the excellent path to omniscience_illustrated

The Excellent Path to Omniscience: The Dzogchen Preliminary Practice of Longchen Nyingtik

Field of Merit from the Longchen Nyingtik Ngndro rigpawiki.org

The Excellent Path to Omniscience: The Dzogchen Preliminary Practice of Longchen Nyingtik

tibtibtibtibtibtibtibtibtibtibtibtibtibtibtibtib

by Dodrupchen Jikme Trinle zer

Homage to Rigdzin Jikme Lingpa tibtibtib

Though enlightened from the very beginning, you never cease to take on forms, to tame each in their very own way. tibtibtibtibtib

Though displaying magical appearances of every kind, you are free from aggregates, elements, sense-fields, form and grasping. tibtib"tib#$tibtibtib%tib&'tib#tib

Though appearing in human form, in reality you are a buddha, shining out thousands of light rays of knowledge and of love. tibtib)tib*+tib#"tib#'tib,tib+tib-tib#

Not just in this life alone, but always, I rely on you as my refuge: Khyentse zer,1 fill me with your blessings!

tibtib&.tibtibtib/tibtib0tib1tibtib2tib3tib#tibtib4tib#5tib#

This is the arrangement of the Dzogchen Longchen Nyingtik Ngndro. 1tib&,tib-#tib

The Blessing of the Speech 6tib89:;tib =tib#&tibtib>tib#?tib

om ah hung ch wang ram yik l jung m sek n

O h! From the syllable ra (in my speech centre) arises fire, consuming my tongue,

tib&@tibAtibBtib$tibC#

mar namp dorje tsesum bub Which is transformed into a three-spoked vajra of red light.2 89tibDtibtib1Etib&Ftib tib0tib

ali kali takor tendrel nying In its centre are the vowels and consonants, and around them the mantra of The Essence of Interdependent Origination:3 G*tibHtib#IJtibtibK

mutik trengwa tab yikdru l Their syllables are like strings of pearls. From them,

tibHtib#?#LtibMtib

tr gyalwa s ch chp ny Light streams out, making offerings to the buddhas and bodhisattvas, and pleasing them.4 N&Otib#AtibBtibtib

lar d ngak drib dak n sung dorje As it converges back, all the obscurations of my speech are purified, and ,tib-#tibP#1L1tib#&Q&

jinlab ngdrub tamch tobpar gyur I obtain all the blessings and siddhis of vajra speech.

The Vowel Mantra 689 6tib89tib R8ST &tibV9tib tibW9tib tibtib tibtib tib

a a, i i, u u, ri ri, li li, e ai, o au, ang ah seven times#

The Consonant Mantra

!" #$%& '()*+

ka kha ga gha nga, cha chha ja jha nya, ta tha da dha na, ta tha da dha na, pa pha ba bha ma, ya ra la wa sha sha sa ha ksha seven times#

tibXYtibZ[#\tib&tib##tib

1. Invoking the Lama Y"tib

lama khyen O lama, care for me! #+tib#]tib) tib))

Repeat seven times calling out in ardent longing and devotion. 0tibJtibtib^

nying dep gesar shyepa n From the blossoming lotus of devotion at the centre of my heart, #Ltib]tibLY^tib

kyab chik drinchen lama yar la shyeng Rise up, O compassionate lama, my only refuge! Mtibtib]tib%tibtib

l dang nynmong drakp zirwa yi I am plagued by past actions and turbulent emotions. E##tib#tib\tib&

kalwa ngenpa dak la kyobp chir To protect me in my misfortune, _tib#tib#tibtibtib&tibtib#`

chiwo dechen khorl gyen du shyuk Remain as the jewel ornament on the crown of my head, the cakra of great bliss, ]atib#^tibb#^tibtib

dren dang sheshyin kn kyang shyeng su sol Arousing all my mindfulness and awareness, I pray!

The Four Thoughts that Turn the Mind from Sasra Free and Well-Favoured Human Birth &tibc#tibd3tibe

dar nyalwa yidak ddro dang Being born in hell, preta or animal realms, tib&tibf//tibtibIL

tsering lha dang lalo loktachen Amidst long-living gods, in uncivilized lands, or with wrong views, ,tib^tibg'tib

sangye majn shying dang kukpa t In a world where a buddha has not come, or incapable of understanding: tibtib#1tib#1tib#

mikhom gy l tarw dalwa tob Now I am free from these eight states where theres no chance for Dharma practice. tib&QtibhJtib

mir gyur wangpo tsang dang yul ky Born a human being, with all my faculties intact, and in a central land, 1tib#''tib

leta malok ten la depa t My lifestyle not harmful and wrong, and with faith in Buddhas teaching &Mtib,tib&i,tib

rangnyi jorpa nga tsang sangye jn All five personal advantages are complete. A buddha has come, tib#'tib`

ch sung tenpa n dang d la shyuk He taught the Dharma, it has survived, I have embraced it, and #atibMtib%tib^,tib&i

shenyen damp zin dang shyen jor nga A true spiritual friend has accepted meI have the five advantages due to circumstances. 1Ltib1tib#e

tamch rang la tsangw n tob kyang Although in a position where I have every one of them, jtibtib&tibtibk

kyen mang ngepa mep ts pang n Once this life, so fraught with uncertainty, is relinquished,

ltibFtibm&tibMtibtib&Q&

jikten parol nyi du snpar gyur I will go on to yet another realm of existence. Ytibtib&Ltibno"tib

lona ch la gyur chik guru khyen O Guru Rinpoche, turn my mind towards the practicecare for me! tib&*tibb"tibBtib

lamgol menpar matong knkhyen j Omniscient masters, Longchenpa and Jikme Lingpa, keep me from straying onto the wrong paths! Mtibtibtib]tibLY"tib

nyisum do drinchen lama khyen Compassionate lama, you who are one with themcare for me! &tibFtibtibtib,

dar dal ten dny maj na If I do not seize the opportunity this present freedom offers, \tib1p#tibFtibtibqtib

chi n tarpa drubp ten miny I will not find such a basis for attaining liberation later on. #tib3tibtibFtib#tib%Q&

dendr ten la snam z gyur n Once the merit that provided this happy existence is spent, atib#tibtibrtib3tib&"

shiw oktu ngensong ngendror khyam After death I will wander as a being in the lower realms. tib5tibtibatibtibtibOtib1tib

gedik mish ch kyi dra mit Not knowing good from bad, I will never hear the sound of Dharma, tib ,tib 'tib)"tib".%"$tib/tib

gewesh dang mijal tsang r ch Nor meet a spiritual frienda terrible disaster! tibL)+tib3&tib

semchen tsam gyi drang dang rimpa la Only to think of the numbers and kinds of sentient beings #tibs1tib#?tib1)

sam na mil tobpa si ta tsam Is to realize just how slim is the chance of gaining a human body; tibtibtib5tib_tib1tib

mi yang chm dik la ch tong na And even among human beingsto see how their behaviour is so harmful and contrary to Dharma, tib#^tib_tibMtibtibtibE&)

ch shyin chpa nyinm karma tsam Is to realize that those who really act according to Dharma are as rare as stars in broad daylight. Ytibtib&Ltibno"tib


lamgol menpar matong knkhyen j

Omniscient masters, Longchenpa and Jikme Lingpa, keep me from straying onto the wrong paths! Mtibtibtib]tibLY"tib

nyisum do drinchen lama khyen Compassionate lama, you who are one with themcare for me! *tibtibs&tibtibttib\tibe

galt mil rinchen ling chin yang Even though I have reached this jewel island, the human body, sFtib#%>&tibtibtibtib

l ten zang la jurpo ch yi sem A fickle and impetuous mind in such a promising basis 1p#tibFtibtibo^tibe

tarpa drubp ten du mirung shying Makes it no good as a foundation for attaining liberation. "tib%tibiu

khyepar d kyi zin dang duk nga truk Especially when misled by corrupting influences, or with the five poisons raging inside, 1tibr##tibtibtib

l ngen tok tu bab dang lel yeng When negative karma overtakes me, or I am distracted by laziness, ^tib tibltibtib#tibILtib

shyen khol drenyok jik kyob ch tar ch Like a slaveunder someone elses control, turning to Dharma simply out of insecurity or fear, or merely pretending to practise, vtibtibH>jtib+tibtibtib#

mong sok tral jung kyen gyi mikhom gy Or chronically senseless and stupid. These are the eight incidental circumstances that make Dharma impossible: %tibtibw&ftibtib

dak la ch kyi galdar lhakp ts When they come upon me, menacing my Dharma practice, Ytibtib#&Ltibno"tib

lona ch la gyur chik guru khyen O Guru Rinpoche, turn my mind towards the practicecare for me! %"tib&*tibb"tibBtib

lamgol menpar matong knkhyen j

Omniscient masters, Longchenpa and Jikme Lingpa, keep me from straying onto the wrong paths! Mtibtibtib]tibLY"tib

nyisum do drinchen lama khyen Compassionate lama, you who are one with themcare for me! tibax^tibtibtib&

kyosh chung shying dep nor dang dral With little renunciation, and without the jewel of devotion,

tib?tib^#Ltibb_tiby#

d s shyakp ching dang kunch tsub Caught in the bonds of worldly ties and cravings, or with crude, degenerate behaviour, tibtib5tibtibtib1tib

mige dik la midzem leta lok Never holding back from negative, harmful actions, and without the slightest real interest, 5tibMatibtib'tib

dompa nyam shing damtsik ralwa t With vows all broken, and samaya torn to shreds: &tibYtibtibtibtib@#

rich lo yi mikhom nampa gy These are the eight impossible states where mind cuts us off from the Dharma: #tibtibw&ftibtib

dak la ch kyi galdar lhakp ts When they come upon me, menacing my Dharma practice, Ytibtib#&Ltibno"tib

lona ch la gyur chik guru khyen O Guru Rinpoche, turn my mind towards the practicecare for me! %"tib%"&*tibb"tibBtib


nyisum do drinchen lama khyen Compassionate lama, you who are one with themcare for me!

Impermanence Iz#2+tib%tib&

danta n dang dukngal gyi mazir At this moment, I am not ravaged by sickness and pain, tibtib^#Q&

drenkhol lasok shyenwang magyurp Nor am I a slave or such, under anothers control. tib#tibFtib tib3tibtib&

rangwang tobp tendrel drik d dir So now that I have this perfect, auspicious quality of total independence, 0tib,tib&xtib

nyom l ngang du daljor chsn na If I waste the freedom of this human life through my own indolence,

tib&tib_tibMtib tib#I

khor dang longch ny du drelwa ta No need to worry about companions, possessions, relatives and loved ones, ILtibLtib#tibstibe

tachi chepar zungw l di yang When this body I hold so dear +tib\tib'tib

mal gyi nang n sachok tongpar kyal Is carried out alone from its bed to some desolate spot {,|tib"tibtib]tib

wa dang jag khyi yi drep d To be torn to pieces by foxes, vultures and dogs. #&tibtibhltibatibrtib

bard yul na jikpa shintu ch Then, in the bardo realm there will be nothing but terror in store. Ytibtib#&Ltibno"tib


lamgol menpar matong knkhyen j Omniscient masters, Longchenpa and Jikme Lingpa, keep me from straying onto the wrong paths!

Mtibtibtib]tibLY"tib


Karma: Cause and Effect tib5tibtib@}tib\tib#^tib e

gedik l kyi nammin chishyin drang The results of beneficial and harmful actions will follow me.

The Suffering of Sasra "&c#tibltibFtibMtibtib

khyepar nyalw jikten nyi sn na If I am born in the hell realms: =#?tib^tib&tib+tibtibs]

chak sek sashyir tsn gyi go l dral On a floor of burning iron, head and body are hacked with weapons, tibtibatib1tibs#tib&

sokl shok dang tolum barw tsir Ripped apart with saws, and crushed with red-hot hammers, ~tibtib="tibZ&tibtib#tib

gom chak khyim tumpar od b Trapped in a doorless iron cell, screaming out loud,

#tibatibtibJ4tibx&tib

barw salshing gi buk trochur ts Impaled on red-hot spikes or boiled in molten bronze, and b#tibtib#?tib#Ltib

knn tsaw m sek gy tsen chik Burned in a fire of the intensest heatin the Eight Hot Hells. &tibtibtib#x"tib

gangri tukp dab dang chukhyak kyi On the crests of snow mountains, on precipices of ice, Ltib&tibtibJhtib#

chong rong ya ng n su buyuk dreb Terrifying places engulfed by squalls and blizzards of snow, 3&tibtib#*#tibtibtib

drang rek lung gi tabp langtso ni My tender body, lashed by freezing winds, xJ&LfAtib#L

chubur chen dang lhakpar dolwa chen Breaks out in blisters, which burst open into festering sores, tib2[tib&tibe

mengak gyn michepar dnpa yang In a ceaseless wail of agonized screams tibtibz#2#@tib

tsorw dukngal nakpar kawa yi And suffering, hard even think about, tib#*tibtib#^tib

zung kyi rab tang chikh nepa shyin Like a dying person whose strength is all gone, &tibtibLtibtib1

shuk ring dn ching so tam pakpa g I let out deep gasps and groans, my teeth clenched. My skin cracks open, a1tibf&*tib#

sha'u tn n lhakpar g t gy And the raw flesh exposed splits deeper, and yet againin the Eight Cold Hells. tib#^tib3tibtib1atib

deshyin pudri tangla kangpa shok My feet are cut to ribbons in the Plain of Razor Blades, &3tibtibs#Lr#,tib

raldri tsal du l la ch tubj In the Forest of Sword Blades my body is gashed and chopped, &tibc1tib/tibe

ronyak dam ts taltsen rabm long I sink into the Swamp of Putrefying Corpses, and the Pit of Hot Embers, tibMtibtibQL

narw nyekhorwa dang gyurwa chen All in the Neighbouring Hells that ring the Hell of Ultimate Torment. And then the changing, uncertain hells: ~tib#1#)tib)

go dang kawa tab dang takpa sok

Born in a door, a pillar, a fireplace, a rope and the like, Fr#tib^tib_tibtibMtibtib#

taktu kol shying chp nyitsewa Always made use of and exploited in these Ephemeral Hells. @3#Ltib#>#tib[

namdrang chobgy gangl jungw gyu When the cause of being born in any of the eighteen hells ^tib5]tibtibbNtibtibtibtib

shyedang drakp knlong kyep ts Intense hatred and aggressionarises, Ytibtib#&Ltibno"tib



nyisum do drinchen lama khyen Compassionate lama, you who are one with themcare for me! tib#^tibmtibMtib#tibh

deshyin pong la nyam migaw yul Likewise, in a grim and destitute realm %#rtib_tibtibtib3&

zatung longch ming yang midrakpar Where the words, food, drink or comfort have never even been heard, %Etibtibw&tibqtibtibds

zekom lodar miny yidak l The pretas find nothing to eat or drink for months and years on end. Their bodies &tibLtibX#tib'tib#M@

ri ching dangw tob nyam nampa sum Are emaciated and they lack even the strength to stand. They suffer from three different kinds of obscurations,5 and >#tib[tibtib&tib

gangl jungw gyu ni serna yin The reason for being born as one is greed.6

0tib%0tib 1,)tib,tib,.tib)/tib

chik la chik za sp jikpa ch In constant dread of being killed and eaten by one another, #tib^tib_tibM1Ytib&vtib

kol shying chp nyamtak langdor mong Exploited and worked until exhaustion, bewildered as to what to do or not to do, m1tibtibz#2+tib%tibtib

pata mep dukngal gyi zirw Animals are oppressed by limitless suffering, #tib*tibGG&"#

sabn timuk mnpar khyampa dak The seed of which is stubborn stupiditywhen I wander into its darkness, Ytibtib#&Ltibno"tib




Invoking the Lamas Compassion to Avoid Pitfalls on the Path7 a. The Three Ynas tib`Mtib_tibtib5tib^tibe

ch lam shyuk kyang nyech midom shying Though I have entered the path of the Dharma, I havent put a stop to my erring ways. 1tibtib~tib&`^mtib

tekchen gor shyuk shyenpen sem dang dral Though I have entered the door of the Mahyna, I am devoid of any beneficial thought for others. ##^tib1tib##tib.tibtib~tibtib

wang shyi tob kyang kyedzok migomp Though I have received the four empowerments, I do not practise the development and completion phases of meditation.

tibtibY#Otib

lamgol di l lam dral du sol O lama, free me from straying from the path!

b. View, Meditation and Action I#Ftib1tibLtibtib_tibL

tawa matok toch chpa chen Though I have not realized the View, I act as if a master of crazy wisdom. ~tibtibtibhtib1

gompa yeng kyang goyul gok tak Though I am distracted in my Meditation, I let myself get stuck in mental gossip and concepts. _tibtib&&tibtibtibtib

chpa nor kyang rang kyn misemp Though its my own Actions that are at fault, its someone else I blame. /tib]tibtibY#Otib

chdr di l lam dral du sol O lama, free me from becoming so arrogant and opinionated, so stubborn and insensitive!

c. Distractions of the Present Life &tibtibtib&?tib

nangpar chi yang n g nor la s Though I may die tomorrow, I am full of craving for home, clothes and possessions. tibtibtib>tiba

nats yol yang ngejung kyosh dral Though I am quite old, Im not mature enough to have the slightest renunciation for sasra. tibxtib*L-tib

tpa chung yang ynten chen du lom Though I have truly heard only a little Dharma teaching, I pride myself on all my knowledge. &tibtibY#Otib

marik di l lam dral du sol O lama, free me from such ignorance!

d. The Eight Worldly Concerns jtib&tib&tibEtib&tib

kyen khar chor yang dudzi nekor sem

Though I may be rushing into danger, I go Dharma-socializing in crowds and public places, thinking Im on a pilgrimage. #tib#Ftib&[atibI&&tib

wenpa ten kyang ranggy shing tar reng Though going on solitary retreats, my basic character remains as tough as a block of wood. #&5^tibtib

dulwar ma yang chakdang mashyikp Though appearing calm and speaking softly, I havent got rid of the attachment and aversion boiling inside. tib#tibY#Otib

ch gy di l lam dral du sol O lama, free me from these eight worldly concerns!8 MtibZtib&tib

nyi tuk di l nyurdu s du sol Quickly rouse me from this deep sleep of ignorance! 4tibGtib&>tib

trimn di l nyurdu yung du sol Quickly set me free from this dismal self-imprisonment! ^tib#tib]tibZBtib#N#&,tib

Calling out to the lama with real fervour, invoke his compassion.

Mtib#3tib#tib

2. Taking Refuge tibtibtib#tibatib$#

knchok sum ng deshek tsawa sum In the Three Jewels, and their essence, the sugatas, in the three roots: lama, yidam, and khandro, $1tibtibtib^tib,x#tib

tsa lung tikl rangshyin changchub sem In the channels, inner air, and tikls, and their nature, the bodhicitta, tib tib^tibZBtibtibtibtib&

ngowo rangshyin tukj kyilkhor la In the maala of essence, nature, and compassion, ,x#0tibtibtib#tib

changchub nyingp bardu kyab su chi I take refuge until enlightenment is fully realized. three times

tib#tibtib

3. The Generation of Bodhicitta: the Heart of the Awakened Mind *tib tib#xwtib&tibtib

ho natsok nangwa chud dzn ri kyi Ho! Mesmerized by the sheer variety of perceptions, which are like the illusory reflections of the moon in water,

tibsn["tib3tib

khorwa lugu gy du khyamp dro Beings wander endlessly astray in sasras vicious cycle. &&tibtib,tib#tibtib\tib&

rangrik sal ying su ngals chir In order that they may find comfort and ease in the luminosity and all-pervading space of the true nature of their minds, tib#^tibtibtib#tibtib

tsem shyi yi ngang n semky do I generate the immeasurable love, compassion, joy and equanimity of the awakened mind, the heart of bodhicitta. three times

#^tibAtib&tib~tib#wtib

4. Vajrasattva Purification 89: #Mtib1_tib#tibo

ah daknyi tamal chiwo ru A! I am in my ordinary form. Above my head &w#tib+tibJ

pekar daw den gyi On a white lotus, in the centre of a moon disc seat

;tibYAtibBtibtib

hung l lama dorje sem Is h, which becomes the Lama Vajrasattva: &tib_tib.tibtib

karsal longch dzokp ku Brilliant white, with complete sabhogakya adornments, AtibBtib]tibtib0tib4tib

dorje dril dzin nyemma tril Holding vajra and bell, and embracing the consort Vajratopa. "tib#tib5tibtib

khy la kyab sol dikpa jong I take refuge in you and praypurify all our negative actions!

+tibtib]tib1tibtib#a

gysem drakp tol lo shak With the deepest regret I acknowledge them all and ask your forgiveness: \tib?tib##5tib

chinch sok la bab kyang dom From now oneven if my life is at stakeI shall refrain from indulging in them again. "tibZw#tib'tib

khy tuk dawa gyep teng In your heart, upon a full moon ;tibtib1&2tib#Etib&

hung yik tamar ngak kyi kor Is the letter h, encircled by the mantra. #w2tib[##

depa ngak kyi gy kulw Reciting the mantra invokes your wisdom mind, and #h#tib&tibtib&

yabyum d rol jortsam n From the point of union of the blissful play of yab-yum #$tib,x#tibtibtib

dtsi changchub sem kyi trin A cloud of bodhicitta nectar J&I&tib

gabur dul tar dzakpa yi Flows down like a shining stream of milk.9 Through this, #tibL+tib

dak dang kham sum semchen gyi For me and all sentient beings of the three worlds Mtibtibz#2[

l dang nynmong dukngal gyu May our negative karma and destructive emotionsthe causes of suffering tib5tibOtib#Mtib3tib#

nedn dikdrib nyetung drib Illnesses, harmful influences, negative actions and obscurations, along with wrong doing, downfalls, and blockages due to breakages of samaya, s,#&tib

mal jangwar dz du sol Be purified, till not a single one remains! 6tib# 9 #tibtib*tib]tibtibtib{ *tibtibtib{ tibtibtib{ 6&tibtib{ tibtibtib v)tib )tibtibtibtib: bo;tib *****tib 9 *9*#9tibG#Stib{89:

om benza sato samaya manupalaya benza sato tenopa tishta dridho m bhawa sutokhayo m bhawa supokhayo m bhawa anurakto m bhawa sarva siddhi m prayaccha sarva karma su tsa m tsittam shreyang kuru hung ha ha ha ha ho bhagavan sarva tatagata benza ma m muntsa benzi bhawa maha samaya sato ah LtibLtib#w1&

Recite as many times as possible tibtib#tibtibatibvtibtib

gnpo dak ni mish mongpa yi O protector! In my ignorance and delusion tibtib^tibM

damtsik l ni gal shying nyam I have gone against and corrupted my samaya. Ytibtib#tibLtib

lama gnp kyab dz chik Lama protector, be my refuge! )tib#tibAtibBtibtib'tib

tsowo dorje dzinpa t Chief of all the maalas, vajra holder, ZBtibtibtibtib#MtibL

tukj chenp daknyi chen Embodiment of great compassion:

3tib#tib)tib##tib

drow tso la dak kyab chi Chief of all living beings, in you I take refuge! Z$#tibtibM1L1tibtib#atib

ku sung tuk tsawa dang yenlak gi damtsik nyampa tamch tol lo shak so I confess all my impairments of the root and branch samayas of the body, speech and mind. 5tibOtib#Mtib]tibtibtib1L,^tib&tib

dikpa dang dribpa nyetung drim tsok tamch jang shying dakpar dz du sol I implore you: let my negative actions, obscurations, wrong doing and downfallsall my flawsbe completely cleansed and purified! ^tib#BtibAtibBtibtib+tib#^tib#L&tibtibJ"tibtib5tibOtib#Mtib1Ltibtib

shy jp dorje sempa gy shyin dzumpa dang chep rik kyi bu khy kyi dik drib nyetung tamch dakpa yin no At these words of mine, Vajrasattva is pleased and smiling, says, Son/daughter of an enlightened family, your negative actions, obscurations, wrong doing and downfalls are all purified. ^tib#,tib^tibtib`&1tibtibjtib

shy nangwa jin shying du shyu n rang la timp kyen l Granting his forgiveness, he melts into light and dissolves into me. &MtibAtibBtibtib'tibtibtib tib#qIJ&Q&tibZ?tib;tibtib1&tibtibK#^tib tib#tib%tib&Htib

rangnyi kyang dorje sempa nangtong melong nang gi zuknyen tabur gyurp tuk sok hung gi tamar yig dru shyipo salwa l zer tr Through this, I too become Vajrasattva, appearing yet empty, like a reflection in a mirror. At my heart is h, around which the four brilliantly radiant syllables o vajra sattva emanate rays of light. tib##LAtib&tib&tibitibFtib#Ftibtib^tib&Q&

kham sum nch dang chepa dorsem rik ng ten dang tenp rangshyin du sangy par gyur Whereby the three worldsthe whole universe of the environment and beings within itattain enlightenment all together as the buddha fields and buddhas of the five families of Vajrasattva. 6tib#;tib

om benza sato hung ^tibLtib#w ""$ 2tib

Recite as many times as possible, then rest in meditation.

tib#tibtib

gewa di yi nyurdu dak Through the positivity and merit of this, may I swiftly AtibBtibtibP#Q&

dorje sempa drub gyur n Attain the realization of Vajrasattva, and thereby

3tib#Ltibs

drowa chik kyang malpa Every single sentient being tib#tib)%,tib$'tib

d yi sa la gpar shok Reach his state of perfection too.

itib

5. The Trikya Maala Offering 6tib89:;tib

om ah hung O h!

a. Nirmakya Maala Offering 'tibltibFtib,tib#H#

tib^tib

tongsum jikten jewa trak gy shying One billion universesa hundred times ten million worlds,10 &tibtib#ftibtib,tib&*

rinchen na dn lhami jorp tam Filled with all the wealth of gods and human beings, like the seven precious gems,11 #stib_tib#LtibJ+tib

dak l longch chepa yong bul gyi My bodies, my possessions, and my sources of merit, all together, I offer them in their entirety, so that tibtibtib&tibtib?tib1tib#atib

ch kyi khorl gyurw si tob shok

I may be born as a nirmakya and turn the wheel of Dharma, liberating all beings!

b. Sabhogakya Maala Offering

tibtib#tibtibtib#tibtib^tib

okmin dechen tukpo kp shying The highest heaven of great bliss, the realm of Tukpo Kpa, tibiX&tibitibtibJL

ngepa ngaden rik ng tsombu chen Perfect with the five certainties,12 the maala of the five buddha families,

tibtibtibtibtib#

dyn chp trinpung samy pa And inconceivably vast clouds of offerings of every variety of sensual and emotional stimulants #tibtib^tib_tib&atib3

pulw longk shying la chpar shok With this offering, may I enjoy the perfection of the sabhogakya fields!

c. Dharmakya Maala Offering ?tib@^tibJtib

nangsi namdak shynnu bump ku Where all appearance and existence are completely pure from the very beginningthe youthful vase body, ZBtibtibMtib&tibtib

tukj magak chnyi rolp gyen Ornamented by the play of dharmat, unceasing compassion, 1tibtibtibtib@^tib

ku dang tikl dzinpa namdak shying The realm where all clinging to the perception of kyas and tikls is naturally liberated #tibtib^tib_tib&atib

pulw chk shying la chpar shok With this wisdom offering, may I enjoy the freedom of the dharmakya reality!

bstibtibtibtib

6. The Accumulation of the Kusulu: Ch 3 sLtibtib#tibf#tib

p l chedzin borw lha d chom Pha! By abandoning all attachment to this body held so dear, the demonic forces of seduction through desire13 are destroyed. tibtib~tib,tib1tib

sem tsangp gon ying la tn My consciousness shoots out through the aperture of Brahma into all-pervading space, uniting rigpa with space,

tib#tib##Ltib4tib&Q&

chidak gi d chom trmar gyur Destroys the demonic force of death and transforms into Trma, Mtibtib#ltib3tibntib

y nynmong djom driguk gi In her right hand, the hooked knife that symbolizes destruction of the demonic force of conflicting emotions.14 tibtib##Ltib1tib tib

zuk pungp d chom tpa drek Slicing the top off my corpses skull, she destroys the demonic force of the aggregates of ego.15 tib,tib+tib1tib

yn le j tsul gyi bhenda tok Her left hand holds the skull-cup to carry out her activity, +tibtibtibtibtibJ^

ku sum gyi mig gyebur shyak Places it on the fireplace of three human headsrepresenting the three kyas; 'tib#tib#&tibtib

nang tongsum gangw bamro d Inside it is the corpse, now an offering as vast as a billion worlds, 6Ztibtibtib#$tib`

a tung dang hang yik gi dtsir shyu Melted into nectar by an A stroke and ha,

K+tibktib#&

dru sum gyi np jang pel gyur Purified, multiplied and transformed through the power of o h. 6tib89:;tib

om ah hung Ltib#w1&

Recite many times

3 &tibh3tib+tibZ#E

p yar chyul drn gyi tukdam kang Pha! The guests abovethe root and lineage lamas and yidamsby my offering are pleased, tib.tibtibZtibP#1tib#

tsok dzok n choktn ngdrub tob Whereby merit and wisdom are accumulated, and ordinary and supreme siddhis attained.16 &tibtib3tibMtib,

mar khorw drn ny lenchak jang The guests below, belonging to sasra, are satisfied by my offering; karmic debts are repaid. "&tib,tib#tib&tibtib

khyepardu nj gek rik tsim In particular, by satisfying malicious and negative forces, tib#&,tib^tib

nedn dang barch ying su shyi All illnesses, destructive influences, and obstacles are pacified, dissolving into all-pervading space; jtib#tib#-

kyen ngen dang dakdzin dul du lak Harmful circumstances and clinging to self are exploded. 1&tib,tibhsb

tar chja dang chyul mal kn Finally offering, offerer and guestsall atib.tibtibtibLtib6

shi dzogpa chenpor mach a Dissolve into the nature of Dzogpachenpo, the great simplicity: A 0tib)""$ 2

Now rest in meditative equipoise.

#Ytib@,tib&tib

7. Guru Yoga a. The Visualization tib"*tib

emaho Emaho! &P#,^tib

rangnang lhndrub dakpa rabjam shying My entire perception, spontaneously perfect, is a realm of infinite purity, #tib.tib%tib&tibtibJ

kpa rabdzok zangdokpalri The Copper Coloured Mountain of Glory, arrayed in complete and perfect detail. Here, in its very centre, $Mtib^tibsAtibBtib@,tib&

rangnyi shyil dorje naljorma My own body is Vajrayogn, ^Ltib\Mtib&3tib1tibtib

shyal chik chak nyi mar sal dri t dzin With one face and two hands, brilliant red and holding hooked knife and skull, 2 )tibtib&'#_&%tib

shyab nyi dortab chen sum namkhar zik My two feet gracefully poised, my three eyes gazing into the sky. _tib#tib&J#AMtibwtib'tib

chiwor pema bum dal nyid teng Above my head, on a blossoming hundred thousand-petalled lotus, sun and moon disc seat, #b$#tibY

kyabn knd tsaw lama dang Inseparable from my own root master, embodiment of all sources of refuge, appears ,tib&tibtibtibAtibBtibtib

yerm tsoky dorje trulp ku Guru Rinpoche, in the supreme nirmakya form of the Lake-born Vajra. &&X^tibtibaL

kar mar dangden shynn shatsuk chen His body glows with youth, white with a tinge of red. mtibtibtib%#tib&tib

pkha chg zaber dungma sol He wears a gown, monastic shawl, cloak and robe. ^Ltib\Mtibtib&tibtib'#

shyal chik chak nyi gyalpo rolp tab With one face, two hands and seated in royal poise. \AtibBtibtib1tibJ#

chak y dorje ynp t bum nam In his right hand he holds the vajra, in his left a skull-cup containing the vase of immortality. J#XtibMtib`tib

u la dabden pem nyen shyusol On his head he wears a five-petalled lotus hat. tib#tib'tibhtib

chenkhung yn na detong yum chokma Cradled in his left arm he holds the supreme consort of bliss and emptiness, tib+tibStib$tib#

bep tsul gyi khatam tsesum nam Concealed as the three-pointed khavga trident.

l%tib&1tibtibtib/tib#`

jazer tikl pung long na shyuk He presides amidst a shimmering aura of rays and rings of rainbow light. \tibtib&tibitib#tibtib/tib

chi khor ng draw dzep long All around him, enveloped in a beautiful lattice of white, blue, yellow, red and green light, tibBtib#Mtib$i

trulp jebang nyishu tsa nga dang Are King Trisong Detsen, the twenty-five disciples,

#tibP#&tibtibtibf

gya b pendrub rigdzin yidam lha The paits, siddhas and vidydharas of India and Tibet, yidam deities, 3tibtibtibLtibI&*tib#

khandro chkyong damchen trin tar tib kins, and dharmaplas and protectors who keep the samayaall gather like billowing clouds, 'tibMtibtibtib

saltong nyam n chenp ngang du sal

Visualized vivid and distinct, in the great equality of clarity and emptiness.

The Seven Line Prayer ;tib 6tibh+tib#,

hung orgyen yul gyi nubjang tsam H! In the north-west of the land of Oiya, tib&5tibtib

pema gesar dongpo la In the heart of a lotus flower, tibtibtibP##qtib

yatsen chok gi ngdrub ny Endowed with the most marvellous attainments, >^tib3

pema jungn shy su drak You are renowned as the Lotus Born,

tib&3tibtib#Etib&

khor du khandro mangp kor Surrounded by many hosts of kins. "tibtibBtib##p#tib

khy kyi jesu dak drub kyi Following in your footsteps, ,tib+tib#-#\tib&atibtib

jingyi lab chir shek su sol I pray to you: Come, inspire me with your blessing! notibtib;tib

guru pema siddhi hung

#tib

c. The Seven Branches of Devotional Practice17 Stib

hri Hr!

i. Prostration #s^tibtib0tib

dak l shying gi dul ny du As many times as there are atoms in the universe, @&\tib

nampar trulp chaktsal lo I multiply my body and offer you prostrations.

ii. Offering tib#atib*tibtibZ

ng sham yitrul tingdzin t With both real offerings and those created in the mind through the power of samdhi, ?tibtibtib\&J

nangsi chp chakgyar bul I offer the entire universe in one vast gesture of offering.

iii. Confession ~tibtibtibtib@b

go sum mig l nam kn All the harmful actions of my body, speech and mind,

tibtibtib#a

sal chk ngang du shak I confess and purify in the luminosity of dharmakya.

iv. Rejoicing #tibMtibtib#ztib

denpa nyi kyi dpa yi Whether they be relative or absolute, tibtibbBtibtib&

g tsok kn la j yi rang I rejoice in all positive, virtuous actions.

v. Imploring the Buddhas to Turn the Wheel of Dharma $tib)0+tib,

rikchen sum gyi dulja la According to the receptivity and needs of different beings,18 1tibtibtibEtib

tek sum chkhor korwar kul I implore you to turn the wheel of Dharma of the three ynas.

vi. Requesting the Buddhas and Teachers to Remain ltib?tibtib'tib#&

jisi khorwa matong bar Till sasra is completely empty, and all beings liberated, ctib#`tibtib#)3

nya ngen mida shyuk soldeb Do not pass into nirva, but remain here among us, I pray.

vii. The Dedication of Merit #tibtib$b

d sum sakp getsa kn All the merit and positive actions of past, present and future, ,x#tibtibtib[o#2tib

changchub chenp gyu ru ngo I dedicate so that all beings may attain supreme enlightenment.

d. Maturing the Siddhi 4 Btib#no&tibtibtib

jetsn guru rinpoche O Guru Rinpoche, Precious One, "tibtib1Ltib

khy ni sangye tamch kyi You are the embodiment of ZBtib,tib-#tib

tukj jinlab dp pal The compassion and blessing of all the buddhas, tibLtibtibtibLtib

semchen yong kyi gn chikpu The only protector of beings. stib_tibYtib0tib 3

l dang longch lo nying drang

My body, my possessions, my heart and soul Itibtib&"tibJ

tpa mepar khy la bul Without hesitation, I surrender to you!

tib,x#1tib##&

di n changchub matob bar From now until I attain enlightenment, tibztibMtib1tibb

kyiduk lekny to men kn In happiness or sorrow, in circumstances good or bad, in situations high or low: Btib#tibtib>"tib

jetsn chenpo pejung khyen I rely on you completely, O Pemajungne, you know me!

e. Invoking the Blessing 4 %$tib)2"tib3

dak la resa shyen na m I have no one else to turn to; Itib0tibtib3tib

dant d ngen nyikm dro In these evil times, the beings of the Kliyuga tib#%z#2,tib

miz dukngal dam du jing Are sinking in a swamp of intense and unbearable suffering.

tibtib#atibno

di l kyob shik maha guru Free us from all this, O great Guru! ##^tib#&Ltib,tib-#L

wang shyi kur chik jinlab chen Grant us the four empowerments, O blessed one! Ftibktib&LtibZBtibL

tokpa por chik tukj chen Direct your realization into our minds, O compassionate one! Otib#MtibtibatibZL

drib nyi jong shik ntu chen Purify our emotional and cognitive obscurations, O powerful one!

The Dissolution 4 ^tibtibtib,tib

namshyik ts yi d j ts When my life is at an end, &tibtib^tib

rangnang ngayab palri shying With my entire perception the heaven of Ngayab Lingthe Glorious Copper Coloured Mountain, tib^tib

zungjuk trulp shyingkham su The nirmakya pure land of indivisible appearance and emptiness ^tibsAtibBtib@,tib&

shyil dorje naljorma My body, Vajrayogn, tib&tibtibtibJo

sal tser kyi gongbu ru Is transformed into a radiant, shimmering sphere of light Q&Btib#>

gyur n jetsn pejung dang And merging, inseparable, with Padmasambhava, ,tib&tibtibtib&*tib

yerm chenpor sangye t I shall attain buddhahood. #tib'tibtibtib+tib

d dang tongp chotrul gyi Then, from the play of vast primordial wisdom, #tib'tib)/tibtib,tib$tib%%)3

yeshe chenp rolpa l Which is the miraculous manifestation of bliss and emptiness, tibLs

kham sum semchen malpa For every single being in the three realms,

]tibtibtibtibo

drenp depn dampa ru Let me appear as their true guide, to lead them to liberation Btib#J>tib

jetsn pem ukyung sol Jetsn Padma, grant this, I pray! tib#0tibtibtib,tib )3

solwa nying gi kyil n deb I pray to you from the bottom of my heart, )tib)tibtib

kha tsam tsik tsam ma yin no Its not just words or empty mouthings: ,tib-#Ztib/tibtib

jinlab tuk kyi long n tsol Grant your blessings from the depth of your wisdom mind, #tibP#&tib

samdn drubpar dz du sol And cause all my good aspirations to be fulfilled, I pray! 6tib89:;tib#notibtib;tib

om ah hung benza guru pema siddhi hung

#[tibtibtib#tib

8. The Lineage Prayer tib"*tib3

emaho Emaho!

\tib #tib^tib

gyach choklhung dralw shyingkham n In the heavenly realm, free from all dimensions and extremes, tibtibtibbr#%

dangp sangye chku kuntuzang Is the Primordial Buddha, the dharmakya Samantabhadra; tibxwtib&tib$AtibBtibtib

longku chud roltsal dorje sem His wisdom play, like the reflection of the moon in water, the sabhogakya Vajrasattva; &.tibAtibBtib

tulkur tsen dzok garab dorje la Perfect with all buddha qualities, nirmakya Garab Dorje; tib#tib#tib,tib-###&tib

solwa deb so jinlab wangkur tsol To you I pray: Grant me your blessings and empowerment! Stibtibtibtibtibtib

shiri singha dndam ch kyi dz r Siha, treasure of the ultimate Dharma;

l#atibMtib1tibntibtib&tib#&

jampal shenyen tek g khorl gyur Majurmitra, universal ruler of the Nine Ynas; STtib#tib&

janasutra penchen bimalar Jnastra, great paita Vimalamitra; tib#tib#tib3tib,tib'tib

solwa deb so drolj lam na tn To you I pray: Show me the way to make my mind free!

JttibtibLtib>

dzambuling gi gyen chik pema jung Padmasambhava, sole ornament of this world of ours, tib&Ztib?tibBtib#3tib

ngepar tuk kyi s chok jebang drok Your supreme heart-disciples, Trisong Detsen, Vairocana, and Yeshe Tsogyal; Z*tib&tibtib#A3tib/tibtib^#

tuk ter gyats da drol longchen shyab Longchenpa, who revealed a vast ocean of wisdom mind treasures; 3tibtib,tibtib###ltibtibttib

khandr ying dz kabab jikm ling Jikme Lingpa, entrusted with the space treasury of the kins; tib#tib#tib J1tib#3tibtib

solwa deb so drebu tob drol tsol

To you I pray: Grant me fruition and liberation! Etibtib

tibtib#tib,x#AtibBtibtib^#

ch kyi dakpo changchub dorje shyab Master of the Dharma, Changchub Dorje;19 P##qtibltibtib#tibne

drubny jikm gyalw nyugu dang The siddha, Jikme Gyalwe Nyugu; tibtibtibQ&tib

trulp ku chok mingyur namkh tsen Supreme among emanations, Mingyur Namkhe Dorje;

#tib?tib^m1

gyalw sepo shyenpen tay la Son of the buddhas, Shenpen Thaye; tib#tib#tibs&^'tib

solwa deb so neluk rang shyal tn To you I pray: Show me my true nature, my original face! tibo:tibatibAtibBtibe

heruka pal yeshe dorje dang Glorious heruka, Do Khyentse Yeshe Dorje; 6tibltib tibtib#tibtib^#

orgyen jikdral chkyi wangp shyab Patrul Rinpoche, Orgyen Jikme Chkyi Wangpo; P#tib##

drubp wangchuk pema benza pal Lord of siddhas, Padma Vajra; tibtibY"tib#$tibtib#tib

tsoky lama khyents wangpo la Padmasambhava himself, great Khyentse Wangpo; tib#tib#tibtibZtibP#tib

solwa deb so choktn ngdrub tsol To you I pray: Grant me siddhis, ordinary and supreme! 2tib)

tib&tibbtib&&3tib

khord ch kn natsok rang sar drol Natsok Rangdrol,20 who self-liberated all the phenomena of sasra and nirva; b"tibltibtib#'tibMtibe

knkhyen jikm tenp nyima dang Omniscient Jikme Tenpe Nyima; #btibtibYtib3tib

kyabn knd chkyi lodr la Embodiment of all sources of refuge, Chkyi Lodr; tib#tib#tib#[,tib+tib-tib#

solwa deb so dak gy jingyi lob To you I pray: Bless my mind, inspire my understanding!

Prayer for This Life ?tibtib&>#tib^tibtibtib

si l ngepar jungw shyenlok gi Through true renunciation and disgust for sasra, AtibBtibtibYtibXtib#^tib#Ftib

dorje lama dnden mik shyin ten May I rely upon my vajra lama meaningfully, as though he were my very eyes, Ltib##p#%#tibtibMtib

chi sung kadrub zabm nyamlen la Following his instructions to the letter, and taking to heart the profound practices he gives, Itibjtibtib#p#^tibotib

temkyang mep drub tsuk shy r kyi Not just now and then, but with diligent and constant application, Z[tibtib,tib-#mtib#&atib

tukgy gongp jinlab powar shok May I become worthy of the transmission of his profound wisdom mind! ?tibtib&tibtibtib^tib

nangsi khord yen okmin shying Since all that appears and exists, sasra and nirva, from the very beginning is the Akaniha pure realm of the buddhas, f2tib&.tib}tibtib

lha ngak chkur dak dzok minp dr

Where all appearance is liberated into perfect buddha forms; all sounds are purified into mantra; all thoughts are matured into dharmakya; kY,$tibtibtib.tibtib

panglang jatsol mep dzokpa ch And since Dzogpachenpo is free of any effort of abandoning and adopting, atibMtibtib&tibtib

shenyam yich l d rigp dang And since rigpas self-radiance is beyond thoughts and experience, tibMtibtibBtib&1tib#&atib

chnyi ngnsum jenpar tongwar shok May I see the naked reality of dharmat! tibFtib@3tibl%tib&C#

tsenm tokpa namdrol jazer bub May all ordinary clinging to reality be totally liberated into rainbow light, 1tibtibtibMtibmtib

ku dang tikl nyam nang gong du pel And the experiences of kyas and tikls increase! &tib$tibtib^tibmtib#

riktsal longk shyingkham ts la peb May rigpas strength be enhanced, maturing into the fullness of sabhogakya perfection! tib%Ytibtibtib&*tib

ch z lod chenpor sangye t As all perception of phenomenal reality wears out, and the conceptual mind dies into the state of total enlightenment, ^tibJ&*?tib%tib&atib

shynnu bumkur tensi zinpar shok May I gain the stronghold of the youthful vase body, free from birth and death!

Prayer for the Bardo atibr@,tib&Mtibxtib

shintu naljor nyam ok mach d But if I am not able to master the practice of the great Atiyoga in this life, &sdtib,tib3tib

rak l dangm ying su madrol na

And this gross physical body is not liberated into the pure space of the rainbow body, ^tibtibtib,tib##tibtib

nam shyik ts yi duj tungw ts Then, when the constituents that form this life fall apart

tib#tibtib&a&

chiwa sal kadak chkur shar At the moment of death may the ground luminosity arise as the dharmakya, pure from the beginning; #&tibtibtib_tib.tib&3tib

bard nangcha longch dzok kur drol May appearances of the bardo experience be liberated into sabhogakya forms; 4tibtib1tib|+tib$.tib

trekch tgal lam gyi tsal dzok n And, perfecting the path of trekch and tgal, JIJ&3tib#&atib

mapang bu juk tabur drolwar shok May I be liberated, as naturally as a child running into its mothers lap!

Prayer for the Next Life tibtib1tibtibtib$tib

sang chen sal tekpa chok gi ts In this great secret mantrayna path of luminosityDzogpachenpothe summit of all, ^tibtibtibtib^

sangye shyen n mitsol chk shyal Enlightenment is to be sought nowhere but in the face of the dharmakya. tibQ&tibtib3tib

ngn gyur dm sa la madrol na If I'm not liberated into the primordial state by actualizing this, #~tibtibitibtib

magom sangye ch ng lam chok la Then, by taking the sublime path of the five practices of enlightenment without meditation,21 #'tib^tibtib^tibi

ten n rangshyin trulp shying nga dang May I be born in one of the naturally emanated realms of the five buddha families,22 "&tibtibmtib

khyepar pema kyi podrang du And especially in the Palace of Lotus Light, the Zangdokpalri heaven of Guru Rinpoche, &tibtibtibtib)tibtib6tibBtib

rigdzin gyats tso chok orgyen j In the presence of the Lord of Orgyen himself, chief of the ocean of vidydhara masters, tibtibtib'tib+tibtib&

sang chen ch kyi gatn gyep sar While he is celebrating the feast of the great secret mantra Dharma, ?tibZ#tib&tibJ>'tib

s kyi tuwor ky n ukyung t Let me be born as his favourite son or daughter, 13tib#tibMtib&tibQ&atib

tay drow nyer tsor dak gyur shok To take upon myself the task of helping limitless beings!

Prayer of Fulfilment &tibtib#tibtib,tib-#

rigdzin gyalwa gyats jinlab dang Through the inspiration and blessing of the ocean of victorious vidydharas, tib,tib#tib"#tib tib#tib)3

chying sam mi khyabp denpa yi By the truth of the dharmadhtu, beyond conception, ,tib&Ftib.tib}tib+tib

daljor ten la dzok min jang sum gyi And with this free and well-favoured human form, may I train in the three activities of perfecting, ripening and purifying, Ftib tibtibQ&1tib#&atib

tendrel ngn gyur sangye tobpar shok And by actualizing this auspicious interconnection, attain the state of buddhahood! Ltib^tibtib&tib#0tib##tib

Pray with total sincerity, and with all your heart.

n##^tibY#tib

9. Receiving the Four Empowerments 1. The Vase Empowerment notib}tib6tibtibxatibIJ&tibtib%tib&Htib

gur mintsam n om yik chushel tabur tserwa l zer tr From the letter o in the Gurus23 forehead, radiant and shimmering like moonlight, &tib_tib#tib`

rang gi chiwo n shyuk Rays of light stream out and enter my forehead. stib$tibOtib#

l kyi l dang ts dribpa dak Negative actions of the body and obscurations of the channels24 are purified. AtibBtibtib,tib-#`

ku dorje jinlab shyuk The blessing of the vajra body of the buddhas infuses me, Jtib#1tib#

bump wang tob The vase empowerment is obtained, #tib&tib+tibtibQ&

kyerim gyi n du gyur I become a receptive vessel for the generation phase of kyerim. @}tib&tibtib+tib#tib1tib#

nammin rigdzin gyi sabn teb The seed of the completely matured vidydhara25 is sown. tibtibm1tib#tibE#[#^

tulk gopang tobp kalwa gy la shyak The potential for obtaining the level of nirmakya is implanted within me.

2. The Secret Empowerment 3tib89:tibV9Itib%tib&Htib

drinpa n ah yik pema raga tar barwa l zer tr From the letter in his throat, blazing like a ruby, &tib3tib`

rang gi drinpa n shyuk Rays of light streak out and penetrate my throat.

tibtibOtib#

ngak gi l dang lung gi dribpa dak Negative activity of the speech26 and obscurations of the inner air are purified, AtibBtibtib,tib-#`

sung dorje jinlab shyuk The blessing of the vajra speech of the buddhas enters me, ) ,tib tib

sangw wang tob The secret empowerment is obtained, #w#BtibtibtibQ&

dej kyi n du gyur I become a receptive vessel for mantra recitation practice. tib#&tibtib+tib#tib1tib#

tsewang rigdzin gyi sabn teb The seed of the vidydhara with power over life is sown. tib_tib.tibtibtibmtibE#[#^

longch dzokp gopang gi kalwa gy la shyak The potential for obtaining the level of sabhogakya is implanted within me.

3. The Wisdom Empowerment Ztib;tibtibtibtibLtib%tib&Htib

tukk hung yik namkh dokchen l zer tr At his heart, from the letter h, sky-coloured rays of light &tib0tib`

rang gi nyingga n shyuk Pour out and plunge into my heart. tibtib1tibtibtibOtib

yi kyi l dang tikl dribpa dak Negative activity of the mind and obscurations of the tikle are purified. ZAtibBtibtib,tib-#`

tuk dorje jinlab shyuk The blessing of the vajra mind of all the buddhas is instilled in me, atibtibatibtib tib

sherab yeshe kyi wang tob

The wisdom empowerment is obtained, #tib'tib)tibtibtibQ&

detong tsendali n du gyur I become a receptive vessel for the cali practice of bliss and emptiness. \

tib&tibtib+tib#tib1tib#

chakgy rigdzin gyi sabn teb The seed of the mahmudr vidydhara is sown. tibtibtibm1tib#tibE#[#^

chk gopang tobp kalwa gy la shyak The potential for obtaining the level of dharmakya is implanted within me.

4. The Word or Symbolic Empowerment N&Ztib;tib;tibtibMtib^tibE&m#^tib

lar yang tukk hung l hung yik nyipa shyik karda pangpa shyindu ch Again, from h in his heart, a second letter h bursts out like a shooting star &tib1tib&]tib

rangsem dang tad mepar dr And merges indistinguishably one with my own mind. b^tibtibatib,tibOtib#

knshyi l dang shej dribpa jang The karma of the ground of all27 and cognitive obscurations are purified, tibatibAtibBtibtib,tib-#`

yeshe dorje jinlab shyuk The blessing of the vajra wisdom pervades me, tibtibtibtib+tib#1tib#

tsik gi tsnpa dndam gyi wang tob The absolute empowerment, symbolized by the word, is obtained. .tibtibtibtibtibQ&

kadak dzogpa chenp n du gyur I become a receptive vessel for the primordial purity of Dzogpachenpo, P#&tibtib+tib#tib1tib#

lhndrub rigdzin gyi sabn teb The seed of the spontaneously accomplished vidydhara is sown. 1&Ztib Jtib#tibMtibtibE#[#^tib

tartuk gi drebu ngowo nyik kalwa gy la shyak go The potential for the svabhvikakyathe final fruitionis implanted within me. tibI&tib#~tib#Y1&

Integrating the words that you are reciting with your meditation, receive the empowerments, one by one.28

4 YtibZtib%tib&&tib]tib#L^tib{+tib>## MtibAtibBtib@,tib&tib0tib&&tib)+tibtib&+tibtib J^tibrQ&no&tibtibtibtibZ&1tib,tib&tib&tibLtibr Q&

lam tukka n zer marpo dr dang chepa shyik walgyi jungwa daknyi dorje naljormar salw nyinggar rekpa tsam gyi mar gyi gongbu shyik tu gyur n guru rinpoche tukkar timp yerm ro chik tu gyur I visualize myself clearly as Vajrayogn. From the heart-centre of the lama a beam of light, red and warm, suddenly bursts out and touches my heart. Instantaneously I am transformed into a sphere of red light the size of a pea, which shoots up towards Padmasambhava, like a spark that spits from the fire. It dissolves into Guru Rinpoches heart, merges and becomes one with him: one taste. ^tibtib##Btib #tibM^tib

Imagine this, and then rest in a state of meditation, free from any reference, thought or expression. tibX

When you come out of that state, recite: X$#tibY&tibtibtib

palden tsaw lama rinpoche Glorious tsawe lama, precious one, #tib0tib&tib#`

dak gi nyinggar pem den shyuk la Dwell on the lotus-seat in the depth of my heart, #]tibtibtibtib~tibBtib'tib

kadrin chenp gon j zung t Look upon me with the grace of your great compassion, ZtibtibP#tib

ku sung tuk kyi ngdrub tsal du sol Grant me the attainments of body, speech and mind! XYtib@&1&

palden lam nampar tarpa la Towards the lifestyle and activity of the lama, ELtib)tibItibtib^tibe

kechik tsam yang lokta miky shying May wrong view not arise for even an instant, and

Ltibtib&1tib#tibtibntib

chi dz lekpar tongw mg kyi May I see whatever he does as a teaching for me. Ytib,tib-#tib&atib

lam jinlab sem la jukpar shok Through such devotion, may his blessing inspire and fill my mind! tib#brYe

kyewa kntu yangdak lama dang In all my lives, may I never be separated from the perfect lama,

tibtibtibtib_tib

dralm ch kyi pal la longch n And having benefited fully from the splendour of the Dharma, +tibtib*.tib*tib

sa dang lam gyi ynten rabdzok t May I perfect the qualities of the five paths and ten bhmis, AtibBtibtibtibm&1tib#atib

dorje chang gi gopang nyur tob shok And swiftly attain the sublime level of Vajradhara!

##2tib#tib

10. Dedication tib#tibtibtib#tibb

gewa di yi kyewo kn Through this merit, may all beings #tibtibatibtib.tibatibe

snam yeshe tsok dzok shing Complete the accumulations of merit and wisdom, #tibtibatib>#tib

snam yeshe l jungw And so attain the dharmakya and rpakya tib)tib $'tib

dampa ku nyi tobpar shok That come from merit and wisdom.29

3tibbtib#ltib0tibtibe

dro kn gewa jiny ypa dang Through all the merit that beings have ,,tibQ&tib#^tib,tib

j dang j gyur deshyin jepa dak Whatever they have done, will do and are doing now #%tibltib#^tibtib]tib

zangpo jishyin dendr sa dak la May they attain the very same stages of perfection bb#%tib&&tibQ&Ltib

kn kyang knn zangpor rek gyur chik As Samantabhadra did.

l#tibltibI&"tibe

jampal paw jitar khyenpa dang Just as the bodhisattva Majur knew to be the way, br#%tibtibtib#^tib*tib

kuntuzangpo deyang deshyin t And Samantabhadra too, tibb+tibBtib#Ntib#Ltibe

dedak kn gyi jesu dak lob ching I shall follow in the footsteps of all the bodhisattvas, tib#tib1Lr#2tib

gewa didak tamch rabtu ngo And make a perfect dedication of these merits. atibtib#1Ltib

d sum shekp gyalwa tamch kyi As all buddhas, past, present and future, #2tib#tibr#2'tib

ngowa gangla chok tu ngakpa t Praise the dedication of merit as supreme, #tibtib#tib$#tibbe

dak gi gew tsawa di kn kyang All my sources of merit I dedicate completely #%tib_tib\tib&r#2tib#+tib

zangpo ch chir rabtu ngowar gyi

So that all may perfect Samantabhadras Good Actions.30

#Ltib}tib"tib

11. Special Prayer of Aspiration tibtibtib#1L

gangdu kyep kyewa tamch du In all my lives, wherever I am born, "tib&tibtib*#X1tib#&atib

tori ynten dnden tobpar shok May I obtain the seven qualities of birth in higher realms.31 tib1rtibHQ&Ltibe

ky mataktu ch dang tr gyur ching As soon as I am born, may I meet the Dharma, #^tib#p#tibtib&atib

tsulshyin drubp rangwang ypar shok And have the freedom to practise it correctly. tib&YMtib,tibLtibe

der yang lama dampa ny j ching Then, may I please the noble lama, Mtibtib_tib&atib

nyin dang tsen du ch la chpar shok And put the Dharma into action day and night. tibFtibtib0tibtibtibtib#p#'tib

ch tok n ni nyingp dn drub t May I realize the Dharma, actualize its innermost meaning, tibtib&?tibtibtib#|#&atib

ts der sip gyatso galwar shok And so cross the ocean of existence in this very life. ?tib&tibtib'tib,tibLtibe

sipar damp ch rab tnj ching May I teach the sacred Dharma to beings wandering in sasra, ^m#p#tibtib&atib

shyenpen drub la kyo ngal mepar shok

And never tire or weary of working to help others. -#tib^tib\tib&tibtibtib

lab chen shyendn chokri mepa yi Through my vast and impartial service to others, 1L\Ltib1tib#&atib

tamch chamchik sangye tobpar shok May all beings attain buddhahood together, as one!

Ltib.tibtibtib/tibtib0tib1tibtib2tib3tibtibtib4tib 5tib#@"tib#%tibMtib&tibtibltibtibttibtib #]tib+tib#atibtibtib1tib#tib2tib@,tib& tibtibltibtibHtibtib%tib&+tib tibtibtib#Btib@ tibY1tib tib&&tibbr#%tib,tib$2%"tib Q&3tibtibm[tibtib[&Q&Ltib

This arrangement of the practices to be recited for the Dzogchen Longchen Nyingtik Ngndro, The Excellent Path to Omniscience, was written by the tantric yogin Jikme Trinle zer, who was nurtured by the kindness of the vidydhara Jikme Lingpa as well as many other holy teachers, and attained a firm conviction in the samaya vow. Through this merit, may followers of this lineage actually see the master as a buddha in person, and may this cause Samantabhadras original face, their own self-cognizant rigpa, to become fully evident to them, so they become of ceaseless benefit for limitless living beings. tib

Sarvada Magalam!

Footnotes 1 Jikme Trinle zer pays homage to his master Rigdzin Jikme Lingpa, employing another of his namesKhyentse zerwhich means light rays of knowledge and love. 2 In the speech cakra is the letter hr, from which a red eight-petalled lotus appears, its roots in the throat, its petals in the mouth. The front petal forms the tongue, which has become the wisdom of discernment of Buddha Amitbha. The three spoked vajra symbolizes the mind of all the buddhas, the red light the buddhas of the five families. 3 The mantras are set anti-clockwise in concentric circles within the belly of the vajra. Innermost are the vowels which are red; in the middle the consonants which are white; and on the outside the mantra of the Essence of Interdependent Origination which is blue. 4 Rays of light appear thousands of offering goddesses making offerings to all the buddhas, bodhisattvas and buddha realms. 5 External, internal and specific obscurations. See The Words of My Perfect Teacher (revised ed.), pp. 72-3. 6 Or miserliness. Because of attachment, being incapable of enjoying ones own possessions and other material objects, clinging to them and being unwilling to part with them or share them with others. It is one of the twenty secondary negative emotions. 7 The headings in this section have been adapted from the commentary by Lobpn Thegchok.

8 The eight samsaric dharmas, or worldly concerns, are where all ones actions are governed by: hope for happiness and fear of suffering, hope for fame and fear of insignificance, hope for praise and fear of blame, hope for gain and fear of loss; basically attachment and aversion. 9 Literally, like a cascade of camphor. 10 Literally, A third-order thousand world system. See Myriad Worlds, Jamgn Kongtrul Lodro Thaye, Ithaca: Snow Lion Publications, 1995, pp. 102-3. 11 The seven jewels of royal power (?tib&tibtib# Skt. saptaratna), the attributes of the universal monarch (Cakravartin) are: i) the precious golden wheel, ii) the precious wish-fulfilling jewel, iii) the precious queen, iv) the precious minister, v) the precious elephant, vi) the precious horse, and vii) the precious general (or householder). See Buddhist Symbols, Dagyab Rinpoche, Boston: Wisdom, 1995, pp. 65-83. 12 The five certainties or perfections are the certain or perfect: teacher, teaching, place, disciples and time. 13 Skt. dvaputra. 14 Skt. kleas. 15 The skandhas. 16 Also, by offering to the kins and protectors, obscurations and obstacles are removed, and all good wishes and activity enhanced. 17 to pride; offering is the antidote to attachment, greed, meanness and poverty; confession is the antidote to aggression and anger; rejoicing is the antidote to envy and jealousy; requesting the turning of the Wheel of Dharma is the antidote to ignorance; requesting the buddhas and teachers to remain is an antidote to wrong views; and dedication is an antidote to uncertainty and doubts 18 Literally, For the three kinds of beings to be tamed. This line was later composed and added by Jamyang Khyentse Wangpo. The three kinds of capacity, ability or receptivity can refer to: ravakas, pratyekabuddhas and bodhisattvas, or the three scopes or kinds of individuals. Gyalse Shenpen Thaye added an alternative version for this line: ,tib###^tib, dulj kham wang sampa shyin, 'According to the capacities, faculties and mentalities of different beings.' 19 The following verses were added in later times to document the specific continuation of this lineage. They can differ reflecting other lineage transmissions. See Tulku Thondup: Masters of Meditation and Miracles, p. 333 for lineage trees of the Longchen Nyingtik up to present days. 20 Adzom Drukpa, (1842-1924) 21 Liberation through: seeing cakras, hearing mantras and dhras, tasting nectar, touching the mudr and remembering the phowa. 22 The five pure realms are: Ngnpar Gawa (Vajra-East), Paldangdenpa (Ratna-South), Pema Tsekpa (Padma-West), Lerab Drubpa (Karma-North), and Meri Barwa (Buddha-Centre). 23 Guru Rinpoche, identical to our own teacher. 24 Skt. n 25 Also translated as vidydhara with residue. 26 Skt. pra

27 The ground of all or universal ground: Skt. laya. Tulku Thondup, in Enlightened Journey, Boston: Shambhala, 1995, p.207, writes, the karma of the universal ground is the karma that is stored in the universal ground or according to Khenpo Ngagchung, it is the karmas created by the consciousness of the universal ground, which has dualistic concepts (an intellectual obscuration) with traces. 28 Dilgo Khyentse Rinpoche says: Through the blessing of the Guru, our body, speech and mind and the Gurus enlightened body, speech and mind will become indistinguishably one. Here, we simply remain in equipoise, within the state of emptiness and pure awareness. According to Jamyang Khyentse Chkyi Lodr, if we cannot rest fully in that state at this point, we can recite the Vajra Guru mantra. 29 This verse is from Ngrjunas Sixty Stanzas of Reasoning (Yuktiatika in Sanskrit). The following verse comes from the Avatasaka Stra. 30 These two famous verses come from Samantabhadras Aspiration to Good Actionsthe King of Aspiration Prayers, the rya Bhadr Carya Praidhna Rja, which is the final part of the Gaavyha Stra, the last section of the Avatasaka Stra. 31 The seven qualities of birth in higher realms are: long life, freedom from ill-health, a beautiful form, good fortune, high birth, great riches, and great wisdom. This final prayer is by Longchen Rabjam.

http://www.lotsawahouse.org/tibetan-masters/dodrupchen-I/longchen-nyingtik This work is licensed under a Creative Commons Attribution-NonCommercial 3.0 Unported License.

Further Information: Ngndro http://www.rigpawiki.org/index.php?title=Ng%C3%B6ndro Longchen Nyingtik Ngndro http://www.rigpawiki.org/index.php?title=Longchen_Nyingtik_Ng%C3%B6ndro Dodrupchen Jikm Trinl zer http://www.rigpawiki.org/index.php?title=Dodrupchen_Jikm%C3%A9_Trinl%C3%A9_%C3%96zer Longchen Nyingtik http://www.rigpawiki.org/index.php?title=Longchen_Nyingtik

Jikm Lingpa http://www.rigpawiki.org/index.php?title=Jigme_Lingpa

the excellent path to omniscience_illustrated

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