longchen nyingthig

5/25/2018 Longchen Nyingthig

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The Excellent Path to Omniscience: The Dzogchen PreliminaryPractice of Longchen Nyingtik

by Dodrupchen Jikme Trinle zer

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

Nyingtik

by Dodrupchen Jikme Trinle zer

Homage to Rigdzin Jikme Lingpa

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

Though displaying magical appearances of every kind, you are free from aggregates, elements, sense-fields, formand grasping.

Though appearing in human form, in reality you are a buddha, shining out thousands of light rays of knowledge andof love.

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

This is the arrangement of the Dzogchen Longchen Nyingtik Ngndro.
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The Blessing of the Speech

om ah hung ch wang ram yik l jung m sek nO h! From the syllable ra (in my speech centre) arises fire, consuming my tongue,

mar namp dorje tsesum bubWhich is transformed into a three-spoked vajra of red light.2

ali kali takor tendrel nyingIn its centre are the vowels and consonants, and around them the mantra of The Essence of InterdependentOrigination:3

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

tr gyalwa s ch chp nyLight streams out, making offerings to the buddhas and bodhisattvas, and pleasing them.4

lar d ngak drib dak n sung dorjeAs it converges back, all the obscurations of my speech are purified, and

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

The Vowel Mantra

a a, i i, u u, ri ri, li li, e ai, o au, ang ah
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7 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

7 times

Mantra of the essence of interdependent origination

om y dharma hetu prabhava hetun teshan tatagato hyavadat teshan tsa yo nirodha evam vadi maha

shramana sohaAll dharmas originate from a cause. The Tathgata has taught this cause. That which brings the cause tocessationthis too, has been taught by the Great ramaa.

7 times

Mantras for Multiplying the Power of Recitation

om sambhara sambhara vimana sara maha dzambha hung

om mara mara bimana kara maha dzamba hung

Recite the mantras seven times; whatever you say will multiply beyond all measure.

om rutsi ramani pravardhanaye soha


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hri benza dziha mantra dhara vardhani om

Recite this seven or three times, and the power of your mantras will be increased one hundred thousandtimes.

To bless your mala before beginning the recitation of your yidam deity recite this mantra, along with thevowels and consonants and The Essence of Interdependent Origination.

Also recite it from time to time over your food, and it will bless it and increase the power and strength of itsnutrition.

1. Invoking the Lama

lama khyenO lama, care for me!

Repeat seven times calling out in ardent longing and devotion.

nying dep gesar shyepa nFrom the blossoming lotus of devotion at the centre of my heart,

kyab chik drinchen lama yar la shyengRise up, O compassionate lama, my only refuge!

l dang nynmong drakp zirwa yiI am plagued by past actions and turbulent emotions.

kalwa ngenpa dak la kyobp chirTo protect me in my misfortune,


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chiwo dechen khorl gyen du shyukRemain as the jewel ornament on the crown of my head, the cakra of great bliss,

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

The Four Thoughts that Turn the Mind from Sasra: A Brief Version

daljor di ni shintu nyepar kaThis free and well-favoured human form is difficult to obtain.

kyeb dn drub tobpar gyurpa laNow that you have the chance to realize the full human potential,

galt di la penpa madrub na

If you dont make good use of this opportunity,

chi di yangdak jorpa gala gyurHow could you possibly expect to have such a chance again?5

si sum mitak tnk trin dang draThis existence of ours is as transient as autumn clouds.

drow kyechi gar la ta dang tsungTo watch the birth and death of beings is like looking at the movement of a dance.


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kyeb ts dro namkh lok dra tA lifetime is like a flash of lightning in the sky,

rizar babchu shyindu nyur gyok droRushing by, like a torrent down a steep mountain.6

d kyi nyen n gyalpo dro gyur na

When his time has come, even a king has to die,

longch dza dang nyensh j midrangAnd neither his friends nor his wealth can follow him.

kyebu dak ni gar n gar dro yangSo for uswherever we stay, wherever we go

l ni dribma shyindu jesu drangKarma follows us like a shadow.7

s si marik wang gi kyewo namBecause of craving, attachment and ignorance,

mi dang lha dang ngensong nam sumpoMen, gods, animals, hungry ghosts and hell-beings

drowa ngapo dak tu mi kh khorFoolishly go round,
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per na dza khen khorlo khorwa shyinLike the turning of a potters wheel.8

The Four Thoughts that Turn the Mind from Sasra

Free and Well-Favoured Human Birth

dar nyalwa yidak ddro dangBeing born in hell, preta or animal realms,

tsering lha dang lalo loktachenAmidst long-living gods, in uncivilized lands, or with wrong views,

sangye majn shying dang kukpa tIn a world where a buddha has not come, or incapable of understanding:

mikhom gy l tarw dalwa tob

Now I am free from these eight states where theres nochance for Dharma practice.

mir gyur wangpo tsang dang yul kyBorn a human being, with all my faculties intact, and in a central land,

leta malok ten la depa tMy lifestyle not harmful and wrong, and with faith in Buddhas teaching

rangnyi jorpa nga tsang sangye jnAll five personal advantages are complete. Abuddha has come,

ch sung tenpa n dang d la shyukHe taught the Dharma, it has survived, I have embraced it, and

shenyen damp zin dang shyen jor ngaA true spiritual friend has accepted meI have the fiveadvantages due to circumstances.


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tamch rang la tsangw n tob kyangAlthough in a position where I have every one of them,

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

jikten parol nyi du snpar gyurI will go on to yet another realm of existence.

lona ch la gyur chik guru khyenO Guru Rinpoche, turn my mind towards the practicecare for me!

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

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

dar dal ten dny maj na

If I do not seize the opportunity this present freedom offers,

chi n tarpa drubp ten minyI will not find such a basis for attaining liberation later on.

dendr ten la snam z gyur nOnce the merit that provided this happy existence is spent,

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

gedik mish ch kyi dra mitNot knowing good from bad, I will never hear the sound of Dharma,


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gewesh dang mijal tsang r chNor meet a spiritual frienda terrible disaster!

semchen tsam gyi drang dang rimpa laOnly to think of the numbers and kinds of sentient beings

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

mi yang chm dik la ch tong naAnd even among human beingsto see how their behaviour is so harmful and contrary to Dharma,

ch shyin chpa nyinm karma tsamIs to realize that those who really act according to Dharma are as rare as stars in broad daylight.


lamgol menpar matong knkhyen j

Omniscient masters, Longchenpa and Jikme Lingpa, keep me from straying onto the wrong paths!


galt mil rinchen ling chin yangEven though I have reached this jewel island, the human body,

l ten zang la jurpo ch yi semA fickle and impetuous mind in such a promising basis

tarpa drubp ten du mirung shyingMakes it no good as a foundation for attaining liberation.


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khyepar d kyi zin dang duk nga trukEspecially when misled by corrupting influences, or with the five poisons raging inside,

l ngen tok tu bab dang lel yengWhen negative karma overtakes me, or I am distracted by laziness,

shyen khol drenyok jik kyob ch tar chLike a slaveunder someone elses control, turning to Dharma simply out of insecurity or fear, or merelypretending to practise,

mong sok tral jung kyen gyi mikhom gyOr chronically senseless and stupid. These are the eight incidental circumstances that make Dharma impossible:

dak la ch kyi galdar lhakp tsWhen they come upon me, menacing my Dharma practice,




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


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

mige dik la midzem leta lokNever holding back from negative, harmful actions, and without the slightest real interest,

dompa nyam shing damtsik ralwa tWith vows all broken, and samaya torn to shreds:

rich lo yi mikhom nampa gyThese are the eight impossible states where mind cuts us off from the Dharma:

dak la ch kyi galdar lhakp tsWhen they come upon me, menacing my Dharma practice,




Impermanence

danta n dang dukngal gyi mazirAt this moment, I am not ravaged by sickness and pain,

drenkhol lasok shyenwang magyurp

Nor am I a slave or such, under anothers control.

rangwang tobp tendrel drik d dirSo now that I have this perfect, auspicious quality of total independence,


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

khor dang longch ny du drelwa taNo need to worry about companions, possessions, relatives and loved ones,

tachi chepar zungw l di yangWhen this body I hold so dear

mal gyi nang n sachok tongpar kyalIs carried out alone from its bed to some desolate spot

wa dang jag khyi yi drep dTo be torn to pieces by foxes, vultures and dogs.

bard yul na jikpa shintu chThen, in the bardo realm there will be nothing but terror in store.

lona ch la gyur chik guru khyen

O Guru Rinpoche, turn my mind towards the practicecare for me!



Karma: Cause and Effect

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

The Suffering of Sasra


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khyepar nyalw jikten nyi sn naIf I am born in the hell realms:

chak sek sashyir tsn gyi go l dralOn a floor of burning iron, head and body are hacked with weapons,

sokl shok dang tolum barw tsirRipped apart with saws, and crushed with red-hot hammers,

gom chak khyim tumpar od b

Trapped in a doorless iron cell, screaming out loud,

barw salshing gi buk trochur tsImpaled on red-hot spikes or boiled in molten bronze, and

knn tsaw m sek gy tsen chikBurned in a fire of the intensest heatin the Eight Hot Hells.

gangri tukp dab dang chukhyak kyiOn the crests of snow mountains, on precipices of ice,

chong rong ya ng n su buyuk drebTerrifying places engulfed by squalls and blizzards of snow,

drang rek lung gi tabp langtso niMy tender body, lashed by freezing winds,

chubur chen dang lhakpar dolwa chenBreaks out in blisters, which burst open into festering sores,


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m ngak gyn michepar dnpa yangIn a ceaseless wail of agonized screams

tsorw dukngal nakpar kawa yiAnd suffering, hard even think about,

zung kyi rab tang chikh nepa shyinLike a dying person whose strength is all gone,

shuk ring dn ching so tam pakpa gI let out deep gasps and groans, my teeth clenched. My skin cracks open,

sha'u tn n lhakpar g t gyAnd the raw flesh exposed splits deeper, and yet againin the Eight Cold Hells.

deshyin pudri tangla kangpa shokMy feet are cut to ribbons in the Plain of Razor Blades,

raldri tsal du l la ch tubj

In the Forest of Sword Blades my body is gashed and chopped,

ronyak dam ts taltsen rabm longI sink into the Swamp of Putrefying Corpses, and thePitof Hot Embers,

narw nyekhorwa dang gyurwa chenAll in the Neighbouring Hells that ring the Hell of Ultimate Torment. And then the changing, uncertain hells:

go dang kawa tab dang takpa sokBorn in a door, a pillar, a fireplace, a rope and the like,

taktu kol shying chp nyitsewaAlways made use of and exploited in these Ephemeral Hells.


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namdrang chobgy gangl jungw gyuWhen the cause of being born in any of the eighteen hells

shyedang drakp knlong kyep tsIntense hatred and aggressionarises,




deshyin pong la nyam migaw yulLikewise, in a grim and destitute realm

za tung longch ming yang midrakparWhere the words, food, drink or comfort have never even been heard,

zekom lodar miny yidak lThe pretas find nothing to eat or drink for months and years on end. Their bodies

ri ching dangw tob nyam nampa sumAre emaciated and they lack even the strength to stand. They suffer from three different kinds of obscurations,9and

gangl jungw gyu ni serna yin


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The reason for being born as one is greed.10

chik la chik za sp jikpa chIn constant dread of being killed and eaten by one another,

kol shying chp nyamtak langdor mongExploited and worked until exhaustion, bewildered as to what to do or not to do,

pata mep dukngal gyi zirwAnimals are oppressed by limitless suffering,

sabn timuk mnpar khyampa dakThe seed of which is stubborn stupiditywhen I wander into its darkness,




Invoking the Lamas Compassion to Avoid Pitfalls on the Path11

a. The Three Ynas

ch lam shyuk kyang nyech midom shyingThough I have entered the path of the Dharma, I havent put a stop to my erring ways.

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

wang shyi tob kyang kyedzok migompThough I have received the four empowerments, I do not practise the development and completion phases

of meditation.

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

b. View, Meditation and Action

tawa matok toch chpa chenThough I have not realized the View, I act as if amaster of crazy wisdom.

gompa yeng kyang goyul gok takThough I am distracted in my Meditation, I let myself get stuck in mental gossip and concepts.

chpa nor kyang rang kyn misempThough its my own Actions that are at fault, its someoneelse I blame.

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

c. Distractions of the Present Life

nangpar chi yang n g nor la sThough I may die tomorrow, I am full of craving for home, clothes and possessions.

nats yol yang ngejung kyosh dralThough I am quite old, Im not mature enough to have the slightest renunciation for sasra.

tpa chung yang ynten chen du lomThough I have truly heard only a little Dharma teaching, I pride myself on all my knowledge.


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

d. The Eight Worldly Concerns

kyen khar chor yang dudzi nekor semThough I may be rushing into danger, I go Dharma-socializing in crowds and public places, thinking

Imon a pilgrimage.

wenpa ten kyang ranggy shing tar rengThough going on solitary retreats, my basic character remains as tough as a block of wood.

dulwar ma yang chakdang mashyikpThough appearing calm and speaking softly, I havent got rid of the attachment and aversion boiling inside.

ch gy di l lam dral du solO lama, free me from these eight worldly concerns!12

nyi tuk di l nyurdu s du solQuickly rouse me from this deep sleep of ignorance!

trimn di l nyurdu yung du solQuickly set me free from this dismal self-imprisonment!

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

2. Taking Refuge

knchok sum ng deshek tsawa sumIn the Three Jewels, and their essence, the sugatas, in the three roots: lama, yidam, and khandro,


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tsa lung tikl rangshyin changchub semIn the channels, inner air, and tikls, and their nature, the bodhicitta,

ngowo rangshyin tukj kyilkhor laIn the maala of essence, nature, and compassion,

changchub nyingp bardu kyab su chiI take refuge until enlightenment is fully realized.

3 times

3. The Generation of Bodhicitta: the Heart of the Awakened Mind

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

khorwa lugu gy du khyamp droBeings wander endlessly astray in sasras vicious cycle.

rangrig sal ying su ngals chirIn order that they may find comfort and ease in the luminosity and all-pervading space of the true nature of their

minds,

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

3 times

4. Vajrasattva Purification


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ah daknyi tamal chiwo ru! I am in my ordinary form. Above my head

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

hung l lama dorje semIs h,which becomes the Lama Vajrasattva:

karsal longch dzokp kuBrilliant white, with complete sabhogakya adornments,

dorje dril dzin nyemma trilHolding vajra and bell, and embracing the consort Vajratopa.

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

gysem drakp tol lo shak

With the deepest regret I acknowledge them all and ask your forgiveness:

chinch sok la bab kyang domFrom now oneven if my life is at stakeI shall refrain from indulging in them again.

khy tuk dawa gyep tengIn your heart, upon a full moon

hung yik tamar ngak kyi korIs the letter h, encircled by the mantra.

depa ngak kyi gy kulwReciting the mantra invokes your wisdom mind, and


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yabyum d rol jortsam nFrom the point of union of the blissful play of yab-yum

dtsi changchub sem kyi trinA cloud of bodhicitta nectar

gabur dul tar dzakpa yiFlows down like a shining stream of milk.13Through this,

dak dang kham sum semchen gyiFor me and all sentient beings of the three worlds

l dang nynmong dukngal gyuMay our negative karma and destructive emotionsthe causes of suffering

nedn dikdrib nyetung dribIllnesses, harmful influences, negative actions and obscurations, along with wrong doing, downfalls, and blockages

due to breakages of samaya,

mal jangwar dz du solBe purified, till not a single one remains!

om benza sato samaya | manupalaya | benza sato tenopa tishta dridho m bhava | sutokhayo m bhava |

supokhayo m bhava | anurakto m bhava | 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 bhava maha

samaya sato ah

Recite as many times as possible


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gnpo dak ni mish mongpa yiO protector! In my ignorance and delusion

damtsik l ni gal shying nyamI have gone against and corrupted my samaya.

lama gnp kyab dz chikLama protector, be my refuge!

tsowo dorje dzinpa tChief of all the maalas, vajra holder,

tukj chenp daknyi chenEmbodiment of great compassion:

drow tso la dak kyab chiChief of all living beings, in you I take refuge!

ku sung tuk tsawa dang yenlak gi damtsik nyampa tamch tol lo shak soI confess all my impairments of the root and branch samayas of the body, speech and mind.

dikpa dang dribpa nyetung drim tsok tamch jang shying dakpar dz du solI implore you: let my negative actions, obscurations, wrong doing and downfallsall my flawsbe completelycleansed and purified!

shy jp dorje sempa gy shyin dzumpa dang chep rik kyi bu khy kyi dik drib nyetung tamch dakpa yin

no


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At these words of mine, Vajrasattva is pleased and smiling, says, Son/daughter of an enlightened family, yournegative actions, obscurations, wrong doing and downfalls are all purified.

shy nangwa jin shying du shyu n rang la timp kyen lGranting his forgiveness, he melts into light and dissolves into me.

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 sattva14emanate rays of light.

kham sum nch dang chepa dorsem rik ng ten dang tenp rangshyin du sangy par gyurWhereby the three worldsthe whole universe of the environment and beings within itattain enlightenment alltogether as the buddhafields and buddhas of the five families of Vajrasattva.

om benza sato hung

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

gewa di yi nyurdu dakThrough the positivity and merit of this, may I swiftly

dorje sempa drub gyur nAttain the realization of Vajrasattva, and thereby

drowa chik kyang malpaEvery single sentient being


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d yi sa la gpar shokReach his state of perfection too.

5. The Trikya Maala Offering

om ah hungO h!

a. Nirmakya Maala Offering

tongsum jikten jewa trak gy shyingOne billion universesa hundred times ten million worlds,15

rinchen na dn lhami jorp tamFilled with all the wealth of gods and human beings, like the seven precious gems,16

dak l longch chepa yong bul gyiMy bodies, my possessions, and my sources of merit, all together, I offer them in their entirety, so that

ch kyi khorl gyurw si tob shokI may be born as a nirmakya and turn the wheel of Dharma, liberating all beings!

b. Sabhogakya Maala Offering

okmin dechen tukpo kp shyingThe highest heaven of great bliss, the realm of Tukpo Kpa,

ngepa ngaden rik ng tsombu chenPerfect with the five certainties,17the maala of thefive buddha families,
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dyn chp trinpung samy paAnd inconceivably vast clouds of offerings of every variety of sensual and emotional stimulants

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

c. Dharmakya Maala Offering

nangsi namdak shynnu bump kuWhere all appearance and existence are completely pure from the very beginningthe youthful vase body,

tukj magak chnyi rolp gyenOrnamented by the play of dharmat, unceasing compassion,

ku dang tikl dzinpa namdak shyingThe realm where all clinging to the perception of kyas and tikls is naturally liberated

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

6. The Accumulation of the Kusulu: Ch

p l chedzin borw lha d chomPha! By abandoning all attachment to this body held so dear, the demonic forces of seduction throughdesire18are destroyed.

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

chidak gi d chom trmar gyur

Destroys the demonic force of death and transforms into Trma,

y nynmong djom driguk giIn her right hand, the hooked knife that symbolizes destruction of the demonic force of conflicting emotions.19

zuk pungp d chom tpa drek


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Slicing the top off my corpses skull, she destroys the demonic force of the aggregates of ego.20

yn le j tsul gyi bhendha tokHer left hand holds the skullcup to carry out her activity,

ku sum gyi mig gyebur shyakPlaces it on the fireplace of three human headsrepresenting the three kyas;

nang tongsum gangw bamro dInside it is the corpse, now an offering as vast as a billion worlds,

a tung dang hang yik gi dtsir shyu

Melted into nectar by an A stroke and ha,

dru sum gyi np jang pel gyurPurified, multiplied and transformed through the power of o h.

om ah hung

Recite many times

p yar chyul drn gyi tukdam kangPha! The guests abovethe root and lineage lamas and yidamsby my offering are pleased,

tsok dzok n choktn ngdrub tobWhereby merit and wisdom are accumulated, and ordinary and supreme siddhis attained.21

mar khorw drn ny lenchak jangThe guests below, belonging to sasra,are satisfied by my offering; karmic debts are repaid.

khyepardu nj gek rik tsimIn particular, by satisfying malicious and negative forces,


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nedn dang barch ying su shyiAll illnesses, destructive influences, and obstacles are pacified, dissolving into all-pervading space;

kyen ngen dang dakdzin dul du lakHarmful circumstances and clinging to self are exploded.

tar chja dang chyul mal knFinally offering, offerer and guestsall

shi dzogpa chenpor mach aDissolve into the nature of Dzogpachenpo, the great simplicity: A

Now rest in meditative equipoise.

7. Guru Yoga

a. The Visualization

emahoEmaho!

rangnang lhndrub dakpa rabjam shyingMy entire perception, spontaneously perfect, is a realm of infinite purity,

kpa rabdzok zangdokpalri The Copper Coloured Mountain of Glory, arrayed in complete and perfect detail. Here, in its very centre,

rangnyi shyil dorje naljormaMy own body is Vajrayogn,

shyal chik chak nyi mar sal dri t dzinWith one face and two hands, brilliant red and holding hooked knife and skull,


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shyab nyi dortab chen sum namkhar zikMy two feet gracefully poised, my three eyes gazing into the sky.

chiwor pema bum dal nyid tengAbove my head, on a blossoming hundred thousand-petalled lotus, sun and moon disc seat,

kyabn knd tsaw lama dangInseparable from my own root master, embodiment of all sources of refuge, appears

yerm tsoky dorje trulp kuGuru Rinpoche, in the supreme nirmakya form of the Lake-born Vajra.

kar mar dangden shynn shatsuk chenHis body glows with youth, white with a tinge of red.

pkha chg zaber dungma solHe wears a gown, monastic shawl, cloak and robe.

shyal chik chak nyi gyalpo rolp tabWith one face, two hands and seated in royal poise.

chak y dorje ynp t bum nam

In his right hand he holds the vajra, in his left a skullcup containing the vase of immortality.

u la dabden pem nyen shyusolOn his head he wears a five-petalled lotus hat.

chenkhung yn na detong yum chokma


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Cradled in his left arm he holds the supreme consort of bliss and emptiness,

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

jazer tikl pung long na shyukHe presides amidst a shimmering aura of rays and rings of rainbow light.

chi khor ng draw dzep longAll around him, enveloped in a beautiful lattice of white, blue, yellow, red and green light,

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

gya b pendrub rigdzin yidam lhaThe paits, siddhas and vidydharas of India and Tibet, yidam deities,

khandro chkyong damchen trin tar tibkins, and dharmaplas and protectors who keep the samayaall gather like billowing clouds,

saltong nyam n chenp ngang du salVisualized vivid and distinct, in the great equality of clarity and emptiness.

The Seven Line Prayer

hung orgyen yul gyi nubjang tsamH! In the north-west of the land of Oiya,

pema gesar dongpo laIn the heart of a lotus flower,


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yatsen chok gi ngdrub nyEndowed with the most marvellous attainments,

pema jungn shy su drakYou are renowned as the Lotus Born,

khor du khandro mangp korSurrounded by many hosts of kins.

khy kyi jesu dak drub kyiFollowing in your footsteps,

jingyi lab chir shek su solI pray to you: Come, inspire me with your blessing!

guru pema siddhi hung

c. The Seven Branches of Devotional Practice22

hriHr!

i. Prostration

dak l shying gi dul ny duAs many times as there are atoms in the universe,

nampar trulp chaktsal loI multiply my body and offer you prostrations.

ii. Offering

ng sham yitrul tingdzin tWithboth real offerings and those created in the mind through the power of samdhi,

nangsi chp chakgyar bulI offer the entire universe in one vast gesture of offering.
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iii. Confession

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

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

iv. Rejoicing

denpa nyi kyi dpa yiWhether they be relative or absolute,

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

v. Imploring the Buddhas to Turn the Wheel of Dharma

rikchen sum gyi dulja laAccording to the receptivity and needs of different beings,23

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

vi. Requesting the Buddhas and Teachers to Remain

jisi khorwa matong barTill sasra is completely empty, and all beings liberated,

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

vii. The Dedication of Merit

d sum sakp getsa knAll the merit and positive actions of past, present and future,

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


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d. Maturing the Siddhi

jetsn guru rinpocheO Guru Rinpoche, Precious One,

khy ni sangye tamch kyiYou are the embodiment of

tukj jinlab dp palThe compassion and blessing of all the buddhas,

semchen yong kyi gn chikpu

The only protector of beings.

l dang longch lo nying drangMy body, my possessions, my heart and soul

tpa mepar khy la bulWithout hesitation, I surrender to you!

di n changchub matob barFrom now until I attain enlightenment,

kyiduk lekny to men knIn happiness or sorrow, in circumstances good or bad, in situations high or low:

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

om ah hung benza guru pema siddhi hung

e. Invoking the Blessing

dak la resa shyen na m


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I have no one else to turn to;

dant d ngen nyikm droIn these evil times, the beings of the Kliyuga

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

di l kyob shik maha guruFree us from all this, O great Guru!

wang shyi kur chik jinlab chen

Grant us the four empowerments, O blessed one!

tokpa por chik tukj chenDirect your realization into our minds, O compassionate one!

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


The Dissolution

namshyik ts yi d j tsWhen my life is at an end,

rangnang ngayab palri shying

With my entire perception the heaven of Ngayab Lingthe Glorious Copper Coloured Mountain,

zungjuk trulp shyingkham suThe nirmakya pure land of indivisible appearance and emptiness

shyil dorje naljorma


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My body, Vajrayogn,

sal tser kyi gongbu ruIs transformed into a radiant, shimmering sphere of light

gyur n jetsn pejung dangAnd merging, inseparable, with Padmasambhava,

yerm chenpor sangye tI shall attain buddhahood.

d dang tongp chotrul gyi

Then, from the play of vast primordial wisdom,

yeshe chenp rolpa lWhich is the miraculous manifestation of bliss and emptiness,

kham sum semchen malpaFor every single being in the three realms,

drenp depn dampa ruLet me appear as their true guide, to lead them to liberation

jetsn pem ukyung solJetsn Padma, grant this, I pray!

solwa nying gi kyil n debI pray to you from the bottom of my heart,

kha tsam tsik tsam ma yin noIts not just words or empty mouthings:

jinlab tuk kyi long n tsolGrant your blessings from the depth of your wisdom mind,


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samdn drubpar dz du solAnd cause all my good aspirations to be fulfilled, I pray !


8. The Lineage Prayer

emahoEmaho!

gyach choklhung dralw shyingkham nIn the heavenly realm, free from all dimensions and extremes,

dangp sangye chku kuntuzangIs the Primordial Buddha, the dharmakya Samantabhadra;

longku chud roltsal dorje semHis wisdom play, like the reflection of the moon in water, the sabhogakya Vajrasattva;

tulkur tsen dzok garab dorje laPerfect with all buddha qualities, nirmakya Garab Dorje;

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

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


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jampal shenyen tek g khorl gyurMajurmitra, universal ruler of the Nine Ynas;

janasutra penchen bimalarJnastra, great paita Vimalamitra;

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

dzambuling gi gyen chik pema jungPadmasambhava, sole ornament of this world of ours,

ngepar tuk kyi s chok jebang drokYour supreme heart-disciples, Trisong Detsen, Vairocana, and Yeshe Tsogyal;

tuk ter gyats da drol longchen shyabLongchenpa, who revealed a vast ocean of wisdom mind treasures;

khandr ying dz kabab jikm lingJikme Lingpa, entrusted with the space treasury of the kins;

solwa deb so drebu tob drol tsolTo you I pray: Grant me fruition and liberation!


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ch kyi dakpo changchub dorje shyabMaster of the Dharma, Changchub Dorje;24

drubny jikm gyalw nyugu dangThe siddha, Jikme Gyalwe Nyugu;

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

gyalw sepo shyenpen tay la

Son of the buddhas, Shenpen Thaye;

solwa deb so neluk rang shyal tnTo you I pray: Show me my true nature, my original face!

heruka pal yeshe dorje dangGlorious heruka, Do Khyentse Yeshe Dorje;

orgyen jikdral chkyi wangp shyabPatrul Rinpoche, Orgyen Jikme Chkyi Wangpo;

drubp wangchuk pema benza palLord of siddhas, Padma Vajra;

tsoky lama khyents wangpo laPadmasambhava himself, great Khyentse Wangpo;

solwa deb so choktn ngdrub tsolTo you I pray: Grant me siddhis, ordinary and supreme!


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khord ch kn natsok rang sar drolNatsok Rangdrol,25who self-liberated all the phenomena of sasra and nirva;

knkhyen jikm tenp nyima dangOmniscient Jikme Tenpe Nyima;

kyabn knd chkyi lodr laEmbodiment of all sources of refuge, Chkyi Lodr;

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

Prayer for This Life

si l ngepar jungw shyenlok giThrough true renunciation and disgust for sasra,

dorje lama dnden mik shyin tenMay I rely upon my vajra lama meaningfully, as though he were my very eyes,

chi sung kadrub zabm nyamlen laFollowing his instructions to the letter, and taking to heart the profound practices he gives,

temkyang mep drub tsuk shy r kyiNot just now and then, but with diligent and constant application,


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tukgy gongp jinlab powar shokMay I become worthy of the transmission of his profound wisdom mind!

nangsi khord yen okmin shyingSince all that appears and exists, sasra and nirva, from the very beginning is the Akaniha pure realmof the buddhas,

lha ngak chkur dak dzok minp drWhere all appearance is liberated into perfect buddha forms; all sounds are purified into mantra; all thoughts are

matured into dharmakya;

panglang jatsol mep dzokpa chAnd since Dzogpachenpo is free of any effort of abandoning and adopting,

shenyam yich l d rigp dangAnd since rigpas self-radiance is beyond thoughts and experience,

chnyi ngnsum jenpar tongwar shokMay I see the naked reality of dharmat!

tsenm tokpa namdrol jazer bubMay all ordinary clinging to reality be totally liberated into rainbow light,

ku dang tikl nyam nang gong du pelAnd the experiences of kyas and tikls increase!

riktsal longk shyingkham ts la pebMay rigpas strength be enhanced, maturing into the fullness of sabhogakya perfection!


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ch z lod chenpor sangye tAs all perception of phenomenal reality wears out, and the conceptual mind dies into the state of total

enlightenment,

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

Prayer for the Bardo

shintu naljor nyam ok mach dBut if I am not able to master the practice of the great Atiyoga in this life,

rak l dangm ying su madrol naAnd this gross physical body is not liberated into the pure space of the rainbow body,

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

chiwa sal kadak chkur sharAt the moment of death may the ground luminosity arise as the dharmakya, pure from the beginning;

bard nangcha longch dzok kur drolMay appearances of the bardo experience be liberated into sabhogakya forms;

trekch tgal lam gyi tsal dzok nAnd, perfecting the path of trekch and tgal,

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

sang chen sal tekpa chok gi tsIn this great secret mantrayna path of luminosityDzogpachenpothe summit of all,


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sangye shyen n mitsol chk shyalEnlightenment is to be sought nowhere but in the face of the dharmakya.

ngn gyur dm sa la madrol naIf I'm not liberated into the primordial state by actualizing this,

magom sangye ch ng lam chok laThen, by taking the sublime path of the five practices of enlightenment without meditation,26

ten n rangshyin trulp shying nga dangMay I be born in one of the naturally emanated realms of the five buddha families ,27

khyepar pema kyi podrang duAnd especially in the Palace of Lotus Light, the Zangdokpalri heaven of Guru Rinpoche,

rigdzin gyats tso chok orgyen jIn the presence of the Lord of Orgyen himself, chief of the ocean of vidydhara masters,

sang chen ch kyi gatn gyep sarWhile he is celebrating the feast of the great secret mantra Dharma,

s kyi tuwor ky n ukyung t

Let me be born as his favourite son or daughter,

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

Prayer of Fulfilment


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rigdzin gyalwa gyats jinlab dangThrough the inspiration andblessing of the ocean of victorious vidydharas,

chying sam mi khyabp denpa yiBy the truth of the dharmadhtu, beyond conception,

daljor ten la dzok min jang sum gyiAnd with this free and well-favoured human form, may I train in the three activities of perfecting, ripening and

purifying,

tendrel ngn gyur sangye tobpar shokAnd by actualizing this auspicious interconnection, attain the state of buddhahood!

Pray with total sincerity, and with all your heart.

9. Receiving the Four Empowerments

1. The Vase Empowerment

gur mintsam n om yik chushel tabur tserwa l zer trFrom the letter o in the Gurus28forehead, radiant and shimmering like moonlight,

rang gi chiwo n shyukRays of light stream out and enter my forehead.

l kyi l dang ts dribpa dakNegative actions of the body and obscurations of the channels29are purified.

ku dorje jinlab shyukThe blessing of the vajra body of the buddhas infuses me,


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bump wang tobThe vase empowerment is obtained,

kyerim gyi n du gyurI become a receptive vessel for the generation phase of kyerim.

nammin rigdzin gyi sabn tebThe seed of the completely matured vidydhara30is sown.

tulk gopang tobp kalwa gy la shyak

The potential for obtaining the level of nirmakya is implanted within me.

2. The Secret Empowerment

drinpa n ah yik pema raga tar barwa l zer trFrom the letter in his throat, blazing like a ruby,

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

ngak gi l dang lung gi dribpa dakNegative activity of the speech31and obscurations of the inner air are purified,

sung dorje jinlab shyukThe blessing of the vajra speech of the buddhas enters me,

sangw wang tobThe secret empowerment is obtained,

dej kyi n du gyurI become a receptive vessel for mantra recitation practice.


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tsewang rigdzin gyi sabn tebThe seed of the vidydhara with power over life is sown.

longch dzokp gopang gi kalwa gy la shyakThe potential for obtaining the level of sabhogakya is implanted withinme.

3. The Wisdom Empowerment

tukk hung yik namkh dokchen l zer trAt his heart, from the letter h, sky-coloured rays of light

rang gi nyingga n shyukPour out and plunge into my heart.

yi kyi l dang tikl dribpa dakNegative activity of the mind and obscurations of the tikle are purified.

tuk dorje jinlab shyukThe blessing of the vajra mind of all the buddhas is instilled in me,

sherab yeshe kyi wang tobThe wisdom empowerment is obtained,

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

chakgy rigdzin gyi sabn tebThe seed of the mahmudr vidydhara is sown.

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


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4. The Word or Symbolic Empowerment

lar yang tukk hung l hung yik nyipa shyik karda pangpa shyindu chAgain, from h in his heart, a second letter h bursts out like a shooting star

rangsem dang tad mepar drAnd merges indistinguishably one with my own mind.

knshyi l dang shej dribpa jangThe karma of the ground of all32and cognitive obscurations are purified,

yeshe dorje jinlab shyukThe blessing of the vajra wisdom pervades me,

tsik gi tsnpa dndam gyi wang tobThe absolute empowerment, symbolized by the word, is obtained.

kadak dzogpa chenp n du gyurI become a receptive vessel for the primordial purity of Dzogpachenpo,

lhndrub rigdzin gyi sabn tebThe seed of the spontaneously accomplished vidydhara is sown.

tartuk gi drebu ngowo nyik kalwa gy la shyak goThe potential for the svabhvikakyathe final fruitionis implanted within me.


Integrating the words that you are reciting with your meditation, receive the empowerments, one by one.33


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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 gyurI visualize myself clearly as Vajrayogn. From the heart-centre of the lama a beam of light, red and warm, suddenlybursts 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.

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

When you come out of that state, recite:

palden tsaw lama rinpocheGlorious tsawe lama, precious one,

dak gi nyinggar pem den shyuk laDwell on the lotus-seat in the depth of my heart,

kadrin chenp gon j zung tLook upon me with the grace of your great compassion,

ku sung tuk kyi ngdrub tsal du solGrant me the attainments of body, speech and mind!

palden lam nampar tarpa laTowards the lifestyle and activity of the lama,


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

chi dz lekpar tongw mg kyiMay I see whatever he does as a teaching for me.

lam jinlab sem la jukpar shokThrough such devotion, may his blessing inspire and fill my mind!

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

dralm ch kyi pal la longch nAnd having benefited fully from the splendour of the Dharma,

sa dang lam gyi ynten rabdzok tMay I perfect the qualities of the five paths and ten bhmis,

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

10. Dedication

gewa di yi kyewo knThrough this merit, may all beings

snam yeshe tsok dzok shingComplete the accumulations of merit and wisdom,

snam yeshe l jungwAnd so attain the dharmakya and rpakya


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dampa ku nyi tobpar shokThat come from merit and wisdom.34

dro kn gewa jiny ypa dangThrough all the merit that beings have

j dang j gyur deshyin jepa dakWhatever they have done, will do and are doing now

zangpo jishyin dendr sa dak laMay they attain the very same stages of perfection

kn kyang knn zangpor rek gyur chikAs Samantabhadra did.

jampal paw jitar khyenpa dangJust as the bodhisattva Majur knew to be the way,

kuntuzangpo deyang deshyin t

And Samantabhadra too,

dedak kn gyi jesu dak lob chingI shall follow in the footsteps of all the bodhisattvas,

gewa didak tamch rabtu ngoAnd make a perfect dedication of these merits.

d sum shekp gyalwa tamch kyiAs all buddhas, past, present and future,

ngowa gangla chok tu ngakpa tPraise the dedication of merit as supreme,


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dak gi gew tsawa di kn kyangAll my sources of merit I dedicate completely

zangpo ch chir rabtu ngowar gyiSo that all may perfect Samantabhadras Good Actions.35

11. Special Prayer of Aspiration

gangdu kyep kyewa tamch duIn all my lives, wherever I am born,

tori ynten dnden tobpar shokMay I obtain the seven qualities of birth in higher realms.36

ky mataktu ch dang tr gyur chingAs soon as I am born, may I meet the Dharma,

tsulshyin drubp rangwang ypar shokAnd have the freedom to practise it correctly.

der yang lama dampa ny j chingThen, may I please the noble lama,

nyin dang tsen du ch la chpar shokAnd put the Dharma into action day and night.

ch tok n ni nyingp dn drub tMay I realize the Dharma, actualize its innermost meaning,


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ts der sip gyatso galwar shokAnd so cross the ocean of existence in this very life.

sipar damp ch rab tnj chingMay I teach the sacred Dharma to beings wandering in sasra,

shyenpen drub la kyo ngal mepar shokAnd never tire or weary of working to help others.

lab chen shyendn chokri mepa yi

Through my vast and impartial service to others,

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

This arrangement of the practices to be recited for the Dzogchen Longchen Nyingtik Ngndro, The Excellent Path toOmniscience, was written by the tantric yogin Jikme Trinle zer, who was nurtured by the kindness of thevidydhara 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 causeSamantabhadras original face, their own self-cognizant rigpa, to become fully evident to them, so they become ofceaseless benefit for limitless living beings.

Sarvada Magala!

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
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Buddha Amitbha. The three spoked vajra symbolizes the mind of all the buddhas, the red light the buddhas ofthe five families.

3. The mantras are set anti-clockwise in concentric circles within the belly of the vajra. Innermost are thevowels 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. At the end of the Rays of light appear thousands of offering goddesses making offerings to all the buddhas,

bodhisattvas and buddha realms.5. This verse is taken from the Bodhicaryvatra, I, 4.6. This verse is taken from the Lalitavistara Stra.7. This verse is taken from the Rjvavdaka Stra.8. This verse is taken from the Lalitavistara Stra.9. External, internal and specific obscurations. See The Words of My Perfect Teacher (revised ed.), pp. 72-3.10. 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 ofthe twenty secondary negative emotions.

11. The headings in this section have been adapted from the commentary by Lobpn Thegchok.12. 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.

13. Literally, like a cascade of camphor.14. While in Sanskrit, the source language of the word, 'vajra' consists of two syllables, in Tibetan the

transliterated 'badzra' is written together, without the dot that usually separates individual syllables, and istherefore counted as only one written "syllable".

15. Literally, A third-order thousand world system. See Myriad Worlds, Jamgn Kongtrul Lodro Thaye,Ithaca: Snow Lion Publications, 1995, pp. 102-3.

16. The seven jewels of royal power Skt. saptaratna), theattributes 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 precioushorse, and vii) the precious general (or householder). See Buddhist Symbols, Dagyab Rinpoche, Boston:Wisdom, 1995, pp. 65-83.

17. The five certainties or perfections are the certain or perfect: teacher, teaching, place, disciples and time.18. Skt. devaputra.19. Skt. kleas.20. The skandhas.21. Also, by offering to the kins and protectors, obscurations and obstacles are removed, and all good wishes

and activity enhanced.22. The seven branches serve as antidotes. Prostration is the antidote to pride; offering is the antidote to

attachment, greed, meanness and poverty; confession is the antidote to aggression and anger; rejoicing is theantidote 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 touncertainty and doubts

23. Literally, For the three kinds of beings to be tamed. This line was later composed and added by JamyangKhyentse Wangpo. The three kinds of capacity, ability or receptivity can refer to: rvakas, pratyekabuddhasand bodhisattvas, or the three scopes or kinds of individuals. Gyalse Shenpen Thaye added an alternative

version for this line: , dulj kham wang sampa shyin,'According to the capacities, faculties and mentalities of different beings.'24. 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.

25. Adzom Drukpa, (1842-1924)26. Liberation through: seeing cakras, hearing mantras and dhras, tasting nectar, touching the mudr and

remembering the phowa.27. 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).
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28. Guru Rinpoche, identical to our own teacher.29. Skt. n30. Also translated as vidydhara with residue.31. Skt. pra32. The ground of all or universal ground: Tib.), laya Skt.). 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 theconsciousness of the universal ground, which has dualistic concepts an intellectual obscuration) with traces.33. 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 inequipoise, 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.

34. This verse is from Ngrjunas Sixty Stanzas of Reasoning Yuktiaikkrika in Sanskrit). The followingverse comes from the Avatasaka Stra.

35. These two famous verses come from Samantabhadras Aspiration to Good Actionsthe King of AspirationPrayers, the rya Bhadr Carya Praidhna Rja, which is the final part of the Gaavyha Stra, the lastsection of the Avatasaka Stra.

36. The seven qualities of birth in higher realms are: long life, freedom from ill-health, a beautiful form, goodfortune, high birth, great riches, and great wisdom. This final prayer is by Longchen Rabjam.
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