHEK-PA KU-JAM-LAY LA CH’AK-TS’EL-LO

I pay homage to the Tathāgata Infinitely Expansive Body.

DÉ-ZHIN-SHEK-PA JIK-PA-T’AM-CHAY-DANG-DREL-WA LA CH’AK-TS’EL-LO

I pay homage to the Tathāgata Freed From All Fear.]

 

KYAP-NAY DAM-PA CH’OK-SUM KU-SUM TSA-SUM KA-S’UNG P’O-GYÜ MO-GYÜ LA-SOK-PA S’I-ZHU’I DRÖN DU-GYUR-WA T’AM-CHAY LA BUL-LO

I present offerings to all those who are honored guests, such as the transcendent Sources of Refuge: The Triple Gem, the Three Roots, and the male lineage and female lineage of Command Guardians.

KU SUNG T’UK NYEY SHING TS’IM NAY DAK-CHAK KHOR DANG CHAY-PA TS’OK- NYIY YONG-SU DZOK SHING

May their Awakened Body, Speech and Mind be pleased; and being satisfied, may we, along with our close associates, fully perfect the Two Accumulations,

DRIP-NYIY BAK-CHAK JANG SHING DAK NAY DÖN-NYIY LHÜN-GYIY-DRUP TÉ KU- NYIY NGÖN-DU-GYUR-PAR SHOK SHIK

Cleanse and purify the Two Obscurations and habitual tendencies, and thereby spontaneously accomplish the Two Aims; thus actualizing the Two Bodies of Awakening6.

NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ

[Tibetan pronunciation:

NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]

 

OṂ ĀH HŪNG: PEL-GÖN DÜN-CHU-TSA-NGA LA SOK-PA’Y GÖN-PO YÖN-TEN GYI DRÖN DU-GYUR-PA T’AM-CHAY LA BUL-LO

OṂ ĀH HŪ: I present offerings to the all those protectors who are guests of good qualities, such as the Seventy-Five Glorious Defenders.

NYEY SHING TS’IM NAY DAK-CHAK KHOR DANG CHAY-PA T’AM-CHAY LA S’UNG-WA DANG KYOP-PA DANG PA-WA DANG GO-WA DANG GÖN-KYAP DANG DONG-DROK DAM-PA DZAY DU SÖL

May they be pleased and satisfied; and thereby may they guard, protect, conceal, support, and be defending guides and sublime companions for us, along with our associates, I pray.

NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ

[Tibetan pronunciation:

NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]

 

Then, the water offering to Black Jambhala is as follows:

DÜN DU YI-GÉ DZAM NAK-PO LAY Ö T’RÖ P’AK-PA CH’Ö SEM-CHEN GYI GYÜ JANG TS’UR DÜ YONG-SU-GYUR-PA LAY P’AK-PA DZAM-BHA-LA NAK-PO ZHEL CHIK CH’AK-NYIY T’RÖ SHING TUM-PA CH’AK YAY T’Ö T’RAK DANG YÖN-PAY KYUK-PA’Y NÉU-LÉ NAM-PA

In front, from the black syllable JAṂ7, light radiates, which makes offerings to the Noble Ones, cleanses the mental streams of sentient beings, and then reconverges, transforming into the Noble Jambhala: With one face, two arms, wrathful and fierce, his right hand bearing a skull-cup filled with blood, his left a spitting mongoose.

ZHAP-NYIY GYAY KYI DOR-TAP SU DRAY-PA YÉ-SHEY KYI Ö-P’UNG BAR-WA’Y LONG DU ZHUK-PA’Y NAY-SUM LAY Ö-ZER PAK-TU-MEY-PA T’RÖ-PAY NÖ-JIN DZAM-BHA-LA RIK-NGA KHOR DANG CHAY-PA DZAM-BHA-LA NAK-PO’I NAM-PAR JÖN NAY KYEY-PA’Y DAM-TS’IK-PA DANG NYIY-SU-MEY-PAR GYUR

His two legs are spread apart in the dancing posture of a champion, abiding within an expanse of blazing masses of the light of deep wisdom; and from his three places [forehead, throat and heart], innumerable rays of light radiate forth, which cause the Five Families of Yakṣa Jambhalas, along with their retinues, in the form of Black Jambhalas, to arrive in full. These then become non-dual with the Commitment Being8 which has been generated (and visualized).

VAJRA SAMAYA JA JAH JAH HŪṂ BAṂ HOH

[Tibetan pronunciation:

BADZRA SAMAYA DZA DZAH DZAH HŪNG BANG HOH]

NYIY-SU-MEY-PAR STANG

Non-dualistically: STAṂ.

 

RANG-NYIY CHOM-DEN-DAY GYEL-WA SHĀ-KYA-T’UP-PAR SEL-WA’Y CH’AK T’IL NAY DÉ-TONG YÉ-SHEY KYI DÜ-TSI CH’U-GYÜN TAR DU BAP TÉ ĀR-YA’Y DZAM-BHA-LA’Y KU SUNG T’UK LA P’OK-PAY T’UK DÉ-TONG GYI RÖ TS’IM NAY CHA’K GYI NÉU-LE’I KHA NAY GÖ-DÖ YIY-ZHIN GYI CH’AR CH’EN-POR BAP-PAR GOM

I myself appear clearly as the Bhagavān, the Victorious One Śākyamuni; from whose palm the ambrosial nectar of the deep wisdom of Bliss and Emptiness descends like a stream of water. As this touches the Awakened Body, Speech and Mind of Ārya Jambhala, his Awakened Mind is satisfied by the taste of bliss and emptiness. Thereby, from the mouth of the mongoose in his hand, a great rain of all that is needed and desired, in accordance with one’s wishes, showers down: Meditate thus.

OṂ JAṂ LUṂ SVĀHĀ

[Tibetan pronunciation:

OṂ JAṂ LUṂ SWĀHĀ

Or:

OṂ JANG LUNG SŌHĀ]

After making offerings with a hundred or a thousand [recitations] of the above [Mantra], recite:

OṂ INDRANA MUKHAṂ BHRAMARI SVĀHĀ/ IDAṂ BALIṂTA KHĀHI/ SARVA RATNA SIDDHI PHALA HŪṂ ĀH

[Tibetan pronunciation:

OṂ INDRANA MUKHAṂ BHRAMARI SWĀHĀ/ IDAṂ BALINGTA KHĀHI/ SARBA RATNA SIDDHI PHALA HŪNG ĀH

Or:

OṂ INDRANA MUKHANG BHRAMARI SŌHĀ/ IDANG BALINGTA KHĀHI/ SARBA RATNA SIDDHI PHALA HŪNG ĀH]

[Recite the above Mantra] seven or three times.

 

P’AK-PA DZAM-BHA-LA NAK-PO KHOR DANG CHAY-PAY DAK LA DI NAY TS’É-RAP T’AM-CHAY YEL-WA MEY-PAR DROK DZÖ LA DÖ-GU YIY-ZHIN GYI CH’AR CH’EN-PO P’OP CHIK

Noble Black Jambhala, along with your retinue: Please be sure to accompany me without fail, henceforth in all my lifetimes; and bring down a great rain of all that is needed and desired, in accordance with my wishes.

OṂ VAJRA SAMAYA

[Tibetan pronunciation:

OṂ BADZRA SAMAYA]

OṂ ĀH HŪNG: LHA-S’IN DÉ-GYAY NANG-S’IY LHA-DRÉ MI-MA-YIN-PA LHA LU NYEN DANG SA-DAK LEN-CH’AK BU-LÖN SHA-KHÖN GYI DAK-PO DAK-MO NAM LA BUL-LO

OṂ ĀH HŪ: I present offerings to the Eight Classes of Devas and Rākṣasas, gods and demons throughout appearance and existence, non-humans, heavenly beings, nāgas, nature spirits, earth guardians, and male and female owners of Karmic credit, debt, and murder enmity.

LEN-CH’AK JANG BU-LÖN SÖ SHA-KHÖN DAK NAY JANG-CH’UP-KYI-SEM DANG DEN TÉ DÉ-WA’Y CH’OK DANG DEN-PAR GYUR CHIK

May our Karmic credits be cleansed, debts be settled, and murder enmities be purified; and thereby may their owners possess the Mind of Awakening9, and be imbued with supreme bliss.

NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ

[Tibetan pronunciation:

NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]

OṂ ĀH HŪNG: DRO-WA’Y RIK-DRUK LAM-GYÜ NGA S’IY-PA BAR-MA-DO LA NAY-PA’Y SEM-CHEN T’AM-CHAY LA BUL-LO

OṂ ĀH HŪṂ: I present offerings to all sentient beings abiding in the six classes of living beings, the five paths of transmigration, and the intermediate states of existence.

SO-SO’I DUK-NGEL DANG DREL NAY NAM-PA T’AM-CHAY KHYEN-PA SANG-GYAY KYI GO-P’ANG RIN-PO-CH’É T’OP-PAR GYUR CHIK

May they be freed from their respective sufferings; and thereafter attain the precious level of Buddhahood, the understanding of all aspects.

NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ

[Tibetan pronunciation:

NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]

DÜN DU YI-D’AK KHA LA MÉ BAR-WA NYAM-T’AK-PA MANG-PO GOM LA

In front, meditate upon many downtrodden hungry ghosts10, who have fire burning in their mouths.

YÉ-SHEY KYI DÜ-TSI T’OP NAY DÉ-WA CH’OK DANG DEN-PAR GOM

Meditate that they gain the ambrosial nectar of deep wisdom; and thereby become imbued with supreme bliss.

NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ

[Tibetan pronunciation:

NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]

Snap your fingers, and then [recite]:

OṂ JVALA METAṂ SARVA PRETABHE SVĀHĀ

[Tibetan pronunciation:

OṂ DZWALA METAṂ SARBA PRETABHE SWĀHĀ

Or:

OṂ DZWALA METANG SARBA PRETABHE SŌHĀ]

TREY-KOM GYIY DUNG SHING NAR-WA’Y YI-D’AK KYI DRO-WA NAM LA BUL-LO

I present offerings to the livings beings of the hungry ghost realm, who are tormented and afflicted by hunger and thirst.

NAMAH SARVA TATHĀGATA JÑĀNA AVALOKITE/ NAMAH SAMANTA SPHARAṆA RASMI BHAVA MAHĀMAṆI DHURU DHURU HṚDAYA JVALANI HŪṂ

[Tibetan pronunciation:

NAMAH SARBA TATHĀGATA DZÑĀNA AWALOKITE/ NAMAH SAMANTA SPHARAṆA RASMI BHAWA MAHĀMAṆI DHURU DHURU HRIDAYA DZWALANI HŪNG]

Recite the above ‘Dhāraṇī of the Shooting Star of Deep Wisdom’ seven times.

TREY-KOM TS’A-DRANG GI DUK-NGEL GYUN-DRAY T’AM-CHAY DANG DREL NAY GA-DÉ PELN-JOR P’ÜN-SUM-TS’OK-PA LA WANG-JOR-WAR SHOK CHIK

May they freed from all causes and effects of the suffering of hunger, thirst, heat, and cold; and thereafter come to attain mastery over an excellent abundance of joy, happiness, glory and wealth.

DEN-NYIY LU-WA-MEY CHING DÖ-NAY NAM-PAR-DAK-PA’Y DEN-PA DANG

By the the power of the infallible Two Truths, the truth of total purity from the very beginning,

SÖ-NAM KYI TS’OK CH’EN-PO DI’I TOP LA TEN-NAY

And this great accumulation of positive Karmic potential,

DAK-CHAK PÖN-LOP KHOR DANG CHAY-PA’Y NAY DÖN DIK DRIP BAR-CH’AY T’AM-CHAY JEY-SHUL LHAK-MA MA-LÜ-PAR JANG SHING DAK-PAR GYUR CHIK

For us, masters and disciples, along with our associates, may all sicknesses, negative energies, misdeeds, obscurations, obstacles, along with their traces and remainders, without exception be cleansed and purified.

TS’É SÖ PELN-JOR NGA-T’ANG YÖN-TEN S’OK LÜ WANG-T’ANG LUNG-TA LA ZA NYAN-DRAK CH’Ö-S’IY NGA-T’ANG T’AM-CHAY GONG NAY GONG-DU P’EL SHING GYAY-PAR GYUR CHIK

May all longevity, fortune, glory, wealth, fields of dominion, good qualities, life-force, bodily health, spheres of influence, life-spirit, positive planetary aspects, renown, and predominance in the spiritual and the worldly thrive ever further, and flourish.

KHOR-DAY NANG-S’IY T’AM-CHAY WANG-DU-DU-WAR GYUR CHIK

May all appearance and existence within Saṃsāra and Nirvāṇa be brought under our influence.

DRA GEK DUK-NGA DUK-SUM DAK-DZIN RU-DRA T’AM-CHAY RIK-PA YÉ-SHEY CH’EN-PO’I NGANG DU LAK-PAR GYUR CHIK

May all enemies, hindrance makers, the five poisons, three poisons, self-grasping, and demonic wrong views be demolished within the state of the great deep wisdom of intrinsic awareness.

DI DANG DÜ-SUM DU SAK-PA’Y SÖ-NAM GÉ-TSA T’AM-CHAY MAR-GYUR SEM-CHEN T’AM-CHAY NAM-KHYEN LA-NA-MEY-PAR YANG-DAK-PAR DZOK-PA’Y SANG-GYAY KYI GO-P’ANG T’OP-PA’Y GYU RU NGO’O

May this, and all positive Karmic potential and roots of virtue accumulated throughout the three times, be dedicated toward the cause of all sentient beings, who have been my mother, attaining omniscience: The level of unsurpassed, perfectly complete Buddhahood.

KHAM-SUM GYI SEM-CHEN T’AM-CHAY RANG-NANG KU DANG YÉ-SHEY CH’EN-PO’I RÖL-PAR SAY NAY TS’ANG-GYA-WAR GYUR CHIK

May all sentient beings of the three realms awaken to the self-display of the Bodies of Awakening11 and great deep wisdom; and thereby become Buddhas.

DÉ-TAR CH’Ö-YUL DANG JIN-YUL T’AM-CHAY GYU-MA’Y T’RUL-KHOR ZHIK-PA ZHIN-DU KA-DAK LHÜN-JAM CH’EN-PO’I NGANG DU: MUH

Thus all the objects of offering and objects of generosity, like the dissolution of illusory wizardry, within the state of the great spontaneous expanse of primordial purity: MUH.

A A

AH AH

As the objects of offering and objects of generosity are visualized instantaneously in this way, being unmistaken by not straying into obscurations within one’s stream of mind, such as [thinking] that there is arriving and advancing or coming and going from object to object, is a key point of this path of Yoga12.

 

Through this [practice], in this life,

One will be endowed with virtue and goodness,

Be free of illness and have resources;

And in the hereafter, will reach the final limit of permanent happiness.

One will be victorious in spontaneously accomplishing the Two Aims.

 

May this be protected by the Command Guardians and Great Sages.

SAMAYA.

{HYAJRIRNA (hya dzri rna)}.

And so it was that, as he prayed with inspiration in his mind, this was bestowed upon Rikdzin Düdjom Dorjé (Düdjom Lingpa, rig ‘dzin bdud ‘joms rdo rje) by the Lake-Born Vajra of Oḍḍiyāna [Padmasambhava] at Mardo Trashiy Gakhyil (smar mdo bkra shis dga’ ‘khyil), on the eighteenth day of the tenth month (the first month of winter, dgun zla ra ba) of the Male Water Monkey Year [December 1872 or January 1873], and was codified into writing by the scribe holding the name Orgyen (o rgyan), born into the family lineage of Takla Orgyen Gyamts’o (stag bla o rgyan rgya mtsho). Virtue! Virtue! Virtue!

(Translated from the Tibetan by Erick Tsiknopoulos, April 2017, in McLeod Ganj and Rakkar, Himachal Pradesh, India.)

1 Homage!” in Sanskrit.

2 (as written in the text), or ཨཱཿ (more commonly)

3 བྷཱུཾ

4 Sanskrit: dharmadhātu

5 ཨོཾ, ཨཱཿ, ཧཱུཾ

6 Sanskrit: kāya-s

7ཛཾ

8 Sanskrit: samayasattva

9 Sanskrit: bodhicitta

10 Sanskrit: preta-s

11 Sanskrit: kāya-s

12 de ltar mchod yul dang sbyin yul thams cad skad cig gis gsal ba las yul nas yul du phyin bgrod ‘gro ‘ong can sogs rang rgyud du gol sgrib las phyin ci ma log pa ni rnal ‘byor gyi lam gnad do

The Method for Accomplishing Tārā: A New Treasure Teaching, by Khenchen Lama Rinpoché, Pelgyeypa Dorjé

༄༅།།སྒྲོལ་མའི་སྒྲུབ་ཐབས།

The Method for Accomplishing Tārā:

A New Treasure Teaching (gter gsar)

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

ཨེ་མ་ཧོ།།

É-MA-HO

How wondrous!

གདོད་ནས་ཀ་དག་ཀུན་བཟང་ལས།།

DÖ-NAY KA-DAK KÜN-ZANG LAY

From Samantabhadra, primordially pure from the very beginning,

རང་གདངས་ལྷུན་གྲུབ་རིག་པའི་རྩལ།།

RANG-DANG LHÜN-DRUP RIK-PA’Y TSEL

Comes spontaneously accomplished natural radiance, the dynamic energy of intrinsic awareness:

རྗེ་བཙུན་སྒྲོལ་མ་དཀར་གསལ་འཛུམ།།

JÉ-TSÜN DRÖL-MA KAR-SEL DZUM

The Venerable Lady Tārā, bright white1 and smiling,

དམ་ཆོས་སྒྲ་སྙན་ཕྱོགས་ཀུན་ཁྱབ།།

DAM-CH’Ö DRA-NYEN CH’OK KÜN KHYAP

Spreading the pleasing sound of the Transcendent Dharma in all directions;

འཁོར་འདས་ཀུན་བཟང་ཞིང་དུ་གྱུར།།

KHOR-DAY KÜN-ZANG ZHING DU GYUR

Transforming Saṃsāra and Nirvāṇa into the Pure Land of Samantabhadra.

(Recite the following [Mantras] as much as possible:)

ཨོྃ་ཏཱ་རེ་ཏུཏྟཱ་རེ་ཏུ་རེ་སྭཱ་ཧཱ། ཏཱྃ་སྭ་ར་སྭཱ་སྟི་ཛྙཱ་ན་ཧྲཱིྃཿཛ།

O TĀRE TUTTĀRE TURE SVĀHĀ/ TĀ SVARA SVĀSTI JÑĀNA HRĪH JA

[Tibetan pronunciation:

O TĀRE TUTTĀRE TURE SWĀHĀ*/ TĀ SWARA SWĀSTI DZÑĀNA HRĪH DZA]

* Or SŌHĀ

དང་།

And:

ཨོྃ་ཨཱརྱ་ཏཱ་རེ་ཏཱྃ་སྭཱ་ཧཱ།

O ĀRYA TĀRE TĀ SVĀHĀ

[Tibetan pronunciation:

O ĀRYA TĀRE TĀ SWĀHĀ*]

* Or SŌHĀ

ཅི་ནུས་ངང་རིག་པའི་ངོ་བོ་སྐྱོང་ནས་རྒྱུན་གྱི་སྤྱོད་ལམ་ལ་འཇུག་པར་བྱའོ།།

As you recite, within that state, sustain the essence of intrinsic awareness. Then, engage in your usual daily activities.

བིརྱ་དྷཱ་ར་དྷཱེ་ཝིས་ངོར་ཤྲཱིས་རིག་ཀློང་ལས་ཤར་བ་བཞིན་དེ་མ་ཐག་ཡིག་རིས་སུ་བགྱིས་པའོ།།

At the request of the Vidyadhāra Dhévi, this dawned upon Śrī from within the expanse of intrinsic awareness; and as it did, immediately thereupon he set it down in writing.

Translated from the Tibetan by Erick Tsiknopoulos, March 31st 2017, in McLeod Ganj, India, at the request of Khenchen Lama Rinpoché. By the positive karmic potential of this translation, may great signs of virtue pervade the ten directions.

1 Khenchen Lama Rinpoché says that the color, in addition to bright white, can also be bright red or bright green, as in the pictures below. 

The Magnetizing Practice of King Gésar, by Ju Mipham Rinpoché

The Magnetizing Practice of King Gésar
(ge sar rgyal po’i dbang sdud bzhugs so)

by Ju Mipham Rinpoché, Namgyël Gyamts’o (‘ju mi-pham rin-po-che, rnam-rgyal rgya-mtsho, 1846-1912)

Translated from the Tibetan by Erick Tsiknopoulos

RANG-NYIY SENG-CH’EN GYËL-PO MAR-SËL DÉ-CH’AK DZEY-PA’I NYAM GYA BAR-WA
Contemplate as follows: You yourself are the King Great Lion [Gésar], bright red, blazing with hundreds of beautiful expressions of blissful passion,

CH’AK YAY CHAK-KYU’I CH’AK-GYA DANG
Right hand in the symbolic gesture (mudrā) of a hook,

YÖN MÉ-TOK PAY-MA’I T’RENG-WA MAR-PO DREN-PA
The left bearing a red garland of lotus flowers,

DAR-MAR GYI BER DANG LA-T’Ö CHEN
With a cloak and hood of red silk,

NOR-BU DANG MU-TIK MAR-PO UT-PA-LA’I T’RENG-WAY DZEY-PA
Beautified by garlands of Utpala flowers, red jewels and pearls,

ZHAP CH’EY-KYIL-CHEN Ö MAR-PO’I LONG NA WANG-DZAY WER-MA DANG KHAN-DRO’I TS’OK KYIY KOR-WA’I T’UK-KAR PAY-MA MAR-PO DANG NYI-KYIL HRĪH MAR-PO’I T’AR NGAK KYIY KOR-WA’I Ö KYIY MIK-JA RANG-WANG-MEY-PAR KUK-PAR SAM LA
Legs in half-crossed [half-lotus] position, in an expanse of red light, surrounded by assemblies of magnetizing Battle Spirits (wer-ma) and Sky Dancers (ḍākinīs). In the heart-center is a red lotus, Sun Maṇḍala [disc], and red HRĪḤ  [syllable]. As the Mantra revolves around its edge, it gives off light which draws in [and attracts] your objects of focus [and desired objectives] irresistibly. And this is:

OṂ MAHĀSIDHA MAṆI RĀJA PADMA HASA PRAMODAPARA HANA HANA/ CH’ÉGÉMO ĀKARŚAYA PAŚAṂ KURU JA JAḤ

[Tibetan pronunciation: OṂ MAHĀSIDHA MAṆI RĀDZA PAYMA HASA PRAMODAPARA HANA HANA/ CH’ÉGÉMO ĀKARSHAYA PASHAṂ KURU DZA DZAḤ]

{Note: CH’ÉGÉMO (che-ge-mo) is a Tibetan word which means “so-and-so”. Here, in place of CH’ÉGÉMO, one should insert the name of the person or thing which one wishes to magnetize.}

By reciting thus, signs will quickly come.

Recite this Mantra over these four: red salt (lan-tshwa dmar-po), elephant’s trunk flower ([me tog] glang-sna, Sansevieria zeylanica), grapes (rgun-’brum), and beer (chang). Then consume them, touch them, and apply them to smoke, incense and other scents burnt in fire. For even if they are cast in the wind, they will definitely magnetize. SAMAYA.

This was written on the evening of the nineteenth day of the tenth month of the Earth Guardian (saskyong) year [the 19th year of the 60 year rabbyung Tibetan astrological cycle, which is the Female Earth Bird (shing mo bya) Year — in all likelihood, 1909].

 

Translated from the Tibetan by Erick Tsiknopoulos, April 2016.

Special thanks to Ned Branchi for his help with the Sanskrit.

Found in the collection of Gésar texts by Ju Mipham Rinpoché (‘ju mi-pham rin-po-che) entitled gling ge-sar rgyal-po’i gsol-mchod skor phyogs-bsgrigs, published by si-khron mi-rigs dpe-skrun-khang, Tibet, 1996/2006.

Bringing Down the Compassionate Blessings of the Great Lion, King of the World [Gésar], by Ju Mipham Rinpoché

Bringing Down the Compassionate Blessings of the Great Lion, King of the World [Gésar]
(‘dzam gling seng chen rgyal po’i thugs rje byin ‘bebs bzhugs)
by Ju Mipham Rinpoché, Namgyël Gyamts’o
(‘ju mi-pham rin-po-che rnam-rgyal rgya-mtsho, 1846-1912)
Translated from the Tibetan by Erick Tsiknopoulos, 2016

 

HRĪH TSA-SUM KÜN-DU PAY-MA T’Ö-T’RENG GI
HRĪH: Emanated form of the compassion of Skull-Garland Lotus (Payma T’öt’reng), the universal embodiment of the Three Roots,

T’UK-JÉ’I KU-TRUL DZAM-LING SENG-CH’EN JÉ
Great Lion Lord of the World [King Gésar],

DRA-LA WER-MA PA-T’UL D’ANG-MEN CHAY
Along with Your warrior gods, battle spirits, courageous heroes and fair maidens:

MÖ-GÜ DUNG-SHUK DRAK-PÖ CHEN-DREN NA
When summoned with intense inspiration, respect and fierce longing,

T’UK-JEY TSÉ-GONG DA-TA DIR SHEK LA
Lovingly consider me with compassion, and approach hither now,

NYIK-MA NGA-DEN DÜ KYI T’A-MA DIR
For in this end of times suffused with five degenerations,

KHYEY LAY RÉ-SA KYAP-NAY ZHEN MEY-PAY
Other than You, there are none in whom to place hope, nor sources of safety;

CH’Ö-DEN RIK KYI NYU-GU S’UNG-WA’I CH’IR
Therefore, so as to guard the sprouts of Dharmic lineage,

NGÖN-SUM JIN-LAP-CH’EN-PO’I DA-TAK CHAY
In direct perception, with the signs and symbols of great blessing,

KËL-DEN DI LA T’UK-JEY JIN-GYIY-LOP
Confer blessing upon this fortunate one:

LÜ LA DRA-LA WER-MA’I PA-KHAR CH’Ö
Make my body like the heroic fortress of warrior gods and battle spirits.

GO SUM DOR-JÉ SUM DU JIN-LAP NAY
Bless my three doors as the Three Vajras,

LO-DRÕ POP-PA T’Ü-TOP NÜ-PA KYEY
So that intellect, confidence, power, strength and energy may flourish.

KHAM-SUM S’I-SUM WANG-DU-DU-WA YI
Bestow the spiritual attainment of being fully victorious in all directions,

CH’OK LAY NAM-PAR-GYËL-WA’I NGÖ-DRUP TSÖL
Which brings the three realms and three planes of existence under one’s influence.

Perform the Mantra [of Gésar], and bring down the blessings (byin’bebs).

By Jampël Dorjé (‘jam-dpal rdorje).

Translated from the Tibetan by Erick Tsiknopoulos, March 2016.
Found in the collection of Ge-sar texts by Ju Mipham Rinpoché (‘ju mi-pham rin-po-che) entitled gling ge sar rgyal po’i gsol mchod skor phyogs bsgrigs, published by si khron mi rigs dpe skrun khang, Tibet, 1996/2006

Notes:

  • “the Skull-Garland Lotus (Payma T’öt’reng)”: pad+ma thod-phreng (rtsal), a form of Padmasambhava. This refers to King Gésar’s traditional association with Padmasambhava.
  • “battle spirits”: wer-ma
  • “warriors gods”: dgra-bla
  • “five degenerations” (snyigs-ma lnga): the degenerations or corruptions of lifespan (tshe), disturbing emotions (nyon-mongs), sentient beings (sems-can), time (dus) and views (lta-ba).

The Longsel Nyingpo Ngondro

Precious Guru, essence of the buddhas of the three times, please think of me. %

Please bless my mindstream. %

Please grant your blessings that my mind may turn towards the Dharma. %

Please grant your blessings that I may follow the path of Dharma. %

Please grant your blessings that the path my clarify confusion. %

Please bestow your blessings that confused appearances may dawn as primordial wakefulness. %

First, the instruction on the difficulty of finding the freedoms and advantages: %

Kyema! Among the six classes of beings, the freedoms and advantages are difficult to find. %

Among those who have attained the human body, those who have met the Dharma are even harder to find. %

With this precious gem, so difficult to find, %

I will abandon all distraction , and accomplish its very essence! %

Second, the instruction on meditating on death and impermanence: %

The illusory body we are born with is by nature subject to death. %

The passing of a person’s life is like a river crashing down a steep mountain. %

There is no certainty as to which timely or untimely conditions will become the cause of death. %

Therefore, I will cultivate concentration and meditation right now! %

Third, going for Refuge in the Three Jewels and their Great Compassion: %

Due to the dangerous abyss of the terrifying lower realms, %

I take refuge in the sacred Three Jewels as the most excellent support %,

Together with all sentient beings pervading the limits of space, who have been my mothers; %

O Supreme Three Jewels, hold us with your love, and out of your great compassion, do not abandon us! %

Fourth, the pledge to generate the Mahayana Mind: %

The essential Dharma of the swift path, the unsurpassable Mahayana, %

Is meditating on bodhichitta, through cherishing others more than oneself. %

In order to realize it’s relative and ultimate aspects, %

From today onwards, I pray that I may rely on bodhichitta with perseverance! %

Fifth, the meditation-recitation on Vajrasattva: %

Whatever disturbing emotions and obscurations that I am aware of, %

***

At the very tip of the crown of my head: E MA HO! %

In his heart-center is a mantra-mala of the Hundred-Syllable Mantra from which flows the purifying nectar of deathlessness. %

***

OM VAJRA SATTVA SAMAYA MANUPALAYA VAJRA SATTVA TVENOPA TISHTHA DRIDHO ME BHAVA SUTO KAYO ME BHAVA SUPO KAYA ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI MEM PRAYACH CHA SARVA KARMA SUTSAME CHIITTAM SHREYAM KURU HUNG HA HA HA HA HO BHAGAVAN SARVA TATHAGATA VAJRA MA ME MUNTZA VAJRA BHAVA MAHA SAMAYA SATTVA AH %

I acknowledge and confess all damaged and broken precepts and commitments of body, speech, and mind. %

I pray that the entire collection of my negative actions, obscurations, faults, transgressions, and defilements may be cleansed and purified. %

Deity, as you descend to my heart-center through my central channel, %

I confront the nonduality of myself and deity. %

*** Vajrasattva Heruka Mantra

In the sky is myself as Vajrasattva %

My Root Guru arises in the exalted form of Padmasambhava, %

surrounded by a retinue of all the buddhas of the ten directions without exception: %

Gloriously manifesting for the ripening and liberation of myself and others. %

Sixth, the recitation of the mantra of the perfectly gathered Mandala Offering: %

HRIH: This precious mandala, arranged with my body and mind, %

I offer to the Protector Three Jewels and the gurus of the spoken transmission. %

By accepting this, please infuse my mindstream with blessings! %

May there be enjoyment within the realms of the Three Kayas! %

Seventh, Guru Yoga: %

In the sky before me, seated above **** of skin, amidst a host of flames %

is the exalted form of my Root Guru, who is the embodiment of all the buddhas. %

He is wearing a yogi’s tiger skin lower garment and is adorned with six born ornaments. %

The liberating sound of the damaru in his right hand reverberates throughout space. %

He powerfully controls the Three Roots, dakas, and dakinis. %

A skullcup in his left hand, he feeds me the nectar of deathlessness. %

By means of his great compassion, the force and skill of his powerful and exalted form liberates my mindstream, %

And I meditate within with Root Guru’s level of attainment. %

The Prayer to the Successive Lineage of Those Who Accomplished the Three Kayas: %

Recite this on the tenth day of the lunar month, in the early part of the morning: %

OM AH HUNG%