Biografia Secreta de Lama Tsong Khapa

The Mystic Experiences of Je R

inpoche1

Song of the Mystic

Experiences of Lama

Je Rinpoche

Je sang wai nam

thar zhug so(Lam

a Tsongkhapa’s Secret Biography)

by Jamyang C

hoje Tashi Palden (1379-1449)

24 The M

ystic Experiences of Je Rinpoche

Fou

ndation for the Preservation of the M

ahayana Tradition

Education Services

2 The M


©FPM

T, Inc. 2004.Translation by R

obert Thurm

anincluded w

ith permission.


inpoche23

Care of Dharm

a Books

Dharm

a books contain the teachings of the Buddha; they have the pow

erto protect against low

er rebirth and to point the way to liberation. T

here-fore, they should be treated w

ith respect – kept off the floor and placesw

here people sit or walk – and not stepped over. T

hey should be coveredor protected for transporting and kept in a high, clean place separate fromm

ore mundane m

aterials. Other objects should not be placed on top of

Dharm

a books and materials. Licking the fingers to turn pages is consid-

ered bad form as w

ell as negative karma. If it is necessary to dispose of

written D

harma m

aterials, they should be burned rather than thrown in

the trash. When burning D

harma texts, it is taught to first recite a prayer

or mantra, such as O

M, A

H, H

UM

. Then, you can visualize the letters of

the texts (to be burned) absorbin

g into the A

H and the A

H absorbing

into you, transmitting their w

isdom to your m

indstream. A

fter that, asyou continue to recite O

M, A

H, H

UM

, you can burn the texts.

Lama Zopa R

inpoche has recomm

ended that photos or images of holy

beings, deities, or other holy objects not be burned. Instead, they shouldbe placed w

ith respect in a stupa, tree, or other high, clean place. It hasbeen suggested to put them

into a small structure like a bird house and

then seal the house. In this way, the holy im

ages do not end up on theground.


inpoche3

Song of the Mystic

Experiences of Lama Je

Rinpoche

!, , eJ:A- $?%- 2:A- i3- ,<- 28$?- ?R,,

By Jam

yang Choje Tashi Palden (1379-1449)

Chhö kyi gyäl po tsong kha pa la chhag tshäl lo

O sun-like Prince of the C

onqueror,

Gang gi khyen pa rab yang nam

khä laW

hose wisdom

, vast as the heavens, has the brilliance of knowledge

Ji ta ji nye khyen päi ö zer chänT

hat sees what ultim

ately is and what m

erely seems to be

1

Gyäl sä nyi m

a je tsün chhö kyi jeO

Venerable Lord of D

harma, m

ost perfect guru,

Päl dän la mäi zhab dül chi w

ö tenT

he dust of your feet I place on the crown of m

y head.

22 The M


FPMT

EducationD

epartment

The aim

of the Education D

epartment at FPM

T International O

ffice is toserve the needs of D

harma centers and individuals in the area of T

ibetanB

uddhist educational and spiritual materials. T

his includes prayers andpractice texts, retreat sadhanas and other practice m

aterials, a variety ofstudy texts and translations, deity im

ages for meditation, and curricular

materials for study program

s in FPMT

Dharm

a centers.

One of our principal objectives is to serve as a repository for a w

ide varietyof practice texts prim

arily within the G

elug tradition, especially thoseauthored or translated by Lam

a Zopa Rinpoche and Lam

a Thubten Yeshe.

We w

ork in close collaboration with the Lam

a Yeshe Wisdom

Arch

ive,B

oston, M

assachusetts, which serves as a repository for the com

men

-taries an

d transcripts of teachin

gs by Lama Zopa R

inpoche an

d Lama

Yeshe.

If we can be of service to you in any w

ay, please contact us at:

Education D

epartment

FPMT

International Office

P. O. B

ox 888Taos, N

ew M

exico 87571 USA

Tel: (505)737-0550, ext. 1#E

mail: m

aterials@fpm

t.orgw

ww

.fpmt.org/shop

4 The M


Khyö kyi ku sung thug kyi yön tän nam

Even the buddhas and bodhisattvas w

ho fill the ten directions

Chhog chur zhug päi gyäl w

a sä chä kyiC

annot describe the excellence of your body, speech, and mind;

Ma lü jö par m

i nü ön kyang niYet out of passionate inspiration I shall sing of them

;

Dä pä pel la chung zä nyän par gyi

Pray, listen for but a few m

oments.

Yön tän gya tshöi tö tshig m

e tog giA

s a blossoming garland of flow

ers

Threng w

a pel leg lo säl drin päi gyänTo adorn the necks of the clear-m

inded

Dä päi sö nam

pel wäi rin chhen ni

And as a precious jew

el to enhance the force of conviction

Dag gi drub la khä nam

gye par dzöT

his song in praise of your oceans of splendor to delight all sages,I have com

posed.

Khyö kyi leg par chä päi sö nam

trinLike a cloud, the m

erit of your superb deeds

Dül jäi ge leg pel w

äi chhar gyün chänR

eleases a torrent of rain that swells the virtue of those to be trained

Zab dang gya chhei nyän päi drug dra drogA

nd proclaims w

ith a dragon’s thundering roar the sweetness of the

vast and profound; 2

Päl dän la ma chhu dzin w

ang po zhinO

glorious, powerful, billow

ing Lama.


inpoche21

Line draw

ing of Lam

a Tsongkhapa.

Artist u

nknown.


inpoche5

Ting dzin je w

a mang la w

ang gyur zhingForem

ost of tantric adepts, the mighty yogi

Leg shä tsom dang drub la ngön tsön pa

Who m

astered the many m

illions of samadhis,

Näl jor w

ang chhug ngag rig kün gyi tsöC

omposed faultless expositions and m

ade true effort in practice,

Päl dän la ma lü chän tsug na gyäl

Most resplendent of Lam

as, you tower over the heads of all.

Ngön tshe dor je dän du gyäl w

a laA

t Vajrasana

3 in a former birth to the V

ictorious One you offered

Rin chhen shel gyi threng w

a gya tsa chigA

rosary of one hundred crystal beads.

Leg par phhül te jang chhub sem kye nä

Thus you acquired the fortune

Yang dag ta w

a tog päi käl dän gyurLater to attain the perfect view

, 4

Päl dän la mäi zhab la söl w

a debO

Illustrious Lama, at your feet I pay hom

age.

Dung lo dün nä je tsün sang dag dang

At the age of seven you directly perceived

Shing ta chhen po päl dän mar m

e dzäD

ipamkara A

tisha, the great Path Clearer, and V

ajrapani, Lord ofthe Secret.

Ngön sum

zig shing gyün du je zung wä

The exhortations of both the sutras

Ngag dang pha röl chhin zhung dam

par sharA

nd tantras dawned upon you;


a debO


age.

20 The M


Endnotes:1 T

ib. ji ltar and ji snyed. The form

er term, lit. “like w

hatever,” is synonymous w

ith “ultimate

truth,” “emptiness,” “thatness,” “suchness,” etc. T

he latter, lit. “whatever findable,” is

synonymous w

ith “conventional truth,” etc. The form

er is also the same as gnas lugs, “T

hew

ay things are,” and the latter with snang lugs, “the w

ay things appear.”2 T

he vast teachings on the far-reaching activities of the conventional bodhi-mind and the

profound teachings on the depth of emptiness, the ultim

ate bodhi-mind.

3 Vajrasana, m

odern day Bodhgaya, B

ihar, North India.

4 The perfect view

; the understanding that everything is empty of true existence.

5 Skt. Prajnaparamita and G

uhyasamaja.

6 Many beings attain B

uddhahood, but only one thousand each eon manifest the tw

elvedeeds of a un

iversal teacher. Buddha Shakyam

uni w

as the fourth this eon, an

d JeTsongkhapa w

ill be the eleventh.7 T

he lineage gurus of emptiness m

editation that Tsongkhapa received from M

anjushri, who

in turn received it from Shakyam

uni. See G. W

angyal Door of Liberation, pp. 45–52.

8 Ibid. pp. 52–54. The lineage gurus of bodhim

ind meditation that A

sanga received fromM

aitreya, who had received it from

Shakyamuni.

9 The eighty-four M

ahasiddhas, great adepts. Tsongkhapa’s school, later known as “G

elug”,synthesizes three Indian lineages: the w

isdom lineage of M

anjushri, Nagarjuna, etc.; the

method lineage of M

aitreya, Asanga, etc.; and the practice lineage of the eighty-four

mahasiddhas, such as Saraha, T

ilopa, Naropa, M

aitripa, etc.10 T

he Terrific embodim

ent of the wisdom

of emptiness.

11 bDe-ba-can sK

ye-bai sMon-lam

and Mi-pham

mG

on-gyi yang-dag don-bsTod.12 Skt. arya.13 T

he Great A

dept to whom

Shakyamuni originally gave the K

alachakra Tantra teachingat D

hanyakataka Stupa in South India. Suchandra was K

ing of Shambhala at the tim

eand im

mediately took the tantra back there w

ith him. T

hus, the tantra did not appearin India until over one thousand years later.

14 The G

reat Prayer Festival of Lhasa, conceived and founded by Je Tsongkhapa,continues to the present day. D

uring the first fortnight of the lunar New

Year more

than twenty thousand m

onks would assem

ble to comm

emorate Shakyam

uni’s miracles

at Shravasti. The tradition continues in the free T

ibetan comm

unities in India, thoughof course on a m

uch smaller, scale. cf. T

he Great Prayer, Tangent R

ecords, London.15 Skt. M

anjushrigarbha. Tib. ‘Jam

-dpal Snying-po.

Colophon:W

ritten at Drepung C

hokyi Dechen at the request of the tw

o meritorious D

rungtrapaPalsangpo brothers, by Lam

a Tashi Palden, a Buddhist m

onk and teacher who had searched

many hundreds of thousands of scriptures w

ith the lights of his wisdom

. Translated byProfessor R

obert Thurm

an. Reprinted here w

ith permission. T

ibetan phonetics by Kendall

Magnussen, FPM

T E

ducation Services, Decem

ber 2004.Please note that the E

nglish translation does not correspond directly to the Tibetan lines

above it. This practice is form

atted in this way for ease of reflection upon the m

eaning ofthe text w

hile chanting in Tibetan as requested by Lam

a Zopa Rinpoche.

6 The M


Yin dra ni läi dog tar rab ngo w

äiO

Jetsun, Lord of phenomenal existence,

Rab dze ö zer nga yi dra w

a chänYou directly perceived M

anjushri,

Shin tu dum päi bü su jam

päi jangB

odhisattva of the wisdom

of emptiness,

Ngön sum

jig pa je tsün chhö kyi jeA

s the color of a perfect sapphire;


a debO


age.

De nä tsam

te je tsün khyen päi terFrom

this time onw

ard, O H

igh One,

Nam

dö jig shing päl dän dü pa dangW

henever you desired you could invoke Manjushri, Treasure of

Stainless Wisdom

,

She rab pha röl chhin zhung zab möi dön

And constantly listen to the teachings

Gyün du sän pa gyäl sä chhö kyi je

Of both Sutrayana’s Transcendent W

isdom and Tantrayana’s

Secret Assem

bly; 5


a debO


age.

Yän lag dün päi chho ga dzä päi tshe

When practicing the seven-lim

bed ritual

Sang gyä sum chu so nga ngön sum

duO

f the thirty-five Purification Buddhas,


inpoche19

Kün zang chhö trin nam

khä nyam par bül

By the lim

itless oceans of merit of having presented, like

Samantabhadra, clouds of offerings spanning the skies,

Thog m

e sag päi dig tung so sor shagO

f having bared every negative imprint and dow

nfall accumulated

since infinity,

Gyäl sä kün gyi ge la yi rang zhing

Of having rejoiced in the spirituality of those on the paths toenlightenm

ent,

Nya ngän m

i dä chhö khor kor war kül

And of having beseeched the lam

as to turn the Wheel of D

harma

and not to enter parinirvana;

De tar gyi päi sö nam

gya tsho deM

ay all beings experience peerless samadhi;

Dro kün ting dzin päl la nam

röl zhingM

ay goodness swell like the w

axing moon;

Leg tshog yar ngöi da tar pel wa dang

And m

ay the doctrine of Om

niscient Tsongkhapa

Kün khyen gyäl w

äi tän pa gyä par shogT

hrive until time’s end.


inpoche7

Rang rang ku yi jib dang chhag tsän sog

Continually and clearly you beheld them

Ji zhin gyün du jig pa chhö kyi jeA

nd all their forms, m

udras, and symbols;


a debO


age.

Yä yön chhag gi chhö chhä chhag gya chän

Seated in the auspicious posture, hands in the Dharm

a-teaching mudra,

Sang pöi zhug tang dzä päi jam gön gyi

Buddha M

aitreya prophesied that

Lar wang tob chu ngä w

a sheg wa zhin

Just as the sugatas who possess the ten pow

ers

Gyäl w

äi dzä pa drub par lung tän paYou w

ill one day perform the tw

elve acts of a supreme, universal

teacher; 6


a debO


age.

Lha mii tön pa sha kyai gyäl po dang

Victorious M

aster of both life and death,

Män gyi la dang dren pa ö pag m

eTruth visions you received of A

mitabha B

uddha, the Medicine

Buddhas,

Khor tshog gya tshöi bü na lham

me w

aA

nd that teacher of men and gods, Shakyam

uni, Prince of theShakya T

hrone,

Ngön sum

jig pa gyäl sä chhö kyi jeE

ach with a retinue vast as the oceans;


a debO


age.

18 The M


De tar dang w

äi yi kyi söl tab päB

y the strength of this eulogy sung from the depths of pure love,

Kha nyam

dro wäi dug ngäl sel je ching

May the afflictions of beings lim

itless as the sky be extinguished.

Kye dang kye w

ar je tsün la ma yi

In this and all future lives may all be nurtured by true teachers

Je zung dam chhö din par jin gyi lob

And em

braced by the sacred Dharm

a.

De chhen lhän kyi ye she chhar du söl

May the innate w

isdom of great bliss rain throughout the w

orld;

Ngö dzin thrül päi dri m

a säl du sölM

ay the stains of erroneously grasping

Sem nyi the tshom

dra wa chä du söl

Mind and its objects be uprooted;

Nyur du khye rang ta bur jin gyi lob

And m

ay all be inspired quickly to become like you, a jetsün lam

a.

Thö sam

gom päi she rab phel du söl

May the w

isdoms of learning, contem

plation and meditation over-

take the earth;

Chhä tsö tsom

pä lo drö gyä su sölM

ay the arts of deliberation, debate, and composition; flourish;

Chhog dang thün m

ong ngö drub tsäl tu sölM

ay the ordinary and supreme siddhis com

e to each and everypractitioner;

Nyur du khye rang ta bur jin gyi lob

And m

ay all be inspired quickly to become like you, a jetsün lam

a.

8 The M


Ngö drub jung nä je tsün dröl m

a dangSaintly Tara, source of all siddhis,

Tsug tor nam

gyäl phag ma ö zer chän

Ushnisha V

ijaya, the one exalted and radiant,U

shnisha Sitatapatra, dispeller of obstacles,

Bar chhä kün sel tsug tor dug kar sog

And other such m

ystic female buddhas

Lhag päi lha nam yang yang säl w

ar jigA

gain and again you directly perceived;


a debO


age.

Gyäl sä ku drub je tsün sang gyä kyang

Bodhisatttva N

agarjuna, Aryadeva,

Phag pa lha dang päl dän da wäi zhab

Holy B

uddhapalita, Magnificent C

handrakirti

Näl jor w

ang chhug ku yi jang chhub namA

nd the mighty yogi N

agabodhi 7

Ngön sum

jön nä gyün du je sung wa

Appeared to, then constantly cared for you.


a debO


age.

Sa sum nye pa phag pa thhog m

e dangE

xalted Asanga, w

ho delights the three worlds,

Kün khyen nyi pa gyäl sä jig gi nyen

The B

rother, Vasubandhu, a Second B

uddha,

Phag pä je zung chhog kyi lang bo namA

nd Dignaga

8, child of Manjushri,

Ngön sum

jön nä gyün du je zung wa

Appeared to, then constantly cared for you;


inpoche17

Dü kyi m

ag pung pham päi dra chhen drag

Shrieks of the defeated satanic forces resounded across the universe.


a debO


age.

Tän sung gya tshöi tshog kyi ngön sum

duT

hese multitudes of D

harma protectors

Ngön tshe dor je chhang gi kha tshäl zhin

That you brought under control

Khyö kyi tän pa dzin dang pel w

a laIn a previous eon had been subjected by B

uddha Vajradhara to

guard your doctrine.

Lhag par gü päi yi kyi tshül zhin drubW

ith profound reverence they work this still;


a debO


age.

Gan dän nä su m

i pham chhö jei drung

That you w

ould, after entering parinirvana,

Gyäl w

äi sä po jam päl nying po zhe

Sit in the presence of dauntless Maitreya in T

ushita, Pure Land ofJoy,

Jam päi yang dang sang w

äi dag po yiA

nd would be know

n as Wisdom

Essence

15

Säl war lung tän je tsün chhö kyi je

Was, O

Lord of Life, rightly prophesied by both Manjushri and

Vajrapani.


a debO


age.


inpoche9


a debO


age.

Ma w

äi da wa chhö kyi drag pa dang

Dharm

akirti, a moon am

ongst teachers,

Yön tän ö dang gyäl sä sha kya ö

As w

ell as Gunaprabha, Shakyaprabha,

Zhi wa lha dang päl dän ah bha ya

Shantideva and the glorious Abhaya,

Ngön sum




a debO


age.

Yin dra bhu ti päl dän sa ra ha

All the m

ahasiddhas of India and Tibet,

Lu yi pa dang je tsün dril büi zhabSuch as Indrabudhi, Saraha, Luipa,

Nag po chö pa pad m

äi ngang tshül sogK

risnacharin, Tilbupa, T

ilopa, and Naropa

9

Ngön sum




a debO


age.

Di dag zhung la ten nä rang zhän la

Clearly M

anjushri prophesied

Phän pa gya chher drub päi ten drel zheT

hat, relying upon these lineages,

Jam päi yang kyi säl w

ar lung tän chingYou w

ould produce colossal spiritual boons for yourself and for allsentient beings.

16 The M


Dem

chhog khor löi drub pa dzä pä tsheYour m

ind absorbed in the mystic circle of H

eruka –

Kyil khor w

a nam ngön sum

säl war jig

Chakrasam

bara, the Wheel of Perfect B

liss – myriads

Chhi nang nä sum

kha dröi tshog nam kyi

Of dakinis of the outer, inner, and secret places

Dor je gu yi chhö pä gye par dzä

Made you offerings of vajra songs, transporting you in ecstasy;


a debO


age.

Du pung zhil w

äi thug dam dzä päi tshe

In meditation destroying the forces of darkness,

Ser yang tso mäi dang tar rab säl zhing

You beheld the radiant Buddha M

ighty Dem

on Tamer,

Nyi m

a je wäi ö kyi khor yug chän

Having an aura as pure as burnished gold,

Dü dül chhen pöi thub pa ngö su jig

More brilliant than a m

illion suns.


a debO


age.

Je yi ku dang gyäl wäi ku sung thug

Your being having become indivisible from

the body, speech, andm

ind of all buddhas,

Yer m

e dzä nä dü de zil nän päT

he might of the pow

er of evil was subdued.

Tän sung nam

kyi dü rig tsar chä tsheA

s the Dharm

a protectors crushed the demon fam

ilies,

10 The M


Zhän dön lhün gyi drub päi sem pä chhe

Great B

old One w

ho spontaneously fulfills the wishes of the w

orld;


a debO


age.

Zhi lhag zung du drel wä näl jor gyi

When the sam

adhi of the yoga combining m

ental tranquility with

cognition of emptiness

Ting dzin yar öi da tar phel w

a naIncreased like the w

axing moon,

Chom

dän dor je jig je rab ji päiYou beheld the form

of the Destroyer Yam

antaka, “Opponent of

the Lord of Death,”

10

Zhäl chag yong su dzog päi ku chhog jigC

omplete w

ith all mudras and expressions.


a debO


age.

Jam päi yang dang je tsün la m

a yiH

aving touched your heart

Thhug kar she rab räl dri drel w

a läTo the w

isdom sw

ord of Manjushri,

Zag me dü tsii chhu gyün thhug kar zhug

A stream

of undefiled ambrosia flow

ed into the depth of yourbeing,

Lhän kye de wäi ting dzin sang po thrung

Spontaneously arousing the propitious absorption of highest joy.


a debO


age.


inpoche15

Chhö kyi dro w

a dzä päi chhü kang wäi

Passed down to you a jew

eled vase brimm

ing with w

ater,

Rin chhen bum

sang ter wa säl w

ar mi

Portending that you would m

aster all teachings.


a debO


age.

Rin chhen du m

ä trä pä thri ten naO

n a throne adorned with precious gem

s

Tham

chä khyen pa bu tön rin chhen drubSat the om

niscient Kargyu Lam

a, Buton R

inchen Trub.

Dü pa tsa w

äi gyü kyi leg bam ni

A text of the G

uhyasamaja R

oot Tantra

Nang nä di yi dag po gyi zhe sung

He gave to you, exhorting you to be its keeper;


a debO


age.

Leg bam tä de ngag dang chhag gya yi

Accepting this responsibility,

Län sum bu yi teng du jin lab pä

With m

udras and mantras thrice you touched the text to your head.

Lho drag mar päi gong pa se phöi nä

By its blessings it becam

e obvious that the tantra Separating andM

ixing

Gyü dang phag päi m

än ngag yin par ngeO

btained by Marpa of the Southern H

ills is the true oral traditionof exalted N

agarjuna;


a debO


age.


inpoche11

De w

a chän du kye wäi m

ön lam dang

Prayer for Rebirth in the Land of B

liss

Mi pham

gön gyi yang dag dön tö paA

nd An E

ulogy of the Perfect Intent of the Dauntless Protector M

aitreyaB

uddha, 11

Dön gyi ngo w

o go rim jam

jang kyiA

s well as their graduated levels of m

eaning

Säl war sung nä tshig jor leg jar w

aM

anjushri lucidly conveyed to you, who recorded and skillfully

presented them;


a debO


age.

Ku sung thug ten rab nä dzä päi tshe

Whenever you consecrated a religious im

age,

Dam

tshig pa la ye she ngön sum zhug

The w

isdom beings actually entered into the sym

bolic beings.

Gang gi jin gyi lab bäi lha tsog nam

This host of deities that you sum

moned

Kye güi sö nam

zhing du leg drub paStill generates fields of m

erit within beings;


a debO


age.

14 The M


Te w

äi khor löi tum m

o tsän ta liR

aising the navel chakra’s mystic heat w

hich rests at the base of thecentral channel,

Chi w

öi HU

M yig bu m

ar zhu wa lä

The letter H

AM

at the crown of your head m

elted and fell to yourheart

Lhän kye de chhen päl la nam rol w

aA

s simultaneously the experience of the blisses daw

ned upon you.

Thhug kyi dor je näl jor chhö kyi je

Thus you attained the vajra yoga m

ind;


a debO


age.

Chhog chur zhug päi gyäl w

a sä chä namH

aving been invoked as witnesses to your pure and perfect

aspirations,

Nam

dag mön päi w

ang por chän drang tsheA

ll buddhas and bodhisattvas came forth.

Rang rang chhog kyi de zhin sheg pa yi

Only w

hen you had summ

oned each of them into his respective

position

Ku yi kö pä chhö pa dag gir dzä

Did you honor them

with offerings;


a debO


age.

Jam päi dor jei kyil khor tso w

o yiW

hile contemplating the principal m

andala of Manjushrivajra,

Guhyasam

aja,

Jam päi yang dang je tsün jam

pa nyiYou dream

ed that Maitreya and M

anjushri, who w

ere speaking ofD

harma,

12 The M


Gyäl sä ku drub yab sä tso khor nga

One night you dream

ed of Nagarjuna and his five spiritual sons

Zab mo ten jung tam

gyi dro wa dzä

Am

ongst themselves discussing the fabric of dependent origination.

De yi nang nä päl dän sang gyä kyang

From their m

idst came B

uddhapalita, who touched you w

ith ascripture.

Gya pe jin lab phag päi kong pa thrung

The very next day w

ithin you arose the mind of a H

igh One; 12


a debO


age.

Gyü kyi thar thug päl dän dü khor löi

By focusing on the pith of the six branches of K

alachakra, ‘The

Wheel of T

ime,”

Yän lag drug gi nä nam

gong pa naYou directly perceived his B

uddha-form.

Chom

dän du kyi khor lo ngön sum jig

He foretold that soon you

Da w

a sang po dra war lung tän pa

Would equal even K

ing Suchandra, 13


a debO


age.

Chhö khor lha sar chhö thrül chhen pöi dü

When for the first tim

e you led the Great Prayer Festival of Lhasa,

Ngo tshar tra zhi na tshog gya kö päi

A hundred m

agical omens appeared.

Chhö pa de w

a chhen por jin lab näA

t your making this joyous offering,


inpoche13

Chog chüi gyäl w

a sä chä nye par dzäT

he buddhas and their sons in the ten directions were filled w

ithsuprem

e delight. 14


a debO


age.

Tha m

äl nö chü nang tong gyu ma dang

Generating the form

of a great-bliss deity

Zab säl nyi su me pä näl jor gyi

Through the yoga of the non-duality

De chhen lha yi nam

par shar wäi tshe

Of profound lum

inosity and illusory appearances,

Ku yi dor jei näl jor chhö kyi je

You attained the vajra yoga body;


a debO


age.

Nying gäi pad m

ar ku sum dor je yi

By practicing the m

antric science of inhaling

Jung zug ngag kyi dang su dä pa naA

nd exhaling OM

AH

HU

M on the lotus heart,

Zhug nä thim päi ö säl chhag gya chhe

The vital energies entered the central nadi, rested as breathing

stopped, and then dissolved.

Sung gi dor jei näl jor chhö kyi jeT

hus, you experienced the clear light, maham

udra, the great seal,attaining the vajra yoga speech;


a debO


age.

Biografia Secreta de Lama Tsong Khapa

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