“Whoever recites this supplication prayer should do so at the break of dawn in a kneeling position, with palms pressed together, in a state of heartfelt devotion.” Then the precious guru sang:
In the previous aeon of Bhaskara, As the daughter of King Indradeva known as Pandaravasini, She trained on the path to abandon samsara and actualize
buddhahood. To the feet of Mandarava, I supplicate!
Later in the aeon known as Ratnavistirna, She was born into the holy caste as the princess Natyendri. Suryagarbha and his entire kingdom was placed on the path of
Dharma. To the feet of Mandarava, I supplicate!
In the Bright Aeon of Buddha Kanakamuni’s revelation of the doctrine,
With the blessings of the buddhas of the three times, She naturally emanated the five embodiments as manifestations
in the five continents to tame the minds of beings. To the feet of Mandarava, I supplicate!
Born as the princess of the god Brahma and consort, She was known as Özer Nangyen. All the people of the kingdom of Kanika, in India, were placed on
the path of Dharma. To the feet of Mandarava, I supplicate!
By the blessings of the aryas, in the land of Damaru, She was born from a lotus and summoned Hayagriva as her aid. Through peaceful and wrathful means the kingdom was turned
to the path of virtue. To the feet of Mandarava, I pray!
In the abode of the god Indra, in the land of Kangkari, She was the mother of the Buddha Dampa Togkar, and she
tamed the hordes of demigods. She was famed for her subjugation of the entire country, which
was transformed to the path of the Buddha. To the feet of Mandarava, I supplicate!
In the subterranean region at the peak of the jewel mountain, She manifested as a nagini to cure all rampant diseases among
nagas. Known as Dharmindra, she placed all the nagas on the path to
enlightenment! To the feet of Mandarava, I supplicate!
As an emanation of the princess of the demigods, She tamed the hordes of jealous demigods. As the one known as Samantabhadri, she brought the hosts of
demonic demigods to maturity and liberation. To the feet of Mandarava, I supplicate!
In the presence of Buddha Kashyapa, She generated the bodhichitta and emanated as the daughter of King Sukhapala named Shri Sagara. She was responsible for the perfect enlightenment of one
hundred thousand nuns. To the feet of Mandarava, I supplicate!
During the time of Shakyamuni Buddha, She manifested herself twenty-five times; her further
emanations are utterly inconceivable, Such a one opening the door to the path of the secret mantra
vehicle. To the feet of Mandarava, I pray!
Then, in the western paradise of Sukhavati,
Here a million manifestations reveal the secret mantra, Her dakini emanation appears with each of them! To the feet of Mandarava, I supplicate!
Light from the five places of the supreme consort Pandaravasini Radiated into all the paradises to become the manifestations of
the five dakinis of the sphere of truth. Blessing and empowering the syllable hrih, this light emanated
into the land of Zahor. To the feet of Mandarava, I supplicate!
Through her miraculous powers, her father and mother, the king and queen, had astonishing indications in their dreams.
In the male wood-horse year, on the tenth day of the month, She was born and immediately recited the sounds of the vowels
and consonants! To the feet of Mandarava, I supplicate!
At the very moment of birth, she prostrated to her parents to repay their kindness,
And sang a pleasing song for all who had gathered. The gods came to bathe her, and her fame encompassed this
world. To the feet of Mandarava, I supplicate!
Seeing the suffering of birth, old age, sickness, and death, she felt deep repulsion,
Her mind turned from samsara, and became well-trained In the five sciences of the holy Dharma. To the feet of Mandarava, I supplicate!
In the land of Gautala, in accordance with the prophecies of Master Drime and Vajravarahi, she debated the heretic Kyabsel. She defeated and subjugated all heretics at that time. To the feet of Mandarava, I supplicate!
In the land of Zahor, she brought three hundred women to the path
and transformed the suffering of the king and queen at the death of Prince Palde.
She discovered the flesh of the holy sage, which became the chief object of the people’s devotion.
To the feet of Mandarava I supplicate!
She reconciled Bheta and Zahor, ending their war. In accordance with the prophecy of Pandaravasini, she brought
her entourage to the Dharma. She generated fervent prayers to remain in samsara for the
welfare of others. To the feet of Mandarava, I supplicate!
Meeting with the king, she discussed the requests for her hand in marriage from the royal suitors of every direction.
Without attachment to samsara, she received a prophecy from Vajrasattva.64
Skillfully escaping, she took the vows of ordination before the Abbot preceptor.
To the feet of Mandarava, I supplicate!
Thoroughly investigating the scriptures, she studied the Tripitaka,
And in the pleasure grove she taught the Dharma to her five hundred attendants.
She received prophecy directly from the emanation of Guru Padmasambhava.
To the feet of Mandarava I supplicate!
Arriving in the flower garden, she actually met face to face with the guru.
When she invited him to her palace to teach the Dharma, a wandering cowherd took notice.
Rumors ensued, and the king took action to punish them. To the feet of Mandarava, I supplicate!
Despite king and queen’s attempt to burn the Guru Padma- sambhava alive, he revealed his miraculous powers.
The king and ministers were filled with deep remorse. The guru stayed with the king and queen, at which time the
king formally offered Mandarava as the consort for the guru
of Oddiyana. To the feet of Mandarava, I supplicate!
All the males in the land of Oddiyana became disciples of the guru;
And Mandarava revealed the Dharma to all the females, who achieved liberation.
She reached perfect maturity through receiving the master’s pointing-out instructions.
To the feet of Mandarava, I supplicate!
Receiving the profound Dharma of indication, She went to the Maratika cave together with the guru And truly accomplished the deathless state of becoming an
immortal pure awareness holder. To the feet of Mandarava, I supplicate!
In the land of Kotala, she tamed the beings through miraculous means
And achieved great victory over the magic of the heretics. In the charnel ground of Yongdü, she placed the hordes of
obstructors under oath. To the feet of Mandarva, I supplicate!
In accordance with the prophecy of Padmasambhava, She went to the land of Chamara, where she placed all the male
and female cannibals upon the Dharma path.
They accomplished the rainbow body, and the entire country was emptied!
To the feet of Mandarava, I supplicate!
In Ngampatsal and the eight great countries, And in Kailadrog and the eight minor power places, She revealed eight major and minor miraculous, enlightened
physical deeds. To the feet of Mandarava, I supplicate!
Then the Guru Padmasambhava and consort went together To the land of Oddiyana to banish all perverted views through
skillful means. They turned the wheel of Dharma, and everyone was liberated
in the rainbow-light body. To the feet of Mandarava, I supplicate!
In accordance with the prophecy of the guru, She went to Shambhala and, with her great skillful means,
tamed beings in the twenty-five paradises. One million, three hundred thousand fortunate disciples were
liberated in the rainbow body. To the feet of Mandarava, I supplicate!
Then she traveled to the peak of the highest mountain in Bheche, India,
Where all remaining transmissions, without exception, were given.
She manifested herself as two utpal flowers of white and red— one
in Tibet and one in Nepal. To the feet of Mandarava, I supplicate!
Dissolving in the expanse of space like a rainbow, without remains,
She departed to the Akanishta Paradise of Padmavyuha. She transformed into the embodiment of the supreme consort,
the secret primordial wisdom dakini. To the feet of Mandarava, I supplicate!
Together with nine hundred pure awareness holder disciples, After dissolving into a rainbow body, she manifested herself
once again for the benefit of others. Mandarava emanated unceasingly, manifesting herself as a
dakini to tame the minds of beings in every essential way. To the feet of Mandarava, I supplicate!
In the Realm of Great Bliss, she is known as the secret wisdom consort Pandaravasini;
In the realm of Khechari, as Natyendri; And in Zahor, as Dungmen Karmo. To the feet of Mandarava, I supplicate!
“May I and all others throughout all future lifetimes never be separate from her, who is the supreme one among dakinis! May we be free from all temporary and absolute states of fear, may we realize perfect buddhahood! Just like the example of her many lives, by accomplishing the Dharma may we all become enlightened! May all hindering obstacles without exception be pacified. May the benefit of others be swiftly accomplished and perfected! Grant me the blessings to place all beings in the state of the Victorious Mother, emptying the realms of samsara. For those who never waver from these words and who persevere single-pointedly, may the negative obscurations accumulated over countless past lifetimes be cleansed without remains! By perfecting all noble qualities on the stages and paths and encountering the dakini, the common and supreme siddhis will be swiftly obtained; the negative accumulations that cause illness and demonic-force obstructions will be reversed without exception; there will be the enjoyments of longevity, excellent health, and a wealth of endowments and prosperity. Whatever is wished for will be spontaneously present!
“Have no doubt that the mother Mandarava will guide one to the future place of rebirth in the Realm of Great Bliss. Accordingly, for all beings, including the fortunate disciples of Tibet, whoever writes or reads this account of Mandarava’s lives and liberation and makes prostrations, offerings, and supplications with faith and devotion will experience the result of the spontaneous accomplishment of all wishes. Whoever simply reads this account with pure faith will be free from the threat of contagious disease, war, misfortune, and drought; black magic, curses, and detrimental threats will be pacified. The threat of untimely death and obstacles to one’s life will be reversed if one reads this account a hundred times. If one reads this text, the illnesses that four-legged beasts endure, as well as those of impoverished beggars, will be pacified, and good fortune and prosperity will abound. If one desires offspring, one’s family line will increase by reading this text. Whoever owns this text about her lives and liberation will accomplish all desires without obstacle. Wherever a copy of this account is found—within any monastery, country, city, or family home—the spirits, demonic forces, and elementals will be kept back at a distance, unable to approach any closer than a mile. If this account is recited a hundred times in order to obtain a better future rebirth, there will be liberation from the fear of the lower realms, and the consciousness will travel to the realm of Khechari.
“The actual benefits of this account are so remarkable that they simply cannot be expressed. If it is worn on the body, the effects of obscuration will not occur. There will be no fear of weapons, and poison will loose its potency. Contagious diseases, open, festering sores, and leprosy will all be pacified. Illness, demonic-force possession, obstructing forces, and all such harm will be stripped of strength. If this account is read prior to embarking upon a journey, all mishaps and harm, such as ambush, robbery, and treacherous passageways, will be pacified. If one maintains this text as an object of veneration, making regular prostrations, circumambulations, and offerings, it is certain that rebirth will occur in the Realm of Great Bliss. Therefore, sentient beings of the future generations, persevere accordingly!”
OM NGO-TSAR TA-SHI ZHIN-GI LHA-NAM LA / OM To the marvelous, auspicious heavenly deities, I bow down. Please accept me and bless me so that I may
DÖN-NYI LHUN-DRUB TRA-SHI MED-JUNG ZHING / GE-LEG P’HEN-DE PAL-GYI P’HUN-SUM TSOG / spontaneously realize supreme good fortune to benefit myself and others. Possessing sublime wealth, bliss and glory;
TAG-TU MI-GYUR JANG-CHUB JÖN-SHING GYEY / CHOG-T’HUN SAM-PA MA-LU DRUB-PAR SHOG / 3X always propagating the enduring Buddha Tree; may I attain all supreme and ordinary wishes. 3X
SEVEN LINE PRAYER: TSIK–DUN SOL–DEB:
HUNG OR-GYEN YUL-GYI NUB-JANG TSAM / HUNG In the Northwest land of Orgyen,
YA-TSEN CHOG-GI NGO-DRUB NYEY / you attained most supreme siddhi.
KHOR-DU KHAN-DRO MANG-PO KOR / Hosts of dakinis surround you.
JIN-GYI LOB-CHIR SHEG-SU SOL / Please come and confer your blessings.
PAD-MA GE-SAR DONG-PO LA / on the pistil of a lotus,
PAD-MA JUNG-NEY ZHEY-SU DRAG / Renowned as the Lotus-Born,
KYED-KYI JEY-SU DAG-DRUB KYI / In your footsteps we will follow.
GURU PADMA SIDDHI HUNG
GU-PEY CHAG-STAL TSE-WA’I JEY-ZUNG TE /
NEY-CHOG DI-RU JIN-P’HOB LA / Shower blessings upon this precious place,
DRUB-CHOG DAG-LA WANG-ZHI KUR / and bestow the four empowerments upon us, the superb practitioners.
GEG-DANG LOG-DREN BAR-CHED SOL / Remove negative obstacles and distractions,
CHOG-DANG T’HÜN-MONG NGÖ-DRUB TSOL / and grant us the general and supreme accomplishments.
KHOR-WA DUG-NGAL GYI GYA-TSO LEY DRAL-DU SOL / Liberate all beings from the ocean of samsara’s suffering.
RI-WO SANG-CHOD THE MOUNTAIN OF BURNT OFFERINGS
To perform the practice of “The Mountain of Burnt Offerings”, a direct transmission instruction (meng-ngak) taken from Lhatsun Namkha Jigme’s terma cycle, “Accomplishment of Life Force of Awareness Holders” (Rigzin Sogdrub), make an auspicious fire in a clean vessel or hearth, burn aromatic woods, resins, medicinal plants, the three sweet and the three white substances, and all kinds of incense and powder; whatever you have available. Sprinkle it with pure water and begin with taking of refuge:
OM AH HUNG KHA-NYAM SID-ZHI’I KYAB-KUN NYING-PO’I CHUD / OM AH HUNG Of all the sources of refuge in samsara and nirvana present throughout space,
WANG-DRAG RIG-DZIN PAD-MA T’HOD-TRENG TSAL / the quintessence is the powerful and wrathful Vidyadhara, Padma T’hodtreng Tsal.
KYED-KUR NANG-SID GYAL-WA’I KYIL-KHOR DZOG / The phenomenal world is completely perfected within your body as a Buddha Mandala.
DRO-KUN SID-LEY DRAL-CHIR KYAB-SU CHI / I take refuge in you so all beings may be liberated from conditioned existence.
SANG-CHOG OD-SAL YE-SHE T’HIG-LE’I ZHIR / DRO-KUN DRIB-SUM DAG-NEY KU-DANG SUNG / Within the ground of the sphere of utter lucidity, the supremely secret timeless awareness, the three obscurations of all beings are purified.
T’HUG-KYI T’HIG-LER LHUN-DRUB NANG-ZHI’I NGANG / ZHON-NU BUM-KUR DROL-WAR SEM-KYED-DO / Within the sphere of the Four Visions, spontaneously present as the self-perfected bindu of body, speech and mind, I give rise to the motivation of gaining liberation in the Ever-Youthful Vase Body.
Seven Branch Prayer:
SHI-RIG MA-CHO NYUG-MAR CHAG-TSAL ZHING / TING-T’HA DREL-WA’I OD-SAL CHOD-PA BUL / I pay homage to the primordial, unmodified nature of intrinsic awareness. I offer luminous clarity, transcending all limits and dimensions.
KHOR-WA NYANG-DEY NYAM-NYID LONG-DU SHAG / LO-DRAL CHO-ZED CHEN-POR JEY-YI RANG / I confess within the vast expanse of the equality of samsara and nirvana. I rejoice in the great exhaustion of all phenomena, the state beyond ordinary consciousness.
LHUN-DRUB DZOG-PA CHEN-PO’I CHO-KHOR KOR / KHOR-WA DONG-NEY TRUG-PAR SOL-WA DEB / I invoke the turning of the wheel of the teachings of the spontaneously present Great Perfection. I pray for the pit of samsara to be dredged from its depths.
KHOR-SUM MIG-T’HA DRAL-WA’I P’HA-T’HAR NGO / Free from limiting concepts of subject, object, or activity; I dedicate this to reaching the far limit.
GURU YOGA SELF-VISUALIZATION:
KA-DAG CHO-KU’I YING-LEY GAG-MED TSAL / PAD-MA T’HOD-TRENG KAR-MAR ZHÖN-TSUL DZEY / From the primordial purity of the Dharmakaya, the ceaseless dynamic play of Mind arises as Padma T’hodtreng: whose body is white tinged with red, in the full ripeness of youth.
TSEN-PA’I ZI-WAR DOR-JE T’HOD-PA NAM / DZEY-JID GYEN-DANG CHA-JED YONG-SU DZOG / The splendor of his noble symbols and marks are dazzling. Holding a vajra and skull-cup, he is perfectly adorned with majestic ornaments and garments.
DAM-YE NYI-MED GYAL-KUN DU-PA’I ZUG / KHOR-DEY KUN-GYI CHI-PAL CHEN-POR GYUR / Samayasattva and Jñanasattva are not separate; his form embodies all enlightened beings – the great splendor of everything within samsara and nirvana.
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG
Repeat the mantra at least one hundred times.
Then purify the ingredients of the Sang offering with:
RAM YAM KHAM 3X
TONG-PA’I NGANG-LEY SANG-DZEY ZAG-PA MED-PA’I YE-SHE KYI DUD-TSI From within a state of emptiness, the substances for the Sang offering appear as pure limitless ambrosia,
DÖD-YON GYA-TSO’I TRIN-P’HUNG KHA-KYAB TU-T’HRO WAR-GYUR / which pervade throughout space as thick clouds of every sensory pleasure.
BHRUM: RIN-CHEN NA-TSOG DANG-MA’I NÖD-YANG SU / BHRUM: Within a vast, ethereal container made from the essence of various jewels,
JIG-TEN SID-PA’I DÖD-GYU DAM-TSIG DZEY / are the samaya substances: all the sensory pleasures of worldly existence.
DRU-SUM YE-SHE DÜD-TSIR JIN-LAB PEY / Blessed by the three syllables, they become the ambrosia of pristine awareness.
NANG-SID CHOD-PA’I DÖD-GUR TRUG-PA DI / This offering of the world of appearances and possibilities, swirling as myriad sense pleasures,
LA-MA YI-DAM DA-KI CHO-SUNG DANG / is presented to the Lamas, Yidams, Dakinis and Dharma Protectors.
CHOG-CHU GYAL-WA’I KYIL-KHOR JI-NYED DANG / This is offered to all the Buddha mandalas that exist in the ten directions.
DZAM-LING ZHI-DAG RIG-DRUG LEN-CHAG DRÖN / This is offered to the local spirits of this earth; the six classes of beings; to those to whom I owe karmic debts,
KYED-PAR DAG-GI TSE-DROG SOG-KU ZHING / particularly for spirits who rob me of longevity and deplete my life force;
NED-DON BAR-CHED TZOM-PA’I JUNG-PO DANG / and to the demons who inflict illnesses; elemental spirits who stir up obstacles;
MI-LAM TAG-TSEN NGEN-DANG TEY-NGEN RIG / to those who send bad signs in our dreams and send all kinds of evil omens.
DE-GYED MA-RUNG CHO-TRUL DAG-PO DANG / This is offered to the eight types of planetary spirits who manifest malicious apparitions;
ZEY-DANG NEY-DANG NOR-GYI LEN-CHAG CHEN / and to my karmic creditors to whom I owe debts of food, housing and wealth;
DRIB-DAG NYO-DRE P’HO-SHIN MO-SHIN DANG / to the forces that bring psychic pollution and madness; to the shades of deceased men and women;
DRI-WO T’HEU-RANG DRONG-SIN DRE-MO NAM / to the ghosts of people murdered by torture, the t’heu-rang who take the essence of health and wealth; the demons of desire and witches of the marketplace.
LEN-CHAG MAR-PO’I ME-LA SEG-TE JAL / As the red flames burn, all karmic debts are repaid!
RANG-RANG YID-LA GANG-SAM DÖD-GU’I CHAR / Whatever each of you desires, may all your wishes come pouring down.
JI-SID NAM-KHA NEY-KYI BAR-NYID DU / For as long as space itself endures,
DÖD-PA’I YON-TEN ZED-PA MED-PAR NGO / I dedicate this endless supply of sumptuous qualities!
DAG-GI DU-SUM SAG-PA’I DIG-DRIB DANG / May all harmful actions and sins I have accumulated throughout the three times,
KON-CHOG DED-SHIN KOR-LA CHED-PA NAM / and my misuse of offerings made to the Three Jewels, or for the deceased,
JIN-SEG ME-CHÖD DI-YI DAG-GYUR CHIG / be purified by the flames offered in this burnt generosity.
ME-CHE NANG-SID GANG-WA’I DUL-TREN RE / May every particle of flame fill the entire phenomenal world
KUN-ZANG CHÖD-PA’I TRIN-P’HUNG MI-ZED PA / with unending masses of Kuntuzangpo’s offering clouds
GYAL-WA’I ZHING-KHAM YONG-LA KYAB-GYUR CHIG / which thoroughly permeate the pure realms of all Buddhas!
ME-CHE YE-SHE ÖD-NGA’I CHÖD-TRIN ZER / Flames radiate rays of offerings of five-colored wisdom lights;
RIG-DRUG NAR-MED NEY-SU KYAB-GYUR PEY / pervading throughout the six realms of existence, even the worst hell realms.
KHAM-SUM KHOR-WA JA-LU ÖD-KUR DROL / May the three realms of samsara become liberated into the luminous rainbow body,
DRO-KUN JANG-CHUB NYING-POR SANG-GYE SHOG / and may all beings awaken into the very heart of enlightenment!
OM AH HUNG
Repeat the three syllables 100 or 1,000 times, as much as you can.
KU-SUM DAG-PA NÖD-KYI ZHAL-YEY SU / From the immaculate dimension of the three kayas,
CHO-LONG TRUL-SUM NANG-SID ZUG-P’HUNG NAM / every appearance in the phenomenal world is purified and
DUD-TSI ZHU-WEY JA-ÖD BAR-NANG GANG / melts into amrita, flooding the entire space with rainbow lights.
KHOR-WA NYANG-DEY ZAG-MED DÜD-TSI’I CHÜD / I offer this endless ambrosia – the very essence of samsara and nirvana –
T’HOG-MED DU-NEY DA-TA YEN-CHED DU / to all those who, from beginningless time until now,
NANG-SID DRÖN-DU GYUR-WA YONG-LA NGO / have been our guests in the phenomenal world.
SA-LAM DREY-BU’I YON-TEN T’HAR-CHIN ZHING / Having attained the noble qualities of the Ground, Path and Fruit,
TA-GOM CHOD-PA’I BAR-CHED KUN-SAL NEY / and having completely dispelled the obstacles to View, Meditation and Action;
MED-JUNG KUN-ZANG T’HUG-KYI KHA-YING SU / may we attain the immortality of the Ever-Youthful Body of Containment
ZHÖN-NU BUM-KUR TEN-SID ZIN-PAR SHOG / within the spaciousness of Kuntuzangpo’s wondrous Wisdom-Mind.
KHOR-WA’I GYA-TSO CHEN-PO TONG-PA’I T’HAR / Once this great ocean of samsara is emptied,
ÖG-MIN PAD-MA DRA-WAR SANG-GYE SHOG / may we awaken as Buddhas in Og-min, the Land of Lotus Nets.
P’HUNG-K’HAM SEG-DZEY TRAG-DANG ZI-JID BAR / Aggregates and elements of the mind and body are burnt substances blazing radiantly and brilliantly.
KAR-MAR JANG-SEM SEG-DZEY DE-TONG BAR / White and red bodhicitta are burnt substances flaming as the union of bliss and emptiness.
TONG-NYID NYING-JE’I SEG-DZEY CHO-YING GAR / Emptiness and compassion are burnt substances filling the basic space of phenomena.
NANG-SID KHOR-DEY DOR-JE’I ÖD-NGA’I ZHIR / Within the ground of phenomenal existence – samsara and nirvana as the five-colored vajra lights –
LHUN-DRUB DZOG-SANG GYEY-PA’I SEG-DZEY BUL / I present the burnt offerings of spontaneously self-perfected and complete enlightenment.
NGÖN-GYI LEN-CHAG T’HAM-CHED JANG-GYUR CHIG / Let all previous karmic debts be purified.
DA-TA GYUD-LA MI-NEY T’HOL-LO SHAG / I openly admit current errors so that they will not remain in my mindstream.
MA-ONG DRIB-PA’I KHOR-LOR MA-GYUR CHIG / May this cycle of karmic debts not continue into the future.
SO-T’HAR JANG-SEM RIG-PA DZIN-PA YI / As to the vows and instructions of the Pratimoksha, Bodhisattva, and Vidyadhara paths,
DOM-CHEY LAB-PA SANG-NGAG DAM-TSIG RIG / and the many kinds of secret mantra commitments,
TSOR-DANG MA-TSOR NYAM-PA T’HOL-LO SHAG / I openly admit all breeches committed consciously or unconsciously.
NED-DÖN DRIB-DANG MI-TSANG DAG-GYUR CHIG / May all illnesses, harmful influences, obscurations and impurities be purified!
NED-MUG TSÖN-GYI KAL-PA ZHI-GYUR CHIG / May this age of plagues, famines and warfare be pacified!
T’HA-MI Ü-SU ÖNG-PA’I SUN-MA DOG /
Turn back the foreigners who invade the central land!
CHO-DZED LA-MA DEN-DREN BAR-CHED DOG / Avert the obstacles taking away the Lamas who propagate the Dharma!
BÖD-YUL TRA-MI SHI-PA’I TEY-NGEN DOG / Avert inauspicious bad omens that bode ill for the homeland of Tibet!
ZA-LU GYAL-PO SOG-UG DÜD-PA DOG / Repel the planetary forces, nagas and king demons who take away our life force!
JIG-PA CHEN-PO GYED-DANG CHU-DRUG DOG / Overcome the Eight Great Fears and Sixteen Lesser Fears!
DAG-CHAG GAR-NEY TRA-MI SHI-PA DOG / Avert all that is inauspicious for me and those around me, wherever we may be!
DAM-SI GONG-PO’I T’HU-TOB NU-PA DOG / Repel the power and strength of samaya breakers and gongpo spirits!
When counting repetitions, return to “DRUM RIN-CHEN NA -TSOG…”, repeat the three syllables OM AH HUNG as much as possible and continue with “KU SUM…”
After repeating this part as many times as is appropriate, conclude with:
GYAL-WA CHÖD-PEY NYEY-GYUR CHIG / DAM-CHEN T’HUG-DAM KONG-GYUR CHIG / May the Buddhas be pleased with these offerings. May the sacred bond with the Protectors be fulfilled.
RIG-DRUG DOD-PA TSIM-GYUR CHIG / LEN-CHAG SHA-KHON JANG-GYUR CHIG / May the desires of all beings of the six classes be satisfied. May karmic debts be settled and malice appeased.
TSOG-NYI YONG-SU DZOG-GYUR CHIG / DRIB-NYI BAG-CHAG DAG-GYUR CHIG / May the accumulation of Merit and Wisdom be completed. May the karmic traces of the two obscurations be purified,
DAM-PA KU-NYI T’HOB-GYUR CHIG / so that the two sacred dimensions (Dharmakaya nd Rupakaya) be attained.
JIN-PA GYA-CHEN GYUR-WA DI-YI T’HU / DRO-WA’I DÖN-DU RANG-JUNG SANG-GYE SHOG / Through the power of this vast and great generosity, may we become self-arisen Buddhas for the benefit of beings.
NGÖN-GYI GYAL-WA NAM-KYI MA-DROL WA’I / KYE-WO’I TSOG-NAM JIN-PEY DROL-GYUR CHIG / May all beings who were not liberated by previous Buddhas, be liberated through this act of generosity.
JUNG-PO GANG-DAG DIR-NI LHAG-GYUR TAM / SA-AM ÖN-TE BAR-NANG KHOD-KYANG RUNG / All elemental spirits who remain in this place, or who dwell on the earth or move in space:
KYE-GU NAM-LA TAG-TU JAM-JED CHING / NYIN-DANG TSEN-DU CHO-LA CHOD-PAR SHOG / from now on, always show goodwill and kindness to all beings, and practice the Dharma day and night.
ASPIRATION AND DEDICATION:
GE-WA DI-YI KYE-WO KUN / SO-NAM YE-SHE TSOG-DZOG SHING / Through this virtue may all beings perfect the accumulation of Merit and Wisdom,
SO-NAM YE-SHE LEY-JUNG WA’I / DAM-PA KU-NYI T’HOB-PAR SHOG / and from this Merit and Wisdom may they attain the two sacred Kayas.
BED-DANG TSOL-WEY MA-GO PA / YID-ZHIN NOR-BU PAG-SAM SHING / Unsullied by exertion and effort, may it happen auspiciously that the wish-fulfilling tree
SEM-CHEN RE-WA KONG-DZED PA / SAM-PA DRUB-PA’I TRA-SHI SHOG / grants the hopes of all beings and accomplishes their desires.
With this and other auspicious wishes, conclude on a note of virtue and excellence.
Although there are many ways, both elaborate and concise, for doing this practice, I Jñana (Dudjom Rinpoche), composed this abbreviated version for daily practice, with liturgies abridged according to my own wishes. This was written by Jñana, the decrepit old granddad of all the Ngakpas.
Zang-dok Pal-ri: Prayer for Glorious Copper Mountain Palace:
SANG-GYE KUN-GYI NGO-WO KA-DRIN CHEN / Possessor of great kindness, essence of all the Buddhas,
OR-GYEN RIN-PO CHE-LA SOL-WA DEB / Orgyen Rinpoche, to you I pray!
NAM-ZHIG TSE-DI’I NANG-WA NUB-MA T’HAG / At the very moment this life is over,
PAD-MA ÖD-DU KYE-WAR JIN-GYI LOB / Bless me so that I may take rebirth in the realm of lotus light.
NANG-TRAG RIG-SUM LHA-NGAG CHO-KUI NGANG / Appearances, sound and thought abide perfectly in the state of divinities, mantras, and Dharmakaya.
KU-DANG YE-SHE ROL-PAR JAM-LEY PEY / By totally merging with the display of divine forms and wisdom,
ZAB-SANG NAL-JOR CHEN-PO’I NYAM-LEN LA / And by remaining inseparable from the profound and secret practice of Great Yoga,
YER-MED T’HUG-KYI T’HIG-LER RO-CHIG SHOG / May I attain the essence of mind, the state of “one taste”.
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG
Ingredients for Riwo Sangchod:
There are two types of Sang mixtures, medicinal or nutritive. This is a complete list of all appropriate ingredients. It is not necessary to have all of these ingredients to offer Sang. You may use a few key ingredients such as cedar, juniper or sandalwood, then add lesser amounts of whatever other ingredients you can obtain.
Balsam Long Leaf Eucalyptus Fat Leaf Eucalyptus Juniper, Cedar Sage (Gaden Khempa) Cypress Red Sandalwood White Sandalwood Beetlenut (Red Supari) Saal Dhoop Cuttlefish (cuttlebone) Three Kingly Medicines:
Cardamom Cloves Allspice Nutmeg Ginger Ground conch Ground pearl Ground garnet Ground turquois Ground red and white coral Black Tea
Five Precious Grains: wheat, rye, barley, rice, corn Three Sweets: sugar, honey, molasses Three Whites: milk (powder), ghee (butter), yogurt Rye flour
Buckwheat flour Wheat flour Corn meal Tea
Grind up all the ingredients into a fine powder. Place a small amount on a well lighted charcoal for personal practice sessions, or use as a ‘mother mixture’ by adding a small amount to other easily available ingredients such as flour and grains, cedar and juniper.
Whilst explaining the Heart-Essence of the Lordly and Most Majestic of Siddhas (Druptop Chenpö’i Tuktik), I gave rise to a strong faith and conviction in the key vajra points of the profound secret. I thought of the great fortune that would ensue if I and all others could at least aspire to practise such a path. As such, I, Maṅgala, a beggar from Dokham, wrote this in the hidden land of fruits, Sikkim. May it prove meaningful! Virtue!
If you are not in our hearts,
Neither will we feel sad towards samsara,
Nor will we long for nirvana.
Seeing the flaws of samsara
And the wisdom of nirvana
Is due only to your constant presence in my heart.
To you I bow,