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The Supplication1 (Version 1.

k:0-8A1=-W;-\o,-:m#=-0+#-'$-1*8-9=k    rab jam gyel kün rik dak nong ta yé
Master of the family of the infinite array of all the Conquerors, Amitābha;
    dron dül tuk jé ter chen gar gyi wang
Tamer of beings, great treasure of compassion, Lord of the Dance;2
k+<m;-8"}:-W-13~8m-=0-0+#-*}+-J{$-P;k  kyil khor gyam tsö khyap dak tö treng tsel
All pervading Sovereign over oceans of maṇḍalas, Tö-treng-tsal;3
    söl wa dep so chok tün ngö drup tsöl
(we) supplicate (you); please grant supreme and ordinary siddhis!

    la mé song wé dzön dzin khar chen za
Bearer of the incomparable secret treasury, princess of Khar-chen;4
k1m-<m#=-P}$-T8m-0L-8E};-8E}-8`o;-Qm$-k     mi shik long ngé da dröl dro dül ling
(The one who) perfectly deciphered the indestructible five vast spaces [of primordial wisdom],
k70-#=$-0!8-00=-P-0Wv+-R-1-;k      zap song ka bap tsa gyü la ma la
Profound secret teaching lineage, root and lineage lamas,
    söl wa dep so chok tün ngö drup tsöl
(we) supplicate (you); please grant supreme and ordinary siddhis!

      song gyé kün gyi yeshé gyu dre gar
The dance6 of the magical web (of) all the Buddhas' primordial wisdom,

This is the supplication to the bDud-'joms Gro-lod lineage, simply called, The Supplication (gsol-'debs). Clearly,
this short identification, given only in the margin, is intended to be short for, The Lineage Supplication (brgyud pa'i
gsol 'debs). It is found with the cycle of Gro-lod texts in Volume Ba of the bDud 'joms collected works, p.187.
This text edition has been produced by the Khye'u-chung Lotsawa Translation and Text Production Team. The
translation is by Cathy Cantwell; the Tibetan has been input and the pronunciations generated using David
Chapman's WylieWord program.
Lord of the Dance: Gar gyi dbang (Skt. naṭeśvara), a name for Avalokiteśvara. Here, "Dance" is a poetic image
for manifestation.
Thod-phreng-rtsal: Skull-Garlanded, name of Guru Padma. Thus, we begin by supplicating the three Buddha
bodies, the Dharmakāya, Sambhogakāya and Nirmāṇakāya.
mKhar-chen-bza', ie. Ye-shes mtsho-rgyal
'Gro-'dul-gling: this is the nirmāṇakāya name of bDud-'joms Rin-po-che, bestowed upon him when he visited
Guru Rin-po-che and Ye-shes mTsho-rgyal in a pure vision at the age of 8. It means, Sanctuary, Tamer/Teacher of
See note 2 above.

k#`o;-+!8m-#<{+-`o-9}$=-'$->{-:v-!k      dül ké shé du yong nong heru ka

heruka, appearing universally to slaughter those most difficult to tame,
k#_p1-&{,-8&};-08m-D}-W;-[-3~#=-;k      tum chen chöl wé tro gyel lha tsok la
and the assembly of deities (of) the crazy, greatly ferocious king of the wrathful ones,
    söl wa dep so chok tün ngö drup tsöl
(we) supplicate (you); please grant supreme and ordinary siddhis!

k`o#-#=v1-:$-#7v#=-W;-0={,-0`o+-&{8m-+.v$-k   duk sum rong zuk gyel sen dü dé pung

May the three poisons' actual forms, the kingly and seductive spirits, hosts of Māra's troops,
k+0$-H#-1*v-%}0=-ao=-.=-3:-0%+-+{k     wang drak tu top nü pé tsar ché dé
be annihilated by (his) inherent and magical powers and skills in subjugating and destroying;
      rong rik pema trak tung pa wö ku
and thus, may my own awareness, the warrior form of the Padma Blood-drinker, 7
    ngön gyur chok lé nam gyel pel top sho
manifestly come to attain complete victory in all directions.

k%{=-.8$-8'm#=-K;-9{-<{=-L}-I{=-=}kk kk
By Jigdrel Yeshe Dorje.

Khrag 'thung, literally, Blood-drinker, is the Tibetan equivalent for Sanskrit Heruka, implying the wrathful form
of the deity.

Image of rDo-rje Gro-lod in the Protectors' Shrine (mgon-khang) at the Dudjom

Monastery in Rewalsar, Himachal Pradesh8

Photograph taken in 1982

The Regular Practice9 of the ferociously fierce rDo-rje Gro-lod's Secret Practice10
Translation by Cathy Cantwell11
('k k#_p1-&{,-L}-I{-E}-;}+-<m-#=$-au0-Wv,-={:-0bo#=k 
,-1}- #+}+-,=-1-0%}=-:m#-.8m-#<m=k     na mo dö né ma chö rik pé shi
"Homage! (I) go for refuge to the original uncontrived natural state of pure awareness,
        kyé mé trö drel yé shé ché
the birthless great primordial wisdom free from any projections,
k:$-Ap$-+},->m->{-:v-!:k         rong jung dön gyi hé ru kar
to the ultimate self-arisen heruka,
k8`o-8K;-1{+-.:-[0=-=v-1&mk       du drel mé par kyap su chi
neither combining (with me) nor separating apart.

k>}\ 9{-=$=-W=-.8m-:$-06m,-;k      ho yé song gyé pé rong zhin la

Hoḥ! In the true nature of the primordial Buddha,
k8"}:-8+=-8Ds;-E};-13,-1-K;k      khor dé trül dröl tsen ma drel
there is no sign of saṃsāra or nirvāṇa, confusion or liberation.
k#(m=-1{+-R}-;=-8+=-.8m-$$-k       nyi mé lo lé dé pé ngong
In the condition which transcends the dualistic intellect,
k%}#-06#-&{,-.}:-={1=-0[{+-+}k       chok zhak chen por sem kyé do
the profound state of resting in how things are, (I) generate bodhicitta.

kfz^-fz^-fz^k             hung hung hung

Hūṃ hūṃ hūṃ!
      chö nam ka dak ö sel ying
Pure from the very beginning, dharmas (are in) the sphere (of) clear light;

rgyun khyer: ie. daily practice
The Tibetan for this practice is found in Volume A of the bDud 'joms collected works, pp.156-158. It is the first
practice within a text called, "A sequence of regular practices for the special deities, collected in a single place and
entitled, 'Treasure Vase of Wish-fulfilling Siddhis'" (
6{=-A-0-0bo#=-=}k), which begins on p.155.
Tibetan script and pronunciations have been produced making use of David Chapman’s WylieWord computer
program, with some amendments to the pronunciations where the program is unable to cope with combinations of

k:$-Ap$-9{-<{=-\o,-=0-0L;k        rong jung yé shé kün khyap del

self-arisen primordial wisdom is universally pervasive;
k:m#-%}$-7v$-8'v#-*m#-;{-&{k        rik tong zung juk tik lé ché
the great creative seed (of) co-emergent pure awareness (and) emptiness,
        yé dröl tro wö gyel po shar
the primordially liberated king of the wrathful ones arises!12

k&}=-(m+-1m-8>o:-*t#-,#-1+$=k       chö nyi min gyur muk nak dong

(His) dark maroon complexion (expresses) the unchanging elemental state;
k8"}:-8+=-7m;-#,},-D}-#_p1-H1=k      khor dé zil nön tro tum ngam
(his) brilliance subdues saṃsāra and nirvāṇa, (he is) ferocious, wrathful with passion.
k0+{-&{,-#:-+]o8m-(1=-+$-X,k       dé chen gar gü nyam dong den
Endowed with the greatly blissful nine dance moods,13
k/}+-!-&}=-#}=-1#}-J{$-=}#=k       pö ka chö gö go treng sok
(his clothes include) a long-sleeved gown, Dharma robes, and a garland of heads.
kD}-0}-8&};-08m-&=-<m=-0Im+k        tro wo chöl wé ché kyi ji
Majestically splendid with (his) costume of a crazy wrathful one,14
k@#-#9=-L}-I{-P{-+]o-;=k        chak yé dor jé tsé gu lé
(he holds) a nine-spoked vajra in (his) right hand, from which,
kfz^-:^-1{-9m-5-5-8J}=k          hung rong mé yi tsa tsa trö
fire spits out, radiating the (syllables) hūṃ (and) raṃ.
k#,1-U#=-/v:-.-0#{#=-;-#7m:k      nam chak pur pa gek la zir
(His) meteoric iron phurpa nails obstacles,

This verse concerns the arising of the three sāmadhis of the Generation Stage: the sāmadhi of thusness, the
universally appearing sāmadhi, and the causal sāmadhi, which is the seed syllable bringing about the manifestation
of the maṇḍala of deities.
The deity expresses the nine classical (Indian) dance moods; there are moods concerning his body, speech and
mind, three of each.
'chol ba, "crazy": this term generally means topsy-turvy, upside-down, disordered, scattered. It is used here
referring to the transformation from the peaceful state of realisation to a wild wrathful form of wisdom. The
Rangjung Yeshe dictionary equates it with "crazy", "wild" wisdom.

k&m#=-14v0-P{-;=-U#=-&m#-8>{+k      dik dzup tsé lé chak dik gyé

(and) iron scorpions are sent forth from the tip of his forefinger, pointing (with the threatening
k%#-1}-Es=-18m-%{$-`o-8>m$-k        tak mo drü mé teng du gying
(With) dignified grandeur, (he stands) above a pregnant tigress,
k9{-<{=-1{-+.v$-80:-08m-+0v=k       yé shé mé pung bar wé wü
in the centre of a blazing mass of primordial wisdom flames;
k&{-02,-8E,-S-K;-0:->o:k    hé tsen dren da drel war gyur
(his) majesty is completely unrivalled.
k*v#=-!:-(m-%{$-fz^-+1:-1*:k   uk kar nyi teng hung mar tar
In (his) heart, upon a sun, (is the) red (syllable) hūṃ,
k##=-<m-J{$-0=-0!}:-0-;=k        ngak kyi treng wé kor wa lé
encircled by the mantra rosary. From it,
k8}+-7{:-##=-a-1{-8}+-8J}=k        ö zer ngak dra mé ö trö
light rays, the mantra sounds (and) fire-light radiate,
kP-#=v1-W;-08m-Am,-ao=-0&q=k       tsa sum gyel wé jin nü dü
(while) the majestic powers and abilities of the three roots and the Victorious ones are
      kham sum dro kün dé la kö
All beings of the three worlds are established in bliss.
k&{-0W+-H{#=-.8m-1*v-ao=-0%}1k       dé gyé drek pé tu nü chom
The inherent and magical powers of the arrogant ones of the eight classes16 are vanquished.
kW;-0={,-+1-Nm-*;-0:-0T#       gyel sen dam si tel war lak
The kingly and seductive spirits (and) spirits of samaya breakers, are smashed into dust.
k*1=-%+-:m#-P;-!-+#-P}$-k        tam ché rik tsel ka dak long
All (are) established (as) the creative play of pure awareness, (in) the vast expanse of primordial

Here, one meditates a little, before the mantra description, which is simply recited without any melody.
the eight classes of worldly deities/spirits, who join Gro-lod's retinue, and help subduing the thoroughly negative
forces of the three poisons.
Gro lod is especially directed towards overcoming both the male "kingly" spirits, expressing power hungry urges,
and the female "seductive" forces of lust.

k'$-Nm+-#6m:-06{$=-8"}:-;}-&{k       nong si zhir zheng khor lo ché

the natural ground (of) the phenomenal world, the great maṇḍala.18
      pon gyur mé pé ding top gyur
(I) meditate that unshifting and unchanging confidence (in this) is attained.

k?f-?r\fz^-0.-]o-:v-E}-0}-;}+-;}-!-=N-=mRm-fz^-fz^k  om ah hung bandzra gu ru dro wo lö lo ka sarwa

siddhi hung hung
Oṃ āḥ hūṃ vajra guru gro-bo-lod loka sarva siddhi hūṃ hūṃ"
6{=-+$-U:-9$-fz^-0S=-Ak kK#-&+-1*8-K;-#^p#-18m-#<m=k k:$-E};-&{,-.}:-;-0S8}k
Recite this and once again recite hūṃ.19 Recite, free from the extremes of eternity and
annihilation, (in the state of) the natural original nature, the great self-liberation.
k6{=-.8$-+#{-U}$-L}-I{-84n,-.-&{,-.}-?Y-Bm8m-13,->m-06{+-.-!}$-@m:k ;1-8+m8m-:m#-##=-8&$-0-8'm#=-K;-9{-<{=-L}-I{=-<:-1:-Km=-.-
In order to fulfil the wishes of the monk named, rDo-rje 'dzin-pa chen-po au-ḍi, the mantra adept
of the path, 'Jigs-bral ye-shes rdo-rje, unhesitatingly wrote this. Virtues!

[The following verses for concluding the practice are extracted from a very brief daily practice
given in the bDud 'joms gsung 'bum Volume A, p.236-7.]
fz^-fz^-fz^-#m=-8}+-#=;-`o-0&qk         hung hung hung
With "hūṃ hūṃ hūṃ", (you) dissolve into clear light.
/@-/@-/@-<m=-U:-9$-!q:-X$-k        phat phat phat
With "phaṭ phaṭ phaṭ", (you) arise again in (the deity's) form.
+#{-8+m=-0+#-+$-8E}-0-\o,k        gé di dak dong dro wa kün
Through the virtue of this (practice), may I and all beings,
k0`o+-8`o;-E}-;}+-!q:-*m,-,=k       dü dül dro lö kur min né
ripen into the form of Gro-lod, the subduer of māra.
k0`o+-06m8m-#9v;-;=-M1-W;-){k       dü zhi yül lé nam gyel té
(May we be) completely victorious over the uprisings of the four māras,

'khor lo che: the great wheel. Here, it the great maṇḍala which is implied.
Generally, the mantra recitation in Gro-lod practices consists first of a recitation of the triple hūṃ, followed by
recitation of the 17 syllable mantra above. In this practice, the triple hūṃ occurs right at the beginning of the
visualisation practice. It is not included in the main recitation, but the importance of its continued recitation is
indicated here. Lopon P. Ogyan Tanzin Rinpoche mentioned that the long mantra is the outer mantra, which it is
good to recite numerous times, while hūṃ is the inner mantra.

k8"}:-0-+}$-cu#=-0C-<m=-<}#       khor wa dong truk tra shi sho

and may the auspiciousness (of our) stirring up the depths of saṃsāra be present!"

Aspirations and Auspicious Wishes for the rDo-rje Gro-lod Practice20

Translation by Cathy Cantwell
>}i  1*8-9=-*{#-.-1&}#-#m-;1-1&}#-_pi    ho ta yé tek pa chok gi lam chok tu
"Ho% In the supreme path of the supreme boundless vehicle,%

    dak gi wang drak bar wé ku sung tuk
(may) I, the enlightened body, speech and mind of the subjugating (and) wrathful blazing

9{-<{=-L}-I{8m-$}-0}:-0au0-.-+{=i       yé shé dor jé ngo wor drup pa dé

(be) accomplished as the essence of the primordial wisdom vajra (state). Through this,%

8E}-\o,-*:-.-1&}#-#m-;1-8"}+-<}#i      dro kün tar pa chok gi lam khö sho

may all beings be established (in) the path (of) supreme liberation!%"

Thus, make dedicatory aspirations. [line 4]

fz^i  0+{-#<{#=-#%m#-0&q=-L}-I{-E}-0}-;}+i    hung dé shek chik dü dor jé dro wo lö

"Hūṃ% Single embodiment of the Sugatas, Dorje Dro-wo-lö [rDo-rje Gro-bo-lod],%

;}#-8H{,-8'}1=-14+-+0$-H#->{-:v-!i     lok dren jom dzé wang drak hé ru ka

conquering influences which lead astray, the subjugating (and) wrathful heruka,%

0:-&+-\o,-={;-1*v,-V{,-1-;v=-8Es0i      bar ché kün sel tün kyen ma lü drup

clearing away all hindrances, bringing all conducive conditions without exception;%

1&}#-*v,-+$}=-Es0-Bp:-+};-0C-<m=-<}#i     chok tün ngö drup nyur tsöl tra shi sho
may (your) auspicious qualities, through which the supreme and ordinary siddhis are swiftly
bestowed, be present!%" [line 5]
In reciting these auspicious wishes, (one) enters into everyday activities, unified with the
meditation session.

The Tibetan for these verses is extracted from a slightly longer regular practice (rgyun khyer) found in Volume
Ba (p.215) of the bDud 'joms collected works. Tibetan script and pronunciations have been produced making use
of David Chapman’s WylieWord computer program.