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

Advertisements

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. 

Buddha Vairochana’s Heart Practice

Buddha Vairochana’s Heart Practice

 

HOMAGE TO THE THREE JEWELS!

HOMAGE TO THE TATHAGATA, THE ARHAT, THE PERFECTLY COMPLETE BUDDHA, THE KING OF UTTER RADIANCE, VAIROCHANA!

HOMAGE TO THE BODHISATTVA MAHASATTVA, THE GREATLY COMPASSIONATE ONE, THE NOBLE AKASHAGARBHA!

TADYATHA: VAJRA MABU VAJRA MABU BUDDHAJRE VAJRA MABU BUDDHAJRE SHUNYATA PRABHESHE VAIROCHANA GARBHE PANCHE DIYA ABA BODHINA SVAHA

If you always recite this practice, you will attain the state of abiding in the far-reaching perfection of sublime wisdom. All maras, enemies, and misguiding forces will not harm you. At the time of death, you will see the noble Amitabha. Likewise, you will see all of the tathagatas and bodhisattvas, as well. You will be born in just the way that you aspire in your prayers.

Translated by Eric Tsiknopoulos (Sherab Zangpo)

Mipham Rinpoche’s Short Smoke Offering for the Cleansing of Impurities

The Short Smoke Offering for the Cleansing of Impurities

By Jamgön Mipham Rinpoche

 

HUNG: NANG TONG NAM DAK DÜD TSI’I SANG CHHÖD DII

HUNG: Through this smoke offering of the nectar of utterly pure appearance-emptiness,  

NAM TOK LAY JUNG DRIB DANG MI TSANG KÜN

May all impurities and obscurations arising from conceptualization

DAK SEL NYOK MEY CHHÖ KU CHHEN PO’I NGANG

Be cleansed away in the sphere of the great Dharmakaya, pure, clear, and without stain! 

SANG NGO KUN ZANG DRIB MEY LONG DU AH

In the expanse of Kuntuzangpo, free from obscuration: AH.

 

This condensed smoke offering for the cleansing of impurities was composed by Dhih in the Wooden Dragon Year, on the 6th day of the 11th month.

Translated by Eric Tsiknopoulos (Sherab Zangpo)

Condensed Smoke Offering, by Ju Mipham Rinpoche

Condensed Smoke Offering

 

By Jamgön Ju Mipham Rinpoche


 

HO: SANG CHHÖD KUN ZANG CHHÖD PAY TRIN CHHEN PÖ

HO: The smoke offering, through the great clouds of Samantabhadra’s offerings,

LA MA YI DAM SANG GYAY JANG SEM SANG

Consecrates the Guru, Yidam, Buddhas, and Bodhisattvas,

PA WO KHAN DRO CHHÖ KYONG NOR LHA SANG

Consecrates the Dakas, Dakinis, Dharma Protectors, and wealth deities,

DRA LA WER MA NAY ZHI TER DAK SANG

 Consecrates the warrior spirits, victory gods, and treasure guardians of the region,

GO WAY LA GÖN NYEN PO THAM CHAY SANG

Consecrates all the crucial protective deities of influence,

[In this verse, it is alright to substitute the deity of your choice]

CHI NÖD NANG CHÜD DAK PA CHHEN POR SANG

Consecrates the great purity of the outer vessel and its inner vital essence, the universe and its inhabitants:

DÖD YON MI ZAY NAM KHA DZÖD KYII CHHÖD

Inexhaustible sense-pleasures are presented by means of the Sky Treasury.

GEK ZHI SAM DÖN LHUN DRUB TRA SHI SHOK

May hindrances be pacified, may wishes be spontaneously accomplished, and may everything be auspicious!

OM AH HUNG

Recite thus.

 

In the Wooden Snake Year, on the 4th day of the 7th month, the Invincible One (Miphampa) set this down at the Hermitage of Thragu. Virtue!

 

[1] The Sky Treasury or Sky Treasury Samadhi represents inexhaustible increase, as in “filling up the sky with treasure”. This is done by visualizing offerings endlessly multiplying in the sky. There are also a Sky Treasury Mantra and Sky Treasury Mudra which are associated with the Sky Treasury Samadhi. Here, Mipham seems to be referring mainly to the Sky Treasury Samadhi alone — the concentrated visualization of offerings filling up the reaches of the sky. This is closely related to the “great clouds of Samantabhadra’s offerings” mentioned in the first line, which refers to the bodhisattva Samantabhadra’s practice of multiplying his offerings (and himself) over and over again through his visualization and meditation. Visualization of imagined multiplied offerings is said to be able to generate as much positive karma as offering real ones.

Translated by Eric Tsiknopoulos (Sherab Zangpo)

The Staircase that Leads to Liberation: An Extraordinary Guru Yoga Relying Upon Chintamani Tara

The Staircase that Leads to Liberation: An Extraordinary Guru Yoga Relying Upon Chintamani Tara

Chintamani - Tara 2 by FWBO photos.

 

DAG LUE T’HA MAL CHI BOR PAY DAY TENG

I am in my ordinary form. Above the crown of my head, there is a lotus and moon.

T’HUG JEY TER CHHEN GYAL YUM DROEL MA DANG

Above this is the great treasury of vast compassion, Tara, the mother of all Victorious Ones,

YER MEY DRIN CHEN TSA WAY LA MA NI

inseparable the supremely kind Root Guru.

KU DOG KAR MAR TS’HEN PEY LANG TS’HOR DEN

Her exalted form is the color white with a tinge of red, and is endowed with the youthful splendor of the auspicious marks of perfection.

CHAG YAY CHHOE CHHAY DOR JE PAY KAR DANG

Her right hand is in the gesture of explaining the Dharma, and holds a vajra and white lotus.

YOEN PAY DRIL BU DANG CHAY PAYMA KAR

In her left hand is a bell, together with a white lotus.

DZIN PAY CHU KYEY NYEN T’HANG DAB MA GYAY

The water-born lotus that she holds has petals that bloom beside her ears.

CHHOE GOE SUM SOEL SER DOG PAN ZHEY DZEY

She is garbed in the three Dharmic robes, and is beautified by golden medicinal herbs.

DOR JEY KYIL TRUNG OED GUR UE NA ZHUG

In the vajra posture, she abides in the center of a tent of light.

T’HUG KAR LHAG PA’I LHAMO MAR GAY DOG

In her heart-center is the presiding goddess, the color of emerald,

CHHAG YAY CHHOG JIN YOEN PAY UTPALA

her right hand in the mudra of supreme generosity, her left holding an utpala flower,

KOEN CHHOG SUM TSHOEN CHAG GYAY T’HUG KAR DZIN

and is in the mudra which demonstrates the Three Jewels at her heart-center.

DAR DANG RIN CHHEN GYEN GYII DZEY PAR LUB

She is beautifully covered with silks and precious jewels.

YAY KYANG YOEN KUM OED GUR ZHUG PAY

Her right leg stretched out, her left leg drawn in, she abides in a tent of light.

T’HUG KAR TAM YIG JANG GU OED ZER BAR

In her heart-center, the letter TAM blazes with green light.

SEM PA SUM GYI DAG NYID CHEN GYUR PAY

She has the very identity of the samayasattva, jnanasattva, and samadhisattva,

NAY NGAR OM AH HUNG DANG SO HAY TS’HEN

and her five places are marked with OM, AH, HUNG, and SVA HA.

NANG TONG YE SHEY RANG NANG RIG TSEL SEL

She shines with appearing yet empty atemporal wakefulness, the self-manifesting dynamic play of awareness.

T’HUG KAY OED KYI KYAB NAY MA LUE PA

At her heart center, light invites all the sources of refuge without exception,

CHEN DRANG T’HIM PAY KUN DUE DAG NYID GYUR

who dissolve into her, and she comes to embody them all, becoming their very epitome.

CHI TSUG NOR BUR JANG CHHUB BAR DU ZHUG

She abides as a gem above the crown of my head until enlightenment.

GO SUM GUE PAY YID KYII CHAG TS’HAL LO

In my mind, with respectful three doors I prostrate.

NGOE SHAM YID TRUL CHHOE PA MA LUE BUL

I arrange items with the emanational capacity of my mind, and present all offerings without exception.

T’HOG MEY NAY SAG DIG TUNG T’HAM CHAY SHAG

I confess all negative actions and downfalls accumulated since beginningless time.

KYE P’HAG GE WA KUEN LA JEY YI RANG

I rejoice in all the virtue of ordinary and exalted beings.

ZAB CHING GYA CHEY CHHOE KHOR KOR DU SOL

I request that you turn the Wheel of the profound and vast Dharma.

DAG ZHEN GE WA JANG CHUB CHHEN POR NGO

I dedicate the virtue of myself and others towards supreme enlightenment.

T’HUG KAR TING DZIN SEM PAY T’HA KOR DU

In her heart center, around the circumference of the samadhisattva,

YI GE CHU PAY NGAG KYII KOR WAR GYUR

the mantra of ten syllables begins to revolve.

Thinking this, recite OM TARE TUTTARE TURE SOHA as much as you are able. Finally, in the manner of your prayers, recite the mantra of the Guru one hundred or twenty-one times.

DUNG SHUG DRAG POE SOL WA TAB PAY T’HUE

Through the power of supplicating with intensely fervent devotion,

LA MAY KU SUNG T’HUG LAY OED ZER NI

from the Guru’s body, speech, and mind, come rays of light

KAR MAR T’HING SUM RANG GI NAY SUM T’HIM

in a triad of white, red, and deep blue, which dissolve into my own three places.

DIG DRIB KUN JANG BUM SANG SHER WANG T’HOB

All negative karma and obscurations are purified, and I attain the vase, secret, and gnosis empowerments.

LAR YANG SO HA NYI LAY NA TS’HOG OED

Once again, from the diad of SVA and HA, multicolored light

T’HROE TE RANG GI NAY NGAR T’HIM PA LAY

radiates out, and as it dissolves into my five places,

WANG ZHI T’HOB CHING KU ZHI DRUB NUE ZHAG

I attain the four empowerments, and am placed in the capable accomplishment of the four kayas.

PAL DEN TSA WAY LA MA RIN PO CHHE

Glorious Root Guru, Precious One,

DAG GI CHI WO’I PADMO’I TENG ZHUG LA

abiding on a lotus above the crown of my head,

TREN CHHEN PO’I GO NAY JEY ZUNG TE

as I am extremely destitute, take me under your care,

KU SUNG T’HUG KYI NGOE DRUB TSAL DU SOL

and I pray, grant the spiritual powers and realizations of your awakened body, speech, and mind!

Thus, practice the receiving of the four empowerments, and the visualization of the absorption into the heart.

This Guru Yoga is the central axle of the path, and there is no other one like this ‘Staircase that Leads to Liberation’. As all blessings and spiritual accomplishments arise in dependence upon the Guru, you must definitely practice this.
Translated by Erick Sherab Zangpo.

(author unknown, from sdrol ma’i bstod pa khag dang sgrol ma’i rgyud kyi ‘byung khungs lo rgyus gsol ‘debs smon lam bgyis pa’i phan yon bcas bzhugs so [Some Praises to Tara, the Origin of the Lineage of Tara, Her History, and the Benefits of Performing Supplications and Prayers to Her], a collection of Tara texts published in 2007 by a Tibetan women’s association, the Poe kyi Buemey Lhentsog {bod kyi bud med lhan tshogs} Any information about the author would be greatly appreciated by the translator. It seems to be in an 1800s style, and quite possibly by a Nyingma master. The title of this text is sgrol ma tsinta ma ni la brten pa’i thun mong ma yin pa’i bla ma’i rnal ‘byor thar par bgrod pa’i them skas zhes bya ba bzhugs so. email: emptyelephant@yahoo.com)