A Great Treasure O f Blessings

A Book of Prayer i to Guru Riopodx

A Great Treasure o f

Blessings

A Book o f Prayers to Guru Rinpoche

To celebrate the year o f Guru Rinpoche. the Wood M onkev Year

2004-5

RIGPA

Published by Dharmakosba for Rigpa

Rigpa

330 Caledonian Road

London N l IBB

U.K.

www.rigpa.org

2004 The Terton Sogyal Trust

Translated and edited by Rigpa Translations

All rights reserved.

No pan o f this work may be reproduced in any form or by any means, electronic or mechanical,

including photocopying, recording or any other information storage and retrieval system,

without permission in writing from the publisher.

Design and layout by Andreas Schulz

Printed in India

Contents

Preface 7

Dedication 9

Introduction: Padmasambhava by His Holiness Dalai Lama 13

The Life o f Guru Padmasambhava IS

The Seven Line Prayer 51

Leu Diinma 61

The General Visualization for Prayers to Guru Rinpoche 63

Taking Refuge 64

Arousing the Awakened M ind o f Bodbichitta 65

The Seven Brandi Offering 66

The Main Visualization 68

The Prayer in Seven Chapters to Padmakara, the Second Buddha 73

C h a p t e r O n e : The Prayer to the Three Kaya Guru 74

The Lineage Prayer 78

C h a p t e r Two: The Prayer Requested by King Trisong Detsen 86

C h a p t e r T h r e e : The Prayer Requested by Khandro Yeshe Tsogyal 121

C h a p t e r F o u r : The Prayer Requested by Namkhe Nyingpo 148

C h a p t e r F ive: The Prayer Requested by Nanam Dorje Dudjom 174

C h a p t e r Six: The Prayer Requested by Prince Mutri Tsenpo 199

C h a p t e r S e v e n : Sampa Lhundrupm a 215

Conclusion o f the General Visualization for Prayers to Guru Rinpoche 243

Empowerment and Dissolution 244

Dedication o f Merit 245

Barche Lamscl 251

Sampa Nyur D rupm a 299

The Prayer to Guru Rinpoche for RemovingObstacles and Fulfilling W ishes 307

The Prayer to Guru Rinpoche for A ttainm ents 311

The Heart o f Blessings 315

Taking Refuge and Arousing the Awakened M ind o f Bodhichitta 316

The Visualization 317

Invocation 320

The Seven Branch Offering 321

Prayer to Guru Rinpoche, his M anifestations and

the Twenty-five Disciples 324

Recollecting the Deeds o f the Tenth Days 333

The Abbreviated Prayer in Seven Chapters 338

The Lightning Bolt o f Com passion, a Short Sampa Lhundrupm a

- Prayer that Spontaneously Fulfils All Wishes 350

A Brief Prayer for the Spontaneous Fulfilment o f Aspirations 353

A Very Brief Barche Lamsel-

The Prayer for Clearing Obstacles from the Path 354

A Brief Prayer to the Precious Master Padmakara for Swiftly

Fulfilling Wishes and Dispelling Obstacles 357

Turning Back Obstacles and Adverse Circumstances: A Prayer

to Orgyen Rinpoche, Em bodim ent o f All Sources o f Refuge 359

The Prayer to Orgyen Rinpoche, that Invokes the Heart o f

his W isdom M ind 379

The Falling Elixir O f Blessing:

A Prayer to the Great Guru and his Consorts 388

The Prayer to Guru Rinpoche that Swiftly Removes Obstacles

and Fulfills All Wishes 398

The Prayer which is the Source o f All True Realization 409

The Mantra Recitation 411Receiving the Empowerments 411

Dissolution 412

Prayers o f Aspiration 415

Training in the Pure Realms o f the Three Kayas:

an Aspiration and Prayer 417

Secret Path to the M ountain o f Glory 437

Wish-Fulfilling Feast o f Siddhis 457

The Chariot o f the Vidyadharas' 467

Long Life Prayers 473

Prayer for the Long Life o f His Holiness the Dalai Lama 474

Prayer for the Fulfilment o f His Holinesss Aspirations 475

Prayer for the Long Life o f Kyabje Sakya Trizin 476

Prayer for the Long Life o f Kyabje M inling Trichen Rinpoche 477

Prayer for the Long Life o f Kyabje Penor Rinpoche 479

Prayer for the Long Life o f Kyabje Trulshik Rinpoche 480

Prayer for the Long Life o f Kyabje Dodrupchen Rinpoche 482

Prayer for the Long Life o f Dzogchen Rinpoche 483

Prayer for the Long Life o f Shechen Rabjam Rinpoche 484

Prayer for the Long Life o f Dzongsar Jamyang Khyentse Rinpoche 485

Prayer for the Long Life o f Dilgo Khyentse II o f Shechen, 487

Urgyen Tenzinjigm e Lhundrup

Prayer for the Long Life o f the 4th Chokling Rinpoche 490

Prayer for the Long Life o f Orgyen Tobgyal Rinpoche 493

Prayer for the Long Life o f Khyentse Sangyum,

Khandro Tsering C hodron 497

Long Life Prayer for Mayum-la Tsering W angmo 500

Prayers for the Long Life o f Sogyal Rinpoche 502

The Excellent Stream o f Nectar o f Im mortality 508

Prayer for the Spread o f the Teachings o f Sogyal Rinpoche,

the Reincarnation o f Lerab Lingpa 527

Prayers for the Flourishing and Spread o f the Dzogchen Teachings 528

Verses from The Prayer for the Spread o f the Nyingma Teachings 529

The Prayer to Guru Rinpoche for Removing Obstacles and

Fulfilling Wishes

Prayer for the Tradition o f Guru Padmasambhava 533

List o f Illustrations 534

Preface

This book o f prayers to Guru Rinpoche, along with his life story, has been com piled to celebrate the W ood Monkey Year o f the Tibetan calendar (2004-5). The monkey year is especially sacred to Guru Padmasambhava. It was in the monkey year that he was bom in a lotus on the lake o f Dhanakosha in the land o f Oddiyana, and also that he left Tibet for Zangdokpalri, the C opper-C oloured M ountain o f Glory.

To recognize this year that is so special to G uru Rinpoche, the Rigpa Sangha worldwide will accum ulate one hundred million Vajra Guru mantras, and one hundred thousand recitations o f the Seven Line Prayer, as well as making a hundred thousand tsok offerings on the tenth day o f every m onth.

The prayers contained in this book include those that arc recited by some o f the greatest masters, for example, Kyabje Dilgo Khyentse Rinpoche, in their daily practice. They carry the blessing o f being the vajra words o f either Guru Rinpoche himself, or the great masters who have been em anations o f him or his closest disciples, and who serve as his representatives in this world.

The merit o f this book is dedicated to the happiness and ultimate welfare o f all living beings, and to the spread o f peace, understanding and compassion throughout the world.

May the teachings o f Buddha flourish, and especially the tradition o f Guru Padmasambhava.

May His Holiness the Dalai Lama enjoy a long life and good health, and may his aspirations for Tibet and for the world meet with ever greater success.

May the lineage holders o f all schools o f Tibetan Buddhism be endowed with long life, good health and freedom from obstacles, particularly those who uphold the Nyingma and Dzogchen lineages, such as: Kyabje M inting Trichen Rinpoche, Kyabje Penor Rinpoche, Kyabje Trulshik R inpoche, Kyabje D odrupchen Rinpoche, Kyabje Chadral R inpoche, Kyabje Taklung Tsetrul Rinpoche, Khyentse Sangyum K handro Tsering C hodron, D zogchen Rinpoche, D zogchen Ponlop Rinpoche, Shechen Rabjam Rinpoche, Dzongsar Khyentse Rinpoche, Dzigar Kongtrul Rinpoche, Tsikey Chokling Rinpoche, Neten Chokling Rinpoche, Orgyen Topgyal R inpoche, Tulku T hondup Rinpoche, Chokyi

7

Dedication

For all men and women with faith in me,

I, Padmasambhava, have never departed-I sleep beside their door.

For me there is no such thing as death;

Before each person with faith, there is a Padmasambhava.

Padmasambhava

Nyima Rinpoche, Drubwang Tsoknyi Rinpoche, Mingyur Rinpoche, and the incarnations o f Dilgo Khyentse Rinpoche and Dudjom Rinpoche. May the reincarnations o f Kyabje Tulku Urgyen Rinpoche and Nyoshul Khen Rinpoche appear without delay. May the extraordinary achievements and aspirations o f Khenpo Jikme Phuntsok Rinpoche continue from strength to strength, and may the vision o f the late K henchen Pema Tsewang, Tulku Pegyal Rinpoche and C hagdud Rinpoche continue to be enacted. May the work o f Alak Zenkar Rinpoche in safeguarding Tibets great heritage o f spiritual literature be blessed with every success.

May the merit o f this book also be dedicated to Sogyal Rinpoches long life and good health, and the realization o f his vision to bring a complete and authentic translation o f the Buddhist teachings to the modern world. May he be free from obstacles o f any kind, and may all his aspirations, and the aspirations o f his masters, be fulfilled. The monastery and spiritual comm unity at Lerab Ling in France, the retreat and spiritual care centre at Dzogchen Beara in Ireland, the Centre for Wisdom and Compassion at Berne in New York State in the USA, the Treasury o f Wisdom project, the Rigpa centres, groups and Sangha worldwide: may they all flourish, without obstacles, and truly bring benefit to as many as possible. May Sogyal Rinpoches family: Mayumla Tsering Wangmo, Yeshe Gyaltsen, Thigyal Lakar and Dikyila, Dechen Lakar, H ans W eidemann and Pema possess good health, and may the late Chadzo Tsewang Paljor, Ane Rilu, Ane Pelu, and Ape Dorje all be well. May Sogyal Rinpoches students be blessed with good health, for example Patrick Gaffney, Philip Philippou and Ian Maxwell, and may they all fulfil the goal o f their lives, in both their practice

and their contribution to the Dharma. May the members o f the Rigpa Sangha all progress w ithout im pedim ent on their path to enlightenment.

The merit o f this book is dedicated to practitioners o f the Buddha- dharma everywhere.

May the great living tradition o f Guru Padmasambhava, Khenpo Shantarakshita and the Dharma-king Trisong Detsen

Spread throughout the world in all directions!May Buddha, Dharma and Sangha

be present in the minds o f all,Inseparably, at all times,

and bring happiness, well-being and peace!

May the lives o f the glorious masters be secure and firm;May there be happiness and peace for living beings,

in numbers equal to the whole o f space;May we gather merit and wisdom,

purify all that obscures us,And swiftly reach the stage o f complete enlightenment.

Introduction

Padmasambhava

by His Holiness Dalai Lama

History tells us that in the eighth century the King o f Tibet, Trisong Detsen, invited the Indian scholar and abbot Shantarakshita to Tibet. Shantarakshita founded the tem ple and m onastery o f Samye, worked extensively to uphold and maintain the Buddhist teachings, and so began to establish the Buddhadharma in Tibet. M eanwhile however, indigenous forces that opposed and were hostile to the Dharma were increasing in strength. N either the might o f the king Trisong Detsen nor the power o f the great abbot Shantarakshita could subdue them , and so they invited Guru Rinpoche to come to Tibet.

The precious guru Padmasambhava-Z.o/'/'d'tf Rinpoche-w as not only endow ed with all the true qualities o f a great spiritual gu ide- knowledge, com passion and infinite capacity -bu t he was also a great m aster who com m anded extraordinary power. The King Trisong Detsen served as the great benefactor o f the Dharma in Tibet, while the abbot Shantarakshita was a vinaya holder who had reached the pinnacle o f intellectual understanding and possessed

*Jktk

all the qualities o f an outstanding scholar. As for Guru Rinpoche, the precious master, although he left behind a vast num ber o f profound terma teachings, he composed only a few writings such as the Mengak Tawe Trengwa, the 'Garland o f Views Pith Instruction, and was not known for having written many lengthy treatises. Yet it was because o f his overarching power and strength that the Buddhadharma was really established in Tibet, and then developed so that all the teachings o f Buddha, including the M antrayana, were preserved as a living tradition, and have continued down to the present day. This was all thanks to his compassion, his blessings and his ability to eliminate obstacles and negative forces.

This is the reason why most o f the great historical figures o f Tibet, both spiritual and secular, have placed themselves under the compassionate protection o f the great master Padmasambhava and received his blessing. The Great Fifth Dalai Lama, for example, clearly had a very special link with G uru R inpoche, and the T hirteenth Dalai Lama too quite evidently enjoyed a unique connection with the precious master. Therefore it is especially im portan t for us to invoke G uru Padmasambhava, in all his compassion, and to address our prayers to him.

From a teaching given by His Holiness the Dalai Lama during the

empowerment o f Rigdzin Dungdrup on 21 March 2004 in Dharamsala, India.

O14

The Life o f Guru Padmasambhava

15

The Life o f

Guru Padmasambhava

Padmasambhava or Guru Rinpoche, the Precious Master, as he is affectionately known by the Tibetan people, is the Mahaguru who brought the teaching o f Buddha to Tibet. Invited by King Trisong Detsen, on the advice o f the great Indian scholar Shantarakshita, Padmasambhava travelled the length and breadth o f the country, teaching and practising, taming the forces that were inhibiting the Buddhadharma, and infusing his blessing into the whole landscape o f Tibet and the Himalayas. It is to his compassion, his blessing and his all-encompassing vision that Tibetan Buddhism owes its dynam ism , vitality and success. For the people o f Tibet, the teaching o f Buddha pervades the very fabric o f their existence, every facet o f their everyday life and culture, almost like the very air they breathe. Therein lies the strength o f the Buddhist tradition o f Tibet, and also the reason why Tibet has for so long held a place in popular imagination as the spiritual heartland o f the planet.

W hereas Buddha is known primarily for having taught the teachings o f the sutra vehicle, Padmasambhava came in to this world, and to T ibet in particular, in order to teach the tantras. While Buddha Shakyamuni exemplifies the buddha principle, the

most im portant elem ent in the sutrayana path, Padmasambhava personifies the guru principle, the heart o f vajrayana Buddhism, and he is therefore known as sartgy/ rtyipa, the second Buddha.

Kyabje Dilgo Khyentse Rinpoche says: Guru Rinpoche is the union o f all the buddhas and bodhisattvas who dwell in the countless buddha-fields throughout the ten directions. Gathered within him are all o f their excellent qualities, ability, and power to benefit beings. In this universe, he displayed an absolute and unchallengeable mastery o f all the techniques and accom plishm ents o f the secret mantrayana. '

Padmasambhava, or Padmakara in Sanskrit, Pcmajungne in Tibetan, means the Lotus-born, and refers to his birth from a lotus in the land o f Oddiyana. The lotus can be understood as symbolizing the padma o r lotus family, to which all hum an beings belong. A lthough the lotus grows in m uddy pools, it always produces a pure and immaculate flower. In the same manner, though we are plagued by disturbing em otions, their inherent nature is pure wisdom energy. W hat this means is that delusion does no t have to be abandoned; it can be transmuted and freed to blossom into its true nature, wisdom, and the lotus principle exemplifies this power o f transmutation.

Padmasambhava, then, is the personification o f the vision o f tantra and transmutation; he embodies the transformative blessing o f all the buddhas. He is therefore particularly powerful in this day and age, when negative emotions grow stronger, and confusion greater than ever before. In fact, it is said that the more delusion and

difficulties there are, the swifter and more powerful he is. And so when Tibetan people need blessing or protection, their natural reflex is to invoke Padmasambhava, and when great masters face crises, even they call out to him as their ultimate source o f refuge.1

In a deeper sense, Padmasambhava is a timeless, cosmic principle; he is the universal master, the hum an em bodim ent o f Dzogpa- chenpo, and its inspiration and spirit. Above all, in the Tibetan tradition, he is the enlightened principle whose powerful energy is invoked as a source o f protection amidst the confusion and turmoil o f this age. For todays world, the practice and mantra o f Guru R inpoche are treasured as being particularly effective in creating peace and harmony.

As for Padmasambhavas life story, Kyabje Dilgo Khyentse Rinpoche says: G uru Padmasambhava, glorious master o f O ddiyana and king o f the Dharma, is the single em bodiment o f the activity o f the victorious ones throughout the three times. According to the ways in which sentient beings perceive reality, there exists an inconceivable num ber o f life stories o f the three mysteries o f his body, speech and m ind. 1

Guru Rinpoches life story is extraordinary, but he is by no means lim ited to a historical personality; in fact he defies history or chronology. For example, a num ber o f prophecies, including one made by the Buddha as he was passing into parinirvana in the fifth century BC, predicted that Padmasambhava would be bom , eight or twelve years after him, to spread the teaching o f the mantrayana. Yet Padmasambhava was still in Tibet in the n in th century CE.

It is clear that the events o f his life simply cannot be fitted into the limited perspective o f ordinary, conventional perceptions. King Trisong Detsen could not believe, for example, that Guru Rinpoches form was in fact a body o f light. In order to convince him , the great guru told the king to hit him three times; three times the kings fist passed through the Gurus body, and landed on his seat.4

D udjom Rinpoche describes the breadth and scope o f Padma- sambhavas enlightened actions: They cannot be neatly arranged or reconciled in the conventional perceptions o f ordinary people with respect to time span and physical location. For these are the kind o f deeds performed by a powerful master o f miracles, who has free rein to manifest them in response to the devotion, mentality and attitudes o f beings.4 The seventeenth century master Tsele Natsok Rangdrol adds: We should understand that all Padmasambhavas deeds and the examples in his life are a magical display, shown to tame people according to their particular inclinations. By regarding him as a normal human being, we will fail to perceive even a fraction o f his enlightened qualities... Any incongruities we may find in the life stories o f enlightened beings come about only because they are perceived differently by the differing levels o f people who are to be trained... The master Padmasambhava was a supreme nirmanakaya. He appeared free from faults and fully endowed with all em inent qualities. He certainly does not remain within the reach o f peoples solid fixation on a permanent reality, but appears according to the needs o f disciples."'

There are many accounts o f Guru Rinpoches life, written by great scholars or revealed by the tertons. Some o f the most famous o f his

biographies arc the Namthar Zanglingma, The Zanglingma Life Story, named after the C opper Temple at Samye where it was discovered as a terma by Nyangrel Nyima Ozer, the Pad me Kathang o r Namthar Sheldrakma, The Life Story from the Crystal Cave, revealed by Orgyen Lingpa, the Kathang Serthreng Golden Garland Chronicles discovered by Sangye Lingpa, and the Namthar Yikyi Munstl, The Life Story that Dispels M inds Darkness, by Sokdokpa Lodro Gyaltsen. G uru R inpoches life is also recorded in the histories o f the different teaching cycles; there exists a famous Indian version compiled by Jetsiin Taranatha, and biographies are even to be found in the Bon tradition o f Tibet. Jamgon Kongtrul refers to some o f these: The history o f the Oral Transmission o f Kilaya and most Indian sources explain that he was bom as a son o f a minister in Oddiyana, whereas the terma treasures for the most part state that he was bom miraculously. In some texts, he is said to have appeared from a bolt o f lightning at the sum m it o f M ount Malaya."7

In the sutras and the tantras there are a num ber o f predictions foretelling the birth o f Guru Rinpoche. In The Nirvana Sutra, Buddha states:

Twelve years after 1 pass into nirvana,A person who is superior to everyone Will appear from the anthers o f a lotus flower In the immaculate Lake KoshaO n the north-western border o f the country o f Oddiyana.

In The Sutra o f Predictions in Magadha, he says:

I will pass away to eradicate the view o f permanence,But twelve years from now, to clear away the view o f nihilism,I shall appear from a lotus in the immaculate lake Kosha As a noble son to delight the king,And turn the Dharma-wheel o f the unexcelled essential

meaning.*

And in The Tantra o f the Perfect Embodiment o f the Unexcelled Nature,

Eight years after I pass into nirvana,I will reappear in the country o f Oddiyana,Bearing the name o f Padmasambhava.I will become lord o f the teachings o f secret mantra.*

Padmasambhava is regarded as an emanation o f Buddha Amitabha, the Buddha o f Limitless Light, appearing in a variety o f forms according to the needs and capacities o f those to be trained. Nyoshul Khen Rinpoche explained the background in an oral teaching10 he once gave in Paris:

According to the general approach o f the Buddhadharma, the story o f the historical Buddha Shakyamuni begins from the m om ent o f his enlightenm ent in India at Vajrasana (Dorjeden), the m odern Bodhgaya. Buddha turned the Wheel o f Dharma on three occasions, and finally passed into parinirvana. Then Padmasambhava came to follow up his teachings, and especially to turn the wheel o f the secret m antra vajrayana teachings. W hereas Buddha gave the

it says:

fundamental teachings, and opened up the ground, it was Padmasambhava who introduced the teachings o f the vajrayana.

Now, according to the extraordinary path o f Dzogpa- chenpo, Buddha is actually the true nature o f our own mind, our inherent rigpa or pure awareness. Where did he becom e enlightened? In the all-encom passing space o f dharm adhatu. From this point o f view, events such as his m anifestation as the historical Buddha, in Vajrasana, for example, are seen simply as an outer display.

The Primordial Buddha Samantabhadra dwells nowhere but in the nature o f our rigpa, which is the unsurpassed celestial realm o f Akanishtha. From out o f the space o f dharm adhatu he manifests, for the benefit o f bodhisattvas, as the sam bhogakaya buddhas o f the five families: Vairochana, Akshobhya, Ratnasam bhava, Am itabha and Amoghasiddhi. For the beings o f this world o f ours, he manifested in a nirmanakaya form as the historical Buddha Shakyamuni. In reality, though, he was none other than an emanation o f the Primordial Buddha Samantabhadra, who is in our own heart, our own rigpa.

Later, he manifested as Padmasambhava, the eighty-four mahasiddhas, and the Six O rnam ents and Two Excellent O nes, the great masters o f India: Nagarjuna, Asanga, Aryadeva, Vasubandhu, Dignaga, Dharm akirti, Shakya- prabha and Gunaprabha. For other worlds, he manifested

in various ways, and for each different species in their own way, appearing as a bird amongst the birds, as an animal amongst animals, and so on.

W hereas the Primordial Buddha Sam antabhadra is our rigpa on an absolute level, the nature or quality o f the wisdom o f rigpa is radiant and endowed with luminosity, like the sun with its unchanging and unceasing radiance. This quality o f the unceasing luminosity o f the primordial nature is that LimitUss Light or Unchanging Light which we call Buddha Amitabha, Opamt or Nangwataye in Tibetan.

Shechen Gyaltsab Pema Namgyal explains: Inseparable from the lum inous dharmakaya essence o f Buddha A m itabhas mind, Padmasambhava is an unceasing, miraculous display o f the natural expression o f com passionate energy, a m anifestation o f outer, inner and secret emanations that appear according to the countless beings to be tam ed, and in order to accomplish their welfare. In particular, in this world, Padmasambhava appeared as the regent o f Buddha Shakyamuni by taking birth from a lotus flower on Lake Dhanakosha. Through the great miraculous display o f his countless am azing deeds, he was equivalent to a second Buddha for Buddhism in both India and Tibet.11

In the north-western part o f the land o f Oddiyana, on an island in the lake o f D hanakosha, the blessings o f all the buddhas took shape in the form o f a multi-coloured lotus flower. Moved by com passion at the suffering o f sentient beings, the Buddha Amitabha sent out from his heart a golden vajra, marked with the

syllable H R IH , which descended on to the lotus blossom. It transform ed into an exquisitely beautiful eight-year old child, endowed with all the major and m inor marks o f perfection, and holding a vajra and a lotus. At that m om ent all the buddhas o f the ten directions, together with hundreds o f thousands o f dakinis from different celestial realms, invoked the blessings and the incarnation o f all the buddhas for the benefit o f beings and the flourishing o f the secret m antra teachings. Their invocation is known as The Seven Verses o f the Vajra, or The Seven Line Prayer. It is also called The Spontaneous Song o f Peace o f the D harm adhatu, and is regarded as the most im portant o f prayers, since it is the invocation by which Guru Rinpoche came into this world o f ours. M ipham Rinpoche wrote: This prayer in seven vajra lines is the m ost majestic o f all prayers to the great and glorious one o f Oddiyana, the essence o f all the victorious ones o f the three times. Arising as the inherent vibration o f naturally occurring vajra sound, it constitutes a great treasure trove o f blessings and spiritual attainments.12 In a hidden treasure teaching revealed byjam gon Kongtrul11, Padmasambhava says:

Billions o f wisdom dakinis joined, as o f one voice,And in order to ensure the flourishing o f the secret mantra

teachingsIn this world, the realm tamed by Shakyamuni,They invited me, with the melody o f these seven lines.

It is said that his birth took place in the year o f either the Earth Monkey or the Wood Monkey, at sunrise on the tenth day o f the waxing m oon in the monkey m onth.14 As Guru Rinpoche was bom

Padmasambhava married the dakini Prabhavati and ruled the kingdom according to the Dharma, ushering in a time o f happiness and peace. He was known then as King Tortokcben, The Turbaned King. Seeing that as a ruler he would be unable truly to serve others and bring them spiritual benefit on a vast scale, he begged for permission to abdicate, but was refused. So Padmasambhava employed a skilful device in order to escape. Perceiving that a harmful ministers son was just on the point o f dying and being reborn in the lower realms, he dropped his trident while dancing on the palace roof, and it caused the death o f the child, who was liberated and reborn in a buddha realm. Padmasambhava was banished, and roamed in The Chilly Grove, Sitavana, charnel ground, and then in the other charnel grounds, Joyous Grove and Sosadvipa. There, he received empowerments and blessings from the dakinis Tamer o f Mara and Sustainer o f Bliss, and practised yogic disciplines, bringing the dakinis o f the charnel grounds under his sway. The name he was known by was Shantarakshita, Preserver o f Peace.

Returning to the island in Lake D hanakosha, Padmasambhava brought its dakinis under his com m and. Then, in The Rugged Forest' Parushakavana charnel ground, Vajravarahi appeared to him , and blessed him. He subdued nagas o f the oceans and planetary spirits o f the heavens; wisdom dakas and dakinis granted him supernatural powers and siddhis, and he was known as Dorji Drakpo Tsai, Wrathful Vajra M ight.

At the Vajra seat in Bodhgaya, he displayed miracles, acknowledging he was a self-manifested buddha, and then he went to the land o f Zahor. Although Padmasambhava was a tully enlightened

o27

rk

buddha, he appeared as a nirmanakaya manifestation to tame and teach beings in this age, and so for their benefit he acted as if receiving teachings, accomplishing the practice and passing through the various stages o f spiritual realization, one by one. Some accounts tell how in Vajrasana, he was ordained by the Buddhas closest disciple, Ananda. O thers say he took ordination from Prabhahasti in Zahor, and was given the name Shakya Senge, 'Lion o f the Shakyas. He received the teachings on Yoga Tantra from him eighteen times, and experienced pure visions o f the deities. Then he received em pow erm ent from the wisdom dakini Kungamo, also known as KJiandroma Lekyi Wangmo, who transformed him into a syllable H U N G , swallowed him, and passed him through her body and ou t through her secret lotus, granting him outer, inner and secret empowerments, and purifying the three obscurations. From the eight vidyadharas at Deche Tsekpa, he received the teachings on the eight great sadhanas o f Kagye, from Buddhaguhya the teachings on The Secret Essence Tantra, and from Shri Singha the teachings o f Dzogpachenpo. Padmasambhava would master a teaching the first time he encountered it, and experienced visions o f deities without needing to practise. Attaining the first vidyadhara level, the stage o f the vidyadhara level o f m aturation ' o r vidyadhara with karmic residue, Guru Rinpoche was known as Loden Chokse, Wise Seeker o f the Sublime.

Returning to Zahor, Padmasambhava took the royal princess M andarava as his consort, and they then went to the Maratika cave, where for three m onths they practised the sadhana o f longevity. The Buddha o f Limitless Life, Amitayus appeared, empowered them with longevity, and blessed them as inseparable

from him. They both accomplished the second vidyadhara level, vidyadhara with mastery over life.

The king o f Zahor and his ministers arrested Guru Rinpoche and Mandarava and burned him alive, but he transformed the pyre into a lake, and was found sitting, cool and fresh, on a lotus blossom in its centre. This lake is considered to be the Rewalsar Lake, Tso Pema, in the present-day Indian state o f Himachal Pradesh. Overcome with remorse, and in homage, the king offered Padmasambhava his entire kingdom, beginning with his garments and his five royal robes. In paintings and statues, Guru Rinpoche is portiayed wearing the clothing o f the king o f Zahor. For example, the hat offered by the king is called The Lotus which Liberates on Sight, or The Petalled Hat o f the Five Families', its inner and outer layers symbolize the unity o f generation and completion phases, its three points the three kayas, its five colours the five kayas working for the benefit o f beings, the sun and moon skilful means and wisdom, its blue border unlim ited samaya, the vajra top unshakeable concentration and the vulture's feather the realization o f the highest view and the culmination o f the practice.1* Guru Rinpoche taught the king and subjects o f Zahor, and many attained realization.

W ith M andarava, he then returned to O ddiyana, but was recognized, and burned on a sandalwood pyre. After some time, they were found seated on a lotus in a lake o f sesame oil, wearing a garland o f skulls, as a symbol o f their liberating all beings from samsara through compassion. Padmasambhava was now known as Pema Thotreng Tsai, The Powerful Lotus-born, with a Garland o f Skulls. For thirteen years Padmasambhava and Mandarava remained

to teach in O ddiyana, as a result o f which the king, queen and many others attained realization and the rainbow body. Then Padmasambhava was known as Padma R aja-P tm a Gyalpo-'Tlne Lotus-born King.

Manifesting him self as the monk Indrasena, it is said that Padmasambhava inspired the great king, Ashoka (3rd century BC), to have faith in the Buddhadharma. After defeating various anti-Buddhist rulers, Guru Rinpoche was poisoned, but remained unharmed, and he was thrown in the Ganges, but made the river flow upstream and danced in the air, therefore earning the name o f Khyeu Khanding Tsai, Mighty Youth, Soaring in the Sky like a Garuda.

He manifested as a num ber o f great siddhas, such as Saroruha,17 Saraha, D om biheruka, Virupa and Krishnacharin. In charnel grounds like Kuladzokpa, Perfected in Body, he taught the secret mantra to dakinis, and made outer and inner spirits into protectors o f the Dharma. He was then known as Nyima Ozer, Rays o f the Sun.

Padmasambhava challenged and defeated five hundred upholders o f wrong views in debate at Bodhgaya. He reversed their magic with the aid o f a wrathful m antra given him by the lion-faced dakini Marajita. He was known as Senge Dradok, The Lions Roar\

Then at Yanglesho, present day Pharping in Nepal, he practised the sadhana o f Yangdak Heruka with the consort Shakyadevi, daughter o f a king o f Nepal. Powerful spirits caused a three year drought, with famine and disease, and Padmasambhava asked his teachers in India for a teaching to counter them. Two men returned, laden with the

tantras and com m entaries o f Vajrakilaya, and the m om ent they arrived, the obstacles were pacified. Guru Rinpoche and Shakyadevi both attained the third vidyadhara level, vidyadhara o f the great seal, or maham udra'. Guru Rinpoche recognized that Yangdak is like a merchant engaging in trade-the achievement can be great, but so can the obstacles, whereas Vajrakilaya is like an armed escort; he is needed to guard against obstacles and overcome them. He then com posed sadhanas o f Yangdak and Vajrakilaya com bined, and bound the guardians o f Vajrakilaya to protect the teachings.

As for the Dzogchen teachings, it is said that Padmasambhava met Garab Dorje in a pure vision, and he also received the Nyingtik teachings from Manjushrimitra. As Nyoshul Khen Rinpoche explains in his History o f the Natural Dzogpachenpo1* A Marvellous Garland o f Rare Gems, Guru Rinpoche travelled to the Parushakavana charnel ground where Shri Singha granted him the teachings o f the Three Classes o f Mind, Space and Pith Instructions. After granting him the Outer, Inner and Secret cycles, Shri Singha conferred on Padmasambhava the teachings o f the Innerm ost Unsurpassed Cycle o f Pith Instructions, the Khandro Nyingtik, along with all the tantras and instructions. He stayed for twenty-five years, receiving and contemplating on this teaching. Subsequently, he went to the Sosadvipa charnel ground and practised for three years, obtaining an enlightened body that was like the reflection o f the moon in water, not subject to birth or death. He attained the rainbow body o f great transference', in which form he later went to Tibet. In this subtle light body, great masters such as Padmasambhava and Vimalamitra can remain, without dissolving into the dharmakaya, for as long as there is service to perform for sentient beings.

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Guru Padmasambhava visited lands and kingdoms ail over Asia, including Mongolia, China and Shangshung, where he manifested as Tavihricha to teach the hearing lineage o f Dzogchen in the Bon tradition, which led many to enlightenment and the rainbow body. In this way, Jam gon Kongtrul writes,1 Padm asam bhavas activity for leading people to the path o f liberation through appearing in various places and in various forms, and speaking various languages, is indeed beyond all measure.

Now, the thirty-seventh king o f Tibet, Trisong Detsen, had invited the great pandita Shantarakshita, also known as K henpo Bodhisattva, to establish Buddhism in his country. The author o f the famous O rnam ent o f the M iddle Way Madhyamakalamkara and The C om pendium o f Suchness Tattvasamgraha, Shantarakshita began teaching in Tibet, and laid the foundations for Samye monastery. This provoked the local spirits, who embarked on a campaign o f disasters-disease, floods, storms, hail, famine and drought-and whatever construction work was done at Samye during the day was dismantled at night. Shantarakshita urged the king to invite Padmasambhava, and he despatched envoys under the leadership o f Nanam Dorje D udjom . W ith his prescience, G uru Rinpoche knew already o f their mission, and had gone to meet them at M angyul, between Nepal and Tibet. According to Kyabje Dudjom Rinpoche, it was in the Iron Tiger year (810) that Padmasambhava came to Tibet.*1 It is said that he was then over a thousand years old. O n the way to central Tibet, he began to subjugate the local spirits and made them take oaths to protect the Dharma and its followers. He met the king at the Tamarisk Forest at Red Rock, and then went to the top o f M ount H epori and

brought all the 'gods and dem ons o f Tibet under his command. G lorious Sam ye-the Inconceivable-the unchanging, spontaneously accom plished tem ple was then built w ithout any hindrance, completed within five years, and consecrated, amidst m iraculous and auspicious signs, by Padmasambhava and Shantarakshita.

There then began a vast undertaking, an extraordinary wave o f spiritual activity in Tibet. Vimalamitra and other great scholars and masters, one hundred and eight in all, were invited; Padmasam bhava, Shantarakshita and Vimalamitra gave teachings, and then worked with Tibetan translators, such as Vairochana, Kawa Paltsek, Chokru Lui Gyaltsen and Shyang Yeshe De, to translate the sutras, tantras and treatises into Tibetan; the first seven Tibetan monks were ordained into the Sarvastivadin lineage, and this was the time when the two sanghas, the monastic celibate sangha o f monks and nuns and the com m unity o f lay tantric practitioners, came into being in Tibet; and Vairochana and Namkhe Nyingpo were despatched to India to receive teachings, on Dzogchen from Shri Singha, and on Yangdak from Hungkara, respectively.

At King Trisong D etsens request, Padmasambhava opened the mandala o f the vajrayana teachings in the caves o f Chim phu above Samye to the twenty-five disciples, headed by the King Trisong Detsen, Yeshe Tsogyal and Vairochana; nine o f the twenty-five attained siddhis through practising the sadhanas he transmitted to them. It is said that he convened them in three great gatherings, to leach the Kagye Dishek Diipa, the Lama Gongdtt, and the Kadii Chokfi Gyatso."

Guru Rinpoche and his closest disciple Yeshe Tsogyal travelled all over Tibet and the Himalayas, and blessed and consecrated the entire land, especially: the twenty snow mountains o f Ngari, the twenty-one sadhana places o f U and Tsang, the twenty-five great pilgrimage places o f Dokham, the three hidden lands, five ravines, three valleys and one region.""

Guru Padmasambhava made many prophecies about the future, and together with Yeshe Tsogyal concealed countless terma teachings, in order to: prevent the destruction o f the teachings o f the secret m antrayana; avoid corruption o f the vajrayana o r its alteration by intellectuals; preserve the blessing; and benefit future followers. For each o f these terma treasures, he predicted the time for its revelation, the identity o f the revealer, and those who would receive and hold the teachings. At thirteen different places called Tigers Lair, Taktsang, Guru Rinpoche manifested in the terrifying wrathful form o f crazy wisdom," binding worldly spirits under oath to protect the terma treasures and serve the Dharma. Then he was named Dorji Droid, Wild Wrathful Vajra.

At Shyoto Tidro in the Drikhung Valley, the great Guru transmitted the teachings o f Dzogpachenpo, the Innermost, Unsurpassed Cycle o f the Category o f Pith Instructions, and the Khandro Nyingtik, to a single hum an disciple, Yeshe Tsogyal, and a hundred thousand wisdom dakinis. Later, at C him phu, when Trisong D etsens daughter, the princess Pema Sei, died at the age o f eight, Padmasambhava drew a red syllable NRI on her heart, summoned her consciousness, restored her to life and gave her the transmission o f the Nyingtik teachings, soon after which she passed away. Yeshe

Tsogyal concealed the teachings as terma, and centuries later, Pema Sels incarnation, the master Pema Ledreltsai, revealed the Khandro Nyingtik cycle. His next rebirth was as the omniscient Longchen Rabjam.

As regards Guru Rinpoches disciples, Jam gon Kongtrul lists the original twenty-one disciples, the interm ediate twenty-five disciples, and the later seventeen and twenty-one disciples." Apart from his twenty-five most famous disciples, the king and subjects, G uru R inpoche had num erous highly realized female disciples, including the five principal consorts: Yeshe Tsogyal, Mandarava, Shakyadevi, Kalasiddhi and Tashi Khyidren.

After the death o f Trisong Detsen, Padmasambhava stayed on in Tibet into the reign o f his successors. But he knew that the rakshasa cannibal dem ons, inhabiting the south-western continen t o f Chamzra-Ngayab-were set to invade and destroy India, Nepal and Tibet, and if not subdued, they would sweep the earth and destroy all human life. So, after fifty-five and a half years in Tibet, in the Wood Monkey year (864), Guru Rinpoche prepared to leave, and went, accom panied by the young king M utik Tsepo and a large gathering o f disciples, to the pass o f Gungthang in Mangyul. They implored him to stay, but he refused. He gave final teachings and instructions to each o f them , and then, on the tenth day o f the monkey m onth, left for the land o f Ngayab Ling in the south-west, and for his manifested pure land on Zangdokpalri, the Copper- Coloured M ountain o f Glory.

The many accounts o f his life vie in their beauty when they come to describe his departure. The Zanglingma biography says that after giving his final instructions, Padmasambhava m ounted a beam o f sunlight and in the flicker o f a m om ent soared away into the open sky. From the direction o f the south-west, he turned his face to look back, and sent forth a light ray o f immeasurable loving kindness that established the disciples in the state o f non-return. Accompanied by a cloud-like throng o f dakinis, outer and inner, and amid the sound o f the music they were offering, he went to the south-western con tinen t o f Ngayab. But different people had different perceptions o f his departure. Some saw him leaving in swirling clouds o f coloured light, m ounted on a divine horse; others saw him riding a lion. In some accounts, the twenty-five disciples in their m editation watched him receding in the suns rays, first the size o f a raven, then a dove, a sparrow, a bee, and finally a tiny speck that disappeared from sight. They saw him alighting in the land o f the rakshasas and teaching them the Dharma.**

O n the peak o f the Copper-Coloured M ountain, Padmasambhava liberated the king o f the rakshasas, Raksha Totreng, and assumed his form. Now he dwells in Zangdokpalri as a vidyadhara o f spontaneous presence, the fourth vidyadhara level: There, writes Kyabje Dudjom Rinpoche*7, he manifested the inconceivable Palace o f Lotus Light, and there he presides as king, with one o f his emanations in each o f the eight continents o f the rakshasas, giving teachings like the Eight Great M ethods o f A ttainm ent o f the Kagye, and protecting the people o f this world o f Jam budvipa from fears for their life. Even to this day, he reigns as the regent o f

Vajradhara, the vidyadhara with spontaneous accomplishment o f the ultimate path; and thus he will remain, without ever moving, until the end o f the universe.

The T ibet that Padmasambhava left behind him was a country irreversibly turned towards the teaching o f Buddha. Nyoshul Khenpo explained:"

Padmasambhava came to this world to accomplish three main aims. First, and in general, he came to help the sentient beings o f the six realms. Second, his historical mission was to bring the light o f the Dharm a, and the teachings o f D zogpachenpo, to the land o f Tibet. It is owing to his kindness and his single-handed endeavour that the teaching has lasted in Tibet for well over a thousand years. And now the teachings o f Padmasambhava have come to the West, where once he was unknown, and this is indeed a sign o f his blessing, a mark o f his com passion and power. Third, each buddha has a particular mission, and Padmasambhavas specific mission is to come in this degenerate dark age, the kaliyuga, the dregs o f time.

The D zogchen teachings were transm itted in Tibet primarily by Padmasambhava, Vimalamitra and Vairochana, and that this transmission happened at all was mainly as a result o f Padmasambhavas kindness. Under his guidance, at a retreat in Chuwori sponsored by King Trisong Detsen, ou t o f one hundred retreatants, ninety-nine attained the rainbow body; the only one who did not was Palgyi Dorje.

Padmasambhava had twenty-five close disciples who were the first mahasiddhas o f Tibet, and o f these all attained the rainbow body except Trisong Detsen. At Drak Yerpa, eighty students all became mahasiddhas, attained the rainbow body and never came o u t o f retreat; there were thirty siddhas o f Yangdzong who all attained realization, fifty-five tokden, realized beings, o f Sheldrak, twenty-five dakinis who attained the rainbow body, seven yoginis and the seven siddhas o f Tsang. All these, and so m any more, attained the rainbow body and realization through the power and blessing o f Padmasambhava. And this is because Padmasambhava is the buddha o f this tim e; his unique mission is to work with the negativity o f this particular age, in which he is the quickest to act and the most powerful.

There are many forms o f Padmasambhava. First are the Totreng Dc Nga, the five families of: Vajra Totreng, Ratna Totreng, Padma Totreng, Karma Totreng and Buddha Totreng. Then there are The Eight M anifestations o f Padmasambhava: Tsokye Dorje, Padmasam bhava, Loden Chokse, Pema Gyalpo, Nyima O zer, Shakya Senge, Senge D radok and Dorje D rolo. There are the six G uru Rinpoches that m anifest to help beings in the six realms o f sam sara-the hell realms, the hungry ghost realm, the anim al realm, the hum an realm, the demi-god realm, and the god realm - and counteract the six destructive em otions. In the practice o f Sampa Lhundrupma, The Spontaneous Fulfilment o f All Wishes, there are th irteen em anations o f G uru Rinpoche: against war, against illness, against famine and deprivation, for the transmission o f the terma treasures, for travel, for protection against wild

animals, against disruption in the elem ents, against robbery, against assailants, for the m om ent o f death, for the bardo, against mental distress, and against suffering in the world at large. There are also twelve manifestations o f Guru Rinpoche, the 'Namtrul Chu N yim against various obstacles and fears that arise in our life, the twenty or forty trultsen, further emanations, and many others.

Just as a m irror reflects whatever appears in front o f it, so the teachings appear according to the needs o f beings. In the same way, the Eight M anifestations o f Padmasambhava do no t depict different Padmasambhavas, bu t reflect his ability to appear according to different needs and demands. In fact, they are called in Tibetan Guru Tsert Gy(, the eight names o f the G uru; each manifestation demonstrates a different principle that unveils the innermost nature o f mind. As Guru Rinpoche said: Mind itself is Padmasambhava; there is no practice or m editation apart from that.

It was a deep appreciation o f this infinitely dynamic and living, inner presence o f Padmasambhava that inspired Chogyam Trungpa R inpoches understanding o f G uru Rinpoche and his m anifestations: It is no t like one person changing costumes; rather it has to do with the vividness o f life. In talking about Padmasambhava, we are no t referring purely to a historical person ... Instead, what we are trying to po in t to here is that Padmasambhava is our experience. We are trying to relate with the Padm asam bhava-j in us, in our state o f being. The Padma- sambhava-ness consists o f those three constituents: the dharma- kaya, o r open space; the sam bhogakaya, o r forward energy; the

nirm anakaya, or actual m anifestation... We are infested with Padmasambhava in ourselves. We are haunted by him. O ur whole being is completely made out o f Padmasambhava.30

For m illions o f practitioners down through the centuries. Guru Rinpoche has continued to be the source o f their realization, the inspiration that breathes life into the heart o f their practice. In The Tibetan Book o f Living and Dying, Sogyal Rinpoche wrote:11

I have always turned to Padmasambhava in times o f difficulty and crisis, and his blessing and power have never failed me. W hen I th ink o f him , all my masters are em bodied in him . To me he is com pletely alive at all moments, and the whole universe, at each m om ent, shines with his beauty, strength, and presence.

0 Guru Rinpoche, Precious O ne,You are the em bodim ent o fThe compassion and blessings o f all the buddhas,The only protector o f beings.My body, my possessions, my heart and soul W ithout hesitation, I surrender to you!From now until I attain enlightenment,In happiness or sorrow, in circumstances good or bad,

in situations high or low:1 rely on you completely, O Padmasambhava, you who

know me: think o f me, inspire me, guide me, make me one with you!

W hoever turns to Guru Rinpoche in times o f difficulty and crisis will find that his blessing and power will never desert them. Kyabje Dilgo Khyentse Rinpoche said:

There have been many incredible and incom parable masters from the noble land o f India and from Tibet, the land o f snows, yet o f them all, the one who has the greatest compassion and blessing toward beings in this difficult age is Padmasambhava, who em bodies the com passion and wisdom o f all the buddhas. O ne o f his qualities is that he has the power to give his blessing instantly to whoever prays to him , and whatever we may pray for, he has the power to grant our wish immediately.

In this dark age, the dregs o f time, when beings are immersed in constant suffering from the three poisons o f ignorance, aggression and attachm ent, when the five negative em otions are more turbulent than ever before, and when terrible suffering comes from illness, poverty, famine, hunger, and the threat o f war, the blessings o f Guru Rinpoche are even quicker to act. He him self has pledged that in such an age, whenever a person prays to him , he will respond im mediately with his blessings. And these were no t just sweet words m eant to please, but the true, undeceiving words o f Guru Rinpoche.

Padmasambhava himself spoke o f the crucial importance o f prayer, when he taught King Trisong Detsen:

The root o f the secret mantra path is to keep the samaya comm itments. The roots o f the samaya are devotion, and effort. And the root o f these two is prayer, to pray to your spiritual master, and to your yidam deity. Someone who is diligent and puts this into practice can attain the supreme attainm ent o f mahamudra in this very lifetime.

To Yeshe Tsogyal, he said:

If anyone who has faith, devotion and a connection with me prays with yearning and real fervour, then the force o f our aspirations and the interdependence o f cause and effect will ensure that my compassion comes to his or her help more quickly than that o f any o ther buddha. So pray Tsogyal, continuously, and with devotion.

If you pray to G uru Rinpoche fervently, says N yoshul Khen Rinpoche, there is no doubt that he will actually appear to you. For there is no o ther buddha w ho has manifested in visions to practitioners as often as has G uru Rinpoche. Some o f the great tertons, Ratna Lingpa for example, had as many as twenty-five visions o f Guru Rinpoche. O ther major tertons had twenty, others ten, some sue, and all the thousand m inor tertons had at least three visions each, making many thousands o f visions in all. The details o f these visions are very precisely recorded, for example: the date, the place and the m anner in which they occurred, and the teachings and prophecies that Padmasambhava gave. These teachings have subsequently been written down very clearly, and practised later by others, many o f whom have attained the rainbow

body through their au thentic power. This all dem onstrates just how powerful Guru Rinpoche is, and how quick he is to act. If you practise him , success on the path will come m ore swiftly. No buddha or master has appeared as many times as Guru Rinpoche; he seems to be the most active o f them all.

These were the Precious Master's parting words to Yeshe Tsogyal as he left Tibet:

I am never far from those with faith.O r even from those without it,Though they do not see me.My children will always,Always,Be protected by my compassion.

Sogyal Rinpoche wrote: Today in a world full o f conflict and pain, where ou r very survival is threatened, the promise o f Padmasam bhava takes on an even deeper and more far-reaching significance. We live now at a time when, just as Padmasambhava foretold, his teachings have spread and taken root throughout the entire world, where they have proved themselves with their power and clarity so fitting for this tim e, and where they have already brought incalculable benefit. The blessings, attainm ents and wonderful qualities o f experience and realization they have brought too are quite extraordinary. From Tibet, through Padmasam bhava, these teachings have now touched and transform ed people the whole world over. So we should never forget his kindness, just as we should never forget the suffering o f the Tibetan

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people and the struggle and hardships they have gone through to guard these precious teachings, and so hand them on to all humanity.

o44

1 Dilgo Khyentse, The W isb-Fulftibngjaeti, Shambhala. Boston, 1988. p. 522 Sogyal Rinpoche, Diogchm and PadmautrnhhtiHt, pp. 27-$.

3 From Dilgo Khyentse Rinpoche'* foreword lo Tht Lotus Bom , p. 1.4 In Sokdokpa Lodro Gyaluen's rNam that Y idkyi M an srf, Sikkim, p. 8 1 a/4. See Tulku

Thondup Rinpochc, M astm o f M editation and M traHtt. p. 76.5 Dudjom Rinpoche in Tbf Nytngma SchoolofTihttan Buddhism, p. 473; in his CoBttud UYorks

Vol. 1, Delhi. 1996. p. 102. ZA.6 Tsele Natsok Rangdrol (Zanjfyingtht True /W aning, quoted in Tht Lotus Bonr, pp.22-23; Tbf

Ccmpicu Ut'orki ofrTst It rGod Tshangpa Padma Ltgs Cruh, Gangtok, 1979. volume 3, pp. 482.1 and 483.4.

7 From Jamgon Kongrnil't Prtaom G ariutd ofLapts Lazuli. the biographies o f the tertons. in volume 1 o f the Rm thengV r m Dzod Chen mo, Delhi, 1976, p. 304.3, translated by Erik Pema

Kuntang as A Short Biography ofPadmasamhhafa, m D ahni Trashing, p. xvi.8 From Tsele Natsok Rangdrol Clarifying tb t Tnu M /aning p. 412.1: Tbf Louts Bom , p. 12.9 in Shechen Gyaltsabs Pond o f W hitt Lotus R ow m . Collected Works. Paro. volume 2, p. 20;

quoted in Tht Lotus Bom, p. 213.10 From a leaching by Nyoshul Khen Rinpochc given at Rigpa, Paris, April 12, 1986.11 Shechen Gyaltsab, ibid., p. 20, The Lotus Bom, p. 213.12 Mipham, Th* W hitt Lotus, m Tht CoOtfttd Works o f)* M ipham, expanded redaction, Paro,

1984. vol. 19. p. 27913 In Tb< M il, Loins, p. 28014 Discussing the date o f Padmasambhavas appearance in this world, Tsele Natsok Rangdrol (op

a t. , p. 421-2) says, I find it difficult m ysdf to identity correctly the exact yean when the Buddha was bom and passed away. There are many discrepancies in the various treatises, but

all the histones o f the Nyingma school say that Buddha Shakyamum passed away in the year o f the Fire Bird, and that Padmasambhava was bom in the year o f the Earth Monkey.Between these two events are twelve years, so I consider that to be the correct vcmon."

Quoted in Tht Lotushom , pp.12-13 O ther sources, such as Saugyi Lingpas revelation, the Lama Gongdu, say that Guru Rinpoche was bom in the year o f the Wood Monkey. Kyabje Dudjom Rinpoche in Tbf Nyingma Sthooi, p. 949, puts h u birth in the Wood Monkey year, live years afier the pannirvana o f Lord Buddha, in the Iron Dragon year.

15 This account follows Tht Narration o f th t Preoous Rrvttalwn o f th t Ttrma Trtasum, gTtr by tu g Rtu po ebt't Lo r&us. in the Khandro Yangtig, Part I, p. 38.

16 Ai explained by Pa mil Rinpoche in Tht Words o fM y Prrfttt Tiaehtr, p. 314.17 As Dudjom Rinpoche explains (CoOeettd Works Nfol. 1 p, 97.4; Tbt Nyingma Sthooi, p. 471),

Saroruha introduced the Hevapa Tantra.

18 Nyoshul Khenpo Jamyang Dorje, in A Marvellous Garland o f R an Gems, Thimphu, Bhutan,

1996. pp. 149-151. The references for this arc to be found in the Nyingtik Yabshyi, Delhi.1975. in: The Narration ofthe Preoous Revelation ofthe Terma Trtasum , op.cit., p . 17 i/2 (47-9); The Narration Composed by Gyahta Yung-Lo rgyns rgral imgYunggis m D zadpa, Khandro Nyingthig, Part II, p. 203b/6 (406-8); and History o f the Khandro Nymgtik, entititd G otland o f

PrtciousJew tis-m Kba"po sN yingtbiggiLo r&ut Rm po CheVPfrrtng fra, Khandro Nyingthig.

Part II, p. 243a/3 (485-6).19 Jamgon Kongtrul, Prttious Garland ofLapii Lazuli, p. 312; Dakirti Tradings, p. job.20 In The Nyingma Sfhool o f Ttbtlan Buddhism, p. 949.

Many believe this took place during the previous sixty year cycle, putting Guru Rinpoches arrival and the founding o f Samye in 750, and Guru Rinpoche's departure from Tibet in 804.

Others maintain that Samyi was founded in 775.21 These three cycles were hidden by Guru Rinpoche as term as. The Kagyt D tshtk Dkpa T he

Gathering o f Sugatas o f the Kagye was revealed by Nyangrei Nyima Ozer (1136-1204). The

tenon Sangyl Lingpa (1340-1396) discovered the Lama Gongdu H ie Gathering o f the Gurus Intentions'. K adi Cbdkyi Gyaluj T he Ocean o f Dharma, the Great Gathering ofTransmitted Precepts was a treasure o f one o f the earlier tertons which was revealed as iya n g ta

rediscovered terma* by jamyang Khyentsl Wangpo (1820*92).22 jam gon Kongtru). Preoous Garland ofLapis Lazuli, p. 315; D akini Tradings, p. xxiii.23 Jamgon Kongtru!, Prttious Garland o f Lapii Lazuli, p. 316; Dakini Ttathtnp, p. xxiii.24 Jamgon Kongtru!, Prttious Gotland o f Lapts Lazuli, p. 316; Dakini Teachings, p. xxiii25 rNttm that Zartgi gLing ma, in volume 1 o f the R in then gler m Dzod then mo, Delhi, 1976, p.

202; The Lotus Bom , pp. 207*8.26 According to the Padma bKai Tbang-Chnmtcks o f Padmasambhava, p. 534*5; The L ift and

Liberation o f Padmasambhava, vol. 2, p. 739.27 In The Nytngma Sthooi o f Tibetan Buddhism, p. 520; Collected Works, Vol. 1, p. 166.328 Paris, April 12.1986.

29 They appear in The Prayer whieh Remains all ObstaeUs from the Path, Bardie Lamscl, see below.30 Chogyam Trungpa. Rinpoche, Crazy Wisdom, Boston. Shambhala. pp. 99-100.31 The Tibetan Book o f Lbm g and Dying, p. 149.32 The prayer called "Maturing the Sxidhi", from the Guru Yoga in the Lengthen Nyingtik

Preliminary Practice

33 From a teaching given by Kyabje Dilgo Khyentse in Paris in August 1986, to bless the Rigpa Sanghas recitation o f one hundred million mantras o f Padmasambhava, dedicated to peace in the world.

34 Prom the narrative pan o f Tbt Prayer in Seven Chapters, Le'n Dunma, concerning the prayer

given to King Trisong Detsen.35 Le'u Dunma, concerning the prayer given to Khandro YcsW Tsogyal.

' t '

36 In Pawo Tjksham Dorics terma biography o f Yeshe TsogyaL. Yr Shes mTsbo rGyal mDzad Tskul rNam Par Thar Pa Gab Pa m Sgon Byung rGyud M a/tg Drt Z a 'i Glu Pfrrmg, Mink Petrunkhang,

p. 173/8. Reference given in M attm of M editation and Miradej, p. 368.37 T b f Blessing o f Pad/rsasamkkava' from the 8th Nytngma Monlam Chcnm o Commemorative

Book. Bodhgaya. 1997.

Many resources were drawn upon for the life o f Guru Rinpoche, and especially: Tulku Thondup. M astm o f M editation and M irades, Shambhala, 1996; jamgon Kongtruls biography o f Padmasambhava from his Prttious GarlandofLapis l^tzu li, translated by Erik Pema Kunsang in D akini Teafbings, Shambhala, 1990; The Nytngma School o f Tibetan Buddhism: Its Fundamentals and History by Kyabje Dudjom Rinpoche. translated by Cyurme Dorje and Matthew Kapstein, W ndom. 1991; A Marvellous Garland o f Rare Gems, by Nyoshul Khenpo. jamyang Done, translated by Richard Barron, Padma Publishing. 2004; Dzogchen and Fadmasambhatia by Sogyal Rinpoche, Rigpa, 1989; The Ijotus Bom by Yesh Tsogyal, translated by Erik Pema Kunsang. Shambhala, 1993; The Life and Liberation ofPadmasambbat>a by Yeshi Tsogyal, Dhatma Publishing, 1978; and TheUfe and Tima o f Guru Rinpothe by Ngawang Zangpo, Snow Uon. 2002. We would like to acknowledge Tulku Thondup Rinpoche and Alak Zenkar Rinpoche for their invaluable clarifications, and thank

E. Gene Smith and the Tibetan Buddhist Resource Center. Alak Zenkar Rinpochc also gave

priceless help with the translation o f the prayers that follow.

A c k n o w l e d g e m e n t s

Prayers to Guru Rinpoche

The Seven Line Prayer

Accomplishing the Lama through

the Seven Line Prayer:

A Special Teaching from

the Lama Sangdii

The Terma Revelation o f Guru Ch&wang

tf^ -q ^ jp |jq * r& ra ;$

^tM-qpsrj-w^q|-aiif

^^^aW

Homage to theyidam deity!

Fortunate men and women o f the future,Sons and daughters o f an enlightenedfamily,When you turn to me, the guru o f Orgycn.for refuge,Take yourself to an isolated place, andMake deep feelings arise o f melancholy at impermanence.A n d disgust with samsara-this is vital.

Then rely on me completely, heart and soul.Reflect how every kind o f refuge, all your hopes,Are all fulfilled and complete within me, the guru

o f Orgyen.Whether in happiness or in sorrow,Have total trust and confidence in me.No need to make offerings or praise;Set aside all accumulating;Simply let devotion flood your body, speech and mind, and Pray, pray with these seven lines:

HUNG S ORGYEN YUL GYI NUB CHANG TSAM S

In the north-west o f the land o f Orgyen,

PEMA KESAR DONGPO LA

In the heart o f a lotus flower,

YATSEN CHOK GI NGO DRUP NY S

Endowed with the most marvellous attainments,

PEMA JUNG N SHY SU DRAK i

You are renowned as the Lotus-born,

KHOR DU KHANDRO MANGPO KOR S

Surrounded by many hosts o f dakinis.

Q54

KHY KYI j SU DAK DRUP KYI I

Following in your footsteps

i ^ t ^ s qt ^ T r^ ra,C HIN GYI LAP CHIR SHEK SU SOL %

I pray to you: come and bless me with your grace!

GURU PEMA SIDDHI HUNG i

jwwai -^qi*rnj-q-5qj

^ w p w i r^ n q |^ - ^ j

i r ^ w w ^ g

^Q |^ 'gniW 'S!*rJv^*$

^ s a ; x R ^ s i ! 'rti < ? j

l a c j w ^ |^ * a i2 rS j |

^ W ^ * '^ S j3 i< W a o jq f

Pray in this way, over and over again.Create a feeling o f yearning and longing So intense that tears spring from your eyes.I f the rapture o f devotion overwhelms you,Breathe out strongly, and then leave everything as it is.

Clear and awake, focused and undistracted, look within.

For children o f mine who pray like this,It goes without saying that they will have my protection, For they will be the sons and daughters o f the buddhas o f

past, present andfuture.They will receive complete empowerment into the awareness

o f their own enlightened mind.Their samadhi will be so powerful and stable, that wisdom

will naturally blossom and expand.

This great blessing, which arises o f its own accord.Will dispel all the suffering that will ripen on you, or be

experienced by others.When your m ind is transformed, others perceptions will

simultaneously change,You will accomplish enlightened activity,A n d alt noble qualities will be complete within you.

@^w|aC5sw'^ Ttr^

M ay the sons and daughters o f my heart meet with this extraordinary skilful means, one which ripens and liberates into the dharmakaya realization o f my enlightened being.

A practice with a uniquely powerful blessing, the seven line prayer is

exceptionally profound; so let this instruction be an extremely secret

treasure o f my enlightened mind. May it meet with one who possesses

a mind of wisdom, and is endowed with great compassion, called

Chokyi Wangchuk.

Leu Diinma

The Prayer in Seven Chapters

Homage to the Guru!

The General Visualization for

Prayers to Guru Rinpoche

byJamyang Khyentse Wangpo

o63

1. Ta k in g R e f u g e

NAMO LAMA DfeSHEK DUPfc K.U _____________________

Namo! Lama, in your perfect form, you embody all the sugatas;

KONCHOKSUM GYI RANG SHY1N LA i

Your very nature is that o f the Three Jewels: Buddha, Dharma and Sangha.

DAK DANG DRO DRUK SEM CHEN NAM I

Until enlightenment is fully realized,

CHANG CHUB BAR DU KYAB SU CHI

We and all beings o f the six realms take refuge in you.

(three times)

O64

LE U D O N M A

2. Arousing the Awakened Mind of Bodhichitta

SEM KY DROWA KUN D ON DU %

We arouse the bodhichitta, the heart o f the awakened mind, and, for the sake o f all living beings.

LAMA SANGYfi DRUB N N I 1

W hen we have accomplished the enlightened state o f the master,

GANG LA GANG DDL TRINLE KYI i

We vow to liberate them all, through the enlightened actions

1] DROWA DRALWAR DAM CHAO %

O f teaching each and every one according to their needs.

(thret times)

A G R E A T T R E A S U R E O F B L E S S I N G S u

3. The Seven Branch O ffering

LAMA Y1DAM KHANDRO SHEK S

Approach now, gurus, devas, and dakinis:

NYI DA PEM DEN LA SHYUK 1

Take your seats on these cushions o f lotus, sun and moon.

LO NGAK Y1 SUM GO CHAK TSAL i

We offer homage, while devotion fills our body, speech and mind.

CHI NANG SANG W CH O PA BUL i

We make offerings, outer, inner and secret.

L E U D O N M A

NYAM CHAK DIK DRIB TOL SHYING SHAK *

We confess all impairments and breakages o f vows, all our harmful actions and obscurations.

SANG NGAK DRUP LA j YI RANG i

We rejoice that the secret mantrayana is being accomplished in practice.

1 MIN DROL SANG NGAK C H O K H O R K O R S

We request you to turn the wheel o f the secret mantra teachings, which ripen and liberate.

NYA NGEN Ml DA SHYUK SU SOL 1

Remain with us without passing into nirvana, we pray.

| NYINGPO SEMCHEN DON DU NGO *

We dedicate all merit so that sentient beings attain the essence o f enlightenment.

YANG DAK DORjfi DON TOK SHOK

May we all realize our true vajra nature!

4. T h e M a in V is u a l iz a t io n

DUN GYI NAM KHAR 0 NG LONG i _________________

Before us in the sky, in a shimmering sphere o f light, white and blue, yellow, red and green,

SENG TR1 PEMA NYI Pfe TENG %______________________

Floats a throne held aloft by lions, with cushions o f lotus, sun and moon.

KU SUM GYAL WA PQPfe NGO S______________________

There you preside, the actual presence o f all the buddhas o f the three kayas,

m n r O i m x

TSAWfi LAMA PEMA JUNG I

Root master, in the form o f the Lotus-bom Guru.

KAR MAR DANG DEN SHY1 TROl NYAM %

Your complexion is white, tinged with red, your expression slightly wrathful,

PE SHYA SANG PO C H O GO DANG S

Wearing the lotus hat, gown, and Dharma robes, with

ZA OG BER MUKJ1 PAR SOL i

A magnificent dark red cape o f shining brocade.

CHAK Y DORjfi TSfe NGA DANG I

Your right hand holds a five-pointed vajra;

y0 N P BHENDHA TSfi BUM NAM *

Your left a skull-cup containing the vase o f long-life.

DRUMO YON NA KHATAM CHANG %

A khatvanga cradled in your left arm,

DORjfc KYIL TRUNG DANG C H Tfc *

You are seated in the vajra posture.

KU SUNG TUK KYI KYIL KHOR L %

From the mandalas o f your wisdom body, speech and mind

1

| TSA SUM C H O SUNG RAB JAM KUN *

Appear infinite gurus, devas, dakinis and dharmapalas;

070

TRO DUI ZI JIN LAM M WA I

All send out and gather back brilliant, dazzling light,

NGON SUM SHY1N DU SHYUK PAR GYUR *

And all become actually present, here.

Hwr^! w s rv ^ -^ f^ s r^ 'iq f upijRaje,] 55r

Visualizing ibis, recite 4The Prayer in Seven Chapters' a ttd The Prayer to Guru

Rinpoche that Spontaneously Fulfils AH Wishes\ The Seven Line Prayer] and

The Prayer which Rtmoves A ll Obstacles from the Path\ along w ith prayers

taken from the earlier and later terma treasures, and prayers o f any k ind that

cany the blessing o f the vajra speech o f the saints o f the past. Recite them w ith an

intense longing and yearning, and an all-consuming devotion.

I f you can not manage this much, then it w ill be a ll nght simply to recite The

Prayer to the Three Kay a Guru and *The Prayer to Guru Rinpoche that

Spontaneousfy Fulfils AH Wishes*. Whatever you do, at the end call out to Guru

Rinpoche and invoke bis wisdom m ind by chanting the Vajra Guru mantra as

much as possible.

The Prayer in Seven Chapters

to Padmakara,

the Second Buddha

The Term a ofTulku Zangpo Drakpa

Chapter One

T h e Pr a ye r t o t h e T h r e e Kaya G u r u

| EMAHO 1

Emaho: O wonder!

TRODRAL C H O KYI YING KYI SHYING KHAM SU I

In the pure realm o f the dharm adhatu, o f natural simplicity,

C H O NY1 DO SUM KY GAK M Pfi NGANG %'

W ithin the intrinsic nature o f reality, forever unborn, unceasing throughout the whole o f time,

KU SUNG TUK DANG YONTEN TRJNLfi KYI i

Dwells the em bodiment o f the sugatas, with the five wisdoms

YESHfe NGA DEN DEWAR SHEK P KU *

O f body, speech, mind, qualities, and enlightened action,

TUK j l C H DRAK NATSOK SO SOR TON i

Appearing to different beings in all kinds o f compassionate forms,

LAMA LONG C H O DZOK KU LA SOLWA DEP *

Sambhogakaya lama, to you we pray!

ORGYEN PM AJUNGN LA SOLWA DEP S

To the Lotus-bom Guru o f Orgyen, we pray!

W I -LE. ' . U O0 . N MA U

MI jfejIKTEN DAK P SHYING KHAM SU i__________

Into the pure realm o f our Fearless world-system,

TUKjfe CHENPO DROWfc DON LA C H O N %_________

O ut o f your great compassion, you have come, to bring benefit to beings,

GANG LA GANG DUL TAP KYI DRO DON DZ S

Skilfully helping them by taming each according to their needs,

d d a n g m a c h O n d a t a DO s u m g y i s

Throughout the whole span o f past, future, and present,

LAMA TRULPfc KU LA SOLWA DEP 1

Nirmanakaya lama, to you we pray!

A G R E A T T R E A S U R E O F B L E S S I N G S M

ORGYEN PfcMAJUNGNfc LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

The Lineage Prayer

C H O KU KUNTU ZANGPO LA SOLWA DEP ?

We pray to the dharmakaya, Samantabhadra,

LONG KU GYALWA R1K NGA LA SOLWA DEP *

We pray to the sambhogakaya buddhas o f the five families,

TRULKU RIK SUM G 0N P O LA SOLWA DEP $

We pray to the nirmanakaya lords Manjushri, Avalokiteshvara and Vajrapam,

YANG TRUL GARAP DORjfe LA SOLWA DEP %

We pray to their emanation Garab Dorje,

^ ^ ^ 'a 5 3 v ! '^ q a j - c j ^ i s j - ^ 3 j - a j - i 7 |^ a j - q - q ^ q ^ s

LOBPONJAMPAL SHENYEN LA SOLWA DEP S

We pray to the master Manjushrimitra,

RIGDZIN SHR1 S1NGHA LA SOLWA DEP I

We pray to the vidyadhara Shri Singha,

PEN CHEN BIMALAMITRA LA SOLWA DEP I

We pray to the great scholar Vimalamitra,

GYALSfc PfcMAJUNGN LA SOLWA DEP %

We pray to the bodhisattva Padmasambhava,

CHOGYAL TRISONG DEUTSEN LA SOLWA DEP I

We pray to the Dharma-king Trisong Detsen,

KHANDRO YESHfc TSOGYAL LA SOLWA DEP i

We pray to the dakini Yeshe Tsogyal,

GELONG NAMKHfc NYINGPO LA SOLWA DEP i

We pray to the bhikshu Namkhe Nyingpo,

NANAM DORjfe DUDJOM LA SOLWA DEP f

We pray to Nanam Dorje Dudjom,

( ^ 5 j^ '^ ' | | - q ^ - 2 r a i - q |^ a j - q - q ^ q s M f

LHASfc MUTRI TSENPO LA SOLWA DEP 8________

We pray to prince Mutri Tsenpo,

^ < v ^ q 3 c ; - 2 f 5 } q |9 i - s r f l r q ] ^ s r q ^ q s j f

TRULKU ZANGPO DRAKPA LA SOLWA DEP I 1

We pray to tulku Zangpo Drakpa,

RIGDZIN NGODRUP GYALTSEN LA SOLWA DEP i

We pray to the vidyadhara Ngodrub Gyaltsen,

KUNPANG DONYO GYALTSEN LA SOLWA DEP I

We pray to the renunciate Donyo Gyaltsen,

q | ^ - ^ - q ^ - 3 j S I ^ - * I ^ J ] - q 3 ^ - a j - ^ - q - q ^ q ^ f i

GYODZIN SONAM CHOKZANG LA SOLWA DEP S

We pray to the lineage holder Sonam Chokzang,

DRUPCHEN TANGTONG GYALPO LA SOLWA DEP % ,

We pray to the great siddha Tangtong Gyalpo,

w*s_

- t . c T T i m i m o n n m n n

TSUNGMfe NGODRUP PALDEN LA SOLWA DEP 3

We pray to the incomparable Ngodrub Palden,

DR1NCHEN KUNGA ZANGPO LA SOLWA DEP i

We pray to the compassionate Kunga Zangpo,

M1NGYUR LETRO LINGPA LA SOLWA DEP %________

We pray to Mingyur Letro Lingpa,

GYALWANG RINCHEN PUNTSOK. LA SOLWA DEP 3

We pray to Gyalwang Rinchen Phuntsok,

TRULKU NAMKHA GYAJIN LA SOLWA DEP i

We pray to tulku Namkha Gyajin,

KHfiDRUP DO NGAK TENDZIN LA SOLWA DEP i

We pray to the learned siddha Dongak Tendzin,

R1GDZIN TRINLfi LHUNDRUP LA SOLWA DEP *

We pray to the vidyadhara Trinle Lhundrup,

CHOGYALTERDAK LINGPA LA SOLWA DEP S |

We pray to the king o f dharma, Terdak Lingpa,1

DO SUM TSA GYO LAMA LA SOL WA DEP %

We pray to all the root and lineage masters o f past, present and future,

DRINCHEN TSAWfi LAMA LA SOLWA DEP %

We pray to our root lama, in all his kindness and compassion,

A G R E A T T R E A S U R E O F I L E S S I N G S m

^ ^ ^ ^ ^ ^Y1DAM DRUPCHEN KAGYfL LA SOLWA DEP I

We pray to the yidam deities o f the great Kagye sadhanas,

MAMO KHANDROl LHA TSOK LA SOLWA DEP i

We pray to the throngs o f mamos and dakinis,

CH0KYONG MAGON CHAMDRAL LA SOLWA DEP i

We pray to the dharma protectors Ekazati, Mahakala, Za and Dorje Lekpa.

1DI CHI BARDO SUM DU CHIN GYI LOP *

Inspire us with your blessings in this life, the next and the bardo state,

! KHORWA DUK NGAL GYI GYATSO Lfc DRAL DU SOL i

Release us from samsaras ocean o f suffering,

L E U D O N M A

KYfe M NYINGPO LONPAR CHIN GYI LOP S

Inspire us with your blessings to arrive at our unborn, enlightened nature,

CHOK DANG T0N M O N G NGODRUPTSAL DU SOL I

And grant us the siddhis, ordinary and supreme!

Chapter Two

T h e Pra yer R e q u e s t e d by K in g T r is o n g D etsen

, EM A H O 8_________

Emaho: O wonder!

SANGYfe TEN PA MfcjUNG SAMY LA i________________

In the teachings o f the buddhas, extraordinary and beyond conception,

KHYfcPAR PAKPfc TENPA NAM SUM jO N i______________

The especially sublime teaching will be revealed three times.

[ SANGYfe SHAKYA TUB P SHYING KHAM DIR S

Now, here in the realm o f the Buddha Shakyamuni

SANG NGAK TEKPA CHENPOl TENPA JO N I

This teaching o f the secret mantrayana has come:

TENPA R IN PO C H t LA SOLWA DEP *

To this precious teaching, we pray!

ORGYEN PtM AJUNGNfc LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

W OMIN LHUN GYI DRUP P PODRANG DU I

In the palace o f Akanishtha, spontaneously perfect.

; DO SUM PfeWAR SHEKPfc GONG PA YI 3_________

The sugatas o f the three times, in their wisdom, saw

MATRAM RUTRA KA GO LOKPA Lfc I________

How Matram Rudra betrayed their commands,

PR O DRUK SEMCHEN DUK NGAL NYAM TAK ZIK 3

Tormenting the beings o f the six realms with suffering.

^ ^ | ' ' ? 3 ^ - ^ - a r ^ a r q ' q ^ q ' M f

TUKjfc NGO TSAR CHEN LA SOLWA PE P 3

To those with wondrous compassion, we pray!

| ORGYEN PfeMAJUNGNfc LA SOLWA PEP 8

To the Lotus-born Guru o f Orgyen, we pray!

L E ' U . D O N M A M

CHANG LO CHEN GYI PODRANG DAMPA RU i __________

In the sacred palace o f Alakavati

P SHYIN SHEKPA TAMCH KAPRO PZ %______________

The tathagatas all consulted and determined,

SHYI GY WANG DRAK TRINL NAM SHYI YI i__________

Through the four enlightened activities-pacifying, increasing, magnetizing and subjugating,

LOKPA DO KYI TENPA PULWAR PZ I___________________

To put an end to the teachings o f this perverse and evil demon.

^ ^ 3 ^ q ^ ' ^ ^ ' 3 - 3 W - j - ^ a r q -q ^ q * j

PO SUM PESHEK NAM LA SOLWA PEP Si- - - _______To the sugatas o f past, present and future, we pray!

m A G R E A T TRE" X5 U' k B O P 8 L E S 5 I N C 5

' 1

ORGYEN PfiMAJUNGNfc LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

RIWO MALAYA NAMCHAK BARWE TSER S

O n m ount Malayas blazing peak o f meteoric iron,

DOPO MATRAM RUTRA DRAKPO DRAL f

You wrathfully liberated the demon Matram Rutra,

SINMO MA TSOK NAM LA JORWA DZ S

And united with the hordes o f rakshasis.

SANG NGAK TENPA DANGPO D N JUNG

And so the teaching o f the secret mantras first came;

L E ' U D O N M A _

PU L CHA KHYfePAR CHEN LA SOLWA DEP 8

To this special one who had to be subjugated, we pray!

^ qORGYEN PM AJUNGN LA SOLWA PEP 8__________

To the Lotus-born Guru o f Orgyen, we pray!

WOM1N C H O KYI Y1NG KYI POPRANG PU 3

In the Akanishtha palace o f the dharmadhatu,

P O SUM KYfc GAK MfiPA CHO KYI KU 8_____________

Is the dharmakaya, which neither comes into being nor ceases, in the past, present or future,

C H O NAM NAMPAK Y N LHUN GYI PRUP 8

Where all dharmas are completely pure, and from the beginning spontaneously perfect.

| SANGYfe TAMCHfi TUK Lfi KYfe P YAP f_______________

To the father who generates all buddhas from his wisdom mind:

C H O KU KUNTU ZANGPO LA SOLWA DEP %

To Samantabhadra, the dharmakaya, we pray!

ORGYEN PfeMAJUNGNfi LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

DfeCHEN LHUN GYI DRUP Pfe SHYING KHAM SU % |

In the pure realm o f Spontaneously Perfect Great Bliss,

I TIMUK NAMDAK CHOYING YESHfe NGANG S_________

Embodying the wisdom o f dharm adhatu, which is bewilderment in its natural purity,

LE U D O N M A

NAMPAR NANG DZfc LONG C H O DZOKPfe KU i

Vairochana presides as the sambhogakaya,

KU YI R1K CHOK RIK KYI KHOR GYI KOR $

Surrounded by his entourage, the supreme family o f the Wisdom Body.

BUDDHA RIK KYI LHA TSOK LA SOLWA DEP i

To youdeities o f the buddha family, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8

To the Lotus-born Guru o f Orgyen, we pray!

SHAR CHOK NGONPAR GAWfi SHYING KHAM SU *

In the east, in the pure realm o f Manifest Joy,

I SH Y t DANG NAMDAK MELONG YESHfe NGANG !

Embodying mirror-like wisdom, which is anger in its natural purity,

DORjfe SEMPA LONG C H O DZOKPfc KU i

Vajrasattva presides as the sambhogakaya,

TUK KYI RIK CHOK RIK KYI KHOR GYI K O R I

Surrounded by his entourage, the supreme family o f the Wisdom Mind.

DORjfc RIK KYI LHA TSOK LA SOLWA DEP *

To you-deities o f the vajra family, we pray!

ORGYEN PfcMA JU N G N t LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

LE U D O N M A

LHO CHOK PALDEN DZfLPfe SHYING KHAM SU *

In the south, in the pure realm Beauty in Glory,

NGA GYAL NAM DAK NYAM NYI YESH NGANG I

Embodying equalizing wisdom, which is pride in its natural purity,

RINCHEN JU NGN6 LONG C H 6 DZOKP KU i

Ratnasambhava presides as the sambhogakaya,

YONTEN RIK CHOK RIK KYI KHOR GYI KOR *

Surrounded by his entourage, the supreme family o f Noble Qualities.

RINCHEN RIK KYI LHA TSOK LA SOLWA DEP i

To you-deities o f the ratna family, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP *

To the Lotus-born Guru o f Orgyen, we pray!

NUP CHOK Df-WA CHEN GYI SHYING KHAM SU i

In the west, in the pure realm The Blissful,

DO CHAK NAMDAK SOR TOK YESH NGANG S

Embodying the wisdom o f discernment, which is desire in its natural purity,

NANGWA TAY LONG C H O DZOKPfc KU *

Amitabha presides as the sambhogakaya,

SUNG GI RIK CHOK RIK KYI KHOR GYI KOR 3

Surrounded by his entourage, the supreme family o f Wisdom Speech.

PfcMA RIK KYI LHA TSOK LA SOLWA DEP *

To you-deities o f the padma family, we pray!

ORGYEN PfiMA JUNGNfe LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

CHANG CHOK LfeRAP DZOKPfe SHYING KHAM SU *

In the north, in the pure realm Complete and Perfect Action,

TRAK DOK NAMDAK CHA DRUP YESHfi NGANG *

Embodying all-accomplishing wisdom, which is jealousy in its natural purity,

DONYO DRUP PA LONG C H O DZOKPfe KU I

Amoghasiddhi presides as the sambhogakaya,

TRINLfi RIK CHOK RIK KYI KHOR GYI K O R I

Surrounded by his entourage, the supreme family o f Enlightened Activity.

| KARMA RIK KYI LHA TSOK LA SOLWA DEP i

To youdeities o f the karma family, we pray!

^ r 3 j ^ q | ^ q p i 9 r o r < i ] ^ ,q 'q ^ 3 N f

i ORGYEN PfiMA JUNGNfi LA SOLWA DEP %

To the Lotus-born Guru o f Orgyen, we pray!

CHOYING ROLP SHYAL Y CHENPO NA *

In the measureless mansion o f the play o f dharm adhatu,

n y O n m o n g d u k n g a d z ip d e n TENG DU

Trampling on the five poisons o f the negative emotions.

LE U D O N M A

TRO W Ol GYALPO CHEM CHOK HERUKA t

Rages the sovereign among wrathful deities, Chemchok Heruka,

RIK NGA DfiSHEK DOP KHOR GYI KOR *

Surrounded by his retinue o f all the sugatas o f the five families gathered together:

KUNZANG HERUKfe LHA TSOK LA SOLWA DEP I

To you, Samantabhadra Heruka and all your deities,we pray!

ORGYEN PfcMA JUNGNfe LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

T U K jt ROLPfi SHYAL Yfi CHENPO NA S

In the great mansion o f the play o f compassion,

MA DO DREKPA DZIP DEN TENG DU S

Trampling the female arrogant demons underfoot,

NGON d z o k g y a l p o c h e m c h o k HERUKA 1

Is Ngondzok Gyalpo, the Heruka Great and Sublime,King o f Manifest Perfection,

YESH L DRUP MAMOl KHOR GYI KOR

Surrounded by his retinue o f mamos o f wisdom ando f karma:

CHEM CHOK MAMOl LHA TSOK LA SOLWA DEP i

To you, Chemchok and your hordes o f mamos,we pray!

ORGYEN PtM A JUNGNE LA SOLWA DEP S

To the Lotus-born Guru o f Orgyen, we pray!

TING NAK DRU SUM BARWE SHYAL Yfi NA

In a dark blue three-sided mansion, blazing with fire,

MATRAM RUTRA DZIPfi DEN TENG DU S

Trampling on Matram Rutra,

TUK KYI DAK NYI BENDZA HERUKA S

Is Vajra Heruka, em bodim ent o f the wisdom mind.

TRAK TUNG TRO WO BARWk KHOR GYI KOR S

Surrounded by his retinue o f blazing, raging herukas,

PALCHEN HERUKfi LHA TSOK LA SOLWA DEP I

To you, the great, awesome Heruka and all your deities, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 3

To the Lotus-born Guru o f Orgyen, we pray!

TING NAK fiLfi DRAKPOl SHYAL Yfi NA 3

In the wrathful mansion that arises from the dark blue syllable ,

SHINjfi CHU LANG DZIPfe DEN TENG DU *

Trampling on Yama, the water-buffalo,

JAMPAL YAMANTAKA SHINjfil SH 8

Is Manjushri in the form o f Yamantaka, slayer o f the Lord o f Death,

SHfiPO TROWO DREKPfi KHOR GYI KOR %

Surrounded by his horde o f wild and wrathful slaughterers:

l . E ' U D O N M A

SHINjfe SHfePOl LHA TSOK LA SOLWA DEP *

To you, Yamantaka and all your deities, we pray!

ORGYEN PfcMAJUNGNfc LA SOLWA DEP i

To the Lotus-born Guru o f Orgyen, we pray!

MAR NAK DRU SUM WANG GI SHYAL Y NA *

In the dark red triangular mansion o f power,

q ^ ' ^ - ^ q l ^ - q ^ ' ^ ' ^ ' ^ f

DO NAK PO MO DZIPfc DEN TENG DU *

Treading on the dark mara demons, male and female,

WANG GI GYALPO PfcMA HERUKA $

Arises Padma Heruka, king o f power,

I A G R E A T T R E A S UR E O F B L E S S I N G S M

PfeMA RIK KYI TROWO NAM KYI KOR t__________________

Surrounded by the wrathful deities o f the padma family

TA DRIN WANG GI LHA TSOK LA SOLWA DEP __________

To you, mighty Hayagriva and all your deities, we pray!

^ ^ q j g q | ^ 3 ^ w q ] ^ a r q - q ^ q s j f

I ORGYEN PfeMA JUNGNfe LA SOLWA DEP I_______________

To the Lotus-born Guru o f Orgyen, we pray!

q^aj-q-j!'^3;-qq^-qq-^aj-uj^^fKALPA ME TAR BARWfc SHYAL Yfc NA I_________________

In the mansion which blazes like the inferno at the end o f a kalpa,

2fq^'5^-q-q|i'q^-ij]^ai^ ^ fPO DO DREKPA DZIPfe DEN TENG DU *

Trampling arrogant male demons,

. ,.,2> -T'

L E U D O N M A

PALCHEN DORjfe SHYON NU PAWOI KU I___________

Is the great and glorious Vajrakumara, his form like a warriors,

DO DUL TRO CHU TRA TAP KHOR GYI K O R I

Surrounded by his retinue: the Ten Wrathful Ones, who subjugate maras, with their aides, the Tratap.

^ ^ q ^ ' | ^ - a r < j j ^ ' q - q ^ q s j

DORjfi PURPfc LHA TSOK LA SOLWA DEP *

To you, Vajrakilaya and all your deities, we pray!

i f ^ q -q |s;'

_ - A' / ,-f. -t . ^ v '

A G R E A T T R E A S U R E O F B L E S S I N G S

MA CHAK PfeMA BARWfe DEN TENG DU

Seated on a shining lotus flower o f non-attachment,

CHOM DEN GONPO YESHfe TSfe PAK Mfe %_________

Presides the enlightened one, the lord o f wisdom and longevity, Amitayus,

CHIMfe TSfe Y1 LHA TSOK NAM KYI KOR 3_________

Surrounded by all the deities o f immortality and long life:

DORjfe TSfe YI LHA TSOK LA SOLWA DEP 3_________

To all you deities o f indestructible vajra-life, we pray!

ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8_________

To the Lotus-born Guru o f Orgyen, we pray!

DURTRO n g a m j i r o l p s h y a l y NA f

In the mansion on the charnel-ground Display o f Horror,

TIRA GEN KYAL DZIPE DEN TENG DU i________

Trampling on the corpse o f the supine dem on Tira,

YUM CHEN TROMO DORjfe PAKMOl KU g

Dances the great wrathful mother, Vajravarahi,

MAMO KHANDRO NA TSOK KHOR GYI KOR S

Encircled by her retinue o f mamos and dakinis:

DORjfel NALJORME LHA TSOK LA SOLWA DEP S

To you, Vajrayogini and all your deities, we pray!

l . E ' U D O N M A

Q107

ORGYEN PfeMAJUNGNfe LA SOLWA DEP S