A Great Treasure of Blessings

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A Great Treasure of Blessings
A Book o f Prayers to Guru Rinpoche
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yerstoguཨ་ ཱཿ ྃ་བ ་ ་ ་པ ྨ་སི ི་ ྃ༔npochea
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A Great Treasure of Blessings
A Book o f Prayers to Guru Rinpoche
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The Seven Line Prayer
Accomplishing the Lama through the Seven Line Prayer:
A Special Teaching from the Lama Sangdü
The Terma Revelation of Guru Chöwang
Homage to the yidam deity!

Fortunate men and women of the future,
Sons and daughters of an enlightened family,
When you turn to me, the guru of Orgyen, for refuge,
Take yourself to an isolated place, and
Make deep feelings arise of melancholy at impermanence,
And disgust with samsara—this is vital.
Then rely on me completely, heart and soul.
Reflect how every kind of refuge, all your hopes,
Are all fulfilled and complete within me, the guru of Orgyen.
Whether in happiness or in sorrow,
Have total trust and confidence in me.
No need to make offerings or praise;
Set aside all accumulating;
Simply let devotion flood your body, speech and mind, and
Pray, pray with these seven lines:
hung orgyen yul gyi nubjang tsam

Hūṃ! In the north-west of the land of Oḍḍiyāṇa,
pema gesar dongpo la

In the heart of a lotus flower,
yatsen chok gi ngödrub nyé

Endowed with the most marvellous attainments,
pema jungné shyé su drak

You are renowned as the ‘Lotus Born’,
khor du khandro mangpö kor

Surrounded by many hosts of ḍākinīs.
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khyé kyi jesu dak drub kyi
Following in your footsteps,
jingyi lab chir shek su sol

I pray to you: Come, inspire me with your blessing!
guru pema siddhi hung
Pray in this way, over and over again.

Create a feeling of yearning and longing
So intense that tears spring from your eyes.
If the rapture of devotion overwhelms you,
Breathe out strongly, and then leave everything as it is.
Clear and awake, focused and undistracted, look within.
For children of mine who pray like this,
It goes without saying that they will have my protection,
For they will be the sons and daughters of the buddhas of past, present and future.
They will receive complete empowerment into the awareness of their own enlightened mind.
Their samadhi will be so powerful and stable, that wisdom will naturally blossom and expand.
This great blessing, which arises of its own accord,
Will dispel all the suffering that will ripen on you, or be experienced by others.
When your mind is transformed, others’ perceptions will simultaneously change,
You will accomplish enlightened activity,
And all noble qualities will be complete within you.
May the sons and daughters of my heart meet with this extraordinary skilful means, one which
ripens and liberates into the dharmakaya realization of my enlightened being.
A practice with a uniquely powerful blessing, the seven line prayer is exceptionally profound; so let this instruction
be an extremely secret treasure of my enlightened mind. May it meet with one who possesses a mind of wisdom,
and is endowed with great compassion, called Chökyi Wangchuk.
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Le'u Dünma
The Prayer in Seven Chapters
The General Visualization for Prayers to Guru Rinpoche
1. Taking Refuge
Namo! Lama, in your perfect form, you embody all the sugatas;
Your very nature is that of the Three Jewels: Buddha, Dharma and Sangha.
Until enlightenment is fully realized,
We and all beings of the six realms take refuge in you. 3 times
2. Arousing the Awakened Mind of Bodhichitta
We arouse the bodhichitta, the heart of the awakened mind, and, for the sake of all living
beings,
When we have accomplished the enlightened state of the master,
We vow to liberate them all, through the enlightened actions
Of teaching each and every one according to their needs. 3 times
3. The Seven Branch Offering
Approach now, gurus, devas, and dakinis:

Take your seats on these cushions of lotus, sun and moon.
We offer homage, while devotion fills our body, speech and mind.
We make offerings, outer, inner and secret.
We confess all impairments and breakages of vows, all our harmful actions and obscurations.
We rejoice that the secret mantrayana is being accomplished in practice.
We request you to turn the wheel of the secret mantra teachings, which ripen and liberate.
Remain with us without passing into nirvana, we pray.
We dedicate all merit so that sentient beings attain the essence of enlightenment.
May we all realize our true vajra nature!
4. The Main Visualization
Before us in the sky, in a shimmering sphere of light, white and blue, yellow, red and green,
Floats a throne held aloft by lions, with cushions of lotus, sun and moon.
There you preside, the actual presence of all the buddhas of the three kayas,
Root master, in the form of the Lotus-born Guru.
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Your complexion is white, tinged with red, your expression slightly wrathful,
Wearing the lotus hat, gown, and Dharma robes, with
A magnificent dark red cape of shining brocade.
Your right hand holds a five-pointed vajra;
Your left a skullcup containing the vase of long-life.
A khatvanga cradled in your left arm,
You are seated in the vajra posture.
From the mandalas of your wisdom body, speech and mind
Appear infinite gurus, devas, dakinis and dharmapalas;
All send out and gather back brilliant, dazzling light,
And all become actually present, here.
Visualizing this, recite ‘The Prayer in Seven Chapters’ and ‘The Prayer to Guru Rinpoche that
Spontaneously Fulfils All Wishes’, ‘The Seven Line Prayer’, and ‘The Prayer which Removes All
Obstacles from the Path’, along with prayers taken from the earlier and later terma treasures,
and prayers of any kind that carry the blessing of the vajra speech of the saints of the past.
Recite them with an intense longing and yearning, and an all-consuming devotion.
If you cannot manage this much, then it will be all right simply to recite ‘The Prayer to the Three
Kaya Guru’ and ‘The Prayer to Guru Rinpoche that Spontaneously Fulfils All Wishes’. Whatever
you do, at the end call out to Guru Rinpoche and invoke his wisdom mind by chanting the Vajra
Guru mantra as much as possible.
5. Empowerment and Dissolution
From the three syllables OM AH HUNG at the three centres of the master,
Rays of light burst out, one after another, and then all together.
Streaming into our three centers, where they dissolve,
Granting us the four empowerments, purifying our four obscurations, and
Making us a suitable vessel to practice the four paths.
Finally, the master dissolves into us, merging inseparably,
And in that state, we gaze into our original face: the dharmakaya, beyond the ordinary mind.
6. Dedication of Merit
Through the positivity and merit of this, may I swiftly

Accomplish the realization of the master of Orgyen, and so
May I bring each and every single living being
To that perfect state as well!
So, seal the practice with prayers of dedication.
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Homage to the Guru!
It was in the twelfth month of the male Fire Horse year (766), when a huge tsok feast was
offered at Glorious Samyé monastery. Five disciples—the bhikshu Namkhé Nyingpo, the king
Trisong Detsen, the ḍākinī Yeshe Tsogyal, Nanam Dorje Dudjom, and the prince Mutri Tsenpo—
performed prostrations and circumambulated the great Lotus Born master Padmasambhava,
and offered him a mandala of jewels. They then made this request:
“O great master! In every one of the teachings of the secret mantras you have given, you have
stated that keeping the samaya vows is of vital importance. And among these vows, you have
said that to pray to the master is the most important of all. Since that is the case, both for
ourselves and for future generations, we request you, who are a buddha: please teach us a
prayer that we can say in the morning and the evening, few in words and concise in meaning, a
prayer that will inspire vivid faith and delight, infuse us with a powerful blessing, and, when
ordinary people, not gifted with great intelligence, use its words as an urgent plea, will invoke
the wisdom mind of the deities of the secret mantrayāna, and cause the blessing of you, the
guru, to enter into us.”
The great master replied:
“Listen, you fortunate ones of Tibet! How rare it is for this secret mantrayāna even to appear at
all! When the previous buddha, the Great Guardian of Light, turned the wheel of Dharma, he did
not teach this secret mantra vajrayāna. Eight hundred and forty million buddhas have not
taught it, and nor will the buddhas of the future teach it. Why not? Because those who live at
that time are not suitable to receive it. Long ago, during the very first kalpa, called ‘The Kalpa of
the Complete Array’, in the teaching of a buddha called Once-Come-King, the secret mantra
teachings were widely proclaimed. Now too, the secret mantras have appeared in the teaching
of the present buddha, ‘the sage of the Śākyas’, Śākyamuni. Ten million kalpas from now, in a
kalpa called Array of Flowers, the buddha Mañjuśrī will come, and just like me, he will reveal the
secret mantras on a vast scale. The reason that these teachings appear in these three kalpas
alone is because the beings alive then are suitable recipients. At no other time apart from these
three kalpas will the secret mantra teachings appear.
“Therefore, now that this teaching is present, you who have obtained a free and well-favoured
human body and who have embarked on the practice of the secret mantras, must not fall under
the influence of laziness and apathy. Now you have to possess, in their entirety, the ‘four
requirements’ for practising the secret mantras. If they are not complete, the samaya will be
impaired, and you will definitely wander in samsara, and you will definitely fall into lower
rebirths. Why is this? Because not one of the buddhas of past, present and future teach that
enlightenment can be realized by indulging in destructive emotions just as they are, unchanged.
“The four requirements are these:
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—First, you require the instruction for cutting forcefully through the entanglements and
attachment that make you slip into ordinary ways of body, speech and mind.
—Second, when the five poisons of the destructive emotions are extremely turbulent, you require
the instruction on knowing how these five poisons can be liberated in themselves.
—Third, when you fall under the influence of busyness and distraction, you require the
instruction on recognizing expectation and fear as the obstacles.
—Fourth, to keep the samaya vows pure, you require the key instruction that is like an archer
steadily drawing his bow.
“Furthermore, the secret mantrayāna is like the udumbara flower, which hardly ever appears,
and even when it does, it does not last long. This is because beings are not suitable recipients for
these teachings.
“Now, you all, with the king at your head, listen well! Once you have obtained a free and well-
favoured human body during a time when the Buddha’s teaching flourishes, and once you have
set out on the path of the secret mantras, if you wish to attain enlightenment in this life, you
must keep the root and branch samayas pure. This is absolutely vital. If not, you would be like a
person who goes looking for a healing medicine, and finds instead a deadly poison, lethal to the
touch. To keep the samaya, you need devotion, diligence and discriminating awareness, all
three. Without devotion, you are not a suitable candidate for the secret mantrayāna. Without
exertion, you will slide back into ordinary experience, a lazy, indolent person. Without
discriminating awareness, you will not know how to distinguish between the profound view and
action of the secret mantrayāna.
“The secret mantra teachings have come for the benefit of those beings who have devotion and
faith. So recognize this master who teaches you the secret mantras as actually the buddha in
person, and recite this prayer:
Chapter One: The Prayer to the Three Kāya Guru
Emaho: O wonder! In the pure realm of the dharmadhātu, of natural simplicity,

Within the intrinsic nature of reality, forever unborn, unceasing throughout the whole of time,
You dwell, as the body of great bliss, free from activity, spontaneously perfect,
Your compassion impartial and unbiased, like the sky:
Dharmakāya Lama, to you we pray!
To the Lotus-born Guru of Orgyen, we pray!
In the pure realm of great bliss, spontaneously present,
Dwells the embodiment of all sugatas, with the five wisdoms
Of body, speech, mind, qualities, and enlightened action,
Appearing to different beings in all kinds of compassionate forms,
Saṃbhogakāya Lama, to you we pray!
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Into the pure realm of our ‘Fearless’ world-system,
Out of your great compassion, you have come, to bring benefit to beings,
Skilfully helping them by taming each according to their needs,
Throughout the whole span of past, future, and present,
Nirmāṇakāya Lama, to you we pray!
The Lineage Prayer
We pray to the dharmakāya, Samantabhadra,

We pray to the saṃbhogakāya buddhas of the five families,
We pray to the nirmāṇakāya lords Mañjuśrī, Avalokiteśvara and Vajrapāṇi,
We pray to their emanation Garab Dorje,
We pray to the master Mañjuśrīmitra,
We pray to the vidyadhara Śrī Siṃha,
We pray to the great scholar Vimalamitra,
We pray to the bodhisattva Padmasambhava,
We pray to the dharma-king Trisong Detsen,
We pray to the dakini Yeshe Tsogyal,
We pray to the bhikshu Namkhe Nyingpo,
We pray to Nanam Dorje Dudjom,
We pray to prince Mutri Tsenpo,
We pray to tulku Zangpo Dragpa,
We pray to the vidyadhara Ngödrub Gyaltsen,
We pray to the renunciate Dönyö Gyaltsen,
We pray to the lineage holder Sönam Chokzang,
We pray to the great siddha Tangtong Gyalpo,
We pray to the incomparable Ngödrub Palden,
We pray to the compassionate Kunga Zangpo,
We pray to Mingyur Letro Lingpa,
We pray to Gyalwang Rinchen Phuntsok,
We pray to tulku Namkha Gyajin,
We pray to the learned siddha Dongak Tendzin,
We pray to the vidyadhara Trinle Lhundrup,
We pray to the king of dharma, Terdak Lingpa,
We pray to all the root and lineage masters of past, present and future,
We pray to our root lama, in all his kindness and compassion,
We pray to the yidam deities of the great Kagyé sadhanas,
We pray to the throngs of mamos and ḍākinīs,
We pray to the dharma protectors Ekajaṭī, Mahākāla, Za and Dorje Lekpa.
Inspire us with your blessings in this life, the next and the bardo state,
Release us from samsara’s ocean of suffering,
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Inspire us with your blessings to arrive at our unborn, enlightened nature,
And grant us the siddhis, ordinary and supreme!
The guru concluded: “Recite this prayer continuously, without any interruption.”
Chapter Two: The Prayer Requested by King Trisong Detsen
Then the king, Trisong Detsen, made this request:
“O great master! For me and for those in the future who have devotion, I request you to grant
us a prayer to recite in the morning and the evening, that will grant the blessings of all the
sugatas of past, present and future; that will remove the obstacles for this life; and that in the
next life will confer the supreme siddhi of mahāmudrā.”
The guru replied:
“Great king! Listen well!”
Emaho: O wonder! In the teachings of the buddhas, extraordinary and beyond conception,
The especially sublime teaching will be revealed three times.
Now, here in the realm of the Buddha Śākyamuni
This teaching of the secret mantrayāna has come:
To this precious teaching, we pray!
In the palace of Akaniṣṭha, spontaneously perfect,
The sugatas of the three times, in their wisdom, saw
How Matram Rudra betrayed their commands,
Tormenting the beings of the six realms with suffering.
To those with wondrous compassion, we pray!
In the sacred palace of Alakāvatī
The tathāgatas all consulted and determined,
Through the four enlightened activities—pacifying, increasing, magnetizing and subjugating,
To put an end to the teachings of this perverse and evil demon.
To the sugatas of past, present and future, we pray!
On mount Malaya’s blazing peak of meteoric iron,
You wrathfully liberated the demon Matram Rutra,
And united with the hordes of rakṣasis.
And so the teaching of the secret mantras first came;
To this special one who had to be subjugated, we pray!
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In the Akaniṣṭha palace of the dharmadhātu,
Is the dharmakāya, which neither comes into being nor ceases, in the past, present or future,
Where all dharmas are completely pure, and from the beginning spontaneously perfect.
To the father who generates all buddhas from his wisdom mind:
To Samantabhadra, the dharmakāya, we pray!
In the pure realm of spontaneously perfect great bliss,
Embodying the wisdom of dharmadhātu, which is bewilderment in its natural purity,
Vairocana presides as the saṃbhogakāya,
Surrounded by his entourage, the supreme family of the Wisdom Body.
To you—deities of the buddha family, we pray!
In the east, in the pure realm of Manifest Joy,
Embodying mirror-like wisdom, which is anger in its natural purity,
Vajrasattva presides as the saṃbhogakāya,
Surrounded by his entourage, the supreme family of the Wisdom Mind.
To you—deities of the vajra family, we pray!
In the south, in the pure realm Beauty in Glory,
Embodying equalizing wisdom, which is pride in its natural purity,
Ratnasambhava presides as the saṃbhogakāya,
Surrounded by his entourage, the supreme family of Noble Qualities.
To you—deities of the ratna family, we pray!
In the west, in the pure realm The Blissful,
Embodying the wisdom of discernment, which is desire in its natural purity,
Amitābha presides as the saṃbhogakāya,
Surrounded by his entourage, the supreme family of Wisdom Speech.
To you—deities of the padma family, we pray!
In the north, in the pure realm Complete and Perfect Action,
Embodying all-accomplishing wisdom, which is jealousy in its natural purity,
Amoghasiddhi presides as the saṃbhogakāya,
Surrounded by his entourage, the supreme family of Enlightened Activity.
To you—deities of the karma family, we pray!
In the measureless mansion of the play of dharmadhātu,
Trampling on the five poisons of the negative emotions,
Rages the sovereign among wrathful deities, Chemchok Heruka,
Surrounded by his retinue of all the sugatas of the five families gathered together:
To you, Samantabhadra Heruka and all your deities, we pray!
In the great mansion of the play of compassion,
Trampling the female arrogant demons underfoot,
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Is Ngöndzok Gyalpo, the Heruka Great and Sublime, ‘King of Manifest Perfection’,
Surrounded by his retinue of mamos of wisdom and of karma:
To you, Chemchok and your hordes of mamos, we pray!
In a dark blue three-sided mansion, blazing with fire,
Trampling on Matram Rutra,
Is Vajra Heruka, embodiment of the wisdom mind.
Surrounded by his retinue of blazing, raging herukas,
To you, the great, awesome Heruka and all your deities, we pray!
In the wrathful mansion that arises from the dark blue syllable É,
Trampling on Yama, the water-buffalo,
Is Mañjuśrī in the form of Yamāntaka, slayer of the Lord of Death,
Surrounded by his horde of wild and wrathful slaughterers:
To you, Yamāntaka and all your deities, we pray!
In the dark red triangular mansion of power,
Treading on the dark mara demons, male and female,
Arises Padma Heruka, king of power,
Surrounded by the wrathful deities of the padma family
To you, mighty Hayagrīva and all your deities, we pray!
In the mansion which blazes like the inferno at the end of a kalpa,
Trampling arrogant male demons,
Is the great and glorious Vajrakumāra, his form like a warrior’s,
Surrounded by his retinue: the Ten Wrathful Ones, who subjugate maras, with their aides, the
Tratap.
To you, Vajrakīlaya and all your deities, we pray!
In the great mansion of the Lotus of Power,
Seated on a shining lotus flower of non-attachment,
Presides the enlightened one, the lord of wisdom and longevity, Amitāyus,
Surrounded by all the deities of immortality and long life:
To all you deities of indestructible vajra-life, we pray!
In the mansion on the charnel-ground Display of Horror,
Trampling on the corpse of the supine demon Tira,
Dances the great wrathful mother, Vajravarāhī,
Encircled by her retinue of mamos and ḍākinīs:
To you, Vajrayoginī and all your deities, we pray!
At the palace of the Vajra-seat in India,
Is the one who brings benefit to beings through teaching the truth of cause and effect,
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Who raises the victory banner of the teachings of the Tripitaka,
Surrounded by his entourage of śrāvakas and bodhisattvas:
To you, the nirmāṇakāya Śākyamuni, we pray!
In the palace of the nagas at Dhanakośa
Is the one who, through the power of his compassion, came to benefit beings.
Who, through the wisdom mind of the buddhas, causes beings of the six realms to find self-
liberation.
Surrounded by his entourage, the five classes of ḍākinīs:
To you, the nirmāṇakāya, Garab Dorje, we pray!
In the palace of the five-peaked mountain in China,
Is Mañjughoṣa, emanation of the buddhas’ wisdom body,
Bringing benefit to beings in the four directions, above and below, through his perfect form,
Surrounded by his entourage of bodhisattvas of the wisdom body:
To you, the noble Mañjuśrī and all your deities, we pray!
At the great power-place, the palace of mount Potala,
Is Avalokiteśvara, emanation of the buddhas’ wisdom speech,
Bringing benefit to beings in the four directions, above and below, with his speech,
Surrounded by his entourage of bodhisattvas of wisdom speech:
To you, Avalokiteśvara and all your deities, we pray!
At the supreme place of power, the palace of Alakāvatī,
Is Vajrapāṇi, emanation of the buddhas’ wisdom mind,
Benefitting beings in the four directions, above and below, with his mind,
Surrounded by his entourage of bodhisattvas of wisdom mind:
To you, Vajrapāṇi and all your deities, we pray!
Above, in the exquisite palace of Complete Victory,
Through the vision of Mañjuśrī’s wisdom mind,
The secret mantra teachings appeared in the realm of Indra, king of the gods,
And one hundred thousand attained true enlightenment:
To you, the vidyādharas among the gods, we pray!
Below, in the depths of the great ocean,
Through the vision of Lord Avalokiteśvara’s wisdom mind,
The secret mantra teachings appeared in the realm of Takṣaka, king of the nāgas,
And one hundred thousand attained true enlightenment:
To you, the vidyādharas among the nāgas, we pray!
On the summit of the Blazing Fiery Volcano, king of mountains,
Through the vision of Vajrapāṇi’s wisdom mind,
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The secret mantra teachings appeared in the realm of king Ja,
And every single individual with the karmic destiny attained enlightenment:
To you, the vidyādharas among humans, we pray!
In the powerful palace of Orgyen, in the west,
Is the emanation of the sugatas’ body, speech and mind,
Who came to this world of ours to benefit beings.
Surrounded by his entourage of countless vidyādharas and ḍākinīs,
To you, Padmakāra and all your deities, we pray!
To the dharmakāya, saṃbhogakāya, nirmāṇakāya, with your further emanations, and
To all the buddhas, vidyādharas and bodhisattvas throughout the whole of time,
And through all dimensions of space:
With devotion and longing filling our body, speech and mind,
With no trace of hesitation or doubt, to you we pray!
This is what he said.
“O Great King, do not let yourself fall under the power of the fame and distractions of this life,
but pray continuously! The root of the secret mantra path is to keep the samaya. The roots of
the samaya are devotion and diligence. And the root of these two is to pray to your master and
your yidam deity. Someone who is diligent and puts this into practice will obtain the supreme
siddhi of mahāmudrā in this very lifetime.”
So he spoke.
Chapter Three: The Prayer Requested by Khandro Yeshe Tsogyal
Then the ḍākinī Yeshe Tsogyal made her request:
“O great master! In general, the appearance of the secret mantra teachings of the Mahāyāna in
this world, the realm of Buddha Śākyamuni, represents the greatest kindness towards all beings,
it is true.
“Yet the essence of the wisdom body of all the deities of the secret mantras is you, Dorje
Tötrengtsal! Your wisdom speech embodies the pith instructions of the Mahāyāna, with which
you guide living beings. Your wisdom mind embraces a profound vision, as deep and as
magnificent as the sun, lighting up the entire sky.
“Wherever I may look, someone like me, Yeshe Tsogyal, will never find a buddha greater than
you, Lotus-born, for you are the embodiment of all the sugatas in one. Because of this, please
grant me a prayer which is brief in its words and concise in its meaning, profound in its truth and
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great in blessings, so that by simply praying to you, O guru, your blessings will rush in like clouds
filling the sky.
“I request a prayer which has such power of blessing that even after you have returned to the
land of Orgyen, when we ordinary people in Tibet recite this prayer, in all your compassion you
will come from the realm of the ḍākinīs to Tibetans with devotion, wherever they may be.”
He replied:
“Listen, Lady Tsogyal! Sentient beings in the three realms, driven by their destructive emotions,
are all overwhelmed by endless discursive thoughts, and are deluded by clinging to the dualistic
appearance of subject and object.
“All the buddhas of the dharmakāya have granted me their blessing, all the buddhas of the
saṃbhogakāya have empowered me, and all the nirmāṇakāya buddhas and bodhisattvas
conferred and decided I should come to this southern continent of Jambudvīpa. Especially, I have
come in order to spread the teachings of the buddhas here in the benighted land of Tibet, and to
lead beings into the resultant Dharma of the secret mantras. For this reason:
“In the heart of a lotus, on an island in the lake of jewels,

I came, symbolizing the natural self-manifesting of the nirmāṇakāya.
If anyone who has faith, devotion and a connection with me,
Prays with yearning and with real fervour,
Then the force of our special aspirations, and the interdependence of cause and effect, will
ensure that
My compassion comes to his or her help more quickly than that of any other buddha.
So pray, Tsogyal, continuously and with devotion.
At that moment, he gazed towards the south-west. He was adorned with various jewel and bone
ornaments, and playing his damaru skull-drum in his right hand, he placed his left hand on Lady
Tsogyal’s head, as he sung:
Emaho: O wonder! Yonder, in the south-west,

To the north-west of the sacred Vajra seat,
Lies the continent of Ngayab Ling, land of the cannibal rakṣasas,
Blessed by all the buddhas of past, present and future,
To this sublime and special realm, we pray!
To the Lotus-born guru of Orgyen, we pray!
Hung! At the closing of the first of the aeons of the past,
The eight objects from the liberation of Matram Rudra
Blessed the eight sacred places where the secret mantras would come.
His heart, it fell in the land of Orgyen.
To this special and auspicious circumstance, we pray!
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A sacred place, blessed by Vajravarāhī,
The continent where mamos and ḍākinīs all convene,
Where, by themselves, the symbolic sounds of the secret mantras ring out;
To reach this realm is to attain enlightenment.
To this supreme and sacred place we pray!
The Copper-Coloured Mountain of Glory is shaped as a heart,
Its base deep down in the domain of the nāga king;
Its slopes, resplendent and majestic, rising into the realm of the ḍākinīs;
Its soaring peak as high as the world of Brahma:
To this special king of mountains, we pray!
On the shining crest of this awe-inspiring mountain,
Its eastern side of crystal, the south of lapis lazuli,
The west of ruby, and the north of emerald,
Stands the celestial mansion, shimmering, and translucent from within and without,
To this exquisite palace, we pray!
Every side and face of this great mansion, in each direction,
Above and below, is made from jewels and precious substances.
Corridors, corners, and parapets—each shine
With the colours of the four Buddha families and enlightened activities, white, yellow, red and
green:
To this spontaneously perfect mansion, we pray!
The walls, offering terraces, raised platforms, and hangings,
Pendant fringes, and balconies all gleam with gold, and silver, turquoise, coral and pearl,
The four doors, the steps, the wheel of Dharma, and all the ornaments
Stand out in beauty, set with every kind of gem and priceless material:
To this precious celestial palace, we pray!
Wish-fulfilling trees, bubbling springs of nectar, with
Rainbows of blue and white, yellow, red and green, gathering like clouds inside and all around,
The atmosphere is bathed in light in the shape of lotus flowers,
Simply to think of this place brings great bliss:
To this heavenly palace of Lotus Light, we pray!
Within this measureless mansion,
On an eight-cornered jewel throne, and sun and moon disc seat,
On the shining, blossoming, lotus of non-attachment,
There you preside, Padmākara, you who embody all the sugatas:
To this self-arising nirmāṇakāya emanation, we pray!
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So as to benefit beings by pacifying, enriching, magnetizing and subjugating,
Your colour, attributes, and ornaments will change,
Yet your brilliance remains, always brighter than a thousand suns,
Your majesty surpassing even Mount Meru.
To the wondrous nirmāṇakāya emanation, we pray!
Emanations of your wisdom mind fan out through the whole world;
Like the sun and moon, your eyes turn and gaze on all.
Your compassionate action is swifter than a flash of lighting in the sky,
Your understanding as deep as the vast expanse of space:
To your extraordinary compassion, we pray!
With the skilful means born of your love for beings, you act always for their benefit;
From your smiling mouth, glowing in beauty,
The sound of your voice, mightier than the roaring of a thousand dragons,
Thunders out the sound of the profound secret mantra teachings,
To your speech, which has the melodious voice of Brahma, we pray!
In each of the eight directions around this great nirmāṇakāya buddha,
Crushing underfoot malicious enemies and obstructing forces,
Rages the assembly of wrathful deities who subjugate negativity,
The sugatas of the five families, of the wisdom body, speech, mind, qualities and activity:
To the deities of the great Kagyé sādhanas, we pray!
In the east, south, north and west, on four petalled lotus blossoms,
Arise the gings of the four families, together with the four classes of ḍākinīs;
Every one of them wearing the grisly attributes of the charnel ground,
Along with beautiful ornaments, all assuming the postures of dance:
To the dakas and ḍākinīs of wisdom, we pray!
In the four directions within the great celestial mansion,
The courtyards, corners, and gateways are crowded with vidyādharas and ḍākinīs,
Countless gods and goddesses gather, swirling like clouds,
Lifting up offerings of every variety, outer, inner and secret:
To the mamos, and ḍākinīs with their throngs of deities, we pray!
All along the galleries of this great jewelled mansion,
Offering goddesses gather like clouds of rain,
Filling the whole world with offerings to delight the six senses.
To the sugatas, they make offerings as infinite as Samantabhadra’s:
To all these deities, the source of all good qualities, we pray!
In the east, south, west and north, at the four gates of the great mansion,
Stand guard the four Great Kings, who carry out the commands entrusted to them,
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Despatching the eight classes of gods and demons as their servants and messengers,
To grind demons and tīrthikas into dust.
To all of you Dharma protectors and guardians, we pray!
Hung! Rise up, Padmākara, with your throng of ḍākinīs!
Care for us, sugatas of all time and all directions.
Great and noble guide, Padma Thötreng Tsal,
Come now from the realm of vidyādharas and ḍākinīs!
Your beautiful long tresses swept up and rustling;
Your jewels and ornaments all jingling;
Charnel ground bone ornaments rattling;
Everywhere music and cymbals rumbling;
Yidam deities thundering out the sound of ‘Hūṃ!’;
ḍākinīs of the five classes gracefully swirling;
Great gings in their warrior dance, stomping;
Like clouds, mamos and ḍākinīs swarming;
The eight classes of Dharma protectors and their agents striking;
One thousand armoured soldiers clattering;
To the right, all the male deities advancing;
To the left, all the female deities advancing;
Space is full of flags and umbrellas fluttering;
Fragrances of the sweetest incense wafting;
The ḍākinīs’ secret code language resounding;
The great gings’ warrior hymn whistling;
Everywhere, the yogic song of ‘Hūṃ’ reverberating;
Fierce and forceful, the symbolic syllable ‘Phaṭ’ exploding.
Look on us all—sentient beings in the six realms—
With your compassion. And come now, to this place!
Now you have embraced us in your compassion, now you have come to this place,
Until we have realized the essence of enlightenment,
Subjugate all obstructing forces, all obstacles and those who lead us astray!
Grant us the siddhis, ordinary and supreme!
And release us from saṃsāra’s ocean of suffering—this we pray!
“Tsogyal, pray like this; pray with devotion! For me, Padmākara, there is nothing apart from
benefiting beings. Through the force of the samaya link, I shall return to the land of Tibet. To
those who have faith, I shall actually grant prophecies directly.”
“With regard to this prayer, first of all when you recount my life-story, you will be filled with
inspiration. When you see my qualities and my understanding, deep faith will be born within
you. When that faith becomes unshakeable conviction, then my blessing will enter and
transform you. When your mind is free of all doubts, whatever you wish can be achieved.”
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Chapter Four: The Prayer Requested by Namkhe Nyingpo
Then the bhikṣu Namkhe Nyingpo made his request:
“O great master! Please, I implore you, teach me a prayer to the lineage masters, one which
allows all appearances to be perceived clearly as deities, male and female, all sounds to be heard
as the speech of the yidam deity, and any thoughts that arise to be liberated into dharmatā, the
nature of reality!”
This was his reply:
Emaho: O wonder! The conqueror Samantabhadra, the great bliss of natural simplicity,
The sixth buddha, Vajradhāra, embodying the five buddha families,
And the forms of the bodhisattvas, who act only to benefit the beings in the six realms:
To the dharmakāya, saṃbhogakāya and nirmāṇakāyas
Of this wisdom mind lineage of the buddhas, we pray!
From the god Yaśasvi Varapāla, the yakṣa Ulkāmukha,
The rakṣasa Matyaupāyika, the naga king Takṣaka,
The human Vimalakīrti the Licchavi, and so to the fortunate King Ja,
The vidyādhara, divine Indra, and the rest:
To the rigpa awareness lineage of the vidyādharas, we pray!
The blessing of the wisdom mind of Samantabhadra, the dharmakāya,
Passed to Vajrasattva and Garab Dorje
And down to Śrī Siṃha;.
To the masters of the lineage of Dzogpachenpo,
Of past, future and present, we pray!
The blessing of the dharmakāya buddha’s wisdom mind
Passed to the sugatas of the five families and to Mañjuśrī, Avalokiteśvara, and Vajrapāṇi,
Down to Buddhaguhya;
To the masters of the lineage of the Magical Net,
Of past, present and future, we pray!
The blessing of the wisdom mind of Mañjuśrī Yamāntaka
Passed to the great master Mañjuśrīmitra, and
Down to the ‘zombie’ Vetālasukha;
To the masters of the lineage of the wisdom body,
The blessing of the wisdom mind of Padma Heruka
Passed from Indradevī and Nāgārjuna,
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Down to Padmākara;
To the masters of the lineage of the wisdom speech,
The blessing of the wisdom mind of Vajra Heruka
Passed to Garab Dorje, Mañjuśrīmitra, and
Down to Hūṃchenkara;
To the masters of the lineage of the wisdom mind,
The blessing of the wisdom mind of Chemchok Heruka
Passed to countless emanated ḍākinīs and vidyādharas,
Down to Mingyur Namkha;
To the masters of the lineage of noble qualities,
The blessing of the wisdom mind of the great, awesome Vajrakumāra
Passed to the vidyādharas of spontaneous presence and mahāmudrā,
Down to Dorje Tötreng Tsal;
To the masters of the lineage of enlightened activity,
The blessing of the wisdom mind of the great supreme heruka ‘King of Manifest Perfection’
Passed to the mistress of the mother tantras, Yongkhyu Déma, ‘Blissful Lady of the Total
Embrace’
Down to Dhanasaṃskṛta;
To the masters of the lineage of the mamos who control existence,
The blessing of the wisdom mind of ‘The Bhagavān, Tamer of All the Arrogant’
Passed through Rombuguhya Candra
Down to Śākya Sengé;
To the masters of the lineage of ‘Offering and Praise of the World,’
The blessing of the wisdom mind of the great and awesome black Mahābala
Passed through the master Śāntigarbha,
Down to Dorje Drolö Tsal;
To the masters of the lineage of the Fierce Mantras,
The blessing of the wisdom mind of Lord Amitāyus
Passed through the devī Caṇḍāli,
Down to Padmākara, the deathless;
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To the vidyādharas with mastery over life,
The blessing of the wisdom mind of Vajravarāhī
Passed through the ḍākinī Siṃhamukhā,
Down to Dorje Drakpo Tsal;
To the masters of mother tantras of the secret mantrayāna,
In the past, future and present, we pray!
The blessing of the wisdom mind of the Vajra Heruka
Passed through the nirmāṇakāya Padmākara,
Down to the fortunate ones of this world of Jambudvīpa, and Tibet;
To the masters of this lineage which brings together the whole secret mantrayāna,
The blessing of the wisdom mind of the buddhas of the past
Passed through the buddha Śākyamuni,
Down to khenpo Bodhisattva;
To the masters who teach the truth of cause and effect,
The blessing of the wisdom mind of vidyādharas and bodhisattvas
Passes to those beings with favourable karma,
And from that moment on, till the last of the five hundred year periods,
They keep the samaya of practising the secret mantras exactly according to the instructions:
To you, we pray, who hold this oral lineage passed from mouth to ear by special beings!
Do this towards all you see:
Outside, inside, environment and beings, all things—
Whilst seeing them, without grasping, remain.
This freedom from the trap of duality, subject-object clinging, is the very form of the deity—
luminous and empty.
To this lama, the very self-liberation of desire and attachment, we pray!
Do this towards all that you hear:
All sounds, grasped as sweet or harsh,
Whilst hearing them, empty, without after-thought, remain.
This empty sound, with no beginning and no end, is the speech of the victorious ones.
To this empty sound, the speech of all the buddhas, we pray!
Do this towards all that stirs in the mind:
Whatever thoughts and emotions of the five poisons arise,
Don’t invite them, don’t chase after them, don’t let mind fabricate or contrive:
Simply allowing them to settle in the face of their own arising, is liberation into the dharmakāya.
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To this lama, rigpa’s self-liberation, we pray;
Thus, outwardly purify appearances of their allure;
Inwardly, free mind from grasping;
And, by the self-recognition of luminosity,
May the compassion of all the sugatas of past, present and future
Inspire and bless beings like us with self liberation!
“Recite this prayer continuously, Namkhe Nyingpo, and seize the stronghold of rigpa. Without
ever being separate from me, come to the pure realm of Great Bliss.”
Chapter Five: The Prayer Requested by Nanam Dorje Dudjom
Then, Nanam Dorje Dudjom made his request:
“O great master!
In you are embodied all the buddhas’ perfect forms,
Your wisdom speech, all the buddhas’ speech,
Your wisdom mind, all the buddhas’ minds.
Compassionate one, you are all the sugatas in one.
O Padmākara, pure form of the conquerors,
No other buddha can surpass you,
For me, and for the benefit of the future,
Grant us a prayer, about how you came, and what you did,
One which we can depend upon, to fill us with inspiration,
And make conviction and devotion blossom within us.
With your compassion, teach us a prayer that carries the blessing of your speech—
This is my request!”
He replied:
“Listen, yogi who practises the mantras! My life and my actions are beyond the imagination,
and defy all telling. Yet I shall explain, a little, about how I have acted to benefit beings through
manifesting in this world of Jambudvīpa, and in Tibet. So listen, listen with devotion! And recite
this prayer without any interruption.”
So he spoke.
Emaho: O wonder! To the south west, in the continent of Ngayab, land of rakṣasas,
Lies the ocean of Sindhu, where, on an island
Above the palace of Takṣaka, king of nāgas,
You were born, upon the heart of a shimmering lotus blossom.
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To you, wondrous and self-arising, we pray!
With no father, no mother, you manifested as a child,
With no cause, no conditions, you appeared in the vastness of the ocean,
Awe-inspiring guide for sentient beings led astray by ignorance.
Emanation of the body, speech and mind of all the sugatas,
To the nirmāṇakāya Tsokyé Dorje, ‘The Lake-born Vajra’, we pray!
Because of his karmic destiny, the fortunate king Indrabhūti
Came to find you on that island in the vast ocean.
Out of his devotion he invited you, and enthroned you as king,
And with the law of Dharma you established the whole kingdom in happiness:
To the sovereign Torchok Chen, the ‘Turbaned King’, we pray!
In the southern charnel-ground the ‘Chilly Grove’, Sītavana,
Once you had renounced the kingdom, you practised yogic discipline,
And with the realization gained from the practice of union and liberation,
You brought all the mamos and ḍākinīs under your power.
To Śāntarakṣita, ‘Guardian of Peace’, we pray!
East, south, west and north—in every charnel-ground you practised,
Where the wisdom ḍākinīs infused you with their blessing.
Vajravarāhī appeared to you, face to face, and you obtained the siddhis,
Making all the great planetary forces in space your servants:
To Dorje Dragpo Tsal, ‘Powerful Vajra Wrath’, we pray!
In the red rock cave Garuḍa Grove,
You met the master Prabhāhasti,
And trained in the teachings of Yoga Tantra,
Till the whole assembly of Yoga deities appeared before your eyes:
To the perfect form of Śākya Sengé, ‘Lion of the Śākyas’, we pray!
In India’s great places of power, in the east and south and west and north,
You studied with countless vidyādharas and siddhas,
And trained in the teachings of the three inner yogas,
Cutting all doubts about the causal Dharma of characteristics:
To the learned Loden Choksé, we pray!
In the rock cave of Māratika,
Where you accomplished the state of vidyādhara of immortal life,
Lord Amitāyus granted you his blessing, and
You attained the indestructible vajra body, free from birth and death:
To Padmākara the deathless, we pray!
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When you went to tame the kingdom of Zahor,
To bring to the Dharma sentient beings deluded by ignorance,
The miracle you performed was wondrous and amazing,
And filled the entire kingdom with the Buddhadharma.
To Padmasambhava, ‘the Lotus-born’, we pray!
When you went to tame the kingdom of Orgyen,
And executioners sought to burn you on a pyre,
You displayed the miracle of transforming the inferno into a lake,
And set King Indrabhūti on the path to enlightenment:
To the supreme prince Padma Gyalpo, ‘Lotus King’, we pray!
In the realm of Akaniṣṭha, and the charnel grounds ‘Great Bliss’,
‘Spontaneous Mound’, ‘Lotus Mound’ and the others —
When you stayed in these naturally arising sacred places,
Mamos, ḍākinīs and dharma protectors thronged around you:
To Guru Nyima Özer, ‘Rays of the Sun’, we pray!
When you went to the south, in the land of India,
You were blessed by the ḍākinī ‘The Mistress who Subjugates Negativity’, Khandro Düdul Ma;
You defeated five hundred tīrthika teachers in debate,
And brought down lightning to liberate their masters of sorcery:
To the noble Senge Dradok, ‘Lion’s Roar’, we pray!
In the rock cave of Yangleshö in Nepal,
You accomplished the practice of Yangdak, ‘Essence of Great Bliss’,
Liberating all obstacles and obstructors through Vajrakīlaya;
And, in this sacred place, you attained the siddhi of mahāmudrā:
To Dorje Tötreng Tsal, we pray!
When you travelled north to help the king,
You bound all the harmful forces of Tibet under oath;
Consecrating Samye, you fulfilled the vision of the king,
Filling every corner of Tibet with the Dharma:
To the nirmāṇakāya, Padmākara, we pray!
In the Red Rock Cave of Samye Chimphu,
You matured those fortunate ones, the king and subjects,
Empowering them into the mandala of the secret mantrayāna, the great sādhanas of Kagyé.
You made the resultant vehicle of the secret mantras spread far and wide:
To you, whose kindness is beyond all imagining, we pray!
At the Tiger’s Lair, in the cave called ‘Fulfilment of the Lion’s Wishes’,
You subjugated malicious tīrthikas, māras and damsi demons;
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In power-places, amid snow and rock, you hid the great termas,
Gazing in compassion on sentient beings still to come in this degenerate age:
To Dorje Drolö Tsal, we pray!
On the four great snow mountains of Tibet, you made your hermitages,
In the eight great rock caves, you went into isolated retreats,
On stone in the four directions, you left your footprint,
At the four famous lakes, you left your hand-print:
To you who purify the obscurations of beings in the six realms, we pray!
To the south, in Bhutan, you left the imprint of your body in the solid rock.
To benefit Tibet, you left the five terma statues to be your representatives,
You made the buddhas’ teaching spread to the ends of the land,
Sole deity of Tibet, glorious inspiration of all beings:
To you whose compassion is unique, we pray!
South west of here, in Ngayab Ling, on the peak of the Mountain of Glory,
You rule as sovereign among countless vidyādharas and ḍākinīs,
Binding all the cannibal rakṣasas under oath,
Ceaselessly you turn your compassionate gaze on Tibet and on the world:
To you, the nirmāṇakāya, and to your kindness, we pray!
During this final era of five hundred parts, wherever we sentient beings, whether in Tibet or
anywhere in the world,
Suffer with no relief, oppressed by our negative karma—
When we remember your life, when we pray to you,
Look on us and all sentient beings in the six realms with your compassion,
Inspire us with your blessings!
“Dorje Dudjom, listen with real devotion, remember my life and liberation, and recite this prayer!
Then in this very life I, Padma, shall bless you, and in the next, it is certain you will traverse the
path to enlightenment.”
Chapter Six: The Prayer Requested by Prince Mutri Tsenpo
Next, it was the prince Mutri Tsenpo who made a request:
“O great master! They say that in the future, when the dark age of the final five hundred years
arrives, sentient beings, driven by their negative karma, must experience only misery. For them,
please, in all your kindness, I request a prayer that has the power to protect them from
suffering!”
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This was his reply:
“Listen well, Mutri Tsenpo!
Without boiling, the colour of dye will never take;
Without the field of devotion, the seedlings of enlightenment cannot grow!
Without single-minded conviction, the blessings of the Three Jewels will be far off!
“Listen, prince! Buddhas and bodhisattvas act ceaselessly to benefit beings. Yet they cannot free
them from the depths of saṃsāra, because, among beings in the six realms, ego-grasping caused
by the five poisons is just so strong. Prince, if you wish to protect your Tibetan people in the
future from suffering, make a declaration to your subjects, telling them to develop stable and
unswerving devotion, and to have total trust in the Three Jewels.
Now recite this prayer, constantly and with devotion:
Emaho: O wonder! In Dewachen, ‘Blissful’ pure realm in the west,

Lord Amitāyus, with all of his compassion,
Directed his wisdom mind towards benefitting beings in this world of Jambudvīpa;
Then all the Buddhas of the ten directions granted their blessing.
To you, the sugatas of past, present and future, we pray!
On an island in the Sindhu sea,
On a shimmering lotus flower,
With no father, no mother, naturally arising,
With no cause, no conditions, you came to bring benefit to beings,
To you, wondrous and self-arising, we pray!
As the emanation of the wisdom body of all buddhas,
You came, appearing of your own accord, possessing all the major and minor marks,
Your splendour more dazzling than the light of a thousand suns.
Your emanations stream out to fill the entire world:
To you, the wonderful nirmāṇakāya manifestation, we pray!
As the emanation of the wisdom speech of all buddhas,
You were born on the lotus of non-attachment,
Your speech is mightier than the roar of a thousand great dragons,
Proclaiming the sound of the Mahāyāna teachings, to benefit all beings,
To the dragon-like sound of your speech, we pray!
As the emanation of the wisdom mind of all buddhas,
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You were born from the fathomless, endless ocean,
Your compassionate actions are swifter than lightning striking through the sky,
Your vision as deep as the infinite expanse of space,
To your wisdom mind, where everything arises in vivid clarity, we pray!
Your perfect form is a wish-granting gem for helping beings,
Simply hearing your name dispels all suffering,
Like the colours of a rainbow, your noble qualities each shine out distinctly,
To think of them, for even an instant, is to be led down the path to enlightenment,
To you who are the source of every noble quality, we pray!
The power of your compassionate actions brings benefit everywhere,
Pacifying, increasing, magnetizing and subjugating,
You skilfully train sentient beings, with their turbulent emotions so difficult to tame.
Like the stars in the night sky, your enlightened actions are vast beyond conception,
To you whose activity rises as a great wave in the ocean, we pray!
Above, below and in the four directions, you act to benefit beings,
So turn your compassionate gaze now on the world and on Tibet, the land of snows,
Inspire our rulers, and the rulers of Tibet and all their subjects,
Grant them your blessing, throughout the past, the present and into the future, without any
break!
Release us all from saṃsāra’s ocean of suffering—this we pray!
Conclusion
At this point, all five of those who had made requests offered a vast and splendid tsok feast,
prostrated and circumambulated Guru Rinpoche, and then they asked:
“O great master! You have shown immense kindness in teaching us special prayers like these.
But these prayers should not be chanted in the everyday babbling sounds of ordinary people. In
the future, when people are faced with suffering, when they think of you, the master, and pray,
how should they recite these prayers?”
This was his reply:
You followers of mine, you who wish to leave saṃsāra behind,

Pray unswervingly, with devotion, with longing and with faith,
Pray with a melody of one-pointed yearning, like this,
A tune of longing, poignant as an infant calling to its parents,
A sound as sweet as a guitar or flute—
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Pray six times like this during day and night!
The four and a half ślokas (eighteen lines) below were added by the emanation of Trisong
Detsen, the glorious Tashi Topgyal:
Just as you promised long ago with these words of yours,

These, your children, are praying now with yearning and devotion:
Kyema! Look on us with your compassion: O great guru,
Inspire us with your blessing: Jetsün Tötreng Tsal!
Dispel all our obstacles, Düdul Dragpo Tsal!
Grant us the supreme siddhi, Orgyen Rinpoche!
Now, in this age of strife, the degenerate age among the five hundred part periods,
When our minds are deranged by jungpo demons and we cause only harm and wrongdoing,
Pacify warfare and sickness, violence, famine and the like—
Pacify disasters and and evil omens, and every kind of harm!
Let the holders of the buddhas’ teaching, and especially of the tradition of the nine yānas,
Develop, mature and increase!
When the place was the spontaneously perfect palace of Samyé, the sublime,
The teacher was Padmasambhava, revealing the teachings of the profound path,
The teachings possessed the seven precious qualities of the dominion of the Mahāyāna,
The disciples were those five pure ones, those with fortunate karma,
And the time was when auspiciousness overflowed, like the victorious white light of the full
moon rising:
So, now—here too—may all be auspicious for our wishes to be spontaneously fulfilled!
“In times to come, the final age, a follower of mine from the west, a hidden yogin will bring
tremendous benefit to beings, and possess exceptional devotion for me. With few doubts, he will
protect the family line of the Dharma Kings. A fortunate one such as him will appear in the dark
and decadent age.
“Conceal this as a terma, for the benefit of him and those who have the karmic connection and
good fortune!”
Chapter Seven: Sampa Lhundrupma - “The Prayer to Guru Rinpoche that

Spontaneously Fulfills all Wishes”
Namo Guru: Homage to the Guru!
When the master Padmasambhava was leaving for the land of the rakṣasa ogres in the south
west, on the heights of Gungthang, the prince Mutri Tsenpo offered prostrations and
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circumambulated him. He placed the guru’s feet on the crown of his head, and clutching at the
edge of his robe, with tears streaming down his face, he offered him this mournful song:
“Kyema! O Guru Rinpoche!

In this final five hundred year age,
Here at Gungthang, in Mangyul, alongside the snow ranges,
My family and lineage have settled.
If we sink to the level of the common people, and we are plunged into misery,
Pity the kings of Tibet!
Who will my family turn to?
Fighting and violence will be the common lot.
The great isolated hermitages will be torn down;
Mountains and valley will become the haunts of bandits.
When no-one has the time to practise Dharma,
Masters and their patrons will face trouble and hardship.
Pity those with faith in times to come!
Temples will become battlegrounds;
Holy objects, statues, texts and stupas will be destroyed;
Sacred items will be profaned by lay people;
Remote hermitages will ring with the invocation of magicians.
When monasteries and temples are on the verge of annihilation,
The entire culture of Buddhadharma will face ruin.
Who can we turn to then, to protect the Dharma?
The great and revered will be murdered by poison;
The powerful will be assassinated;
The best will be dragged down by the lawless to the lowest level;
When dearest friends betray us,
Pity the royal ministers of Tibet!
Who can then be trusted by the king?
Sickness, war and famine will spread;
Armies from the border lands invade;
Ghosts, obstructors and jungpo demons suddenly run rampant.
When everything unwanted arises,
Pity the people of Tibet in their suffering!
Who can they turn to, sentient beings with no protector?
Trisong Detsen has passed away;
The guru is leaving for the land of Orgyen;
Mutri Tsenpo is to be abandoned in Tibet!
The king my father’s life was cut short; so be it!
The guru’s compassion is so scant; so be it!
My merit is so meagre; so be it!
The monasteries and teachings fail; so be it!
The Tibetan people’s happiness is at an end; so be it!
Why on earth did Mutri Tsenpo not die
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While my father and the guru were here?
Who can I rely on now?
Who will give me loving advice?
Who can I ask for teachings?
When I am dying, who will transfer my consciousness?
In the bardo, who will dispel my suffering?
When I am dead, who will perform the practices to purify my obscurations?
Kyéma! Kyihü! What little compassion!”
As he said this, the prince let out a grief-stricken sigh and fainted. The master Padmākara spat
into his ear, and he recovered consciousness. He gently laid the prince’s head in his lap. Then he
spoke:
“Listen, king of Tibet, faithful one!

My fortunate, my devoted son!
Know that Trisong Detsen’s life had reached its natural end.
So do not despair, prince and lord of Tibet.
Still I shall come for the benefit of Tibet,
To those who have devotion, I shall appear in person to teach the Dharma.
All your negative actions and obscurations, every one,
Will for certain be purified by just seeing my face.
In this life, the next and in the bardo state,
You will meet me again and again, and your suffering will be dispelled.
You will accomplish the benefit of beings during sixteen lifetimes after this one,
Then you will go to Orgyen, realm of the ḍākinīs.
On these slopes of the snow peaks of Gungthang in Mangyul,
Your descendants will in future
Rule unfailingly according to Dharma.
My compassion will gaze upon all uninterruptedly.
When those with faith and devotion practise in retreat,
The teaching of the buddhas and the compassionate disciples
Will be protected by my blessing and my compassion.
Unfortunate ones, demonic with their evil actions and wrong views,
Sentient beings bent on harm, doubting and jealously finding fault,
Cannot be protected by me, for all their actions are negative.
Even these evil ministers at present in power
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Who trouble the mind of the king and violate their samaya vow with me,
Will go to the three lower realms, that is certain,
But having seen my face, having heard my voice,
When their last negative karma is purified, they’ll be born as my disciples.
When this degenerate age reaches its end,
At the eastern foot of Mount Trazang,
Because of his aspirations, a hidden yogi,
Will reveal my terma treasure, and protect your family line.
Sentient beings in this final dark age are duped by false guides,
And, because of this error, are stuck in the swamp of wrong views.
Unable to distinguish Dharma from what merely looks like Dharma, they are plagued by doubts.
He who will appear at the foot of Mount Trazang,
Is a hidden yogi, who practises the virtuous way
Utterly in keeping with the teachings of the secret mantra Mahayana.
He will certainly protect the King of Gungthang and his subjects,
So do not despair, prince and lord of Tibet.”
And so he spoke. This was the occasion in which the guru gave the teaching called, ‘The Self-
liberation of Negative Emotions, that Dispels the Suffering of the King’.
Then he spoke once more:
“O prince, because of your exceptional kindness toward your subjects,

With my blessing and compassion, I shall give refuge to your royal line until the very end of the
dregs of time.
O prince, to you and your subjects, I leave this final advice:
“The noble and authentic divine lineage of clear light
From Mutri Tsenpo for as long as this family line continues,
I shall hold constantly in my compassion.
Do not listen to advice from manipulative friends or ministers whose actions are evil.
Maintain your civil laws according to the principles of Dharma.
People devoid of spiritual values, stubborn, cunning and deceptive,
Will appear in this dark age;
Defeat them and uphold the law of Dharma.
If your life is in danger, your power is being taken over,
And king is brought down to commoner,
Make the gods and spirits be your witness and act to avert such crises.
In the dregs of time, because of my compassion for the King of Gungthang,
On the slope of the rock mountain, in a place shaped like a heap of poisonous snakes,
I leave the pith instructions that will protect the prince’s descendants.
Then, when human beings are engulfed by doubts,
Do not have wrong views, follow my instructions, and
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The wishes of the King of Gungthang will be fulfilled.
Kings who commit evil will not receive my protection.”
So he spoke.
The guru spoke again:
“A time will come when the very last of the prince’s line at Mangyul Gungthang will be protected
by my terma. This will be a time when suffering will come to Tibet, when sentient beings will
encounter everything they do not want. Above, the gods and demons will be thrown into chaos
and turmoil; below, the nāgas and nyens will be thrown into chaos; in between, the lords of the
earth will be thrown into chaos; rulers who perpetrate evil will be thrown into chaos; ordinary
people will be thrown into chaos; parents, siblings and children—whole families—will be thrown
into chaos. This will be the time when the teaching of Buddha will be reaching its end. The
siddhis of the yidam deities will fade. ḍākinīs and dharmapālas will look away, and turn towards
Mt. Meru. The happiness of sentient beings will have come to an end.
“King of Gungthang, patrons of the Dharma, ruler and subjects, carry out my instructions and
practise this treasure teaching. For this is when my compassion, Padma’s compassion, will come,
ever more swift and strong. Pray to me, constantly:
Emaho! In Dewachen, ‘Blissful’ pure realm of the west,

Amitābha’s compassionate blessing was aroused,
And he blessed his emanation, Padmasambhava,
To come into this world to bring benefit to all beings.
Compassionate one, you never cease to bring us help and well-being:
Grant your blessing, so all our wishes be spontaneously fulfilled!
All the Dharma kings, from Trisong Detsen
Down to the very end of the royal line,
Throughout past, present, and future, know your constant blessing.
You are the only protection for rulers who follow the Dharma, as in Tibet.
Compassionate one, you safeguard the lands that practise Dharma:
While your wisdom body subjugates the rakshasas in the southwest,
You look on sentient beings everywhere with compassion,
Magnificent guide for sentient beings led astray by ignorance,
Skilfully you teach them, with their emotions so difficult to tame.
Compassionate one, your love is constant in its kindness and care:
Now, when this degenerate dark age reaches its final depths,
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At dawn and at dusk you come, for those who have devotion,
Riding on the rays of the rising and the setting sun,
And on the tenth day of the waxing moon, you come in person.
Compassionate one, you act with vast power to help beings:
Now in this dark age, the age of conflict, the final era of five-hundred parts,
The five poisons of the negative emotions grow more violent in all sentient beings—
Recklessly we indulge in destructive emotions, and let the poisons dominate our minds.
At a time like this, let your compassion be our refuge and protection.
Compassionate one, you lead those with devotion to the higher realms:
When terrifying armies of oppression encircle us,
Menacing the great centres of the Dharma with destruction,
With no trace of doubt or hesitation we pray:
O Guru Rinpoche, with your retinue of eight classes of gods and demons,
You will repel aggressors and their armies—of this we have no doubt!
When sickness strikes, to destroy the fragile bodies of sentient beings,
When diseases plunge us into unbearable suffering and agony,
O Guru Rinpoche, embodiment of the Buddha of Medicine,
You will remove the obstacles that bring untimely death!
When nature turns against us, and earth’s resources fail;
When sentient beings are tormented by the plague of famine,
O Guru Rinpoche, with all your ḍākinīs and deities of prosperity,
You will dispel all deprivation, all hunger and thirst—of this we have no doubt.
When the destined revealers retrieve hidden treasures for the benefit of beings,
Courageous and confident of our pure, unbroken samaya,
O Guru Rinpoche, inseparable from our yidam deity,
You will ensure the true heirs receive their father’s treasure—of this we have no doubt.
When travelling through hidden lands, forests and deserted places,
When our way is blocked and we are cut off by storms, by rain and snow,
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O Guru Rinpoche, surrounded by mighty local spirits,
You will lead us practitioners to the right path—of this we have no doubt!
When vicious wild animals menace us—tigers, leopards, bears and poisonous snakes,
On our way through terrifying passes, wild and desolate places,
O Guru Rinpoche, along with your gings, warriors and protectors,
You will drive off these ferocious creatures—of this we have no doubt!
When obstacles arise in earth, water, fire and air
To threaten these illusory bodies of ours with destruction,
O Guru Rinpoche, with the goddesses of the four elements,
You will harmonize the elements into their natural state—of this we have no doubt!
When travelling on dangerous routes,
If murderous bandits and robbers attack us,
O Guru Rinpoche, through your realization of the four mudrās,
You will dispel the terror of all brutality and greed.
When faced by killers on all sides,
Who threaten us with lethal weapons,
O Guru Rinpoche, the protection of your vajra-tent
Will cause killers to panic and weapons to be scattered.
When this life-span is exhausted, and we come to die,
If we are racked by the intense anguish and pain of dying,
O Guru Rinpoche, as you are the emanation of Buddha Amitābha,
It is certain we will be born in ‘The Blissful’ pure realm of Dewachen:
Once this borrowed and illusory body is destroyed in the bardo realm
When our deluded experiences, and our further delusions, arise to make us suffer,
O Guru Rinpoche, you who know past, present and future, through your compassion,
You will let all delusion be self-liberated—of this we have no doubt!
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When we are overwhelmed by karma and circumstance,
And suffer through grasping at delusion as real,
O Guru Rinpoche, King of Great Bliss,
You will utterly destroy the delusions that bring suffering.
When beings of all six realms are tormented by immense pain,
And especially when our leaders and people are engulfed in suffering,
With intense longing and devotion, from the depths of our hearts,
O Guru Rinpoche, with your unchanging, unwavering compassion—watch over us!
So he spoke, and thinking of the prince with love, he gave him thirteen pith instructions which
are like wish-fulfilling jewels. The prince then prostrated and circumambulated in devotion.
Gazing towards Orgyen, the guru departed, riding on a ray of the sun.
The prince Mutri Tsenpo concealed ‘The Pith Instruction on Self-Liberation of Negative Emotion’,
and ‘The Pith Instructions akin to Wish-fulfilling Jewels’, along with ‘The Final Advice in Mangyul’
as a terma in the rock resembling a pile of jewels (Drak Rinchen Pung Dra). He entrusted it to the
treasure custodians, the Four Sisters of Séi Lhamo. These were his words:
“When at the end of time,

It is time for my royal line to suffer,
On the eastern slope of Mount Trazang
A being with the karmic destiny will come.
Then let him find this,
And let my line be protected!”
Prince Mutri Tsenpo said:
“My faithful and devoted people,

Recite ‘The Prayer to the Three Kaya Guru’
Whenever you recall the master, your refuge.
Recite the prayer given to King Trisong Detsen, my father,
In the evening, the time of wrath.
Recite the prayer given to Lady Tsogyal
Before first light, early in the morning, the time of increase.
Recite the prayer given to gelong Namkhe Nyingpo
At dawn, the time for pacifying.
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Recite the prayer given to Nanam Dorje Dudjom
In the afternoon, the time for magnetizing and power.
Recite the prayer given to Prince Mutri Tsenpo
In the darkness of midnight.
Recite the Sampa Lhundrupma, the prayer given to the King of Gungthang,
At midday, during rest.
In general, recite these prayers whenever you feel threatened by suffering.
To me and my unbroken royal line, and
To those with the good fortune of acting according to Dharma,
In general, all the buddhas are extremely kind,
In particular, the guru is inconceivably kind.
So listen to my words, the words of a king who protects the Dharma:
Pray to the guru constantly, and with deep devotion.”
These were his words. This prayer taught to the King of Gungthang, called ‘The Spontaneous
Fulfilment of Wishes’ was concealed by Mutri Tsenpo in the temple of Rulak Drampa Gyang. The
terma custodian to whom he entrusted it was Lhamo Dréu Shyönma.
In the Male Water Dragon Year (1352), Tulku Zangpo Drakpa took out the terma from the
temple of Rulak Drampa Gyang, and entrusted it to the great vidyadhara Rigdzin Chenpo Gödem
Truchen (1337-1408), who deciphered it from the ḍākinī code.
Barché Lamsel
The Prayer that Removes All Obstacles from the Path
A Terma Revealed by Orgyen Chokgyur Dechen Lingpa
om ah hung benza guru pema siddhi hung
Orgyen Tötreng Tsal
To the dharmakaya Amitabha we pray!

To the sambhogakaya—the Great Compassionate One—we pray!
To the nirmanakaya Padmakara we pray!
Wondrous emanation, master of mine,

In India, you were born, you studied and you contemplated;
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To the heart of Tibet you came, to subjugate its arrogant demons,
In Orgyen you dwell, accomplishing the benefit of beings:
With your compassion, inspire us with your blessing!
With your love, guide us and others along the path!
With your realization, grant us siddhis!
With your power, dispel the obstacles facing us all!
Outer obstacles—dispel them externally,
Inner obstacles— dispel them internally,
Secret obstacles —dispel them into space!
In devotion, I pay homage and take refuge in you!
1. Gyalwé Dungdzin
When we gaze on the wonder of your perfect form,

Your right hand forms the mudra of the sword,
Your left in the mudra of summoning.
Your mouth held open, with fangs bared, you gaze up into the sky.
O Gyalwé Dungdzin, Protector of Beings:
2. Mawé Senge
When hearing the priceless teachings of Dharma,

Your body shines with a dazzling radiance of light,
In your right hand, volumes of the tripitaka,
In your left, the texts of Kilaya.
All these profound teachings have infused your mind,
O Pandita of Yangleshö:
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3. Kyéchok Tsul Zang

When placing under oath the protectors who abide by their vows
In that supreme place of power, immaculate and enchanting,
On the very border of India and Tibet,
You grant your blessing, and as soon as you arrive
The mountain becomes fragrant, a sweet scent wafting through the air,
Even in winter lotus flowers bloom,
And springs cascade with the nectar of bodhichitta.
In this supreme and sacred place, inundated with bliss,
O Kyéchok Tsul Zang, clad in Dharma robes,
Your right hand wielding a nine spoked vajra,
Your left holding a jewelled casket
Brimful of the elixir of rakta.
You bind under oath the dakinis and guardians who keep their pledges,
And you attain the siddhi of beholding the yidam deity face to face:
4. Dükyi Shéchen
When you establish the teaching of the buddhas,
And practise in the Slate Mountain forest,
Your ‘phurba of approach’ soars into the wide open sky.
You catch it with the vajra mudra, roll it
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Between your hands and hurl it into the Sandalwood Forest,
Which bursts into flames, evaporating its lake.
In an instant, you burn the land of the tirthikas to ashes,
And crush their dark yaksha lords into dust.
O peerless Dükyi Shéchen:
5. Dzam Ling Gyen Chok

When overpowering the rakshasas,
You appear as a youth in nirmanakaya garb,
Your amazing, beautiful form, with its lovely hue,
Perfect teeth and golden hair, gorgeous
Like a youth of sixteen years,
Wearing all the jewel ornaments.
Your right hand grips a phurba of bronze,
Subjugating maras and raskhasas.
Your left hand holds a phurba of teak,
Granting protection to your devoted sons and daughters,
Around your neck you wear a phurba of iron—
You and the yidam deity are insepararble,
O Dzam Ling Gyen Chok, manifestation of non-duality:
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6. Pemajungné
When you choose to go to the “Land of Phantoms”,

The ground on which the blazing pyre is lit
Turns into a lake, the width of an arrow shot,
Where, on a lotus blossom, you appear, cool and sparkling.
Within the lotus, you display your realization
And win the name of Pemajungné, ‘Lotus-born.’
You come in person as a completely realized buddha—
O wondrous nirmanakaya, such as you:
7. Khyépar Pakpé Rigdzin

When you shine as the sun over Tibet,
An awe-inspiring guide for any with devotion in their hearts,
You display whatever forms each being needs to be tamed.
High up on the Khala mountain pass in Tsang,
You place the genyen of the dralas under oath.
Down in the valley of Tsawarong,
It was the arrogant genyen of the gods,
Twenty one of them, you make swear fealty.
In Mangyul, at Jamtrin,
You grant siddhis to the four bhikshus.
O supreme Khyépar Pakpé Rigdzin:
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8. Dzutrul Thuchen
On Palmotang’s plain of glory
You give the twelve tenma goddesses their binding oath.
Up on the Khala pass of Central Tibet,
You bind the white snow goddess Gangkar Shamé under oath.
In the marshlands of Damshö before Mount Lhabüi Nying,
You swear Thangla Yarshu to a solemn vow.
High up, on the peak of Mount Hépori,
You place all the devas and rakshasas under oath:
And out of all these great gods and demons,
Some offer up the very essence of their life-force,
Some are turned into guardians of the teachings,
Others take the pledge to act as your servants.
O mighty Dzutrul Thuchen:
9. Dorje Drakpo Tsal

When you plant the teachings of the sublime Dharma,
As if hoisting a victory banner,
Samyé is completed spontaneously, with no need to be built,
And the entire vision of the king is fulfilled.
Then, you bore the names of three supreme beings—
One was Padmakara, ‘Lotus-born’,
One was Padmasambhava,
And one was Tsokyé Dorje, ‘the Lake-born Vajra’.
O Dorje Drakpo Tsal, now we invoke you by your secret name:
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10. Kalden Drendzé

When you practise at Samyé Chimphu,
You repel all harmful circumstances, and grant siddhis.
You set the king and ministers on the path to liberation,
Destroying those teachings of the Bönpos that conjure evil spirits,
And showing the dharmakaya, precious and immaculate.
O Kalden Drendzé, you lead us fortunate ones to buddhahood:
11. Raksha Tötreng

Then you leave, and for the land of Orgyen,
Where now you subjugate the rakshasa demons;
Great wonder— surpassing any human being,
Great marvel—in your phenomenal enlightened actions,
Great might—with all your miraculous powers:
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12. Guru Dechen Gyalpo

Endowed with wisdom body, speech and mind, you are our glorious guide;
You have freed yourself of obscurations, and so know the three realms with vivid clarity;
You have attained the supreme siddhi, and so possess the supreme body of Great Bliss;
All the obstacles to our enlightenment—eliminate them for good!
om ah hung benza guru pema tötreng tsal benza samaya dza siddhi pala hung a
This is the outer practice of prayer that comes from the ‘Commentary on the Essence Manual of
Instructions: the Wish-fulfilling Jewel’ in ‘The Heart Practice of the Master: Dispelling All
Obstacles’—Lamé Tukdrup Barché Kunsel—the revelation discovered from below the foot of the
Great Awesome One at the Danyin Khala Rongo rock by the great treasure revealer Orgyen
Chokgyur Dechen Lingpa, who appeared in this age of conflict.
May this prayer become the cause for pacifying completely all the obstacles and degeneration
for both the teachings and beings, and accomplishing all the aims of virtue and goodness!
Mangalam!
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Sampa Nyur Drupma
'The Prayer that Swiftly Fulfils All Wishes'
by the Omniscient Longchenpa and Rigdzin Jikme Lingpa
Emaho! In the heart of a blossoming lotus, upon the waters of the lake,
You are the deity who is the spontaneous presence of the five kāyas and wisdoms,
O great, naturally arisen Padma Yabyum
Surrounded by clouds of ḍākinīs—to you we pray:
Grant your blessing so that all our wishes be quickly fulfilled!
As a result of our negative karma, whenever we suffer
From illness, malevolent spirits (dön) and obstacles, warfare and violence, famine and
starvation,
Then remember your promise that even simply to think of you will immediately dissolve all such
suffering—
O Lord of Orgyen, we implore you, from the depths of our hearts,
To practise devotion, discipline and generosity,
To free the mind through hearing the Dharma, and to have dignity, self-control
And discriminating awareness—make these seven noble human qualities
Fill the hearts and minds of all sentient beings
And so bring peace and happiness to the world.
When oppressed by illness, suffering and unwanted circumstances,
Falling prey to harm and obstruction from negativity and demonic forces—jungpo and gyalpo,
Threatened by fire, water and journeys of great danger,
When this life is spent and death arrives—at these times
We have nowhere to turn to except to you!
Care for us with your great compassion, O great Orgyen Guru:
This prayer should be kept in the hearts of all those with faith, who wish to benefit the land of
Tibet, pacify illness, prevent famine and border invasions, and contribute to the welfare of the
teachings and beings.
The first stanza is taken from the verses of praise in ‘The Infinite Cloud Banks of Profound
Meaning’ (Zabdön Gyatsö Trinpung), the ‘background teachings’ to the omniscient Longchenpa’s
Khandro Yangtik, and the later verses are the blessed vajra words of the second omniscient one,
Rigdzin Jikme Lingpa.
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The Prayer to Guru Rinpoche for Removing Obstacles and Fulfilling
Wishes
a Terma of Chokgyur Dechen Lingpa
Guru Rinpoche, the Buddha of past, present and future,

‘Dewa Chenpo’—Guru of Great Bliss—the source of all siddhis,
‘Düdul Drakpo Tsal’—Wrathful One that Subdues Negativity—who removes all obstacles,
Grant your blessings, we pray!
Through them, may all obstacles—outer, inner and secret—
Be quelled, and may all our aspirations be fulfilled.
Discovered by the great terma-revealer Chokgyur Dechen Lingpa, from the right hand side of the
Sengchen Namdrak rock on Mount Rinchen Tsekpa, ‘The Pile of Jewels’. Because the blessing of
this prayer, one intended for this present time, is so immense, it should be treasured by all as
their daily practice.
The Prayer to Guru Rinpoche for Attainments

by Dodrupchen Rinpoche
To Orgyen Rinpoche we pray,

Grant us—without impediment or obstacles arising—
Favourable circumstances, the fulfilment of our aspirations,
And attainments, ordinary and supreme.
The precious master Guru Rinpoche appeared in a vision to Dodrupchen Rinpoche Jikme Trinle
Özer while he was visiting Khachö Palgyi Tsaridra. Immediately, he spoke the words of this
prayer; such is its blessing. Mangalaṃ.
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The Heart of Blessings
A brief anthology of prayers to Guru Rinpoche and the twenty-five disciples, the
king and subjects
Homage to the Guru!
Those who wish to pray in a concise way to the Precious Master of Orgyen and his emanations,
the five Tötreng families and Eight Manifestations, along with the twenty-five disciples, the king
and subjects, should do so as follows.
Taking refuge and arousing the awakened mind of bodhichitta
From now until enlightenment, I and all sentient beings

Take refuge in the Buddha, Dharma and Sangha, and in the gurus, devas and dakinis.
In order to attain perfect buddhahood for the sake of others,
I arouse the heart of the awakened mind—bodhichitta, in aspiration and action!
3 times
The visualization
Before me in the sky, amidst a cloud of exquisite offerings,

On a jewelled lion throne, lotus, sun and moon disc seat
Presides my root master Orgyen Rinpoche,
His complexion white, tinged with red, he is youthful, majestic and radiant,
In his right hand a vajra, in his left a skullcup with vase,
Embracing the supreme secret consort, concealed as a khatvanga.
He wears inner gown, Dharma robes and brocade cape,
On his head the beautiful hat that liberates upon seeing;
He sits upright, his feet crossed in the vajra posture.
From his secret body, speech and mind, amidst a mass of light and rainbow rays,
The five classes of Tötreng, the Eight Manifestations,
His twenty-five heart-disciples, the king and subjects,
And an infinite cloud of vidyadhara gurus, all stream out.
Their three centres are marked by the three syllables OM AH HUNG, from which light beams out
To summon the wisdom beings, who merge inseparably one with them.
Visualize in this way.
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Invocation
Hung! Rise up, Padmakara, with your dakini throng,

Care for us, sugatas of all time and all directions,
Great and noble guide, Pema Tötreng Tsal,
Come now, we pray, from the sacred places of vidyadharas and dakinis.
The wisdom beings are invoked, and dissolve into the visualization.
The seven branch offering
Remain upon your lion thrones, your lotus, sun and moon disc seats.
With devotion filling body, speech and mind, I prostrate and take refuge in you.
I offer a cloud of offerings, outer, inner, secret and unsurpassed,
I confess and purify all harmful actions and obscurations of past, present and future,
I rejoice in the virtuous actions of both sublime and ordinary beings,
I implore you to turn the wheel of the teachings, profound and vast,
I pray that you do not pass into nirvana, but remain forever,
And I dedicate all true merit to the complete enlightenment of all.
In this way, gather the accumulations.
Prayer to Guru Rinpoche, His Manifestations and the Twenty-five Disciples
You are the embodiment of all the conquerors, past, present and future—the lord of one
hundred buddha families,
You rule over the four enlightened activities,
You possess the power to magnetize everything that appears and exists,
Padmakara, at your feet we pray!
Vajra, Ratna, Padma, Karma
And Buddha—the five supreme families of Tötreng;
The immortal Padmakara, Padmasambhava,
Loden Choksé, Pema Gyalpo,
Shakya Sengé, Nyima Özer,
Sengé Dradok, Dorjé Drolö and the like,
Assuming every kind of miraculous manifestation needed to tame beings, and
Embodying every source of refuge: to you we pray!
Sangyé Yeshé, Gyalwa Chokyang,
Namkhé Nyingpo, Jnanakumara,
Yeshé Tsogyal, Palgyi Yeshé and
Palgyi Sengé, to you we pray!
Vairochana, King Trisong Detsen,
Yudra Nyingpo, Dorjé Dudjom,
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Yeshé Yang, Sokpo Lhapal and
Nanam Yeshé, to you we pray!
Palgyi Wangchuk, Denma Tsemang,
Kawa Paltsek, Shübu Palgyi Sengé,
Gyalwé Lodrö, Drokben Lotsawa and
Drenpa Namkha, to you we pray!
Odren Wangchuk, Ma Rinchen Chok,
Palgyi Dorjé, Langdro Könchok Jungné and
Gyalwa Changchub—you who actualized the wisdom mind of the buddhas—
Vidyadharas and heart-disciples, to you we pray!
To you we pray, Orgyen Rinpoche,
Inspire us with your blessings, assembly of vidyadhara emanations,
Pacify our obstacles, inner, outer and secret,
Make all our aspirations be spontaneously fulfilled,
Bestow on our body, speech and mind the four vajra empowerments,
Dispel illness, döns, harmful actions, obscurations and obstacles into space,
Grant us the siddhis of enlightened body, speech, mind, qualities and activities,
Inspire us with your blessings, to obtain the four kayas of complete enlightenment!
Pray like this with piercing intensity.
If you wish, at this point, you can recite The Prayer in Seven Chapters, The Spontaneous
Accomplishment of Wishes, The Dispelling of Obstacles from the Path, or any other prayers you
choose.
The mantra recitation
As the ‘approach’ phase of the prayers, recite:
as much as you can, and then at the end:
Receiving the empowerments
From the four centres of the body of the vidyadhara guru,

Rays of light streak out and melt into my four centres,
Instilling in me the blessing of enlightened body, speech, mind and indestructible wisdom,
So that I receive the four empowerments.
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Dissolution
Finally, the field of merit melts into light and dissolves into me.
The lama’s wisdom mind merges, one, with my mind, the great power of realization is
perfected,
With samsara and nirvana one taste, within the all- embracing space of Clear Light,
Let all be auspicious for the fruition, the benefit of myself and others, to mature.
Receive the empowerments, and adorn the conclusion with prayers of dedication, aspiration and
auspiciousness.
[If you wish, at this point, you can recite The Prayer in Seven Chapters, The Spontaneous
Accomplishment of Wishes, The Dispelling of Obstacles from the Path, or any other prayers you
choose.]
In accord with the prayer of one with devotion, by the name of Natha, this was written by
Khyentsé Wangpo, the favourite servant of the lake-born Guru.
Siddhirastu!
Recollecting the Deeds of The Tenth Days

by Mipham Rinpoche
Emaho: O wonder! Guru Padma, in you all buddhas are embodied,

To you I bow in devotion, remembering your deeds on the tenth days:
On the Dhanakośa lake, you were born in the heart of a lotus blossom,
As crown prince of Oḍḍiyāna, you ruled the kingdom,
Relinquishing the kingdom, you practised yogic discipline in the charnel grounds,
Ordained into the teaching, you mastered all objects of knowledge of both sutras and tantras,
You established the Dharma in the kingdom of Zahor, taking the princess Mandāravā as your
consort,
You set the land of Oḍḍiyāna on the path to enlightenment,
Destroying the tīrthikas, you raised the victory banner of the teachings,
When non-buddhists harmed you, you subdued them with the greatness of your miracles,
Transforming deadly poison into medicine, you brought the tirthikas into the Dharma,
Overcoming obstructive spirits in Nepal, you attained the siddhis of Yangdak and Vajrakīlaya,
Subjugating the earth of Tibet, you lit the lamp of the sacred Dharma,
In the centre and on the borders of Tibet you concealed countless termas.
“On the tenth day of each of the twelve months of the year
I have displayed one of my twelve great deeds; have faith in them,
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And I will grant you the twelve siddhis.” As this was your promise,
Guru Rinpoche, to you I pray:
Pacify all obstacles, accomplish whatever we wish, just as our minds desire,
Make all good things, both spiritual and worldly, increase more and more,
Let us attain all the siddhis, ordinary and supreme,
And awaken into buddhahood, inseparable, O Guru, from you!
In the hermitage of Rudam valley, Samten Déden Ling, in the evening of the twenty- eighth day
of the doubled seventh month of the Water Tiger year (1902), this was composed by Mipham
Jampal Gyépa. May virtue and goodness prevail!
The Abbreviated ‘Prayer in Seven Chapters’

A Terma Revealed by Nyang Ral Nyima Özer
Emaho: O wonder! The primordial buddha, the dharmakāya Samantabhadra,

The infinite buddhas in the mandalas of the saṃbhogakāya,
Nirmāṇakāya manifestations, who appear in every kind of form, to tame each in their own way:
Orgyen Rinpoche, you are the three kayas, in one—
To you we pray! Look on us with compassionate eyes!
Inspire us with your blessing! Guide us on the path to liberation!
Amitābha, buddha of boundless light,
Avalokiteśvara, lord of the world and lord of love,
Wrathful heruka, who is chief of the mandala:
Orgyen Rinpoche, you embody them all—
Born in the lotus blossom on Dhanakośa lake,
You ruled the realm of the Dharma-king of Orgyen,
Unstained by ordinary birth, immaculate nirmanakaya:
Orgyen Rinpoche, without equal in all three worlds of existence—
Completing your studies, you were supreme among the learned of the world;
Completing your yogic practice, you made the mamos your servants;
Completing your sādhana practice, you brought all appearance and existence under your
control:
Orgyen Rinpoche, omniscient one—
In central Tibet, you bound gods and spirits under oath,
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You fulfilled all the intentions of the King,
Every single one of the fortunate disciples, you set upon the levels of vidyādharas:
Orgyen Rinpoche, supreme guide for living beings—
For those with the karmic connection, you concealed a hundred thousand profound termas;
You made prophecies about future generations, as clear as if they were happening today;
You promised to care for us with your compassion, and without ever parting:
Orgyen Rinpoche, you who know past, present and future—
“From here I shall go to Ngayab Pemé Ling,
But when every tenth day comes”, you said, “I shall return.”
With your love for sentient beings of this degenerate age, who look to you with devotion and
yearning,
Orgyen Rinpoche, protector and refuge of all living being
You have attained the vajra-like state of immortality,
You subjugate the ferocious rakṣasas in the south-west,
Your compassion more amazing than any other buddha:
Orgyen Rinpoche, sole refuge of all living beings—
From now, till we have attained liberation,
We have no other hope, no other source of refuge, but you.
Don’t ever turn away, but look on us with your eyes full of compassion,
Grant us attainments, ordinary and supreme,
Bless us to realize the primordial purity, the essence of rigpa,
And then become, swiftly, just like you!
Samaya Gya Gya Gya
This brief ‘Prayer in Seven Chapters’ was concealed by Guru Rinpoche in the ‘Kham Sum Zang
Khang Ling’ at the summit of the temple in Samyé. Later it was discovered as a terma by the
Lord Nyang Ralpachen.
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’The Lightning Bolt of Compassion’,
a Short Sampa Lhundrupma—
’Prayer that Spontaneously Fulfils All Wishes’
by Do Khyentse Yeshe Dorje
Emaho: O wonder! O Guru Rinpoche, in your glory you embody Buddha, Dharma and Saṅgha;
lama, yidam and khandro; and all the sugatas,
The sole refuge of beings, who are without protection in this dark age.
Your compassion is as swift as lightning, Tötreng Tsal.
Mahā Guru—wrathful Padma Heruka,
With fervent longing and devotion, we pray to you:
Avert enemies, döns, obstructing forces, obstacle-makers, curses and spells.
Bring all negative forces, gyalpo, senmo and jungpo demons, under your subjugation,
Grant your blessings so that all our wishes be spontaneously fulfilled.
When the signs of the times became apparent, at the request of the noble consort and son, Jalü
Dorje uttered this, as a treasure from his wisdom mind.
A Brief Prayer for the Spontaneous Fulfilment of Aspirations

by Mipham Rinpoche
Embodiment of all buddhas, precious master,

To you, Lotus-born Guru of Orgyen we pray:
Grant us your blessing, to pacify disharmony, conflicting circumstances and obstacles,
And spontaneously fulfil all our aspirations.
A Very Brief Barche Lamsel

The Prayer for Clearing Obstacles from the Path
by Do Khyentse Yeshe Dorje
Oṃ āḥ hūṃ! Dharmakāya Amitābha, saṃbhogakāya Avalokiteśvara,

Nirmāṇakāya Padmasambhava—the wrathful Drakpo Tsal,
We pray to you; with the force of your compassion
Dissolve all obstacles, outer, inner and secret, into space!
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When beings suffer in this decadent dark age,
We have no other hope but you! From the depth of our hearts
With fervent devotion and longing, urgently we pray:
Avert bad circumstances, outer, inner and secret obstacles,
Let our life-span and merit increase, and our lung ta strengthen and grow!
By the one who holds the name of tertön—Jalü Dorje.
A Brief Prayer to the Precious Master Padmākara for Swiftly Fulfilling

Wishes and Dispelling Obstacles
by Jamyang Khyentse Wangpo
om ah hum benza guru pema siddhi hum

Embodiment of all sources of refuge, Orgyen Rinpoche,
To you we pray, with a yearning so strong it is hard to bear.
Dispel all obstacles, outer, inner and secret, into space
And grant your blessing so all our aims and wishes are fulfilled, according to the Dharma.
With single-minded devotion, Jamyang Khyentse Wangpo made this prayer, which arose quite
spontaneously, on its own. Virtue!
‘Turning Back Obstacles and Adverse Circumstances’:

A Prayer to Orgyen Rinpoche,
Embodiment of All Sources of Refuge
by Jamyang Khyentsé Wangpo
om ah hung vajra guru padma siddhi hung

In the palace of the essence, of primordial purity,
Samantabhadra, the dharmakaya Padmakara,
With buddhas and bodhisattvas, amid the space of wisdom,
To you we pray, inspire us with your blessings!
Outer enemies: turmoil in the four elements,
Inner obstacles: physical sickness,
Secret döns: the obstacles of the mind,
Dispel them all into the dharmadhatu!
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From the palace of the nature, of spontaneous presence,
The five families, the sambhogakaya Tötreng Tsal,
Arise as ocean-like infinite mandalas,
From the palace of compassion, all-pervading,
The Eight nirmanakaya Manifestations, taming each in their own way,
Masters of the web of magical illusions, beyond all imagining,
You are the embodiment of all the root and lineage lamas
Of mind direct, sign and oral lineages,
Vidyadhara of spontaneous perfection, lake-born lord,
From the magical display of the nine spaces of wisdom,
Emanate clouds of peaceful and wrathful yidams,
Their sovereign lord Padma Drakpo,
Lord of the assembly of the dakinis of the three places,
Dakinis of the sacred realms, tantric yoginis, and coemergent dakinis,
Glorious heruka, great acharya,
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Your mind is inseparable from the expanse of the wisdom mind
Of the buddhas of all dimensions of space and time;
Embodiment of all the sugatas, Lotus-born,
Through the eighty four thousand teachings of Dharma,
Your speech satisfies the minds of all those to be trained,
Supreme teacher, Padma Vajra Tsal,
Your body presides above the heads
Of the sanghas of all three yanas,
All-encompassing lord Padmasambhava,
Lord of Orgyen, in you are gathered all sources of refuge,
Whenever we think of you, and pray to you, from our hearts,
Shower down a great rain of blessings and siddhis
From your vast wisdom expanse, of knowledge and of love!
May the resources of the outer environment and this world increase,
May its inhabitants—all beings—live according to Dharma,
May the lives of the holders of the teachings be firm and may the teachings spread,
May all be auspicious so that the benefit of ourselves and others be fulfilled!
So as to benefit everyone, both himself and others, the holy one among the vidyadharas,
Khyentsé Wangpo, prayed just whatever came into his mind. Virtue!
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The Prayer to Orgyen Rinpoche, that “Invokes the Heart of his Wisdom
Mind”
by Pawo Lerab Tsal
Embodiment of all victorious ones, throughout the whole of space and time,
Your compassion and your actions swifter than any other buddha,
You who vowed to care for the land of Tibet,
Orgyen Rinpoche, to you I pray!
I call out to you with my heart, with a yearning that is hard to bear,
Look on me, with eyes of compassion, from your invisible realm of space.
Now that this final age of the five degenerations has arrived,
When local deities are usurped by jungpo demons,
Restore them to their rightful place, O Lotus-born.
When evil human beings, spirits and demons are on the rise,
Encourage the good and urge them onwards, O Lotus Born.
When the dharmapalas forsake their sacred pledge,
Bind them with the seal of the samaya, O Lotus Born.
When ghosts of the dead, devoid of samaya, start to make obstacles,
Subdue such untamed spirits; bring them under your control, O Lotus Born.
When the minds of living beings are influenced by forces that cause obstruction,
Separate them, and drive out all the obstacle-makers, O Lotus Born.
When damsi demons, with perverted aspirations, impede the teachings,
Liberate them with fierce and wrathful force, O Lotus Born.
When the gongpo chiefs of the gyaldré spirits wreak destruction on Tibet,
Subjugate them with the might of your power and strength, O Lotus Born.
When the armies of neighbouring lands take up weapons against us,
Turn back the turmoil of war and invasion, O Lotus Born.
When epidemics due to gods, rakṣasa and mamos multiply,
Heal them with the medicine of your compassion, O Lotus Born.
When livestock come to grief and farmers suffer bad harvests,
Grant us grain and resources and wealth, O Lotus Born.
When the vital nutrition of the earth is depleted, and the spirit of abundance among living
beings fails,
Recharge their vitality and prosperity with your blessing, O Lotus Born.
Make the teachings and holders of the teachings
Spread and increase in number, O Lotus Born.
When I and others, bereft of Dharma, wander in samsara,
Lead us to the heaven of Great Bliss, O Lotus Born.
When our View, Meditation and Action go astray,
Make us realize the ultimate as our true nature, O Lotus Born.
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In this life, the next and in the bardo state,
Never leave me, but hold me with your compassion, O Lotus Born.
When I face suffering or harm of any kind,
Let your compassion protect me always, O Lotus Born.
This prayer to Orgyen Rinpoche, one that invokes him and is appropriate to this day and age,
was composed by Pawo Lerab Tsal (Chuwo Rigdzin Chenpo) at Lhundrup Teng in Derge,
following the instructions of Kyabgön Rinpoche.
The Falling Elixir of Blessing

A Prayer to the Great Guru and His Consorts
by Jamyang Khyentse Chökyi Lodrö
Homage to the master Padmākara!

Perfectly enlightened Buddha, in your splendour, lord of all,
Lotus-born, Padma Gyalpo,
Mandāravā and Yeshé Tsogyal,
From our hearts we pray, inspire us with your blessing!
Emanation of all buddhas of all time,

Brother of all ḍākinīs, mighty warrior
Dorje Tötreng Tsal, to you we pray:
Inspire us with your blessing, Orgyen Rinpoche!
Grant us siddhis, care for us, ḍākinīs of wisdom!
In this whole world, and especially in Tibet,

You are our sole refuge, your kindness without end,
Padmākara, at your feet we pray:
Beings of this degenerate age are for you especially dear,

In the morning and in the evening you come, for the sake of Tibet—
Guru, so compassionate, to you we pray:
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When the armies of evil and negativity deploy their forces,
Then think of us and strike as swift as lightning!
Dorje Drakpo Tsal, to you we pray:
Like a wish-fulfilling jewel, you are the source of all our needs and wishes,
Just to think of you dispels the misery of samsara and nirvana,
Guru of Great Bliss, to you we pray:
To your followers like us, your sons and daughters,

Direct all the power and force of your knowledge, love and strength!
Instantly bestow on us the great empowerment of your blessing!
Here and now, grant us siddhis, ordinary and supreme!
And then in all our lives to come, Padmākara, with your consorts,
Keep us close to your heart, the children of your wisdom mind,
Empower us with the treasury of an ocean of secrets,
Let us master the splendour of the four enlightened activities
And so fulfil your vision and your wishes, Guru yabyum!
With this our prayer, may all be fulfilled as we aspire:

May the teaching of Buddha flourish and this world be rich in peace and happiness,
With all those harmful to the teachings driven far away,
Let everything be auspicious for the saṅgha to increase in number, in harmony and with pure
discipline,
And for the teaching of Buddha to spread in the ten directions!
When Sönam Gyaltsen of the Lakar family, great benefactors of the buddhadharma, along with
his tutor Lama Gyurdrak, offered silver coins and a white scarf and requested this, Jamyang
Lodrö Gyatso wrote it at Drub Tso Pema Ling, on the 21st day of the monkey month of the
monkey year (1956). May virtue abound!
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The Prayer to Guru Rinpoche that Swiftly Removes Obstacles and
Fulfills All Wishes
by Kyabjé Dudjom Rinpoche
Emaho: O wonder! O Guru Rinpoche! You are the compassion of all the buddhas in one,
Our only unfailing and constant refuge!
Quickly turn your love and attention to your sons and daughters and their prayers,
Inspire us with your blessings, empowerments and siddhis—here and now!
Although we know the example of your life, your qualities and kindness
Surpass those of any other buddha,
Yet in happy times, Guru, we do not remember you,
And our prayers are nothing more than so many meaningless words.
Now when the dark age’s intensifying decay oppresses us,
And unwanted suffering strikes us without warning,
Then we remember you, our protector, deep within our hearts.
Turn your loving attention to this anguished plea of ours, our cry for help:
Earthquakes, infernoes, hurricanes, drought, flood, and such—
Remove these outer obstacles, nature’s disruptions, externally!
All kinds of illness—of heat and cold, wind, bile and phlegm—
Remove these inner obstacles, physical disorders, internally!
The five poisons within our own minds: attachment and aggression, hope and fear—demonic
forces,
Dissolve these secret obstacles, mental disturbances, into all-pervading space!
When immense suffering engulfs the world and beings,
Turn it into happiness and peace, O Guru Rinpoche!
When weapons of war threaten the whole face of the earth,
Turn back the armies that plunge this age into turmoil, O Guru Rinpoche!
When obscurations, malevolent spirits, diseases and epidemics plague us,
Wipe out all this sickness, O Guru Rinpoche!
When resources fail in the environment and amongst beings, bringing deprivation and suffering,
Reveal abundant food and riches, O Guru Rinpoche!
When the time comes to help beings with a wealth of hidden teachings and sacred objects,
Hand over the father’s treasure to his heirs, O Guru Rinpoche!
When roaming through mountain valleys, deserted places and hidden lands,
Lead us on the right path, O Guru Rinpoche!
When vicious wild animals attack us,
Drive off these ferocious creatures, O Guru Rinpoche!
When the four elements become unbalanced, and threaten us with catastrophe,
Harmonize the elements into their natural state, O Guru Rinpoche!
When thugs, bandits and robbers assault us,
Dispel the terror of such cruelty and greed, O Guru Rinpoche!
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When armed aggressors and killers torment us,
Enclose us in a vajra-tent, O Guru Rinpoche!
When this life-span is exhausted and death comes,
Lead us to the Realm of Great Bliss, O Guru Rinpoche!
When the illusory experiences of the bardo arise as suffering,
Let the delusion be self-liberated, O Guru Rinpoche!
When we stray into the cycle of karmic existence,
Show us the path to liberation, O Guru Rinpoche!
Throughout this life, the next and the bardo state,
We have no-one to rely on but you, O Guru Rinpoche!
In short—rest your lotus feet in the hearts of us, your devoted followers,
Always, without ever separating,
Completely purify the suffering of impurity and delusion,
And inspire us, with your blessing, to reach the stronghold of everlasting happiness and peace!
This prayer is offered by Jikdral Yeshé Dorjé (Kyabjé Dudjom Rinpoche) for the peace and
happiness of the world, at a time when we are all afflicted both physically and mentally by all
kinds of outer and inner circumstances. For anyone who encounters this prayer, may it serve as
the cause to eliminate all the outer and inner obstacles they face and accomplish their wishes
and aspirations, just as they desire.
The Prayer which is the Source of All True Realization
by Mipham Rinpoche
To the Eight Manifestations of Guru Rinpoche

The eight great accomplished vidyādharas
The eight great bodhisattvas
The eight maṇḍalas of Kagye with all their deities
To you we pray—inspire us with your blessings!
Dispel all obstacles outer, inner and secret!
Fulfil all our aspirations!
Grant us attainments ordinary and supreme!
This arose from the lake of the mind of Jampal Dorje at dawn on the first day of the waxing
moon of the month of Pleiades in the Fire Bird year (1897).
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§ Prayers of Aspiration §
Training in the Pure Realms of the Three Kayas

An Aspiration and Prayer by Rigdzin Jigme Lingpa
Kyema Kyihü! O Lotus-born, master of pure awareness,

Sentient beings like me in this degenerate age possess evil karma.
When I yearn for happiness, yet contrive to create only suffering,
When my every effort is completely wrong, who can I turn to?
Look on me with compassion, you who live in Ngayab Ling
Lead me, right now, to the Copper-Coloured Mountain of Glory!
Even an enlightened being, compassionate as you,
Left the Tibetans behind, and departed for Ngayab Ling.
Yet for the children of Tibet, descendants of the monkey,
You are our only refuge, in this life and the next: so who can I turn to?
Look on me with compassion, you who live in Ngayab Ling—Care for me, guide me, inspire me,
make me one with you.
Life is precarious, like a chick perched on the edge of a cliff.
There’s no certainty that death will not come tonight.
Planning to live forever, I am caught by the demon of distraction,
And when the henchmen of the lord of death come by, who will I turn to then?
We sentient beings in samsara are addicted to actions that bring suffering:
Any intention to practise the Dharma fades like the stars at dawn,
And our lives are wasted, squandered in slavery to trivial things.
When death, the greatest foe of all, arrives, who then can I turn to?
We ordinary people have the mentality of infants,
The older we get, our study, contemplation and meditation steadily grow more feeble.
And the eyes of the six perfections go blind.
But when the elements dissolve, one by one, who can I turn to then?
We might aspire to the path of virtue and devote ourselves to it,
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And yet if we look, we’ll see our practice is a sham, riddled with the eight worldly obsessions.
The results of our harmful acts are ripening, without our even noticing, and because of this,
In the bardo state, our decision is made—we are bound for the hell-realms. Who can I turn to
then?
Kyéma! When my life force is spent,
The vital glow slips from my body, and breath comes in gasps, one upon the other,
When the inner supporting air withdraws, and my weak and groaning corpse severs
The links between me and loved ones in their grief,
Let me not suffer the fiercest agony, at the final moment of death,
But instead behold the dakinis come to bid me welcome.
Kyihü! Earth, water, fire, air and space: as the five elements
Dissolve one by one, the visions of smoke, mirages,
Sparks and lamps becomes clear, and thereupon unfolds
The subtle dissolution of appearance, increase and attainment.
And so, as consciousness dissolves into appearance,
Like an eclipse in a cloudless sky,
The red experience dawns, and red essence rises to the heart.
In turn, as appearance dissolves into increase,
Like moonbeams slanting through a sky-light,
The white experience unfolds, and white essence descends.
Then, as increase dissolves into near attainment,
Like the darkness at dusk on a clear and cloudless night,
The black experience draws in, and I sink into the alaya, the ground of all.
Once again, with the eight-fold separation of the life-supporting wind,
I awaken slightly from unconsciousness, and the original primordial radiance dawns,
Clear and unobstructed, like a limpid autumn sky.
While I rest in this state of empty cognizance, free from all obscuring veils,
In this moment, may I realize the primordial purity of nowness, the space that is free from
conceptual mind,
As 'ordinary' awareness, fresh, vast and boundless.
And through the power of meditating in that state,
In that very instant may I seize the stronghold of
The space of the primordial ground, the secret depth of inner luminosity,
The vast expanse of the wisdom mind of Samantabhadra, endowed with its six special qualities!
If I am not liberated in this, the first bardo,
The appearances of space dissolve into spontaneously present luminosity,
And when sound, light, rays, mandala patterns and the like arise—
The visions of the eightfold process of unfolding—
May I recognize them as my own appearances in the bardo of dharmata,
And be liberated, like a child leaping into its mother’s lap.
Yet if I am shocked by the sounds, terrified by the rays,
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Frightened by the appearances of deities, and liberation eludes me,
Then by the truth of the nature of reality, and through the blessing of the master,
At the moment of awaking from this dream of delusion,
May I be inspired and liberated, miraculously born
In the heart of a lotus flower in a natural nirmanakaya realm!
Through the power of entering the path of the Clear Light Dzogpachenpo,
The truth that surpasses all the nine graded vehicles,
After I enter the womb of the primordial,
May all the signs of liberation: sounds, lights, earthquakes,
Relics of the five families, forms of the peaceful and wrathful deities, and the like
Become visible for all to see.
By the power of the extraordinary pure intention I possess as a vidyadhara,
By the power of the truth of the nature of reality, which is free from being anything in and of
itself,
May sentient beings of the three realms of existence, and especially
All who are connected in any way with me,
Be liberated, altogether, all at once
In the wondrous pure realms of the four kayas, full of joy!
Once I was alone in solitary retreat in ‘The Akanishtha Vajra Cave’, a hermitage blessed by the
naturally arising enlightened speech of Padmasambhava, when early one morning, I caught
sight of Mount Hépori and thought: “Wait…It was on that hill-top just over there that Khenpo
Shantarakshita, the master Padma, the King and the disciples once walked, subjugated gods and
ghosts, and relaxed. Many are the tales that appear to that effect. But now, apart from their
names, not a single trace of them remains.” I was gripped by a conviction that in the very same
way, everything is transient, impermanent. And although I had reckoned on staying alive, and
not dying, for a few years more, what certainty was there that I would not leave for my next life
the very next day? This train of thought filled me with haunting sorrow and aching weariness,
and a sense of renunciation that was boundless. The memory of Guru Rinpoche, the King and the
disciples plunged me into floods of tears. And this was why, at that moment I, Chatral Khyentsei
Özer, wrote this ‘Prayer and Aspiration to Training in the Pure Realms of the Four Kayas’: a
prayer invoking and imploring Guru Rinpoche, coupled with an aspiration prayer suitable for
daily recitation based on the root words of the way to attain liberation through the experiences
of the bardo states.
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Secret Path to the Mountain of Glory
A Prayer of Aspiration for the Copper-Coloured Mountain of Glory
by Rigdzin Jikmé Lingpa
om ah hum benza guru pema siddhi hum
From the primordial state of natural purity, beyond all concept,

The sambhogakaya’s radiance of bliss and emptiness shines out, unceasing,
As this nirmanakaya realm, part of our world of ‘No Fear’—
May we be born on this Copper-Coloured Mountain of Glory!
The vajra seat, centre of this world of Jambudvipa,
Is that sacred place where buddhas of past, present and future turn the wheel of Dharma.
North-west of there lies the land of Ngayab Langké Ling—
A spontaneous array, a mountain rising in the shape of a heart:
Its base rests on the crown of the hooded king of the nagas,
Its slopes throng with the formless dakas and dakinis, celebrating the ganachakra feast,
Its peak soars into the meditative absorptions of the form realms—
On the summit of this king of mountains stands a palace beyond all measure,
The eastern side of crystal, the south of blue lapis lazuli,
The west of ruby, and north of emerald
All translucent like the arc of a rainbow, with no outside, inside or in between—
Corridors, corners, and parapets pulsate in rainbow outlines,
Terraces, walls and hangings with pendant fringes,
Water-spouts, corbels, door ornaments and steps,
The wheel of Dharma, parasol and finial: all perfect in identity, meaning and symbol—
Here are wish-fulfilling trees and rivers of nectar,
Green groves sweet with the fragrance of healing plants,
Where rishis, vidyadharas, flocks of birds and swarms of bees,
Reverberate with the sound of the three vehicles of Dharma, and with mystic songs—
A palace vast and limitless, in the heart of which
On an eight-cornered jewel, a lotus and sun and moon disc seat,
Padmakara appears naturally, as all the sugatas in one,
Embodying the three kayas, resplendent in an aura of rainbow light—
Through your wisdom of great bliss, profound and luminous,
Emptiness manifests as compassion, and as its magical display,
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In every direction of space, and especially through the land of Tibet,
Billions of emanations stream out, with no interruption—
On your right stretch the rows of vidyadharas from India and Tibet,
Totally suffused in the limitless ‘vajra play of luminosity’,
On your left, are the rows of scholars and saints of India and Tibet,
Their voices ring out the sounds of Dharma—teaching, practising and discussing their
experience and realization—
Around them, and in between, the king and subjects, the twenty-five disciples,
Nirmanakaya tertöns and sovereigns among the siddhas,
Practise the cycles of the nine graded yanas,
Keeping the yogic life-style of one-pointed, unwavering realization—
The four directions, eight intermediate points, the corners and internal galleries, all
Are filled with dakas, dakinis, gods and goddesses,
With their vajra hymns and dances, moving like a mirage,
Sending out clouds of offerings, outer, inner and secret—
Above lies the limitless palace of the sambhogakaya, an array of beauty,
Where Padmapani, Lord of the World, presides
Encircled by an entourage that surpasses the imagination,
Utterly destroying discursive thought and habitual patterns, enemies and negativity—
Above, in the joyful pure land of the dharmakaya
Dwells Samantabhadra, essence of wisdom: the appearance from the ground,
Symbolically giving teachings to ‘Limitless Light’, Amitabha, the self-appearing disciple of his
own awareness.
Both teacher and disciple possess equal realization and activity—
At the four gates, are the four great kings, who keep their vows;
All the eight classes of gods and demons, outer, inner and secret,
Despatched as envoys, subjugate tirthikas and transgressors.
An ocean of oath-bound protectors beat the victory drum to show their might—
Now, by visualizing vividly the details of the pure land,
And through the power of this aspiration, shaped by our subjective will,
Toward our external goal, the Copper-Coloured Mountain of Glory,
So, within this very body of ours, display of our world of ‘No Fear’,
Let our whole perception be transformed, here and now, into the Copper-Coloured Mountain of
Glory!
Then, when the knots of the three channels and five chakras have been released
Through the interconnection of profound generation and completion phases;
And when we have perfected the power of the play of innately arising wisdom
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In the centre of our own heart, the great palace of the Copper-Coloured Mountain of Glory—
May we meet the Lord Padmakara, our own rigpa, face to face!
The five paths of accumulation, preparation, seeing, meditation and no more learning,
The bhumis from Perfect Joy up until Universal Radiance,
And then the two supreme stages of the Vajrayana,
Especially the Wisdom Lama, the extraordinary stage
Of Dzogpachenpo, path of luminosity—
May we perfect them all, in an effortless state of ease,
And so be liberated in the space of the ground, the Lotus Light!
Yet if we cannot perfect the full strength of realization,
Through the power of our fervent prayer and aspiration,
When death arrives with all its force,
Let the messengers of Padma, the dakinis, gracefully dancing,
Actually take us by the hand,
Just as they did Kharchen Za and Guna Natha,
And lead us to the paradise of Lotus Light!
By the truth of the dharmadhatu, utterly pure, and
Through the compassion of the ocean of Three Jewels and three roots,
May we accomplish all our aspirations just as we have wished,
And become a guide to lead all beings!
Wish-Fulfilling Feast of Siddhis

An Aspiration Prayer to Orgyen Rinpoche, the Precious Master of Oddiyana
The ‘vajra nature of the mind’ is the space of primordial wisdom,

And inseparable from it in every way is Pema Tötreng Tsal.
You who are one with him, all-pervasive lord, glorious lama,
From my heart I pray, grant me your blessing!
Simply to see your form puts a stop to ordinary deluded perception,
Simply to hear your secret voice arouses the wisdom of great bliss,
Simply to think of you snatches away all fear of samsara and nirvana
Lama, my only father, I cry out to you: think of me with love.
I and those like me, beings who are worn and weary, with no-one to protect us,
Are drowning in samsara’s ocean of suffering,
Since we have no other refuge or protection but you, lord,
Swiftly make this, our pure aspiration, fulfil its aim.
Here and now, eliminate the harm caused by illness, döns, jungpos and the like;
Pacify all circumstances unfavourable for practising the Dharma.
Increase our long life, merit, prosperity, the qualities due to study and realization,
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Favourable circumstances and everything positive and good.
Ultimately, grant us your blessing so that when we have cultivated a deep experience of
renunciation and bodhichitta,
And appearance, sound and awareness arise as deity, mantra and dharmakaya,
Then through the special vajra path of primordial purity and spontaneous presence,
We may attain the supreme among siddhis, enlightenment.
If, in this life, I can not follow through to completion,
When the clear light dawns at death, let me behold in it
The actual presence of Padmasambhava, and abiding there, inseparable,
May I be liberated into the dharmakaya space of the nature of all things.
But if, at that point, I fall under the control of dualistic delusion,
And the appearances of the bardo of becoming arise,
Then let the kind and compassionate lama, “Lake-born Vajra”,
Come to welcome me, with throngs of dakas and dakinis,
Amid the sounds of music, and a falling cascade of flowers;
Saying “Only child of ours, come now to the Mountain of Glory”,
Calling me by name, and leading me to this paradise on earth,
To the city of Lotus Light!
Once there, constantly practising the dharma of the supreme vehicle of Dzogpachenpo,
Along with the hosts of vidyadharas and dakinis,
May I become skilled in the great secret path of ripening and liberation,
And swiftly attain the sublime level of the four kayas.
Then, may the non-partisan, Rimé, teaching flourish and spread,
May the lives of the supreme holders of the teaching be secure for ages to come,
May all the degeneration of this time in the land of Tibet be pacified,
And the joy and happiness of a new age of perfection increase and prevail.
Finally, from now until attaining the essence of enlightenment,
May the feet of the glorious lama, the wish-fulfilling gem,
Rest forever, uninterruptedly, on the lotus at the centre of my heart,
Granting auspiciousness so that all good things in samsara and nirvana increase!
Through the blessing of the great master of Orgyen who knows past, present and future, in the
natural gathering place of dakas and dakinis, Drakmar Zangyak Namkha Dzong, on the upper
slopes of Tibet’s five peaked mountain, while celebrating the tsok feast on the tenth day of the
waxing moon of the miracle month of the Male Iron Dog year (1850), called ‘the common one’,
the vidyadhara Khyentse Wangpo, favourite servant of the omniscient Guru, made this prayer,
and may it be blessed so that it comes to pass exactly as it says. Sarva mangalam!
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The Chariot of the Vidyadharas
An Aspiration Prayer for Travelling to the Realm of Lotus Light
The wisdom of the great, indestructible tiglé

Shines in the limpid sky of innate clear light,
And the unity of space and wisdom, like a rainbow, appears for all to see
As the supreme, naturally emanated realm of Lotus Light.
In an expanse of rings of rainbow light, the direct realization of dharmata,
Rises the great mansion, the increasing of experience,
Where throngs of dakas and dakinis, awareness reaching fullness,
Enact vajra dances and song, the exhaustion of phenomena beyond the mind.
In its centre preside the primordial lord Amitabha,
The great treasure of compassion, Padmapani,
And the three kayas all-embodied, the immortal Tötreng Tsal,
With his eight principal emanations and others, all manifesting to tame beings each in their own
way.
Here, in this gathering-place of the great magical net
Of your infinite display of aspects and forms,
May I and others, the ocean of sentient beings pervading space,
All be born the instant we depart this life.
Once there, taking the special path of the four vidyadhara stages,
May we swiftly attain the level of the lake-born Guru,
Who embodies oceans of kayas and wisdom,
And spontaneously fulfil the benefit of ourselves and others!
These were the words of the holy one among the vidyadharas, Jamyang Khyentse Wangpo.
Siddhirastu!
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§ Other Prayers §
A Prayer Invoking the Benefits of the Festival of the Tenth Day
Composed by Rigdzin Jigme Lingpa
Second Buddha, supreme master, ceaselessly I bow in homage and take refuge in you!
The thousand buddhas who come to our world in this Fortunate Age
All are equal in renunciation and realization, and they care for beings with compassion and with
love.
Yet here in this land ringed by mountains, it is your kindness
That goes beyond all words or description; and the more I think of it, the deeper my faith and
devotion grow.
This snow-land of Tibet was predicted by all the buddhas

As the realm that Avalokiteśvara would tame,
Which in truth is nothing other than what has been done
By Songtsen Gampo, Trisong Detsen, Ralpachen, and you, the Great Guru of Orgyen.
“Meditate on me, the Guru; accomplish me; follow me.

For seeing me is seeing all the buddhas,
And because I am the very essence of all the sugatas,
On every tenth day I shall come to Tibet.”
So you say and so, remembering your life-story, we pray!
At sunrise on the tenth day of the sixth month,

On Lake Dhanakośa you appear, in the heart of a lotus blossom.
In the twelfth month, Indrabhūti invites you,
And, enthroned as crown prince, you practise the supreme vajra path.
In the first month, you renounce the kingdom and in the Chilly Grove
You practise yogic discipline, and magnetize the ḍākinīs.
In the second month, to lead others through the gradual stages of the teaching,
You take ordination with acharya Prabhāhasti.
In the third month when the king of Zahor seeks to burn you alive,
You transform the flames into water, and are praised by the gods of the three heavens.
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In the fourth month, when the king of Oḍḍiyāna burns you together with Mandāravā,
You render even those who delight in evil
Powerless, and inspire them with complete faith in you.
In the fifth month, in the kingdom of the far south,
With thunderbolts you liberate the tīrthikas hostile to the teachings.
In the seventh month, in the Zangling border lands
When the king of the tīrthikas seals you in a copper pot,
And casts you into the river, in a miraculous display
You instantly soar up into the sky and reverse the river’s flow,
Which all but destroys the malicious king’s entire palace.
Terrified, he begs forgiveness and takes refuge in you.
In the eighth month, malevolent tīrthikas scheme to kill you
With poisoned food, yet not only are you unharmed,
But your appearance and your whole being shine in ever growing splendour.
In the ninth month, when you arrive in Yangleshö,
The gods and spirits of Nepal and Tibet challenge and attack you.
Arising in the form of Vajrakumāra, you make them swear allegiance.
In the tenth month, you arrive in central Tibet,
And on the peak of Mt. Hepori, you bind gods and spirits under oath.
The teachings of Buddha spread in Tibet because of your kindness alone, not of others,
And the more I think of this, the deeper my faith and devotion grow.
In the eleventh month, when you decide to leave for the land of the rakṣasas,
At Chimphu you confer with the disciples, and prepare
To fill the whole land of Tibet with termas,
Magnetizing the lords of the earth, and entrusting them with the treasures.
This is why each tenth day, when it comes,

Is a festival that celebrates your enlightened actions,
The time when mamos and khandros assemble,
When the channels, essence and winds in the vajra body
Gather, and through this wonderful tendrel
The four kinds of activity all are mastered,
Rain will fall on time, and epidemics in animals and humans cured.
Frost, hail, poverty, violent conflict, loss and ruin and the like,
All over this world whatever the degenerations of this age may be—
Let them all be eliminated by our maintaining the practice of the tenth day, and through the
blessing of this prayer alone.
And so that we can witness this, before our very eyes,
Now is the time to keep your promise: look on us with your compassion!
Among the people of Tibet, when the intelligent all have faith in you,
But the heartless despise even their own kind parents,
Let your compassion be impartial, we implore you.
You swore never to neglect or abandon the people of Tibet—
Now is the time to honour your promise:
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Look on us with your compassion,
Grant your blessing so that all our aspirations are fulfilled, just as we desire!
At the request of the renunciate of Samyé, whose name begins with the first vowel “A”, Rigdzin
Jigme Lingpa composed this.
A Prayer of Devotion, to Make the Tears Fall
By Rigdzin Jigme Lingpa
Emaho! You are the treasure of all the buddhas’ compassion, past, present and future,
You are our greatest guide, who liberates all three realms,
You are the one and only friend of every living being in Tibet,
Your kindness is beyond compare, Orgyen Chenpo.
I offer you my body, my possessions, my heart and soul,
As I pray to you, without a trace of deceit or pretence.
From beginningless time in samsara till now,

Dominated by ignorance, karma and destructive emotions,
I have wandered through the three worlds and six realms of beings,
Bound by the ropes of the three kinds of suffering—
Quickly, with all your compassion, free me, O Guru, O lord.
From this moment on, till I reach enlightenment,

In happiness or sorrow, comfort or danger, good or bad, whatever may occur,
Jetsün Chenpo, Lotus-born—know me, care for me!
When someone prays to you with all their heart,

Your compassion flows unceasing: this is your promise,
And since your words liberate upon hearing, then grant
Us everything you have pledged, here and now, I pray, so that I may see it with my very eyes!
Above all, when this life comes to an end,

When the moment arrives for mind and body to part,
When I face the agony and suffering of birth, death and the bardo in between,
Then protect me from the bardo’s horrifying abyss,
And hold me back from the three lower realms.
Let whatever I perceive transform into your pure land, the Copper Coloured Mountain of Glory,
And right there, in the sublime three-kaya palace of great bliss,
As I merge, Lord, one with your wisdom mind,
Lead me, Mahā Guru—be my guide.
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You who are all sources of refuge, Orgyen Chenpo, care for me.
You who are all buddhas, Orgyen Chenpo, care for me.
You who are all Dharma, Orgyen Chenpo, care for me.
You who are all the Saṅgha, Orgyen Chenpo, care for me.
You who are all gurus, devas and ḍākinīs, Orgyen Chenpo, care for me.
As we reach now the end of this degenerate dark age,

We have no time to practise the sacred Dharma correctly.
When we are oppressed by frost, hail, flood and drought, by sickness, epidemic and famine,
By violence and the decadence and decay of our time,
When the elements are plunged into chaos, the tendrel for the planet and its inhabitants go
wrong,
And when beings in Tibet endure the harshest of suffering,
Then, with all of your compassion, Jetsün Guru,
Immediately, fling open the door to a new kind of golden age,
And ultimately, I pray, within the dharmakāya’s palace of clear light
May all living beings of the three worlds find relief,
So that samsara is emptied, from its very depths!
Pray with such devotion that tears cascade from your eyes.
At the crystal cave of Yarlung, when offering a limitless tsok feast, and at the urgent request of a
number of friends, below the rock Draknyak Gurchok1, this prayer was spoken by Longchen
Namkhe Naljorpa.
The Prayer of the Tenth Days in Guru Rinpoche’s Life Story entitled ‘The Nucleus
of Blessings’
by Jamgön Kongtrul
Emanation of the enlightened body of Buddha Amitābha,

Light of the enlightened speech of Lord Avalokiteśvara, tamer of beings,
Holder of the secrets of the enlightened mind of all bodhisattvas,
Guru Rinpoche, to you we pray.
Primordially, naturally arising ‘Lord of Great Bliss’,

All pervasive sovereign of samsara and nirvana, Samantabhadra, ‘Embodiment of All Secrets’,
And ‘Powerful Skull Mala’, your saṃbhogakāya form
Who radiates inconceivable emanations, to you we pray.
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On the twelve great festivals, the tenth days of the waxing moon,
Your enlightened forms purify the twelve links of dependent origination into their true nature.
With the twelve branches of the teachings of Buddha, they turn the Wheel of Dharma,
And through the twelve aspects of the meaning of the truths,1 they magnify the wisdom of
compassion.
The number of your manifestations is famed as the twelve wonders,
Who display twelve great and extraordinary acts
And grant us twelve siddhis, according to our share.
Remembering your life-story, we pray:
On the tenth day of the monkey month, on the Dhanakośa lake,

In the heart of a wondrous, naturally appearing lotus you are born,
And turn the wheel of Dharma for the island dakinis—
Guru Tsokyé Dorje, to you we pray.
Grant your blessing so that all obstructions from illness and döns, and all negative circumstances
and obstacles are pacified,
Long life, merit and splendour increase, experiences, realization and clairvoyance arise,
And we are reborn on the Mountain of Glory to look upon your face, Guru, hear your teaching
And become the son or daughter of your heart.
On the tenth day of the tiger month, you arrive at the palace in Oḍḍiyāna,
And are adopted by Indrabhūti as his crown prince.
Taking Prabhāvatī as your wife, you rule as a universal monarch—
Guru Pema Gyalpo, to you we pray.
Grant your blessing so that our brilliance, charisma and strength increase, epidemics and
turmoil in the elements are pacified,
The five senses become pliable, and happiness, peace of mind and confidence quickly arise,
We gather under our power the prāṇa-mind of humans and non-humans,
And all our aspirations are fulfilled, just as we desire.
On the tenth day of the hare month, driven by circumstances and by signs,
You relinquish the kingdom for the Chilly Grove charnel ground.
There, through your yogic disciplines of union and liberation, you make every connection of the
highest meaning—
Śāntarakṣita, to you we pray.
Grant your blessing so that our power, position and wealth increase, all human beings are
attracted,
All living things are magnetized, earth lords obey us like servants,
We see good dreams and auspicious signs,
And burst open the treasure of siddhis, ordinary and supreme.
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On the tenth day of the dragon month, you are ordained by Ānanda,
And with countless scholars and adepts who have achieved the ultimate in knowledge,
You attain consummate mastery over all the sūtras and tantras,
And are famed as both Shakya Senge and Loden Choksé—at your feet we pray.
Grant your blessing so that the lords of death, planetary demons and the eight classes who
bring harm all are pacified,
Pure discipline and the three higher trainings are perfected,
And our knowledge of every field of learning, and of all the sūtras and tantras,
Grows to become limitless.
On the tenth day of the snake month, the king of Zahor

Burns you in a fire, which you transform into a lake, emerging resplendent upon the heart of a
lotus blossom.
Relying on Princess Mandāravā as consort, you attain the vajra body—
Immortal Lotus-born, to you we pray.
Grant your blessing so that all harm is eliminated from ill-omened planets and stars, from
enemies and thieves,
When at home or abroad, auspiciousness, prosperity and well-being increase,
Well-intentioned guardians act always as our allies and support,
And all our wishes are spontaneously fulfilled.
On the tenth day of the horse month, when the malicious ministers of Oḍḍiyāna
Burn you alive, you display the amazing miracle of remaining unscathed,
And, by teaching the Kadü Chökyi Gyatso, lead the king and his entourage to enlightenment—
Padma Vajra Tsal, to you we pray,
Grant your blessing so that all harm from māras, asuras, vicious earth lords and nāgas is
completely eliminated,
And they obey the instructions they are given,
Dharmapalas and guardians carry out all our commands,
And patron gods afford their protection.
On the tenth day of the sheep month, in India’s southern reaches,

You grind to dust the tīrthikas, along with their gods and guardians,
And hoist aloft the victory banner of Buddha’s teaching—
Mighty Senge Dradok, to you we pray.
Grant your blessing so that all obstacles are pacified, longevity, prosperity and perfect qualities
are increased,
We gain control over all perceptions, utterly vanquish all opponents,
We are victorious over the four maras, and actualize the benefits of generosity
Towards all beings in the three worlds.
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On the tenth day of the bird month, the tīrthikas of Zangling,
Fling you into the river Ganges, but you dance in the sky, and reverse the current.
When the whole land is in peril, and they beg you for refuge and protection, you bring them all
within the Dharma—
Guru Khanding Tsal, to you we pray.
Grant your blessing so that all chronic and immune system diseases are healed, our helpers
grow in number, and our wishes are fulfilled,
Food and resources of every kind increase, as well as everything we need,
Our mind is peaceful, our speech blazes with power,
And our samādhi meditation becomes sublime and supreme.
On the tenth day of the dog month, the tīrthikas give you poison,
Unharmed, you transform it into nectar, and shine in splendour.
They and all their followers are inspired with faith and enter the teaching of Buddha—
Guru of Great Bliss, Nyima Özer, to you we pray.
Grant your blessing so that obstacles of the year, month, day and time as well as ill omens are
pacified,
All obstacles in the way of the Dharma and liberation are dispelled,
Any decline in our personal power and lungta is repaired
And we are victorious in every direction.
On the tenth day of the pig month, the gods and demons of Nepal
Are subjugated by Vajrakīlaya, and then through accomplishing Yangdak
You attain the vidyādhara stage of supreme mahāmudrā—
Dorje Tötreng Tsal, to you we pray.
Grant your blessing so that all illnesses and harm caused by yamas, mamos and jungpos,
Sudden accidents, and untimely death all are eliminated,
We are freed from dangerous curses, gods and demons obey whatever their commands,
And our own bodies become indestructible as vajra.
On the tenth day of the rat month, you tame the gods and spirits of Tibet,
You build Samyé to perfection, and light the flame of the sacred Dharma,
You ripen and liberate your fortunate disciples, the king and subjects—
Padmasambhava, to you we pray.
Grant your blessing so that idle chatter, harsh words, lies and slander,
Impairments of the śrāvaka’ vinaya discipline and bodhisattva precepts,
Breakages of samaya vows and the like, wrongdoing and downfalls, all are healed,
And our whole being is transformed and purified.
On the tenth day of the ox month, master and disciples confer,
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And in the centre and on the borders of the land of snows you conceal millions of terma troves.
With these treasures you safeguard what remains of the teachings, all with your constant
kindness—
All-powerful Dorje Drolö, to you we pray.
Grant your blessing so that sudden misfortune, like untimely death, never befalls us,
And as soon as we transfer to the next life, we are born in the pure realm of Great Bliss,
And in the paradise of Lotus Light, in your very presence, Guru,
And become a source of limitless benefit to living beings.
On every tenth day, when we practise and we pray to you,

To receive the blessing brought by each of your wondrous acts,
Then eliminate everything undesirable, and bring about every kind of goodness, now and in the
time to come,
And so make your vajra speech truly undeceiving.
On every tenth day, you promised you would come to Tibet,

And when I remember your words, then with single-minded devotion,
From my heart I pray, with passionate yearning and longing:
Never forsake us your followers, never abandon us, you with all your compassion!
The people of Tibet, tormented by the degeneration of the dregs of time,

Have no hope left—none at all, lord, save for you.
So, now the time has come to keep that pledge made long ago,
Do not let the gaze of your all-pervading wisdom ever turn away,
Let us enjoy worldly happiness and practise virtue,
Let all our aspirations that are in keeping with the Dharma be fulfilled just as we desire,
Let us travel the extraordinary vajra path without difficulty of any kind,
Let us all be liberated together, we pray, in the primordial expanse!
This prayer, linked to the practice of the tenth day festival of Guru Rinpoche, which Tibetans
observe without fail, was authorized by the lord, our lama, the omniscient Pema Dongak Lingpa
himself, who explained that such a prayer is both vitally necessary and very important. And so,
according his words, and basing it on the history in the lord’s profound terma 'The Four Kaya
Lama' and Lhodrak Gönpo Rinchen’s terma revelation 'Benefits of the Tenth Day', Padma’s
vidyādhara, Chimé Tennyi Yungdrung Lingpa, composed this, moved by intense devotion. May
virtue and goodness abound!
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Wang Dü: ‘The Great Cloud of Blessings’—The Prayer which Magnetizes All that
Appears and All that Exists
by Mipham Rinpoche
Oṃ āḥ hūṃ hrīḥ! In the palace of power, the blazing of great bliss,

Are the embodiments of the wisdom of discernment, union of bliss and emptiness:
Each on a lotus, its nature bliss free from all attachment,
And the splendour of a great, illuminating vajra sun—
Dharmakāya Amitābha and Vajradharma,
Avalokiteśvara, Lord of the World, the very manifestation of compassion,
Padma Gyalpo, all of saṃsāra and nirvāṇa beneath your control,
Powerful heruka, subjugator of all that appears and exists,
‘Secret Wisdom’ (Guhyajñāna) and Vajravarāhī,
Döpe Gyalpo, King of Desire, ecstasy supreme, source of the wisdom of great bliss,
Kurukullā, who captivates the mind of every living being without exception,
Masters and mistresses of supreme and ordinary mudrās, dancing in bliss and emptiness,
Hosts of vajra ḍākas and ḍākinīs attract and magnetize.
Remaining always within the state of great equality of appearance and emptiness,
With the dance of your vajra body, you cause the three planes of existence to tremble;
With the sound of your laughter, your unceasing enlightened speech, you draw in the three
worlds;
Rays of red light burst out to fill all of saṃsāra and nirvāṇa
And cause the vital essence of conditioned existence and ultimate peace to vibrate and be
gathered in.
With your enlightened mind of great vajra passion,
You grant the supreme of all things desired—the two kinds of siddhis;
And with your great vajra hooks and lassoes
You bind the world of appearance and existence in great bliss.
Dancers in the play of the limitless net of illusion,
Who fill space to overflowing, like a vast outpouring of sesame seeds,
Vast array of the three roots, hosts of magnetizing deities,
In devotion we pray to you: inspire us with your blessings,
Grant us attainments, ordinary and supreme, and so the siddhi
Of magnetizing, without obstruction, whatever we desire!
This was composed on the first day of the seventh month of the Earth Hare year (1879) by one
named Dhīḥ. Anyone who prays in this way will, without any doubt, accomplish all magnetizing
activities exactly according to their wishes. This prayer may be written on red flags and flown in
the air, or used in prayer wheels powered by heat or wind. Mangalaṃ!
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A Heart Prayer
You are all sources of refuge in one, Orgyen Dorjechang.

Rest on the lotus in the centre of my heart,
And let your blessing inspire me, to purify the continuous habitual delusion of desire,
anger and ignorance,
And so to realize rigpa’s clear light!
A Yearning Plea to the Precious Guru
Emaho: O Wonder!
All buddhas of past, present and future in person—Padmākara,

Master from whom the infinite gurus, devas and ḍākinīs arise,
Only refuge for the teachings and for beings in the land of snows,
To you, the Precious Guru of Orgyen, we pray!
Dispel all obstacles; fulfil our aspirations every one, just as we desire;
Fill us with the inspiration and blessing of your vajra body, speech and mind;
Make the great radiance of rigpa arise within us in experience and realization;
Grant us the siddhis, ordinary and supreme!
In all our lives, may you, ‘The Lake-born Vajra’,

Be the lord of our enlightened family, and,
Through receiving the nectar of your secret speech, let us be infused with the vision of your
wisdom mind
So that we can serve and work for your teachings, O Guru!
Pacify all the dark hordes of asuras and barbarians,

Let the teaching and its holders increase and spread!
In the land of Tibet let bliss, happiness and auspiciousness arise,
Inspire us with your blessing, to accomplish the well-being of ourselves and others!
It was in the black month of the Fire Monkey year (1956), at Samye, while the Tsok feast was
being offered in front of the ‘Looks Like Me’ image of Guru Rinpoche, that at the request of
Pérab Shédrup Tendzin, attendant to the VIth Dzogchen Rinpoche, who is the crown jewel of an
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ocean of holders of the teachings of the Ancient Transmission, Jamyang Chökyi Lodrö made this
prayer. Siddhirastu!
From: “Turning Back the Misfortunes of the Age of Degeneration”

Prayers to the Precious Master of Orgyen
Namo Guru: Homage to the Guru!
Embodiment supreme, of all the infinite buddhas,

Source of an infinite ocean of gurus, devas and ḍākinīs,
Lord of all mandalas, precious master of Orgyen,
Gaze on us with your compassion, now that the five degenerations reign!
The emanations of your wisdom body go beyond all imagining,

The five tötrengs, the eight manifestations,
The twelve emanations, and forty further emanations—
Limitless are the forms and activities you display to tame beings.
Especially in this dark age, great destroyer who

Subjugates the gyadré, gongpo, damsi and jungpo,
Dorje Drolö, crazy king of wrath:
We pay homage to you, Guru Dorje Drakpo Tsal!
Your power as devastating as the inferno at the end of a kalpa,

Annihilating the malevolent, violent demons who lead astray,
Smashing to dust armies of asuras and barbarians:
We offer praise and homage to you, victorious Dorje Sinpo!
Through the force of our praising and praying to you,

In this last of the periods of five hundred parts, let the unsurpassable teachings, and all beings
Always be caressed by your eyes of wisdom, Guru,
Always be guided by your hands of love!
Let this whole world of ours dwell in the authentic View,
Let the degenerations of our time be utterly dispelled,
Let all possess complete happiness, and prosperity,
And make our minds overflow with love!
Blaze on, light of Buddha’s priceless teaching:

Let the holders of the teaching attain immortality,
Let the saṅgha increase, without divisions, like a vast ocean,
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And make the enlightened activity of practice and study grow!
Above all, grant us your blessing, and when the lotus-flower of the bliss and happiness of the
teachings and living beings
Is threatened by the frost of the forces of asuras,
Strike it with the heat of the rays of your compassion,
So they are instantly pacified and rendered powerless!
Precious Guru Rinpoche, all of us who follow you—

Hold us fast to you, and stay with us, throughout all our lives,
Set your lotus-feet on the crown of our heads, and
Let the blessing of your three secrets satisfy our hearts!
Pacify all obstacles, outer, inner and secret,

Let long life, merit, prosperity, wisdom and noble qualities increase,
Let time be spent in acting meaningfully, according to the Dharma,
Let all be auspicious for the enlightened activity of study and practice to spread!
In the ‘Powerful’ monkey year (1956), on the tenth day of the monkey month, when celebrating
the tenth day festival of the Lama Sangwa Düpa in the great assembly hall of Chakpurchen—‘the
one possessing the iron phurba’—at Lhodrak Kharchu, Pema Yeshe Dorje, or Chökyi Lodrö made
this prayer, and may all virtue and goodness abound!
Prayer of the Wisdom Mind
The essence, the space of natural simplicity, beyond the ordinary mind,
Is our very own rigpa, the master the lake-born Vajradhāra.
Let us remain forever one with your enlightened mind’s expanse,
And perfect the great power of your wisdom mind!
Great master of Orgyen, embodiment of all masters, devas and ḍākinīs,

When we pray to you with conviction, devotion and yearning,
Then hold us close, without ever parting, throughout all our births,
And let all be auspicious for the aims of others and ourselves to be spontaneously fulfilled!
Jamyang Chökyi Lodrö made this prayer on the seventeenth day of the eleventh month of the
Wood Dog year (1934). Siddhirastu!
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Prayer to Yeshe Tsogyal
Mother of Space, mistress of dakinis, Lady Karchen Za,

Gatherer of the secret treasury of Padmakara,
Knower of all past, present and future:
Mother Tsogyal, Great Bliss Queen, to you we pray: grant us siddhis, ordinary and supreme!
Spontaneous Fulfilment of Wishes
Padmākara, embodiment of the three roots, supreme among buddhas,

Naturally inseparable from you, we pray:
Pacify all illness, negative influence and obstacles,
And make all our wishes, for the benefit of others and ourselves, be spontaneously fulfilled!
To Fulfil All Wishes
Unfailing heart-essence of refuge, Padmākara,

When we pray to you, day and night, at the six times,
With the intense and overwhelming yearning of our devotion,
Let us never be overpowered by obstacles, and evil circumstances,
Guard us with your compassion always, never leave us,
And bless us so all our wishes be fulfilled, just as our minds desire!
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The Concise Benefits of the Festival of the Tenth Day
Composed by Jikdral Yeshe Dorje, Kyabjé Dudjom Rinpoche
Om svasti!
Like a vase of excellence, a wish-granting tree, a wish-fulfilling jewel,

You grant us blessings, siddhis and everything we could yearn for.
The very thought of you wipes out all suffering, Orgyen Dorjechang.
In every one of our lives, may we find you as our refuge.
Now, the root tantra of Lama Gongdü, entitled The Pile of Lotus Stems, proclaims:
‘Naturally arising Padma’—this is what I am called,

The emanation of Buddha Amitābha’s wisdom mind,
The light of Ārya Avalokiteśvara’s enlightened speech,
The brother to all ḍākinīs, the king of warriors,
The master of the buddhas’ actions, past, present and future,
The incomparable great Kunzang Dorjechang.
In nirmāṇakāya forms I appear, endowed with powerful compassion,
Taming each according to their needs in a great wave of enlightened action,
And fulfilling the hopes of sentient beings, just as they desire.
Declarations such as these are secret vajra speech, the pledges roared by a fearless lion. For the
embodiment of the wisdom of all the infinite buddhas combined, the one from whom every one
of the maṇḍalas of the three roots emanates and re-absorbs, and, above all else, the vajra
master whose kindness to disciples in the snowy land of Tibet is greater than that of even the
Buddha himself, is known far and wide as Padmasambhava or Pema Jungné, the Lotus-born.
From the viewpoint of ordinary short-sighted disciples, the main occasions when he displays the
actions of his wondrous liberating life-story fall precisely on the tenth days of the waxing moon.
And so, when at sunrise on the tenth day of the sixth month, the monkey month, he is born
within a lotus blossom on Lake Dhanakośa and turns the wheel of Dharma for the ḍākinīs of the
island, he is known as Guru Tsokyé Dorje.
On the tenth day of the twelfth month, the tiger month, when he is welcomed by Indrabhūti,
the king of Oḍḍiyāna, who invests him as crown prince, and he takes Prabhāvatī as his princess
and governs the kingdom according to the Dharma, he is known as Guru Pema Gyalpo.
On the tenth day of the first month, the hare month, when he abandons the kingship and the
realm, practises yogic disciplines of union and liberation in the Chilly Grove charnel ground, and
brings all the matrikas and ḍākinīs within his power, he is known as Guru Śāntarakṣita.
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On the tenth day of the second month, the dragon month, when he gives the appearance of
taking ordination from Ānanda, studying with many learned scholars and realized teachers,
mastering all the sutras and tantras and perfecting infinite fields of knowledge, he is known as
Guru Loden Choksé.
On the tenth day of the third month, the snake month, when the Zahor king tries to burn him
alive, he arouses faith by magically transforming the pyre into a lake, establishing the entire
kingdom in Dharma. By depending on Princess Mandāravā, he then arises in the vajra body, and
is known as Guru Chimé Pemajungné.
On the tenth day of the fourth month, the horse month, when the demonic ministers of
Oḍḍiyāna seek to burn him and his consort alive, he transforms the pyre onto a lake,
miraculously shimmering in majesty, appearing on a lotus blossom, and inspiring faith in them
all, and when he ripens and liberates the entire kingdom through the Kadü Chökyi Gyatso
teachings, he is known as Guru Padma Vajra Tsal.
On the tenth day of the fifth month, the sheep month, when the tīrthikas of southern India are
causing great harm to the teaching of Buddha, through a vast display of magical power, he
smashes them to dust along with their gods and guardians, and raises the victory banner of the
teaching of the buddhas. Then he is known as Guru Sengé Dradok.
On the tenth day of the seventh month, the bird month, when the tīrthikas of Zangling fling him
into the River Ganges, through his miraculous feat of performing a vajra dance in the sky and
reversing the flow of the river, he inspires devotion and establishes the kingdom in the teaching
of Buddha, and is known as Guru Khading Tsal.
On the tenth day of the eighth month, the dog month, when the tīrthikas give him poison, not
only is he unharmed, turning the poison into nectar, but his radiance becomes even more
majestic and dazzling than before. With such a miraculous feat, he arouses faith, and the
tīrthikas along with all their entourages embrace the teaching of the buddhas. Then he is known
as Guru Nyima Özer.
On the tenth day of the ninth month, the pig month, when at Yangleshö in Nepal, he manifests
in the form of Vajrakumāra, binds under oath the gods and spirits of Nepal and Tibet,
accomplishes the practice of the great glorious Yangdak, and attains the supreme vidyādhara
stage of mahāmudrā, he is known as Guru Dorje Tötreng Tsal.
On the tenth day of the tenth month, the rat month, when he arrives in central Tibet,
subjugates all the wild unruly gods and spirits of Tibet, raises the Dharmacakra of glorious
Samyé, lights the lamp of the sacred Dharma of sutras and tantras, and ripens and liberates the
fortunate ones, the king and his subjects, he is known as Guru Padmasambhava.
On the tenth day of the eleventh month, the ox month, when he assumes a wrathful crazy form
at Paro Taktsang in Mön and other places, he swears in all the earth lords of Tibet as guardians
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of the termas, over the whole of the land of snows on the borders and in the centre he conceals
unimaginable terma troves of teachings, precious materials, sacred substances and so on, and
he gives predictions and advice for safeguarding what will remain of the teachings by means of
the termas, he is known as Guru Dorje Drolö.
On each one of these successive tenth day festivals, the specific benefits of observing the
practice follow in this order:
In the sixth month, all kinds of illness, döns, and obstructors are pacified, and lifespan, merit and
prosperity are increased.
In the twelfth month, happiness and sharpness of mind are accelerated and confidence
increases, so that humans and non-humans are brought under your power.
In the first month, power, position and wealth will grow, and earth-lords and guardians obey
you like servants.
In the second month, harm and damage caused by the lord of death and the eight classes of
gods and spirits are pacified, discipline is purified, and unlimited wisdom blazes.
In the third month, you are untouched by harm from inauspicious conjunctions of planets and
stars, and from enemies and thieves. At home and abroad, auspiciousness, peace and goodness
increase everywhere.
In the fourth month, you will be immune to harm from earth-lords, nāgas and nyens, and
dharmapālas and guardians will accomplish whatever activity you have entrusted to them.
In the fifth month, all harm from obstacles, enemies and döns is pacified, and the objects of
your wishes are brought under your control.
In the seventh month, chronic ailments, weaknesses of the immune system and the like are
purified, the body is healthy, the mind is happy, your entourage and wealth increase, and your
aspirations are fulfilled.
In the eighth month, obstacles of the year, month, day and time, as well as evil signs and the
like, are all pacified, and any decline in wangthang or lungta is restored.
In the ninth month, sickness and döns caused by the eight classes and jungpo demons, untimely
death and fatal accidents all are pacified, serious curses are eliminated, you are freed from
sorcery and pyschic attacks, and your own body becomes vajra.
In the tenth month, wrongs and downfalls of the three vows such as disrespecting sacred
objects, and breakages and impairments of samaya are all healed, and your mind stream is
purified.
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In the eleventh month, sudden misfortune, such as untimely death, will not occur, and as soon
as we transfer from this life, we are born in the pure land of Lotus Light before Guru Rinpoche
himself.
Not only are the benefits of observing the tenth day absolutely limitless, but for concentrating
on the various practices of gathering merit and making prayers, these occasions are praised as
extraordinarily special. As the Lama Sangdü explains:
On the tenth day of the monkey month in the monkey year

And on every tenth day
My emanations spread out to fill the world,
Granting siddhis ordinary and supreme.
If you spend this human life accomplishing the lama,
When your life-time reaches its end
You will melt into my, Orgyen’s, heart.
And Ratna Lingpa’s terma instruction says:
At sunrise on each tenth day of the month

If anyone remembers me,
They and I will be inseparable.
King of Tibet, ministers, disciples who are like my children,
On the tenth day of every month
To you I will come in person, and this I swear.
Padmasambhava is not one to deceive others.
And The Golden Mala Instruction declares:
Especially on the tenth day festival, I, Orgyen,

Will come to Tibet, the land of snows, and be present everywhere,
Riding on the rays of sun and moon, and the droplets of moisture in the rainbow,
Clearing away the obstacles of my devoted children,
Granting the four empowerments just as you desire.
This is my solemn pledge; and Padma never deceives, this I swear.
If you are devoted to me, practise continually on every tenth day,
And by acting according to my instructions, the whole country will enjoy happiness and well-
being.
Promises such as these he made not just once, and they are the true vajra words of his
enlightened speech, which can never be false or deceptive. This is why all of his followers, from
the bottom of our hearts, should trust in this completely, and we should make a vast effort to
encourage and spread this celebration of happiness and bliss for ourselves and others, now and
forever more.
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This talk inspiring you to virtue is akin to a beautiful maiden;
As it explains with eloquence its excellent meaning, so she flaunts her elegant dress.
Towards those who yearn for liberation, let her step forward
And offer them a feast of every kind of happiness and bliss!
Padma’s messenger, who roams in every direction, Jikdral Yeshe Dorje, wrote this and may
virtue and auspiciousness abound!
Note: Recognizing the birth of Guru Rinpoche in the monkey month is according to the Lama
Gongdü. Alternatively, the famous Phugpa system recognizes it in the fifth Tibetan month.
A Plaintive Prayer to Guru Rinpoche
By Minling Chung Rinpoche
Buddha in person, precious guru of Orgyen,

Turn your gaze toward us, tormented by these degenerate times.
Kyema! When you vowed never to abandon the people of Tibet,
How can you break your promise, and turn back on your pledge?
If you say our karma is too powerful and your compassion cannot protect us,
Then where are your great wisdom, love and strength?
We have no other refuge, no other hope, but you—so from our hearts we pray:
Show us the full force of your power, in all its unlimited reach,
And protect us in our misfortune
When our wrong views destroy our merit.
Direct the blessing of your wisdom mind right into our hearts,
To awaken our virtuous habitual tendencies, and through this
Let the countless crises facing our world and its inhabitants be eliminated,
And let all be auspicious so that happiness and well-being reign and spread, far and wide.
om ah hung bendza guru padma siddhi hung
This was written in Lhasa by Chung Ngawang Chökyi Drakpa of Ogmin Orgyen Mindroling on the
4th day of the 6th month of the Water Ox year of the Rabgyal cycle (1973).
This translation of Minling Chung Rinpoche’s prayer was made at the request of his nephew, Lodi
Gyari Rinpoche, as an offering in memory of his great kindness.
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Yearning Song of Prayer
To Invoke the Wisdom Mind of the Compassionate Teacher Padmasambhava
by His Holiness the Dalai Lama
The absolute, which is beyond all limits and extremes is the fundamental nature of clear light,
The perfect sambhogakaya is resplendent with the spontaneously present major and minor
marks,
And the nirmanakaya manifests in various forms to suit the different characters of beings—
You who are the mighty Lord of Sages, guard us at all times with your infinite compassion!
As the miraculous display of the wisdom, love and power of all the victorious buddhas,
Glorious and resplendent, for all living beings in the land of Tibet, you appeared,
Supremely accomplished and gracious master, Lake-born Vajra (Tsokyé Dorje)—
Now we cry out to you with this, our heartfelt plea: hold us in your compassion!
Embodiments of the five kayas, those who have reached perfect realization and abandonment,
View all with equanimity, and are entirely beyond all forms of partiality;
Even so, as a result of interdependent factors, such as the temperaments of beings,
You came to be the lord and protector over all who live within the Land of Snows.
In particular, when King Trisong Detsen and his son, the prince,
Urged you to care for the land of Tibet with your compassion,
You gave them your word, your unfailing pledge, that you would always work for our benefit,
And so now we call upon you: care for us with your compassion!
Destitute, forced into meaningless and worthless labours and reduced to misery,
The people live in constant fear of accusation, violence and other threats to life,
And the land itself has become like the terrible realm of Yama, Lord of Death—
O Dharma practitioners of the Land of Snows, where did we go wrong?
As a result of the impure actions we have committed in the past,
For decades now, we have endured so many sufferings, hard to even think about,
And we are worn down by all our experiences—such is our plight, our desperate situation.
Now we call out to you: look upon us with your special care, you who are a treasury of love and
compassion!
Alas! The force of negative actions is powerful indeed!
Yet do not faith, positive intentions, concern for others and the force of blessings
Also have their power? So help us now to create the right circumstances,
In which our virtues will swiftly bear their fruit and bring us the fulfilment of our wishes!
Through the power and blessings of the Guru, the Three Jewels and all the oath-bound
guardians of Tibet,
Together with the force of the devotion and commitment of the people of this Land of Snows,
And the strength of the infallible truths of cause and effect, appearance and emptiness,
May all our deepest wishes and aspirations swiftly be fulfilled!
This “Yearning Song of Prayer to Invoke the Wisdom Mind of the Compassionate Teacher
Padmasambhava” was composed in response to requests made by members of the Cabinet
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(kashag) and the Department of Religious Affairs on the tenth day of the monkey month in the
year of the Iron Monkey (1980). I, the buddhist monk Tenzin Gyatso, also saw the need for a
prayer such as this, to the great Master Padmasambhava, in order to overcome those forces
opposed to the Dharma within the Land of Snows by means of compassion and love, and so I
made this prayer of aspiration on the 14th day of the 10th month of the same year with intense
faith and longing.
See me and you see all the buddhas,

Accomplish me and you accomplish all the buddhas,
For I am the gathering of all the sugatas.
Padmasambhava
I am not the author of any of these prayers. Authors are listed beneath each prayer. I found
them all at www.lotsawahouse.org. and gathered them in this booklet so they could be read by
devoted practitioners as a daily practice. This booklet is free and is intended for propagating the
Dharma teachings.
May Buddhadharma reach every corner of this planet and each and every individual. May all
those who encounter and read these prayers be liberated from samsara and attain enlightment
as quickly as possible.
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Content
The Seven Line Prayer

Accomplishing the Lama through the Seven Line Prayer…………………………………………………………….3
Le'u Dünma
The Prayer in Seven Chapters……………………………………………………………………………………………………..5
Chapter One: The Prayer to the Three Kāya Guru……………………………………………………………………….8

Chapter Two: The Prayer Requested by King Trisong Detsen…………………………………………………….10
Chapter Three: The Prayer Requested by Khandro Yeshe Tsogyal…………………………………………….14
Chapter Four: The Prayer Requested by Namkhe Nyingpo……………………………………………………….19
Chapter Five: The Prayer Requested by Nanam Dorje Dudjom…………………………………………………22
Chapter Six: The Prayer Requested by Prince Mutri Tsenpo……………………………………………………..25
Chapter Seven: Sampa Lhundrupma - “The Prayer to Guru Rinpoche that
Spontaneously Fulfills all Wishes”……………………………………………………………………………………………28
Barché Lamsel
The Prayer that Removes All Obstacles from the Path………………………………………………………………36
Sampa Nyur Drupma

'The Prayer that Swiftly Fulfils All Wishes'…………………………………………………………………………………44
The Prayer to Guru Rinpoche for Removing Obstacles and Fulfilling Wishes.............................45
The Prayer to Guru Rinpoche for Attainments…………………………………………………………………………45
The Heart of Blessings………………………………………………………………………………………………………………46
Recollecting the Deeds of The Tenth Days……………………………………………………………………………….49
’The Lightning Bolt of Compassion’,

a Short Sampa Lhundrupma—’Prayer that Spontaneously Fulfils All Wishes’……………………………52
A Brief Prayer for the Spontaneous Fulfilment of Aspirations…………………………………………………52
A Very Brief Barche Lamsel

The Prayer for Clearing Obstacles from the Path…………...............................................................52
A Brief Prayer to the Precious Master Padmākara for Swiftly Fulfilling Wishes and
Dispelling Obstacles…………………………………………………………………………………………………………………53
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‘Turning Back Obstacles and Adverse Circumstances’:
A Prayer to Orgyen Rinpoche, Embodiment of All Sources of Refuge………………………………………..53
The Prayer to Orgyen Rinpoche, that “Invokes the Heart of his Wisdom Mind”…………………….56
The Falling Elixir of Blessing

A Prayer to the Great Guru and His Consorts…………………………………………………………………………..57
The Prayer to Guru Rinpoche that Swiftly Removes Obstacles and Fulfills All Wishes……………59
The Prayer which is the Source of All True Realization…………………………………………………………...60
Training in the Pure Realms of the Three Kayas

An Aspiration and Prayer by Rigdzin Jigme Lingpa…………………………………………………………………….61
Secret Path to the Mountain of Glory

A Prayer of Aspiration for the Copper-Coloured Mountain of Glory………………………………………….64
Wish-Fulfilling Feast of Siddhis

An Aspiration Prayer to Orgyen Rinpoche, the Precious Master of Oddiyana……………………………66
The Chariot of the Vidyadharas

An Aspiration Prayer for Travelling to the Realm of Lotus Light………………………………………………..68
A Prayer Invoking the Benefits of the Festival of the Tenth Day……………………………………………..69
A Prayer of Devotion, to Make the Tears Fall………………………………………………………………………….71
The Prayer of the Tenth Days in Guru Rinpoche’s Life Story entitled
‘The Nucleus of Blessings’………………………………………………………………………………………………………..72
Wang Dü: ‘The Great Cloud of Blessings’—

The Prayer which Magnetizes All that Appears and All that Exists………………………………………….77
A Heart Prayer………………………………………………………………………………………………………………………….78
A Yearning Plea to the Precious Guru………………………………………………………………………………………78
From: “Turning Back the Misfortunes of the Age of Degeneration”

Prayers to the Precious Master of Orgyen…………………………………………………………………………………79
Prayer of the Wisdom Mind…………………………………………………………………………………………………….80
Prayer to Yeshe Tsogyal…………………………………………………………………………………………………………..81
90
Spontaneous Fulfilment of Wishes………………………………………………………………………………………….81
To Fulfil All Wishes…………………………………………………………………………………………………………………..81
The Concise Benefits of the Festival of the Tenth Day…………………………………………………………….82
A Plaintive Prayer to Guru Rinpoche……………………………………………………………………………………….86
Yearning Song of Prayer To Invoke the Wisdom Mind

of the Compassionate Teacher Padmasambhava…………………………………………………………………….87
Content…………………………………………………………………………………………………………………………………….89
91

A Great Treasure of Blessings

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agreattreasureofblessingsprayerstogu

A Book o f Prayers to Guru Rinpoche

A Special Teaching from the Lama Sangdü

The Terma Revelation of Guru Chöwang

Homage to the yidam deity!

hung orgyen yul gyi nubjang tsam

pema gesar dongpo la

yatsen chok gi ngödrub nyé

pema jungné shyé su drak

khor du khandro mangpö kor

jingyi lab chir shek su sol

guru pema siddhi hung

Pray in this way, over and over again.

The General Visualization for Prayers to Guru Rinpoche

2. Arousing the Awakened Mind of Bodhichitta

3. The Seven Branch Offering

Approach now, gurus, devas, and dakinis:

4. The Main Visualization

5. Empowerment and Dissolution

Through the positivity and merit of this, may I swiftly

So, seal the practice with prayers of dedication.

The great master replied:

“The four requirements are these:

Chapter One: The Prayer to the Three Kāya Guru

Emaho: O wonder! In the pure realm of the dharmadhātu, of natural simplicity,

The Lineage Prayer

We pray to the dharmakāya, Samantabhadra,

Chapter Two: The Prayer Requested by King Trisong Detsen

Then the king, Trisong Detsen, made this request:

The guru replied:

“Great king! Listen well!”

This is what he said.

Chapter Three: The Prayer Requested by Khandro Yeshe Tsogyal

Then the ḍākinī Yeshe Tsogyal made her request:

“In the heart of a lotus, on an island in the lake of jewels,

Emaho: O wonder! Yonder, in the south-west,

Then the bhikṣu Namkhe Nyingpo made his request:

This was his reply:

Chapter Five: The Prayer Requested by Nanam Dorje Dudjom

Then, Nanam Dorje Dudjom made his request:

This is what he said.

Chapter Six: The Prayer Requested by Prince Mutri Tsenpo

Next, it was the prince Mutri Tsenpo who made a request:

“Listen well, Mutri Tsenpo!

Without boiling, the colour of dye will never take;

Without the field of devotion, the seedlings of enlightenment cannot grow!

Now recite this prayer, constantly and with devotion:

Emaho: O wonder! In Dewachen, ‘Blissful’ pure realm in the west,

This is what he said.

This was his reply:

You followers of mine, you who wish to leave saṃsāra behind,

Just as you promised long ago with these words of yours,

Chapter Seven: Sampa Lhundrupma - “The Prayer to Guru Rinpoche that

Namo Guru: Homage to the Guru!

“Kyema! O Guru Rinpoche!

“Listen, king of Tibet, faithful one!

Then he spoke once more:

“O prince, because of your exceptional kindness toward your subjects,

The guru spoke again:

Emaho! In Dewachen, ‘Blissful’ pure realm of the west,

“When at the end of time,

Prince Mutri Tsenpo said:

“My faithful and devoted people,