TONG PAI NGANG LE KE CHIG GI
Out of emptiness, instantly

CHAG KYI PHAG GOD GO GU PA
Arises a wild iron boar with nine heads,

NGAR NGAR NGUR NGUR JIG PAI DRE
Making ferocious sounds

LU NYEN SA DAG PA KONG ZHING
That frightens the powerful nagas and land protectors.

BHU GA GU NE ME CHEN GYI
From its nine orifices emits huge fire

NED DANG NE DAG SHOG TU SEG
That extinguishes all diseases and the spirits that causes them.

DOR JEI SO DANG CHE NON POE
Its sharp vajra teeth and tongue

SID PA SUM PO TUP TU ZA
Cuts the three worlds into pieces and eat them.

MIG ZHI RI RAB GYA TSO LAG
Its four hoofs destroy Mt. Meru and the oceans.

PA NGAM PHAG GOE JIG PAI TENG
Riding on such a brave, violent, and frightening wild boar

RANG NYID GU RU DRAG PO NI
Think oneself as Guru Dragpo

THING NAG TONG ZIL CHAG PAI DOG
With dark blue complexion and passionate color,

GEG PA JIG RUNG TROE PAI KU
He possesses a charming, brave, frightening and wrathful body.

DAR DANG RU PAI GYEN DANG DEN
Adorned with silk garments and ornaments made of bone,

YE PE NAM CHAG DOR JEI DENG
He brandishes thunderbolt vajra in his right hand and

YON PE CHAG KYI PHUR PA DRIL
Rotates an iron kila with his left hand

KU UY RO KYANG U MAI NANG
At the center of his body is the central channel with the left and the right channel

GYAL SE RIG SUM GON PO SAL
In which resides the three classes of deities, Avalokitesvara, Manjusri, and Vajrapani.

TSA SUM KHA NE TRUL PAI KHYUNG
From the opening of the three channels appears miraculous garudas

KAR MAR THING GAI NAM PAR SAM
In white, red and dark blue colors.

CHI TSUG KHYUNG CHEN BAR WA DING
At the crown of Guru Dragpo is a great garuda with blazing body

YANG TRUL JE WA DRANG MED PE
And countless manifestations of the garuda

SID PA SUM PO KHYAB PAR GENG
Fills the entire three worlds

CHU DER RING LA THRA WA YI
Their long and sharp claws and beaks

NOY JE NYING LA ZA WAR JED
Tear and eat the heart of harmful beings

JE SU CHE CHANG MANG PO YI
Following it, many jackals

DE GYE DONG DA THAL WAR LAG
Destroy the eight classes of spirits with their retinue

Recite the mantra as much as possible:

OM PEMA SHAWARI PHAT, NANPAR SHIG, NAGANAN, TADYATHA, SARVA BIRITA HANA HANA, VEJRE NARAKSHA RAKSHA SVAHA

Recite dedication prayers as usual:

SÖNAM DI YI TAMCHÉ ZIK PA NYI
By this merit, through the nature of complete omniscience

TOP NÉ NYÉ PÉ DRA NAM PAM JE SHING
And the total defeat of all negative forces,

KYÉ GA NA CHI BA LONG TRUKPA YI
From the turbulent waves of birth, old age, sickness, death,

SI PÉ TSO LÉ DROWA DROLWAR SHOK
This ocean of existence, may all beings be set free!

The Path of Hidden Meaning

Root Meaning

HUM–awakens the self-arisen wisdom, the ultimate nature.
The Mind [Sems Nyid: the ultimate nature and the essential nature of mind, of which Sems (mind) is the deluded mode. In this text, Mind with a capital M denotes the Sems Nyid.] (ogyen yul) is the freedom (tsam) [from the extremes] of samsara (nub) and nirvana (chang).
It is the realization of the union (dongpo) of the primordially pure ultimate sphere (pema) and luminous, vajra intrinsic awareness (kesar) and (la). . .
It is the Great Perfection, the marvelous (yatsen). It is the attainment (nye) of the supreme siddhi (chogki ngodrub), the state of Vajradhara.
This is the wisdom of the absolute nature, renowned as (zhesu trag) the ultimate basis (jungne) of the Buddhas (pema).
This wisdom is with (kor) its numerous manifestative powers (mangpo) emanating (dro) in the ultimate sphere (kha) as attributes (khortu).
I firmly develop confidence (dag drub kyee) in the nature of the nondual primordial wisdom (khye kyi je su).
In order to (chir) purify all the attachments to appearances as the primordial wisdom (chinkyee lob), may I realize (shegsu sol) the ultimate nature.

The primordial wisdom is emptiness in its essence (Dharmakaya) (GURU), clarity in nature (Sambhogakaya) (PADMA), and all pervasive in compassion [power] (Nirmanakaya) (SIDDHI) with fivefold wisdom (HUM).

Commentary

THE UTTERANCE OF THE SEED SYLLABLE

The prayer begins with the utterance of the seed syllable of the mind, HUM, which awakens the self-arisen primordial wisdom, the true nature of samsara and nirvana.

THE OBJECT OF THE PRAYER

Line 1. The country of Oddiyana is a special source of tantra. In terms of the actual path, one’s own Mind is the special source of tantra, so that is what Oddiyana means.

The Mind or the ultimate nature of the mind is the freedom from sinking in samsara and rising to nirvana, as it is neither remaining in nor partial to the two extremes–samsara and nirvana.

Line 2. Pema, the lotus, signifies the ultimate sphere (Dharmadhatu), the nature that is to be realized. It does not dwell anywhere and is pure from the beginning, just as a lotus is unstained by any impurity.

“Kesar,” the pistil, signifies the luminous, vajra intrinsic awareness (Rig Pa’i rDo rJe), which is the means of realizing the nature. The spontaneously accomplished, self-radiant intrinsic awareness, primordial wisdom, is blossoming with clarity; so it resembles the pistil of a lotus.

As the stem (Dongpo) holds the pistil and the petals of a lotus together, the self-arisen, great blissful primordial wisdom dwells as the union of the ultimate sphere (dByings) and primordial wisdom (Ye Shes), and it is the ultimate nature of the mind or the innate luminosity of the mind.

Line 3. Mind is the spontaneously born, luminous Great Perfection (Dzogpa Chenpo), the primordial wisdom of the absolute nature, the meaning of the fourth empowerment, which is marvelous. It is present spontaneously as the basis of the Mind of all the Buddhas, the attainment of the supreme siddhi, the state of Vajradhara.

Line 4. Mind is the basis of all the Buddhas of the three times, who have blossomed forth like lotuses, the ultimate nature; so it is renowned as the basis of Pema, the Buddhas. This is the recognition of Pema Jungne as the absolute Buddha.

Line 5. In that primordial wisdom there are inconceivable qualities of attainment which, if divided into their varieties, include the five types of primordial wisdom (Ye Shes lNga). [Primordial wisdom of the ultimate sphere, mirrorlike primordial wisdom, primordial wisdom of evenness, discriminating primordial wisdom, and all-accomplished primordial wisdom] So, in the uncovered space of the ultimate sphere, numerous manifestative powers of the intrinsic-awareness primordial wisdom are emanating as its attributes ceaselessly.

THE PRAYER

Line 6. To realize the nature of nondual primordial wisdom (Ye Shes) and to perfect it through contemplation with unchanging confidence, which is great wisdom (Shes Rab), is expressed as “I will follow after you, and I will practice.”

Line 7. If one has become experienced in and has ascertained this ultimate nature (gNas Lugs) by realizing the view (lTa Ba) and perfecting that realization through meditation, one will transform all the attachments to impure appearance into the pure essence [Ngo Bo is translated here as “essence” Generally, Ngo Bo, Thig Le of light, and Thig Le (semen) of physical body all could be translated as “essence,” and it is therefore confusing. So in this text I am translating the Ngo Bo as “essence,” Thig Le of physical body in the perfection stage as “essence,” and the Thig Le of light of Thogal as “thig-le.”] of primordial wisdom (Ye Shes).

Or, if one could not attain primordial wisdom, then in order to receive the blessing of the path in one’s own mind, one aspires as follows: “May I realize [“May I realize” is the significance of “Please come” in the prayer. Being a quotation from Pramanavarttika in Mipham Rinpoche’s text, Shegs (“to come”) has the meaning of “realization” (rTogs).] the ultimate nature (Ch’os Nyid) by dissolving subjective-objective duality into it, as waves of water into water, through the blessing powers of the instructions of the Lama and through study and reflection.

MANTRA FOR INVOKING BLESSINGS

The primordial wisdom is the emptiness essence (Ngo Bo sTong Pa), the Dharmakaya, and since it is not inferior to any conceivable characteristic, it is the supreme one, the GURU.

The primordial wisdom’s nature is luminescence (Rang bZhin gSal Ba). It is spontaneously accomplished Sambhogakaya, with a ceaseless display of power. Yet it is not separate from the ultimate sphere. So it is PADMA, the lotus, which means not stained by relative characteristics.

The inseparability of that essence and nature [The inseparability of Ngo Bo and Rang bZhin, sTong Pa and gSal Ba, Ch’os sKu and Longs sKu, Guru and Padma.] is the universal compassion, which arises in the samsaric and nirvanic display (Rol Pa), fulfilling the wishes of all the endless beings, which is SIDDHI or attainment.

HUM signifies the self-arisen primordial wisdom, the seed syllable of mind, possessor of five primordial wisdoms.

The Path of Skillful Means

Root Meaning

HUM–awakens the self-arisen innate wisdom.
At the center (tsam) of the roma (nub) and the kyangma (chang) channels of the vajra body (ogyen yul),
At (la) the eight-petaled chakra of the heart (pema) in the “essence” (Thig Le) (kesar), in the uma, the central channel (dongpo),
Dwells (nye) the marvelous (yatsen), great blissful, stainless primordial-wisdom mind the changeless luminous essence, the attainment of supreme siddhi (chogki ngodrub).
It is renowned (zhesu trag) as the spontaneously present, absolute Padmasambhava (pema jungne).
This primordial-wisdom essence is with (kor) many (mangpo) kinds of energy (rLung) and essence (Thig Le), which are manifestating in the empty sphere (khadro) of the channels as animations (khortu).
According to the skillful nature of the vajra body (khye-kyi jesu), I will train in the primordial wisdom (dag drub kyee) through the stages of esoteric training.
In order to (chir) transform all existents into the sphere of great bliss (chinkyee lab), may I attain the great bliss of the vajra body (shegsu sol).

The supreme primordial wisdom (GURU) and the unstained and self-arisen great bliss (PADMA) bring the ultimate great primordial wisdom (SIDDHI), the holy Mind of the Buddhas (HUM).

Commentary

INTRODUCTION

For those who are unable to realize the absolute primordial wisdom (Don Gyi Ye Shes) through the trainings elucidated in the path of liberation, it could be achieved through the most extraordinary trainings of the path of skillful means.

THE UTTERANCE OF THE SEED SYLLABLE

The HUM syllable signifies the awakening of the self-arisen, innate primordial wisdom.

THE OBJECT OF THE PRAYER

Line 1. The country of Oddiyana signifies the vajra body, the extraordinary base of tantra.

In that vajra body, on the right side is the red roma (Skt. rasana) channel in which the sun energy (Nyi Ma’i rLung) moves about, decreasing the essence (Tib. Thig Le, Skt. bindu). On the left side is the white Kyangma (Skt. lalana) channel in which the moon energy (Zla Ba’i rLung) moves about, increasing, cleansing, cooling, and pacifying the essence.

Between these channels, at the center [where the primordial wisdom energy flows]:

Line 2. The lotus (pema) signifies the eight-petaled Dharmachakra of the heart (sNying Ka Ch’os Kyi ‘Khor Lo), The pistil (kesar) signifies the essence (or semen), the vital essence of the five elements. The stem (dongpo) signifies the uma (Skt. avadhuti) or central channel in which the primordial wisdom energy (Ye Shes Kyi rLung) flows about.

Line 3. Within that cycle of channel, energy, and essence the extraordinary vital essence (Dvangs Ma) of the vajra body–and originating simultaneously with them from the beginning, like camphor and the smell of camphor, dwells the luminous essence (‘od gSal Ba’i Thig Le), which is unstained great bliss, the self-arisen primordial wisdom.

So it is very marvelous. This luminous essence is the inseparable union of bliss and emptiness that transcends thoughts and description, and it is the spontaneous accomplishment of the supreme siddhi, Vajradhara.

Line 4. The primordial wisdom of realizing that luminous essence is renowned as the absolute, self-arisen Pema Jungne (Padmasambhava).

Line 5. That primordial-wisdom luminous essence, Padmasambhava, is with many essences and energies (rLung) as its manifesting power (rTsal) of the great essence of primordial wisdom itself. These are manifesting in the space of the empty hollows of the central channel and smaller channels as their animations. If one applies the training on skillful means, the cycle of vajra body arises as the great blissful primordial wisdom of luminous essence.

THE PRAYER

Line 6. “I will follow after you, and I will practice” signifies, first, that it is the training on understanding and accomplishing the nature of the vajra body; and second, the primordial wisdom of great bliss through the profound trainings with characteristics (mTshan bChas Kyi rNal ‘Byor) of the perfection stage (rDzogs Rim), which include practice on the heat yoga (gTum Mo), the trainings through the supports of inner or outer vajra consorts. These trainings will bring the result of admitting the karmic energies and mind into the central channel, and realizing the state of illusory body, luminous absorption, and dream yoga, because of the force of physical exercises, discipline of energies, and mental concentration on the subtle essences (Phra Mo’i Thig Le).

Line 7. Through the training of skillful means, one transforms all the existents into the attainment of the nature of the immaculate great bliss of the vajra body, and transforms them into the mandalas of the body, speech, and mind of the Buddhas.
To attain the great bliss of the vajra body, all the habitual inclinations of the changing karmic energy–the cause of samsaric appearances, due to the mind defiled by thoughts with characteristics–dissolve into the central channel of changeless primordial wisdom, and are bound to the changeless great essence, the very ultimate sphere of the basis. So, Come (attain) to the Dharmakaya, the ultimate sphere of the basis.

THE MANTRA FOR INVOKING BLESSINGS

The primordial wisdom of the path, which is achieved through the extraordinary path of training, is supreme; hence GURU (master).

All the impurities, such as the five emotional afflictions, arise as supports of immaculate great bliss and self-liberation; hence PADMA (lotus).

As the final result, the great primordial wisdom will be achieved swiftly; hence SIDDHI (attainment).

In wonderment at the arising of primordial wisdom through trainings of the path of skillful means comes the seed letter of the Minds of the Buddhas–HUM.

Namo guru hasa vajra

Samsara and nirvana are undifferentiable
And even though you realize this
To purify your thoughts of their attributes
You gained Buddhahood in just one life
Mighty hero, Shepa Dorje [Milarepa]
At your feet, I bow with great respect. [Homage]

Genuine reality transcends birth and death
False appearances, birth and death are like watermoons
Knowing this will make it easy to
Cut through clinging to birth and death as true
Such an explanation of birth and death
E ma! What a wonderful miracle

Since no actor exists, neither does activity
But in terms of appearance, they arise dependently
Just like dream happiness and suffering
And in this way, good and bad deeds result in joy and pain
Such an explanation of cause, result, and karma
E ma! What a wonderful miracle

Samsara’s suffering has never existed
Its appearances are like agony in a dream
Of the very nature of dependent arising
You can’t separate appearance from emptiness
Such an explanation of suffering
E ma! What a wonderful miracle

The human body that has faith, diligence, and prajna
Is so difficult to find, we’re told in many ways
But it, too, is just a watermoon
Dependently arisen, this you should know
This way of thinking about something that is so hard to get
E ma! What a wonderful miracle

All phenomena outside and inside
Decay each moment, they have no power to remain
But this source of sadness, when examined closely
Reveals that impermanence doesn’t exist either
This way of meditating on impermanence
E ma! What a wonderful miracle

Your friends depend on your enemies
And your enemies depend on your friends
All friends and enemies exist dependently
Just like the ones that you meet in dreams
This way of understanding friends and enemies
E ma! What a wonderful miracle

Without joy, pain is impossible
Without pain, joy is impossible
They are the very essence of dependent existence
They are without the slightest substance
This way of understanding joy and pain
E ma! What a wonderful miracle

When there is clean it is because of unclean
And unclean itself depends on clean
They are of the nature of equality
As they are when they appear in dreams
This way of eliminating thoughts of clean and filth
E ma! What a wonderful miracle

Gain and pleasure, praise and sweet sounds these four
They rely on their opposites for their very existence
Watermoons and dreams, they have no substance
The eight worldly dharmas are such wonderful miracles

Being learned depends on being stupid
And being stupid depends on being learned
Both are just dreams and watermoons
Scholar and fool not different—what a wonderful miracle

From the unborn mind, beyond conceptuality
Appearances self-arise, and by themselves are free
Just like waves dissolving into the ocean vast
The basic way of being—what a wonderful miracle

No one to progress, no path to progress upon
No progressing whatsoever going on
But the way of progressing that we see
From cause and condition, arises dependently
Like the moon dancing on the waves
This way of traversing the path—what a wonderful miracle

Nothing to realize, no one to realize it
No realization can be seen, not even a little bit
But our words can describe so carefully
The way of realization that occurs dependently
It is like seeing the moon in a dream
This way of realizing the fruition—what a wonderful miracle

Since fundamentally there are no conceptual elaborations,
The basic state transcends all reference points and assertions
Yet from this expanse that concepts cannot experience
Conceptuality arises in great abundance
This way of explaining genuine reality
E ma! What a wonderful miracle

The completely false appearances that you see
Transcend both true and false in reality
But to stop you from thinking that they are true
You are taught that they are false
To halt this clinging to falsity, it is not explained that they have any reality
Liberation from true and false
E ma! What a wonderful miracle

Genuine reality’s dharmakaya
Cannot be experienced by conceptual mind
But there is the way the sambhogakaya
Appears to the noble bodhisattvas
And to the various beings, the nirmanakaya
Appears in a watermoon’s style
This way of explaining the three kayas
E ma! What a wonderful miracle

We have so many thoughts that we are suffering
But this suffering is just like a dream
And if you can recognize these thoughts’ true nature
Suffering will be self liberated as soon as it appears
The ice so easily melting into water
Transformation explained like that what a wonderful miracle

Though the wisdoms five and the kayas three
Are all explained individually
Like a sound’s impermanence and composite nature
Kayas and wisdoms are really undifferentiable
This explanation of ultimate union
E ma! What a wonderful miracle

Through great compassion, the Buddha’s activity
Accomplishes the benefit of sentient beings
But the benefitted ones really don’t exist at all
Completely falsely, the benefit performed is as in a dream
This explanation of Buddha’s activity
E ma! What a wonderful miracle

Pure and impure are just imaginary
They do not exist in the expanse of equality
Equality’s expanse encompasses absolutely everything
And nothing can ever move from it at all
This explanation of equality
E ma! What a wonderful miracle

Why are all these so incredibly miraculous?
Genuine reality, true being, free of conceptuality
Appearances transcending truth and falsity
E ma! All phenomena are wonderful miracles

When you realize all of this
You realize Mahayana’s profound meaning
When you grasp all of this
You are a worthy vessel for the Great Secret
When you grasp all of this
You help everyone in a natural way

So may all you fortunate ones
Realize this meaning well

HO
All that appears and exists, all of samsara and nirvana,
Has one ground, two paths and two results.
It is the display of awareness and ignorance.
Through the aspiration of Samantabhadra
May all be fully awakened
In the citadel of the dharmadhatu.

The ground of all is uncomposed,
An inexpressible, self-arisen expanse
Without the names “samsara” and “nirvana.”
If it is known, buddhahood is attained.
Not knowing it, beings wander in samsara.
May all beings of the three realms
Know the inexpressible ground.

I, Samantabhadra
Know naturally that ground
Without cause and condition.
I am without the defects of superimposition and denial of outer and inner.
I am unobscured by the darkness of mindlessness.
Therefore, self-appearance is unobscured.
If self-awareness remains in place
There is no fear even if the three-fold world is destroyed.
There is no attachment to the five desirables.
In self-arisen, non-conceptual awareness
There is no solid form or five poisons.

The unceasing lucidity of awareness
Is five wisdoms of one nature.
Through the ripening of the five wisdoms
The five families of the first buddha arose.
From the further expansion of wisdom
The forty-two buddhas arose.
As the display of five wisdoms
The sixty blood drinkers arose.
Therefore, ground-awareness never became confused.
As I am the first buddha,
Through my aspiration
May beings of samsara’s three realms
Recognize self-arisen awareness
And expand great wisdom.

My emanations are unceasing.
I manifest inconceivable billions,
Displayed as whatever tames beings.
Through my compassionate aspiration
May all beings of samsara’s three realms
Escape the six states.

At first, for bewildered beings
Awareness did not arise on the ground.
That obscurity of unconsciousness
Is the cause of bewildered ignorance.
From that unconsciousness
Emerged terrified, blurry cognition.
Self – other and enmity were born from that.
Through the gradual intensification of habit
Sequential entry into samsara began.
The five poisonous kleshas developed.
The actions of the five poisons are unceasing.
Therefore, since the ground of the confusion of beings
Is mindless ignorance,
Through the aspiration of myself, the buddha,
May all recognize awareness.

The connate ignorance
Is a distracted, mindless cognition.
The labeling ignorance
Is holding self and other to be two.
The two ignorances, connate and labeling,
Are the ground of the confusion of all beings.
Through the aspiration of myself, the buddha,
May the thick, mindless obscurity
Of all samsaric beings be dispelled.
May dualistic cognition be clarified.
May awareness be recognized.

Dualism is doubt.
From the emergence of subtle clinging
Coarse habit gradually develops.
Food, wealth, clothing, places, companions,
The five desirables and beloved relatives —
Beings are tormented by attachment to the pleasant.
That is mundane confusion.
There is no end to the actions of dualism.
When the fruit of clinging ripens,
Born as pretas tormented by craving —
How sad is their hunger and thirst.
Through the aspiration of myself, the buddha,
May desirous beings
Not reject the longing of desire
Nor accept the clinging of attachment.
By relaxing cognition as it is
May their awareness take its seat.
May they attain the wisdom of discrimination.

Through the emergence of a subtle, fearful cognition
Of externally apparent objects
The habit of aversion grows.
Coarse enmity, beating and killing are born.
When the fruit of aversion ripens,
How much suffering there is in hell through boiling and burning.
Through the aspiration of myself, the buddha,
When strong aversion arises
In all beings of the six states,
May it be relaxed without rejection or acceptance.
Awareness taking its seat,
May beings attain the wisdom of clarity.

One’s mind becoming inflated,
An attitude of superiority to others,
Fierce pride, is born.
One experiences the suffering of disputation.
When the fruit of that action ripens
One is born as a god and experiences death and downfall.
Through the aspiration of myself, the buddha,
May beings with inflated minds
Relax cognition as it is.
Awareness taking its seat,
May they realize equality.

Through the habit of developed dualism,
From the agony of praising oneself and denigrating others,
Quarrelsome competitiveness develops.
Born as an asura, killed and mutilated,
One falls to hell as a result.
Through the aspiration of myself, the buddha,
May those who quarrel through competitiveness
Relax their enmity.
Awareness taking its seat,
May they attain the wisdom of unimpeded activity.

Through the distraction of mindless apathy,
Through torpor, obscurity, forgetfulness,
Unconsciousness, laziness and bewilderment,
One wanders as an unprotected animal as a result.
Through the aspiration of myself, the buddha,
May the light of lucid mindfulness arise
In the obscurity of torpid bewilderment.
May non-conceptual wisdom be attained.

All beings of the three realms
Are equal to myself, the buddha, in the all-ground.
It became the ground of mindless confusion.
Now, they engage in pointless actions.
The six actions are like the bewilderment of dreams.
I am the first buddha.
I tame the six types of beings through emanations.

Through the aspiration of Samantabhadra,
May all beings without exception
Be awakened in the dharmadhatu.

A HO
From now on whenever a powerful yogin
Within lucid awareness without bewilderment
Makes this powerful aspiration,
All beings who hear it
Will be fully awakened within three lives.

When the sun or moon is grasped by Rahu,
When there is clamor or earthquakes,
At the solstices or at the year’s change,
If he generates himself as Samantabhadra
And recites this in the hearing of all,
All beings of the three realms
Will be gradually freed from suffering
And will finally attain buddhahood
Through the aspiration of that yogin.

From the Tantra of the Great Perfection Which Shows the Penetrating Wisdom of Samantabhadra, this is the ninth chapter, which presents the powerful aspiration which makes it impossible for all beings not to attain buddhahood.

The following practice, which is known as the Prostrations to the Thirty-Five Confessional Buddhas, is an extremely powerful practice to purify all our negative karma and accumulate vast merit for us. Prostrations are also one of the foundational practices of Tibetan Buddhism, and doing them makes our minds extremely clear, pure and virtuous. Lama Tsong Khapa, one of the greatest Buddhist masters in history, and founder of the Gelugpa lineage of Tibetan Buddhism, did hundreds of thousands of prostrations to the 35 Buddhas. As a result of his purification practices, he was able to perceive the holy Buddhas directly and receive teachings from them. There is no doubt that doing this practice will purify your negativities and remove problems from your life.

The Actual Practice
First visualize the 35 Buddhas in the space in front of you. You can also obtain a picture of the 35 Buddhas and prostrate to it. Next, prostrate three times and recite the following mantra at the same time. Doing so will increase the power of one’s prostrations:

OM NAMO MANJUSHRIYE NAMO SUSHRIYE NAMO UTTAMA SHRIYE SOHA (3x)

The body of the practice will be divided into 4 components or “powers”. Any purification practice always must consist of these four powers: the power of refuge, the power of regret, the power of the remedy and the power of resolution to not commit negativities again.

The Power of Refuge
I, (your name); take refuge in the Guru,
I take refuge in the Buddha,
I take refuge in the Dharma,
I take refuge in the Sangha. (3x)

The Power of Regret
To all you Buddhas and other holy and enlightened beings throughout the ten directions of space and three times [past, present, and future], please pay attention to me!

In my present life and in all my past lives from beginningless lifetimes in the past, I confess all my negative actions I committed with my body, speech and mind. I confess all negative actions I personally did, made others do, or rejoiced in the doing of (feeling happy when someone else commits a negative act also causes one to create negative karma. This is known as ‘negative rejoicing’)

I confess all the negative actions I have committed, made others commit, or rejoiced in the committing of; acts such as the ten non-virtuous acts of killing, stealing, sexual misconduct, lying, frivolous speech, sowing discord among beings by spreading false tales and rumours, harsh speech, wrong views, greed, wishing harm upon others .

The Power of the Remedy
The remedy consists of doing prostrations to the 35 Buddhas. Recite the particular Buddha’s name as you do each prostration.

To the Bhagavan Tathagata Foe-Destroyer Perfectly Complete Buddha Glorious Conqueror Shakyamuni I prostrate.
To Tathagata Thoroughly Destroying With Vajra Essence I prostrate.
To Tathagata Radiant Jewel I prostrate.
To Tathagata Naga-Lord King I prostrate.
To Tathagata Army of Heroes I prostrate.
To Tathagata Delighted Hero I prostrate
To Tathagata Jewel Fire I prostrate.
To Tathagata Jewel Moonlight I prostrate.
To Tathagata Meaningful to Behold I prostrate.
To Tathagata Jewel Moon I prostrate.
To Tathagata Immaculate I prostrate.
To Tathagata Bestowed with Courage I prostrate.
To Tathagata Purity I prostrate.
To Tathagata Bestowed with Purity I prostrate.
To Tathagata Water-God I prostrate.
To Tathagata Water-God Deity I prostrate.
To Tathagata Glorious Excellence I prostrate.
To Tathagata Glorious Sandalwood I prostrate.
To Tathagata Infinite Splendor I prostrate.
To Tathagata Glorious Light I prostrate.
To Tathagata Glorious Sorrowless I prostrate.
To Tathagata Son of Cravingless I prostrate.
To Tathagata Glorious Flower I prostrate.
To Tathagata Pure Light Rays Clearly Knowing by Sporting I prostrate.
To Tathagata Lotus Light Rays Clearly Knowing by Sporting I prostrate.
To Tathagata Glorious Wealth I prostrate.
To Tathagata Glorious Mindfulness I prostrate.
To Tathagata Glorious Name Widely Reowned I prostrate.
To Tathagata Most Powerful Victory Banner King I prostrate.
To Tathagata Glorious Utterly Suppressing I prostrate.
To Tathagata Totally Victorious in Battle I prostrate.
To Tathagata Glorious Suppressing Advancement I prostrate.
To Tathagata Glorious All-Illuminating Manifestations I prostrate.
To Tathagata Jewel Lotus Suppressor I prostrate.
To Tathagata Foe-Destroyer Perfectly Complete Buddha Mountain-Lord King Firmly Seated on Jewels and a Lotus I prostrate.

The Power of Resolution
Before the 35 Buddhas, I vow never to commit ever again those negative actions from which I can easily abstain from; and I vow not to commit for a day, an hour, a few minutes or at least a few seconds those negative actions from which I find it difficult to abstain from doing.

Dedication of Merit
You can now dedicate the merit you have created from this practice to any virtuous cause. Here is a dedication you can do:
By the merit of this practice:
May all sentient beings and myself be completely purified of our negative karma. From this time on, in this life and all future lives, may the Buddha, Dharma and Sangha grant refuge to all sentient beigs. May all holy enlightened beings remain in samsara till it ends to teach and train us. May all the teachings of the Buddhas, Bodhisattvas and lineage Gurus shine like the sun and moon to destroy the darkness of ignorance and remain forever more. May I achieve the state of Guru Buddha!

May my Venerable Guru’s life be long, firm, stable and healthy, and may his Dharma activities spread and flourish far and wide.

In all my future rebirths, may I never for a single second be separated from my precious Guru. May my Guru’s mind and my mind become one, and may I constantly receive the blessings of my Guru.

May this merit be dedicated to all sentient beings of the six realms, especially to all those sentient beings I owe karmic debts to. May all sentient beings be freed of all their problems and sufferings and quickly become Buddhas!

RANG NANG DAK PA DE CHEN DOR JEI YING
Self-manifested pure appearance, vajra space of supreme bliss,

LHUN DRUB OK MIN GYU THRUL DRA WAI GAR
spontanesouly arisen Akanishta, the dance of interwoven magical displays,

RAB JYAM GYAL WAI ZHING KHAM GYA TSHOI PHUL
the most excellent ocean of infinite buddha-realms.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

YID ONG PEMA RAGAI RI WANG TSER
At the summit of the delightful imperial mountain of rubies,

NOR BUI BA GAM TSEK PAI PHO DRANG NI
a tiered palace of jewelled domes,

PHUL JYUNG NGO TSHAR KOD PAY DZEY PA CHEN
superb and wondrous in its beautiful design.

ZANG DOK PAL GYI RI WORK KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

TSENDEN NAK TSHAL TRIK PAI DO RA RU
Amid pastures and sandalwood forests,

YU YI PANG JONG NA TSHOK CHHU KYEY ZHIN
fresh grassy regions of turquoise gems and multi-colored lotus blossoms,

GE SAR DZUM DANG GOD PAI LANG TSHO NGOM
with smiling pollen hearts, boasting their youthful laughter.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

GA BUR PO CHHU SHER WAI DUD TSII LUNG
With rivers of amrita moistened with camphor-scented water

LHUNG LHUNG NYAM GAR BAB CHING KHOR WAI DZING
cascading delightfully and swirling into pools

ZHON NUI GAR KHEN CHI YANG TSE ZHING GYU
in which youthful dancers frolic and move this way and that.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

WANG ZHUI GUR KHYIM THRIK PAI DRA MIK NAY
From the lattice openings of the rainbow pavillion,

ME TOK CHHAR ZIM BAB PAI DUL THRENG NANG
a sprinkling rain of flowers falls like garlands of atoms

GING CHHEN DE WAI GAR GYIY NAM PAR TSE
in which great heroes sport in their dance of bliss.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

PHUN TSHOK DOD PAI YON TEN NAM MANG PO
With most excellent abundances of numerous sense qualities,

KUN NAY CHHEY GUR GYEN JYAY KHAN DROI TRIN
clouds of dakinis, most beautiful and lavishly adorned,

MI DZAYD CHHYOK KYI KHOR LOI LAR DREY PA
spread endlessly into the upper reaches of the sky.

ZANG DOK PAL GYI RI WOR KEY WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

RIK DZIN DU PAI TSHOK KYI DRAL U NA
At the center of the ranked assembly of gathered knowledge-holders,

PEMA JYUNG NAY GYAL WAI WANG PO YIY
the supreme victor, Pema Jyungnay,

ZAB SANG SENG GEI DRA CHHEN KUN TU DROK
universally proclaims the lion’s magnificent sound of the profound secret (Atiyoga).

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

SANG GYAY KUN GYI NGO WO NGA YIN SHEY
Saying, “I am the essence of all buddhas”,

KHYEN TSEI YE SHEY TSHUNG PA MED PAI TOB
with the incomparable power of knowledge, love and wisdom,

MU MED DUL JYAI KHAM DANG NYAM PAR JUK
he undertakes to tame accordingly the various kinds of endless beings.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

YON TEN GYA TSHO PHA THA YAY PAI TER
When this limitless treasury, an ocean of noble qualities,

DREN PA TSAM GYIY ZHING DER UK JYIN PAI
is merely remembered, one is established in that realm

NGO TSHAR THRIN LAY KHOR LOI ZI JYIN CHEN
which bears the splendor and blessings of the wheel of wondrous activity.

ZANG DOK PAL GYI RI WOR KYE WAR SHOK
May I be born at the Glorious Copper-Colored Mountain.

KHA CHYOD PEMA OD DZEY DRONG KHYER DU
At this very moment, traveling instantaneously

DA TA NYID DU TSEN THAD DROD NAY KYANG
to the beautiful city of Lotus Light, the pure realm of space,

DOD NYIY YID ZHIN DRUB PAI NAM THAR TSHUL
in accordance with the example of your liberation, the accomplishment of the two benefits according to one’s wishes,

NYAM MED GU RU KHYOD DANG TSHUNG PAR SHOK
may I become as you, incomparable Guru!

This prayer of aspiration is the long form of “Copper Colored Mountain Prayer” and was written from the heart with a saddened and heartfelt mind by the old father, Jigdral Yeshe Dorje

The Khepa Sri Gyelpo by Patrul Rimpoche is for some the single most important Dzogchen text in the Dzogchen Nyingthik tradition. Within the frame of view, meditation and action, Patrul Rimpoche includes Garab Dorje’s three incisive precepts, or imperatives, in his exposition of the vision, or view, of Dzogchen atiyoga. He gives very precise instructions in the practice of view and meditation. The meditation technique employed is explosive utterance of the sacred syllable PHAT.

Homage to the Guru!

Vision is Longchen Rabjam, the All-pervasive Vast Expanse;
meditation is Khyentse Wozer, the Radiance of Wisdom and Love;
action is Gyelwai Nyugu, the Bodhisattva.
Practicing such vision, meditation and action,
Without stress or strain you will attain Buddhahood in this lifetime;
And failing that – what peace of mind!

Yes, Vision is Longchen Rabjam, All-Pervasive Vast Expanse,
and the three precepts strike that essential reality.
First, keep the mind relaxed,
and neither diffused nor concentrated, remain without thought;
in this state of equilibrium and relaxation
abruptly utter a mind-shattering PHAT!
forcefully, loud and short – and there it is!
nothing at all but wonderment and illumination.
In illuminated wonderment is all-pervading freedom of mind,
and in that inexpressible all-penetrating freedom of mind
recognise the dharmakaya’s total presence.
A direct introduction into the nature of mind is the first imperative.

Then, whether there is quiescence or flow,
rage or lust, happiness or sadness,
at all times and in every situation,
sustain that recognition of the dharmakaya’s total presence.
The ‘son’ clear light uniting with the familiar ‘mother’ light
remain absorbed in ineffable total presence.
Again and again disrupt quiescence, elation, clarity and flow,
by abruptly uttering the syllable of means and insight,
and meditative absorption and subsequent insight are identical
and the sessions and intervals of meditation are indistinguishable:
always remain in this state of non-differentiation.
While stability in this is developing , however,
renounce entertainment and treasure meditation;
practice formal meditation in set periods
and at all times and in every situation
watch the free play of the dharmakaya alone
convinced that there is nothing other than that.
Absolute conviction is the second imperative.

In the event of lust or anger, pleasure or pain,
or any fortuitous thought,
with direct recognition of it no residue remains;
by intuiting this liberating aspect of the dharmakaya,
analogous to a figure drawn in water,
there is uninterrupted spontaneous arising and reflexive release.
Whatever arises is the food of naked presence and emptiness;
whatever moves is the creativity of the sovereign dharmakaya,
spontaneously dissolving, leaving no trace – awesome!
The way things arise is the same as before;
the crucial difference is in their release.
Without this vital function of release, meditation is a delusory path;
imbued with it, we abide in dharmakaya non-meditation.
Implicit confidence in release is the third imperative.

In this vision that possesses those three imperatives,
meditation, the interfusion of wisdom and love,
and the Bodhisattva’s customary activity, act as support.
Though the Buddhas of past present and future confer,
there are no precepts superior to these.

The Dharmakaya Treasure-finder, the creativity of total presence,
took this treasure from the matrix of perfect insight.
This treasure is not an extraction of ore from rock;
it is the final testament of Garab Dorje;
it is the spiritual elixir of the three transmissions
entrusted with the seal of secrecy to my heart sons.

This message from the heart is the profound truth;
ihis vital truth is my heart message.
Do not abandon this vital truth;
do not let these precepts escape you.

The Extraordinary Teaching of the Khepa Srigyelpo,
Glorious Sovereign Wisdom, is complete.

After hearing the above discourse, Lord Sakra immediately appealed to the Buddha, “For the sake of all sentient beings, may the World Honored One kindly give a discourse on how one’s lifespan can be lengthened.” The Buddha was aware of Lord Sakra’s intention and his eagerness to hear His discourse on this Dharani and so immediately proclaimed the Mantra thus:

NAMO BHAGAVATE TRAILOKYA PRATIVISISTAYA BUDDHAYA BHAGAVATE TADYATHA, OM, VISUDDHAYA VISUDDHAYA, ASAMASAMA SAMANTAVABHASA SPHARANA GATI GAHANA SVABHAVA VISUDDHE, ABHINSINCATU MAM SUGATA VARA VACANA AMRTA ABHISEKAI MAHA MANTRAPADAI AHARAAHARA AYUH SAMDHARANI
SODHAYASODHAYA, GAGANA VISUDDHE USNISA VIJAYA VISUDDHE
SAHASRARASMI, SAMCODITE, SARVA TATHAGATA AVALOKANI,
SAT-PARAMITA, PARIPURANI, SARVA TATHAGATA MATI DASABHUMI,
PRATI STHITE, SARVA TATHAGATA HRDAYA ADHISTHANADHISTHITA MAHAMUDRE VAJRA KAYA, SAM-HATANA VISUDDHE. SARVAVARANA APAYA DURGATI, PARI VISUDDHE, PRATI NIVARTAYA AYUH SUDDHE. SAMAYA ADHISTHITE MANI MANI MAHA MANI TATHATA BHUTAKOTI PARISUDDHE VISPHUTA BUDDHI SUDDHE JAYAJAYA, VIJAYA VIJAYA, SMARA SMARA SARVA BUDDHA ADHISTHITA SUDDHE
VAJRI VAJRAGARBHE, VAJRAM BHAVATU MAMA SARIRAM
SARVA SATTVANAM CA KAYA PARI VISUDDHE. SARVA GATI PARISUDDHE
SARVA TATHAGATA SINCA ME SAMASVASAYANTU
SARVA TATHAGATA SAMASVASA ADHISTHITE, BUDDHYA BUDDHYA,
VIBUDDHYA VIBUDDHYA, BODHAYA BODHAYA,VIBODHAYA VIBODHAYA
SAMANTA PARISUDDHE. SARVA TATHAGATA HRDAYA
ADHISTHANADHISTHITA MAHAMUDRE SVAHA

Zangdok Palri Monlam

Guru Rinpoche Mantra

Guru Rinpoche 7 Lines Prayer

Invocation to Lama

Short Ngondro

Mani Mantra

Medicine Buddha Mantra

Mantra of Guru Rinpoche and Sutra Mantra

Tara Mantra

Dedication of Merits

Bardo Thodol Chant
http://www.dharma-media.org/media/kagyu/karma/thrangurinpoche/bardo_thodol/bardo_thodol_chant.wma
Mahamudra
http://www.rinpoche.com/kalu.ram
Vajrasattva 100 syllable mantra
http://www.dharma-media.org/media/kagyu/drigung/gyaltshen/100syllable_mantra/khenchen_100syllable_mantra.wma

This is the solka to Gesar that pacifies all conflict and brings about peace and happiness.
RAM YAM KHAM (The serchem is purified)
OM AH HUNG (It is blessed)
HUNG HUNG HUNG (The lord of three families, wrathful lotus appears)

RIK SUM PEMA DRAK PO KUR SHENG PA
You who manifests the wrathful lotus form, lord of the three families,

NYIK MAI DUL KA MA LU DUL WAI PAL
Who tames all those that are difficult to tame in the Dark Age,

DU DUL GESAR NORBU DRA DUL TSAL
You are the demon tamer, the wrathful jewel Gesar.

PA TUL PONNU KA DO PO NYAM
With all your emanations, henchmen, daki’s and messengers

DRA LA WERMAI KOR DANG CHE PA NAM
And your entourage of the dralas and wermas,

DIR SHEK SER KYEM DUTSI PU CHÖD BUL
Please come here, and partake of the nectar or the golden liquor.

DA TA NYIK MA NGA DÖ DÜ DE RU
Now is the time of the fivefold Dark Eon

NYON MONG DUK NGAI TOP SHUK ME TAR BAR
The power of conflicting emotions, cravings and pain blazes like fire.

CHE DRÖ SHE GYU DU DANG GONG PÖ LAM
People are relentlessly turning into evil creatures,

MAK JAK NE TSUN TRUL GYI KORLO KOR
Whipped up into turmoil of war, disease and weaponry.

DUL TREN TSON GYI DRO LA TSE WA DANG
Nuclear weapons are aimed at destroying people,

GYAL KAM DUK NGAL JIK PAI NAR WA LA
Countries are in peril of great pain.

TUK DAM MA YEL GESAR DRA LAI GYAL
King of Drala, please do not forget your promise.

KOR DANG CHEY PA DRAK PO KUR SHENG NEY
Manifest the wrathful form with your entire entourage

TRUL PA YANG TRUL NANG SI JIK TENG KENG
Multiply your emanations and fill the whole universe.

DE DEN BU LA SUNG KYOB YEL MAI DZEU
Don’t cease from protecting and guarding to bring well being.

GYAL KAM DI TSON ZAM LING CHON KUN DU
Throughout all nations and countries of the world

MAK TRUK TSON CHEY YUL NGO SHOM PA DOK
Stop warfare, weaponry and conflict

NEY DON RIM YAM LO BOR JIK PA SOK
Clear away disease, plagues and fear of attacks.

NGA DÖ GÜ PÄ CHEN NGEN KUN SOL LA
Clear away all negative circumstances

ZAM LING DRO NAM PEN DE PEL LA CHO
Bring all beings in the world to well being and happiness

BAR CHEY DU DE YUL LEY RAB GYAL NEY
Victorious in eliminating obstacles and demonic forces from the world,

CHOK LEY NAM PAR GYAL WAI TIN LE DZEU
Engage in the action that spreads enlightenment everywhere.