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2)
k:0-8A1=-W;-\o,-:m#=-0+#-'$-1*8-9=k rab jam gyel kün rik dak nong ta yé
Master of the family of the infinite array of all the Conquerors, Amitābha;
k8E}-8`o;-*v#=-I{8m-#){:-&{,-#:->m-+0$-k
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{$-P;k kyil khor gyam tsö khyap dak tö treng tsel
All pervading Sovereign over oceans of maṇḍalas, Tö-treng-tsal;3
k#=};-0-8+{0=-=}-1&}#-*v,-+$}=-Es0-+};k
söl wa dep so chok tün ngö drup tsöl
(we) supplicate (you); please grant supreme and ordinary siddhis!
kR-1{+-#=$-08m-14~+-84n,-1":-&{,-078k
la mé song wé dzön dzin khar chen za
Bearer of the incomparable secret treasury, princess of Khar-chen;4
k1m-<m#=-P}$-T8m-0L-8E};-8E}-8`o;-Qm$-k mi shik long ngé da dröl dro dül ling
(The one who) perfectly deciphered the indestructible five vast spaces [of primordial wisdom],
Dro-dul-ling;5
k70-#=$-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,
k#=};-0-8+{0=-=}-1&}#-*v,-+$}=-Es0-+};k
söl wa dep so chok tün ngö drup tsöl
(we) supplicate (you); please grant supreme and ordinary siddhis!
k=$=-W=-\o,->m-9{-<{=-\w-g8m-#:k
song gyé kün gyi yeshé gyu dre gar
The dance6 of the magical web (of) all the Buddhas' primordial wisdom,
1
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.
2
Lord of the Dance: Gar gyi dbang (Skt. naṭeśvara), a name for Avalokiteśvara. Here, "Dance" is a poetic image
for manifestation.
3
Thod-phreng-rtsal: Skull-Garlanded, name of Guru Padma. Thus, we begin by supplicating the three Buddha
bodies, the Dharmakāya, Sambhogakāya and Nirmāṇakāya.
4
mKhar-chen-bza', ie. Ye-shes mtsho-rgyal
5
'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
beings.
6
See note 2 above.
2
k%{=-.8$-8'm#=-K;-9{-<{=-L}-I{=-=}kk kk
By Jigdrel Yeshe Dorje.
7
Khrag 'thung, literally, Blood-drinker, is the Tibetan equivalent for Sanskrit Heruka, implying the wrathful form
of the deity.
3
8
Photograph taken in 1982
4
The Regular Practice9 of the ferociously fierce rDo-rje Gro-lod's Secret Practice10
Translation by Cathy Cantwell11
('k k#_p1-&{,-L}-I{-E}-;}+-<m-#=$-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,
k[{-1{+-c}=-K;-9{-<{=-&{k
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.
9
rgyun khyer: ie. daily practice
10
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'" (
k[#-.8m-[8m-Wv,-={:->m-:m1-.-@}#=-#%m#-_p-0&{0=-.-+$}=-Es0-8+}+-8'}8m-#){:-0v1-
6{=-A-0-0bo#=-=}k), which begins on p.155.
11
Tibetan script and pronunciations have been produced making use of David Chapman’s WylieWord computer
program, with some amendments to the pronunciations where the program is unable to cope with combinations of
syllables.
5
12
This verse concerns the arising of the three sāmadhis of the Generation Stage: the sāmadhi of thusness, the
universally appearing sāmadhi, and the causal sāmadhi, which is the seed syllable bringing about the manifestation
of the maṇḍala of deities.
13
The deity expresses the nine classical (Indian) dance moods; there are moods concerning his body, speech and
mind, three of each.
14
'chol ba, "crazy": this term generally means topsy-turvy, upside-down, disordered, scattered. It is used here
referring to the transformation from the peaceful state of realisation to a wild wrathful form of wisdom. The
Rangjung Yeshe dictionary equates it with "crazy", "wild" wisdom.
6
15
Here, one meditates a little, before the mantra description, which is simply recited without any melody.
16
the eight classes of worldly deities/spirits, who join Gro-lod's retinue, and help subduing the thoroughly negative
forces of the three poisons.
17
Gro lod is especially directed towards overcoming both the male "kingly" spirits, expressing power hungry urges,
and the female "seductive" forces of lust.
7
[The following verses for concluding the practice are extracted from a very brief daily practice
given in the bDud 'joms gsung 'bum Volume A, p.236-7.]
fz^-fz^-fz^-#m=-8}+-#=;-`o-0&qk hung hung hung
With "hūṃ hūṃ hūṃ", (you) dissolve into clear light.
/@-/@-/@-<m=-U:-9$-!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,
18
'khor lo che: the great wheel. Here, it the great maṇḍala which is implied.
19
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.
8
0+#-#m=-+0$-H#-80:-08m-!q-#=v$-*v#=i
dak gi wang drak bar wé ku sung tuk
(may) I, the enlightened body, speech and mind of the subjugating (and) wrathful blazing
(one),%
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]
%{=-<m=-.-0I}+-.=-131=-^:-){-]}+-;1-;-8'v#-#}
In reciting these auspicious wishes, (one) enters into everyday activities, unified with the
meditation session.
20
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.