Lama Chöepa—The Guru Puja by Panchen Lozang Chogyen

I.        Refuge

(1)

de-ch’en ngang-lä rang—nyi la—ma—lha

g’ang—d’er säl—wä ku—lä wo—zer—tsog

ch’og—chur tr’ö—pä nö—chü j’in—lab—pä

d’ag—pa rab—jam ba—shig yön—tän—gy’i

kö—päi ky’ä—par p’ün—sum tsog—par—gu’ur

Within Great Bliss I manifest as a Guru—Yidam,

From my clear body, profusions of light—rays radiate forth to the ten directions.

Blessing the environment and the beings therein.

All becomes most perfectly arrayed with only excellånt qualities infinitely pure.

(2)

rab—kar ge—sem ch’en—pöi ngang—nyi—nä

dag—d’ang k’a—nyam ma—gän sem—chän—nam

d’eng—nä j’i—si j’ang—ch’ub nying—pöi—b’ar

la-ma kön—ch’og sum—la kyab—su—dro

From the state of an exalted, white virtuous mind.

I and all mother sentient beings, vast as space;

From this moment until our Enlightenment,

Go for refuge to the Gurus and the Three Precious Gems.

(3)

Namo Buddhaya

Namo Buddhaya

Namo Dharmaya

Namo Sanghaya           (x3)

(4)

ma—sem—chän kün—gy’i d’on—gy’i—ch’ir

dag—nyi la—ma lhar—gy’ur—nä

sem—chän t’am—chän t’am—chä la—ma—lhäi

g’o—p’ang ch’og la gö—par—j’a   (x3)

For the sake of all mother sentient beings

I transform myself into a Guru-Yidam

And thus shall I lead all sentient beings

To a Guru—Yidam’s Supreme Enlightenment.          (x3)

(5)

ma—sem—chän t’am—chä—kyi d’ön—d’u dag—g’i

tse—di—nyi—la nyur wa nyur—wa nyur—wa dö—mä sany—gyä

la—ma—lhäi g’o—p’ang ngön—d’u—j’ä

For the sake of all mother sentient beings

I shall quickly, quickly in this very life

Attain the state of a primordial Buddha—Guru—yidam.

(6)

ma—sem—chän t’am—chä dug—ngäl la—dräl

de—ch’en sang—gyä—kyi sa—la gö—par—j’a

d’e—ch’ir d’u—lam sab—mo la—ma—lhäi

nal—jor nyam—su lang—war—gyio

I shall liberate all sentient beings from suffering

And lead them to the Great Bliss of Buddhahood.

To this end I now shall practise

The profound path of Guru—Yidam Yoga

(7)

OM AH HUM       (x3)

(8)

ngo—we ye—she—la nam—pa nang—pa nang—ch’ö—d’ang ch’ö—dzä

so—söi nam pa j’e—lä wang—po dr’ug—g’i chö—yul—d’u

de—tong—g’i ye—she ky’ä—par—chän kye—pä sa—d’ang

b’ar—nang nam—k’äi ky’ön t’am—chä yong—su—ky’ab—päi

ch’i—nang sang—wäi ch’ö—trin d’am—dzä chän—zig

sam—gy’i mi—ky’ab—pä g’ang—war—gy’ur

Pure clouds of outer, inner and secret offerings,

Objects which bind us close; and fields of vision

Pervade the reaches of space, earth and sky

Spreading out beyond the range of thought.

In essence they are pristine awareness, in aspect inner offerings and the various objects of offering,

Their function is to generate the extraordinary pristine awareness of Voidness and Bliss as objects to be enjoyed by the six senses.

IX.             The Tree of Assembled Gurus

(9)

de—tong—yer—me lha—lam yang par

kün—sang ch’ö—trin tr’ig—pä—ü

lo—ma—me—tog drä—b’u yong—dze

dö—güi pag—sam jön—pai—tzer

dong—nga bar—wäi rin—ch’en tr’iteng

ch’u—kye nyi—da gyä—päi—teng

In the vast heavens of indivisible Voidness and Bliss,

Amidst billowing clouds of Samantabhadra offerings,

At the crest of a wish—granting tree

Embellished with leaves, flowers and fruit,

Is a lion—throne ablaze with precious gems.

(10)

ka—dr’in sum—dän tza—wäi la—ma

sang—gyä kün—gyi ngo—wo—nyi

nam—pa ngur—mig dzin-päi ge—long

shäl—chig ch’ag—nyi dzum—kar—tr’o

ch’ag—yä ch’ö—ch’ä yön—pa nyam—shag

du—tzi g’ang—wäi lhung—se—näm

g’ur—g’um damg—dän ch’ö—g’ö sum—söl

ser—dog pän—shä u—la—dze

Upon cushions of a lotus, sun and full moon

Sits my root Guru,

He who is kind in three ways,

In essence all Buddhas,

In aspect a saffron—robed monk

With one face, two arms and a radiant white smile.

Your right hand is in the gesture of expounding the Dharma,

Your left hand is in meditative pose cradles a begging bowl filled with nectar.

You are draped with three robes of lustrous saffron

Your hand is graced by a pandit’s gold—coloured hat.

(11)

t’ug—kar ky’ab—dag dor—je ch’ang—wang

shäl—chig ch’ag—nyi ku—dog ngo

dor—dr’il sung—nä ying—ch’ug mar—kyü

lhän—kye de—tong röl—pä—gye

nam—mang rin—ch’en gyän—gy’i trä—shing

lha—dzä d’ar—gyri na—zä—lub

In your heart the all pervading Lord Vajradhãra

With a body blue in colour, one face and two arms

Holding vajra and bell and embracing Vajradhãra

With a body blue in colour, one face and two arms

Holding vajra and bell and embracing Vajradhãtu Isvari:

They delight in the play of simultaneous Voidness and bliss,

Are adorned with jewelled ornaments od many designs

And clothed in garments of heavenly silks.

(12)

tsän—pei gyän—dän wö—ser tong—bar

je—tsön na—ngä kor—wä—ü

dor—je kyil—trung tsül—gy’i shug—päi

p’üng—po nam—d’ag de—sheg—nga

k’am—shi yum—shi kye—ch’e tza—gyü

tsig—nam j’ang—ch’ub sem—pa—ngö

b’a—pu dra—chom nyi—tr’i ch’ig—tong

yän—lag tr’o—wöi wang—po nyi

wö—ser ch’og—kyong nö—jin sang—wa

jig—ten pa—nam shab—kyi—dän

Radiant with a thousand light rays,

You are emblazoned with the major and minor marks of a Buddha

And sit in the vajra position enhaloed by a five coloured rainbow.

Totally pure, your skandhas are the five Buddhas Gone to Bliss;

Your four elements the four motherly consorts;

The bliss of your senses, your energy channels, sinews and joints are all in reality Bodhisattvas.

The hairs of your pores are the twenty—one thousand Arhats,

Your limbs the wrathful protectors,

The light rays directional guardians, lords of wealth and their attendants,

While all the worldly gods are but cushions for your feet.

(13)

t’a—kor rim—shin ngö—gyü la—ma

yi—d’am kyil—k’or lha—tsog—d’ang

sang—gyä j’ang—sem pa—wo k’a—dro

tän—sung gya—tsö kor—nä—shug

Surrounding you in their respective order

Is and encircling sea of actual and lineage Gurus,

Yidams, hosts of mandala—deities,

Buddhas, Bodhisattvas, Viras, Dakinis and Protectors of the Teachings.

(14)

d’e—d’ag go—sum dor—je sum—tsän

hum—yig wö—zer chag—kyu—yi

rang—zhin nä—nä ye—she pa—nam

chän—dr’ang yer—me tän—par—gy’ur

The three doors of each are marked with three vajras.

From their syllables of HUM, light rays go out and, hook—like

Draw forth from their natural abodes the wisdom beings,

So that they may become inseparably set.

(15)

p’ün—tsog de—leg jung—nä d’ü—sum—gy’i

tsa—gy’ü la—ma yi—d’am kön—ch’og—sum

pa—wo k’a—dro ch’ö—kyong sung—tsog—chä

t’ug—jei wang—g’i dir—sheg tän—par—shug

You who are the source of goodness, bliss and perfection,

O root and lineage Gurus, Yidams, Three Jewels of Refuge,

Viras, Dakinis, Dharmapalas and Protectors,

With entourage and of the three times,

By the power of compassion, come forth and abide steadfast.

(16)

ch’o—nam rang—shin dro—wong kün—dr’äl—yang

na—tsog dül—j’äi sam—pa j’i—shin—d’u

chir—yang ch’ar—wäi ky’en—tzei tr’in—lä—chän

kyab—gön d’am—pa k’or—chä sheg—su—söl

Though all things are totally free of inherent coming and going.

Still you arise through your virtuous conduct of wisdom and loving—compassion

In whatsoever form suit the temperament of varied disciples.

O holy Refuge—Protectors, please come forth with your entourage.

(17)

OM GURU BUDDHA BODHI SATTVA DHARMA

PALA SA—PARI—WARA EH HYA HI

DZAH HUM BAM HOH

ye—she pa—nam d’am—tsig pa—d’ang nyi—su

me—par—gyur

Om Guru Buddha Bodhisattva Dharmalapala Sapariwara E—hye—hih

Zah Hum Bam Hoh, the Wisdom and Symbolic—Beings become non—dual.

III.      Prostration

(18)

g’ang—g’i t’ug—je de—wa ch’en—pöi—ying

ku—sum g’o—p’ang ch’og—kyang kä—chig—la

tsöl—dzä la—ma rin—ch’en ta—b’üi—ku

dor—je chän—shab pä—mor ch’ag—tsäl—lo

We prostrate at your lotus—feet, O Vajradhãra—Gurus,

Your jewel—like bodies, through compassion,

Bestow in an instant even the supreme attainment

Of the Three Bodies, the sphere of Great Bliss.

(19)

rab—jam gyäl—wa kün—gy’i ye—she—ni

g’ang—dül chir—yang ch’ar—wäi t’ab—k’a—ch’o

ngur—mig dzin—päi g’ar—gy’i nam—röl—wa

kyab—gön d’am—päi shab—la ch’ag—tsäl—lo

We prostrate at your feet, O holy Refuge—Protectors.

You are the pristine awareness of all infinite Buddhas

Playing your role of a saffron—robed monk

As a supreme skilful means to appear in whatever way suits your disciples.

(20)

nye—kön b’ag—ch’ag chä—pa dr’ung—ch’ung—shing

pag—me yön—tän rin—ch’en tsog—kyi—ter

p’än—de ma—lü jung—wäi go—chig—pu

je—tsün la—mäi shab—la ch’ag—tsäl—lo

We prostrate at you feet, O venerable Gurus

Sole source of benefit and bliss without exception.

You eliminate the root of all faults and their instincts.

And are a treasury of myriad jewel—like qualities.

(21)

lhar—chä tön—pa sang—gyä kün—gy’i—ngö

gyä—tr’i zhi—tong d’am—ch’ö jung—wäi—nä

p’ag—tsog kün—gy’i ü—na lhang—nge—wa

dr’in—chän la—ma nam—la ch’ag—tsäl—lo

We prostrate to you, O benevolent Gurus.

You are in reality all Buddhas,

Teachers of all, including the gods;

The source of eighty—four thousand pure Dharmas,

You tower above the whole host of Ãryas.

(22)

d’ü—sum ch’og—chur shug—päi la—ma—d’ang

rin—ch’en ch’og—sum ch’ag—wö t’am—chä—la

d’ä—ching mö—pä tö—yang gya—tsor chä

shing—dül nyam—päi lü—trul ch’ag—tsäl—lo

With faith, esteem and a sea of lyric praise,

Manifesting with bodies as many as the atoms of the world.

We prostrate to you, Gurus of the three times and ten directions,

To the Three Supreme Jewels and to all who are worthy of homage.

IV.     Offerings

(23)

kyab—gön je—tzün la—ma k’or—chä—la

na—tsog ch’ö—trin gya—tsor bül—wa—ni

O Refuge Protectors, O venerable Gurus, together with your entourage,

We present you with oceans of clouds of various offerings.

(24)

kö—leg rin—ch’en wö—bar nö—yang—lä

d’ag—je dü—tzi ch’i—shi d’äl—gy’i—bab

From expansive well—fashioned vessels, radiant and precious,

Flow gently forth four streams of purifying nectars.

(25)

dong—po sil—ma tr’eng—wa pel—leg—pa

dze—päi me—tog sa—d’ang b’ar—nang—g’ang

Beautiful flowers and trees in blossom with bouquets and garlands

Exquisitely arranged fill the earth and sky.

(26)

dr’i—shim po—kyi d’ü—pa b’e—dur—yäi

yar—kye ngön—pöi trin—gy’i lha—lam—trig

The heavens billow with blue summer clouds

Of lazulite smoke from sweet fragrant incense.

(27)

nyi—da nor—b’u rab—bar drön—mei—tsog

tong—sum mün—sel wö—ser tze—ga—gö

Light from suns and moons, glittering jewels

And scores of flaming lamps frolicking joyfully.

Dispel the darkness of a thousand million billion worlds.

(28)

g’a—b’ur tzän—dän g’ur—kum dr’i—gö—päi

pö—ch’üi tso—ch’en k’or—yug kün—nä—ky’il

Vast seas of scented waters imbued with the fragrances

Of saffron, sandalwood and camphor swirl out to the horizons.

(29)

ro—gya chu—dan sa—cha tung—wa—d’ang

lha—d’ang mi—yi shäl—sä lhün—por—pung

Delicacies of gods and men, drink and savouries and feasts

With ingredients of a hundred flavours amass at Mount Meru.

(30)

na—tsog röl—möi j’e—drag t’a—yä—lä

j’ung wäi dang—nyän gyur—wä sa—sum—geng

Music from an endless variety of various instruments

Blends into a symphony filling the Three Realms.

(31)

zug—dra dr’i—ro reg—j’ai päl—dzin—päi

ch’i—nang dö—yon lha—mö ch’og—kün—kyab

{Insert the mandala offering}

Goddesses of outer and inner desirable objects,

Holding symbols of sight and sound,

Smell, taste and touch; pervade all directions.

(32)

j’e—wa tr’ag—gyäi ling—shi lhun—por chä

rin—ch’en dün—d’ang nye—wäi rin—ch’en—sog

kün—ga kye—päi nö—chü p’ün—sum—tsog

lha—mii long—chö dö—güi ter—ch’en—po

d’ang—wäi sem—kyi p’ül—jung shing—g’i—ch’og

kyab—gön t’ug—jei ter—la ül—war—gyi

To you, O Refuge—Protectors, treasures of compassion,

Eminent and supreme Field of Merit, we present with pure faith:

Mount Meru and the four continents a billion times over,

The seven precious royal emblems, the precious minor symbols and more,

Perfectly delightful environments and those dwelling within,

And a grand treasury of all wishes and wealth of gods and men.

(33)

ngö—sham yi—trül yi—shin gya—tsöl—ngog

si—shii nam—kar lä—wong ch’o—dzä—kyi

dab—tong gyä—pä kün—gyi yi—tro’g—ching

jig—ten jig—ten lä—dä rang—shän—gy’i

go—sum ge—wäi me—tog chi—yang—tra

kün—sang ch’o—päi dr’i—sung bum—tr’o shing

To please you, O venerable Gurus, we offer these objects both actually arranged and those envisioned

As a pleasure grove on the shore of a wish—granting sea:

It is strewn with thousand—petalled lotuses, captivating the hearts of all —

These are the offering objects arising from samsãra and nirvãna’s white virtues.

Everywhere is dotted with flowers — these are the virtues

Of the three gateways of ourselves and others, in this world and beyond.

It is diffused with the myriad fragrances of Samantabhadra offerings

And is laden with fruits of the three trainings, two stages and five paths.

(34)

g’ur—kum dang—dän sang—pöi dr’i—ngä—chän

ro—gyäi—päl—dzin gya—j’äi tung—wa—d’ang

chag—kyu nga—d’ang dr’on—ma nga—la—sog

jang—tog bar—wäi dü—tsii gya—ts’ö—ch’ö

We offer a libation of China tea the colour of saffron,

Steeped in the glories of a hundred flavours, with a delicate bouquet

This — the five hooks, the five lamps and so forth

Is purified, transformed and increased into a sea of nectar.

(35)

yi—wong lang—tsho päl—dzin dr’ug—chu—shii

dö päi gyu—tzäl la—k’ä lü—tr’a—ma

shing—kye ngag—kye lhän—ye p’o—nyäi—tsog

dze—dug gyu—mäi ch’ag—gya nam—kyang bül

We offer even voluptuous, illusion—like consorts, a host of messenger Dakinis

Born from place, from mantra and simultaneously born

Having slender figures, aglow with the vibrancy of youth

And skilled in the sixty-four arts of love.

(36)

drib—dr’äl lhän—kye de—wäi ye—she—ch’e

ch’o—kün rang—shin trö—d’ang dr’al—wäi—ying

yer—me lhün—dr’ub ma—sam jö—lä—dä

d’ön—d’am j’ang—ch’ub sem—ch’og ky’ö—la—bül

We offer you supreme ultimate Bodhicitta:

Beyond words, thoughts and expression: spontaneous and invisible;

The void sphere of all things free from mental fabrications of true existence;

Unobstructed great pristine awareness simultaneous with Bliss.

(37)

nyön—mong shi—gya tsa—shii nä—jom—päi

sang—pöi män—gy’i j’e—dr’ag na—tsog—d’ang

ky’ö—nye gy’i ch’ir dag drän bül lag na

nam—k’a j’i—si bang—su sung—d’u—söl

We offer sundry types of potent medicines

To cure the plagues of the Four hundred afflictions

And in reverence we offer ourselves as servants to please you,

Pray keep us in your service as long as the heavens endure.

V.      Seven-Limbed Prayer

(38)

t’og me d’ü—nä mi—ge dig pä—lä

gyi d’ang gyi—tzül yi—rang chi—ch’i—pa

t’ug je ch’e—dän chän—ngar gyö sem—kyi

shag—shing län ch’a mi—gyi dom—pa—no

Before the eyes of those having great compassion we lay bare with a mind of regret.

Whatsoever non-virtuous actions bound to misfortune we have committed from beginningless time,

Cause others to do or in which we have rejoiced

And we vow never to commit them again.

(39)

ch’o—nam rang—shin tsän ma d’ang dr’äl yang

mi—lam j’i—shin kye—p’ag t’am—chä—kyi

de ga chir yang ch’ar—wäi nam—kar la

dag chag sam—pa t’ag—pä yi—rang—ngo

Though all things are like a dream, lacking inherent or natural existence,

We sincerely rejoice in the happiness

And joy of all Ãryas and ordinary beings

And in every white virtue that has ever arisen.

(40)

p’ül—j’ung ky’en—tze ch’u—dzin bum—trig—te

t’ä—yä dro—dii p’än—de kün—d’äi—tsäl

kye—d’ang yün—d’u nä—d’ang pel—wäi—ch’ir

sab—gyä ch’ö—kyi ch’ar—pa—ab—tu—söl

We ask that rains of vast and profound Dharma fall

From a hundred thousand clouds billowing with sublime wisdom and loving-compassion,

To nurture, sustain and propagate a garden of moon-flowers

For the benefit and bliss of those limitless beings.

(41)

dor—jei—ku—la kye—ch’i mi—nga—yang

sung—jug wang—g’i gyäl—pöi sa—ma—tog

dag—chag mö—pa j’i—shin si—t’äi—b’ar

nya—ngän me—da tag—par shug—su—söl

Though your vajra body is subject to neither birth nor death

And is the vessel of Unity’s wish-granting gems,

Please abide forever and in keeping with our wishes:

Pass not beyond sorrow until samsãra’s end.

(42)

d’e—tar trün—päi nam—kar ge—wäi—tsog

ka—dr’in sum—dän je—tzun la—ma—yi

tse—rab kün—tu dräl—me je—dzin—ching

sung—jug dor—je ch’ang—wang t’ob—ch’ir—ngo

We dedicate the collection of white virtues thus created

That we may be inseparably protected throughout all our lives

By venerable Gurus possessing the three kindnesses

And that we may attain the Vajradhãra state of Unity.

VI.             Requests

(43)

yön—tän jung—nä tsül—tr’im gya—tso—ch’e

mang—t’ö nor—b’üi tsog—kyi yong—su—tam

ngur—mig dzin—pa t’ub—wang nyi—päi—je

nä—tän dül wa dzin la söl wa—deb

We make our requests to you, O Holders of the Elders’ Vinaya,

O Masters, second Buddhas clad in saffron:

You brim with a treasury of jewels of much hearing

And are a source of excellence, an immense ocean of moral discipline.

(44)

g’ang—d’ang dän—na de—war sheg—päi—lam

tön—par wö—päi yön—tän chu—dan—pa

ma—lü gyäl—wäi dung—tsob ch’ö—kyi—je

t’eg—ch’og ge—wäi she—la söl—wa dep.

We make our requests to you, O Mahãyãna Gurus, Lords of Dharma,

Representing the Victorious ones without exception;

You possess the ten qualities that render you suitable guides

Along the path of Those Who Have Gone to Bliss.

(45)

go—sum leg—dam lo—ch’en zö—dän dr’ang

yo—d’ang gyu—me ngag—d’ang gyu shä—shing

d’e—nyi chu—sung dr’i—d’ang ch’ä—k’ä—päi

dor—je dzin—päi tzo—la söl—wa—deb

We make requests to you, O foremost Holders of the Vajra:

You skilled in explaining and composing,

Are endowed with both sets of ten qualities

And a knowledge of tantra and its rituals;

You are honourable, without pretense of guile,

Patient, broad-minded, with your three doors well subdued.

(46)

sang—gyä dr’ang—me jön—pä—ma—t’ül—wä

ma—rung dül—käi nyig—dü dro—wa—la

de—sheg lam—sang j’i—shin tön—pa—yi

kyab—gön t’ug—je chän—la söl—wa—deb

We make requests to you, O compassionate Refuge-Protectors:

With precision you impart the good way of those Gone to Bliss

To the unruly beings of this degenerate age

Who are difficult to curb and are not tamed

By the countless Buddhas of the Past.

(47)

t’ub—päi nyi—ma d’ü—kyi nub—gyur—te

gön—kyab me—päi dro—wa mang—po—la

gyäl—wäi dzä—pa nye—war drub—dzä—päi

kyab—gön t’ug—je chän—la söl—wa—deb

We make our requests to you, O compassionate Refuge-Protectors:

You enact the deeds of the Victorious Ones

For the many who lack Protector-Refuge

At this time when the sun-like teachings of the Sage are setting.

(48)

d’u—sum ch’og—chüi gyäl—wa tam—chä—lä

g’ang—g’i b’a—püi b’u—g’a chig—tzam—yang

dag—chag sö—nam shing—d’u leg—ngag—päi

kyab—gön t’ug—je chän—la söl—wa—deb

We make requests to you, O compassionate Refuge-Protectors:

Even a single hair from your pores

Is for us a Field of Merit more highly praised

Than all the Victorious Buddhas of the three times and ten directions.

(49)

de—sheg ku—sum gyän— gy’i k’or—lo—ni

t’ab—k’ä gyü—tr’ül dr’a—wäi jo—geg—lä

t’a—mäl tsül—gy’i dro—wa dren—dzä—päi

kyab—gön t’ug—je chän—la söl—wa—deb

We make requests to you, O compassionate Refuge-Protectors:

From an intricate lattice of mirage-like skilful means

Emblazoned with the Three Body Wheels of those Gone to Bliss.

You manifest in an ordinary guise to lead all beings.

(50)

ky’ö—kyi pung—k’am kye—ch’e yän—lag—nam

de—sheg rig—nga yab—yum sem—pa—d’ang

tr’o—wöi wang—poi rang—shin ch’og—sum—gy’i

dag—nyi la—ma ch’og—la söl—wa—deb

We make requests to you, O supreme Gurus,

The essence of the Three Jewels of Refuge;

Your aggregates, elements, sensory bases and limbs

Are in nature the fathers, mothers, male and female Bodhisattvas,

And the wrathful protectors of the five Buddha-families.

(51)

kün—ky’en ye’she röl—pa lä—j’ung—wä

kyil—k’or k’or—lo j’e—wäi dag—nyi—d’e

rig—gyäi ky’ab—dag dor—je dzin—päi—tzo

sung—jug d’ang—pöi gön—la—söl—wä—deb

We make requests to you, O Protectors of Primordial Unity,

Foremost Holders of the Vajra, All-pervading Lords of hundreds of Buddha families:

Unfolding from the play of omniscient pristine awareness,

You are the quintessence of ten million mandala circles.

(52)

drib—me lhän—ky  ga—wäi röl—pa—d’ang

yer—me tän—yo kün—ky’ab kün—gyi—dag

t’og—ma t’a—dr’äl kün—sang d’ön—d’am—gy’i

j’ang—ch’ub sem—ngö ky’ö—la söl—wa—deb

We make requests to you Immaculate Samantabhadra, Who are in reality ultimate Bodhicitta,

Free of beginning or end,

The nature of all things, pervading everything in motion and at rest,

Inseparable from simultaneous Bliss in play without obstruction.

(53)

ky’ö—ni la—ma ky’ö—ni yi—d’am

ky’ö—ni k’a—dro ch’ö—kyunç—te

deng—nä sung—te j’ang—ch’ub b’ar—d’u

ky’ö—min kyab—shän mi—tzöl—wä

di—d’ang b’ar—d’o ch’i—mä t’ar—yang

t’ug—je chag—kyü sung dzö—la

si—shi jig—dröl ngö—dr’ub kün—tzöl

tän—gy’i dr’og—dzö b’ar—chö—sung    (x3)

You are the Gurus; you are the Yidams; you are our Dakinis and Dharma Protectors.

From this moment until our Enlightenment, we need seek no refuge other than you.

In this life, the bardo and all future lives,

Hold us with your hook of compassion.

Free us from samsara and nirvana’s fears, grant all attainments,

Be our unfailing friend and guard us from interferences.    (x3)

(54)

d’e—tar län—sum söl—wa—tab—pä—t’ü

la—mäi ku—sung tug—kyi nä—nam—lä

dü—tzi wö—ser kar—mar t’ing—g’a—sum

rim—d’ang chig—char j’ung—nä dag—nyi—kyi

nä—sum rim—d’ang chig—char t’im—pa—lä

drib—shi dag—ching nam—dag wang—shi—t’ob

ku—shi t’ob—ching la—ma nyi—pa—shig

gye—shin t’im—pä j’in—gyi lab—par—gy’ur

By the force of having requested three times,

Nectars and rays — white, red,and dark blue —

Stream forth from the centres of our Guru’s body, speech and mind,

And one by one and altogether,

The four obstacles are purged,

The four pure empowerments implanted

And the seeds of the Four Kayas received,

A smiling emanation of the Guru dissolves into us

And we are blessed with inspiration.

VII     Tsog Offering

(55)

OM AH HUM       (X3)

ngo—wo ye—she—la nam—pa nang—ch’ö—d’ang

ch’ö—dzä so—söi nam—pa j’e—lä wang—po

dr’ug—g’i chö—yül—d’u de—tong—g’i ye—she

ky’ä—par—chan kye—pä sa—d’ang b’ar—nang

nam—k’ai ky’ön t’am—chä yong—su ky’ab—pä

ch’i—nang sang—wai ch’ö—trin d’am—zä chän—sig

sam—gy’i mi—ky’ab—pä g’ang—war—gy’ur

OM AH HUM       (X3)

Pure clouds of outer, inner and secret offerings,

Objects which bind us closer and fields of vision

Pervade the reaches of space, earth and sky,

Spreading out beyond the range of thought.

In essence they are pristine awareness,

In aspect the inner offering and the various objects of offering.

Their function is to generate the extraordinary pristine awareness

Of voidness and bliss as objects to be enjoyed by the six senses.

(56)

e—ma—ho ye—she röl—pa—ch’e

shing—k’am t’am—chä dor—jei—shing

nä—näm dor—jei p’o—dr’ang—ch’e

kün—sang ch’ö—tr’in gya—tso—bar

E—ma—ho!  In the grand play of pristine awareness,

All places are vajra-fields

And all structures majestic Vajra-palaces.

Oceans of clouds of Samantabhadra offerings billow forth.

(57)

long—chö dö—güi päl—d’ang—dän

chü—nam pa-wo pa—mo ngö

ma—d’ag tr’ül—päi ming—yang—me

d’ang—pa rab—jam ba—shig—g’o

All objects are imbued with the glories of all wishes.

All beings are actual Viras and Virinis,

There is not even the word ‘impurity’ or ‘flaw’:

All is but infinitely pure.

(58)

HUM trö—kün nyer—shi ch’ö—küi—ngang

lung—me yo—shing bar—wäi—teng

mi—göi gye-pu sum—gy’i—k’ar

AH tsän—dän t’ö—pa ka—pa lar

OM dzä—nam so—sor bar—war—gy’ur

d’e—d’ag teng—nä OM AH HUM

HUM!  From a state of Dharmakaya in which all mental fabrications are stilled,

On top of a turbulent wind and blazing fire

Upon the crown of a tripod of three human heads:

AH, within a proper human scullcup,

OM, the ingredients brilliantly appear one by one.

(59)

k’a—d’og zi—ji so—sor—bar

lung—yö me—bar dzä—nam—shu

k’öl—wä lang—pa ch’er—yö—pä

yi—g’e sum—lä wö—ser—tsog

Placed above them are OM AH HUM,

Each sparkling with brilliant colour.

The wind becomes turbulent, the fire flares, the ingredients melt,

From their boiling tumble forth copious vapours.

(60)

ch’og—chur tr’ö—pä dor—je—sum

dü—tzir chä—nam chän—dr’ang nä

so—sor yi—ge sum t’im pä

dü—tzir shu—nä chü—d’ang—dre

jang—tog bar—j’ä e—ma—ho

dö—güi päl—bar gya—tsor—gy’ur

OM AH HUM       (x3)

From the thvee letters, a profusion of light rays radiate out in the ten directions.

Drawing back the Three Vajras with nectar,

Which dissolve individually into the three letters,

These melt into nectar and blend with the ingredients.

Purifying, transforming and increasing them,

Em—ma—ho, becoming an ocean glittering with the splendours

Of all that could be wished for.

OM AH HUM       (X3)

(61)

t’ug—jei dag—nyi tsa—gyü la—ma d’ang

yi—d’am lha—sog kyab—nä kön—ch’og—sum

pa—wo k’a—dro ch’ö—kyong sung—mäi tsog

chän—dren ch’ö—päi nä—dir sheg—su—söl

O hosts of root and lineage Gurus, Yidams, hosts of deities,

Three Jewels of Refuge, Viras, Dakinis, Dharmapalas and Guardians of the Teachings,

I request you who are in the nature of compassion

To appear and come to this offering site.

(62)

ch’i—nang sang—wäi ch’ö—trin gya—tsöi—ü

rin—ch’en lä—drub dze—päi dän—tr’i—la

shab—sen wö—ch’ag tän—par shug—nä—kyang

dr’ub—ch’og dag—la dö—gui ngö—dr’ub—tsol

Place your radiant feet firmly upon this elegant throne formed of jewels.

Amidst an ocean of clouds of outer, inner and secret offerings.

Grant us, who are striving for supreme realisation,

The powerful attainments that we all wish.

(63)

ho ting—dzin ngag—d’ang ch’ag—gyäi j’in—lab—päi

sag—me düi—tzi tsog—ch’o gya—tso—di

tza—gyü la—mäi tsog—nam nye—ch’ir—bül

OM AH HUM

dö—güi päl—la röl—pä tsim—dzä—nä

e—ma—ho jin—lab ch’ar—ch’en ab—tu—söl

HO!  This ocean of offering tsog of uncontaminated nectar blessed by samãdhi, mantra and mudra

We offer in order to please you hosts of root and lineage Gurus.

OM AH HUM.  Contented by your sport with all these splendours that could be wished for.

E—ma—ho, please let fall a great rain of blessings.

(64)

ho ting—dzin ngag—d’ang ch’ag—gyäi j’in—lab—päi

sag—me düi—tzi tsog—ch’o gya—tso—di

yi—d’am lha—tsog k’or—chä nye—ch’ir—bül

OM AH HUM

dö—güi päl—la röl—pä tsim—dzä—nä

e—ma—ho ngö—dr’ub ch’ar—ch’en ab—tu—söl

HO!  This ocean of offering tsog of uncontaminated nectar blessed by samãdhi, mantra and mudra

We offer in order to please you hosts of Yidam-deities together with your entourages.

OM AH HUM.  Contented by your sport with all these splendours that could be wished for,

E—ma—ho, please let fall a great rain of powerful attainments.

(65)

ho ting—dzin ngag—d’ang ch’ag—gyäi j’in—lab—päi

sag—me düi—tzi tsog—ch’o gya—tso—di

kön—ch’og rin—ch’en tsog—nam nye—ch’ir—bül

OM AH HUM

dö—güi päl—la röl—pä tsim—dzä—nä

e—ma—ho d’am—ch’ö ch’ar—ch’en ab—tu—söl

HO!  This ocean of offering tsog of uncontaminated nectar blessed by samãdhi, mantra and mudra

We offer in order to please you hosts of precious Jewels of Refuge.

OM AH HUM.  Contented by your sport with all these splendours that could be wished for,

E—ma—ho, please let fall a great rain of sacred Dharmas.

(66)

ho ting—dzin ngag—d’ang ch’ag—gyäi j’in—lab—päi

sag—me düi—tzi tsog—ch’o gya—tso—di

k’a—dro ch’ö—kyong tsog—nam nye—ch’ir—bul

OM AH HUM

dö—güi päl—la röl—pä tsim—dzä—nä

e—ma—ho tr’in—lä ch’ar—ch’en ab—tu—söl

HO!  This ocean of offering tsog of uncontaminated nectar blessed by samãdhi, mantra and mudra

We offer in order to please you hosts of DakýÎis and Dharma-protectors.

OM AH HUM.  Contented by your sport with all these splendours that could be wished for,

E—ma—ho, please let fall a great rain of sacred Dharmas.

(67)

ho ting—dzin ngag—d’ang ch’ag—gyäi j’in—lab—päi

sag—me düi—tzi tsog—ch’o gya—tso—di

ma’gy’ur sem—chän tsog—nam nye—ch’ir—bül

OM AH HUM

dö—güi päl—la röl—pä tsim—dzä—nä

e—ma—ho tr’ül—nang dug—ngäl shi—gy’ur—chig  (x3)

HO!  This ocean of offering tsog of uncontaminated nectar blessed by samãdhi, mantra and mudra

We offer in order to please you hosts of sentient beings who have all been our mothers.

OM AH HUM.  Contented by your sport with all these splendours that could be wished for,

E—ma—ho, please still the sufferings that arise from deceptive appearance.

(68)

e—ma—ho tsog—kyi k’or—lo—ch’e

d’ü—sum de—sheg sheg—shül—te

ngö—dr’ub ma—lü jung—wäi nä

d’e—tar she—nä pa“wo—che

nam—par tog—päi sem—b’or—nä

tso—kyi k’or—lor guün—d’u—röl

a—la—la—ho

E—ma—ho.  Here is a great circle of tsog,

O you who have followed in the footsteps of all the Buddhas of the three times.

Realising that you are the source of all powerful attainments, O great Vira-Hero,

You who have freed yourself from all supersitious conceptions,

We invite you continually to enjoy this circle of tsog.

A—la—la—ho

(69)

OM dor—je sum—yer me päi—dag

rang—nyi la—ma lhar—säl—nä

AH zag—me ye—she düi—tzi—di

HUM j’ang—ch’ub sem—lä yo—me—par

lü—nä lha—nam tsim—ch’ir—röl

AH—HO—MA—HA—SU—KA

OM, I visualise myself as a Guru-Yidam

With a nature inseparable from the Three Vajras.

AH, this nectar of uncontaminated pristine awareness,

HUM, without moving from a state of bodhicitta,

I play with in order to satisfy the deities within my body.

Ah Ho Maha Sukha

VIII.   A Song To Move The Dakinis’ Hearts

(70)

HUM.  d’e—shin sheg—pa t’am—ch’ä—d’ang

pa—wo d’ang—ni näl—jor—ma

k’a—dro d’ang—ni k’a—dro—ma

kün—la dag—ni söl—wa—deb

de—wa chog—la gye—pai He—ru—ka

de—wä rab—nyo ma—la nyen—j’ä—nä

ch’o—ga shin—du long—ch’ö pa—yi—ni

lhan—ky’e de—wai j’or—wa la—shug—so

a la—la la—la—ho a—i—a—ah—a—ra—li—ho

dri—me k’a—dr’oi ts’og—nam—ky’i

tze—wa zig—la lä—kün—dzö

HUM.  We make our requests to you

The Tathagatas, who are Thus Gone, as well as

To the Viras, Yoginis,Dakas and Dakinis.

Heruka who enjoys great bliss

Intoxicated with bliss brings satisfaction to the consort.

And in accordance with the precepts of practice enters into the union of innate bliss.

A la—la la—la—ho a—i—a—ah—a—ra—li—ho

You the multitudes of imaculate Dakinis

Look upon us with love

Bestow all the powerful attainments.

(71)

HUM.  d’e—shin sheg—pa t’am—ch’ä—d’ang

pa—wo d’ang—ni näl—jor—ma

k’a—dro d’ang—ni k’a—dro—ma

kün—la dag—ni söl—wa—deb

de—wa ch’en—po yi—ni rab—kyö—pä

lu—ni kün—tu yo—wai g’ar—gyi—ni

ch’ag—gy’al pal—mor röl—pai de—wa—ch’e

näl—jor ma—ts’og nam—la ch’ö par—dzö

a la—la la—la—ho a—i—a—ah—a—ra—li—ho

dri—me k’a—dr’oi ts’og—nam—ky’i

tze—wa zig—la lä—kün—dzö

Through stirring of the mind of great bliss

Through the moving dance of the body

There arises the great bliss played within the lotus of the Consort.

This bliss we offer to the multitude of Yoginis.

A la—la la—la—ho a—i—a—ah—a—ra—li—ho

You the multitudes of imaculate Dakinis

Look upon us with love

Bestow all the powerful attainments.

(72)

HUM.  d’e—shin sheg—pa t’am—ch’ä—d’ang

pa—wo d’ang—ni näl—jor—ma

k’a—dro d’ang—ni k’a—dro—ma

kün—la dag—ni söl—wa—deb

yi—ong sh—wai nyam—kyi g’ar—dzä—ma

rab—gye gön—po ky’ö—d’ang k’a—dr’oi—tsog

dag—gi dün—du shug—te j’in—lob—la

lhän—kye de—chen dag—la tsäl—du—sol

a la—la la—la—ho a—i—a—ah—a—ra—li—ho

dri—me k’a—dr’oi ts’og—nam—ky’i

tze—wa zig—la lä—kün—dzö

HUM.  We make our requests to you

The Tathagatas, who are Thus Gone, as well as

To the Viras, Yoginis, Dakas and Dakinis.

Yoginis dance with enchanting, soothing movements

The protector so exceedingly to please

And the multitude of Dakinis

Come before us and bless us.

Bestow upon us innate great bliss.

A la—la la—la—ho a—i—a—ah—a—ra—li—ho

You the multitudes of imaculate Dakinis

Look upon us with love

Bestow all the powerful attainments.

(73)

HUM.  d’e—shin sheg—pa t’am—ch’ä—d’ang

pa—wo d’ang—ni näl—jor—ma

k’a—dro d’ang—ni k’a—dro—ma

kün—la dag—ni söl—wa—deb

de’ch’en t’ar—pai ts’än—nyi dän—pq ky’ö

de—ch’en pang—pai ka—t’ub du—ma—yi

ts’e—chig dr’öl—war mi—she de—ch’en—yang

ch’u—kye ch’og—g’i ü—na nä—pa—yin

a la—la la—la—ho a—i—a—ah—a—ra—li—ho

dri—me k’a—dr’oi ts’og—nam—ky’i

tze—wa zig—la lä—kün—dzö

HUM.  We make our requests to you

The Tathagatas, who are Thus Gone, as well as

To the Viras, Yoginis, Dakas and Dakinis.

The great bliss which is possessed of liberating qualities —

The great bliss without which freedom cannot be gained in one life

Through one endures many ascetisms —

That great bliss abides within the centre of the supreme lotus.

A la—la la—la—ho a—i—a—ah—a—ra—li—ho

You the multitudes of imaculate Dakinis

Look upon us with love

Bestow all the powerful attainments.

(74)

HUM.  d’e—shin sheg—pa t’am—ch’ä—d’ang

pa—wo d’ang—ni näl—jor—ma

k’a—dro d’ang—ni k’a—dro—ma

kün—la dag—ni söl—wa—deb

dam—gy’i ü—su kye—pai pä—ma—shin

ch’ag—lä kye—kyang ch’ag—pä—kyön—ma—g’ö

näl—jor ma—ch’og pä—mai de—wa—yi

si—pai ch’ing—wa nyur—du dröl—wa—dzö

a la—la la—la—ho a—i—a—ah—a—ra—li—ho

dri—me k’a—dr’oi ts’og—nam—ky’i

tze—wa zig—la lä—kün—dzö

HUM.  We make our requests to you

The Tathagatas, who are Thus Gone, as well as

To the Viras, Yoginis, Dakas and Dakinis.

Just as a lotus born out of the mud,

Great bliss, though born out of desire is unsullied by it’s faults.

O supreme Yoginis, by the bliss of your lotus

may the bonds of samsara be quickly untied.

A la—la la—la—ho a—i—a—ah—a—ra—li—ho

You the multitudes of imaculate Dakinis

Look upon us with love

Bestow all the powerful attainments.

(75)

HUM.  d’e—shin sheg—pa t’am—ch’ä—d’ang

pa—wo d’ang—ni näl—jor—ma

k’a—dro d’ang—ni k’a—dro—ma

kün—la dag—ni söl—wa—deb

dr’ang—tsii j’ung—nä nam—kyi dr’ang—tzii—chü

b’ung—wai ts’og—kyi kün—nä t’ung—wa—tar

ts’an—nyi dr’ug—dän t’so—kye gyä—pa—yi

chu—ching pa—yi ro—yi ts’im—par—dzö

a la—la la—la—ho a—i—a—ah—a—ra—li—ho

dri—me k’a—dr’oi ts’og—nam—ky’i

tze—wa zig—la lä—kün—dzö

HUM.  We make our requests to you

The Tathagatas, who are Thus Gone, as well as

To the Viras, Yoginis, Dakas and Dakinis.

Like a swarm of bees drawing forth the nectar of flowers

May we likewise be satiated

By the captivating nectar of the mature lotus

Possessed of six qualities.

A la—la la—la—ho a—i—a—ah—a—ra—li—ho

You the multitudes of imaculate Dakinis

Look upon us with love

Bestow all the powerful attainments.

(76)

HUM ma—d’ag tr’ul—nang ying—su—d’ag

AH    ye—she lä—dr’ub dü—tzi—ch’e

OM    dö—güi gya—tso ch’en—por—gy’ur

OM AH HUM       (x3)

Hum  Impure deceptive appearances become purified in the shpere of voidness.

AH    This magnificent nectar created out of pristine awareness.

OM    Becomes a vast ocean of all desired things.

OM AH HUM       (x3)

(77)

ho—ting—dzin ngag—d’ang ch’ag—gyä j’in—lab—päi

zag—me düi—tzi tsog—lhag gya—tso—di

d’am—chän shing—kyong tsog—nam nye—ch’ir—bül

OM AH HUM

dö—güi päl—la röl—pä tsim—dzä—nä

e—ma—hi näl—jor tr’in—lä tsül—shin—drub

HO!  This ocean of remaining tsog of uncontaminated nectar blessed by samãdhi, mantra and mudra,

We offer to please you hosts of oath-bound realm-protectors.

OM AH HUM  Contented by your sport with all these splendours that could be wished for,

E—Ma—Ho, please accomplish the virtuous conduct of the yogic path as you have pledged.

(78)

ho—lhag—mäi drön—nam k’or—chä—kyi

tsog—lhag—gya—tso di—she—la

tän—pa rin—ch’en gyä—pa—d’ang

tän—dzin yön—chö k’or—chä d’ang

Ho!  By offering this ocean of remaining tsog

To the guests who are lefú together with their entourage,

May the precious teachers proliferate, may the upholders of the teachings,

The offering patrons together with their entourage,

(79)

ky’ä—par näl—jor dag—chag—la

nä—me tse—d’ang wang—ch’ug—d’ang

päl—d’ang dr’ag—d’ang käi—wa—sang

long—chö gya—ch’en kün—t’ob—ching

And especially we yogis — may we all gain freedom from sickness,

A long life, fame, good fortune and abundant wealth.

(80)

shi—d’ang gyä—la sog—pa—yi

lä—kyi ngo—dr’ub dag—la—tzöl

d’am—tsig chän—gy’i dag—la—sung

ngö—dr’ub kün—gyi tong dr’og—dzö

Bestow on us the powerful attainments of actions.

Such as pacification, increase and so forth,

O oath-bound Protectors, protect us!

Help us obtain all powerful attainment.

(81)

d’u—min ch’i—d’ang mä—nam—d’ang

dön—d’ang geg—nam me—par dzö

mi—lam ngän—d’ang tsän—ma—ngän

j’a—j’e ngän—pa me—par—dzö

Make us meet no untimely death,

Sickness, demons of interfering spirits.

See that we have no bad dreams,

Ill omens or calamities.

(82)

jig—ten de—shing lo—leg—d’ang

dru—nam pel—shing ch’ö—p’el—d’ang

de—leg t’am—chä jung—wa—d’ang

yi—la dö—pa kün—drub—shog

May we have worldly happiness, good crops and harvests

May the Dharma flourish, all goodness and joy come about

And may all the wishes within our minds be fulfilled.

(83)

jin—pa gya—ch’en gyur—pa di—yi—t’u

dro—wäi d’ön—dü rang—jung sang—gyä—shog

ngön—tse gyäl—wa nam—kyi ma—d’ul—wäi

kye—wöe tsog—nam jin—pä dr’ol—gy’ur—chig

And by the force of this bountiful giving, may I become

A self-made Buddha for the sake of all beings,

And by my generosity may I liberate

The multitudes of beings who were not liberated by the Buddhas of old.

IX.     Reviewing the Stages on the Path

(84)

shing—ch’og d’am—pa je—tzün la—ma—la

ch’ö—ching g’ü—pä söl—wa tab—päi—t’ü

de—leg tza—wa gön—po kyö—nyi—kyi

gye—shin je—su dzin—par j’in—gyi—lob

Through the power of having made offerings and respectful requests

To you, O holy and venerable Gurus, supreme Field of Merit,

We seek your blessings O Protectors and root of well-being and bliss

That we may come under your joyful care,

(85)

län chig tzam—shig nye—pai d’äl—jor—di

nye—ka nyur—d’u jig—pai tsül—tog—nä

d’ön—me tse—dii j’a—wä mi—yeng—war

d’ön—dän nying—po len—par j’in—gyi—lob

Realising how this body of liberties and endowments

Is found but once, is difficult to obtain and is easily lost,

We seek your blessings to partake of its essence, make it worthwhile

And not be distracted by the meaningless affairs of this life.

(86)

ngaän song dug ngäl bar—wai me—jig—nä

nying—nä kön—ch’og sum—la kyab—dro—shing

dig—ping ge—tsog t’a—d’ag drub—pa—la

tzön—pa lhur—len j’e—par j’in—gy’i—lob

Aghast at the searing blaze of suffering in the lower realms,

We take heartfelt refuge in the Three Precious Gems and seek

Your blessings that we may eagerly endeavour to practise the various means

For abandoning what is bound to misfortune and accumulating virtuous deeds.

(87)

lä—d’ang nyön—mong ba—long dr’ag—tu—tr’ug

dug—ngäl—sum—gy’i ch’u—sin mang—pö—tze

tha’—me jig—rung si—tso ch’en—po—lä

t’ar—dö shug—dr’ag kye—war j’in—gy’i—lob

Violently tossed amid waves of delusions and karma,

Plagued by hords of watery denizens — the three kinds of suffering —

We seek your blessing to develop an intense longing to be free

From this monstrous ocean of boundless and vicious existence.

(88)

zö—ka tzön—ra dra—wäi k’or—wa—di

ga—wäi tsäl—tar t’ong—wä lo—pang—nä

lab—sum p’ag—päi nor—gy’i dzö—sung—te

t’ar—päi gyäl—tsän dzin—par j’in—gy’i—lob

Having abandoned the mind that view this unbearable

prison of samsara as a pleasure grove,

We seek your blessings to partake of the treasure

Of Ãryas’ jewels and the three higher trainings,

And there by to uphold liberation’s banner.

(89)

nyam—t’ag dro—wa di kün dag—g’i—ma

yang—yang dr’in—gy’i kyang—päi tsul—sam—nä

dug—päi b’u—la tse—wäi ma—shin—d’u

chö min nying—je kye war j’in—gy’i—lob

Having considered how all these pitiful beings have been our mothers

And have raised us in kindness again and again,

We seek your blessings to develop unaffected compassion

Like that of a loving mother for the precious child.

(90)

dug—ngal tr’a—mo tzam yang mi—dö—ching

de—la nam—yang ch’og—she me—par—ni

dag—d’ang shän—la ky’ä—par yö—min—she

shän—de ga—wa kye—par j’in—gy’i—lob

There is no difference between ourselves and others:

None of us wishes even the slightest of sufferings

Nor is even content with the happiness we have.

Realising this, we seek your blessings that we may

Enhance the bliss and joy of others.

(91)

rang—nyi che—par dzin—päi chong—na—di

mi—dö dug—ngäl kye—päi gyur—t’ong—nä

le—län dä—la k’ön—d’u sung—j’ä—te

dag—dzin dön—ch’en jom—par j’in— gy’i—lob

This cronic disease of cherishing ourselves

Is the cause giving rise to our unsought suffering,

Perceiving this, we seek your blessings to blame, begrudge

And destroy the mostrous demon of selfishness.

(92)

ma—nam che—sung de—la—gö—päi—lo

t’a—yä yön—tän jung—wäi gor—t’ong—nä

dro—wa di—d’ag dag—gi dar—lang—kyang

sog—lä che—par dzin—par j’in—gy’i—lob

The mind that cherishes all mother beings and would secure

Them in bliss is the gateway leading to infinite virtue.

Seeing this, we seek you blessings to cherish these beings

More than our lives, even should they rise up as our enemies.

(93)

dor—na j’i—pa rang—dön k’o—na—d’ang

t’ub—wang shän—d’ön ba—shing dzä—pa—yi

kyön—d’ang yön—tän ye—wa tog—päi—lö

dag—shän nyam—je nü—par j’in—gy’i—lob

In brief, infantile beings labour only for their own end

While Buddhas work solely for the welfare of others.

With a mind understanding the distinctions between the failings of one.

And the advantages of the other, we seek your blessings

To enable us to equalise and exchange ourselves for others.

(94)

rang—nyi che—dzin gü—pa kün—gy’i—go

ma—nam che—dzin yön—tän kün—gy’i—shi

d’e—ch’ir sag—shän je—wäi näl—jor—la

nyam—len nying—por j’e—par j’in—gy’i—lob

Since cherishing ourselves is the doorway to all torment,

While cherishing our mothers and foundation of all that is good,

We seek your blessings to make our core practice

The yoga of exchanging of self for others.

(95)

d’e—na je—tzün la—ma t’ug—je—chän

ma—gy’ur dro—wäi dig—dri’b dug—ngäl—kün

ma—lü d’a—ta dag—la min—pa—d’ang

dag—g’i de—ge shän—la tang—wä—yi

dro—kün de—d’ang dän—par j’in—gy’i—lob   (x3)

And thus, O venerable compassionate Gurus,

We seek your blessings

That all karmic debts, obstacles and sufferings

Of mother beings, may without exception, ripen upon us right now

And that we may give our happiness and virtue to others

And thereby invest all beings in bliss.     (x3)

(96)

nö—chü dig—päi dra—bu yong—g’ang—te

mi—dö dug—ngäl ch’at—tar bab—gy’ur—kyang

lä—ngän drä—b’u zä—päi gy’ur—t’ong—nä

kyen—ngän lam—d’u long—par j’in—gy’i—lob

Should even the environment and the beings therein be filled

With the fruits of their karmic debts

And unwished for sufferings pour down like rain,

We seek your blessings to take these miserable conditions as the path

By seeing them as causes to exhaust the results of our negative karma.

(97)

dor—na sang—ngän nang—wa chi—shar—yang

ch’o—kün nying—po tob—ngäi nyam—len—gy’i

j’ang—ch’ub sem—nyi p’el—wäi lam—gyur—te

yi—de ba—shig gom—par j’in—gy’i—lob

In short, no matter what appearances may arise, be they good or bad,

We seek your blessings to transform them into the path ever enhancing the two Bodhicittas

Through the practice of the five forces — the quintessence of the entire Dharma —

And thus to attune ourselves solely to the bliss of the mind.

(98)

jor—wa shi—d’ang dän—päi t’ab—k’ä—kyi

tr’äl—la g’ang—t’ug gom—la jor—wa—d’ang

lo—jong d’am—tsig lab—j’ai nyam—len—gy’i

d’äl—jor d’ön—ch’en j’e—par j’in—gy’i—lob

Whatever we occasion to meet, we seek your blessings that we may adapt it

To our meditation by the skilful means of the four acts of use.

May we render this life of liberties and endowment infinitely meaningful

By putting into practice the advice and commitments of the training of the mind.

(99)

tong—len lung—la kyön—päi tr’ül—deg—chän

j’am—d’ang nying—je lhag—päi sam—pa—yi

dro—nam si—tso ch’e—lä dröl—wäi—ch’ir

j’ang—chub sem—nyi jong—par j’in—gy’i—lob

In order to rescue all beings from the vast seas of existence

We seek your blessings to become adept in Bodhicitta

Through a pure selfless wish, and by love and compassion

Conjoined with the visual technique of mounting, giving and taking upon the breath.

(100)

d’u—sum gyäl—wa kün—gy’i drö—chig—lam

nam—d’ag gyäl—sa dom—pä gyü—dam—shing

t’eg—ch’og tsül—trim sum—gy’i myam—len—la

tzön—pa lhur—len j’e—par j’in—gy’i—lob

We seek your blessings that we may eagerly endeavour

To put into practice the three Mahayana moral codes

And restrain our mind-streams with pure Bodhisattva vows,

The single path journeyed by all Victorious Ones of the three times.

(101)

lü—d’ang long—chö d’ü—sum ge—tsog—chä

sem—chän rang—rang dö—päi ngo—gyur—te

ch’ag—me tong—sem pel—wäi män—ngag—g’i

jin—päi p’ar—ch’in dzog—par j’in—gy’i—lob

We seek your blessings to complete the perfection of generosity

Through the guideline teaching for enhancing the mind that gives without attachment,

Namely transforming our bodies, wealth and collection of virtue over the three times

Into the objects desired by each and every sentient being.

(102)

so—t’ar j’ang—sem sang—ngag dom—pa—yi

chä—tsam sog—g’i ch’ir—yang mi—tong—shing

ge—ch’ö dü—d’ang sem—chän d’ön—drub—päi

tsul—tr’im p’ar—ch’in dzog-par j’in—gy’i—lob

We seek your blessings to complete the perfection of the moral disciplines.

Of working for the sake of sentient beings, enacting virtuous deeds

And not transgressing the bounds of the Pratimoksa,

Bodhicitta, and tantric vows even at the cost of our lives.

(103)

k’am—sum kye—gu ma—lü tr’o—gy’ur—te

she—shing tsang—dru dig—shing sog—chö—kyang

mi—tr’ug nö—län p’än—pa drub—j’e—päi

sö—päi p’ar—ch’in dzog—par j’in—gy’i—lob

Should even the myriad beings of the Three Realms,

without exception,

Become angry at us, humiliate, criticise, threaten or even kill us,

We seek your blessings to complete the perfection of patience not to be distraught,

But to work for their benefit in response to their harm.

(104)

sem—chän re—rei ch’ir—yang nar—me—päi

ma—nang käi—pa gya—tsor nä—gö—kyang

nying—je mi—kyo j’ang—ch’ub ch’og—tzön—päi

tzön—dr’u p’ar—ch’in dzog—par j’in—gy’i lob

Even if we must remain for an ocean of aeons in the fiery

Hells of Avici even for the sake of one sentient being.

We seek your blessings to complete the perfection of joyous effort

To strive with compassion for Supreme Enlightenment and not be discouraged.

(105)

j’ing—gö nam—par yeng—wäi kyön—pang—nä

ch’ö—kün den—pä tong—päi nä—lug—la

tze—chig nyam—par jog—päi ting—dzin—gyi

sam—tän p’ar—ch’in dzog—par j’in—gy’i lob

Having abandoned the faults of dullness, agitation and mental wandering.

We seek your blessings to complete the perfection of meditative concentration

Through the samãdhi of single-pointed placement upon the nature of reality,

Which is that all things are void of true existence.

(106)

d’e—nyi so—sor tog—päi she—rab—kyi

dr’ang—päi shin—jang de—ch’en d’ang—drel—wä

d’ön—d’am nyam—shag nam—käi näl—jor—gy’i

she—rab p’ar—ch’in dzog—par j’in—gy’i lob

We seek your blessings to complete the perfection of wisdom

Through the space-like yoga of single-minded placement upon ultimete truth

Conjoined with the ecstacy and great bliss induced

By the discriminating wisdom analysis of Suchness.

(107)

ch’i—nang ch’ö—nam gyu—ma mi—lam—d’ang

d’ang—wäi tso—nang da—zug j’i—shin—d’u

nang—yang den—par me—päi tsül—tog—nä

gyu—mäi ting—dzin dzog—par j’in—gy’i lob

We seek your blessings to perfect samãdhi on illusion

By realising how all external phenomena

Lack true existence, yet still appear

Like a mirage, a dream or the image of the moon on a still lake.

(108)

k’or—d’ä rang—zhin dül—tsam me pa—d’and

gyu—drä ten—drel lu—wa me—pa—yi

p’än—tsün gal—me dr’og—su ch’ar—wa yi

lu—drub gong—d’ön tog—par j’in—gy’i lob

Samsãra and Nirvana lack even an atom of true existence

While cause and effect and dependent arising are unfailing

We seek your blessings to discern the import of Nagarjuna’s thought

Which is that these two are complementry and not contradictory.

(109)

d’e—nä dor—je dzin—päi d’e—pön—gyi

dr’in—lä gyü—de gya—tsöl jing—gäl—te

ngö—dr’üb tza—wa d’am tsig dom—pa—nam

sog—lä che—par dzin—par j’in—gy’i lob

And thereupon we seek your blessings that we may cross the labyrinth ocean of tantra

Through the kindness of our Navigator-Vajradhãra

And to hold more dear than out lives, our vows and words of honour

Which are the roots of powerful attainments.

(110)

kye—shi b’ar-d’o gyäl—wä ku—sum—d’u

gyur—wäi rim—pa d’ang—pöi näl—jor—gy’i

t’a—mäl nang—shen dr’i—ma kün—jang—te

g’ang—nang lha—kur ch’ar—war j’in—gy’i—lob

We seek your blessings to cleanse all stains of ordinary appearance and grasping

Through the first stage yoga of transforming birth,

Death and the bardo into the three Bodies of Buddha,

So that whatever may appear arise as the body of a Yidam.

(111)

nying—g’äi dab—gyä du—ti ü—d’ag—tu

gön—ky’o shab—sen kö—pa lä—j’ung—wa

wö—säl gyü sung—d’u jug—päi—lam

tse—dir ngön—d’u gyur—war j’in—gy’i—lob

We seek your blessings to actualise in this life the path of unity

Of the Clear Light and Illusory Body which arises

From placing your feet, O Protector, at the very centre

Of the central channel at the eight petals of our hearts.

(112)

lam—na ma—zin ch’i—wäi du—j’e—na

tsän—t’ab tsang—gya la—mä p’o—wa—ni

tob—nga yang—d’ag jar—wäi dam—ngag—g’i

d’ag—päi shing—d’u drö—par j’in—gy’i lob

Should we not have completed the points of the path at the time of death

We seek your blessings that we may be led to a Pure Land

Thorough either the instructions of applying the five forces

Or by the forceful means of Enlightenment, the Guru’s transference mind.

(113)

dor—na kye—shing kye—wa t’am—chä—d’u

gön—po ky’ö—kyi dräl—me je—sung—nä

ku—sung t’ug—kyi sang—wa kün—dzin—päi

sä—kyi t’u—wor gyur—war j’in—gy’i—lob

In short, we seek your blessings, O Protector, to be cared for by you

From birth unremittently throughout all our lives

And thus to become your chief disciples

Holding every secret of your body, speech and mind.

(114)

gøn—ky’ö g’ang—d’u ngön—par sang—gyä—pai

k’or—gy’i t’og—ma nyi—d’u dag—gy’ur—te

nä—kab t’ar—t’ug gö—dö ma—lü—pa

bä—me lhün—ky’i dr’ub—päi tra—shi—tzöl

O Protector, please grant that all be auspicious for us to be amongst your very first circle

Of disciples wherever you manifest Buddhahood

And hence all our temporal and ultimate wishes, without exception,

Be effortlessly and spontaneously fulfilled.

(115)

d’e—tar söl—wa tab—pä la—ma—ch’og

j’in—gyi lab—ch’ir gye—shin chi—wor—j’ön

lar—yang nying—g’äi pä—mäi seu—dru—la

shab—sen wö—ch’ag tän—par shug—su—söl

Having thus been entreated O supreme Gurus, pray grant this request:

So that you might bless us, happily alight on the crown of our heads

And oncce again set your radient feet

Firmly at the corolla of our lotus-hearts.

X.               Dedication

(116)

di—tar gyi—päi nam—kar ge—wa—yang

d’ü—sum de—sheg sä—chä t’am—chä—kyi

dzä—pa mön-lam ma—lü drub—pa—d’ang

lung—tog d’am—ch’ö dzin—päi gyu—ru—ngo

Whatever white virtues we have thus created we dedicate as causes

Enabling us to uphold the Holy Dharma of scriptures and insights

And to fulfil without exception the prayers and deeds

Of all the Buddhas and Bodhisattvas of the three times.

(117)

d’e—yi t’u—lä tse—rab kün—tu dag

t’eg—ch’og k’or—lo shi—d’ang mi—dräl—shing

nge—jung j’ang—sem yang—d’ag ta—wa—s’ang

rim—nyi lam—g’i drö—pa t’ar—ch’in—shog

By the force of this merit in all our lives

May we never be parted from Mahãyãna’s four spheres

And may we reach the end of our journey along the paths

Of renunciation, Bodhicitta, the pure view and the two stages.

XI.             Verses for Auspiciousness

(118)

si—shii nam—kar—j’i—nye ge—tsän—gy’i

d’eng—dir mi—shig gü—pa kün—dr’äl—te

nä—kab t’ar—t’ug ge—leg nam—käi—dzö

p’ün—tsog päl—la röl—päi tra—shi—shog

Through the excellence of whatever white virtues there are in samsãra and nirvãna.

May all be auspicious for us to be free, here and now, from all misfortune and hardship.

And thus enjoé a glorious and perfect celestial treasure

Of temporal and ultimate virtue and goodness.

(119)

kün—ky’en lo—zng dr’ag—päi ch’ö—kyi—der

lab—sum nam d’ag tze—chig drub—la—tzön

näl—jor rab—j’ung tso—kyi yong—g’ang—wä

t’ub—tän yün—d’u nä—päi tra—shi—shog

May all be auspicious for the Buddha’s teachings to endure long

Through your centres of Dharma, Omniscient Lo—zang Drag—pa,

Being filled with hosts of monks and yogis striving

Single-pointedly to master the three pure trainings.

(120)

shön—nüi d’ü—ne la—ma lha—ch’og—la

söl—wa tab—pä lo—sang dr’ag—pa—yi

j’in—lab shug—nä shän—d’ön lhün—gy’i—dr’ub\/p>

lo—sang dor—je ch’ang—g’i tra—shi—shog

Having requested your blessigs, Lo—zang Drag—pa, who from the time

Of your youth made requests to the supreme Guru-Yidam,

May all be auspicious for you, O, Lo—zang Vajradhãra,

Spontaneously, to grant the wishes of others.

(121)

dö—güi jor—pa yar—gy’i tso—tar—p’el

kyön—me rig—kyi d’äl—dro gyün—ch’ä—me

nyin—tsän lo—sang d’am—päi ch’ö—kyi—da

p’ün—tsog päl—la röl—päi tra—shi—shog

May all be auspicious for all our desired endowments to swell like a lake in the summer rains

Bringing an unbroken flow rebirths of leisure in faultless families

So that we may pass our days and nights with your holy Dharma, O, Lo—zang,

And thus delight in the glories of perfection.

(122)

dag—sog nam—kyi d’eng—nä j’ang—chub—b’ar

gyi—d’ang gyi—gyur ge—wa chi—sag—pa

shing—dir— je—tzün d’am—päl zug—kyi—ku

gyur—me dor—je tar—tän tra—shi—shog

By the collection of whatever virtues I and others have done

And shall do from now until Enlightenment,

May all be auspicious, O, Holy Venerable One, for your Body and Form

To remain in this land immutable like a vajra.

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