The Refuge Tree. Click on the image to enlarge or HERE to download more high res Buddha images.

INTRODUCTION

The following prayers were compiled by H.E. the 25th Tsem Rinpoche on November 5, 2018 at 8pm at the request of students who wished to be taught how to bless statues.

The prayers were compiled from traditional sources, notably from the Lama Chöpa (Guru Puja) prayers composed by His Holiness the 4th Panchen Lama.

Rinpoche explained that sometimes, we know what we want to pray for but we do not know how to specifically ask for it. For this reason, we recite prayers composed by holy beings such as that composed by His Holiness the Panchen Lama. There are many benefits to doing this:

1. Through the power of the object we are invoking, we create a vast amount of merits that we can dedicate towards our practice.
2. It plants imprints in our mind to achieve the aspirational prayers we are making.
3. In case we do not achieve the prayers in our lifetime, it creates the causes for us to be reborn in a pure land such as Tushita where we can continue to practise towards the great goal of enlightenment.
4. Most significantly, the prayers are complete – as Rinpoche explained, the Lama Chöpa prayers composed by the Panchen Lama contain the entire graded path to enlightenment, beautifully condensed into verse form. For those who have received initiation and are familiar with the tantras, they will find that the Panchen Lama’s composition contains instructions on how to accomplish tantra.

This, as Rinpoche explained, is a clear indication of His Holiness the Panchen Lama being enlightened himself, because only someone who has actually accomplished every stage himself and is therefore thoroughly familiar with its essence, would be able to condense the instructions into such succinct and poetic verses.

His Holiness the 4th Panchen Lama Lobsang Chokyi Gyaltsen who composed the Lama Chöpa prayer text which Tsem Rinpoche used to compile these statue blessing texts. Click on the image to enlarge or click HERE for more paintings of the Panchen Lamas.

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CONDENSED BLESSING for statues

Click HERE to download the Condensed Blessing for Statues text in PDF format (3.3MB).

PREPARATORY PRACTICES

1. During the ritual, the deities will come when invoked. Therefore in the same way one would prepare to receive any honoured guest, it is good to ensure that you are dressed appropriately and the environment around you is as clean as possible.
2. Prepare your ritual items (optional):
   1. From left to right, prepare a container of rice or flowers, your vajra and your bell.
   2. If you have received initiation, prepare your inner offering and damaru.

Note: When reciting these prayers, you may visualise the Refuge Tree which contains every single deity within your tradition that is an appropriate object of refuge.

TAKING REFUGE

NAMO GURU BEH
NAMO BUDDHA YA
NAMO DHARMA YA
NAMO SANGHA YA (3x)

I take refuge in the Guru
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha (3x)

GENERATING BODHICITTA

SANG GYE CHO DANG TSOG KYI CHOG NAM LA
JANG CHUB BAR DU DAG NI KYAB SU CHI
DAG GI JIN SOK GYI PAY SO NAM KYI
DRO LA PAN CHIR SANG GYE DRUB PAR SHOG (3x)

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha.
By the positive potential I create by practising generosity
and the other far-reaching attitudes,
May I attain Buddhahood in order to benefit all sentient beings. (3x)

THE FOUR IMMEASURABLES

SEM CHEN TAM CHE DAY WA DANG DAY WAY GYU DANG DEN PAR GYUR CHIG
SEM CHEN TAM CHE DUG NGEL DANG DUG NGEL KYI GYU DANG DREL WAR GYUR CHIG
SEM CHEN TAM CHE DUG NGEL MAY PAY DAY WA DANG MI DREL WAR GYUR CHIG
SEM CHEN TAM CHE NYE RING CHAG DANG NYI DANG DREL WAY DANG NYOM LA NAY PAR GYUR CHIG

May all sentient beings have happiness and its causes,
May all sentient beings be free of suffering and its causes,
May all sentient beings never be separated from sorrowless bliss,
May all sentient beings abide in equanimity, free of bias, attachment and anger.

CONDENSED HEART SUTRA

MASAM CHOME SHERAB PAROL CHIN
MASHE MAGA NAMKEY NGOWO NYI
SOSOR RANGRIG YESHE CHOYUL WA
DUDUN GYELWAY YUMLA CHAG TSAL LO

Reciting the Mantra

TAYATHA OM GATEY GATEY PARAGATEY PARASAMGATEY BODHI SOHA (3x)

INVOCATION

(Extracted from the Lama Chöpa as composed by His Holiness the 4th Panchen Lama)

Visualisation: visualise the Refuge Tree in front of you, containing all the Buddhas, bodhisattvas and deities who are worthy objects of refuge. When invoked, they come to the space before you, ready to enter into the statues to be blessed.

OPTIONAL: In your right hand, grasp your vajra lightly between your thumb and index finger, and hold it pointing outwards at the level of your heart. You may also wish to hold one stick of lit incense in your right hand together with the vajra. If this is not convenient, make sure you have incense lit and burning nearby. Then, keeping your bell poised to ring, recite the following verses. If time permits, it is recommended that these invocation verses are recited according to the prescribed melody:

P’ÜN-TSOG DE-LEG JUNG-NÄ D’Ü-SUM-GY’I
TZA-GY’Ü LA-MA YI-D’AM KÖN-CH’OG-SUM
PA-WO K’A-DRO CHÖ-KYONG SUNG-TSOG-CHÄ
T’UG-JEI WANG-G’I DIR-SHEG TÄN-PAR-ZHUG (ring bell)

You who are the source of all goodness, bliss and perfection,
O root and lineage Gurus, Yidams, Three Jewels of Refuge,
Vīras, Däkinīs, Dharmapālas and Protectors,
With entourage and of the three times,
By the power of compassion, come forth and abide steadfastly. (ring bell)

CH’Ö-NAM RANG-ZHIN DRO-WONG KÜN-DR’ÄL-YANG
NA-TSOG DÜL-J’ÄI SAM-PA J’I-ZHIN-D’U
CHIR-YANG CH’AR-WÄI KY’EN-TZEI TR’IN-LÄ-CHÄN
KYAB-GÖN D’AM-PA K’OR-CHÄ SHEG-SU-SÖL (ring bell)

Though all things are totally free of inherent coming and going,
Still you arise through your virtuous conduct of wisdom and loving-compassion,
In whatsoever forms suit the temperament of varied disciples,
O holy Refuge-Protectors, please come forth with your entourage. (ring bell)

OM GURU BUDDHA BODHISATTVA DHARMAPALA SA-PARI-WARA EH HYA HI DZAH HUM BAM HO (mudra)
YE-SHE PA-NAM D’AM-TSIG PA-D’ANG NYI-SU ME-PAR-GY’UR

Om Guru Buddha Bodhisattva Dharmapala Sapariwara E-hye-hih
Zah Hum Bam Hoh (mudra)
The Wisdom and Symbolic-Beings become non-dual.

OM SUTRA-TITRA BENZA-YE SOHA (ring bell and throw rice, representing that the wisdom beings have entered. Rice symbolises prosperity and the arising of auspicious tidings because rice, traditionally costly in Tibet, is not a substance that people usually throw.)

(Having thus been invited, the wisdom beings who are the Buddhas, bodhisattvas and deities worthy of taking refuge in, dissolve into the symbolic beings which are your Buddha images such as statues, tsa tsas, thangkas, tsakaleys, etc.)

COMPLETION DEDICATION

JANG-JUB SEM-CHOK RINPOCHE
MA-KYE PA-NAM KYE-GYUR CHIK
KYE-PA NYAM-PA ME-PA YANG
GONG-NA GONG-DU PEL-WAR SHUG
May the precious Bodhi-mind,
Where it is not born arise and grow
May that born have no decline
But increase forever more.

TONG-NI TONG-WA RINPOCHE
MA-KYE PA-NAM KYE-GYUR CHIK
KYE-PA NYAM-PA ME-PA YANG
GONG-NA GONG-DU PEL-WAR SHUG
May the precious Emptiness
Where it is not born arise and grow
May that born have no decline
But increase forever more.

DAG-SOG JIN-NYEH SAG-PA GE-WA DEE
TAN-DANG DRO-WA KUN-LA GANG-PHAN DANG
CHE-PAR JE-TSUN LO-ZANG DRAG-PA YI
TAN-PI NYING-PO RING-DU SAL-SHEH SHUG
May this merit accumulated by myself and others beneficially serve all sentient beings and the Buddhadharma and especially may the essential teachings of the unerring Master Tsongkhapa, become clear and enduring.

Prayer by Je Tsongkhapa

KYE-WA KUN-TU YANG-DAK LA-MA DANG
DRAL-ME CHO-KYI PAL-LA LONG-CHO CHING
SA-DANG LAM-GYI YON-TEN RAP-DZOK NA
DORJE CHANG-GI GO-PANG NYUR-TO SHUG
In all my rebirths may I not be parted from perfect Gurus,
Let me enjoy the abundance of the Dharma!
Perfecting the quality stages and paths
May I quickly attain the rank of Vajradhara Buddha.

Dedication of Virtue

GE-WA DI-YI NYUR-DU DAK
LA-MA SANG-GYE DRUP-GYUR NA
DRO-WA CHIK-KYANG MA-LU PA
DE-YI SA-LA GO-PAR SHUG
By this virtue, may I quickly
Realize Guru-Buddhahood,
And transfer each sentient being
Into that Enlightened state.

CHO KHI GYAL PO TSONG KHA PA
CHO TSUL NAM PAR PHEL WA LA
GEK KI TSHAN MA ZHI WA DANG
THUN KYIN MA LU TSHANG WAR SHOK
May all conducive conditions arise
and all obstacles be pacified,
in order to increase infinitely,
the doctrine of the spiritual king, Tsongkhapa.

DA DANG SHEN GI DU SUM DANG
DRIL WA TSOK NYI LA TEN NAY
GYA WA LO ZANG DRAG PA YI
TAN PAR YUN RING VAR GYUR CHIG
By the merits of the 3 times of myself and others,
May the doctrine of Lama Tsongkhapa blaze forever.

Auspicious Dedication

NYIMO DELEK TSEN TELEK
NYIME GUNG YANG DELEK SHIN
NYITSEN TAKTU DELEK PEL
KON CHOK SUM GYI JIN GYI LOB
KON CHOK SUM GYI NGOR DRUL TSOL
KON CHOK SUM GYI TRA SHI SHOK
At dawn or dusk, at night or midday,
may the Three Jewels grant us their blessing,
may they help us to achieve all realisations
and sprinkle the paths of our lives with various signs of auspiciousness.

Dedication for the Guru’s Long Life

JETSUN LAMA KU TSE RABTEN CHING
NAMKAR TRINLEY CHOG CHUR GYE PA DANG
LOBSANG TENPE DRON ME SA SUM GYI
DRO WE MUNSEL TAKTUR NE GYUR CHIG
May the holy teachers have long lives.
May the enlightened activities be fully displayed in the ten directions,
and may the brightness of the teachings of Lama Tsongkhapa
continuously dissipate the veil of darkness covering the beings of the three realms.

Dedication for the Long Life of H.H. the 14th Dalai Lama

GANG RI RAWE KORWAI SHING KHAM DIR
PEN DANG DEWA MALU GYUNG WAI NE
CHENREZIG WANG TENZIN GYATSO YI
SHA PEI SITHAI BARDU DEN GYUR CHIG
In this holy Land surrounded by snow mountains,
You are the source of all benefit and happiness
May your lotus feet, O powerful Chenrezig, Tenzin Gyatso
Remain in this world until the end of existence.

HUM!
TONG-PAY NGO-DRUB MA-LU-PA
DENG-DIR DA-LA TSEL-DU-SOL
KOR-DANG DEN-PA LONG-CHO-NAM
GYE-PA TZO-CHIG SHUG-DEN TSEL

HUM
O Mighty Dorje Shugden,
Please grant us here and now
All the suitable attainments,
And increase the doctrine, our followers and resources.

GANG-ZHIG DREN-PA TSAM-GYI CHI-NANG GI
BAR-CHE KÜN-SEL LE-ZHIY TRIN-LE NAM
TSÖL-TZE GYEL-CHEN SHUG-DEN RIG-NGA TSEL
TEN-SUNG KOR-DANG CHE-LA CHAG-TSEL TÖ
By just recollecting you for an instant,
Outer and inner obstructions are dispelled.
O powerful five families of Gyalchen Shugden,
Bestower of the four activities,
To the Dharmapalas and his entourage I bow down.

Back to Tabs

MEDIUM BLESSING for statues

Click HERE to download the Medium Blessing for Statues text in PDF format (3.3MB).

PREPARATORY PRACTICES

1. During the ritual, the deities will come when invoked. Therefore in the same way one would prepare to receive any honoured guest, it is good to ensure that you are dressed appropriately and the environment around you is as clean as possible.
2. Prepare your ritual items (optional):
   1. From left to right, prepare a container of rice or flowers, your vajra and your bell.
   2. If you have received initiation, prepare your inner offering and damaru.

3. Prepare the altar:
   1. To do this, lay out the eight sensory offerings in front of the items to be blessed. You may offer more than one set if you wish.
   2. If resources are limited, you may make seven or eight water bowl offerings instead.
   3. If you are travelling or performing the blessing in an otherwise inconvenient location, you may offer a cup of water.
   4. For the accumulation of merits, it is always recommended for us to make offerings as extensively as we can. In view of this, some may wish to offer many more sets, in the best vessels possible.
   5. Making beautiful offerings to the Buddhas pleases their minds not because they require offerings, but because any virtuous activity done in relation to the Three Jewels generates vast amounts of merit that can be dedicated towards the cessation of our samsara. Thus the enlightened beings are pleased for us and our generation of merits, and not because they are receiving offerings.

Note: When reciting these prayers, you may visualise the Refuge Tree which contains every single deity within your tradition that is an appropriate object of refuge.

TAKING REFUGE

NAMO GURU BEH
NAMO BUDDHA YA
NAMO DHARMA YA
NAMO SANGHA YA (3x)

I take refuge in the Guru
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha (3x)

GENERATING BODHICITTA

SANG GYE CHO DANG TSOG KYI CHOG NAM LA
JANG CHUB BAR DU DAG NI KYAB SU CHI
DAG GI JIN SOK GYI PAY SO NAM KYI
DRO LA PAN CHIR SANG GYE DRUB PAR SHOG (3x)

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha.
By the positive potential I create by practising generosity
and the other far-reaching attitudes,
May I attain Buddhahood in order to benefit all sentient beings. (3x)

THE FOUR IMMEASURABLES

SEM CHEN TAM CHE DAY WA DANG DAY WAY GYU DANG DEN PAR GYUR CHIG
SEM CHEN TAM CHE DUG NGEL DANG DUG NGEL KYI GYU DANG DREL WAR GYUR CHIG
SEM CHEN TAM CHE DUG NGEL MAY PAY DAY WA DANG MI DREL WAR GYUR CHIG
SEM CHEN TAM CHE NYE RING CHAG DANG NYI DANG DREL WAY DANG NYOM LA NAY PAR GYUR CHIG

May all sentient beings have happiness and its causes,
May all sentient beings be free of suffering and its causes,
May all sentient beings never be separated from sorrowless bliss,
May all sentient beings abide in equanimity, free of bias, attachment and anger.

THE HEART SUTRA

(The Perfection Of Wisdom)

Homage to the perfection of wisdom, the Blessed Mother.

Thus I have heard. At one time the Blessed One was dwelling in Rajagriha on Vultures Peak together with a great assembly of monks and nuns, and a great assembly of Bodhisattvas. At that time the Blessed One was absorbed in the concentration of the countless aspects of phenomena, called ‘Profound Illumination’.

At that time also the Superior Avalokiteshvara, the Bodhisattva, the Great Being, was looking perfectly at the practice of the profound perfection of wisdom, looking perfectly also at the five aggregates being empty of inherent existence.

Then, through the power of Buddha, the Venerable Shariputra said to the Superior Avalokiteshvara, the Bodhisattva, the Great Being, “How should a Son of the lineage train who wishes to engage in the practice of the profound perfection of wisdom?”

Thus he spoke, and the Superior Avalokiteshvara, the Bodhisattva, the Great Being, replied to Venerable Shariputra as follows:

“Shariputra, whatever Son or Daughter of the lineage wishes to engage in the practice of the profound perfection of wisdom should look perfectly like this: subsequently looking perfectly and correctly also at the five aggregates being empty of inherent existence.”

“Form is empty; emptiness is form. Emptiness is not other than form; form also is not other than emptiness. Likewise, feeling, discrimination, compositional factors and consciousness are empty.

“Shariputra, like this all phenomena are emptiness, having no characteristics. They are not produced and do not cease. They have no defilement and no separation from defilement. They have no decrease and no increase.

“Therefore, Shariputra, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness. There is no eye, no ear, no nose, no tongue, no body, no mentality; no form, no sound, no smell, no taste, no tactile object, no phenomenon. There is no eye element and so forth up to no mentality element and also up to no element of mental consciousness. There is no ignorance and no exhaustion of ignorance and so forth up to no ageing and no death and no exhaustion of ageing and death. Likewise, there is no suffering, origin, cessation or path; no exalted awareness, no attainment, and also no non-attainment.

“Therefore, Shariputra, because there is no attainment, Bodhisattvas rely upon and abide in the perfection of wisdom; their minds have no obstructions and no fear. Passing utterly beyond perversity, they attain the final nirvana. Also all the Buddhas who reside perfectly in the three times, having relied upon the perfection of wisdom, became manifest and complete Buddhas in the state of unsurpassed, perfect and complete enlightenment.

“Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the equal-to-the-unequalled mantra, the mantra that thoroughly pacifies all suffering, since it is not false, should be known as the truth. The mantra of the perfection of wisdom is proclaimed:

TAYATHA OM GATEY GATEY PARAGATEY PARASAMGATEY BODHI SOHA

“Shariputra, a Bodhisattva, a Great Being, should train in the profound perfection of wisdom like this.”

Then the Blessed One arose from that concentration and said to the Superior Avalokiteshvara, the Bodhisattva, the Great Being, that he had spoken well: “Good, good, O Son of the lineage. It is like that. Since it is like that, just as you have revealed, in that way the profound perfection of wisdom should be practised, and the Tathagatas will also rejoice.”

When the Blessed One had said this, the Venerable Shariputra, the Superior Avalokiteshvara, the Bodhisattva, the Great Being, and that entire circle of disciples as well as the worldly beings – gods, humans, demi-gods, and spirits – were delighted and highly praised what had been spoken by the Blessed One.

Reciting the Mantra

TAYATHA OM GATEY GATEY PARAGATEY PARASAMGATEY BODHI SOHA (21x)

PURIFYING OFFERINGS

OM AH HUM       (3x)

INVOCATION

(Extracted from the Lama Chöpa as composed by His Holiness the 4th Panchen Lama)

Visualisation: visualise the Refuge Tree in front of you, containing all the Buddhas, bodhisattvas and deities who are worthy objects of refuge. When invoked, they come to the space before you, ready to enter into the statues to be blessed.

OPTIONAL: In your right hand, grasp your vajra lightly between your thumb and index finger, and hold it pointing outwards at the level of your heart. You may also wish to hold one stick of lit incense in your right hand together with the vajra. If this is not convenient, make sure you have incense lit and burning nearby. Then, keeping your bell poised to ring, recite the following verses. If time permits, it is recommended that these invocation verses are recited according to the prescribed melody:

P’ÜN-TSOG DE-LEG JUNG-NÄ D’Ü-SUM-GY’I
TZA-GY’Ü LA-MA YI-D’AM KÖN-CH’OG-SUM
PA-WO K’A-DRO CHÖ-KYONG SUNG-TSOG-CHÄ
T’UG-JEI WANG-G’I DIR-SHEG TÄN-PAR-ZHUG (ring bell)

You who are the source of all goodness, bliss and perfection,
O root and lineage Gurus, Yidams, Three Jewels of Refuge,
Vīras, Däkinīs, Dharmapālas and Protectors,
With entourage and of the three times,
By the power of compassion, come forth and abide steadfastly. (ring bell)

CH’Ö-NAM RANG-ZHIN DRO-WONG KÜN-DR’ÄL-YANG
NA-TSOG DÜL-J’ÄI SAM-PA J’I-ZHIN-D’U
CHIR-YANG CH’AR-WÄI KY’EN-TZEI TR’IN-LÄ-CHÄN
KYAB-GÖN D’AM-PA K’OR-CHÄ SHEG-SU-SÖL (ring bell)

Though all things are totally free of inherent coming and going,
Still you arise through your virtuous conduct of wisdom and loving-compassion,
In whatsoever forms suit the temperament of varied disciples,
O holy Refuge-Protectors, please come forth with your entourage. (ring bell)

OM GURU BUDDHA BODHISATTVA DHARMAPALA SA-PARI-WARA EH HYA HI DZAH HUM BAM HO (mudra)
YE-SHE PA-NAM D’AM-TSIG PA-D’ANG NYI-SU ME-PAR-GY’UR

Om Guru Buddha Bodhisattva Dharmapala Sapariwara E-hye-hih
Zah Hum Bam Hoh (mudra)
The Wisdom and Symbolic-Beings become non-dual.

OM SUTRA-TITRA BENZA-YE SOHA (ring bell and throw rice, representing that the wisdom beings have entered. Rice symbolises prosperity and the arising of auspicious tidings because rice, traditionally costly in Tibet, is not a substance that people usually throw.)

(Having thus been invited, the wisdom beings who are the Buddhas, bodhisattvas and deities worthy of taking refuge in, dissolve into the symbolic beings which are your Buddha images such as statues, tsa tsas, thangkas, tsakaleys, etc.)

XII. Final Lam-Rim Dedication Prayer

D’ER-NI RING-D’U BÄ-LÄ TSOG-NYI-NI
K’Ä-T’AR YANG-PA G’ANG-ZHIG SAG-PA D’E
LO-MIG MA-RIG G’I-DONG DRO-WA-NAM
NAM-DREN GYÄL-WÄ WANG-POR DAG-GY’UR CHIG

From my two collections, vast as space, that I have amassed
From working with effort at this practice for a great length of time,
May I become the chief leading Buddha for all those
Whose mind?’s wisdom eye is blinded by ignorance.

D’ER-MA SÖN-PÄI TSE-RAB KUN-TU YANG
JAM-PÄI YANG-KYI TZE-WÄ JE-ZUNG NÄ
TÄN-PÄI RIM-PA KÜN-TSANG LAM-GY’I CH’OG
NYE-NÄ DRUB-PÄI GYAL-NAM NYE-J’E-SHOG

Even if I do not reach this state, may I be held
In your loving compassion for all my lives, Mañjuśri.
May I find the best of complete graded paths of the teachings,
And may I please all the Buddha by practising.

RANG-G’I J’I-ZHIN TOG-PÄI LAM-GY’I-NÄ
SHUG-DR’AG TZE-WÄ DR’ANG-WÄI T’AB-K’Ä-KYI
DRO-WÄI YI-KYI MÜN-PA SÄL-J’Ä-NÄ
GYÄL-WÄI TÄN-PA YÜN-RING DZIN-GY’UR CHIG

Using skilful means drawn by the strong force of compassion,
May I clear the darkness from the minds of all beings
With the points of the path as I have discerned them:
May I uphold the Buddha?’s teachings for a very long time.

TÄN-PA RIN-CH’EN CH’OG-GI MA-KY’AB-PAM
KY’AB-KYANG NYAM-PAR GY’UR-WÄI CH’OG-D’ER-NI
NYING-JE CH’EN-PÖ YI-RAB KYÖ-PA-YI
P’ÄN-DEI TER-D’E SÄL-WAR JE’-PAR-SHOG

With my heart going out with great compassion
In whatever direction the most precious teachings
Have not yet spread, or once spread have declined,
May I expose this treasure of happiness and aid.

SÄ-CHÄ GYÄL-WÄI MÄ-J’UNG TR’IN-LÄ-LÄ
LEG-DR’UB J’ANG CH’UB LAM-GYI RIM-PÄ-KYANG
T’AR-DÖ NAM-KYI YI-LA PÄL-TER-ZHING
GYÄL-WÄI DZÄ-PA RING-D’U KYONG-GY’UR-CHIG

May the minds of those who wish for liberation be granted bounteous peace,
And the Buddha?s’ deeds be nourished for a long time
By even this Graded Course to Enlightenment completed due to
The wondrous virtuous conduct of the Buddhas and their Sons.

LAM-ZANG DR’UB-PÄI T’ÜN-KYEN DRUB-J’E-CHING
GÄL-KYEN SEL-J’E MI-D’ANG MI-MIN-KÜN
TSE-RAB KÜN-TÜ GYÄL-WÄI NGAG-PA-YI
NAM-D’AG LAM-D’ANG DRÄL-WAR MA-GY’UR-CHIG

May all human and non-human beings who eliminate adversity
And make things conducive for practising the excellent paths
Never be parted in any of their lives
From the purest path praised by the Buddhas.

G’ANG-TSE T’EG-PA CH’OG-LA CH’Ö-CHÖ-CHÜ
TSÜL-ZHIN DR’UB-LA TZÖN-PA D’E-YI-TSE
T’U-DÄN NAM-KYI TAG-TU DR’OG-J’E-CHING
TRA-SHI GYA-TSÖ CH’OG-KÜN KYA’B-GY’UR-CHIG

Whenever someone makes effort to act
In accordance with the ten-fold Mahāyāna virtuous practices,
May he always be assisted by the mighty ones.
And may oceans of prosperity spread everywhere.

Back to Tabs

EXTENSIVE BLESSING for statues

Click HERE to download the Extensive Blessing for Statues text in PDF format (3.5MB).

PREPARATORY PRACTICES

1. During the ritual, the deities will come when invoked. Therefore in the same way one would prepare to receive any honoured guest, it is good to ensure that you are dressed appropriately and the environment around you is as clean as possible.
2. Prepare your ritual items (optional):
   1. From left to right, prepare a container of rice or flowers, your vajra and your bell.
   2. If you have received initiation, prepare your inner offering and damaru.

3. Prepare the altar:
   1. To do this, lay out the eight sensory offerings in front of the items to be blessed. You may offer more than one set if you wish.
   2. If resources are limited, you may make seven or eight water bowl offerings instead.
   3. If you are travelling or performing the blessing in an otherwise inconvenient location, you may offer a cup of water.
   4. For the accumulation of merits, it is always recommended for us to make offerings as extensively as we can. In view of this, some may wish to offer many more sets, in the best vessels possible.
   5. Making beautiful offerings to the Buddhas pleases their minds not because they require offerings, but because any virtuous activity done in relation to the Three Jewels generates vast amounts of merit that can be dedicated towards the cessation of our samsara. Thus the enlightened beings are pleased for us and our generation of merits, and not because they are receiving offerings.

Note: Although the prayers invoke upon Manjushri, they can be used to bless any statue of any deity because all Buddhas have accomplished wisdom, and therefore all Buddhas contain the energy of Manjushri. Hence, reciting Manjushri prayers to bless Vajrayogini statues for example, will accomplish the same result as reciting Vajrayogini prayers to bless Vajrayogini statues since it is the enlightened mind that we are inviting to reside in the statue.

When reciting these prayers, you may visualise the Refuge Tree which contains every single deity within your tradition that is an appropriate object of refuge.

TAKING REFUGE

NAMO GURU BEH
NAMO BUDDHA YA
NAMO DHARMA YA
NAMO SANGHA YA (3x)

I take refuge in the Guru
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha (3x)

GENERATING BODHICITTA

SANG GYE CHO DANG TSOG KYI CHOG NAM LA
JANG CHUB BAR DU DAG NI KYAB SU CHI
DAG GI JIN SOK GYI PAY SO NAM KYI
DRO LA PAN CHIR SANG GYE DRUB PAR SHOG (3x)

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha.
By the positive potential I create by practising generosity
and the other far-reaching attitudes,
May I attain Buddhahood in order to benefit all sentient beings. (3x)

THE FOUR IMMEASURABLES

SEM CHEN TAM CHE DAY WA DANG DAY WAY GYU DANG DEN PAR GYUR CHIG
SEM CHEN TAM CHE DUG NGEL DANG DUG NGEL KYI GYU DANG DREL WAR GYUR CHIG
SEM CHEN TAM CHE DUG NGEL MAY PAY DAY WA DANG MI DREL WAR GYUR CHIG
SEM CHEN TAM CHE NYE RING CHAG DANG NYI DANG DREL WAY DANG NYOM LA NAY PAR GYUR CHIG

May all sentient beings have happiness and its causes,
May all sentient beings be free of suffering and its causes,
May all sentient beings never be separated from sorrowless bliss,
May all sentient beings abide in equanimity, free of bias, attachment and anger.

A CONCERT OF NAMES OF MANJUSHRI

(‘Jam-dpal mtshan-brjod, Skt. Mañjuśrī-namasamgiti)

Translated from the Tibetan, as clarified by the Sanskrit, by Alexander Berzin, 2004

gyagar kétu (In the language of India): arya mañjuśrī nama sangiti
pöké tu (In the language of Tibet): pakpa jampel kyi tsen yangdakpar jöpa

jampel shönnur gyurpa la chak tsel lo

Homage to Manjushri in youthful form.

[Sixteen Verses on Requesting Instruction]

téné palden dorjé chang, dülka dülwa namkyi chok
pawo jikten sumlé gyel, dorjé wangchuk sangwé gyel

(1) Then the glorious Holder of the Vajra,
The most superb tamer of those difficult to tame,
The hero, triumphant over the world’s three planes,
The powerful lord of the thunderbolt, ruler of the hidden,

péma karpo gyendré chen, péma gyendré shel ngawa
rangki lak ki dorjé chok, yang tang yangtu sorchépa

(2) With awakened white-lotus eye,
Fully bloomed pink-lotus face,
Brandishing over and again
The supreme vajra with his hand –

tronyer rimpar den la sok, lana dorjé tayépa
pawo dülka dülwapo, jiksu rung tang paché chen

(3) Together with countless Vajrapanis,
With features such as brows furrowed in fury,
Heroes, tamers of those difficult to tame,
Fearsome and heroic in form,

dorjé tsémo rab trowa, rang ki lak ki sorchépa
nyingjé ché tang shérab tang, tapkyi drotön chépé chok

(4) Brandishing blazing-tipped vajras in their hands,
Superb in fulfilling the aims of wandering beings,
Through great compassion, discriminating awareness,
And skillful means,

gangu rangpé sampa chen, trowö zukyi lü denpa
sangyé trinlé chépé gön, lütü namtang lhénchik tu

(5) Having happy, joyful, and delighted dispositions,
Yet endowed with ferocious bodily forms,
Guardians to further the Buddhas’ enlightening influence,
Their bodies bowed – together with them

déshin shekpa chomdendé, dzok sangyé la chaktsel né
telmo jarwa chéné ni, chen ngar dukté diké söl

(6) Prostrated to the Guardian, the Vanquishing Master Surpassing All,
The Thusly Gone One, the Fully Enlightened,
And standing in front, his palms pressed together,
Addressed these words:

khyabda dala menpa tang, datön dala tuk tséi chir
gyuntrül trawa ngön dzokpé, changchup chiné da topdzö

(7) “O Master of the All-Pervasive,
For my benefit, my purpose, from affection toward me,
So that I may obtain
Manifest enlightenment from illusion’s net

nyönmongpé ni sem trukshing, mishé damtu chingwa yi
semchen künla menpa tang, lamé drébu topché chir

(8) For the welfare and attainment
Of the peerless fruit for all limited beings
Sunk in the swamp of unawareness,
Their minds upset by disturbing emotions,

dzokpé sangyé chomden dé, drowé lama tönpapo
tamtsik chenpo tényi khyen, wangpo sampa khyen choki

(9) O Fully Enlightened, Vanquishing Master, Guru of Wanderers,
Indicator, Knower of the Great Close Bond and Reality,
Foremost Knower of Powers and Intents,
Elucidate, please,

chomdendé kyi yéshé ku, tsuktor chenpo tsiki da
yéshé ku té rang jungwa, jampel yéshé sempa yi

(10) Regarding the enlightening body of deep awareness of the Vanquishing Master,
The Great Crown Protrusion, the Master of Words,
The embodied deep awareness that is self-produced,
The deep awareness being, Manjushri,

ming ni yangdak jöpé chok, tön zap tön ni gyaché shing
tönchen tsungmé rap shiwa, tokma par tang tar géwa

(11) The superlative Concert of His Names,
With profound meaning, with extensive meaning, with great meaning,
Unequaled, and supremely pacifying,
Constructive in the beginning, middle, and end,

dépé sangyé namkyi sung, mawong namkyang sung gyur la
tandar jungwé dzok sangyé, yang tang yangtu sungwa kang

(12) Which was proclaimed by previous Buddhas,
Will be proclaimed by future ones,
And which the Fully Enlightened of the present
Proclaim over and again,

gyüchen gyuntrül trawa lé, dorjé chang chen sangak chang
pakmé namkyi ga shintu, lur lang kang la shétu söl

(13) And which, in The Illusion’s Net Great Tantra,
Was magnificently chanted
By countless delighted great holders of the vajras,
Holders of the hidden mantras.

gönpo dzok sangyé kün kyi, sang dzin chiné da gyur chir
ngépar jung ki partu ni, dak ki sampa tenpö zung

(14) O Guardian, so that I (too) may be a holder
Of the hidden (teachings) of all the Fully Enlightened,
I shall preserve it with steadfast intention
Till my definite deliverance,

nyönmong malü selwa tang, mishé malü pangwé chir
sampé khyépar chishin tu, semchen namla shépar tsel

(15) And shall elucidate it to limited beings,
In accord with their individual intents,
For dispelling disturbing emotions, barring none,
And destroying unawareness, barring none.”

sangwang lana dorjé yi, téshin shé la téké tu
sölné telmo jar ché té, lü tü né ni chen ngar du

(16) Having requested the Thusly Gone One with these words,
The lord of the hidden, Vajrapani,
Pressed his palms together
And, bowing his body, stood in front.

[Six Verses in Reply]

téné chomden shakya tup, dzokpé sangyé kangnyi chok
nyikyi shel né ja zangwa, ringshing yangpa kyang dzé té

(17) Then the Vanquishing Master Surpassing All, Shakyamuni, the Able Sage,
The Fully Enlightened, the Ultimate Biped,
Extending from his mouth
His beautiful tongue, long and wide,

jikten sumpo nang ché ching, düshi dranam dü chépa
semchen namkyi ngensong sum, jongwar chépé dzum ten né

(18) Illuminating the world’s three planes
And taming the four (mara) demonic foes,
And displaying a smile, cleansing
The three worse rebirths for limited beings,

tsangpé sung ni nyenpa yi, jikten sumpo kün kang né
lana dorjé toppo ché, sangwang la ni lar sung pa

(19) And filling the world’s three planes
With his sweet Brahma-voice,
Replied to Vajrapani, the magnificently strong,
The lord of the hidden:

nyingjé ché tang den gyurpé, drola penpé töntu khyö
yéshé lüchen jampel nönp, ming jöpa ni tön chéwa

(20) “Excellent, O glorious Holder of the Vajra,
(I say) excellent to you, Vajrapani,
You who possess great compassion
For the sake of the welfare of wandering beings.

takpar chéching dik selwa, nga lé nyenpar tsönpa ni
lekso palden dorjé chang, lana dorjé khyö lekso

(21) Rise to the occasion to hear from me, now,
A Concert of Names of the enlightening body of deep awareness,
Manjushri, the great aim,
Purifying and eliminating negative force.

sangwé dakpo téchir ngé, khyö la lekpar tenpar cha
khyö ni tséchik yikyi nyön, chomden té ni lek shé söl

(22) Because of that, Overlord of the Hidden,
It’s excellent that I’m revealing it to you;
(So) listen with single-pointed mind.”
“O Vanquishing Master, that’s excellent,” he replied.

[Two Verses of Beholding the Six Buddha-Families]

téné chomden shakya tup, sangak rikchen tamché tang
sangak ringak changwé rik, riksum la ni nampar zik

(23) Then the Vanquishing Master Surpassing All, Shakyamuni, the Able Sage,
Beholding in detail the entire family of great hidden mantra:
The family of holders of hidden mantras and of mantras of pure awareness,
The family of the three,

jikten jikten dépé rik, jikten nangché rikchen tang
chagya chenpö rikchok tang, rikchen tsuktor cher zik né

(24) The family of the world and beyond the world,
The family, the great one, illuminating the world,
(That) family supreme, of (mahamudra) the great seal,
And the great family of the grand crown protrusion,

[Three Verses on the Steps of Manifest Enlightenment by Means of Illusion’s Net]

tsik ki dakpö tsiksu ché, sangak gyelpo druk den shing
nyissu mépar jungwa tang, mikyéi chöchen di sungpa

(25) Proclaimed the verse of the Master of Words,
Endowed with the sixfold mantra king,
(Concerning) the nondual source
With a nature of non-arising:

a ā i ī u ū e ē, o ō aṁ aḥ sthito hṛīdi
jñāna mūrttir a haṁ buddho, buddhānāṁ tryadhva vartī nāma

(26) “A a, i i, u u, e ai, o au, am a:.
Situated in the heart, I’m deep awareness embodied,
The Buddha of the Buddhas
Occurring in the three times.

oṁ vajra tīkshna duḥkha ccheda, prajñā jñāna mūrtayé
jñāna kāya vāgīśvara, arapacanāya té namaḥ

(27) Om – Vajra Sharp, Cutter of Suffering,
Embodied Discriminating Deep Awareness,
Enlightening Body of Deep Awareness, Powerful Lord of Speech,
And Ripener of Wandering Beings (Ara-pachana) – homage to you.”

[Fourteen Verses on the Great Mandala of the Vajra Sphere]

ditar sangyé chomdendé, dzokpé sangyé a lé jung
a ni yikdru kün kyi chok, tönchen yigé tampa yin

(28) Like this is the Buddha (Manjushri), the Vanquishing Master Surpassing All, the Fully Enlightened:
He’s born from the syllable a,
The foremost of all phonemes, the syllable a,
Of great meaning, the syllable that’s deepest,

khongné jungwa kyéwa mé, tsiktu jöpa pangpa té
jöpa kün kyi gyu yi chok, tsik kün raptu selwar ché

(29) The great breath of life, non-arising,
Rid of being uttered in a word,
Foremost cause of everything spoken,
Maker of every word perfectly clear.

chöpa chenpo döchak ché, semchen tamché gawar ché
chöpa chenpo shédang ché, nyönmong kün kyi dra chéwa

(30) In his great offering festival, great longing desire’s
The provider of joy to limited beings;
In his great offering festival, great anger’s
The great foe of all disturbing emotion.

chöpa chenpo timuk ché, timuk lo té timuk sel
chöpa chenpo trowa ché, trowa chenpo dra chéwa

(31) In his great offering festival, great naivety’s
The dispeller of the naivety of the naïve mind;
In his great offering festival, great fury’s
The great foe of great fury.

chöpa chenpo chakpa ché, chakpa tamché selwar ché
döpa chenpo déwa ché, gawa chenpo guwa ché

(32) In his great offering festival, great greed’s
The dispeller of all greed;
He’s the one with great desire, great happiness,
Great joy, and great delight.

zuk ché lü kyang chéwa té, khadok ché shing lübong ché
ming yang ché shing gyachéwa, kyilkhor chenpo yangpa yin

(33) He’s the one with great form, great enlightening body,
Great color, great physique,
Great name, great grandeur,
And a great and extensive mandala circle.

shérap tsönchen changwa té, nyönmong chenpö chakyu chok
drakchen nyendrak chenpo té, nangwa chenpo selwa ché

(34) He’s the great bearer of the sword of discriminating awareness,
The foremost great elephant-hook for disturbing emotions;
He’s the one with great renown, great fame,
Great luster, and great illumination.

khépa gyuntrül chenpo chang, gyuntrül chenpo tön druppa
gyuntrül chenpö gawé ga, gyuntrül chenpö miktrül chen

(35) He’s the learned one, the bearer of great illusion,
The fulfiller of aims with great illusion,
The delighter with delight through great illusion,
The conjurer of an Indra’s net of great illusion.

jinda chenpo tsowo té, tsültrim chenpo changwé chok
zöchen changwa tenpapo, tsöndrü chenpo tülwa yin

(36) He’s the most preeminent master of great generous giving,
The foremost holder of great ethical discipline,
The steadfast holder of great patience,
The courageous one with great perseverance,

samten chenpö tingdzin né, shérap chenpö lü changwa
toppo ché la tap chéwa, mönlam yéshé gyantso té

(37) The one abiding in the absorbed concentration of great mental stability,
The holder of a body of great discriminating awareness,
The one with great strength, great skill in means,
Aspirational prayer, and a sea of deep awareness.

chamchen rangshin paktu mé, nyingjé chenpo loyi chok
shérap chenpo lochen den, khépa chenpo tap chéwa

(38) He’s the immeasurable one, composed of great love,
He’s the foremost mind of great compassion,
Great discrimination, great intelligence,
Great skill in means, and great implementation.

dzuntrül chenpo top tang den, shukchen gyokpa chenpo té
dzuntrül chenpo cher drakpa, topchen paröl nönpapo

(39) Endowed with the strength of great extraphysical powers,
He’s the one with great might, great speed,
Great extraphysical power, great (lordly) renown,
Great courage of strength.

sipé riwo chenpo jom, trekshing dorjé chenpo chang
drakpo chenpo drakshül ché, jikchen jikpar chépapo

(40) He’s the crusher of the great mountain of compulsive existence,
The firm holder of the great vajra;
The one with great fierceness and great ferociousness,
He’s the great terrifier of the terrifying.

gönpo rikchok chenpo té, lama sangak chéwé chok
tekpa chenpö tsül la né, tekpa chenpö tsülkyi chok

(41) He’s the superlative guardian with great pure awareness,
The superlative guru with great hidden mantra;
Stepped up to the Great Vehicle’s mode of travel,
He’s superlative in the Great Vehicle’s mode of travel.

[Twenty-Five Verses, Less a Quarter, on the Deep Awareness of the Totally Pure Sphere of Reality]

sangyé nampar nangdzé ché, tuppa chenpo tupchen den
sangak tsülchen lé jungwa, sangak tsülchen danyi chen

(42) He’s the Buddha (Vairochana), the great illuminator,
The great able sage, having great sagely (stillness);
He’s the one produced through great mantra’s mode of travel,
And, by identity-nature, he (himself) is great mantra’s mode of travel.

paröl chinchu toppa té, paröl chinpa chu la né
paröl chinchu takpa té, paröl chinpa chuyi tsül

(43) He has attainment of the ten far-reaching attitudes,
Support on the ten far-reaching attitudes,
The purity of the ten far-reaching attitudes,
The mode of travel of the ten far-reaching attitudes.

gönpo sachü wangchuk té, sachu la ni népapo
shéchu namdak danyi chen, shéchu namdak changwapo

(44) He’s the guardian, the powerful lord of the ten (bhumi) levels of mind,
The one established through the ten (bhumi) levels of mind;
By identity-nature, he’s the purified ten sets of knowledge,
And the holder of the purified ten sets of knowledge.

nampa chupo tönchü tön, tupwang topchu khyappé da
kün kyi tön ni malü ché, namchu wangden chéwapo

(45) He’s the one with ten aspects, the ten points as his aim,
Chief of the able sages, the one with ten forces, the master of the all-pervasive;
He’s the fulfiller of the various aims, barring none,
The powerful one with ten aspects, the great one.

tokma mépa trömé dak, téshin nyi da takpé da
denpar mashing tsik mingyur, chiké mépa téshin ché

(46) He’s beginningless and, by identity-nature, parted from mental fabrication,
By identity-nature, the accordant state; by identity-nature, the pure one;
He’s the speaker of what’s actual, with speech of no other,
The one who, just as he speaks, just so does he act.

nyissu mé tang nyimé tön, yangdak ta la nampar né
damé sengé dra tang den, mutek rida ngen jik ché

(47) Non-dual, the speaker of nonduality,
Settled at the endpoint of what’s perfectly so;
With a lion’s roar of the lack of a true identity-nature,
He’s the frightener of the deer of the deficient extremists.

kuntu drowé tön yö top, téshin shekpé yi tar gyok
gyelwa dragyel nampar gyel, khorlo gyurwa toppo ché

(48) Coursing everywhere, with his coursing meaningful, (never in vain),
He has the speed of the mind of a Thusly Gone One;
He’s the conqueror, the full conqueror, with enemies conquered,
A (chakravartin) emperor of the universe, one that has great strength.

tsokyi loppön tsokyi chok, tsokjé tsokda wang tang den
tuchen chépar dzinpa té, tsülchen shenkyi dring mijok

(49) He’s the teacher of hosts, the head of hosts,
The (Ganesha) lord of hosts, the master of hosts, the powerful one;
He’s the one with great strength, the one that’s keen (to carry the load),
The one that has the great mode of travel, with no need for travel by another mode.

tsikjé tsikda mankhépa, tsik la wangwa tsik tayé
tsik denpa tang denpar ma, denpa shi ni tönpapo

(50) He’s the lord of speech, the master of speech, eloquent in speech,
The one with mastery over speech, the one with limitless words,
Having true speech, the speaker of truth,
The one that indicates the four truths.

chir mi dokpa chir mi wong, drenpa rangyel sérü tsül
ngéjung natso lé jungwa, jungwa chenpo gyu chikpo

(51) He’s irreversible, non-returning,
The guide for the mode of travel of the self-evolving rhino pratyekas;
Definitely delivered through various (means) of definite deliverance,
He’s the singular cause of the great elemental states.

gélong drachom zakpa zé, döcha trelwa wangpo tül
déwa nyépé jikmé top, silwar gyurpé nyokpa mé

(52) He’s a (bhiksu) full monk, (an arhat) with enemies destroyed,
Defilements depleted, with desire departed, senses tamed;
Having attained ease of mind, having attained a state of no fear,
He’s the one with (elements) cooled down, no longer muddied.

rikpa tang ni kangpar den, déshé jikten rikpé chok
dak kir mindzin ngar mindzin, denpa nyikyi tsü la né

(53) Endowed to the full with pure awareness and movement,
He’s the Blissfully Gone, superb in his knowledge of the world;
He’s the one not grasping for “mine,” not grasping for a “me,”
Abiding in the mode of travel of the two truths.

khorwé paröl tar sönpa, chawa chépa kamsar né
shépa bashik ngé selwa, shérap tsönché namjompa

(54) He’s the one that’s standing at the far shore, beyond recurring samsara,
With what needs to be done having been done, settled on dry land,
His cleaving sword of discriminating awareness
Having drawn out the deep awareness of what’s unique.

tamchö chögyel selwar den, jikten nangwar chépé chok
chökyi wangchuk chökyi gyel, lekpé lam ni tönpapo

(55) He’s the hallowed Dharma, the ruler of the Dharma, the shining one,
The superb illuminator of the world;
He’s the powerful lord of Dharma, the king of the Dharma,
The one who shows the most excellent pathway of mind.

töndrup sampa druppa té, kuntu tokpa tamché pang
nampar mitok ying mi zé, chöying tampa zé mi shé

(56) With his aim accomplished, his thought accomplished,
And rid of all conceptual thought,
He’s the nonconceptual, inexhaustible sphere,
The superb, imperishable sphere of reality.

sönam denpa sönam tsok, yéshé yéshé jungné ché
yéshé denpa yö mé shé, tsoknyi tsok ni sakpapo

(57) He’s the one possessing positive force, a network of positive force,
And deep awareness, the great source of deep awareness,
Possessing deep awareness, having deep awareness of what exists and what doesn’t exist,
The one with the built-up pair of networks networked together.

takpa küngyel neljor chen, samten samcha loden chok
sosso rangrik mi yowa, chok ki tangpo kussum chang

(58) Eternal, the ruler of all, he’s the (yogi) yoked to the authentic;
He’s stability of mind, the one to be made mentally stable, the master of intelligence,
The one to be individually reflexively known, the immovable one,
The primordial one who’s the highest, the one possessing three enlightening bodies.

sangyé kungé danyi chen, khyabda yéshé ngayi dak
sangyé ngadak chöpen chen, chenga chakpa mépa chang

(59) With an identity-nature of five enlightening bodies, he’s a Buddha;
With an identity-nature of five types of deep awareness, a master of the all-pervasive,
Having a crown in the identity-nature of the five Buddhas,
Bearing, unhindered, the five enlightening eyes.

sangyé tamché kyépapo, sangyé sépo tampé chok
khyabda yéshé ngayi dak, chö lé jungwa sipa sel

(60) He’s the progenitor of all Buddhas,
The superlative, supreme Buddhas’ spiritual son,
The womb giving rise to the existence of discriminating awareness,
The womb of the Dharma, bringing an end to compulsive existence.

chikpu santrek dorjé dak, kyé ma taktu drowé dak
namkha lé jung rang jungwa, shérap yéshé méwo ché

(61) With a singular innermost essence of firmness, by identity-nature, he’s a diamond-strong vajra;
As soon as he’s born, he’s master of the wandering world.
Arisen from the sky, he’s the self-arisen:
The great fire of discriminating deep awareness;

öchen nampar nangwa ché, yéshé nangwa lamméwa
drowé marmé yéshé drön, ziji chenpo össelwa

(62) The great-light (Vairochana,) Illuminator of All, luminary of deep awareness, illuminating all;
The lamp for the world of the wanderers;
The torch of deep awareness;
The great brilliance, the clear light;

ngacho ngada ringa gyel, sanga gyelpo tönchen ché
tsuktor chenpo méjung tsuk, namkhé dakpo natso tön

(63) Lord of the foremost mantras, king of the pure awareness;
King of the hidden mantras, the one that fulfills the great aim;
He’s the great crown protrusion, the wondrous crown protrusion,
The master of space, the one indicating in various ways.

sangyé kunda ngöpo chok, drokun gawé mik tang den
natso zukchen kyépapo, chöching jépa drangsong ché

(64) He’s the foremost one, an enlightening body with the identity-nature of all the Buddhas,
The one with an eye for the joy of the entire wandering world,
The creator of diverse bodily forms,
The great (rishi) muse, worthy of offerings, worthy of honor.

riksum changwa sanga chen, tamtsik chenpo sanga dzin
tsowo köncho sum dzinpa, tekpa choksum tönpapo

(65) He’s the bearer of the three family traits, the possessor of the hidden mantra,
He’s the upholder of the great close bond and of the hidden mantra;
He’s the most preeminent holder of the three precious gems,
Indicator of the ultimate of the three vehicles of mind.

tön yö shakpa nampar gyel, dzinpa chenpo dorjé shak
dorjé chakyu shakpa ché,

(66) He’s the totally triumphant, with an unfailing grappling-rope,
The great apprehender with a vajra grappling-rope,
With a vajra elephant-hook and a great grappling-rope.

[Ten Verses, Plus a Quarter, Praising Mirror-like Deep Awareness]

dorjé jikché jikpar ché

He’s Vajrabhairava, the terrifying vajra terrifier:

trowö gyelpo dongtruk jik, mikdruk lakdruk top tang den
kengrü chéwa tsikpapo, hala hala dong gyapa

(67) Ruler of the furious, six-faced and terrifying,
Six-eyed, six-armed, and full of force,
The skeleton having bared fangs,
Halahala, with a hundred heads.

shinjé shépo gékki gyel, dorjé shukchen jik chépa
dorjé drakpa dorjé nying, gyuntrül dorjé süpo ché

(68) He’s the destroyer of death (Yamantaka), king of the obstructors,
(Vajravega,) vajra might, the terrifying one;
He’s vajra devastation, vajra heart,
Vajra illusion, the great bellied one.

dorjé lé kyé dorjé dak, dorjé nyingpo kha drawa
miyo relpa chikki gying, langchen kolön kössu khyön

(69) Born from the vajra (womb), he’s the vajra lord,
Vajra essence, equal to the sky;
Immovable (Achala), (with matted hair) twisted into a single topknot,
Wearer of garments of moist elephant hide.

drakchen haha shé drokpa, hihi she drok jikpar ché
gémo chenpo gégyang chen, dorjé gémo cher drokpa

(70) Great horrific one, shouting “ha ha,”
Creator of terror, shouting “hi hi,”
With enormous laughter, (booming) long laughter,
Vajra laughter, great roar.

dorjé sempa sempa ché, dorjé gyelpo déwa ché
dorjé drakpo gawa ché, dorjé hung té hung shé drok

(71) He’s the vajra-minded (Vajrasattva), the great-minded (mahasattva),
Vajra king, great bliss;
Vajra fierce, great delight,
Vajra Humkara, the one shouting “hum.”

tsöntu dorjé da tokpa, dorjé reldri malü chö
dorjé kunchang dorjé chen, dorjé chikpu yü selwa

(72) He’s the holder of a vajra arrow as his weapon,
The slasher of everything with his vajra sword;
He’s the holder of a crossed vajra, possessor of a vajra,
Possessor of a unique vajra, the terminator of battles.

dorjé barwa mik mizé, tra yang dorjé barwa té
dorjé beppa beppa ché, mik gyapa té dorjé mik

(73) His dreadful eyes with vajra flames,
Hair on his head, vajra flames too,
Vajra cascade, great cascade,
Having a hundred eyes, vajra eyes.

lü ni dorjé bapu chen, dorjé pu ni chikpü lü
semmo kyépa dorjé tsé, dorjé nyingpo pakpa trek

(74) His body with bristles of vajra hair,
A unique body with vajra hair,
With a growth of nails tipped with vajras,
And tough, (firm) skin, vajras in essence.

dorjé treng tok pel tang den, dorjé gyen kyi gyenpa té
gégyang haha ngépar drok, yigé drukpa dorjé drak

(75) Holder of a garland of vajras, having glory,
He’s adorned with jewelry of vajras,
And has long (booming) laughter “ha ha,” with loud sound,
The vajra sound of the six syllables.

jamyang chenpö dra chéwa, jikten sum na dra chikpa
namkhé talé dra drokpa, dra tang denpa namkyi chok

(76) He’s (Manjughosha,) with a lovely voice, enormous volume,
A tremendous sound unique in the world’s three planes,
A voice resounding to the ends of space,
The best of those possessing a voice.

[Forty-Two Verses on Individualizing Deep Awareness]

yangdak damé téshinnyi, yangdak ta té yigé mé
tongnyi mawé khyunchok té, zap ching gyaché dra drokpa

(77) He’s what’s perfectly so, the lack of identity-nature, the actual state,
The endpoint of that which is perfectly so, that which isn’t a syllable;
He’s the proclaimer of voidness, the best of bulls
Bellowing a roar, profound and extensive.

chökyi dung té drachen den, chökyi gendi drawo ché
miné nyangen dépapo, chokchü chökyi ngawo ché

(78) He’s the conch of Dharma, with a mighty sound,
The gong of Dharma, with a mighty crash,
The one in a state of non-abiding nirvana,
Kettledrum of Dharma in the ten directions.

zuk mé zuk zang tampa té, natso zukchen yi lé kyé
zuk nam tamché nangwé pel, zuknyen malü changwapo

(79) He’s the formless one, with an excellent form, the foremost one,
Having varied forms, made from the mind;
He’s a glory of appearances in every form,
The bearer of reflections, leaving out none.

tsukpa mé ching chéwar drak, khamsum wangchuk chenpo té
paklam shintu tola né, tarwa chenpo chökyi tok

(80) He’s the impervious one, with great (lordly) renown,
The great powerful lord of the world’s three planes;
Abiding with a lofty arya pathway of mind,
He’s the one raised on high, the crown banner of Dharma.

jikten sumna shönlü chik, néten genpo kyégü dak
sumchu tsanyi tsen changwa, dugu jikten sumna dzé

(81) He’s the body of youth unique in the world’s three planes,
The stable elder, the ancient one, the master of all that lives;
He’s the bearer of the thirty-two bodily signs, the beloved,
Beautiful throughout the world’s three planes.

jikten shélek loppön té, jikten loppön jikpa mé
gönkyop jikten yi chukpa, kyap tang kyoppa lana mé

(82) He’s the teacher of knowledge and good qualities to the world,
The teacher of the world without any fears,
The guardian, the rescuer, trusted throughout the world’s three planes,
The refuge, the protector, unsurpassed.

namkhé tala longchöpa, tamché khyenpé yéshé tso
marik gongé bup chépa, sipé trawa jompapo

(83) The experiencer (of experiences) to the ends of space,
He’s the ocean of the deep awareness of the omniscient mind,
The splitter of the eggshell of unawareness,
The tearer of the web of compulsive existence.

nyönmong malü shichépa, khorwé gyantsö paröl chin
yéshé wangkur chöpen chen, dzokpé sangyé gyentu tok

(84) He’s the one with disturbing emotions stilled, without an exception,
The one crossed over the sea of recurring samsara;
He’s the wearer of the crown of the deep awareness empowerment,
Bearer of the Fully Enlightened as adornment.

dungel sumkyi dungel shi, sumsel tayé drölsum top
drippa künlé ngépar dröl, khatar nyampa nyila né

(85) He’s the one stilled of the suffering of the three kinds of suffering,
The one with an endless ending of the three, having gone to the liberation of the three;
He’s the one definitely freed from all obscurations,
The one who abides in space-like equality.

nyönmong trima künlé dé, tüssum tümé tokpapo
semchen kün kyi lu chenpo, yönten töchen namkyi tö

(86) He’s the one past the stains of all disturbing emotions,
The one understanding the three times as non-time;
He’s the great (naga) chief for all limited beings,
The crown of those wearing the crown of good qualities.

nyönmong künlé namdrölwa, namkhé lamla rap népa
yishin norbu chenpo chang, khyabda rinchen kün kyi chok

(87) Definitely freed from all (residue) bodies,
He’s the one well established in the track of the sky;
Bearer of a great wish-fulfilling gem,
He’s master of the all-pervasive, ultimate of all jewels.

paksam shingchen gyépa té, pumpa zangpo chéwé chok
chépa semchen kün tön ché, pendö semchen nyé shinpa

(88) He’s the great and bounteous wish-granting tree,
The superlative great vase of excellence;
The agent fulfilling the aims of all limited beings, the wisher of benefit,
He’s the one with parental affection toward limited beings.

zangen shéshing tü shépa, khyabda tamshé tamtsik den
tüshé semchen wangpo shé, namdröl sumla khépapo

(89) He’s the knower of what’s wholesome and what’s unwholesome, the knower of timing,
The knower of the close bond, the keeper of the close bond, the master of the all-pervasive;
He’s the knower of the faculties of limited beings, the knower of the occasion,
The one skilled in the three (kinds of) liberation.

yönten denshing yönten shé, chöshé trashi trashi jung
trashi kün kyi trashipa, drakpa trashi nyendrak gé

(90) He’s the possessor of good qualities, the knower of good qualities, the knower of the Dharma,
The auspicious one, the source of what’s auspicious,
He’s the auspiciousness of everything auspicious,
The one with the auspicious sign of renown, the famous, constructive one.

ukjin chenpo gatön ché, gachen rölmo chenpo té
kurti rimdro pünsum tsok, choktu gawa drakda pel

(91) He’s the great breath, the great festival,
The great joy, the great pleasure,
The show of respect, the one showing respect, the prosperous one,
The supremely joyous, the master of fame, the glorious one.

chokden chokjin tsowo té, kyapkyi tampa kyapsu ö
jikten dra té rapkyi chok, jikpa malü selwapo

(92) Possessor of the best, he’s the provider of the best, the most preeminent,
Suitable for refuge, he’s the superlative refuge,
The very best foe of the great frightful things,
The eliminator of what’s frightful, without an exception.

tsupü pübu changlo chen, relpa mundza chöpen tok
dong nga tsukpü nga tang den, zurpü ngapa métok tö

(93) Wearing his hair in a bun, he’s the one with a bun of hair,
Wearing his hair in mats, he’s the one having matted locks,
He’s the one draped with a munja-grass sacred cord, the one wearing a crown,
The one with five faces, five buns of hair,
And five knotted locks, (each) crowned with a bloom.

godum tülshuk chenpo té, tsangpar chöpa tülshuk chok
katup tarchin katup ché, tsangné tampa gautama

(94) He’s the one maintaining great taming behavior, the one with shaved head,
The one with celibate Brahma(-like) conduct, the one with superlative taming behavior,
The one with great trials, the one who’s completed the trials,
The one who’s taken ablution, the foremost, Gautama.

dramzé tsangpa tsangpa shé, nyangen dépa tsangpa top
drölwé tarpa namdröl lü, namdröl shiwa shiwa nyi

(95) He’s a brahmin, a Brahma, the knower of Brahma,
The possessor of a Brahma-nirvana attainment;
The liberated one, he’s liberation, the one with the body of full liberation,
The fully liberated one, the peaceful one, the state of peace.

nyangen déshi nyangen dé, lekpar nyangen dé tang nyé
déduk selwa targyurpa, chakdrel lü lé dépapo

(96) He’s nirvana release, the one with peace, the one released in nirvana,
He’s the one most definitely delivered and nearly (brought to an end),
The one who’s completed bringing to an end pleasure and pain,
The one with detachment, the one with (residue) body consumed.

tuppa mépa pé mépa, mingön minang selché min
mingyur kündro khyappapo, trashing zakmé sabön drel

(97) He’s the invincible one, the incomparable one,
The unmanifest one, the one not appearing, the one with no sign that would make him seen,
The unchanging, the all-going, the all-pervasive,
The subtle, the untainted, the seedless.

dülmé düldrel trima mé, nyépa pangpa kyön mépa
shintu sépa sépé dak, künshé künrik tampapo

(98) He’s the one without a speck of dust, dustless, stainless,
With faults disgorged, the one without sickness;
He’s the wide-awake one, by identity-nature, the Fully Enlightened,
The Omniscient One, the superb knower of all.

nampar shépé chönyi dé, yéshé nyimé tsül changwa
nampar tokmé lhünkyi drup, tüssum sangyé lé chépa

(99) Beyond the nature of partitioning primary consciousness,
He’s deep awareness, bearer of the form of nonduality;
He’s the one without conceptual thought, spontaneously accomplishing (without any effort),
The one enacting the enlightening deeds of the Buddhas throughout the three times.

sangyé tokma tama mé, tangpö sangyé gyu mépa
yéshé mik chik trima mé, yéshé lüchen téshin shek

(100) He’s the Buddha, the one without a beginning or end,
The (beginning) primordial Adibuddha, the one without precedent;
The singular eye of deep awareness, the one with no stains,
Deep awareness embodied, he’s the One Thusly Gone.

tsiki wangchuk mawa ché, mawé kyénchok mawé gyel
mawé tampa choki né, mawé sengé tsukpa mé

(101) He’s the powerful lord of speech, the magnificent speaker,
The supreme being among speakers, the ruler of speakers,
The best of those speaking, the very best one,
The lion of speakers, inconquerable by others.

kuntu tawé choktu ga, ziji trengwa tana duk
özang barwa pelkyi béu, lana ö bar nangwapo

(102) Seeing all around, he’s supreme joy itself,
With a garland of brilliance, beautiful to behold;
He’s the magnificent light, the blazing one (Vishnu, beloved of Shri,) the curl at the heart,
The illuminator with hands (that are rays) of blazing light.

menpa chémchok tsowo té, zungu jinpa lana mé
mennam malü jönpé shing, nédo chok ki dra chéwa

(103) The best of the great physicians, he’s the most preeminent one,
The unsurpassed remover of (thorny) pains;
He’s the celestial tree of all medications, with none left out,
The great nemesis of the sicknesses of disturbing emotions.

dugu jikten sumkyi chok, palden gyukar kyilkhor chen
chokchu namkhé tar tukpar, chökyi gyeltsen lekpar dzuk

(104) He’s the beauty mark of the world’s three planes, the lovely one,
The glorious one, with a mandala of lunar and zodiac constellation stars;
He’s the one extending to the ends of space in the ten directions,
The great ascending of the banner of Dharma.

drona duk chik yangpa té, cham tang nyingjé kyilkhor chen
palden péma karkyi dak, khyabda chenpo rinchen duk

(105) He’s the unique extension of an umbrella over the wandering world,
With his mandala circle of love and compassion;
He’s the glorious one, the Powerful Lord of the Lotus Dance,
Great master of the all-pervasive, the one with an umbrella of precious gems.

sangyé kün kyi ziji ché, sangyé kün kyi ku changwa
sangyé kün kyi neljor ché, sangyé kün kyi tenpa chik

(106) He’s the great king of all the Buddhas,
Holder of the embodiments of all the Buddhas,
Great yoga of all the Buddhas,
Unique teaching of all the Buddhas.

dorjé rinchen wangkur pel, rinchen kündak wangchuk té
jikten wangchuk kün kyi dak, dorjé changwa kün kyi jé

(107) He’s the glory of the empowerment of the vajra jewel,
Powerful lord of the sovereigns of all jewels;
Master of all (Lokeshvaras,) the powerful lords of the world,
He’s the sovereign of all (Vajradharas,) the holders of the vajra.

sangyé kün kyi tuk chéwa, sangyé kün kyi tukla né
sangyé kün kyi ku chéwa, sangyé kün kyi sung yang yin

(108) He’s the great mind of all Buddhas,
The one that is present in the mind of all Buddhas;
He’s the great enlightening body of all Buddhas,
He’s the beautiful speech (Sarasvati) of all Buddhas.

dorjé nyima nangwa ché, dorjé dawa trimé ö
chadrel lasso chakpa ché, khado natso barwé ö

(109) He’s the vajra sun, the great illuminator,
The vajra moon, the stainless light;
He’s great desire, the one that begins with non-desire,
Blazing light of various colors.

dorjé kyiltrung dzok sangyé, sangyé drowé chö dzinpa
palden sangyé péma kyé, künkhyen yéshé dzö dzinpa

(110) He’s the vajra posture of the Fully Enlightened,
The bearer of the Dharma, the concert of the Buddhas;
He’s the glorious one, the one that’s born from the lotus of the Buddhas,
The keeper of the treasure of omniscient deep awareness.

gyelpo gyuntrül natso chang, chéwa sangyé rik ngak chang
dorjé nönpo réltri ché, yigé chok té nampar tak

(111) He’s the bearer of diverse illusions, he’s the king;
He’s the bearer of Buddhas’ pure awareness mantras, he’s the great one;
He’s the vajra sharp, the great sword,
The supreme syllable, totally pure.

tekpa chenpo dungel chö, tsöncha chenpo dorjé chö
dorjé zapmo dzina dzik, dorjé lotrö téshin rik

(112) He’s the Great Vehicle (Mahayana), the cutter of suffering,
He’s the great weapon, Vajra Dharma;
He’s (Jinajik,) the triumph of the triumphant, vajra profound,
He’s vajra intelligence, the knower of things and how they exist.

paröl chinpa kün dzokpa, sanam kün kyi gyen tang den
nampar takpa dakmé chö, yangdak yéshé dawö zang

(113) He’s the perfected state of every far-reaching attitude,
The wearer of all (bhumi) levels of mind as adornment;
He’s the lack of a true identity-nature of totally pure existent things,
He’s correct deep awareness, the core light of the moon.

tsönchen gyuntrül trawa té, gyü kün kyi ni dakpo chok
dorjé den ni malü den, yéshé kunam malü chang

(114) He’s great diligence (applied), Illusion’s Net,
Sovereign of all tantras, the one that’s superb;
He’s the possessor of vajra (postures and) seats, without an exception,
He’s the bearer of enlightening bodies of deep awareness, without an exception.

kuntu zangpo lotrö zang, sayi nyingpo drowa dzin
sangyé kün kyi nyingpo ché, trülpé khorlo natso chang

(115) He’s the all-around excellent (Samanta-bhadra), he’s excellent intelligence,
He’s the womb of the earth (Kshiti-garbha), the support of the wandering world;
He’s the great womb of all of the Buddhas,
The bearer of a circle of assorted emanations.

ngöpo kün kyi rangshin chok, ngöpo kün kyi rangshin dzin
kyémé chö té natso tön, chö kün ngowo nyi changwa

(116) He’s the supreme self-nature of all functional phenomena,
The bearer of the self-nature of all functional phenomena;
He’s the non-arising existent, with purposes diverse,
The bearer of the nature of all existent things.

shérap chenpö kéchik la, chö kün khongtu chüpa chang
chö kün ngönpar tokpa té, tuppa lo chok jungpö ta

(117) Great discriminating awareness in a single moment,
He’s the bearer of comprehension of all existent things;
The clear realization of all existent things,
He’s the able sage, with foremost intelligence, the endpoint of that which is perfectly so.

miyo raptu tangwé dak, dzokpé sangyé changchup chang
sangyé kün kyi ngönsumpa, yéshé méché ö rapsel

(118) He’s the immovable one, extremely pure, by identity-nature,
The bearer of the purified state of the Perfect, Fully Enlightened Ones;
He’s the one having bare cognition of all Buddhas,
The flame of deep awareness, the excellent clear light.

[Twenty-Four Verses on Equalizing Deep Awareness]

döpé töndrup tampa té, ngensong tamché namjongwa
gönpo semchen kün kyi chok, semchen tamché rabdröl ché

(119) He’s the fulfiller of wished-for aims, he’s superb,
The one totally purifying all of the worse rebirth states;
He’s the ultimate of all limited beings, the guardian,
The complete liberator of all limited beings.

nyönmong yültu chik pawa, mishé drayi drekpa jom
loden gék chang pel tang den, tenpo miduk zuk changwa

(120) He’s the hero in the battle with disturbing emotions, the unique one,
The slayer of the insolent arrogance of the enemy “unawareness”;
He’s intelligence, bearer of an enamored tone, the one with glory,
Bearer of forms with heroic and disdainful tones.

lakpé yukpa gya kyö ching, kompé tapkyi gar chépa
palden lakpa gyé kang la, namkha khyappa gar chépa

(121) He’s the one pounding with a hundred clubs in his hands,
He’s the dancer with a pounding-down of his feet;
He’s the one with glory, the user of a hundred (user) hands,
The dancer across (the sectors used in) the expanse of the sky.

sayi kyilkhor shiyi khyön, kangpa yachik tilkyi nön
kangtep semmö khyönkyi kyang, tsangpé yülsa tséné nön

(122) He’s the one standing on the surface of the mandala of the earth,
Pressing down on the surface with a single foot;
He’s the one standing on the nail of his large toe,
Pressing down on the tip of Brahma’s (egg-like) world.

tön chik nyimé chökyi tön, tampé tön ni jikpa mé
namrik natso zuktön chen, sem tang namshé gyü tang den

(123) He’s the singular item, the item regarding phenomena that’s nondual,
He’s the deepest (truth) item, (the imperishable powerful lord,) the one that lacks what’s fearful;
He’s the item with a variety of revealing forms,
The one that has a continuity of mind and of partitioning consciousness.

ngötön malü namla ga, tongpanyi ga döcha lo
sipé döcha so pangpa, sissum gawa chenpo té

(124) He’s joyful awareness of existent things, without an exception,
He’s joyful awareness of voidness, the highest intelligence;
The one gone beyond the longing desires, and the likes, of compulsive existence,
He’s great joyful awareness regarding the three (planes of) compulsive existence.

trinkar takpa shintu kar, özang tönké dawé ö
nyima charkhé kyil tar dzé, semmö ö ni shécher mar

(125) He’s the pure white one – a brilliant white cloud,
With beautiful light – beams of the autumn moon,
With an exquisite (face) – the mandala orb of a (youthful) sun,
With light from his nails – a great (passionate) red.

chöpen zangpo tönké tsé, tramchok tönka chenpo chang
norbu chenpo öchak pel, sangyé trülpé gyen tang den

(126) With sapphire-blue hair knotted on top,
And wearing a great sapphire on top of his locks,
He’s the glorious one with the radiant luster of a magnificent gem,
Having as jewelry emanations of Buddha.

jikten khamgya kün kyöpa, dzuntrül kangpé topchen den
tényi drenpa chenpo chang, drenpa shipo tingdzin gyel

(127) He’s the shaker of spheres of hundreds of worlds,
The one with great force with his extraphysical powerful legs;
He’s the holder of the great (state of) mindfulness as well as the facts of reality,
He’s the ruler of the absorbed concentrations of the four types of mindfulness states.

changchup yenla métok pö, téshin shekpé yönten tso
lamkyi yenla gyé tsül rik, yangdak sangyé lam rikpa

(128) He’s the fragrance of the love-blossoms on the branches (leading) to a purified state,
(The cream atop) the ocean of good qualities of the Thusly Gone Ones;
He’s the one knowing the mode of travel with the eightfold pathway minds,
The one knowing the pathway mind of the Perfect, Fully Enlightened.

semchen kün la shécher chak, namkha tabur chakpa mé
semchen kün kyi yi la juk, semchen kün kyi yi tar gyok

(129) He’s the one having great adherence to all limited beings,
But without having adherence, like the sky;
He’s the one entering the minds of all limited beings,
Having speed in accord with the minds of all limited beings.

semchen kün kyi wangtön shé, semchen kün kyi yi trokpa
pungpo nga tön tényi shé, namdak pungpo nga changwa

(130) He’s the one with awareness of the powers and objects of all limited beings,
The one who captures the hearts of all limited beings;
He’s the one with awareness of the items and reality of the five aggregate factors,
The one who holds the full purity of the five aggregate factors.

ngéjung kün kyi ta la né, ngépar jungwa kün la khé
ngéjung kün kyi lam la né, ngépar jungwa kün tönpa

(131) He’s the one standing at the end of every definite deliverance,
The one who’s skilled in that which brings every definite deliverance;
He’s the one standing on the path for every definite deliverance,
The one who’s indicating every definite deliverance.

yenla chunyi sitsa tön, takpa nampa chunyi chang
denshi tsülkyi nampa chen, shépa gyépo tokpa chang

(132) He’s the one who’s uprooted compulsive existence with its twelvefold links,
The holder of their purification having twelvefold aspects;
Having the aspect of the mode of travel of the fourfold truths,
He’s the holder of the realization of the eightfold awareness.

dentön nampa chunyi den, tényi nampa chudruk rik
nampa nyishü changchuppa, nampar sangyé kün rik chok

(133) He’s the points of truth in twelvefold aspects,
The knower of reality in sixteen aspects,
The Fully Enlightened through twenty aspects,
The Enlightened Buddha, the superb knower of all.

sangyé kün kyi trülpé ku, chéwa pakmé gyépapo
kéchik tamché ngönpar tok, semkyi kéchik tön kün rik

(134) He’s the one making knowable millions
Of enlightening emanation bodies of innumerable Buddhas;
He’s the clear realization of everything in a moment,
The knower of the objects of all moments of mind.

tekpa natso tap tsülnönp, drowé tön la tokpapo
tekpa sumkyi ngéjung la, tekpa chik ki drébur né

(135) He’s the skillful means of the modes of travel of the various vehicles of mind,
The one who makes knowable the aims of the wandering world;
He’s the one who’s definitely delivered threefold, through the vehicles of mind,
The one who’s established as the fruit of (Ekayana,) the single vehicle of mind.

nyönmong khamnam takpé dak, lékyi khamnam zé chépa
chuwo gyantso künlé gel, jorwé gönpa lé jungwa

(136) He’s the identity-nature totally pure of the spheres of disturbing emotions,
He’s the depleter of the spheres of karma;
He’s the one who has fully crossed over the ocean of currents,
The one who’s emerged from the wilderness by means of the yogas.

nyönmong nyéwé kün nyönmong, bakcha chépa ten pangpa
nyingjé chenpo shérap tap, tön yö drowé tön chépa

(137) He’s the one fully rid of the disturbing emotions, the auxiliary disturbing emotions,
And the general disturbing emotions, together with (all) their habits;
He’s discriminating awareness and great compassion as skillful means,
The one fulfilling the aims of the wandering world, meaningfully (without fail).

dushé kün kyi tön pang shing, namshé tön ni gakpar ché
semchen kün yi yül tang den, semchen kün kyi yi rikpa

(138) He’s the one with objects of all conceptual discernment gotten rid of,
The one with objects of partitioning consciousness brought to a halt;
He’s the cognitive object (in reference to) the minds of all limited beings,
The one that abides in the minds of all limited beings.

semchen kün kyi yi la né, téda sem tang tünpar juk
semchen kün yi tsimpar ché, semchen kün kyi yi gawa

(139) He’s the innermost stand of the minds of all limited beings,
The one who’s passing as the equality of their minds;
He’s the one bringing satisfaction to the minds of all limited beings,
He’s the joy of the mind of all limited beings.

truppa tarchin trülpa mé, norwa tamché nampar pang
tön sum tétsom mépé lo, küntön yönten sumkyi dak

(140) He’s the culminating point of actualization, the one with confusion departed,
He’s the one with every mistake dispelled;
He’s intelligence not indecisively wavering, the one that is threefold,
The one (fulfilling) everyone’s aims, with an identity-nature of three constituents.

pungpo nga tön tü sumpa, kéchik tamché chédra ché
kéchik chik ki dzok sangyé, sangyé kün kyi rangshin chang

(141) He’s the object (in reference to) the five aggregate factors, the one throughout the three times,
The one that makes things individually knowable in every instant;
He’s the one with manifest total enlightenment in an instant,
The bearer of all the Buddhas’ self-nature.

lümé lüté lükyi chok, lükyi ta ni tokpapo
zunam natso kuntu tön, norbu chenpo rinchen tok

(142) He’s the one with an enlightening body that’s incorporeal, the foremost of enlightening bodies,
The one that makes knowable millions of enlightening bodies;
He’s the one exhibiting everywhere a variety of forms,
He’s the great gem, (Ratnaketu,) the crowning jewel.

[Fifteen Verses on the Accomplishing Deep Awareness]

sangyé kün kyi tok chawa, sangyé changchup lana mé
sanga lé jung yigé mé, sanga chenpo rik sumpa

(143) He’s the one to be realized by all the Fully Enlightened,
He’s the purified state of a Buddha, the peerless;
He’s the one that isn’t a syllable, the one comes forth from hidden mantra’s womb,
The triad of families of great hidden mantra.

sanga tön kün kyépapo, tiklé chenpo yigé mé
tongpa chenpo yigé nga, tiklé tongpa yigé gya

(144) He’s the creator of every significance of hidden mantra,
He’s the great creative energy-drop, that which isn’t a syllable;
He’s the great void, having five syllables,
And the creative-drop void, having six syllables.

nampa künden nampa mé, chudruk chéché tiklé chen
yenla mépé tsi lé dé, samten shipé tsémo chen

(145) He’s the possessor of all aspects, that which hasn’t an aspect,
He’s the bearer of the sixteen creative drops, and half of their half;
He’s the one without phases, beyond count,
Holder of the peak of the fourth level of mental stability.

samten yenla kün shé shing, tingdzin rik tang gyü rikpa
tingdzin lüchen lükyi chok, longchö dzok ku kün kyi gyel

(146) He’s the advanced awareness of the phases of all levels of mental stability,
The knower of the families and castes of absorbed concentration;
He’s the one with the enlightening body of absorbed concentration, the foremost of the enlightening bodies,
The ruler of all (Sambhogakaya,) Enlightening Bodies of Full Use.

trülpé ku té ku yi chok, sangyé trülpé gyü changwa
chok chur trülpa natso gyé, chishin drowé tön chépa

(147) He’s the one with a (Nirmanakaya,) Enlightening Body of Emanations, the foremost of the enlightening bodies,
Holder of the lineage of Buddha’s emanations;
He’s the one issuing forth various emanations in the ten directions,
The one fulfilling the aims of the wandering world, whatever they may be.

lha tang lhawang lha yi lha, lha yi wangpo lhamin da
chimé wangpo lha yi la, jomché jomché wang chukpo

(148) He’s the chief of the deities, the deity over the deities,
The chief of the gods, the overlord of the (devilish) non-gods,
The chief of the immortals, the guru of the gods,
The destroyer, and the powerful lord of the destroyers.

sipé gönpa lé gelwa, tönpa chikpu drowé la
jikten chok chur rap drakpa, chökyi jinda chéwapo

(149) He’s the one with the wilderness of compulsive existence crossed over,
The unique indicator, the guru for the wandering world;
He’s renowned throughout the world’s ten directions,
The master of generous giving of the Dharma, the great one.

champé kocha chépa té, nyingjé yi ni yalé gö
shérap reldri da shu tok, nyönmong mishé yül ngo sel

(150) Armored with the armor of love,
Coated with a coat-of-mail of compassion,
Wielder of a sword of discriminating awareness and a bow and arrow,
He’s the one who finishes the battle against disturbing emotion and unawareness.

pawo düdra dü ndülwa, düshi jikpa selwar ché
dükyi pung nam pam chépa, dzokpé sangyé jikten dren

(151) He’s the heroic one, enemy of the (mara) demonic forces, subduer of the maras,
The one who brings fear of the four maras to an end;
Defeater of the military forces of all maras,
He’s the Fully Enlightened, the leader of the world.

chö ö tö ö chak ki né, taktu rimor chawé ö
kur ö jépar chawé chok, chak char öpa lamé rap

(152) He’s the one worthy of offerings, worthy of praise, the one for prostration,
Worthy of (being honored) forever in paintings,
Worthy of shows of respect, most worthy of veneration,
Worthy for homage, the highest guru.

jikten sumpo gom chik drö, khatar tamé nampar nön
sum rik tsangma takpa té, ngönshé druk den jédren druk

(153) He’s the one traversing the world’s three planes in a single stride,
The one striding forth endlessly, just like space;
He’s the one with triple knowledge, (proficiency in the sacred,) clean and pure,
Possessor of the six types of heightened awareness and the six types of close mindfulness.

changchup sempa sempa ché, dzuntrül chenpo jikten dé
shérap paröl chinpé ta, shérap kyi ni tényi top

(154) He’s a bodhisattva, a great-minded (mahasattva),
The one with great extraphysical powers, the one gone beyond the world;
(Situated) at the endpoint of far-reaching discriminating awareness (prajnaparamita),
He’s the one who’s come to reality through discriminating awareness.

darik shenrik tamchépa, kunla penpé kangzak chok
percha kün lé dépa té, shé tang shéjé dakpo chok

(155) He’s the one with all knowledge of self and knowledge of others,
Helpful to all, the foremost person (of all);
He’s the one who’s gone beyond all comparison,
The superb sovereign of knowing and what’s to be known.

tsowo chökyi jinda té, chagya shipö tön tönpa
drowé nyenkur nékyi chok, ngéjung sumpo drönam kyi

(156) He’s the master of generous giving of Dharma, the most preeminent,
The one who shows the meaning of the fourfold (mudra) seals;
He’s the one most fitting to be helped and shown respect by the worldly
And by those traversing the three (pathways of) definite deliverance.

tönkyi tampa namdak pel, jikten sum na kelzang ché
palden jorpa kün chépa, jampel pel tang denpé chok

(157) He’s the purity and glory of the deepest truth,
The portion of excellence of the world’s three planes, the great one;
The one bringing all enrichments, the one having glory,
He’s Manjushri, (the lovely and glorious,) supreme among those possessing glory.

[Five Verses on the Deep Awareness of the Five Thusly Gone Ones]

chokjin dorjé chok khyö dü, yangdak tar gyur khyö la dü
tongnyi lé jung khyö la dü, sangyé changchup khyö la dü

(158) Homage to you, granter of the best (boon), the foremost vajra;
Homage to you, the endpoint of what’s perfectly so;
Homage to you, the womb of voidness;
Homage to you, the Buddhas’ purified state.

sangyé chakpa khyö la dü, sangyé dö la chaktsel dü
sangyé gyépa khyö la dü, sangyé röl la chaktsel dü

(159) Homage to you, the Buddhas’ attachment;
Homage to you, the Buddha’s desire;
Homage to you, the Buddhas’ enjoyment;
Homage to you, the Buddhas’ play.

sangyé dzumpa khyö la dü, sangyé shé la chaktsel dü
sangyé sung nyi khyö la dü, sangyé tu la chaktsel dü

(160) Homage to you, the Buddhas’ smile;
Homage to you, the Buddhas’ (shining) laugh;
Homage to you, the Buddha’s speech;
Homage to you, the Buddha’s (state of) mind.

mépa lé jung khyö la dü, sangyé jungwa khyö la dü
namkha lé jung khyö la dü, yéshé lé jung khyö la dü

(161) Homage to you, rising from non-true existence;
Homage to you, arising from the Buddhas;
Homage to you, rising from space;
Homage to you, arising from deep awareness.

gyuntrül trawa khyö la dü, sangyé röltön khyö la dü
tamché tamché khyö la dü, yéshé ku nyi khyö la dü

(162) Homage to you, illusion’s net;
Homage to you, the Buddhas’ dancer;
Homage to you, everything for everyone;
Homage to you, enlightening body of deep awareness.

[The Mantras]

oṁ sarva dharma abhāva svābhāva viśuddha vajra
a ā aṁ aḥ

Om – the total purity of all existents,
By self-nature, non-truly existent,
Through the vajra eye – a a am a:

prakṛīti pariśuddhaḥ sarva dharmā yad uta sarva tathāgata
jñānakāya mañjuśrī pariśuddhītam upādāyeti

That which is the completely pure nature
Of all existents takes the form, indeed,
Of the completely purified Manjushri,
The enlightening body of deep awareness of all Thusly Gone

aṁ aḥ, sarva tathāgata hṛīdaya hara hara
oṁ hūṁ hrīḥ bhagavān jñānamūrti vāgiśvara
mahāvāca sarva dharmā gaganāmala supariśuddha
dharmādhātu jñānagarbhā āḥ

A a: – the heart of all the Thusly Gone,
Take out, take out – om hum hri:
Vanquishing master surpassing all, embodied deep awareness,
Powerful lord of speech, the great one who ripens,
The complete total purity of all the existents, stainless like space,
Womb of deep awareness of the sphere of reality – a:

[Five Verses as an Epilogue]

téné palden dorjé chang, ga shing gu né telmo jar
gönpo chomden téshin shek, dzok sangyé la chaktsel né

(163) Then the glorious Holder of the Vajra,
Joyful and delighted, with palms pressed together,
Bowing to the Guardian, the Vanquishing Master Surpassing All,
The Thusly Gone One, the Fully Enlightened,

ter ni gönpo sangwé dak, lana dorjé trowö gyel
natso shen tang lhenchik tu, sangtö né ni tsik di söl

(164) Together with the other guardians of many (varied) sorts,
Lords of the hidden, Vajrapanis,
Kings of the furious,
Loudly proclaimed these words of praise,

gönpo dacha yirang ngo, lekso lekso lekpar sung
namdröl drébu tselwayi, drowa gömmé nam tang ni

(165) “We rejoice, O Guardian,
Excellent, excellent, well said.
For us, the great (guardian) aim has (now) been fulfilled,
The attainment of a perfect, full enlightenment state;

dacha yangdak dzokpa yi, changchup toppé tön chen dzé
gyuntrül trawé tsül tenpa, di ni namdak lekpé lam

(166) And for the wandering world also, lacking a guardian,
Wishing for the fruit of complete liberation,
This excellent and pure pathway mind has been shown,
The mode of travel of Illusion’s Net.

zap ching yang la gyaché té, tönchen drowé tön chépa
sangyé namkyi yül di ni, dzokpé sangyé kün kyi shé

(167) This cognitive object indeed of the Buddhas,
Having a profound and extensive broad scope,
The great aim, fulfilling the aims of the wandering world,
Has been expounded by the Perfect, Fully Enlightened One.”

chomdendé jampel yéshé sempé töntampé tsen yangdakpar jöpa,
chomdendé téshin shekpa shakya tuppé sungpa dzokso

A Concert of the Deepest Truth Names of the Vanquishing Master Surpassing All, the Deep Awareness
Being Manjushri, expounded by the Vanquishing Master, the Thusly Gone One, Shakyamuni, is hereby completed.

MANJUSHRI’S MANTRA

OM AH RA PA TSA NA DHI (Three or more rounds)
Followed by one round of DHI, DHI, DHI, etc., recited on one single breath.

PURIFYING OFFERINGS

OM AH HUM       (3x)

INVOCATION

(Extracted from the Lama Chöpa as composed by His Holiness the 4th Panchen Lama)

Visualisation: visualise the Refuge Tree in front of you, containing all the Buddhas, bodhisattvas and deities who are worthy objects of refuge. When invoked, they come to the space before you, ready to enter into the statues to be blessed.

OPTIONAL: In your right hand, grasp your vajra lightly between your thumb and index finger, and hold it pointing outwards at the level of your heart. You may also wish to hold one stick of lit incense in your right hand together with the vajra. If this is not convenient, make sure you have incense lit and burning nearby. Then, keeping your bell poised to ring, recite the following verses. If time permits, it is recommended that these invocation verses are recited according to the prescribed melody:

P’ÜN-TSOG DE-LEG JUNG-NÄ D’Ü-SUM-GY’I
TZA-GY’Ü LA-MA YI-D’AM KÖN-CH’OG-SUM
PA-WO K’A-DRO CHÖ-KYONG SUNG-TSOG-CHÄ
T’UG-JEI WANG-G’I DIR-SHEG TÄN-PAR-ZHUG (ring bell)

You who are the source of all goodness, bliss and perfection,
O root and lineage Gurus, Yidams, Three Jewels of Refuge,
Vīras, Däkinīs, Dharmapālas and Protectors,
With entourage and of the three times,
By the power of compassion, come forth and abide steadfastly. (ring bell)

CH’Ö-NAM RANG-ZHIN DRO-WONG KÜN-DR’ÄL-YANG
NA-TSOG DÜL-J’ÄI SAM-PA J’I-ZHIN-D’U
CHIR-YANG CH’AR-WÄI KY’EN-TZEI TR’IN-LÄ-CHÄN
KYAB-GÖN D’AM-PA K’OR-CHÄ SHEG-SU-SÖL (ring bell)

Though all things are totally free of inherent coming and going,
Still you arise through your virtuous conduct of wisdom and loving-compassion,
In whatsoever forms suit the temperament of varied disciples,
O holy Refuge-Protectors, please come forth with your entourage. (ring bell)

OM GURU BUDDHA BODHISATTVA DHARMAPALA SA-PARI-WARA EH HYA HI DZAH HUM BAM HO (mudra)
YE-SHE PA-NAM D’AM-TSIG PA-D’ANG NYI-SU ME-PAR-GY’UR

Om Guru Buddha Bodhisattva Dharmapala Sapariwara E-hye-hih
Zah Hum Bam Hoh (mudra)
The Wisdom and Symbolic-Beings become non-dual.

OM SUTRA-TITRA BENZA-YE SOHA (ring bell and throw rice, representing that the wisdom beings have entered. Rice symbolises prosperity and the arising of auspicious tidings because rice, traditionally costly in Tibet, is not a substance that people usually throw.)

(Having thus been invited, the wisdom beings who are the Buddhas, bodhisattvas and deities worthy of taking refuge in, dissolve into the symbolic beings which are your Buddha images such as statues, tsa tsas, thangkas, tsakaleys, etc.)

MAKING SENSORY OFFERINGS

(Now that the enlightened beings abide in the statues, we may proceed to make offerings to them. You may accompany the recitation with the associated mudras.)

OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIWARA ARGAM PRATITCHAYA SOHA

OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIWARA PADYAM PRATITCHAYA SOHA

OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIWARA PUPE PRATITCHAYA SOHA

OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIWARA DUPE PRATITCHAYA SOHA

OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIWARA ALOKE PRATITCHAYA SOHA

OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIWARA GENDHE PRATITCHAYA SOHA

OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIWARA NEWIDYE PRATITCHAYA SOHA

OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIWARA SHABTA PRATITCHAYA SOHA

(If you have received initiation, you should offer the inner offering at this time.)

J’E-WA TR’AG-GYÄI LING-ZHI LHÜN-POR CHÄ
RIN-CH’EN DÜN-D’ANG NYE-WÄI RIN-CH’EN-SOG
KÜN-GA KYE-PÄI NÖ-CHÜ P’ÜN-SUM-TSOG
LHA-MII LONG-CHÖ DÖ-GÜI TER-CH’EN-PO
D’ANG-WÄI SEM-KYI P’ÜL-JUNG ZHING-G’I-CH’OG
KYAB-GÖN T’UG-JEI TER-LA ÜL-WAR-GYI

To you, O Refuge-Protectors, treasures of compassion,
Eminent and supreme Field of Merit, we present with pure faith:
Mount Meru and the four continents a billion times over,
The seven precious royal emblems, the precious minor symbols and more,
Perfectly delightful environments and those dwelling within,
And a grand treasury of all wishes and wealth of gods and men.

NGÖ-SHAM YI-TRÜL YI-ZHIN GYA-TSÖI-NGOG
SI-ZHII NAM-KAR LÄ-WONG CH’Ö-DZÄ-KYI
DAB-TONG GYÄ-PÄ KÜN-GYI YI-TRO’G-CHING
JIG-TEN JIG-TEN LÄ-DÄ RANG-ZHÄN-GY’I
GO-SUM GE-WÄI ME-TOG CHI-YANG-TRA
KÜN-ZANG CH’O-PÄI DR’I-SUNG BUM-TR’O-ZHING
LAB-SUM RIM-NYI LAM-NGÄI DRÄ-DÄN-PÄI
GA-TSÄL JE-TZÜN LA-MA NYE-CH’IR-BÜL

To please you, O venerable Gurus, we offer these objects both actually arranged and those envisioned
As a pleasure grove on the shore of a wish-granting sea:
It is strewn with thousand-petalled lotuses, captivating the hearts of all –
These are the offering objects arising from samsāra and Nirvāna’s white virtues.
Everywhere is dotted with flowers – these are the virtues
Of the three gateways of ourselves and others, in this world and beyond.
It is diffused with the myriad fragrances of Samantabhadra offerings
And is laden with fruit – three trainings, two stages and five paths.

G’UR-KUM DANG-DÄN ZANG-PÖI DR’I-NGÄ-CHÄN
RO-GYÄI PÄL-DZIN GYA-J’ÄI TUNG-WA-D’ANG
CHAG-KYU NGA-D’ANG DR’ON-MA NGA-LA-SOG
JANG-TOG BAR-WÄI DÜ-TZII GYA-TS’Ö-CH’Ö

We offer a libation of China tea the colour of saffron,
Steeped in the glories of a hundred flavours, with a delicate bouquet;
This – the five hooks, the five lamps and so forth –
Is purified, transformed and increased into a sea of nectar.

YI-WONG LANG-TSÖI PÄL-DZIN DR’UG-CHU-ZHII
DÖ-PÄI GYU-TZÄL LA-K’Ä LÜ-TR’A-MA
ZHING-KYE NGAG-KYE LHÄN-KYE P’O-NYÄI-TSOG
DZE-DUG GYU-MÄI CH’AG-GYA NAM-KYANG BÜL

We offer even voluptuous, illusion-like consorts, a host of messenger Dākinis –
Born from place, from mantra and simultaneously born –
Having slender figures, aglow with the vibrance of youth
And skilled in the sixty-four arts of love.

DRIB-DR’ÄL LHÄN-KYE DE-WÄI YE-SHE-CH’E
CH’Ö-KÜN RANG-ZHIN TRÖ-D’ANG DR’AL-WÄI-YING
YER-ME LHÜN-DR’UB MA-SAM JÖ-LÄ-DÄ
D’ÖN-D’AM J’ANG-CH’UB SEM-CH’OG KY’Ö-LA-BÜL

We offer you supreme ultimate Bodhicitta:
Beyond words, thought and expression; spontaneous and invisible;
The void sphere of all things, free from mental fabrications of true existence;
Unobstructed great pristine awareness simultaneous with Bliss.

NYÖN-MONG ZHI-GYA TZA-ZHII NÄ-JOM-PÄI
ZANG-PÖI MÄN-GY’I J’E-DR’AG NA-TSOG-D’ANG
KY’Ö-NYE GY’E-CH’IR DAG-DRÄN BÜL-LAG-NA
NAM-K’A J’I-SI BANG-SU ZUNG-D’U-SÖL

We offer sundry types of potent medicines
To cure the plagues of the four hundred afflictions
And in reverence we offer ourselves as servants to please you.
Pray keep us in your service as long as the heavens endure.

V. Seven-Limbed Prayer

T’OG-ME D’Ü-NÄ MI-GE DIG-PÄ-LÄ
GYI-D’ANG GYI-TZAL YI-RANG CHI-CH’I-PA
T’UG-JE CH’E-DÄN CHÄN-NGAR GYÖ-SEM-KYI
SHAG-SHING LÄN-CH’Ä MI-GYI DOM-PA-NÖ

Before the eyes of those having great compassion
We lay bare with a mind of regret
Whatsoever non-virtuous actions bound to misfortune
We have committed from beginningless time,
Cause others to do or in which we have rejoiced,
And we vow never to commit them again.

CH’Ö-NAM RANG-ZHIN TSÄN-MA D’ANG-DR’ÄL-YANG
MI-LAM J’I-ZHIN KYE-P’AG T’AM-CHÄ-KYI
DE-GA CHIR-YANG CH’AR-WÄI NAM-KAR-LA
DAG-CHAG SAM-PA T’AG-PÄ YI-RANG-NGO

Though all things are like a dream, lacking inherent or natural existence,
We sincerely rejoice in the happiness
And joy of all Āryas and ordinary beings
And in the ever white virtue that has ever arisen.

P’ÜL-J’UNG KY’EN-TZE CH’U-DZIN BUM-TRIG-TE
T’A-YÄ DRO-DII P’ÄN-DE KÜN-D’ÄI-TSÄL
KYE-D’ANG YÜN-D’U NÄ-D’ANG PEL-WÄI-CH’IR
ZAB-GYÄ CH’Ö-KYI CH’AR-PA-BAB-TU-SÖL

We ask that rains of vast and profound Dharma fall
From a hundred thousand clouds billowing with sublime
wisdom and loving-compassion,
To nurture, sustain and propagate a garden of moon-flowers
For the benefit and bliss of those limitless beings.

DOR-JEI KU-LA KYE-CH’I MI-NGA-YANG
ZUNG-JUG WANG-G’I GYÄL-PÖI SA-MA-TOG
DAG-CHAG MÖ-PA J’I-ZHIN SI-T’ÄI-B’AR
NYA-NGÄN ME-DA TAG-PAR ZHUG-SU-SÖL

Though your vajra body is subject to neither birth nor death
And is the vessel of Unity’s wish-granting gems,
Please abide forever and in keeping with our wishes:
Pass not beyond sorrow until samsāra’s end.

D’E-TAR TRÜN-PÄI NAM-KAR GE-WÄI-TSOG
KA-DR’IN SUM-DÄN JE-TZUN LA-MA-YI
TSE-RAB KÜN-TU DRÄL-ME JE-DZIN-CHING
SUNG-JUG DOR-JE CH’ANG-WANG T’OB-CH’IR-NGO

We dedicate the collection of white virtues thus created
That we may be inseparably protected throughout all our lives
By venerable Gurus possessing the three kindnesses
And that we may attain the Vajradhāra state of Unity.

(Now that the statues have been blessed and the appropriate offerings made, we proceed to make our requests. In the ordinary and secular world, after receiving and entertaining an important guest, we make requests to them for mundane goals. In this case, after we have invited the Buddhas to abide in the statues, for auspicious reasons, our first request to them is a prayer to guide us to enlightenment.)

VI. Requests

YÖN-TÄN JUNG-NÄ TSÜL-TR’IM GYA-TSO-CH’E
MANG-T’Ö NOR-B’ÜI TSOG-KYI YONG-SU-TAM
NGUR-MIG DZIN-PA T’UB-WANG NYI-PÄI-JE
NÄ-TÄN DÜL-WA DZIN-LA SÖL-WA-DEB

We make our requests to you, O Holders of the Elders’ Vinaya,
O Masters, second Buddhas clad in saffron:
You brim with a treasury of the jewels of much hearing
And are a source of excellence, an immense ocean of moral discipline.

G’ANG-D’ANG DÄN-NA DE-WAR SHEG-PÄI-LAM
TÖN-PAR WÖ-PÄI YÖN-TÄN CHU-DAN-PA
MA-LÜ GYÄL-WÄI DUNG-TSOB CH’Ö-KYI-JE
T’EG-CH’OG GE-WÄI SHE-LA SÖL-WA DEB

We make our requests to you, O Mahāyāna Gurus, Lords of Dharma,
Representing the Victorious Ones without exception;
You possess the ten qualities that render you suitable guides
Along the path of Those Who Have Gone to Bliss.

GO-SUM LEG-DAM LO-CH’EN ZÖ-DÄN-DR’ANG
YO-D’ANG GYU-ME NGAG-D’ANG GYÜ-SHE-SHING
D’E-NYI CHU-ZUNG DR’I-D’ANG CH’Ä-K’Ä-PÄI
DOR-JE DZIN-PÄI TZO-LA SÖL-WA-DEB

We make our requests to you, O foremost Holders of the Vajra:
You are skilled in explaining and composing,
Are endowed with both sets of ten qualities
And a knowledge of tantra and its rituals;
You are honourable, without pretense of guile,
Patient, broad-minded, with your three doors well subdued.

SANG-GYÄ DR’ANG-ME J’ÖN-PÄ MA-T’ÜL-WÄI
MA-RUNG DÜL-KÄI NYIG-DÜ DRO-WA-LA
DE-SHEG LAM-ZANG J’I-ZHIN TÖN-PA-YI
KYAB-GÖN T’UG-JE CHÄN-LA SÖL-WA-DEB

We make our requests to you, O compassionate Refuge-Protectors:
With precision you impart the good way of Those Gone to Bliss
To the unruly beings of this degenerate age
Who are difficult to curb and are not tamed
By the countless Buddhas of the past.

T’UB-PÄI NYI-MA D’Ü-KYI NUB-GYUR-TE
GÖN-KYAB ME-PÄI DRO-WA MANG-PO-LA
GYÄL-WÄI DZÄ-PA NYE-WAR DRUB-DZÄ-PÄI
KYAB-GÖN T’UG-JE CH’ÄN-LA SÖL-WA-DEB

We make our requests to you, O compassionate Refuge-Protectors:
You enact the deeds of the Victorious Ones
For the many beings who lack a Protector-Refuge
At this time when the sun-like teachings of the Sage are setting.

D’Ü-SUM CH’OG-CHÜI GYÄL-WA TAM-CHÄ-LÄ
G’ANG-G’I B’A-PÜI B’U-G’A CHIG-TZAM-YANG
DAG-CHAG SÖ-NAM ZHING-D’U LEG-NGAG-PÄI
KYAB-GÖN T’UG-JE CHÄN-LA SÖL-WA-DEB

We make our requests to you, O compassionate Refuge-Protectors:
Even a single hair from your pores
Is for us a Field of Merit more highly praised
Than all the Victorious Buddhas of the three times and ten directions.

DE-SHEG KU-SUM GYÄN-GY’I K’OR-LO-NI
T’AB-K’Ä GYÜ-TR’ÜL DR’A-WÄI JO-GEG-LÄ
T’A-MÄL TSÜL-GY’I DRO-WA DREN-DZÄ-PÄI
KYAB-GÖN T’UG-JE CHÄN-LA SÖL-WA-DEB

We make our requests to you, O compassionate Refuge-Protectors:
From an intricate lattice of mirage-like skilful means
Emblazoned with the Three Body Wheels of those Gone to Bliss
You manifest in an ordinary guise to lead all beings.

KY’Ö-KYI PUNG-K’AM KYE-CH’E YÄN-LAG-NAM
DE-SHEG RIG-NGA YAB-YUM SEM-PA-D’ANG
TR’O-WÖI WANG-POI RANG-ZHIN CH’OG-SUM-GY’I
DAG-NYI LA-MA CH’OG-LA SÖL-WA-DEB

We make our requests to you, O supreme Gurus,
The essence of the Three Jewels of Refuge;
Your aggregates, elements, sensory bases and limbs
Are in nature the fathers, mothers, male and female Bodhisattvas,
And the wrathful protectors of the five Buddha-families.

KÜN-KY’EN YE-SHE RÖL-PA LÄ-J’UNG-WÄ
KYIL-K’OR K’OR-LO J’E-WÄI DAG-NYI-D’E
RIG-GYÄI KY’AB-DAG DOR-JE DZIN-PÄI-TZO
ZUNG-JUG D’ANG-PÖI GÖN-LA SÖL-WÄ-DEB

We make our requests to you, O Protectors of Primordial Unity,
Foremost Holders of the Vajra, All-pervading Lords of hundreds of Buddha families:
Unfolding from the play of omniscient pristine awareness,
You are the quintessence of ten million mandala cycles.

DRIB-ME LHÄN-KYE GA-WÄI RÖL-WA-D’ANG
YER-ME TÄN-YO KÜN-KY’AB KÜN-GYI-DAG
T’OG-MA T’A-DR’ÄL KÜN-ZANG D’ÖN-D’AM-GY’I
J’ANG-CH’UB SEM-NGÖ KY’Ö-LA SÖL-WA-DEB

We make our requests to you Immaculate Samantabhadra, who are in reality ultimate Bodhicitta,
Free of beginning or end,
The nature of all things, pervading everything in motion and at rest,
Inseparable from simultaneous Bliss in play without obstruction.

KY’Ö-NI LA-MA KY’Ö-NI YI-D’AM
KY’Ö-NI K’A-DRO CH’Ö-KYUNG-TE
DENG-NÄ ZUNG-TE J’ANG-CH’UB B’AR-D’U
KY’Ö-MIN KYAB-ZHÄN MI-TZÖL-WÄ
DI-D’ANG B’AR-D’O CH’I-MÄ T’AR-YANG
T’UG-JE CHAG-KYÜ ZUNG-DZÖ-LA
SI-ZHII JIG-DRÖL NGÖ-DR’UB KÜN-TZÖL
TÄN-GY’I DR’OG-DZÖ B’AR-CHÖ-SUNG (3x)

You are the Gurus; you are the Yidams; you are our Dākinis and Dharma Protectors.
From this moment until our Enlightenment, we need seek no refuge other than you.
In this life, the bardo and all future lives,
Hold us with your hook of compassion.
Free us from samsāra and Nirvāna’s fears, grant all attainments,
Be our unfailing friend and guard us from interferences. (3x)

D’E-TAR LÄN-SUM SÖL-WA TAB-PÄ-T’Ü
LA-MAI KU-SUNG T’UG-KYI NÄ-NAM-LÄ
DÜ-TZI WÖ-ZER KAR-MAR T’ING-G’A-SUM
RIM-D’ANG CHIG-CHAR J’UNG-NÄ DAG-NYI-KYI
NÄ-SUM RIM-D’ANG CHIG-CHAR T’IM-PA-LÄ
DRIB-ZHI D’AG-CHING NAM-DAG WANG-ZHI-T’OB
KU-ZHI T’OB-CHING LA-MA NYI-PA-ZHIG
GYE-ZHIN T’IM-PÄ J’IN-GYI LAB-PAR-GY’UR

By the force of having requested three times,
Nectars and rays – white, red, and dark blue –
Stream forth from the centres of our Guru’s body, speech and mind,
And one by one and altogether,
They absorb into our own three centres,
Individually and then altogether,
The four obstacles are purged,
The four pure empowerments implanted
And seeds of the Four Kayas received.
A smiling emanation of the Guru dissolves into us
And we are blessed with inspiration.

VII. Tsog Offering

(If you have received initiation, you may proceed to offer tsog – Verses 55 to 83 – at this juncture. Otherwise, please continue with the prayer as laid out below.)

IX.    Reviewing the Stages on the Path

ZHING-CH’OG D’AM-PA JE-TZÜN LA-MA-LA
CH’Ö-CHING G’Ü-PÄ SÖL-WA TAB-PÄI-T’Ü
DE-LEG TZA-WA GÖN-PO KYÖ-NYI-KYI
GYE-ZHIN JE-SU DZIN-PAR J’IN-GYI-LOB

Through the power of having made offerings and respectful requests
To you, O holy and venerable Gurus, supreme Field of Merit,
We seek your blessings, O Protectors and root of well-being and bliss,
That we may come under your joyful care.

LÄN-CHIG TZAM-ZHIG NYE-PAI D’ÄL-JOR-DI
NYE-KA NYUR-D’U JIG-PAI TSÜL-TOG-NÄ
D’ÖN-ME TSE-DII J’A-WÄ MI-YENG-WAR
D’ÖN-DÄN NYING-PO LEN-PAR J’IN-GYI-LOB

Realising how this body of liberties and endowments
Is found but once, is difficult to obtain and is easily lost,
We seek your blessings to partake of its essence, make it worthwhile
And not be distracted by the meaningless affairs of this life.

NGÄN-SONG DUG-NGÄL BAR-WAI ME-JIG-NÄ
NYING-NÄ KÖN-CH’OG SUM-LA KYAB-DRO-ZHING
DIG-PONG GE-TSOG T’A-D’AG DRUB-PA-LA
TZÖN-PA LHUR-LEN J’E-PAR J’IN-GY’I-LOB

Aghast at the searing blaze of suffering in the lower realms,
We take heartfelt refuge in the Three Precious Gems and seek
Your blessings that we may eagerly endeavour to practise the various means
For abandoning what is bound to misfortune and accumulating virtuous deeds.

LÄ-D’ANG NYÖN-MONG BA-LONG DR’AG-TU-TR’UG
DUG-NGÄL SUM-GY’I CH’U-SIN MANG-PÖ-TZE
T’A-ME JIG-RUNG SI-TSO CH’EN-PO-LÄ
T’AR-DÖ SHUG-DR’AG KYE-WAR J’IN-GY’I-LOB

Violently tossed amid waves of delusions and karma,
Plagued by hordes of watery denizens – the three kinds of suffering –
We seek your blessings to develop an intense longing to be free
From this monstrous ocean of boundless and vicious existence.

ZÖ-KA TZÖN-RA DRA-WÄI K’OR-WA-DI
GA-WÄI TSÄL-TAR T’ONG-WÄ LO-PANG-NÄ
LAB-SUM P’AG-PÄI NOR-GY’I DZÖ-ZUNG-TE
T’AR-PÄI GYÄL-TSÄN DZIN-PAR J’IN-GY’I-LOB

Having abandoned the mind that views this unbearable prison of samsara as a pleasure grove,
We seek your blessings to partake of the treasure
Of Āryas’ jewels and the Three Higher Trainings,
And thereby to uphold liberation’s banner.

NYAM-T’AG DRO-WA DI-KÜN DAG-G’I-MA
YANG-YANG DR’IN-GY’I KYANG-PÄI TSÜL-SAM-NÄ
DUG-PÄI B’U-LA TZE-WÄI MA-ZHIN-D’U
CHÖ-MIN NYING-JE KYE-WAR J’IN-GY’I-LOB

Having considered how all these pitiful beings have been our mothers
And have raised us in kindness again and again,
We seek your blessings to develop unaffected compassion
Like that of a loving mother for the precious child.

DUG-NGÄL TR’A-MO TZAM-YANG MI-DÖ-CHING
DE-LA NAM-YANG CH’OG-SHE ME-PAR-NI
DAG-D’ANG ZHÄN-LA KY’Ä-PAR YÖ-MIN-ZHE
ZHÄN-DE GA-WA KYE-PAR J’IN-GY’I-LOB

There is no difference between ourselves and others:
None of us wishes even the slightest of sufferings
Nor is even content with the happiness we have.
Realising this, we seek your blessings that we may
Enhance the bliss and joy of others.

RANG-NYI CHE-PAR DZIN-PÄI CHONG-NÄ-DI
MI-DÖ DUG-NGÄL KYE-PÄI GYUR-T’ONG-NÄ
LE-LÄN DÄ-LA K’ÖN-D’U ZUNG-J’Ä-TE
DAG-DZIN DÖN-CH’EN JOM-PAR J’IN-GY’I-LOB

This chronic disease of cherishing ourselves
Is the cause giving rise to our unsought suffering,
Perceiving this, we seek your blessings to blame, begrudge
And destroy the monstrous demon of selfishness.

MA-NAM CHE-ZUNG DE-LA GÖ-PÄI-LA
T’A-YÄ YÖN-TÄN JUNG-WÄI GOR-T’ONG-NÄ
DRO-WA DI-D’AG DAG-GI DRAR-LANG-KYANG
SOG-LÄ CHE-PAR DZIN-PAR J’IN-GY’I-LOB

The mind that cherishes all mother beings and would secure
Them in bliss is the gateway leading to infinite virtue.
Seeing this, we seek your blessings to cherish these beings
More than our lives, even should they rise up as our enemies.

DOR-NA J’I-PA RANG-DÖN K’O-NA-D’ANG
T’UB-WANG ZHÄN-DÖN BA-ZHIG DZÄ-PA-YI
KYÖN-D’ANG YÖN-TÄN YE-WA TOG-PÄI-LÖ
DAG-ZHÄN NYAM-JE NÜ-PAR J’IN-GY’I-LOB

In brief, infantile beings labour only for their own end
While Buddhas work solely for the welfare of others.
With a mind understanding the distinctions between the failings of one
And the advantages of the other, we seek your blessings
To enable us to equalise and exchange ourselves for others.

RANG-NYI CHE-DZIN GÜ-PA KÜN-GY’I-GO
MA-NAM CHE-DZIN YÖN-TÄN KÜN-GY’I-SHI
D’E-CH’IR DAG-SHÄN JE-WÄI NÄL-JOR-LA
NYAM-LEN NYING-POR J’E-PAR J’IN-GY’I-LOB

Since cherishing ourselves is the doorway to all torment,
While cherishing our mothers is the foundation of all that is good,
We seek your blessings to make our core practice
The yoga of exchanging of self for others.

D’E-NA JE-TZÜN LA-MA T’UG-JE-CHÄN
MA-GY’UR DRO-WÄI DIG-DRI’B DUG-NGÄL-KÜN
MA-LÜ D’A-TA DAG-LA MIN-PA-D’ANG
DAG-G’I DE-GE ZHÄN-LA TANG-WA-YI
DRO-KÜN DE-D’ANG DÄN-PAR J’IN-GY’I-LOB (3x)

And thus, O venerable compassionate Gurus, we seek your blessings
That all karmic debts, obstacles and sufferings
Of mother beings may without exception ripen upon us right now,
And that we may give our happiness and virtue to others
And thereby invest all beings in bliss. (3x)

NÖ-CHÜ DIG-PÄI DRA-BU YONG-G’ANG-TE
MI-DÖ DUG-NGÄL CH’AT-TAR BAB-GY’UR-KYANG
LÄ-NGÄN DRÄ-B’U ZÄ-PÄI GY’UR-T’ONG-NÄ
KYEN-NGÄN LAM-D’U LONG-PAR J’IN-GY’I-LOB

Should even the environment and the beings therein be filled
With the fruits of their karmic debts
And unwished for sufferings pour down like rain,
We seek your blessings to take these miserable conditions as a path
By seeing them as causes to exhaust the results of our negative karma.

DOR-NA ZANG-NGÄN NANG-WA CHI-SHAR-YANG
CH’Ö-KÜN NYING-PO TOB-NGÄI NYAM-LEN-GY’I
J’ANG-CH’UB SEM-NYI P’EL-WÄI LAM-GYUR-TE
YI-DE BA-ZHIG GOM-PAR J’IN-GY’I-LOB

In short, no matter what appearances may arise, be they good or bad,
We seek your blessings to transform them into the path ever enhancing the two Bodhicittas
Through the practice of the five forces – the quintessence of the entire Dharma –
And thus to attune ourselves solely to the bliss of the mind.

JOR-WA ZHI-D’ANG DÄN-PÄI T’AB-K’Ä-KYI
TR’ÄL-LA G’ANG-T’UG GOM-LA JOR-WA-D’ANG
LO-JONG D’AM-TSIG LAB-J’AI NYAM-LEN-GY’I
D’ÄL-JOR D’ÖN-CH’EN J’E-PAR J’IN-GY’I-LOB

Whatever we occasion to meet, we seek your blessings that we may adapt it
To our meditation by the skilful means of the four acts of use.
May we render this life of liberties and endowment infinitely meaningful
By putting into practice the advice and commitments of the training of the mind.

TONG-LEN LUNG-LA KYÖN-PÄI TR’ÜL-DEG-CHÄN
J’AM-D’ANG NYING-JE LHAG-PÄI SAM-PA-YI
DRO-NAM SI-TSO CH’E-LÄ DRÖL-WÄI-CH’IR
J’ANG-CHUB SEM-NYI JONG-PAR J’IN-GY’I-LOB

In order to rescue all beings from the vast seas of existence
We seek your blessings to become adept in Bodhicitta
Through a pure selfless wish, and by love and compassion
Conjoined with the visual technique of mounting, giving and taking upon the breath.

D’Ü-SUM GYÄL-WA KÜN-GY’I DRÖ-CHIG-LAM
NAM-D’AG GYÄL-SA DOM-PÄ GYÜ-DAM-SHING
T’EG-CH’OG TSÜL-TR’IM SUM-GY’I NYAM-LEN-LA
TZÖN-PA LHUR-LEN J’E-PAR J’IN-GY’I-LOB

We seek your blessings that we may eagerly endeavour
To put into practice the three Mahāyāna moral codes
And restrain our mind-streams with pure Bodhisattva vows,
The single path journeyed by all Victorious Ones of the three times.

LÜ-D’ANG LONG-CHÖ D’Ü-SUM GE-TSOG-CHÄ
SEM-CHÄN RANG-RANG DÖ-PÄI NGO-GYUR-TE
CH’AG-ME TONG-SEM PEL-WÄI MÄN-NGAG-G’I
JIN-PÄI P’AR-CH’IN DZOG-PAR J’IN-GY’I-LOB

We seek your blessings to complete the perfection of generosity
Through the guideline teaching for enhancing the mind that gives without attachment,
Namely transforming our bodies, wealth and collection of virtue over the three times
Into the objects desired by each and every sentient being.

SO-T’AR J’ANG-SEM SANG-NGAG DOM-PA-YI
CHÄ-TSAM SOG-G’I CH’IR-YANG MI-TONG-ZHING
GE-CH’Ö DÜ-D’ANG SEM-CHÄN D’ÖN-DRUB-PÄI
TSUL-TR’IM P’AR-CH’IN DZOG-PAR J’IN-GY’I-LOB

We seek your blessings to complete the perfection of the moral discipline
Of working for the sake of sentient beings, enacting virtuous deeds
And not transgressing the bounds of the Pratimokśa,
Bodhicitta, and tantric vows even at the cost of our lives.

K’AM-SUM KYE-GU MA-LÜ TR’O-GY’UR-TE
SHE-ZHING TSANG-DRU DIG-SHING SOG-CHÖ-KYANG
MI-TR’UG NÖ-LÄN P’ÄN-PA DRUB-J’E-PÄI
ZÖ-PÄI P’AR-CH’IN DZOG-PAR J’IN-GY’I-LOB

Should even the myriad beings of the Three Realms, without exception,
Become angry at us, humiliate, criticise, threaten or even kill us,
We seek your blessings to complete the perfection of patience not to be distraught,
But to work for their benefit in response to their harm.

SEM-CHÄN RE-REI CH’IR-YANG NAR-ME-PÄI
ME-NANG KÄL-PA GYA-TSOR NÄ-GÖ-KYANG
NYING-JE MI-KYO J’ANG-CH’UB CH’OG-TZÖN-PÄI
TZÖN-DR’U P’AR-CH’IN DZOG-PAR J’IN-GY’I-LOB

Even if we must remain for an ocean of aeons in the fiery
Hells of Avici for the sake of one sentient being alone,
We seek your blessings to complete the perfection of joyous effort
To strive with compassion for Supreme Enlightenment and not be discouraged.

J’ING-GÖ NAM-PAR YENG-WÄI KYÖN-PANG-NÄ
CH’Ö-KÜN DEN-PÄ TONG-PÄI NÄ-LUG-LA
TZE-CHIG NYAM-PAR JOG-PÄI TING-DZIN-GYI
SAM-TÄN P’AR-CH’IN DZOG-PAR J’IN-GY’I-LOB

Having abandoned the faults of dullness, agitation and mental wandering,
We seek your blessings to complete the perfection of meditative concentration
Through the samādhi of single-pointed placement upon the nature of reality,
Which is that all things are void of true existence.

D’E-NYI SO-SOR TOG-PÄI SHE-RAB-KYI
DR’ANG-PÄI SHIN-JANG DE-CH’EN D’ANG-DREL-WA
D’ÖN-D’AM NYAM-ZHAG NAM-KÄI NÄL-JOR-GY’I
SHE-RAB P’AR-CH’IN DZOG-PAR J’IN-GY’I-LOB

We seek your blessings to complete the perfection of wisdom
Through the space-like yoga of single-minded placement upon ultimate truth
Conjoined with the ecstasy and great bliss induced
By the discriminating wisdom analysis Suchness.

CH’I-NANG CH’Ö-NAM GYU-MA MI-LAM-D’ANG
D’ANG-WÄI TSO-NANG DA-ZUG J’I-ZHIN-D’U
NANG-YANG DEN-PAR ME-PÄI TSÜL-TOG-NÄ
GYU-MÄI TING-DZIN DZOG-PAR J’IN-GY’I-LOB

We seek your blessings to perfect samādhi on illusion
By realising how all external phenomena
Lack true existence, yet still appear
Like a mirage, a dream or the image of the moon on a still lake.

K’OR-D’Ä RANG-ZHIN DÜL-TSAM ME-PA-D’ANG
GYU-DRÄ TEN-DREL LU-WA ME-PA-NYI
P’ÄN-TSÜN GÄL-ME DR’OG-SU CH’AR-WA-YI
LU-DRUB GONG-D’ÖN TOG-PAR J’IN-GY’I-LOB

Samsāra and Nirvāna lack even an atom of true existence
While cause and effect and dependent arising are unfailing.
We seek your blessings to discern the import of Nagarjuna’s thought
Which is that these two are complementary and not contradictory.

D’E-NÄ DOR-JE DZIN-PÄI D’E-PÖN-GYI
DR’IN-LÄ GYÜ-DE GYA-TSÖI JING-GÄL-TE
NGÖ-DR’ÜB TZA-WA D’AM-TSIG DOM-PA-NAM
SOG-LÄ CHE-PAR DZIN-PAR J’IN-GY’I-LOB

And thereupon we seek your blessings that we may cross the labyrinth ocean of tantra
Through the kindness of our Navigator-Vajradhāra
And to hold more dear than our lives, our vows and words of honour
Which are the roots of powerful attainments.

KYE-SHI B’AR-D’O GYÄL-WÄ KU-SUM-D’U
GYUR-WÄI RIM-PA D’ANG-PÖI NÄL-JOR-GY’I
T’A-MÄL NANG-ZHEN DR’I-MA KÜN-JANG-TE
G’ANG-NANG LHA-KUR CH’AR-WAR J’IN-GY’I-LOB

We seek your blessings to cleanse all stains of ordinary appearance and grasping
Through the first-stage yoga of transforming birth,
Death and the bardo into the three Bodies of Buddha,
So that whatever may appear arises as the body of a Yidam.

NYING-G’ÄI DAB-GYÄ DU-TAI Ü-D’AG-TU
GÖN-KY’O ZHAB-SEN KÖ-PA LÄ-J’UNG-WÄ
WÖ-SÄL GYÜ-LÜ ZUNG-D’U JUG-PÄI-LAM
TSE-DIR NGÖN-D’U GYUR-WAR J’IN-GY’I-LOB

We seek your blessings to actualise in this life the path of Unity
Of the Clear Light and Illusory Body which arises
From placing your feet, O Protector, at the very centre
Of the central channel at the eight petals of our hearts.

LAM-NA MA-ZIN CH’I-WÄI DU-J’E-NA
TZÄN-T’AB TSANG-GYA LA-MÄ P’O-WA-NI
TOB-NGA YANG-D’AG JAR-WÄI DAM-NGAG-G’I
D’AG-PÄI ZHING-D’U DRÖ-PAR J’IN-GY’I-LOB

Should we not have completed the points of the path at the time of death
We seek your blessings that we may be led to a Pure Land
Through either the instructions of applying the five forces
Or by the forceful means of Enlightenment, the Guru’s transference mind.

DOR-NA KYE-ZHING KYE-WA T’AM-CHÄ-D’U
GÖN-PO KY’Ö-KYI DRÄL-ME JE-ZUNG-NÄ
KU-SUNG T’UG-KYI SANG-WA KÜN-DZIN-PÄI
SÄ-KYI T’U-WOR GYUR-WAR J’IN-GY’I-LOB

In short, we seek your blessings, O Protector, to be cared for by you
From birth unremittently throughout all our lives
And thus to become your chief disciples
Holding every secret of your body, speech and mind.

GÖN-KY’Ö G’ANG-D’U NGÖN-PAR SANG-GYÄ-PAI
K’OR-GY’I T’OG-MA NYI-D’U DAG-GY’UR-TE
NÄ-KAB T’AR-T’UG GÖ-DÖ MA-LÜ-PA
BÄ-ME LHÜN-KY’I DR’UB-PÄI TRA-SHI-TZÖL

O Protector, please grant that all be auspicious for us to be amongst your very first circle
Of disciples wherever you manifest, that Buddhahood
And hence all our temporal and ultimate wishes, without exception,
Be effortlessly and spontaneously fulfilled.

D’E-TAR SÖL-WA TAB-PÄ LA-MA-CH’OG
J’IN-GYI LAB-CH’IR GYE-ZHIN CHI-WOR-J’ÖN
LAR-YANG NYING-G’ÄI PÄ-MÄI ZEU-DRU-LA
ZHAB-SEN WÖ-CH’AG TÄN-PAR ZHUG-SU-SÖL

Having thus been entreated O supreme Gurus, pray grant this request:
So that you might bless us, happily alight on the crown of our heads
And once again set your radiant feet
Firmly at the corolla of our lotus-hearts.

X. Dedication

DI-TAR GYI-PÄI NAM-KAR GE-WA-YANG
D’Ü-SÜM DE-SHEG SÄ-CHÄ T’AM-CHÄ-KYI
DZÄ-PA MÖN-LAM MA-LÜ DRUB-PA-D’ANG
LUNG-TOG D’AM-CH’Ö DZIN-PÄI GYU-RU-NGO

Whatever white virtues we have thus created we dedicate as causes
Enabling us to uphold the Holy Dharma of scriptures and insights
And to fulfil without exception the prayers and deeds
Of all the Buddhas and Bodhisattvas of the three times.

D’E-YI T’U-LÄ TSE-RAB KÜN-TU-DAG
T’EG-CH’OG K’OR-LO ZHI-D’ANG MI-DRÄL-ZHING
NGE-JUNG J’ANG-SEM YANG-D’AG TA-WA-D’ANG
RIM-NYI LAM-GY’I RIM-PA T’AR-CH’IN-SHOG

By the force of this merit in all our lives
May we never be parted from Mahāyāna’s four spheres
And may we reach the end of our journey along the paths
Of renunciation, Bodhicitta, the pure view and the two stages.

XI. Verses for Auspiciousness

SI-ZHII NAM-KAR J’I-NYE GE-TSÄN-GY’I
D’ENG-DIR MI-SHIG GÜ-PA KÜN-DR’ÄL-TE
NÄ-KAB T’AR-T’UG GE-LEG NAM-KÄI-DZÖ
P’ÜN-TSOG PÄL-LA RÖL-PÄI TRA-SHI-SHOG

Through the excellence of whatever white virtues there are in samsāra and Nirvāna,
May all be auspicious for us to be freed, here and now, from all misfortune and hardship.
And thus enjoy a glorious and perfect celestial treasure
Of temporal and ultimate virtue and goodness.

KÜN-KY’EN LO-ZANG DR’AG-PÄI CH’Ö-KYI-DER
LAB-SUM NAM-D’AG TZE-CHIG DRUB-LA-TZÖN
NÄL-JOR RAB-J’UNG TSOG-KYI YONG-G’ANG-WÄ
T’UB-TÄN YÜN-D’U NÄ-PÄI TRA-SHI-SHOG

May all be auspicious for the Buddhas’ teachings to endure long
Through your centres of Dharma, Omniscient Lo-zang Drag-pa,
Being filled with hosts of monks and yogis striving
Single-pointedly to master the three pure trainings.

ZHÖN-NÜI D’Ü-NÄ LA-MA LHA-CH’OG-LA
SÖL-WA TAB-PÄ LO-ZANG DR’AG-PA-YI
J’IN-LAB ZHUG-NÄ ZHÄN-D’ÖN LHÜN-GY’I-DR’UB
LO-ZANG DOR-JE CH’ANG-G’I TRA-SHI-SHOG

Having requested your blessings, Lo-zang Drag-pa, who from the time
Of your youth made requests to the supreme Guru-Yidam,
May all be auspicious for you, O Lo-zang Vajradhāra,
Spontaneously to grant the wishes of others.

DÖ-GÜI JOR-WA YAR-GY’I TSO-TAR-P’EL
KYÖN-ME RIG-KYI D’ÄL-DRO GYÜN-CH’Ä-ME
NYIN-TSÄN LO-ZANG D’AM-PÄI CH’Ö-KYI-DA
P’ÜN-TSOG PÄL-LA RÖL-PÄI TRA-SHI-SHOG

May all be auspicious for all our desired endowments to swell like a lake in the summer rains
Bringing an unbroken flow of rebirths of leisure in faultless families
So that we may pass our days and nights with your holy Dharma, O Lo-zang,
And thus delight in the glories of perfection.

DAG-SOG NAM-KYI D’ENG-NÄ J’ANG-CHUB-B’AR
GYI-D’ANG GYI-GYUR GE-WA CHI-SAG-PA
ZHING-DIR JE-TZÜN D’AM-PÄI ZUG-KYI-KU
GYUR-ME DOR-JE TAR-TÄN TRA-SHI-SHOG

By the collection of whatever virtues I and others have done
And shall do from now until Enlightenment,
May all be auspicious, O Holy Venerable One, for your Body of Form
To remain in this land immutable like a Vajra.

XII. Final Lam-Rim Dedication Prayer

D’ER-NI RING-D’U BÄ-LÄ TSOG-NYI-NI
K’Ä-T’AR YANG-PA G’ANG-ZHIG SAG-PA-D’E
LO-MIG MA-RIG G’I-DONG DRO-WA-NAM
NAM-DREN GYÄL-WÄ WANG-POR DAG-GY’UR CHIG

From my two collections, vast as space, that I have amassed
From working with effort at this practice for a great length of time,
May I become the chief leading Buddha for all those
Whose mind?’s wisdom eye is blinded by ignorance.

D’ER-MA SÖN-PÄI TSE-RAB KUN-TU YANG
JAM-PÄI YANG-KYI TZE-WÄ JE-ZUNG NÄ
TÄN-PÄI RIM-PA KÜN-TSANG LAM-GY’I CH’OG
NYE-NÄ DRUB-PÄI GYAL-NAM NYE-J’E-SHOG

Even if I do not reach this state, may I be held
In your loving compassion for all my lives, Mañjuśri.
May I find the best of complete graded paths of the teachings,
And may I please all the Buddha by practising.

RANG-G’I J’I-ZHIN TOG-PÄI LAM-GY’I-NÄ
SHUG-DR’AG TZE-WÄ DR’ANG-WÄI T’AB-K’Ä-KYI
DRO-WÄI YI-KYI MÜN-PA SÄL-J’Ä-NÄ
GYÄL-WÄI TÄN-PA YÜN-RING DZIN-GY’UR CHIG

Using skilful means drawn by the strong force of compassion,
May I clear the darkness from the minds of all beings
With the points of the path as I have discerned them:
May I uphold the Buddha?’s teachings for a very long time.

TÄN-PA RIN-CH’EN CH’OG-GI MA-KY’AB-PAM
KY’AB-KYANG NYAM-PAR GY’UR-WÄI CH’OG-D’ER-NI
NYING-JE CH’EN-PÖ YI-RAB KYÖ-PA-YI
P’ÄN-DEI TER-D’E SÄL-WAR JE’-PAR-SHOG

With my heart going out with great compassion
In whatever direction the most precious teachings
Have not yet spread, or once spread have declined,
May I expose this treasure of happiness and aid.

SÄ-CHÄ GYÄL-WÄI MÄ-J’UNG TR’IN-LÄ-LÄ
LEG-DR’UB J’ANG-CH’UB LAM-GYI RIM-PÄ-KYANG
T’AR-DÖ NAM-KYI YI-LA PÄL-TER-ZHING
GYÄL-WÄI DZÄ-PA RING-D’U KYONG-GY’UR-CHIG

May the minds of those who wish for liberation be granted bounteous peace,
And the Buddha?s’ deeds be nourished for a long time
By even this Graded Course to Enlightenment completed due to
The wondrous virtuous conduct of the Buddhas and their Sons.

LAM-ZANG DR’UB-PÄI T’ÜN-KYEN DRUB-J’E-CHING
GÄL-KYEN SEL-J’E MI-D’ANG MI-MIN-KÜN
TSE-RAB KÜN-TÜ GYÄL-WÄI NGAG-PA-YI
NAM-D’AG LAM-D’ANG DRÄL-WAR MA-GY’UR-CHIG

May all human and non-human beings who eliminate adversity
And make things conducive for practising the excellent paths
Never be parted in any of their lives
From the purest path praised by the Buddhas.

G’ANG-TSE T’EG-PA CH’OG-LA CH’Ö-CHÖ-CHÜ
TSÜL-ZHIN DR’UB-LA TZÖN-PA D’E-YI-TSE
T’U-DÄN NAM-KYI TAG-TU DR’OG-J’E-CHING
TRA-SHI GYA-TSÖ CH’OG-KÜN KYA’B-GY’UR-CHIG

Whenever someone makes effort to act
In accordance with the ten-fold Mahāyāna virtuous practices,
May he always be assisted by the mighty ones.
And may oceans of prosperity spread everywhere.

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