Jigme Lingpa Collection - LotsawaHouse

Jigme Lingpa Series
The Casket of Siddhis: A Recitation Manual for

Vidydhara Assembly (Rigdzin Dpa )
by Rigdzin Jigme Lingpa
I prostrate at the feet of Padma, the awakened one!
When performing the approach recitation of Vidydhara Assembly (Rigdzin Dpa),
in a place where you are unlikely to face obstacles or interruptions, begin by
offering a torma to the local deities who control the land and entrusting them with
activity. Before entering strict retreat, clean the place where you will stay. Then,
upon a raised surface, arrange heaps of grain1 and the offerings of medicinal nectar
(sman), rakta, and torma, together with the seven regular offerings. It is said that you
should draw a crossed vajra beneath your seat, but since this might entail the fault of
disrespecting the attribute of a deity,2 you can draw a svstika and put down some
kua grass instead.3
Sit comfortably. Refine your attitude by means of the common preliminaries. By
focusing with special emphasis on receiving the four empowerments at the
conclusion of the Guru Yoga practice, you will purify any impairments or breakages
of samaya, and ensure that the practice will be completed successfully.
Then, as you go through the practice, beginning with the refuge and bodhicitta,
ensure that you connect the the words of the text to their actual meaning.
In this context, the threefold generation of bodhicitta can be explained as follows:
The bodhicitta of aspiration is the thought, I shall accomplish the practice of the
guru for the sake of all sentient beings, each of whom has been my very own mother
in the course of our past lives.
Since bodhicitta in action means actually carrying out actions for others sake, in
this case:
Giving away the obstructing forces torma (bgegs gtor), the offerings, and the feast
(tshogs) without any feeling of loss or stinginess is generosity.
Not forsaking your various pledgesto refrain from going outside or letting others
in; to keep silent; never to leave your retreat under any circumstances, and so on
regardless of the problems or setbacks you might face, is ethical discipline.
Enduring hardship by keeping to your original pledge, whether it was to practise in
four, six, or however many sessions a day, without giving in to the urge to do less, is
patient endurance.
2
Not slipping into indolence or laziness, even for a single instant, while carrying out
any of your tasks during and between the sessions is diligence.
Concentrating your five senses on the clear appearance of the supporting (palace)
and its supported (deities), so that all ordinary thoughts and perceptions are
overwhelmed, and, at the same time, not allowing yourself to fall prey to even the
slightest distraction, is meditative concentration.
Not practising the generation phase (bskyed rim) with an ordinary frame of mind, but
instead allowing the visualization to unfold naturally and spontaneously in the
clarity of the unaltered nature of reality, is wisdom.
This is how to understand the six transcendent perfections in this context. Being sure
to apply them serves as the bodhicitta in action.
The term absolute bodhicitta can be applied whenever all this is embraced by an
awareness of what is beyond the ordinary conceptual mind. Understanding this, you
will also come to know the crucial point of how stra and mantra are in harmony.
Here the seven-branched practice is related to the absolute truth. Someone of the
highest capacity who understands the Dzogchen practice of Tgal will therefore
apply the profound generation phase in which spontaneous perfection dawns as
appearance and emptiness. It is rare, however, to find anyone capable of such
practice, and so those whose practice is on an aspirational level should train their
minds to gather the accumulations through applying the seven branches in the
general way.
Next, carry the tormas outside. Visualize the boundary markers, together with the
four kings and the seventy-five glorious protectors. As you recite Accept this
offering torma, offer the torma and consider that it pleases the deities, who
remain, guarding against any obstacles. Seal your door. Put a stop to all coming and
going. Even if you are in an isolated place with no-one else around, it is still a
serious fault to break your retreat, so do not allow yourself to become too careless
and relaxed, to wander outside for leisurely strolls, and so on.4 Should you ever find
yourself doing this, return to your retreat.
To bring about the foremost protective tent recognize that your mind is beyond
arising and ceasing, and understand that obstructing forces have no reality. If this is
beyond the capacity of your conceptual mind, visualize vajras of various shapes and
sizes, all forming a great tent, rather like a giant iron helmet that is tightly closed.
The meaning of the root text here is that conceptual thoughts are the obstructing
forces, which are temporary in character, while the indestructible vajra sphere is
the actual nature of things, which has always been unchanging.
The descent of blessings and what follows it are easy to understand.
3
When it comes to the actual practice of the generation phase, this is not a practice of
generation through the three samdhis as in some practices of the lower yogas.
Instead this follows the vision of Anuyoga, according to which all phenomena are
awakened out of basic space.5 This means that the actual nature of things, pure
awareness (rig pa), which is unaltered and unfabricated by thought, is empty by its
very essence, and yet through its radiance, as the dynamic expression of clear insight
(vipayan), all that appears is visualized as the maala (dkyil 'khor, 'literally centre
and periphery) of the great natural perfection of infinite purity.
In this context, centre refers to the supported deities, whereas periphery refers to
the supporting palace. All the apparent forms of the visualization, including the four
corners, four doors, and steps of the palace, and so on, are related to the pure
qualities of the factors of enlightenment, beginning with the four applications of
mindfulness. You can learn more about symbolic images, their significance, and the
supporting logic by consulting The Great Chariot6 and other texts.
Then there is the way in which the supported deities are generated in the centre of
the supporting palace. Of the means of purifying habitual tendencies associated with
the four modes of rebirth,7 the approach here is not connected with the two coarser
modes. And of the two subtler modes, it is associated with rebirth through warmth
and moisture. The sun-disc seat represents warmth; the moon-disc seat represents
moisture; and the H syllable represents the consciousness of beings in the
intermediate state (bardo). (Note that if someone with advanced realization has to
prepare for bestowing an empowerment, the method used is that of generating the
visualization through the four manifestations of enlightenment.8 The significance of
this approach is explained in my detailed commentary on the generation phase, A
Staircase for Ascending to Akaniha.)
The deity that manifests fully through H is the general embodiment, actual
presence, and essential identity of all the buddhas: Guru Rinpoche, the Master
Prevailing Over All that Appears and Exists. He is endowed with all the major signs
and minor marks, and his form and attributes relate to pure phenomena in the
following way:
To symbolize that all phenomena are of a single taste in their true nature, he has
one face.
To signify the co-existence of skilful means and wisdom, he has two hands.
To symbolize the inseparable unity of bliss and emptiness, his complexion is white
tinged with red.
To symbolize his perfection of the vehicles of the rvakas, bodhisattvas, and secret
mantra, he wears a monastic robe, brocade cloak, and gown.
4
As a sign that he has reached the level of a spontaneously accomplished

vidydhara, the very embodiment of the five kyas, which is buddhahood according
to the Mantrayna and the culmination of elimination and realization, he holds in his
right hand a five-pronged golden vajra. Threateningly, he points it towards the
demonic forces of dualistic clinging and conceptual thought, and performs the
enlightened activity of annihilating what is harmful.
As a sign that he matures and liberates beings exclusively through the resultant
vehicle and guides his followers with the great accomplishment of a vidydhara who
has power over life, he holds in his left hand a skull-cup containing a long-life vase.
Since he is the embodiment of the three kyas, complete with their seven
attributes,9 beyond the two extremes of sasra and nirva, he cradles in his arm
the beautiful Princess Mandrav.
As a sign that he is empowered with the five buddha families, he wears the lotus
hat.
To signify that he has carried out actions for his own welfare and is always ready
to benefit others, his two legs are in the graceful posture of royal poise.
Since his followers are brought to nirva through the pinnacle of all ynas, above
his head preside the two teachers of the supreme of all vehicles [i.e. Garab Dorje
and Samantabhadra.]
As a symbol of the purification of the eight types of consciousness, which
characterize sasra, he is surrounded by the eight vidydharas who are the
embodiments of the eight bodhisattvas and the eight classes of accomplishment.10
In short, all deluded, dualistic experiences involving mind and phenomena are
generated through the coarse and subtle essences (thig le), which, in turn, are caused
by the potential inherent within the six ordinary elements.11 When this potential is
eliminated through the profound mantrayna path of skilful means, it is replaced by
the embodiment of the wisdom essence, the vajra master, the second buddha
Padmasambhava. He is the one who causes the other deities of the maala to appear
through emanation and who also brings about their dissolution. In order to signify
your identification with this master (and the other deities), all the various deities
associated with the six classes of tantrathe three outer tantras of samaya, practice,
and accomplishment (i.e., kriy, cary and yoga), as well as the yogas of the inner
tantras associated with enlightened body, speech, and mindtogether with the
vidydharas of India and Tibet who have reached accomplishment through these
paths, appear in the space above Guru Rinpoche like invited guests. This is in fact the
very meaning of the titleThe Inner Sdhana of the Vidydhara Assembly.
Then follows the invocation, offering praise, and so on. Since they are easy to
understand, there is no need to elaborate upon them here.
Mantra Recitation for Approach and Accomplishment

1. Approach
Once you have actually brought to mind the points contained in the verses
beginning, At my heart, upon a lotus, sun, and moon and you begin the practice,
you dont need to visualize the emanation and re-absorption of light rays until there
is some clarity to the appearance of the deity. Practise so that the deluded
perceptions, which arise through the radiance or clarity of the completely
unfabricated nature of reality, dawn as the maala of the palace and deities. This is
known as clear appearance.
Whenever the visualization is unclear, practise remembering the purity, as it was
explained earlier. This will help you to avoid the pitfall of clinging to the deity as an
ordinary expression of self.
To put it simply, seeing, hearing, or thinking in an ordinary way does not qualify as
approach practice. So it is said:
All sights are perfected as the mudr of enlightened form,
All sounds are purified into the great bliss of mantra,
All thoughts are matured into the clear light dharmakya.12
In our tradition, these three principles of perfecting, purifying, and maturing are
the central themes of approach practice.
When you have arrived at a clear appearance of the deity consider that rays of light
emanate from the extremely fine mantra-garland. By making offerings to the
buddhas and their bodhisattva heirs, you gather the accumulation of merit.
When the rays of light re-converge and dissolve back into you, consider that you
purify the four types of obscuration, receive the four empowerments, and realize the
four kyas. Then, by settling in a genuine experience of dharmat, you gather the
accumulation of wisdom.
This is how you approach and come closer to the deity through the two
accumulations.
Once you have been infused with blessings and accomplished your own welfare,
visualize further rays of light, which shine out and strike all sentient beings.
Through this, you purify all the karma and habitual tendencies of beings of the six
classes or five types.13
6
Any ordinary clinging to the environment and its inhabitants is purified, just as
when frost is melted by the sun. Meditate on the pure perception of the environment
as the palace and its inhabitants as deities who are vidydharas. This will establish
the interdependent circumstances for the activity of benefiting others, and lead you
to the level at which your own and others' benefit is spontaneously accomplished.
Pledging never to let go of the practice until you have truly realized these points for
yourself, and then training to bring this vow to fruition, is the real measure of
approach practice. This means that reciting a particular number of mantras, such as
1,200,000 for the approach mantra, is aspirational practice, undertaken in the hope of
establishing positive tendencies. And therefore regardless of whether or not you
undertake a strict retreat, as long as you never neglect the three principles of
purifying, perfecting, and maturing, you will undoubtedly be reborn on the CopperColoured Mountain of Glory. As it is said:
Everything is circumstantial
And hinges on ones aspiration.
If reinforcing our deluded perceptions and negative attitudes will lead us to wander
further in sasra and the lower realms, there can be no deceiving ourselves about
the result of meditating on the three maalas of the deitys appearance, sound, and
awareness. So now that the final era is upon us, and only a small fraction of the
teachings survives, let us develop enthusiastic diligence. It is said that of all the
practices, that of the guru is supreme. In fact, the great master Padmasambhava
himself, the embodiment of all the buddhas, said:
Seeing me, all the buddhas are seen;
Accomplishing my practice, the practice of all
the buddhas is accomplished;
For I am the embodiment of all the sugatas.
The reliability of this statement can be validated through direct perception.
2. Accomplishment
The visualization of the jnasattva at the heart and all other such details about
deity, mantra, and samdhi can be learned from the secret manual (gab byang) called
The Dazzling Vision of Crucial Points.
In addition, as the unique result of this practice, in this very lifetime you will be fully
awakened within the absolute space of the five kyas by perfecting the stages of
attainmentthe five paths mentioned in the stras and the four levels of a
vidydhara outlined in the tantras. There will be no need to depend on creating the
right karmic connections for journeying to a pure realm like the Copper-Coloured
Mountain of Glory. Such details are to be understood from the vajra masters
7
instructions.
This was written by the master of this teaching [Jigme Lingpa] in response to persistent
requests from the one called Kundrol, a student of this lineage.14
Translated by Adam Pearcey for Rigpa Translations, 2006. Amended and first published on Lotsawa
House, 2015. With thanks to Ringu Tulku Rinpoche, Khentrul Lodr Thaye, Lama Chkyi Nyima,
Patrick Gaffney and Gyurme Avertin.
1. This refers to the representation of the maala. There are three types that
could be used: the best is painted cloth; the medium is made of coloured sand;
and the lesser alternative consists of heaps of grain.
2. The crossed vajra symbolizes unchanging primordial wisdom, and it might
therefore be considered disrespectful to sit on it.
3. Dzongsar Khyentse Rinpoche: You make a cross with the kua grass and put it
underneath your bed to represent the unchanging, indestructible samaya of
this retreat.
4. skyo sang, which can also mean resting, relaxing, taking a holiday, or having a
picnic (Tulku Thondup Rinpoche).
5. In other words, all phenomena are generated spontaneously out of the space of
emptiness.
6. Longchenpas famous commentary on Finding Comfort and Ease in the Nature
of Mind.
7. The four modes of rebirth are: 1) birth from the womb, 2) birth from an egg, 3)
birth from heat and moisture, and 4) miraculous birth.
8. See Deity, Mantra and Wisdom: Development Stage Meditation in Tibetan
Buddhist Tantra, Snow Lion, 2007, pages 184185.
9. There are three attributes of the nirmakya, one of the dharmakaya, and
three of the sambhogakya. Nirmakya: (i) the highest compassion for all
sentient beings is uninterrupted, (ii) the mindstream is completely filled with
compassion, (iii) it is unobstructed. Dharmakya: (iv) the union of emptiness
and compassion, beyond true existence or elaboration. Sambhogakya: (v)
permanent enjoyment of the prayer wheel of the deep and profound mantra,
(vi) union achieved through uniting the wisdom kya with the consort who is
ones own radiance, (vii) uncontaminated great bliss without interruption.
10. In other words, the eight herukas (bka brgyad).
8
11. Earth, water, fire, wind, space, and consciousness or wisdom.

12. From the prayer for auspiciousness at the end of Rigdzin Dpa.
13. The five types are similar to the six classes, but the demigods are included
within the categories of gods and animals.
14. Tulku Thondup Rinpoche says this is probably Jigme Kundrol ('jigs med kun
grol) of Bhutan, one of the four main students of Jigme Lingpa known as the
Four Jigmes.
Vajra Verses on the Natural State

revealed by Rigdzin Jigme Lingpa
Homage to the glorious Samantabhadra!
The natural state of the ground is free from complexity,
And ground-appearances are rigpa-dharmakya.
The path has always been clear of effort, from the very beginning.
When this nature itself is made manifest, it is the great source of freedom.
The fruition is not something separate and set apart.
When the result itself is present as cause,
Settling completely is calm abiding (amatha).
Any sudden rising is rigpa's own radiance,
And vivid awareness is insight (vipayan).
Directly, upon fading, there's primordial experience.
Remaining genuinely is the dharmakya,
Accompanying awareness is the sambhogakya,
And the non-duality of stillness and movement is the nirmakya.
This is what we call the three-kya rigpa.
While remaining at ease, there's no clinging to experience.
Vivid movements of mind are freed, ungraspable.
Liberated in vivid clarity, there's no post-meditative state of mind.
This is what we call the spontaneously present three kyas.
Without any deliberate view, it is beyond dullness and agitation.
Without deliberate meditation, it is entering the original 'womb'.
Without deliberate conduct, it is free from rigid notions or ideas.
One who has mastered this is a lord among yogis.
If you are aware of a thought as it suddenly appears,
And can sustain the continuity of recognition,
That is insight (vipayan) gone astray in character.
It can also be referred to as post-meditation.
But it's not the freeing of thoughts as dharmakya,
And we must cut directly to the source.
Rigpa has always been free from conceptual elaboration.
Conventions such as 'view', 'meditation' or 'conduct' and
Any clinging to them is cleared, without basis or origin.
Good thoughts, bad thoughts, and those in between,
Without slipping into any such categorization,
10
Are freed upon arising, without any agent to make distinctions.

As long as awareness does not lose its own ground,
There is no need for anything more than this.
Even if you were to meet a hundred scholarly monks, a thousand siddhas,
Ten thousand translators and pandits, a hundred thousand instructions,
Or a billion treatises, still there'd be no call to clarify uncertainty or doubt.
Samaya. Signs are fading.
To my only son, Khyentse zer, this was given by the Samantabhadra of awareness
in the manner of a transmission of blessings and realization. Do not show it to
anyone, but conceal it in your heart.
Thus, in the Akaniha cave on the twenty-sixth day of the Month of Miracles, at a
time when the kins gathered during my dark retreat, I set this down on a side of
precious paper.
This profound aural transmission is sealed with atham.
Only this! Only this!
The contents are elaborated upon in The Words of the Omniscient One.
| Translated by Adam Pearcey, 2015, at the request of Dza Kilung Rinpoche. The translator is indebted
to Sam van Schaik, whose excellent version of this text appears in Approaching the Great Perfection
(Boston: Wisdom Publications, 2004, pp. 170171). Any significant differences in interpretation here
are based on our reading of Yukhok Chatralwa Chying Rangdrol's commentary.
11

A Prayer Invoking the Benefits of the Festival of the Tenth Day
Composed by Rigdzin Jigme Lingpa

Second Buddha, supreme master, ceaselessly I bow in homage and take refuge in you!
kalzang dir jn sangye tong tsa kn

The thousand buddhas who come to our world in this Fortunate Age
pang tok nyam shying dro la tuk ts yang

All are equal in renunciation and realization, and they care for beings with compassion
and with love.
gang ri tr dir khy dang tsungpa yi

Yet here in this land ringed by mountains, it is your kindness
kadrin j du m par sam kyin d

That goes beyond all words or description; and the more I think of it, the deeper my faith
and devotion grow.
khawachen dir lak na pemo yi

This snow-land of Tibet was predicted by all the buddhas
duljar gyalw lungten dzep dn

As the realm that Avalokitevara would tame,
m wn sum dang orgyen chenpo yi

Which in truth is nothing other than what has been done
dzep namtar l shyen mik su m

By Songtsen Gampo, Trisong Detsen, Ralpachen, and you, the Great Guru of Orgyen.
12
guru nga gom nga drub nga j nyok

Meditate on me, the Guru; accomplish me; follow me.
nga tong sangye kn tong nganyi ni

For seeing me is seeing all the buddhas,
deshek dp ngowo nyi yinp

And because I am the very essence of all the sugatas,

ts chu jung r b du jn shy sung
On every tenth day I shall come to Tibet.
dechir namtar drenp solwa deb

So you say and so, remembering your life-story, we pray!
horda drukp ts ch nyishar la

At sunrise on the tenth day of the sixth month,
dhanakosha pem bub la jn

On Lake Dhanakoa you appear, in the heart of a lotus blossom.
gyal dar indrabhodh chendrang t

In the twelfth month, Indrabhti invites you,
gyalbur ngasol dorj lam chok ny

And, enthroned as crown prince, you practise the supreme vajra path.
chu dar gyalsi pang n sil tsal du

In the first month, you renounce the kingdom and in the Chilly Grove
13
tulshyuk chp khandro wang du d

You practise yogic discipline, and magnetize the kins.
wo dar ten la rimshyin triw l

In the second month, to lead others through the gradual stages of the teaching,
lobpn prabhahastir rabtu jung

You take ordination with acharya Prabhhasti.
nak dar zahor gyalp sn sek ts

In the third month when the king of Zahor seeks to burn you alive,
m yang chur gyur sum tsen lha yi t

You transform the flames into water, and are praised by the gods of the three heavens.
sa dar orgyen gyalp yabyum nyi

In the fourth month, when the king of Oiyna burns you together with Mandrav,

lhenchik mr sek lok sechen dak kyang
You render even those who delight in evil
rangwang mepar dep n la k

Powerless, and inspire them with complete faith in you.
nn dar lhochok tar ky gyalkham su

In the fifth month, in the kingdom of the far south,
ten la khuw mutek tok gi dral

With thunderbolts you liberate the trthikas hostile to the teachings.
droshyin dawar takhob zangling du

In the seventh month, in the Zangling border lands
14
mutek gyalp zang chen khajor nang

When the king of the trthikas seals you in a copper pot,
chuk n chulung kyur kyang dzutrul gyi

And casts you into the river, in a miraculous display
namkhar shekp mla chulung yang

You instantly soar up into the sky and reverse the rivers flow,
gyen dok dik ch gyalp n jik la

Which all but destroys the malicious kings entire palace.
nyew pakong zsol kyab su ten

Terrified, he begs forgiveness and takes refuge in you.
trum dar mutek ngenp z duk gi

In the eighth month, malevolent trthikas scheme to kill you
trongpar sem kyang npam kyi teng

With poisoned food, yet not only are you unharmed,
zidang lhakpar gyep ngang tsul ten

But your appearance and your whole being shine in ever growing splendour.
takar da la yanglesh du peb

In the ninth month, when you arrive in Yanglesh,
bal b nyik lha dr to tsam kyang

The gods and spirits of Nepal and Tibet challenge and attack you.
dorj shynn kur shyeng dam la shyak

Arising in the form of Vajrakumra, you make them swear allegiance.
15
mindruk dawar byul su jn

In the tenth month, you arrive in central Tibet,
hepo ri tser lhasin dam la shyak

And on the peak of Mt. Hepori, you bind gods and spirits under oath.
gyalten b du darwa khy chikp

The teachings of Buddha spread in Tibet because of your kindness alone, not of others,
drin la shyen dring mi jok sam kyin d

And the more I think of this, the deeper my faith and devotion grow.
go dar sin yul shekpa la gong n

In the eleventh month, when you decide to leave for the land of the rkasas,
chimpur ynch ka dr byul kn

At Chimphu you confer with the disciples, and prepare

ter gyi tamp tagn dang drelwar
To fill the whole land of Tibet with termas,
shyidak wangd ter gyi nyer jang t

Magnetizing the lords of the earth, and entrusting them with the treasures.
dechir jung ngo chok gi ts chu nam

This is why each tenth day, when it comes,
khy kyi dzepa trinl d chen dang

Is a festival that celebrates your enlightened actions,
ma dang khandro duw kab yinp

The time when mamos and khandros assemble,
16
nang du dorj l la tsa tik lung

When the channels, essence and winds in the vajra body
duwa ngotsar chen gyi tendrel l

Gather, and through this wonderful tendrel

nam shyi trinl kn la wangjor shying
The four kinds of activity all are mastered,
charchu beb shing mi chukn rim shyi

Rain will fall on time, and epidemics in animals and humans cured.
s ser ulpong mak truk gkha sok

Frost, hail, poverty, violent conflict, loss and ruin and the like,
jikten d kyi gpa jiny kn

All over this world whatever the degenerations of this age may be
ts ch d ch zung n soldeb na
Let them all be eliminated by our maintaining the practice of the tenth day, and through
the blessing of this prayer alone.
jinlab khon shyiwa ngnsum chir

And so that we can witness this, before our very eyes,
shyalshy d la babpo tukj zik

Now is the time to keep your promise: look on us with your compassion!
b bang sam y tamch khy la d

Among the people of Tibet, when the intelligent all have faith in you,
samm drinchen pama dak la yang

But the heartless despise even their own kind parents,
17
khuwar j na khy kyi tukj la

Let your compassion be impartial, we implore you.
nyering ma chi tukdam gy kul lo

You swore never to neglect or abandon the people of Tibet

b bang namyang yalwar mi dorw
Now is the time to honour your promise:

shyalshy d la babpo tukj zik
Look on us with your compassion,
samdn yishyin drubpar jingyi lob

Grant your blessing so that all our aspirations are fulfilled, just as we desire!
At the request of the renunciate of Samy, whose name begins with the first vowel A, Rigdzin Jigme Lingpa
composed this.
| Rigpa Translations, 2013
18
A Prayer of Devotion, to Make the Tears Fall

By Rigdzin Jigme Lingpa
emaho d sum sangye kn gyi tukj ter

Emaho! You are the treasure of all the buddhas compassion, past, present and future,
kham sum mal drolw depn chok

You are our greatest guide, who liberates all three realms,
b kham drowa yong kyi nyen chikpu

You are the one and only friend of every living being in Tibet,
kadrin tsungm orgyen chenpo la

Your kindness is beyond compare, Orgyen Chenpo.
l dang longch lo nying drang sum bul

I offer you my body, my possessions, my heart and soul,
khashy ngo kok mepar solwa deb

As I pray to you, without a trace of deceit or pretence.
khor ts tokma m n dant bar

From beginningless time in samsara till now,
marik l dang nynmong wang gyur n

Dominated by ignorance, karma and destructive emotions,
kham sum gy druk n su khyampa dak

I have wandered through the three worlds and six realms of beings,
dukngal sum gyi shyakp chingpa l

Bound by the ropes of the three kinds of suffering
19
nyurdu tukj drol chik guru j

Quickly, with all your compassion, free me, O Guru, O lord.
di n zung t changchub matob bar

From this moment on, till I reach enlightenment,
kyiduk lekny zang ngen chi jung yang

In happiness or sorrow, comfort or danger, good or bad, whatever may occur,
jetsn chenpo pema jungn khyen

Jetsn Chenpo, Lotus-bornknow me, care for me!
solwa nying n debp gangzak la

When someone prays to you with all their heart,
tukj gynch mepar shyalshyep

Your compassion flows unceasing: this is your promise,
tdrol sung gi dn dr malpa

And since your words liberate upon hearing, then grant
ngnsum mik gi dtsir tsal du sol

Us everything you have pledged, here and now, I pray, so that I may see it with my very
eyes!
khyepar namshyik ts yi d j ts
Above all, when this life comes to an end,
bem rik dralw d la babpa na

When the moment arrives for mind and body to part,
20
kyechi bardo n ch dukngal trang

When I face the agony and suffering of birth, death and the bardo in between,
shintu jikpa chenp yangsa la

Then protect me from the bardos horrifying abyss,
kyob t ngensong sum duma tangwar

And hold me back from the three lower realms.
rangnang namdak zangdok palri shying

Let whatever I perceive transform into your pure land, the Copper Coloured Mountain of
Glory,
ku sum dewa chenp podrang ch

And right there, in the sublime three-kaya palace of great bliss,
gnpo khy kyi tuk dang yerm du

As I merge, Lord, one with your wisdom mind,

drenp depn dz chik maha guru
Lead me, Mah Gurube my guide.
kyabn knd orgyen chenpo khyen

You who are all sources of refuge, Orgyen Chenpo, care for me.
sangye knd orgyen chenpo khyen

You who are all buddhas, Orgyen Chenpo, care for me.
damch knd orgyen chenpo khyen

You who are all Dharma, Orgyen Chenpo, care for me.
21
gendn knd orgyen chenpo khyen

You who are all the Sagha, Orgyen Chenpo, care for me.
tsa sum knd orgyen chenpo khyen

You who are all gurus, devas and kins, Orgyen Chenpo, care for me.
dani d ngen nyikm ta la tuk

As we reach now the end of this degenerate dark age,
damch tsulshyin jep long ma khom

We have no time to practise the sacred Dharma correctly.
s ser tsa ten n yam mug dang

When we are oppressed by frost, hail, flood and drought, by sickness, epidemic and
famine,
trukts d kyi gp kntu nar

By violence and the decadence and decay of our time,
jungwa gang shong nch tendrel chuk

When the elements are plunged into chaos, the tendrel for the planet and its inhabitants
go wrong,
b kham semchen dukngal drakpo la

And when beings in Tibet endure the harshest of suffering,
ch ts jetsn gur tukj yi

Then, with all of your compassion, Jetsn Guru,
nekab dzokden sarp gopar ch

Immediately, fling open the door to a new kind of golden age,
22
tartuk sal chk podrang du

And ultimately, I pray, within the dharmakyas palace of clear light
kham sum lchen tadak ukyung n

May all living beings of the three worlds find relief,
khorwa dong n trukpar dz du sol

So that samsara is emptied, from its very depths!

Pray with such devotion that tears cascade from your eyes.
At the crystal cave of Yarlung, when offering a limitless tsok feast, and at the urgent request of a number of
friends, below the rock Draknyak Gurchok1, this prayer was spoken by Longchen Namkhe Naljorpa.
| Rigpa Translations, 2013
1. This phrase could also mean that Rigdzin Jigme Lingpa was then living in a simple tent in a cleft in
the rocks.
23

Sampa Nyur Drupma'The Prayer that Swiftly Fulfils All Wishes'
by Omniscient Longchenpa and Rigdzin Jikm Lingpa
emaho, tso gesar pem dongpo la

Emaho! In the heart of a blossoming lotus, upon the waters of the lake,
ku nga yeshe lhn gyi drubp lha

You are the deity who is the spontaneous presence of the five kyas and wisdoms,
rangjung chenpo pema yabyum ni

O great, naturally arisen Padma Yabyum
khandr trinpung trik la solwa deb

Surrounded by clouds of kinsto you we pray:
sampa nyurdu drubpar jingyi lob

Grant your blessing so that all our wishes be quickly fulfilled!
l ngen chep nammin t kyep

As a result of our negative karma, whenever we suffer
n dn barch mak truk mug sok

From illness, malevolent spirits (dns) and obstacles, warfare and violence, famine and
starvation,
khy shyal drenp mla z jep

Then remember your promise that even simply to think of you will immediately dissolve
all such suffering
shyalshy nying n kul lo orgyen j

O Lord of Orgyen, we implore you, from the depths of our hearts,
24

d dang tsultrim tong la gompa dang

To practise devotion, discipline and generosity,
tp gy drol trely ngotsa sh

To free the mind through hearing the Dharma, and to have dignity, self-control
sherab pnsum tsokp nor dnpo

And discriminating awarenessmake these seven noble human qualities
semchen kn gyi gy la rang shyuk n

Fill the hearts and minds of all sentient beings

jikten dekyi denpar ukjin dz
And so bring peace and happiness to the world.

gangla n dang dukngal mind kyen

When oppressed by illness, suffering and unwanted circumstances,
jungp dn dang gyalp chepa dang

Falling prey to harm and obstruction from negativity and demonic forcesjungpo and
gyalpo,
m chu chenzen lamtrang jikpa ch

Threatened by fire, water and journeys of great danger,
25
ts yi patar tukp nekab kn

When this life is spent and death arrivesat these times
kyab dang resa shyendu machip

We have nowhere to turn to except to you!
tukj zung shik guru orgyen j

Care for us with your great compassion, O great Orgyen Guru:

This prayer should be kept in the hearts of all those with faith, who wish to benefit the land of Tibet, pacify illness,
prevent famine and border invasions, and contribute to the welfare of the teachings and beings.

The first stanza is taken from the verses of praise in The Infinite Cloud Banks of Profound Meaning (Zabdn
Gyats Trinpung), the background teachings to the omniscient Longchenpas Khandro Yangtik, and the later
verses are the blessed vajra words of the second omniscient one, Rigdzin Jikm Lingpa.
| Rigpa Translations
26

Secret Path to the Mountain of GloryA Prayer of Aspiration for the CopperColoured Mountain of Glory
by Rigdzin Jikm Lingpa
om ah hum benza guru pema siddhi hung
rangshyin namdak lodral nyukm bub

Its nature is completely pure, beyond the conceptual mind, a primordial expanse
sal dang gakm detong longk tsal

Where a ceaseless radiance shines, bliss and emptiness indivisible, the sabhogakyas
display
tulk shyingkham mij kp cha

Appearing as this nirmakya pure land, an aspect of our world of 'Endurance'
zangdok pal gyi riwor kyewar shok

May we be born on this Copper-coloured Mountain of Glory!
dzamling sa yi tewa dorj den

The Vajra seat, very centre of this world of ours,
d sum gyalw ch khor korw n

Is that sacred place where buddhas past, present and future turn the wheel of Dharma.
d yi nubjang ngayab langk ling

North-west of there lies the land of Ngayab Langk Ling

27
kpa lhndrub tsitte sa dzin po

A spontaneous array, a mountain rising in the shape of a heart:
tsawa dengchen jokp t du ching

Its base rests on the crown of the hooded king of the ngas,
kepar lm khandr tsokkhor kor

Its slopes throng with the formless kas and kins, celebrating the tsok feast,
tsemo zuk kham samten nyokpa t

Its peak reaches as far as the form realms states of meditative absorption

ri gyal d yi tsem shyalm khang

On the summit of this king of mountains there rises a palace beyond all measure,
shar shel lhochok wang ngn baidurya

The eastern side of crystal, the south of lapis lazuli,
nubchok prak jangchok indra ni

The west of ruby, and north of emerald;
chinang barm zangtal wang shy dang

All translucent like the arc of a rainbow, with no outside, inside or in-between

28
khyam dang druch lo bur ja ri khyil

Corridors, corners, and parapets pulsate in rainbow outlines,
dnam pagu drawa drach dang

Terraces, friezes and hanging garlands with jewels and tassels,
sharbu dayab go gyen tabab chen

Water-spouts, roofs, door ornaments and porches,
ch khor duk tok da dn tak dzokp

The wheel of Dharma, parasol and finial: all perfect in symbols, meaning and signs

paksam jnp shing dang dtsi chu

Here are wish-fulfilling trees and fountains of nectar,
n'u sing men jong drisung tulw tr

Green groves sweet with the fragrance of healing plants,
drangsong rikdzin ja tsok bhrama ra

Where is, vidydharas, flocks of birds and swarms of bees,
tek sum ch kyi dra dang da lu gyur

Quiver with the sound of the Dharma of the three vehicles, mystic songs as well

29
podrang shyalm chenp tewa la

A palace vast and limitless, in the heart of which
rinchen zur gy pema nyid teng

On an eight-cornered jewel, a lotus and sun and moon disc seat,
deshek knd rangjung pema jung

Padmkara spontaneously appears, as all the sugatas in one,
ku sum rik d ja zer long na shyuk

Embodying the three kyas, resplendent in an aura of rainbow light

gangi zabsal dechen yeshe tsal

Through your wisdom of great bliss, profound and luminous,
tongnyi nyingjer sharw gyuntrul l

Emptiness manifests as compassion, and as its magical display,
chok chu kn dang khyepar b yul du

In every direction of space, and especially the land of Tibet,
trulwa jewa trak gya barm gy

Your emanations stream out, on and on, in their thousands and millions

30
y kyi dral na gyaw rikdzin nam

On your right stretch the rows of vidydharas from India and Tibet,
sal dorj rol ngor jam su l

Their minds suffused in the limitless Dzogchen viewthe vajra play of luminosity,
yn gyi dral na pak bpa drub nam

On your left, are the rows of scholars and saints of India and Tibet,
shedrub nyamtok droleng ch dra ur

Their voices ring out the sounds of Dharma, revealing their experience and realization of
teaching and practice

ta kor bartsam jebang nyernga dang

Around them the king and subjects, the twenty five disciples,
trulp tertn drubp khyuchok nam

Nirmakya tertns and sovereigns among the siddhas,
tekpa rim g khorlo la ch ching

Practise the cycles of the nine graded vehicles,
yom gongp zer gyi tulshyuk dzin

Keeping the yogic discipline of one-pointed, unwavering realization

31
chok shyi tsam gy druch barkhyam kn

The four cardinal and eight intermediate directions, the corners and internal galleries, all
pawo dakki lha dang lham kheng

Are filled with kas, kins, gods and goddesses,
dorj lugar miktrul tabur yo

With their vajra hymns and dances, moving like a mirage,
chinang sangw chtrin tobpar j

Sending out clouds of offerings, outer, inner and secret

d teng longk shyalm k dz nang

Above lies the palace of the sabhogakya, limitless, an array of utter beauty,
chak na pema jikten wangchuk la

Where Padmapi, Lord of the World, presides,
tsomb kyilkhor samy khor gyi kor

Encircled by an entourage that surpasses the imagination,
namtok bakchak dra dn talwar j

Utterly destroying discursive thought and habitual patterns, subtle enemies and
negativity

32
d teng chk shyingkham nyamgawar

Above, in the joyful pure land of the dharmakya,
shyi nang yeshe nyingpo kntu zang

The appearance from the ground, essence of primordial wisdom, Samantabhadra
nang ta rigpe khor la da ch tn

As Amitbha, Limitless Lightsymbolically grants teachings to an entourage no
different from his own awareness,
tnkhor gongpa nyamp trinl chen

Where teacher and disciples possess equal realization and enlightened activity

go shyir kanyen gyalpo chenpo shyi

At the four gates, are the four Great Kings, who keep their vows.
chinang sangw lhasin d gy kn

The eight classes of gods and demons, outer, inner and secret,
ponyar ngak n mutek damsi dul

Despatched as envoys, subjugate heretics and transgressors.
damchen gyatso pa tak gyal nga dung

An ocean of oath-bound protectors beat the victory drum to show their might

33
detar shying gi kpa sal tab n

Now, through the power of visualizing vividly the details of the pure land,
chirol yul gyi zangdok palri la

And aspiring with our inner awareness
yulchen nang gi rigpe mn d t

Toward this external Copper-coloured Mountain of Glory,
rang l mij shying gi kp nang

So, inside this very body of ours, here in this world of 'Endurance',
rangnang zangdok palrir ngnpar shok

Let our entire experience actually arise, here and now, as the Copper-coloured Mountain
of Glory!
khyepar kyedzok zabm tendrel gyi

When through the profound interaction of the unique generation and completion phases,
tsasum khor ng dpa drol n kyang

The knots of the three channels and five centres are freed,
nying zangdok palri podrang cher

In the great palace of the Copper-coloured Mountain of Glory in the centre of our hearts,
lhenky yeshe rolp tsal dzok n

May we perfect the play of the power of innate primordial wisdom
rangrik pejung j dang jalwar shok

And so meet the Lord Padmkara, our own rigpa, face to face!
34
tsok jor tong gom mi lob lam ng bub

Within the five paths of accumulation, preparation, seeing, meditation and no more
learning,
rab ga n zung kntu kyiwar

Through the bhmis from perfect joy up until universal radiance,
d l dorj tekp sa chok nyi

Then the two supreme stages of the Vajrayna,
khyepar sal dzokpa chenpo yi

And especially Clear Light Dzogpachenpos
tnmong mayin yeshe lam sa

Extraordinary stage, the unexcelled wisdom, yesh lama
jarm lhukp ngang du dzok n kyang

Effortless, unaltered, and at ease, may we complete them all,
shyi ying pema du drolwar shok

And so be liberated in the space of the ground, the Lotus Light!
galt gongp tsal chen ma dzok na

Yet if we cannot perfect the full strength of realization,
soldeb mnlam drakp penpa yi

Through the power of our fervent prayer and aspiration,
nam shyik chiwa tsentab jungw ts

When death arrives with all its overpowering force,
35
peme ponya khandro garkhen m

Let the messengers of Padma, the kins, gracefully dancing,
ngnsum lakp khutsur n zung n

Actually take us by the hand,
kharchen za dang guna nata tar

Just as they did Kharchen Za and Gua Ntha1,
dak kyang pema du tripar shok

And lead us to the paradise of Lotus Light!
chying nampar dakp denpa dang

By the truth of the dharmadhtu, utterly pure, and
knchok tsasum gyats tukj yi

Through the compassion of the ocean of Three Jewels and Three Roots,
dak gi mnpa yishyin drub gyur n

May we accomplish all these aspirations of ours, just as we wish,
drowa drenp depn jepar shok

And each become a guide to lead all beings to the pure land of Lotus Light!
This prayer of aspiration for travelling to the supreme and sacred buddha-field of Lotus Light in Ngayab Ling, no
different from a natural nirmakya pure land, is known as The Secret Path to the Mountain of Glory. It was to
fulfil the wishes of Dharmakrti, a yogic practitioner of the Oral Lineage of the Vajra Queen, that the moonbeams
of compassion, the blessings of the Dharma King of Orgyen and his consort, fell upon the heart of the heruka
Padma Wangchena yogin with mastery of the direct and crucial points of the Clear Light Dzogpachenpoand he
composed this at Samy Chimphu, from his retreat seat in the Flower Cave, the assembly hall of all the kins in
36
Akaniha.
Rigpa Translations
1. Khandro Yesh Tsogyal and Yuthok Ynten Gnpo
37

Training in the Pure Realms of the Three Kyas
An aspiration and prayer by Rigdzin Jikm Lingpa
kyema kyi h rikdzin pema jung

Kyema Kyih! O Lotus-born, master of pure awareness,
dak dra l ngen nyikm semchen nam

Sentient beings like me in this degenerate age possess evil karma.
dewa d kyang dukngal dn du nyer

When I yearn for happiness, yet contrive to create only suffering,
nyingr chin chi lok nam su la r

When my every effort is completely wrong, who can I turn to?
tukj zik shik ngayab lingpa khyen

Look on me with compassion, you who dwell in Ngayab LingCare for me, guide me,
inspire me, make me one with you.
danta nyi du zangdok palrir drong

Lead me, right now, to the Copper-coloured Mountain of Glory!
tukj denp gyalwa khy tab

Even an enlightened being, as compassionate as you,
b bang bor n ngayab ling du shek

Left the Tibetans behind, and departed for Ngayab Ling.
dong mar b truk tre tsawo nam

Yet for the children of Tibet, descendants of the monkey,
38
dichi r t kyabn su la r
You are our only refuge, in this life and the next: so who can I turn to?


tsesok mi tak yangkh j'u dra

Life is precarious, like a chick perched on the edge of a cliff.
donub tsam yang mi chi deng nim

Theres no certainty that death will not come tonight.
taktu d drab jepa d kyi l

Planning to live forever, I am caught by the demon of distraction,
shinj ponya jung na su la r

And when the henchmen of the Lord of Death come by, who will I turn to then?


khorw semchen dukngal l la yeng

We sentient beings in samsara are addicted to actions that bring suffering:
39
damch j lo namlang kar tar yal

Any intention to practise the Dharma fades like the stars at dawn,
dn chung yengw kholwor mits z

And our lives are wasted, squandered in slavery to trivial things.
dra chen chiwa jung na su la r

When death, the greatest foe of all, arrives, who then can I turn to?


jip rangshyin sos kyewo kn

We ordinary people have the mentality of infants,
t sam gomp nats ch cher g

The older we get, our study, contemplation and meditation steadily grow more feeble.
parchin druk gi dren j ch r long

And the eyes of the six perfections go blind.
jungwa timrim jung na su la r

But when the elements dissolve, one by one, who can I turn to then?

40

g ch lam la mp shyuk na yang

We might aspire to the path of virtue and devote ourselves to it,
nampar ch na ch gy zob dang dr

And yet if we look, well see our practice is a sham, riddled with the eight worldly
obsessions.
mi g nammin ma tsor shukkyi go

The results of our harmful acts are ripening, without our even noticing, and because of
this,
bardor nyal tak ch d su la r

In the bardo state, our decision is madewe are bound for the hell realms. Who can I turn
to then?


kyema nam shyik ts yi penpa z

Kyema! When my life force is spent,
l kyi dang shor uk kyi ngar dra tsek

The vital glow slips from my body, and breath comes in gasps, one upon the other,
41
dek j lung dr ngar kechen gyi r

When the inner supporting air withdraws, and my weak and groaning corpse severs
nyedrel dung sem dreltak chp ts

The links between me and loved ones in their grief,
n ch dukngal drakpo mi jung shying

Let me not suffer the fiercest agony, at the final moment of death,
khandr suw nangwa sharwar shok

But instead behold the kins come to bid me welcome.
kyi h sa chu m lung namkha t

Kyih! Earth, water, fire, air and space: as the five elements
jung ng timrim duwa mikgyu dang

Dissolve one by one, the visions of smoke, mirages,
mekhyer marm nangwa salw j

Sparks and lamps becomes clear, and thereupon unfolds
traw timrim nang ch tob sum t

The subtle dissolution of appearance, increase and attainment.
ditar namsh nangwa la timp

And so, as consciousness dissolves into appearance,

trinm kha la nyida z zin tar
Like an eclipse in a cloudless sky,
42
marlam char shying mar cha nyingar dok

The red experience dawns, and red essence rises to the heart.
d j nangwa chepa la timp

In turn, as appearance dissolves into increase,
karkhung nang du dazer sharwa tar

Like moonbeams slanting through a skylight,
karlam char shying kar cha turdu bab

The white experience unfolds, and white essence descends.
den chepa nyertob la timp

Then, as increase dissolves into near attainment,
trinm namkhar s mn trikpa tar

Like the darkness at dusk on a clear and cloudless night,
naklam shar n knshyi ngang du gyal

The black experience draws in, and I sink into the laya, the ground of all.
laryang sokdzin lung gy gyepa yi

Once again, with the eightfold separation of the life-supporting wind,
chungz gyal sang dm y dang shar

I awaken slightly from unconsciousness, and the original primordial radiance dawns,
sal la ma gak tn gyi namkha shyin

Clear and unobstructed, like a limpid autumn sky.
43
tong sal drib yok dralw ngang la n

While I rest in this state of empty cognizance, free from all obscuring veils,
dets dante kadak lodral ying

In this moment, may I realize the primordial purity of nowness, the space that is free from
conceptual mind,
tamal shepa zangka gya yen la

As 'ordinary' awareness, fresh, vast and boundless.
ngepa ny d nyampar shyakp t

And through the power of meditating in that state,

dm shyi ying nangsal sangw bub
In that very instant may I seize the stronghold of
khyech drukden kunzang gongp long

The space of the primordial ground, the secret depth of inner luminosity,
kechik nyi la tsensa zinpar shok

The vast expanse of the wisdom mind of Samantabhadra, endowed with its six special
qualities!
galt bardo dangpor ma drol na

If I am not liberated in this, the first bardo,
ying nang lhndrub sal la tim n

The appearances of space dissolve into spontaneously present luminosity,
dra zer dang tsomb kyilkhor sok

And when sound, light, rays, mandala patterns and the like arise
44
tim luk gy kyi nangwa charw ts

The visions of the eightfold process of unfolding
chnyi bardor rangnang ngosh n

May I recognize them as my own appearances in the bardo of dharmat,
ma pang bu juk tabur drolwar shok

And be liberated, like a child leaping into its mothers lap.
dets dra yi jik t zer gyi ngang

Yet if I am shocked by the sounds, terrified by the rays,
ku yi nangw trak t ma drol na

Frightened by the appearances of deities, and liberation eludes me,
chnyi denpa lam jinlab kyi

Then by the truth of the nature of reality, and through the blessing of the master,
trulpa milam sep cha tsam l

At the moment of awaking from this dream of delusion,
rangshyin tulk shyingkham peme bub

May I be inspired and liberated, miraculously born
dz t ky n ukyung drolwar shok

In the heart of a lotus flower in a natural nirmakya realm!
rim g tekpa kn l dep dn

Through the power of entering the path of the Clear Light Dzogpachenpo,
45
sal dzogchen lam la shyuk d t

The truth that surpasses all the nine graded vehicles,

nam shyik dm lhum su shyukp ts
After I enter the womb of the primordial,
gangi drol ts dra sa y dang

May all the signs of liberation: sounds, lights, earthquakes,
rik ng dung dang shyitr nangnyen sok

Relics of the five families, forms of the peaceful and wrathful deities, and the like
kn gyi tn nang drub tu ngnpar shok

Become visible for all to see.
rikdzin dak gi lhaksam namdak dang

By the power of the extraordinary pure intention I possess as a vidydhara,
chnyi rangshyin chiyang mayinp

By the power of the truth of the nature of reality, which is free from being anything in
and of itself,
denp tu yi kham sum yichen dang

May sentient beings of the three realms of existence, and especially

khyepar drelw dp semchen kn
All who are connected in any way with me,

ku shyi shyingkham mejung nyamgawar
Be liberated, altogether, all at once
46
tsombu chik tu chamchik drolwar shok

In the wondrous pure realms of the four kyas, full of joy!
Once I was alone in solitary retreat in The Akaniha Vajra Cave, a hermitage blessed by the naturally arising
enlightened speech of Padmasambhava, when early one morning, I caught sight of Mount Hpori and thought:
WaitIt was on that hilltop just over there that Khenpo ntarakita, the master Padma, the King and the
disciples once walked, subjugated gods and ghosts, and relaxed. Many are the tales that appear to that effect. But
now, apart from their names, not a single trace of them remains. I was gripped by a conviction that in the very
same way, everything is transient, impermanent. And although I had reckoned on staying alive, and not dying, for
a few years more, what certainty was there that I would not leave for my next life the very next day? This train of
thought filled me with haunting sorrow and aching weariness, and a sense of renunciation that was boundless. The
memory of Guru Rinpoche, the King and the disciples plunged me into floods of tears. And this was why, at that
moment I, Chatral Khyents zer, wrote this Prayer and Aspiration to Training in the Pure Realms of the Three
Kyas: a prayer invoking and imploring Guru Rinpoche, coupled with an aspiration prayer suitable for daily
recitation based on the root words of the way to attain liberation through the experiences of the bardo states.
Translated by Rigpa Translations
47

Entering the City of OmniscienceAn Aspiration Prayer for Actualizing Words of
TruthNgdrup GyatsoOcean of Siddhis
by Rigdzin Jikme Lingpa
ngdrub gyats jungn lama dang chok sum changchub sempa nam la chaktsal shying
kyab su chi o
I offer homage to the source of an ocean of accomplishments: the Lamas and the Three
Jewels and the bodhisattvas. I take refuge in you:
jingyi lab tu sol

Grant your blessings, I pray!
mi ng kyewa n tserab tamch du daljor chobgy tsangw mil rinpoche tob t jetsn
lama tsennyi dang denp duljar gyurwar shok chik
In all my future lives, may I gain a precious human rebirth complete with all the eighteen
freedoms and endowments, and may I become the student of an authentic master!
ngn to dang ngelek tadak gi jungkhung t sam gom sum gyi ranggy tul t gyalw
tenpa rinpoche jesu lobpar shok chik
Training my mind through study, reflection and meditation, which are the source of
higher rebirths and of definite goodness, may I follow the Buddhas precious teachings!
ch la jukp tsawa ngejung dang lo dok nampa shyi gy la ngam ngam shuk kyi ky n
khorwa tam kyi jawa la tsn dong dang m ob tabur tongwar shok chik
May renunciation, the root of all dharma practice, and the four thoughts which cause
renunciation, arise naturally in my mindstream, and may I see sasra with all its endless
activity as a prison or a fiery pit!
48
l dr luwa mepa la yich ny n gedik gi l tramo tsam la yang juk dok jepar shok chik
Gaining confidence in the infallibility of karma, may I strive to undertake even the
smallest good deeds and abandon even the slightest harmful actions!
n drok dudzi kyen ngen lasokpa changchub drubp barch kyi wang du midrowar
knchok sum gyi kyab oktu ts d kyebu sum gyi lam la lobpar shok chik
Not falling prey to adverse circumstances, busy places, distracting companions, or any
other such obstacles on the path to enlightenment, may I take the Three Jewels as my
refuge and train in the graduated path for beings of the three levels of spiritual capacity!
deshek knd kyi ngowo kadrinchen gyi lama dampa la tetsom dang nyam drok kyi mi
ru zungw lokta pang t sangye ng su tongwar shok chik
May I give up all my doubts regarding the master, the embodiment of all the sugatas, and
without slipping into the mistaken view of considering him as an equal, may I see him as
an actual buddha!
d tu l tsnj p wang shyi go sum minpar j t mejung dorj tekp seng lam la jukpar
shok chik
In this way, may my body, speech and mind be matured through the four empowerments,
and so may I embark upon the path of the wondrous vajra vehicle!
soldeb dang mg kyi tsam jor lam du long n tsnja dn gyi gonggy dak la p t
tokpa namkha dang nyampar shok chik
Through the medium of fervent prayer and devotion, may the wisdom of the lineage be
transferred into me, and may my realization become equal to space!
49
kyepa mahayog nyamlen tarchin n nch kyilkhor sum du sh shing rigdzin nampa
shyi sa la drpa gyals pema dang bimala tabur gyurwar shok chik
Perfecting the mahyoga practices of the generation stage, may I come to perceive the
whole universe and beings as the three maalas and traverse the four levels of a
vidydhara, just like the bodhisattvas Padmasambhava and Vimalamitra!
lung anuyog nyamlen tarchin n khord kyi dzin tok detong nyisu mep ngowor
sangye t womin tukpo kp shyingkham la wang gyurwar shok chik
Perfecting the practice of anuyoga, may all concepts of sasra and nirva be purified
into the state of indivisible bliss and emptiness, and may I experience the pure realm
of Akaniha!
dzogchen atiyog nyamlen tarchin n chchen gyi nangwa chnyi kyi long du z n
shynnu bumkur drolwa rigdzin garab dorj tabur gyurwar shok chik
Perfecting the atiyoga practice of Dzogpachenpo, may all experience dissolve into the
expanse of intrinsic reality, and may I be liberated into the youthful vase body, just like
the vidydhara Garab Dorje!
dorna dak gi changchub kyi chpa la labpa n zung t go sum gyi jawa chi gyipa
tamch pama semchen tamch kyi dndu gyurwar shok chik
In short, beginning with the training in the conduct of the bodhisattvas, may whatever I
do, with body, speech or mind, bring nothing but benefit to all sentient beings, my
very own parents!
d dang nampa tamch du damp ch mayinp jikten tn juk gi sampa kechikma tsam
yang sem la mikyewar shok chik
Whatever my situation or circumstance, may I never feel the slightest wish to follow
worldly ways, which run contrary to the Dharma!
50
galt l dang bakchak wang tsenpar gyur n chin chi lok gi lo ky na ang denyi
midrubpar shok chik
Even if, whilst under the sway of karma and habitual patterns, a mistaken thought occurs
to me, may it never be successful!
shyendn du gyur na l sok dorwa la yang nyam ngam par shynnu dndrub tabur
gyurwar shok chik
For the sake of others, may I be fearless and ready even to give up my life, just like Prince
Siddhrtha!
dn nyi lhndrub kyi sa la chin n kham sum khorw gyatso dong n truk npa tob
chu mijik nam shyi tsalchen du gyur chik
Having reached the state of spontaneously accomplishing the benefit of self and others,
may I stir the depths of the ocean of sasras three worlds by means of the ten strengths
and four fearlessnesses!
dpa dang dralw mnlam detabu yongsu drubp tn gyur dzepar gyalwa s ch nam
kyi shyal gyi shyepa yin no
The buddhas and bodhisattvas have vowed to work towards the accomplishment of
unselfish aspiration prayers such as these.

drangsong denpar mawa nam la chaktsal lo
Homage to the sages who proclaim the truth!
om dhar dhar bhendar bhendar soha
gewa tob chewar gyur chik

May the strength of virtue increase!
mnlam tutsenpar gyur chik

May the power of aspiration grow!
51
dikpa dak kyenpar gyur chik

May negativity be swiftly purified!
dzaya dzaya siddhi siddhi pala pala a a ha sha sa ma mama ko ling samenta

Composed by Rigdzin Jikme Lingpa at the request of Choden from East Tibet. Sarva mangalam.
52

In Praise of the Goddess Mrc1
by Jikm Lingpa

om, lhamo zer chenma la chaktsal lo
O! Homage to the goddess Mrc!
chaktsal d kyi d dra chenmo

Homage to her, the great enemy of the mras!

shyen gyi mitub nampar jomma
Utterly invincible, vanquisher of all,
nyima daw dn n dro shying

She who travels before the sun and moon,
chusin gyaltsen nampar trma

And drives away Makaradhvaja, God of Desire

khy la solwa tabpa tsam gyi
Simply by praying to you,
dra yi pung ni nampar chom shik

May the hosts of opposing forces be destroyed!
s dang y dang tr mong jerw

Slay them, divide them, drive them away, confuse them and disperse them,
chok l namgyal ngdrub tsol chik

And grant us the siddhi of total victory over all adversity!

The vidydhara Jikm Lingpa wrote this in order to bring protection from fear in these turbulent times.
53
1. The Tibetan name for Mrc is zer Chenma.
54

Praise of the Twelve Acts of the Buddha
by Rigdzin Jikme Lingpa
gawa gyaden chim drongkhyer n

In the city of the immortal gods, in the heaven of Tuita,
changchub sem kyi dampa tok karpo

The bodhisattva, holy vetaketu, saw the vessel
shaky rik kyi tikler dzinp n

To contain the successor of the kya clan
gyutrul lhamo ridak mikchen yin

Was the lady Mydev, her eyes of doe-like beauty.
tong shar gyi ri la chepa shyin

Like the splendour of a sunrise on a mountains eastern face,
lhum kyi gesar shyepa lumbi tsal

She gave birth, a lotus opening in blossom, in the Lumbin grove,
tsang dang wangp sishy dz j shing

Brahm and Indra there to serve you, to tend you with all their grace;
changchub rik su lungten la chaktsal

You who were prophesied into the lineage of enlightened ones, I bow to you in homage!
langts drekp shakya shynn

Among the kya youths, vaunting their athletic physique,
55
gyutsal drukchu tsashyi rolts t

You excelled in your prowess in the sixty four crafts;

kn gyi khy la t ching drakpa yi
All conceded victory and your renown

kyeg namsh mik dang nawar dzok
Filled the eyes and ears of all.
d s shyakp shyenwang magyur shyin

Never were you slave to the noose of craving and desire,
yab chik gy l tsnm gyuma la

Yet to please your father, you married, but saw this illusion
gyum taw t n gyalp khab

For the illusion that it was, ruling the kingdom all the while.
kyangp dn kn drubpa la chaktsal

So you were known as Sarvrthasiddha: I bow to you in homage!
shintu yo shying jikpa gyalsi kyi

Though precarious, fraught with danger and with change,
chakky wang duma gyur gam kyang

No-one was immune to the allure of the kingdom, save you.
ngepar jungw kyen shyi khy kyi tuk

Your mind was captivated by the four encounters that caused renunciation,
trok n rangjung gelong nyi du ten

And you ordained yourself, a self-originating bhiku.
56
tsndr lab kyi mi ngal nairanjanar

Your constant perseverance, never tiring, by the Nairajan river
katub dungwa zp nyingtob dang

Gave you the strength of mind to bear the agony of austerities, and
kntok dulwa dzinp samten la

The concentration to keep on taming conceptual thought,
chok ch deshek gy la chaktsal lo

Which delighted the sugatas of the ten directions: I bow to you in homage!
drangm sum gyi si du namrik kn

Through three incalculable aeons in samsaric existence,
tsok nyi tag chingpa dny chir

You sought the meaningful, by binding all your thoughts
With the rope of accumulating merit and wisdom.
changchub shingdrung d nam trakj n

Then, beneath the bodhi tree, you put the mras to flight,
ngnpar dzok sang gyawa gyal kn shi

And attained enlightenment, as all the buddhas do.
khorwa ting tamep yangsa la

On the ship of the three turnings of the Wheel of Dharma, you save
gyukp drowa khorlo sum gyi dr

Beings who rush into sasras bottomless and endless abyss,
57
dral n tarpa dang ni namkhyen gyi

And ferry them to the perfect levels of liberation and omniscience:

gopang triwa khy la chaktsal lo
I bow to you in homage!
tok ching ch kyang dompa minp chang

Through the magical power of your miracles in ravast,
tungp ch zir mutek tnp ch

You rendered speechless the trthika teachers who,
nyen du yp chotrul t chep

With all their analysis and research, drunk on the wine of indulgence, had become
oppressive in the extreme.
kyeng dang ziji nyamp choga dzok

In the final contest they were humbled, their prestige all drained away,
dzutrul kangpa shyi la chok tob khy

As you triumphed through the the four bases of miraculous powers.
ky ga na chi tsorwa minyong yang

Though you never experienced the feelings of birth, old age, sickness and death,
ngepar parol dro di misem nam

To bring disillusion to those who never think on the certainty of death,
kyo l nya ngen da tn der chaktsal

You displayed your passing into parinirva: I bow to you in homage!
58
snam nyamchung gyurp drowa nam

As a device to let beings whose merit is weak or small
karp ch rab pelw tsong zong ni

Increase their practice of the positive and virtuous,
dzepa mep ringsel cha gy du

You left relics, that were inexhaustible, in eight shares,
shyak t ch kyi ying su zimpa tar

And you slept in the dharmadhtu. So, may I too
dak kyang dzok min jang sum tarchin n

Bring perfecting, maturing and creating pure realms to completion,
kham sum l d womin chenpo ru

Then in the great Akaniha, that transcends the three realms,
ngnpar sangye trulp dzepa ch

Attain manifest buddhahood and through the ten acts displayed by a supreme emanation,
knkhyen khy dang dro dn nyampar shok

Become your equal, omniscient one, in benefitting beings!

Patrick Gaffney
Rigpa Translations
59

The Prayer of the Ground, Path & Fruition
From the Heart Essence of the Vast Expanse
Homage to glorious Samantabhadra!
dm neluk rangshyin tr dangdral

The true nature of things is naturally free of conceptual projections.
ypa mayin gyalw di ma zik

It does not exist, since even the victorious ones do not see it.
mepa mayin khord kn gyi shyi

Yet neither is it non-existent, as it is the ground of all samsara and nirvana.
galdu mayin jj yul l d

There is no contradiction here, for it lies beyond the realm of expression.
dzogchen shyi yi neluk tokpar shok

May all realize this Great Perfection, the true nature of the ground!
ngowo tongp takp ta l drol

In essence it is empty, hence free from the limitations of permanence.
rangshyin salw chep mu dangdral

By nature it is clear, and free from the limitations of nihilism.
tukj gakm natsok trulp shyi

Its capacity unobstructed, it is the ground of manifold emanations.
sum du y yang dn la ta mi d
It is divided into three, yet in truth there are no such differentiations.
60

sam gyi mi khyab drondok kn dangdral

Inconceivable and free of all superimposition, one-sided fixation
y dang mep chok dzin nampar shyik

On things being either existent or non-existent completely dissolves.
di dn j la gyalw jak kyang duk

The full import of this turns back even the tongue of the victors.
tok ta bar m tingsal chenp ying

Without beginning, middle, or end, it is a great expanse of deep clarity.

rang ngo namdak kyem kadak la

Its essence is pristine, unoriginated, and primordially pure.
lhndrub dmajep dang sharwa

Whatever manifests is the expression of this unconditioned spontaneous presence.
gdu ma zung riktong zungjuk cher

Without perceiving them as other, realizing the great unity of awareness-emptiness,
tokp shyi yi gongpa ts du chin

Ones understanding of the ground will reach a point of culmination.
lam gyi n la gol chok mepar shok

May there be no deviations and mistakes concerning this key point of the path!
61
yen dakp taw ming yangm

Pure from the beginning, even the term view does not exist.
rang ngo rigp gom gy shub n dn

Aware of the original state, the sheath of meditation falls away.
zat mep chp drok dangdral

There are no reference points, hence no need to restrain ones conduct.
rangshyin lhum shyuk trdral jenp ngang

In the spontaneously present nature, this state of naked simplicity,

zang ngen namtok chok su ma lhung shying

Not falling into partiality towards positive thoughts or negative ones,
tangnyom lungmaten du ma jampar

And without giving free rein to a state of indifferent neutrality,
shardrol rim gya yen lhn jam long

Manifestation and liberationan expanse unrestricted, unbridled, and spontaneously free.
panglang y z rangshyin yong sh ngang

Understanding that the nature is inherently devoid of needing to accept and reject,

tokm chi shyi namkha tab ngang

Like space, awareness is the universal ground and starting point.
62
shyi nang rigpa kha la trin deng shyin

Manifest ground spontaneously present, yet vanishing like clouds in the sky,
chisal shepa nang du dokpa l

The mind radiates out, projecting outwards and then returning within
khyech drukden shynnu bumk bub

To the youthful vase bodys inner space, possessing six unique characteristics
dreb gyalpo tsensa zinpar shok

May all seize the throne of this majestic fruition!
yen rangrik kuntuzangpo la

From the very beginning, awareness itself is Samantabhadra.
tob j shend tadak ying su yal

Within it, all hoping for attainments dissolves into the sphere of reality,
jatsol lod dzokpa chenp shi

The true character of the Great Perfection, beyond intentional effort;
yingrik kuntuzangm kha long bub

The sphere of reality and awareness, the inner space of Samantabhadri

rabtu min uma chenp dn

Utterly non-abidingthe nature of the Great Middle Way;
khyab dal lhn jam chakgya chenp ngang

All-embracing and spontaneously vastthe state of Mahamudra;
63
ta drol long yang dzokpa chenp n

Freed from limitations and wide openthe key point of the Great Perfection.
salam ynten shyir dzok lhndrub bub

The virtues of the levels and paths fundamentally completespontaneously present inner
space.

This profound prayer, a summation of the seal
Of the quintessential vast expanse,
Was set down at the behest of the protector of the teachings,
The Rishi Rahula, who took the form of a monk.
To make meaningful the spread of the profound reality
And bring to perfection this prayer of interdependence,
I let loose this profound seal to the mad yogi of Kong.
Entrusting it to this hidden master of awareness
Who himself has been blessed by Akashagarbha.
May its benefit for beings equal the extent of space!

| Translated by Cortland Dahl, 2006.
64
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Jigme Lingpa Series

The Casket of Siddhis: A Recitation Manual for

As a sign that he has reached the level of a spontaneously accomplished

Mantra Recitation for Approach and Accomplishment

11. Earth, water, fire, wind, space, and consciousness or wisdom.

Vajra Verses on the Natural State

Are freed upon arising, without any agent to make distinctions.

kalzang dir jn sangye tong tsa kn

pang tok nyam shying dro la tuk ts yang

gang ri tr dir khy dang tsungpa yi

kadrin j du m par sam kyin d

khawachen dir lak na pemo yi

duljar gyalw lungten dzep dn

m wn sum dang orgyen chenpo yi

dzep namtar l shyen mik su m

guru nga gom nga drub nga j nyok

nga tong sangye kn tong nganyi ni

deshek dp ngowo nyi yinp

dechir namtar drenp solwa deb

horda drukp ts ch nyishar la

dhanakosha pem bub la jn

gyal dar indrabhodh chendrang t

gyalbur ngasol dorj lam chok ny

chu dar gyalsi pang n sil tsal du

tulshyuk chp khandro wang du d

wo dar ten la rimshyin triw l

lobpn prabhahastir rabtu jung

nak dar zahor gyalp sn sek ts

m yang chur gyur sum tsen lha yi t

sa dar orgyen gyalp yabyum nyi

rangwang mepar dep n la k

nn dar lhochok tar ky gyalkham su

ten la khuw mutek tok gi dral

droshyin dawar takhob zangling du

mutek gyalp zang chen khajor nang

chuk n chulung kyur kyang dzutrul gyi

namkhar shekp mla chulung yang

gyen dok dik ch gyalp n jik la

nyew pakong zsol kyab su ten

trum dar mutek ngenp z duk gi

trongpar sem kyang npam kyi teng

zidang lhakpar gyep ngang tsul ten

takar da la yanglesh du peb

bal b nyik lha dr to tsam kyang

dorj shynn kur shyeng dam la shyak

mindruk dawar byul su jn

hepo ri tser lhasin dam la shyak

gyalten b du darwa khy chikp

drin la shyen dring mi jok sam kyin d

go dar sin yul shekpa la gong n

chimpur ynch ka dr byul kn

shyidak wangd ter gyi nyer jang t

dechir jung ngo chok gi ts chu nam

khy kyi dzepa trinl d chen dang

ma dang khandro duw kab yinp

nang du dorj l la tsa tik lung

duwa ngotsar chen gyi tendrel l

charchu beb shing mi chukn rim shyi

s ser ulpong mak truk gkha sok

jikten d kyi gpa jiny kn

jinlab khon shyiwa ngnsum chir

shyalshy d la babpo tukj zik

b bang sam y tamch khy la d