BYANGTER AND OTHER

TEACHING & PRACTICE ACCORDING TO THE TRADITION. OF

KHORDONG MONASTERY KHAM TIBET

~~"l·~~~·t11~~·~~~·0-1(Qtl.·~~~~~·~~~·~~~·~1l

Chod Khandro Gadgyang

The Method for Cutting the Ego by

· Padmasambhava and Jigmed Lingpa

Edited by K.hordong Terchen Tulku Chhimed Rigdzin Lama

Translated into English by C.R. Lama and James Low

1

Introduction

This 1lanslation has been nlade to help meditation practice and to aid the study of the dhruma in Tibetan. Therefore it has the Tibetan text which is Padmasrunbhava's Dorje Sung (indestructible speech) and also Jigme Lingpa's Dorje Sung and perhaps it is of more benefit to read thru1 just the English language te,,_'t of Evans-Wentz.

What is Chod'! Chod means to Cut What is to be cul'! Ego, ignorance, and grasping. For tl1ose who do not cut grasping I as subject and tl1ey or it as objects and tl1en tl1ere always appear desire, anger, and so forth. To prevent this we cut off onr beloved body which we have taken so much care of all onr lives witl1 good food, clotlring, etc. When young one's parents took care of one and tl1en later one lerunt to protect oneself.

This beloved body we give to tl1e devas ru1d bhutas (gods and den1ons). Sometin1es it is given in tl1e form of 31lllita, liberating elixil.~ sometimes it is transformed ruld offered as houses, cattle, etc to please the nrind; sometimes it is given as the ordinary body full of sills and bad kru·n1a. These fonr kinds of offeril.lgs are presented to tl1e fo111· classes of guests - the buddhas and bodhisattvas, the dharnia protectors and lokapalas, all sentient beillgs, and all demons, etc and the lowest kinds ofbeillgs.

I ve1y sn·ongly object to the system of doing practice without understanding tl1e meaning of what one is saying. To practice thus is to be like a tape recorder or a grrunophone. Ifby not knowillg the meaning and not practicing properly people can get to buddhal1ood then tl1e tape recorder will also get enlightenment Tlris present work was made ill the hope tl1at some people will actually do the practice ru1d gain real benefit.

It is ve1y sad that at the present time eve1yone reads the poe1n po1tions of Milarepa' s biography and Chod practices but only for joking, for food or for love (tl1ese are the signs of the black yuga) and then think perhaps their work is very great But I say that whoever acts in this way is not an original religious man, rather that conduct is an insult to tl1e dl1a1ma.

Help was given by the followillg: Translation by C.R. Lruna and Jrunes Low

2

Iffiachab Rinpoche's Lineage P1·ayers

NAMO GURU DEWA DAKINI Homage to tl1e Lama, Yidarn, and Dakini

~z::ri::i"\ "1"~"i·i::i;:ic:;lllt::l·~i!.l·~·~· ?.\,,.~& CHAB DAG KUN ZANG YAB YUM DORJE SEM I supplicate the all pervasive Lord Sarnantabhadra Yab Yum, Vajrasattva,

"\91:l.';l\t::J"~·~·~9~·r.1.,~"i·~·~z:;g GA RAB DOR JE RIG DZIN SHRI SING Garab Do1je, Vidyadhara Shri Singha

.......... ~·":11 q"\ .,,..r.1.,~~·111"i~·ur.~r""". ~~·,,.,,g "' PEMA JUNG NEY YE SHE TSOGGYAL MAR

Padrnasarnbhava and Yeshe Tsogyal.

9~~·q·Cl._~q~·~·q"\9'~"\-~"i·~~iq~g SOL WA DEB SO DAG GYU JThT GYI LOB Please bless my urind

""' ~. c-._ 'V" ..... "Jt::l'lljl)"'°'<;""fl9"t::l"\9'q·~~·r.1.,'::l~·~~g

ZAB TER NYING THIK DAK PO LEY DREL TSAL Owners of the profound N) ingtig liueage, Lay Dril Ts al

mc:;ffi"i·r.1.,~111~·~"'·~c:;q·r111~·ffidi·~g LONG CHEN JIG ME LING PA DZOG CHEN GYI Longchenpa, Jig1ne Lingpa, and the )'Ogi11 ofDzogchen

a;~·r.1.,~,,-~"i·q;:ic:;9<¥i·z:-.i"i·~~·~111·"\"i8 "' NAL JOR KUN ZANG SHEN PEN TRUL SIDG DAN

Kunzang Shenpen, meditator on emptiness,

ffi9~·~lll"J;t:;~~·~·~9~·~q~"\·~g TSOG DRUK RANG DROL LA SOK TSA GYUD cm Root li11eage of self liberated 6 realm beings,

~111~·n_~·ai·i>l'il;"'~·~·9~~·ql'jt;!'q~g

RIGDZIN LAMA NAM LA SOL TAB PAY Lmeage Holder Lamas, to you we pray.

::i;i::.-:i; Q]~~·l1p:::i;i::.-<911.l·~~c:.-•:r"' Q

" RANG RIG CHO KU RANG ZHAL TONG WA DANG Please bless me to see the Dharroakaya as m)' own a'Vl!l-eness.

::'I. ...,... ..... ~

~·a," "'"~d\"Qi"ll.l~·~~t::."1':!""'Q

MI DO CHEN NGAN LAM DU LHONGWA DANG Please let me take undesirable negative conditions onto t11e path

r.i,!slll-ro·Ola.-Sd\·n.id\·~::i;·r.i,1<_11.1·<3\~8 ..... "

DRO DRUKPA MAI DRIN LAN NYUR JAL NAY and having quickly met the kindness of the futher and motlier beings of the six realms

ld\"l:la:"4~n.i~d\·~::i;·~d\·~~ii::i~g JIN PEY PA ROL JIN PAR JIN GYI LOB Bless me to come to the perfuction of generosit)•.

Homage to t11e Laina, Yidrun, and Dakini I supplicate the all pervasive Lord Srunantabhadra Yab Ymn, Vajrasattva, Garab Dorje, Vidyadbara Slui Singha Padnlasrunbhava aIId Yeshe Tsogyal. Please bless my 1nind Owners of the profoffild N)ingtig lineage, Lay Dril Tsai, Longchenpa, Jigme Lingpa, aIId the yogin of Dzogchen Kunzang Shenpen, meditator on emptiness, Root lineage pf self liberated 6 realm beings, Lineage Holder Latllas, to )"OU we pray. Please bless me to see tlie Dhrumalraya as my own a'vareness. Please let me take undesirable negative conditions onto the path aIId having quickly met the kindness of tlie fu.thei· and 1nother beings of the six reahns Bless me to co1ne to the pe1fection of generosity.

MA SAM JOD MED SHE RAB PHAROL Transcendental snpre1ne knowledge beyond speech, thought or expression,

...... ~ C'\ "V" _.,C'\ o.i·~~ro.i·a_99·0io.i·°'Fc; "t::·z:r'rig MA KYE MI GAG NAM KHAI NGO WO Unborn and unceasing with a real nature like the sk)•;

~·~·:i:.r:::.-~9·[lr~~·~i:;.·~C1.1·•:m

NYID

SO SO RANG RIG YE SHE CHOD YULWA

CHIN

The sphere of activity of the pristine cognition of the self a\vareness of each thing

:5, ~·9~o.i·~C1.1·z:ia:~o.i"'-r~9·c;aSC1.1·il'ig DU SUM GYAL WAI YUM LA CHAGTSALLO We make salutation to the mother of the jinas of the three times.

Transcendental supreme knowledge beyond speech, thonght or expression, U11bo1u and U11ceasing with a real natnre like the sl·y; the sphere of activit)• of the pristine cognition of the self- awareness of each tiring -we make salutation to the mother of the jina's of the three times.

TADYATHA GATE GATE Thus; gone, gone, gone b(l)•ond,

PA RASAMGATE BODHI fully gone be)·o11d. Awakened - it is!

PARA GATE

SVA HA

Thus: gone, gone, gone beyond, fully gone beyond. Awal,ened - it is!

Prayer to Dorje Phagmo

DUR THRO NGAMJID ROL PAI ZHAL YAE SU In the joyous place of the very fiightening cemetery,

~·:i; "9"i" ~l\l·q i~·::ia-9C\ "i"~C::.:S, g TI R1\ GAN KYAL DZI PAI DEN TENG DU On top of cushions of trampled, spread out dead bodies,

DOR JE PHAG MOI KU Is the Great Mother, Tromo Dorje Phagmo,

MA MO KHAN DRO NA TSOG KHOR GYI KOR . Surrollllded by a retinue of many different goddesses and dakinis,

.....,.,...... ~ C\ ~ ""'"' ...... <; · ~ • ~n.rr.i_~ :i;·~r.i_·'(j·~9~·"1·9~ l\l"q·r.i_ C\ q~g

DOR JE NAL JOR MAJ. LHA TSOG LA SOL WA DEB We pray to Dorje Naljorma's host of gods.

h1 the joyous place of tl1e very fiightening cemetery, 011 top of cushions of n·ampled, spread out dead bodies, is the Great Mother, Tromo Dorje Phagmo,Su1T0Ullded by a retinue of many different goddesses and dakinis, we pray to Do1je Naljorma's host of gods.

From t11e Essential Doctrines of the Infinite E:>.'}lanse

The Ego Cntting which Brings Joyful Sounds from t11e Dakinis

"\~i:,~-~ll1·c.i~·ffiq4-~o.r1>1·"'1·~1l1·~"'1·rtrg :i;i:,·c.i~q·'f;ll\~·r.i·ffiq·!f~g ~Yll1~-~"\·q~·ll1~"\·r.ia:~:i;g

ll\:i;"\ -~lll~"\-~"\·"-l~"""i ~-~i:,g ~ ~·r.i·:i;q·~·llf."Elllj""\i:,g "I <:;"f iijllj~i "\·r.i·"-l•r~r::~.:i;g '"' '"' ~r:<i'"Qj~·.,:i;·~1:.Qj·"l~q8

Obediance to Yeshe Tsogyal, tlle joyful confu1Ter of bliss having dhaimadhatu nature.

Regarding t11e natural great union (mahasandhi), in order to cut tlle sole root it passes beyond an object to be cut and a subject to do tlle cutting. Yet for tllose who like to do sometlriug and iu order to pe1fo1111 t1Ie way of dete1mined practice, tlle secret instiuctions on offering t11e body as food are shown.

~ ·"'1·~c.iR-U4-s"\·~g 5 ll1~":r1?in.r~i:-rllj~ q·c.iR"~:i;g ~:i;·c.i~·1>1"'¥-l~·ll1"~·l11;;0i·l11;ia;·~ll1~&

'!f "1·~~"""1"'1~~ll1"''f "\t:,g "'"'·r.io.i~·c:o._"i(Qj~·Fil·'l18 '/!l""-?""\ "lt;""l~"\-~ll\-;r,q-.;;;i:,g ~"'1~"'1"Qj°i( Oi"i:"""8 ......., ......., ~- <I, ~ ~ <\.......,

,.·ar111~·"\c.ir::~:i;·5"'1·l11·ill:i;·"ii:,g ~·ll1iiill1·"~"·il!E;~"i·c.i0ig 1>1~;;·o;·c.i~"'1·~111~·i"i·c.i·"'1g ~~·c.ia:a;<:r~~-~~Oi-~

•

For this the necessai)· articles are as follows: in order to overav,re tlle haugl1ty demons, tlle skin of a fierce animal ,vitll all the claws on its paws, tlle small tent put down like tlle view (it is tlrrown down and nailed just as tlle vie\v comes from sunyata) tlle khatavqa trident for tlle conduct which ascends (tlrrougll the yanas); the hUinan thigll bone horn for gatllering t11e local gods and demons under one's power, the danlfilu hand dlum which overawes ideas and appearances, tlle hand bell and small bells which overpower tlle dakinis, and tlle face veil strips of tiger ai1d leopai·d skin and hair cuttings. In brief one should prepare all aiticles necessai)· for tlle way of detemriued practice.

~ "Oi~·~·ll\o;"\·ll\'¥\"i~lll~·~g r4'ffi "i·~·c:o._ s >;""l'ftJ:f ~1>1~·"ii:,g

~-lll~·"'c.i"'"ll1~ r::c.i~"' g ~c.i·ll\r: -<1" 'l€"ll\·c.i i~·sg

Then thinking of a dangerous place do not despise tlle brash and haughty demons or think of tlle eight \vorldly dharmas (praise, bian1e, fame, notoriel)·, gain and loss, happiness and so1TO\V). Develop heroic confidence by means of the four fuuitless contemplations (love, compassion, wishing joy, equani1uil)·) and t11us do1uinate whatever appearances ai"ise.

If you do not subdue tlle enemy by thinking in an overawing way tlley "ill be ale1ted and prepared fur )·om· approach.

•

~·~:i;·'.l;qr«·"li".r~"'~·c;i:;g "1il8~~·:i;i:::·~'f~i:::·"'·Oi~g "10i~"ll"1~·~·~·lc;~«8 ._, Sj'"l'iOi ·~-~C:"'-El~'<.l'"-18 ~ c;·Ei:i; -~-~""'""''"!'~"jg llF"i ~"1~'"1'¥i'~:i;·~"'-~"' -~ "18 . ~ :i;·Q]c;~·2'i·"s ·c;~i:::·c;z::"~g "1§'~· ~z::~:i;·"a.-"i "lr:H:ic;·«:i;g c;«"·'1!C1.!·a;z1r~·"10i~·q:i;·"~~g

In order to do that, with natrn·al awareness in tl1e state of dete1mined practice (stmyata) by shouting PHA T! think that fro1n one's heait a nine pointed vajra made of sky iron arises. Solid, fu1n and heavy it is very large and "~tl1 light rays radiating fro111 it, it is a blazing inass of fu:e. It falls like a tl1U11derbolt upon 1vhatever is seen as being dangerous. At that place all the hosts of local gods and de111ons try to flee but are 1viiliont ilie po\ver to escape and ilius tl1eir heroism and splendor is dominated.

~ ·c;~·ffi"-l·~~'Eo;·~"'~g f.!'~Cl.l·~·~~·fil·fPl·Cl.lg "! liC1.1'~"1~·i::;i;·01-'l:·llj~ Z:::'!;Oi't:l~g ._, ._, ~-"l~'Qj~t::n_~~-"~"1"1'"-1~8 ~-"l~'Qj~Z::<l.~~-~"1~·~~-"~g

Reject all tl1e ordinary weak ilioughts of hypocrisy, shame and so forth. Witl1 tlie wild confidence of determined practice follow the four traveling systems (heroes, dakinis, snakes, and yogi's jumping system). Go powerfully by means of confidence in the vie\v (111editate).

~ ·Ult::·~~c;·2:l·" 5 ·c;i:;g "le;~·"'~ Oi'C1.!~·"s -~~-~-~Oi8 "1'¥i·~:i;·:i;z::c; "!r:H:ic; ·q:i;·~g "11!\ ~-~ :i;·~"!J:'l'~El"j'~ -~ g

2'l'"S -~Oi-~ ;\ic:·q·Oii:-ig ~r:~·~c;·C1.!·C1.!c;·lll~~·"J1l"'g

"l~Qj'C1.!>;'~Qj'"I"\ ~·q·"~Oig

5 "'. ~"-1'"""'."":~i:;rl!l"i:-i~~g "\"IZ::ffi Oi'lll~'"-1'-"! "i"~'<.l:i;'"!~~g

Moreover, tl1e local gods and demons of all possible appearances and tl1e demons of place, of the roads and those who \Vander about - all must be driven fo1'\vard in ilie mallller of goats and sheep and powerlessly coerced to stay at tl1e dangerous place.

hmnediately on aiTiving at that place, by walking in a very strong and ove1whehning way, meditate that you catch the legs of all the local gods and demons and then S\ving them tlnice around your head a11d beat iliem upon the very stTong folJlldation of ilie world.

i"'·~~C\'"1~'~"1~·~~-"!~>;g ~·~:i;·"!~Cl.l'~Qj~·~i:::~:i;·c;g

2'i"'S -e_-~"' -c;~ i:::~·ffi 'Ult;Jl ~·~i:::~~·~c; ~fiC1.!"'~g >;~'<.l~'~"\Z::~>; ·~·~g

Hurl ilie tent and 1nat down strongly. No inatter how big tl1e local gods and demons are, they beco1ne inipotent, incapacitated and unable to cause trouble.

If the yogi has done only a little detennined practice he should build up this understanding gradually.

•

~·Oi~·::i;r:~·l11"i"~·~~g DE NAE RANG NYID KAD CHIG GI In an instant I become

111~r:q·il.,·~~·3Jflll-"ll_~·3Jg

SANG WA YE SHE The secret jnana dakini

" "" C\ ""'I"' a;·~r:~"i"'""'"91)~·"ir:3J'1'3&

CHE CHUNG SID PAI

KHAN DROMA

TOE DANG NYAM With a perfect body co1npletely developed

~·~"' .. ~111~·qa·~"'·""~"'·~g NAM GYUR DZOG PAI KUR KYED LA Which equals tl1e extent of tlle mriverse.

h1 an instant I become tlle secret jnana dakini witl1 a perfect body co1npletely developed \Vhich equals tlle e"ient oftlie mriverse.

~·,.a:i::_::i;·qfil•::;~'"~i:::~g "' B/0111 sh"01zgl31 upo1z tlie hunian thigh baize horn. Del1elopi1zg a ltrild a11d ca1ifzdent 11iev11 stonip out the dance.

"4i:/& "'~111~·~"'·""~~·~111~·~"'·qa·~·~::i;·z::;g --.. PHAT JIG MED TUL ZHUG CHOD PAI NALJOR NGA Phat! I, tl1e fearless yogi practicing relentlessly

ofi:i;·"'"i~·<>l'1'3"'""'.""2i~·qa·"iQ]"·':r~"i·~~& KHOR DAE NYAM PAR DAL WAI GONG By using the W1derstanding \vhich equalizes samsara and nirvana

"""'111·"'~·~r"'sa·'4r:~~·~·qi!iz::;g --.. DAG DZIN LHA DREI TENG DU DRO ZHIG

CHOE KYI

DUNG Will stomp out a dance upon ilie heads of tl1e gods and demons of egoism,

9~·"'e:Oi·ofi::i;·qi\·a;<>l·i111·2'.~·~ql9& --..

NYI DZIN KHOR WAI NAM TOG DUL DU LOG Grind samsara's dualistic thoughts do\vn to dust.

Phat! By using the wderstauding which equalizes samsara and nirvana, I, tlie fuarless )Ugi who practices relentlessly will stomp out a dance upon the heads oftl1e gods and demons of egoism, and grind samsara's dualistic t11oughts down to dust.

~"'~";~i:irr.1.~0\·ai·o;~·11.1·~°'8 TSA GYUD RIG DZIN LA MA DRO LA JON Root and lineage vidyadhara gmus co1ne join the dance!

YI DAM PAWO GYAM TSO ORO LA JON Ocean of wishing gods and heroes, come join the dancel

KHAN ORO NAE NYUL MA TSOG DRO LA )ON Hosts of dakinis and goddesses of the pilgrimage places come join the dance!

q~114·~tij~"11.l3.l"~iii'~·q:s;·~O\·~~iq~8 "' TUL ZHUG LAM DU LONG WAR JIN GYI LOB

Bless ine that iny path of dete11nined p1·actice may go 'veil.

Root and lineage vidyadhara gu1us come join the dance! Ocean of wishing gods and heroes, come join the dance! Hosts of dakinis and goddesses oftl1e pilgriniage places come join the dance! Bless me that 1ny path of detennined practice ma)" go well.

<"4~8 ~:i;;~ tij~·n.i~·r.1.t<ltij~·fili;;i; ·q 2;!:;~"'5"0\8 "' "'° "' PRAT SHAR CHOG LU PRAG LING DU DUNG TSA NA

Phat! In Luphagling to the east, 'vhen stomping

"\l;lr.l."~"3.lflr.l."r.l.~·~·:s;·iijo;·114·11.1~11.18 "' PA WO KHAN DRO DRO RA DAM LA KHYIL

In the circular dancing ground of the J1eroes and goddesses.

~-~i;;~n.i~·o;~·n.i·ffio;~·~·ffio;8

ZHE DANG GYAL POI GO LA CHEM SE CHEM We pound upon the heads of the demon king of anger and

ii·i!i'i;;ur~~·fili;;~~~~8 ~-~-~8 ME LONG YE SHE LING BU GYU RU RU HUNG HUNG HUNG Blow the ho111 of tl1e inin·or- like pristine cognition - g)U ru iu HUNG! HUNG! HUNG!

Phat! In Luphaling to the east, when stomping in tl1e circular dancing groimd of the heroes and goddesses, '

we pound upon the heads oftl1e de1non king of anger and blO\v the ho1n of the mirror- like pristine cognition - g)U 1u tu HUNG! HUNG! HUNG!

9

1<(18 ~~·c:i_5:<>rqi:l,·filr:_-~·qi!;r:_-'15·Clig "' " PHAT LHO YI DZAM BUI LING LA DUNG TSA NA

In Dzainbuling to fue south, 'vhen stomping

")t:ic:i_•t:f•a:lflc:l_"Q_~~·"·:;:i:i;·ll]~a:l·i:;.q~g ·,;.i "" "'

PA WO KHAN DRO DRO RA ZUR SUM WAL h1 tl1e t1iangular dancing groUild of fue hosts aud goddesses,

r:::~~-ll]~a;·~a_.;.fi!j"~·ffio.i~·~·~il'l8

NGA GYAL SHIN JEI GO LA CHEM SE CHEM We poUlld upon the head of the ya.ma of pride aud

a:l'?J·l"~·~·~~%'i:;.·~jili·i\i'g %\\g NYAMNYID YE SHE THOD NGA TROLOLO HUNG HUNG HUNG Sound tl1e skull dlllln of the pristine cognition of perfect equality - tro lo lo. HUNG! HUNG! HUNG!

h1 Dzambuling to the south, when stomping in the triangular dancing groUlld offue hosts aud goddesses, \ve pound upon fue head of the ya.ma of pride and sound the skull chum of the pristine cognition of pe1fect equality - tro lo lo. HUNG! HUNG! HUNG!

'4(1& ~q·!1=r~r:_-~i:;.·~·qi!;i:;~·'5·Clig ""' PHAT NUB KYI BA LANG CIIOD LA DUNG TSA NA

Phat! In Balangchod to the \Vest, when stomping

i:;.qc:i_·t:f·~n;C'.l,~~-:i;·~·ll]a:l'ofS~8

PA WO KHAN DROI DRO RA DA GAM KHY1L In tl1e half moon dancing ground of the heroes and goddesses

DOG CHAG SIN MOI GO LA CHEM SE CHEM We pound upon the head of the rakshasi of desire and

~:i;·~lll·~-~~-5~·9~:i;~·rtr·rtrg ~-\~g SOR TOG YE SHE DRIL YER TRO LO LO HUNG HUNG HUNG Rll1ging the bell of the distinguishing pristine cognition - tro lo Jo. Hung! I-lung! Hung!

Phat! In Balaugchod to the \Vest, when sto1nping in tl1e half moon dancing ground of the heroes and goddesses we pound upon the head of the rakshasi of desire and riuging the bell of the distinguishing pristine cognition - tro lo lo. Hung! Hung! Hw1g!

10

°' °' «1(18 ~t:_"lll"§l"'l"l/llq -~""" 2i,i:_~·t dig "' PHAT JANG GI DRA MI NYAN LADUNG TSA NA

Phat! h1 Draminyan to 1he north, when stomping

"'qQ_"q·<Jlfl~-~~-~·:i;·i;r"~-~il'l8 "' .PA WO KHAN DROI DRO RA DRU Zlil LAM

h1 the pe1fectly square dancing gronnd of the heroes and goddesses

'V' ~C\ .....,.., ' ~" ~9""\ 9""\ il'l" ~~·<l'l9·~·a;<l'l~· "'l"ro<l'l8

TRAG DOG DAM SI GO LA CHEM SE CHEM We ponnd upon tile head of tile vow breaking demons of jealousy and

••• ~'!li;;i·llJ·~~~"\·~·q·:i;·:i;g z;;~~g

......., ~.....,~ ~~~

JA DRUB YE SHE CHOD PAN PU RU RU HUNG HUNG HUNG Shake tile tasseled pendant oft11e all-acco1nplishing pristine cognition - pu-ru-ru. Hnng! Hnng! Hnng!

Phat! ill Drruninyan to tl1e north, when stomping in tl1e perfectly square dancing gronnd of tile heroes and goddesses we ponnd upon the head of the vow breaking demons of jealousy and shake tile tasseled pendant oftl1e all-accomplishing pristine cognition - pu-ru-ru. Hnng! Hnng! Hung!

"'1(18 "i"':'f~9~·~q·~·i:i;·q2i,i::_~·t·q8 ......., ......., ......., .......,

PRAT WU CHOG LHUN POI TSE RU DUNG TSA NA Phat! On tile peak of Mt. Meru in tile center, when stomping

"\q~·q·<Jlfl~·~~·~:i;·~q·~ ·a;98

PA WO KHAN DROI DRORA JINRE CRAG ill t11e splendid po,verful dancing ground of t11e heroes and goddesses,

C\ C\ ..... C\ _.. ...... ...... ....... 99<>J9·~·~s~·<>J9·~·a;;J~·~·a;;J8

"' . TI MUG SHIN DREI GO LA CHEM SE CHEM We ponnd upon 1he head of fue deadly demons of stupidity and

"'1(18

KYU RU RU HUNG HUNG HUNG PRAT Sing fue Hung oft11e pristine cognition of all encompassing SPace - ky11-1u-1u. Hnng! Hnng! Hnng! Phat!

Phat! On t11e peak of Mt. Me1u in tile center, when stomping in t11e splendid powerful dancing grom1d of tile heroes and goddesses, 've ponnd npon tile head of tile deadly demons of stnpidity and sing tile Hung of tile pristine cognition of all enco1npassing space - k:)u-ru-ru. Hm1g! Hm1g! Hnng! Phat!

"10i~·~,,.·"!>;""!"l')'l""l""""'>l8 ~~

1')a;•ing this stomp ottt the grr111nd keeping the ntind free of oOjccts held to as real. Then pit( llp the tent li1hile believing that on the groztnd are the danger,111s lc1cal gods a11d demons l)•ing prostrate c1n their backs and that the nails of sl.,)'"'irun are driven into their jive limbs.

l:4CJ8 ~:i;·~r:ii"'·~l·Oflo;o..~·0<"18 PHAT SHAR CHOG DOR JE KHAN DRO MA Phat! From the east co1nes the vajra dakini

~°'"'·q·ffi(l\·Zil'l:ro.::•=rN:i;& " JAM PA CHENPOI PHURPA KHYER

Bringing the nail of great love.

~-- ~ ..... -->:; ·~ 'lj"l"J;(l\"ffi(l\"O<f!O.."O..~·o;"!g

LHO CHOG RIN CHEN KHAN DRO MA From the south comes the ratna dakini

~l·ffid\·Zi'i1.·ro:i;·q·N"g " NYING JE CHEN POI PHURPA KHYER

Bringing the nail of great co1npassion.

Phat! Fro1n the east con1es the vajra dakIDi b1inging the nail of great love. From the south comes t11e ratna dakini b1inging tl1e nail of great co1npassion .

...,, ...,, ~·=r~"1"'·q~·o;flo;a_~·a<"I&

NUB CHOG PADMA KHAN DRO MA From the \vest comes the padma dakini

.... ...,..._ .... ~ 'lf "l."J:;j"ffi(l\"qQ._ T4:i;·q·j;l, :i;g

" GA WA CHEN POI PHUR PA KHYER B1inging the nail of great joy.

~C::~ "1"'"'14"'"l"'fl"'""'~·o;"!g JANG CHOG LAE KY1 KHAN DRO MA From tl1e north comes the kanna dakini

i:;iir-·fo;"t"ffi(l\.qa_.r,i:i;-q~:i;g "' TANGNYOM CHEN POI PHURPA KHYER

B1inging the nail of great equanimity.

From the\vest comes the padma dakini b1inging the nail of great joy. From the north comes the kalma dakini bringing the nail of gi:eat equanimil)•.

"\~~·~r.ii~·~i:;~·~~·~·Q,~a;i~g

WUE CHOG SANGGYAE KHANDROMA From the center comes the buddha dakini

~i:::a;q·~a;i~·~·'<l::i;·r.r~::i;g "' ..;!,"'

JANG CHUB SEM KYI PHUR PA KHYER Bringing the nail of enlightened inind.

q "\ 9·'1,~0i"1:J'Cl_ s a.·;;ii\l·~"\Q DAG DZIN LHA DREI GO WO DANG They stab their nails into t11e head and

"" LHU TSIG ZHI LA TAGPA YI The joints of tlle fom· funbs of tlle gods and demons of egoism

l.lj~~Cll·3:3 "\ -q::i; "9ili !1-fl:.l::l\"~::t;g "'1('18

YO GUL MEDPAR NAEPAR GYUR PHAT Who become fixated and deprived of the least movement. Phat!

Frem the center comes the buddha dakini bringing tlle nail of enlightened inind. They stab their nails into the head and t11e joints of t11e fom· limbs of tlle gods and demons of egoism who become fixated and · deprived of tlle least movement. Phat!

SaJ'ing tl1at, niai,itai1z the st.ate of equalness free of thinki1ig of 011eself, tl1e daldnis, or tl1e local gods and den1ons (ie. keep the n1ind i1z sunJ1ata). 172e1i (back iri 011e 's ordi11a1J> n1i11d) recog11izi11g the nature of t12e local gofls and den1011s, start tlie n1ai11 part of the practice, the gi11i1ig qf 01ze 's bod)'·

13

"4fl8 :i;r:;·~z:;p;' "i '11~nrr::i~ ·q 'ffi<li~."i~z:;~g

PHAT RANGNANG OD SAL DEWA CHEN POI YING Phat! My understanding is tl1e clear illumination of the very happy dharmadhatu .

•

BAD TSOL TRO PA DRALWAI NAMKHA LA h1 \Vhose space free of effo1t, st1iving and dualistic notions

~qf1.·r;:i·o.i·~tlj"t:l"~·~·aa;r:;g TSA WAI LAMA DRUG PA DORJE CHANG Is iny root gu1u, Vajradhara tl1e sixth around 1vhom

..,.. " "i tljz:;~-q i!i"~""~"i ajo.l"Lll"t\ o.i~g

GONG DA NYEN GYUD LA MA YI DAM LHA The gu1u' s of the lineage of original understanding, SJmbol and listening, the wishing gods,

o.lf(l."A_~ffi~·ii=:~o.i·~Cli·~:i;·tlj'l]q~g KHAN DRO CHOE KYONG SUNG MA TRIN TAR TIB The goddesses, dharma protectors and guardians gather like clouds.

";ff' c... ~IC\ _... "'l"A_J41tlj~·n._i;_n._· weli" <:ltlj"•~A_·:Jli:::'.S"tl]~'l.l8 MA GAG JA TSON THIG LEI LONG DU SAL I ineditate on the1n in tlie midst of points of unobstructed rambow light.

Phat! MJ· understanding is tl1e clear illumination of tl1e very happy dhaimadhatu, in whose space free of effort, striving and dualistic uotiollS is my root guru, Vajradhara tl1e sixth around whom the gmu's of the lineage of original understanding, S)mbol and listening, tl1e wishing gods, tl1e goddesses, dhaima protectors and guardians gather like clouds. I meditate on them in the midst of points of m1obstlucted rainbow light.

14

•

Refuge

Sa;1i11g thus, clea1·~1 ,.,,,·sualiZe the.field of assen1b1J1. Witl1 afrie11dlJ1, l1e1J?ful attitude tD1l1ards all se11tie11t bei11gs a11d p1i11cipallJ1

the local gods a11d den1011s t/1ink of then1 as )'OU go for rf!(uge.

"'1('18 :i;i::;·~r;-~·~9·1;ri::i~i'zir~~·n_~g

PHAT RANG JUNG GI RIG PA CHOE MED DI Phat! Because of not knowing 1his unartificial self-occuring awareness

~q~·~·~i;·q:i;·a;:i·~9·z:;i~g

KYAB YUL GYI NGOWAR MARIGPAE To be the real nature of the objects of refuge

ie;9·q~"'l·~~a;:iffi:i;·~i::;i:q-1~r~1:11g ~

DUG NGAL GYI GYAMTSOR YINGPANAM Beings sink in the ocean of suffering.

~9::;a;:i·~~iffi::;~·1:;11:11·q~q·~9~"'18 KU SUM GYI GONGPAE KYABTUSOL Please protect us with tl1e understanding of the three kayas.

Phat! Because ofnotla1owing this unartificial self-occuring awareuess to be the real nature of the objects of refuge beings sink in the ocean of suffering. Please protect us with the understanding of the three kayas.

"-111,"~"·

SU)' this three tinies

' Developing Bodhicitta

"'1('18 ~q·"'1-.;,i;~·q:i;·~·z:;ia.·~a;:i1:11g

PHAT NANGWA LA NGOEPOR DZINPAI SEM Phat! This mind that grasps at appearances and ideas as being tiuly real

q~"'l·~91:11·~~~·z:;i~·ffi:i;·q~~·i3\~g

TUL ZHUG KYI CHOD PAE TSAR CHAD NAE I 'vi!! cut off totall)· by the conduct of determined practice,

YANG DAG GI NAE LUG TOGJAI CHIR And thus in order to realize the very pure original situation

~ -~ l.ljll>1""' ~!:l~·q::i;·~o;!)!"l:J~"'·~g

RE DOG DANG DRAL WAR SEM KYED DO I develop the bodhicitta free of hopes and doubts.

Phat! This mind t11at grasps at appearances and ideas as being t1uly real I \Vill cut off totally by the conduct of dete11nined practice, and thus in order to realize the very pure original situation I develop the bodhicitta free of hopes and doubts.

Mandala

ilil:';,"!"'1""-.~ ::i;·~"!i:>!!".Ji:>l"n.\g The11 qffer tl1e 11ia11-dala, tl1ink tliat t11e trunk of 011e 's bodJ' is Mt. Meru, the linibs are the foi1r continents, tl1e sn1aller pa1-ts are the le1J:ser co11ti11e11ts, the head is the god's place (on top of Mt. Meru), t·he h1•0 e;J'es are the su11 a11d nI0011 and the i111ier organs a1·e tl1e 11'ealtl1 ofn1en a11d gods.

"4i;l8 9~1)!"il_~o;·~-~r:;.q.~~-~!)!g

PHAT CHE DZIN GYI PHUNG PO GYU MAI LU Phat! This illusory body, the aggregate that I hold to be so dear,

"'i6 ~-Q\·ffio;·q::i;·::i;1:::rq'lf"' ·o; !)lg i' ..J, ""

MAN DAL GYI TSOM BUR RAB KOD NAE Is well laid out as the components of the mandala and

TSOG ZHING GI LHA LA TOE MED. BUL '

Is offered without regret to the gods assembled before me.

t;J"' 9·ri_~-~ ~qffi"' """' ::Ef l.lj8 "4<;l8

DAGDZIN GYI TSAWA CHODPAR SHOG PHAT Please cut offtl1e root of belief in a self. Phat!

Phat! 1hls illuso11· body, the aggregate that I hold to be so dear, is well laid out as the components of the mandala and is offered wit11out regret to the gods assembled before me. Please cut off the root of belief in a self. Phat!

16

1:4~8 "\~t::.~r:::i9·3:l"\·ffizir~~0\"'3"11f'"""~8 " PRAT YING ZAG MED CHO KUI NAM KHA LA

Phat! h1 tl1e sky like dhrumakaya of tl1e dhrumadhatu free of sin,

.... C\. ::-.. C'\.

"'3 "\ r::.~·""~""·:;:i::;. EICl]'•l.l '"'l!JCl]~'l!:l~'"\ i;:i~g " "' DANG JA ZER THIGLE TRUGPAI WU

In the midst of m311y points and rays of radi3llt rainbo''' light

"4 ·~ i:-t·9~"'3"~Cl\""'3~Cl\"l!:l~ """§t::.8 PHA DUESUM KUNKHYEN PADMAJUNG Is my fatl1er, Padinas3lllbhava \vho !mows everything in tlie tlrree tinies,

ffi ~·i::iil;~·cai:ni:-t·ill"' "/!:la~·::; "'118 ......, ~~1~- "

TSUL TUL ZHUG CHOD PAI HE RU KA Appea1ing in tlie form of a heruka \Vho follows tlie determined practice,

"'3""'3fl""·""~· 5"'3W'1:ffi9i:-t·"\ r::.-i::i<;i:-t8 MA KHANDRO GYAMTSO TSOG DANGCHE Together ''~tl1 n1y· motl1ers, tl1e oc= like hosts of dakinis.

Phat! In the sky like dhannakaya of tl1e dhrumadhatu free of sin, in tlle tnidst of tn3lly points ru1d rays of radiailt rainbo1v light, is my rather, Padinas3lllbhava 'vho kno1vs everything in the three times, appearing in the fonn of a heruka who follo,vs tl1e detetmined practice, togetller witl1 my inothers, tlle ocean like hosts of dakinis.

llj""'3ffiCl\""\q~·9~·~Cl\"fj"~·~g " KU TSEN PEI ZI JIN TALALA · Your bodies are relaxed 3lld splendid \vitll tl1e 1najor 311d minor anspicious signs.

. ..,.. lfj~Cl]t::."""" ~·a;~·!lll"n._·::i;·::i;g ......, .'>.!i ~ ......,......,.....,

SUNG GANG DUL CHOE DRA U RU RU Your speech is tlle sweet souud of whatever dha1ma teachings are suitable.

~cii~1l.' "\"9~~·~·~·l·~qa,·r::,r::,g THUG OD SAL DOR JE NYING POI NGANG Your minds are in tl1e state of tlle cleru· illumination vajra essence.

~il~~~-s9·'.21~1!j~~i:::in.~q~g

BU MOE GUE DRAG POE SOLWA DEP Witl1 fe1vent fuitll 3lld devotion your disciple prays to you.

•

Y oul' bodies al'e relaxed and splendid with the inajor ru1d ininor auspicious signs. Your speech is the sweet sound of \vhatever dharma teachings are suitable. Your minds are in tl1e state of tlie clear illUinination vajra essence. With fe1vent faith and devotion yoUI· disciple p!'ays to you.

~ ~·i9·"' ~::i;·~c-_!)1·%l·il.s a.·9::i9!)1s " CHI NAM TOG DRAR LANG LHA DREI ZUG

Externally, my thoughts which apperu· as ene1nies in the fonn of local gods and demons;

"ii::;-:X, '!:\ i::;-~ 9'~r~Ci:qf~·il.~'~1ll!)18 NANG RE DANG DOG PAI NYI DZIN SEM Internally, the hopes and doubts of my dualistic mind;

q::i;·~q·'5;~9!)1'~q·i:.;q·~q8

BAR NANG WA NA TSOG KYEN NGAN KUN Between them all the bad reasons of the many different ideas-

ffi !)l'::J"l'~'"l'5, l:\'~9~::\ ·~o,r~Z)lg CHOE ZAB MO DUD KYI CHOD YUL GYI By the profound dharma of the Dudk)i Chodyul,

'5,Z)l'l:\'~'~~9·(l.~'~ffil:\g DUE DANTA TAN THOG DIRU CHOD At this tllne, here upon this cushion may they· all be cut off.

l:\~t:_Z)l'ffi!)l'llia.· ~ni'Z)l'~q"'l'::t;8 "' :;:!, "'

YING CHO KUI GYAL SA ZIN PA RU That we may gain the jina' s stage of the infinite realm of the dhannakaya

1:4·~·~q'§J'1ll~f~q'~Z)1~1'JZ)18 "4('1'1:4('1'1:4('18

PHA JETSUN LAMA JINGYILOB PHAT· PHAT PHAT Father, most reverend guru, please grant your blessings! Phat! Pbat! Phat!

E>-iernally, my thoughts which appear as enemies in tlte fonn of local gods and demons; Internally, tlte hopes and doubts of iny dualistic inind; Benveen tl1ein all the bad reasons of the inany different ideas- By the profound dha1ma of tlte Dndkyi Chodyul, at tliis time, hei-e upon this cushion 1nay · they• all be cut off. That we may gain the jina' s stage of the infinite realm of the dharmakaya; Father, most reverend gun1, please grant your blessings! Phat! Phat! Phat!

. 111~·~"\ 't:.t::.~"'1'?"'1'"1"'"119"1g

S«Jii11g this tl1e gods qfthefield qf assen1blJ' dissol11e i1zto light a11d a1·e abso1·bed i1ito niJ1se(f. Maintain eql1al1zess i11. tlie state of 1ton-ductli1)1.

18

•

.., "' "' "'1('18 z;,·q1:11·qqra;91:11·':l:91:11·~n.i1:11g

"' PRAT DENAE BAGCHAG NYIGMAI LU Phat! Then this impure body arising fro1n karmic traces

ffi-~~"'·n.i·w"'·ffi·qfi_g TSO ZHING NUM LA TO CHEW AI Gro\VS vel)' large and fut and full of oil.

i;,z:;1:11·3i·1r::.1:11·"'a·;;9··~r~g WU NAE DANG MAI RIG PA NI With the cry of Phat! from the hole in the cro\vn of my head

fg1:11·a:.ia.·~·q:>;""'1('18~"1""\~8

TROMAI NAMPAR PHAT CHE YE My pu1·e awai·eness separates out n1 the form of tl1e fierce dakini.

Phat! TI1en this impure body arismg fron1 kru1nic traces grows ve1)' large and fut and full of oil. With the cry of Phat! from fue hole m the crown of my head my pm·e awareness separates out m the fo1m of the fierce dakini.

(tfrl.l"Q]%9·~9·9~~r~~z;,·;o3i8 ZHAL CIDG CRAG NYI DRI 1HOD CHEN She has one face and t\vo hands which hold a curved knife aud a skull.

~ ·lll1:11·;i;r::::n.i1:11~z;,·q·~n.ig "' DE YI RANG LUE 1HOD PA TRAL

She cuts off the top of the skull of my ordffiar~y body and

TONG SUM KHYAB PAI MI GO YI Puts it on top of a tripod of

~z;,·~9~"'.~fl:I\"'"l99"3i~ GYED BU SUM GYI KHAR ZRAG NANG Three hlllnan heads which fill the universe.

She has one face and two hands which hold a curved knife and a skull. She cuts off tl1e top of t11e skull of my ordffiary body and puts it on top of a tripod of tlrree hU1113Il heads which fill the universe.

CJ..~~.,.~·ffiQ"J~·z:lrz::i~o.iz~rz::J·~ g "' "' "' JUNG LUE TSOG SU SHAMPA DE

Inside it the offering of the elements of my body are displayed.

CJ..~.Q"]~i>l:O::",·~z:.rz::i~,,;;~·z::i~:i;g

DRU SUM OD KYI DUD TSI GYUR By light fi·om the three letters the contents beco1ne liberating elixir.

~ e. ~ l!'l"~gl""'~"~ "J.g OM AH HUNG DANG HA HO HR! 01n, Aa, H1111g and Ha, Ho, Hri.

Inside it the offering of the elements of my body are displayed. By light from the th.ree letters the contents become liberating elim. Om, Aa, Hung and Ha, Ho, Hri.

~·;;i=:z:if "i ·z::i~r~i=:~n.i·z::i~:i;g l!l·t\':i;·~ "i ·a;·~ ·~"i ·~g ~"i ·ffin.i·:;ill•rilj<!r~a;·n.i·il!llj<!rn f:'i "'- ...,,.. :c....,.., ,... ~ C\ ,..,.. "'- "'- C\ "'"i ·n.i·;s·°" "i "i' •-:z::i;;·fj:i;8 "ii>l"""'t:l "i ·;;i::,·'?"i·l!l~·a;'lj·;:.iz~rn 'i;'ll~·;.i.~·::!~~z::J'lj~·z::i·z::i~llj~8

~i=:111~o.i·isz::i·z:.i;;·z::i:iio.i·z:.ia,·~Q ~~-':!"°.\11S111.':!"'~"·~i::,~g z::i.(ja;·z:.iao.i~a;·~·'ll·~,,·z::i~o.ig a;111·~"i'""illl'll!~a;·ill;:.i~·;oa;·~g °if'lj"~"i·a;~·q~111~·a;"i111~a;·"iQ n.i·q~~·£!;:.i~·;o"i·a;'lj·~a;~~g

z::i3~·~·~111~·':!i::,·<i.rz::i~o.i<!rt:18 ~f"" S ~~~-z:.i~f4ii:.·::!~g ilf o.rz::i··~r~:i;·:i;i:z;·q:z;·z:i~;:.ig BJ' reciti1ig tl1ese niantra letters nia1ZJ1 tinies the offering is purified arui increased in qlta11ti1:)1• Whe11 ntaking the ''assorled'' qffe1i1zgs )JOU n1ust see the conte11ts of tl1e slrull as ha11i1zg the nature of garde11s,food, clothes, n1edici11e a11d so forlh, all that is desi1·ed bJ' the nii1id. Wl1e1z n1.aki1zg the ''1·ed'' offering, iniagi1ze that l'lith 011eself as the fierce black daki1zi J'OU la)' the hide fi·on1 J'OZ11· 01·di11a.1J' bod)i and l{I)' it out 011e1· the entir·e t1niverse. Heapi11g it up ~'itli tl1e.flesl1 a11d blood ofJ1our fo1111 aggregate arrarige it like a butcl1er 's shanibles. Whe11 111ak;,11g tl1e ~'black~' qfleri12g beliel'~ that all the sick12ess, denions, si11s a11d obscurrrtions gather· together~ ve1'1 black a12d n1elt i11to ,,11ou~·forn1 agg1·egate. It is eate12 b.,l' tl1e local gods a12d den1ons a12d tl1ei1· bodies becon1e sin1ila1· to coal.

20

...-

i;fffii:1l"i·~~"i·~~r..~·~:i;·r..q"\g

Inviting the Guests for Offering and Giving

"'l('18 ~a;"\·~~·¥i:ii~~·"\~'<i"i""i~g

" " PHAT CHOD YUL TSA SUM DAM CHEN NAE Phat! Firstly, tl1ose to who1n offerings m·e made, tl1e tl1ree roots and tlie vow keeping protectors and tl1en

~·q~"\·r..~i:-;~~·'¥"~~~a.g " DE GY AD JUNG PO TSO JAE P Al

With the principal figures of the eight classes of spirits,

~"i·::i~·~"i·a;9~·r.. s ·i:ii~ "i"~"i8 JIN YUL LAN CHAG DRE DON YAN All tliose who receive tlie offerings, down to the demons and troubleinakers-

qili~·~~~"\~a.i:ii"i~·r..~:i;·~"ig ..._, .

TULZHUG CHODPAI NAE DIR JON Please come to this place of dete1mined practice.

Phat! Firstly, those to who1n offerings are made, the three roots and tlie vo'v keeping protectors and tlien, with the principal figures of the eight classes of spirits, all those who receive the offerings, down to tlie demons and troublemakers- Please come to this place of determined practice.

~ -~r;·r..~9~·~"\">~'l.l"Cl.~ :i;·~g DE RING JIG MED NAL JOR NGAE Today, I, the fearless yogi,

afi:i;·r.."\~·~"i·~ "\"~OJei.·~~g KHOR DAE SHAN JED GYU MAI LUE With this illusory hody which separates samsara and nirvana

...- ...-~i:-;~~·~Ci·~~·'1l·~~:i;g

TONGSUM KHYON YANG KAPA LAR hi a skull filling the entire universe

...... ....,.;: C\, ....,-- ~

q~·a;CJi·ffi9~·l"fl"'"'""'"q~~~g

BAM CHEN TSOG KYI KHOR LOR SHAM Display the feast of a human corpse.

Today, I, the fearless yogi, with this illusory body which separates samsara and nirvana display the feast of a human corpse in a skull filling the eJ.Jti.re universe.

•

::i9·~r;, ·Ui· ~ ~-t:l'5, r;,. i:i; 't:J~>;g ZAG MED YE SHE DUD TSIR GYVR It has become the pure elixir of pristine cognition and

..,- "'..,-n_r;, r;,·r;,~:i;·n_ro:i;•t:ici_·a;·~n;:oq8 DOD GYUR CHAR WAI CHO TRUL CHEN Magically aiises as all that could be desired.

,.,~~-n_~·~r;,·q:i;·~lll'lll~·~g

CHE DZIN MED PAR BUL LAG KYI Offe1ing it 'vithout reluctance or regret

TON CHEN DRON LA SHEG SU SOL I invite you to be guests at this great festival.

It has become the pure elixir of p1istine cognition and magically aiises as all that could be desired. Offe1ing it 'vithout reluctance or regret I invite you to be guests at this great festival.

<>l°ffi9·ffiq%' r;,· t.'i11"\ ·~ .,.,~~g CHOG CHEN THOD NGA KAE RE SANG The skull drwn ofhmnan bone has a clear and pleasant som1d.

C'\ ........ C'\ C'\ ...... ......

~mq'91.\1t:.'919"t:l ~r;,·:i; ·a; 8 ZHING CHEN YANG ZHI JID RE CHE The complete hUlllan hide is splendid and inlpressive.

3.l·>tic::mc::t:i·9r;, c::~ -~°'g '""

MI KANG LINGBU DANGRENYAN The hmnan thigh bone horn sounds melodious and appealing.

5 lll·9Ui:i;~r;,·.;iq·r;,c::~ ·~g DRIL YER CHOD PAN DANG RETRO The hand bell, s1nall bells and tasseled pendants tinkle happily.

~¥"\'-~'11.l'ci_'l:lt:i~"l't:l<¥i8 JA GOD SHA LA THIB PA ZHIN Quickly gatl1eri11g like vultures coming to flesh,

C\. C'\ ........ ~

i11"\':09"?"\'"'l'9~9~·~·9~ill8 1<1~8 '"" KAD CHIG NYID LA SHEG SU SOL PHAT

Please co1ne here ia an instant. Phat!

'

•

The skull drum of human bone has a clear and pleasant sound. The co1nplete hmnan hide is splendid and impressive. The hmnan thigh bone horn sounds melodious and appealing. The hand bell, small bells and tasseled pendants tinkle happily. Quickly gathering like vultures coming to flesh, please co1ne here in an instant. Phat!

~ ·Oi~r"-"l"r~r::i::i~z::r~g .... The11 n1ald1zg tl1e offe1i1igs, gil1e then1 to be eate1z.

"'1\lg 9~ "'· •. i<~:~iif"i·cr~"i·os,,:"i~g PHAT DOD MAI GON PO MAN CHAD NAE Phat! From the primordial benefuctor downwards and

~qa.·ai·~·llliJ\'ffi"\"~g TSA WAI LA MA YAN CHAD KY! My root gmu upwards,

1':l~"\·9~~·~9·n.~il\·ai·~·"\r:;g GYUD SUM RIG DZIN LA MA DANG All the vidyadhara gmus of the three lineages and

ill·"\ ~·1\Jflll.·n,~·ffi~·iz::;o.ig YI DAM KHAN DRO CHOE KYONG LA The vvishing gods, dakinis and dha1ma protectors-

q~·ffiil\·q~"\.'~fi_-~"\·q·~o.ig

BAMCHEN DUDTSI CHODPA BUL To all of them we offer the liberating elixir of this hmnan corpse.

Phat! Fro1n the primordial benefactor do\\111wards and mroot gmu upwards, all the vidyadhai·a gmus of tl1e tln·ee lineages and tile wishing gods, dakinis and dha1ma protectors- to all of them we offer the. liberating elixir of tlris human corpse.

%rn.s ~-9~~~·q"'9·919iJ\·~g LHA DRE TSO JAE DAG ZHAN GYI Thinking principally of the local gods and demons for 1nyself and all otllers.

ffi9~·~·~9Z1>1·~i::;~r::i·9~·~r:;g ' TSOG NYl DZOG SHING DRIB NYl JANG May tile two accumulations be completed and tl1e two obscurations be purified.

r::i i!i"-1' ~~·n.~~ il\·~i:i:i; -~il\"il\ ~g .... TUL ZHUG DRO DON 1HAR CHIN NAE Giving full benefii io beings by means of dete1mined practice

23

~t:JU:C\·9~0.)"~i!lX;..,_~i::_~g

NANGWA ODSAL GYUMAR JONG May ideas/ appeai-ances arise as cJeai· illumination's magical play and

uri::_·qilj·a;·ffi~·ll\:i;·~n.ig

" YA NGA BAG CHA CHOE KUR DROL May feai· and over sensitiveness be liberated within the dharrnakaya.

~-~'11·~:i;·~3j~~iq~g HE RU KA TAR JIN GYI LOB Grai1t yom· blessings that I may be he1uka.

~-~'11"1'5"'"~3j-~~tq~g HE RU KA TAR JIN GYI LOB Grant yom· blessings that I may be he1uka.

Thinking principally of the local gods and demons for myself and all others. May the two accunmlations be completed and the two obscw·ations be purified. Giving full benefit to beings by means of detem1ined practice may ideas/ appearances arise as clear illwnination's magical play and may fear and over sensitiveness be liberated within the dharmakaya Grant your blessings that I may be heruka.

PHAT JIG TEN DAE DANG MA DAE KYI Phat! Those who have passed from the 'vorld and also those who have not,

~-q~ C\""-~i::,%-~·ill·iil3j8 " DE GY AD JUNG PO MI MA YIN

The eight classes of spuits and the non-humans,

ilf lll""'S 3i. ~-m.·9~ <Ji·ffi'9~·11.1g LOG DREN SHA ZAI DO TSOG LA With the hosts of misleaders, flesh eaters and deinons-

Wi::,·~i!l·~c:i·.qa:~f!lll~·~i::z TONG SUM KHYAB PAI ZHING PAG TENG To all of you, on a human Jude covering the entire miiverse

~~9·:i;~·.qri:"'!i::q:i;·Q,qn.ig " " " SHA TRAG RU PAI PHUNG POR BUL

I offer a 1nass of flesh, blood, and bones.

Phat! Those who have passed from the \Vorld and also those \Vho have not, the eight classes of spllits and the non-hu1nans, "~th the hosts of mislead en>, flesh eaters and de1nons- To all of you, on a human hide covering the entire lmiverse I offer a mass of flesh, blood, and bones . .

"'"' 9'~(').~<l\·O\·r=,~ '"'l<l\g DAG TU DZIN NA NGA RE ZHAN If I grasp at a self, then I am weak.

~ "i")~'~z::ll~"\ ·~·iii"\ g

CHOD DU MA NUE KHYOD RE LOD If you have not the power to eat then you are useless.

~t:';<l\'lO\~J:.·5:i;·~"\~r=,z::11g -...

RING NA JENPAR KHYURMIDTHONG If you are in a huny then gulp it do>vu raw or

~"\"i~~~:i;~z::11·~~g LHOD NA DUM BUR TSO LA ZO If you have time, tl1en eat it well cooked in small pieces.

2;~''2l<l\'<5~·~i::-;~·"'"19'%9g -... DUL TREN TSAM YANG MA ZHAG CIDG Do not leave even the smallest drop!

If I grasp at a self, then I am weak. If you have not the power to eat then you are useless. If you are in a hurry t11en gulp it down raw or if)•ou have time, then eat it well cooked in small pieces. Do not leave even the smallest drop!

"'!~8 nfi':.;·ffi~9·~·~"\·q·<l\z::11g

PHAT KHOR TSE THOGMAMEPA NAE Phat! DuriI1g the beginningless tin1e I have bee11 in san1sara

.(l'nfi'<li·a;9z::11·z:ia:~<l\·a;9z::11·"' i::z

SHA KRON CHAG P Al LAN CHAG DANG All those resentful ones whose help I have not repaid, and

m·~:i;"~~9i:;rqft~!_a-~~<l\g LO BUR LHAG P Al NYING JEI DRON The unexpectedly arriviI1g guests of coinpassion,

flz::l1' "'!Cl\'"\ "11;'ffit:';~'~z::l1·~g -... -... KHAE ZHAN WANG CHUNG MA LUE LA All the weak and powerless ones 'vithout exception -

~·~·9i::-:~·%·(l.~ "\'5,g so so GANG LA cm DOD KYI To each of)•ou I give

a_t;' z:;;·llf<li·~·:::ii•;9~:i.;·'5;r;;i~g DOD YON MI ZAD TER DU NGO An inexhaustible treasure of whatever desn·able qualities you desire.

a_~~·r;;i~9z1.raiz:;;·~z~r~~r~i:;g

DRELPA THOG TSAD SANGGYAE SHING With all 'vho are connected with me gaining buddhahood

BULON LANCHAG JANGWAR SHOG PHAT · May all debts and obligations unfulfilled by canceled. Phat!

Phat! Du1ing tl1e beginningless time I have been in samsara all those resentful ones whose help I have not repaid, mid the unexpectedly arriving guests of compassion, all tl1e weak lUld powerless ones witl1out exception - To each of 3·ou I give fill inexhaustible treasure of whatever desirable qualities you desire. Witl1 all 'vho are connected 'vith me gaining buddhahood may all debts and obligations unfulfilled by ClUlceled. Phat!

~ ..... i,,,·w~· .. >l·:;~:;·$_a:;g ~~·~··•r"-5 :;·aa:;·a:;~·>li::,g

11\"-'1"' ""~al!\"' :;· ... :si::,g

~"~"it:i;:ll.f"l~""ll;"'""llf\8 illa::~·~·l!\~·i!li::,· a"::in.ig

ci.E.l!\or~~~l!\"'~~il\g "1~1!\~""l"illi::,·~·I!\~ "'"~i::,·-~g

SaJri.11g thu~· niake tl1e gjft-urithout hesita11CJ1 or regret. Mai11tai11 even11ess in the st.at·e of su11)1ata. At that tinie iflo1•ing .fond1iess far J'Ollr bod)1 a1ld feaifl1l ideas and sn1all doubts arise, the1z renien1ber ihat)'Oll ha1'e given )'Our bod)1 to tl1e local gods a11d denions a11d so are 11ithoi1t on.e. }:Our 111i11d is 11ithout foundatio11 and J1as 110 root. Neither den1011s 01· Btiddha ca11 see )'Our n1i11d- dei.1elop co1?fide11ce b)' n1editati11g like th.is. Reali)' exan1i11e and decide about tl1e 11ature of 111hatm1er arises. ~lf\"1""1'5011'1';'. i::,·i::,c:: {~~c::"'§c::'"·i::,c::l!\:sa:;·l!\"il\";)·~i::,·<il!\~·i::,c::a;l!\~·~c::llf ~-~l!\'Oil!\~1} '51!\or>li::,·,.o;;.i::,g

{il\" ~a:;·i::,l!\"-"~l!\'ill""'~"I"<il!\~1} i::,<tp:~i::,·"lo;;. i::,·i::,c:: { :;c::a::i;lc::,.~·~i::,~~a:;·~a::·il:fl!\~1} ~a::orS,i::,·q~$_i::,·<lo;;. i::,g { <i·as'a::·i::,c::~~~·n.i·<i~1} "'"18 ~ .. ,,,a~~-~"'~"~·l'i)a;g The maras havi11g.forn1 (the outer causal situatio11s of the elenients and.fierce a11in1als. yeti and so forth) and (the friends and e1zen1ies a1·isi11gfro111) thouglits of desire a11d a11ge1· a11d so 011) a11d the 111aras hcni11g 110 forn1 (the i1111er causal situatio11s of happJ' and sorro1tful, di1,ided thoughts a11d so.(orfli) a11d tl1e n1aras offeelingjoJ' at gai1zi11g a higl1 positi.011 (self­con1placen1ent pn'de, happi11-ess, thi11king that a11e is great and so an) a11d the n1ara q(belif!f i11 J'OUr ego (doubts a11d feelings of fea1· a11d 1111ce11ain1)• and so forlh) - bJ' shai1ti11g PHAT! cut then1 all i11 the d/1arn1adl1atu.

~·uic::o;;.~·li::,·"1a::la:;·a:;g l' :;i;orl"1"'1!\~ ilf\Ol""l'a.·~:;g "'"'""~"'''"';'. i::,'~p.;;,:q:;·~g ~-~c::n.ia:;·a;l!\~·!j"""'"~"g IS"~,,,.lf\""1~ ..... ".'"?:g ~;r-'"9"'~1!\"'"1"·mc::~:;g '""'l!\"'~·a;:;"l!\~"""".~"'"11\!f"Z

"' ' "' ~i::,·"1~1!\·ic::a:;I!\'"-~"'·~ ~il\"'.f'""-';'.il\""'"~:;·,.·~g l!\"if~i::,Ollf\Ol"'"Ol"~Ol"~ii]"-8 Also regardi11g tl1e tinies qf practice, at cock-crcrn1 i11 01-de1· to con1plete the 11-110 accm11ulati.01zs n1alre the ''1t1!Jite •• offeri11g /laving t/Ie 11ature qf libe1YJti11g elixir. Al n1idday in order lo pay off all debts give the "va1ied" offering qf1i'bateFer is.fitting a-11d agreeable. At niglit in order to develop pcrn1er and corifi.de1ice gi11en the ''red'' offeri11g to an11ihilate tl1.e belief bi ego. At fu1iligl1t peifor111 the ''black'' offering to purijj' si11s. WitlJ all qftl1enJ. cl1a11ge tl1e ideas as necessary1 and practice 1'11ih ihe p1i11cipal abject (ie. t1si11g tl1e san1e basic text a12d "H1ords).

26

~·~·i·~nr%·~i:::!J1t:g

'rl'"'S"'i~r::: .. ~~ .. r~r:::•ro;g ~ ' " ;io;·~a;·i::r~·s,i:::i::in.&

"1<!>;'~'~C::~"l'11'"\Z:::"ICl(<lg

"1~·~· il';"l'1l.~ >;'~Ol'~C::<JiOI&

"l(l& ~·,,i:::~-i~''i~~Ojg

a"\'"l"''ll'"'Sa:"lo;01·~o;·i::i~"10!&

~c,Ol'~"IOl'~..a;o;·i::i>;·"\'1\"'"11l."I& " "

~"""'"l'll"~'"""'"g "

At that· tin1e 111batel1e1· pl1a11ton1 appea1n11ces con1e, l1'ithout bei11g a_fra.id niai11tai1z tl1e i1ieit1 qf su11J1ata. ~f the J'Ogi. 's u11dersta12di11g of SIIl1)'Gta is \1e1:i11t•eak tJ1e11 11rl1e11 n1a11)' difficult troubles con1e or if la1-ge a11d po-w1eiful local gods a11d den101is conie, t11e12 he should nieditate 012 a 1'11hite skeleto11. BJ' sliouting PHAT! in a1z insta12t I becon1e a 111hite skeleton blazing11ith .flan1es. The /lan1es.fron1. n-1)' reallJ' huge bodj1 bur11 the thousand 11'orlds and especial!)' tlie places li1here the local gods a11d den1011.s sfGJ'· W11e12 this is do11e, tl1e blazing skeJeto11 11a11isJ1es i11to light· a11d the11 011e rests i11 the state qf s111JJ'ata. This praatice gi\1es l'e1J' great·p1vtecJio11.fran1 i1ifectious disease.

ffi>;·ai"' ~or~"'1·~"'t:g "1~"1 .,,.5·~"1"".111" "'li7'"1 o;B ~"'i§'"1·01a.·~""'l"l"f "l0!& ~0101a:~Ol~""l"'"'"~"lg 'f i:::"l~'l·~c,Ol'"a:"1111i:::"l~a:~r:i: -<i'~"l·"l;s~·$~01·q~g n.s·"l~ 21·,..,~."l~""a:or "\& i§'ora:.i .. "1111i:::"l~·~~ors ~g fl'"\C:: ~~ «j"lOl'"IOl'"l\!("10!& m"\'"f "I~ >;'~C::"l 1i"l"l'"l'f1lOlg .<j'~"l'~Ol'~'l\°"\"1'-!lili'r:g ~~·"ft"1'5<Ji'"l'l"1'$"1'f1l01g

\!!'l\""l'il"\'"l>;'~"l'"l>;'"lOl"1g "\~C:l~l .. ~"l'"l~Ol'\)'"l'?"l'"l>;'"liE\"lg

WJ1e11 the ti.n1e qf.fuffilln1e1zt lias 110! arise11 a11d 011e is coerced bJ' da11gerous troubleniakers and den1011s, clearlJ' n1editate 011 tl1e bod)1 qf the 1tratl1 dahi.11i qf 11atural av.'Dre11ess, .f!GJ1 the hide :frf!111 JIOUr ordi11ary1 bod.Ji. On top qf the hun1an skin i11l1ich covers the entire universe pile up and dispklJ' the.flesh and bones as.food that pleases the local gods and den1011s. 171e 1111ntliful dahi.11i bi11ds up the lzide v11ith all the den1011s, etc. i11side, 1)1i11g it v.iith ropes qf s11akes a11d intesti11es. Whirli1ig it rou11d her head sl1e beats it do1f111111ashing do1i111. the flesh a11d breaki11g up all the bo11es. Then beliel1e tl1at n1a1ZJ' en1a11ated fierce a11in1als eat 11p e\1ery1thi11g v.ithoztt trace. Merging )l(}Ur 111i11d in su1i)'llta 11iai1itain equal1zess.

~or~·ffi,,·ffi""i:...~i:::~r=:: n.s·lll~a;·"1~"1""'ffi"·ffi"'·~~"g ".!l<li·~·"l~"~·~!lc:Ol'ryg <il·i::ia.·"l~"~Ol·~o;·q"l~Olg C:.sai,,·ffi"l'"'S'"a:~c,Olg ~r:::"';S"'·":i"a.·ffi"ffi"'·"'r:i: W'lf"s·i::ia:,,,5 .. a:.i·"'r:i: ,,, s ~ra:.i·n.s·i::i<ti::i"l'ffi"l"'"lr=:: a:;,,·~r:::Ol·"l~'ll·a:.i<1"·ao;·~g <i'll~ 3;"10l''?"l"'"li:::~"·~·~"'g BJ' acti1zg thtts, lf•l1e1z the practice !1as bee1z completed all den1ons, difficulties a11d traltbles litz"ll hJ' finished. Abando1zi11g all' cheris/1i11g tl1ottgl1ts tol11a1-ds ever)1fl1i11.g )10U n1ust hold to the l1iei1• qf sun;'Ota~ At tl1at tin2e, 1'1'hat has just lf>oken ttp being like

- 1'11hat is fi1iished; a11d 111hat is fi1zished being like i11hat l1as 111oke1z up; a11d tliose ilt10 being togetl1er but cJi:fferent; and the subtle karn1ic habits that the con1pletio11 ofbothfinishi11g and lt1ahi11g up- the sigpzs qfthis 111ust be prac~iced together. {For details of these niades of p1·actice see other texts).

~ Oi'~'""l'l\"o:i"\'".!ji'\'"llli:::"fg ~·ffio;·~"l'>;"l'"f >;'~Oi'"la_g "\lfi'C::01'"1'ilf i:::$:\""5'2\g "1~"\'':'.;"f ~'~~C::Ol'.fu ~·a:.i·111g 111 brief, egoless Smi1a11tabl1adri, tl1e great111other of the transce1zden.tal sup1·en1e k11m11l-edge - 111hen JIO!t attai12 her zi11.der·sta11ding)1oit 11rill hcn1e gone 01z the pa1h of ''Cutting''. San1C1)1a .

•

~01·i::if "\·'ll·"a:r::.i:::01"1r."'i::i~01& ~i::: i~21·<ia.· ~·~<Ji'"lOI& i::i~·!\"1{ ""l'l\"~·i::i~·"'ieJ'"-Sa:!\"1'"'1!.o.r"i:::"l"l'!iJT:l:} "liJ'c::~21·"\~"l"'"'"lr:g ffior~~<Ji'"l'3;"1"'"1"1'~g n.~o.r>s'"l"l'"lllC::"<\'<l"'""'·l'"-lfl"lg or01·"1' a:.i·a:.i·lij':l)i:::~·"l<Ji&

' SaJ1i11g tl1us, b)1 keepi11g clearl)' i11 the state of s1112J1ata and joi11i11g it lt•itli great c0111passio1i pra.cti.ce gi11i11g 11appi,1.ess a1zd taking so11"01'I' (gil'i11g )1our l1appi11ess to the local gods a1zd tah"i1zg their suffering upon )1ourseW. Make a very1 pure gift of tlie d/1arnla (b)' 1·eciting tl1e co11cludin.g ver·ses) arid set· all those, good a11d bad, 1'11!10 l1ave a co11nectio111irith )'OU upo12 the path of liberation. San1G)1a. Ma Ma Ko/1)zg San1a11ta.

.,-a;~· ~z:f '3"'31:f x;"\ · ~n.i~·~r;1 CHOE NAM THAM CHE GYU LAB JUNG All phenomena a:rise from causes, ai1d

~· ~~ ""1~·9~9~""1~·~~1 DE GYU DE ZHIN SHEG P AB SUNG These causes have been sho>vn by the Tathagata.

t ~~n..Qf 9""1"1l]t:;'.~·q1 GYU LAB GOG PA GANG YIN PA Ho1v to put all end to that cause

"\~·~i::;:ffi"i·Z!~·~ "ili"\"9~r;~1 GE CHONG CHEN POE DE KAD SUNG Has been taught by the great practitioner of virtue ..

All pheno1nena a:rise fro1n causes, alld tl1ese causes have been sho1vn by the Tathagata. How to put all end to that cause has been taught by the great practitioner of virtue.

~9·q·%·I.Qi::;:~·~~1 DIGPA CHIYANG MI JAZHING Not to do allything sinful whatsoever but

"\ ~ ·•:r1<1a;·~"":g9~·z:i;r; ""11 •'-'......., 9

GEWA PHUNSUMTSOGPAR JA To practice virtue alld all good things alld

;r;i::;:9·~""~·~·Ui°r;~·~a..'5,"'l1 RANG GI SEM NI YONG SU DUL To fully control one's 01vn mind -

a..~·~·~r;~·~"'l""l~"i·q·U)"i1

DI NI SANG GYE TEN PA YIN This is the doctJ.ine of ilie Buddha.

Not to do all)ibing sinful whatsoever but to practice virtue alld all good things ai1d to fully control one's own mind - This is the doctrine of the Buddha

28

n..~C::~'<]C::"''<]"""~"'·~·~i:ii~·~,,·~1 JUNG PO GANG DAG DIR NI LHAG GYUR TE Whatever demons are coming here,

~n..~~O\·~·q>;·w:::ofi"'·q·"'"11 SA AM ONTE BARNANG KHODPA DAG Whether stayn1g on land or in the air,

~~·~~~·~·i15"1·~~~~·~"'·%r:.1 KYE GU NAM LA TAG TU JAM JED CHING You must ahvays act loving to\vards beings and

~·"'c::~a50\·~ffi~·~·~"'"q>;·~"11 NYIN DANG TSAN DU CHOE LA CHOD PAR SHOG Practice the dba1ma dming both day and llight.

Whatever demons are coming here, whether sta)ing on land or in the air, you inust always act loving to;vards beings and practice the dharma dming both day and llight.

Tbe11 say tile Dedication of Merit and Prayer of Aspiration

~g "'~·"'c:;;'j·"'~a.·~'<]"ffi'<]~">;t:;~~·~g AA GE DANG MI GEI TOG TSOG RANG DROL LA Aa. With all virtuous and 11on-virtuous thougl1ts being self-liberated, and

RE DANG DOG PAI TSENMA MI MIG KYANG Not having the objects oftbe characteristics of hopes and doubts.

w::a1l:~O\·n..~~·q~~"'·"'~·ffi"1~·~0\g NANG CHAI TEN DREL LU MED GE TSOG GYUN The collection of vi1tue that keeps flo\ving fro1n a true com1ection '\\~th appeai·ances

"l"l'~"'·ffi~·l"'~r:_~·~qf-q>;·~g ZAG MED CHOE KY! YING SU NGOWAR JA Is dedicated in the dha1madhatu free of defilements.

Aa. Witl1 all vi1tuous and non-vi1tuons tl1oughts benig self-Iiberat~d, and not having the objects of the characteristics of hopes and doubts. The collection of virtue that keeps flowing :6:0111 a true connection with appearances is dedicated in tile dha1madhatu free of defilements.

"4('18 ~"i·~q·':!~.l~<>i·•:rnri::i~"i·"i~g PHAT KUNDZOB LUE KYI JIN PA LA TEN NAE Phat! Due to the relative truth giving of my body

"ll\jll.l"J:.!;i; ·q~lll~·i::.iel_·i::i·ili"i"ll.l"i"ffill1~·~z:::g "' KALP AR SAG PAI BU LON LAN CHAG JANG

All the debts and unretmned assistance dtuing the kalpa are cleansed.

. ~"i·~a;i~~·lq~"i"J:.!~·~t;\0..~11.l·ffig DON DAM CHOE KYI DEN PAE GYUD DROL TSE When my mind is liberated by t11e absolute tiuth of dbaima

"l~ll]·~·o..~~·i::.i·~r:;~;i;·~·q;i;·~ll]8

DAGG! DUEPA DANGPOR KYEWAR SHOG May they be born as my first circle.

Phat! Due to the relative tiuth giving of my body all t11e debts and unretmned assistance dmi.ng the kalpa are cleansed. When 1ny mind is liberated by the absolute trutl1 of dhanna may t11ey be bo1n as my first circle.

~ ·ffi·a-.i·i::i~~·;i;z:::ll1'9"1.lll~r<>la:z;-"ig DE TSE MA CHOE RANG ZHAG NYUG MAI DON At that time may the Ullcontrived, naturally present, Ullchanging original nature

LA KYE NAE KYANG Alise in the minds of the troublesome local gods and demons.

r:;;i; ·o..E:"i"9!J11.!"1:11.\· ~~·~·3l·a.1::JZ:::t:l;i;g "' "' NGAR DZIN TRUL PAI JE SU MI DRANG WAR

Without follo\ving after the confusion of love of self,

~a;i~·~r:::;~r:::;~~-~~-~~-q~"i"Z:1"'"~ll]8 JAM DANG NYING JE SHE GYUD LAN PAR SHOG May their minds be 1noistened witl1 love and compassion.

At tl1at time may the Ullco11t:rived, naturally present, Ullchanging 01igi11al natm·e aiise in tl1e 1ninds of the troublesome local gods and de1nous. Without follo\ving after the confusion of love of self, may their 1niI1ds be 1noistened witl1 love and compassion.

30

'""I 9·~1;·,;;i i'i"-1" ~9~·~ "\ ·~ri!.l!'l>; ~Cl\·Cl\~8 "' .

DAG KYANG TULZHUG CHODPA THARCHIN NAE And for ine also, having completed 1he way of determined practice,

~"\·~97;{;;.i~·nf!::i;·a."i~·~~·~::i;·a.~i;~g "' "' KYID DUG RO NYOM KHOR DAE CHOE KUR JONG

With joy and son·o,v having equal taste may samsara and nirvana come as the dhaimakaya.

~ 9~·11.l~· ~;;.i·~nra.~ 11.l"ffi"\ ·~ Cl\"~Cl\·~"i g CHOG LAB NAMGYAL DRELTSAD DON DEN GYI By benefittiug all \vho are co:n:nected wi1h me, ''~th complete victol)· over all relative sides

~Cl\"ll.l~"i!.ll:l>;"~Cl\·a.r<:,a.·ll.l~·a.~q-.q::i;·~9g '<1('18

""' "' TRINLAE THARCHIN JALUE DRUB PARSHOG PHAT May I complete my activity and attain tl1e rainbow body. Phat!

And for ine also, havii.1g co1npleted tl1e way of dete11nined practice, with joy and so1Tow having equal taste may sainsara and :nirva:na come as the dha1makaya. By benefittiug all who are co:n:nected with ine, "\vith complete victory over all relative sides may I complete my activity and attain the rai:nbo\v body. Phat!

SHE RAB PHAROL Transcendental supreme knowledge beyond speech, thought or expression,

;;.i·~ ~-~·a.99·3i;;.i·;;.ifla,~t:J·~ \ MA KYE MI GAG NAM KHAI NGO WO Unborn and unceasing \vitl1 a real nature like the sky;

~·~·::i;i;·~9·ilr~~·~"i ~11.l"'"j

NYID

SO SO RANG RIG YE SHE CHOD YUL WA

CHIN

The sphere of activity of 1he pristine cognition of 1he self awareness of each 1hing

')~·9~;;.i-~ll.l·i:;ia,·~;;.i·~q'.:1·~~·~91 DUE SUM GYALWAI YUM GYI TRASHI SHOG May the mother of the jina' s of the three times grant good luck.

Trai1Scendental supreme ki10\vledge beyond speech, thought or expression, unbo1n and unceasing with a real nature like tl1e sky; the sphere of activit)· of tl1e pristine cognition of the self awareness of each 1hing may ilie inoilier of the jina's ofilie tln·ee tinies gra:nt good luck.

Benediction

ffi~'l1l"di"'l'i>l~i:;J~'~1:\~"'-~"'~t:,g "' CHO KU NAM KHA ZIDN DU JAR MED KY ANG

Altl1ougb space and Dhaimakaya are inseparable

~llj~'jjfel."-Cl."ffi°di""l~di·~i!i'·i!i',,·9~11.!g "' ZUG KU JA TSHON ZHJN DU SO SOR SAL

Nevertl1eless the fonn kaya appears separate!)• like a rainbow

i;iz::i~·i:;:.t:.;'~~·,,z::i·ffi9·11.l·i>lt:;Cl.·z::i~~-qag

THAB DANG SHEY RAB CHOG LA NGA NYEY P Al May there be the felicity of the Sngatas of the five families

~9~·1'.·~ ·q,,·9~9~·qa:1'j~1r~~·~9g RIG NGA DEY BAR SHEG PAI TRA SHI SHOG 'This 1vhicb is free fro1n all mental activities;

~i:;:.-~i:;:.·r;:ill.!'1'J'Cl.~·~·~9·!ffig YI JI RAL WA DI NI JAG GYA CHE This is Mahamndra

"ll;!Cl.'"'t:.;"r::!ll.l't:l'". q·a;i·ffi di.q.li.ldig "' THA DANG RAL WA BU MA CHEN PO YEN

Freedo1n from extre1nes is the great Madhayainilca,

Cl.~·~·~di"Cl.~~·i9~·ffidi·~~·~t:.;"~g DI NI KUN DU DZOG CHEN ZHI KYANG JA That \Vhich unifies evel')tliing is also known as Dzogchen.

9~i:ii·~~·~di-~"i·~9~·qa·9~z::;~%'1'!·~9g CIG SHEY KUN DON TOG PAI DENG THOB SHOG May tl1ere be the confidence to realize all meanings through one realization.

Although space and Dha11nakaya are inseparable, nevertheless the fo11n kaya appears sepaiatel:y like a rainbow. May tliere be tlte felicity oftlte Sngatas oftlte five £unilies, tliis \vhich is free from all mental activities; This is Mahainudi·a fi:eedom fro1n extremes is tlte great Madhayamika, that which unifies everything is also known as Dzogcheu. May tltere be tl1e confidenqe to realize all meanings tltrongh one realization.

•

"4"~' il:i~~·~q·q~ ·z::; r:::~q·~:i:;%9g PHA MA SEM CHEN DE DANG DAN GYUR CHlG Father ru1d 1notl1er sentient beings, may t11ey be happy.

~·~~£l<>l~·;sz::;·i!i111·17Wr:::i::i:i;·~9g NGAN DRO THAM CHE TAK TA TONG PAR SHOG May all suffering beings understruid emptiness.

' ~i:_~q~<J;l~·z::;q~ "llf-"l:\9'~7':J~9~"'8

CHANG CHUB SEM WAI GANG DAG SU ZHUG PA May the)· dwell within the nrind of bodhicitta.

~ ·z::; 9·~q·~lf q·n.i~-~~q~l;:~9g ""' DE DAG KUN fl MON LAM DRUB PAR SHOG

May tliey practice alld pray for tliis.

W<!i·•:r~i:.~-~~·~~·li::i':ir~~·:Ef98 TON PA SANG GYA NAM cm TA SID SHOG May tlie teachings of all tl1e Buddhas bring auspiciousness.

~ q~·q"" <>l·ai~·a;~~"lq.ir~~·~9g CHO PA DAM CHO NAM cm TA SHI SHOG May tlie practice oftl1e holy dharma bring auspiciousness.

~s<li·q·z;.~·~)q·~~·lq'.!r~~-~lllg DREN PA GE DUN NAM CHI TA SHI SHOG May tlie kindness of tl1e s311gha bring auspiciousness.

!],q~·111Cli~'l:\>il<!i'<>lai°llj'llj~~·~q~·~~·~9g CHAB NAY KON CHOG SUM GYI TA SHI SHOG May tlie precious three jewels bring auspiciousness.

•

Fafuer alld motlier se11tient beings, may fuey be happy. May all suffering beings U11derstalld emptiness. May tile)' dwell witlrin t11e mind of bodlricitta. May fuey practice 311d pray for tliis. May tlie teachings of all tile Buddhas b1ing auspiciousness. May tile practice oftlie holy dliarma bring auspiciousness. May tlie kindness oftlie sallgha bring auspiciousness. May tlie precious tliree jewels bring auspiciousness.

~a;·~~·i>J·~~·~i>J~ 9""\'11"'1 KYON GYI MA GO KU DOG KAR Not touched by any fault, your body is ivhite

1;9~·~~~·m~·~~·"'~~·iqm°'1 DZOG SANG GYE KY1 WU LA GYEN Not touched by any fuult, )"our body is white

~9~·~·~a;·~~·Q_!~·9~9~1 THUG JE CHEN GYI DRO LA ZIG You look ou all beings witl1 the eye of compassion -

~a;·;i;~·9~9~·~·9~~·iq·Q_~J:;J~1

CHEN RAE ZI LA SOL WA DEB Chenresi \Ve pray to yon.

Not touched by any fuult, your body is white uot touched by any ~ult, yo1u· body is white. You look on all beings with the eye of compassion - Chenresi we pray to you.

OM MANI PADME HUNG HRI Lord with the lotus and rosary, please save us!

"\~"J:;j'Q_~·fll~·~;i;·:s;q"\91 GE WA DI YI NYUR DU DAG By this virtue may I quickly

~a;·;i;~·9~9~·~qi:::;Q_~q·~;i;·a;~1

CHEN RAE ZI WANG DRUB GYUR NAE Gain the stageof Chenresi, and tl1en

Q_~·q·9~9·~i:::;;i;J·~~·q1

DROWA CIDG KYANG MALUEPA All beings "\\~thout even one exception -

~·LI)·~·~·Q_~~·q;i;·:Ef91

DEYI SA LA GODPAR SHOG May I put them on Chenresi's stage.

By this ~ttue may I quicldy gain the stageof Chem·esi, and then all beings without even one exception -May I put them on Chem·esi's stage.

~;:;~·<>l·~~-~·q·"ir_1

q~·q·m~·qa.·w~-~~1

Prayer to Spread the Dharma

NYER:YSE MALUE ZHIWA DANG All difficulties 1vithout exception being pacified, and

'

<>i~o;·~o;·o;<>i·Ofl~"<>l~~-q~·11 THUN KYEN NAM KHAI DZOD ZHIN DU With ha1monious situations like the treasure of the sky,

~~·~qz::;q~·o_~z::;111o;~·~1 GYAL WANG PEMA

•

JUNG NAE KYI Padmasambhava's, the Lord of the Jina's

r.:i~o;-.:i·~o;·~z::;o_q:r;·~:r;·~i:ii1 TEN PA YUN RlNG BAR GYUR CHIG Doctrines 1nust live long and shine b1ightly!

.e-. 6 .··6 ---··--·-·--N·-----.- l

. 'Ill" , .. OM AH HUNG BENZA GURU P ADMA SIDDHI HUNG Indestiuctible Gu1u Padtnasambhava having the three kayas, grant real attaiiunents.

All difficulties without exception being pacified, and with ha1monious situations like the treasure of the sky, Padtnasai.nbhava' s, the Lord of tl1e Jina' s Doctrines must live long ai.1d shine brightly! Indestrucu'ble Gluu Pad!nasai.nbhava having tlle tlu·ee kayas, grai.1t real attainments .

•

Guru Yoga Supplication to Khachab Rinpoche •

"ill )II 1 ~r::ffia;·ffi~·1~t:_Z:'fil\"'l'~'Cll' ~r::i::i1 KYUNG CHEN CHO YING NAM KHA LA DING WA The great gaiuda soru·s in the sky of the dhaimadhatu,

' 1 ~·a;Cl\-~ll]~··:rl:l<>:~·;s1 '!ll~i:;i·ll]1 lll1 TSAL CHEN TRUG PA THAM CHAD LA KYAB DAL the great innermost potency nniformly pervades all,

1'.!Jd\'~C:~r::lil<>Jl1-l'~Cl\·q·ffia.·i::i~Cl\1 KUN KYANG CHANG SEM RlN PO CHE'I GYAN ai1d also everything is ai1 01urunent of precious awakened 1nii1d.

1!lll·~·19i::_l1-l·•::r~lljl1-l·r:.i;,;·~a;·~~!i:;il1-ll A TI GONG PA TOG PAR JIN GI LOB Bless me to realize the state of kno,vledge of Ati.

This supplication to K11acl1ab Rit1poche was composed b).· fue Americait Dzogclten practitioner, K11ng Nanid1·ol.

Long Life Supplication for Younge Khachab Rinpoche

)II "lll j 1~·9~a;:·~'Cl\~·ili"CJ\ryd\''.!]Cl\"Ult:_~·~9~1 KU SUM YEY NEY YON TON KUN YONG ZOG All qualities of the three kayas ai·e priniordially co1nplete and perfect.

jffil1-l·1~J:_11>l"~il\·1"a;:·"~"'·~·~·;,;i::_1 CHO YING DON DAM GEY WA JEY YI RANG Rejoice io the ultimate virtue of the dhaimadhatu.

' 1~r::~<>ll1-l'<>lf5"1~'CJ\<>l"Oflr.l.''.!]O\~'=l·~lll1

CHANG SEM MAN DAL NAM KHA KUN CHY AB DAL The lllaildala of awakened inind thoroughly pervades all of space.

l7{1"·9'1-llll'~9~·ffia;·i::i~a;·r.i.~·(<f"'1-l'i:;J¢iil\'9~1ll1 ~-0\i:;,·"'"'~"-~ 0 SAL ZOG CHEN TAN ZIN ZHAB TEN SOL Holder of the teaching of lurnioous, cleai· Dzogchen, please live Jong.