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TSOG OFFERING FOR THE GLORIOUS PRIMARY BUDDHA

KALACHAKRA
FULFILLING THE DESIRE FOR GREAT BLISS

(This is a preliminary, unchecked translation.)

NAMO GURU MANJUKOSHA SVARASVASTAYA

(Blessing the environment and its inhabitants)

E MA HO

CHOG TU MIGYUR KÜN ZANG DEWA CHE

TONG NYI DZEMAR ROLWA’I YESHE TRÜL
SIPA’I PAG CHAG DUL DANG DRELWA’ I
SHING KAM CHÖ YING GENG PA’I ÖZER TRO

The supreme, immutable completely pure great bliss

emanating the primordial awareness of play as an ornament of emptiness
radiates light filling the dharma sphere,
the field without a particle of the latencies of existence.

DORJE NORBU DRIMA ME PA’ I

KHANG ZANG GYEN GYI KHYEPAR KÜN DZOG SHING
DAMTSIG KU SUNG TUG DANG DE CHEN GYI
KHORLO JIGME DORJE’I TRI DEN JE

The vajra jewel is established as the special ornament

the pure stainless abode,
the commitments of body, speech and mind and the wheel of great bliss
include the throne seat of the indestructible vajra.

GANG SHAR JÜ KYI NANGWA MALUPA

KHAYB DAG DANG PO’I SANGYE YAB YUM DANG
SUM JU TSA DRUG NELJORMA LA SOG
DECHEN LHA I KÖ PA CHENPO GYUR

All appearances of the environment without exception

become a great array of the deities of great bliss:
the all pervading Lord, the Primary Buddha, the Father and Mother
and the thirty-six Yoginis etc..

OM PHREM VAJRA DAKINI VAJRA DHATVI SHVARA GAGANA

SVABHAVA SARVA DRAVYA VISHODHANI SARVA DRAVYANI
VISHODHAYA HUM PHREM PHAT;
OM SVABHAVA SHUDHAH SARVA DARMAH SVABHAVA SHUDHO HAM
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TONGPA NYI DY GYUR

TONGPA’I NANG LE AM LE LUNG GI KYIL KHOR NAGPO
SHU’I YIB JEN GYEL TSEN GYI TSEN PA

[All] becomes emptiness. From within emptiness, “YAM” [appears].

From “YAM” appears a wind mandala,
black and bow shaped, marked with banners of victory.

TE TENG DU RAM LE ME’I KYILKOR MARPO

DRU SUM ME BAR WE TSEN PE
TENG DU AH LE MI GO LÖN PA’I GYE BU SUM GYI

On top of that, from “RAM” [appears] a fire mandala, red and triangular,
marked with blazing fire.
On that, from “AH” [appears] a tripod with three moist human heads.

TENG DU OM LE CHUNG WE THÖ PA DUMBU JIGPA

CHI KAR LA NANG MAR WA’I U SU PEMA MARPO
DAB MA GYE PA’I

On that, from “OM” occurs a skull cup in one piece,

white outside and red inside, with an eight-petalled, red lotus in the centre.

TENG DU U SU A LE KU WA E TSEN PA
SHAR DU I LE KANG MAR I TSEN PA
LHOR RI LE RAKATA RI TSEN PA
CHANG DU U LE DRI CHU Ü TSHEN PA
NUB TU LI LE DRI CHEN LI TSEN PA

On that, in the centre, from “A” [appears] semen, marked with “A”.
To the east, from “I” [appears] marrow, marked with “I”.
To the south, from “RI” [appears] blood, marked with “RI”.
To the north, from “U” [appears] urine, marked with “U”.
To the west, from “LI” [appear] excrement, marked with “LI”.

LUNG DU LII LE LANGPO CHE’I SHA LII TSEN PA

WANG DEN DU ¶ LE BALANG GI SHA ¶ TSEN PA
DEN DREL DU RII LE TA’I SHA RII TSEN PA
MER II LE KHY’I SHA II TSEN PA
Ü SU AAH LE MI’I SHA AAH TSEN PA

To the north-west, from “LII” [appears] the flesh of elephant, marked with
“LII”.
To the north-east, from “UU” [appears] the flesh of oxen, marked with
“UU”.
To the south-west, from “RII” [appears] the flesh of horse, marked with
“RII”.
To the south-east, from “II” [appears] the flesh of dog, marked with “II”
In the centre, from “AA” [appears] human flesh, marked with “AA”.
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RANG GI NYING GA’I HUM GYI ÖZER GYI KUL WE

LUNG YÖ ME BAR THÖ PE NANG GI DZE NAM SHU SHING KOL

From the “HUM” at one’s heart, light radiates, the wind moves,
the fire blazes and the substances in the skull-cup melt and boil.

DE NYI HUM LE CHUNG WE DORJE’I DRUG PE

DORJE DANG DZE NAM RO NYAM DU GYUR TE DAWA
SHU WA’I ZUG SU GYUR

From the “HUM” a vajra arises and it stirs [the substances];

the vajra and the substances become of one taste,
and transform into form [like] the melted moon.

RANG GI LAG PA YÖN PA’I

TIL DU OM LE DAWA’I KYIL KOR GYI TENG
DU KU DORJE’I NGOWO OM KARPO

From the “OM” in the palm of one’s left hand a moon mandala [appears].
On top of that there is a white “OM”, the nature of Vajra Body.

OM OM VAJRA CATNYA SARVA DHARMA SU VISHUDHA SVABHAWA

SARVA DHARMAN VISHODHAYA SVAHA

OM LE OZER TROWE KU DORJE TAMJE KYI

TUG KA NE YESHE KYI DUTSI KUG TE
DAM TSIG GI DUTSI DANG JIG TU DREPE MA DAG PE
DRIMA TAMJE JANG NE NAM PAR DAGPAR GYUR

From “OM” light radiates and summons the nectar of primordial awareness
from the heart of the Vajra Bodies.
It mixes as one with the nectar of the commitment and purifies
through cleansing all impure stains.

LAGPA YEPA’I TIL DU AAH LE NYIMA’I KYIL KOR

GYI TENG DU SUNG DORJE’I NGO WO AAH MARPO

In the palm of one’s right hand, from the “AAH”

a sun mandala [appears]. On top of that there is
a red AAH, the nature of Vajra Speech.

OM A VAJRA SURYA SARVA DHARMA PRAVODHAKA

SARVA DHARMAN PRAVODHAYA SVAHA
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AAH LE OZER TROPE SUNG DORJE

TAMJE KYI TUG KA NE YESHE KYI DUTSI KUG TE
DAM TSIG GI DUTSI DANG JIG TU
DREPE DZE NAM MANGPOR PEL SHING DUTSI
CHAG PE RO DANG DENPAR TOGPAR CHE

From “AAH” light radiates and summons the nectar of primordial

awareness
from the heart of all Vajra Speech.
By mixing it together with the nectar of the commitment
one comprehends that the substances increase manifoldly
and possess the taste of nectar.

LAGPA NYI KA’I TUN MONG GI TIL DU HUM LE DRA JEN

GYI KYIL KOR GYI TENG DU TUG DORJE’I NGOWO HUM NAGPO

From the “HUM” in the centre of the joined palms of both hands
a mandala of Rahu [appears], on top of which there is a black “HUM”,
the nature of Vajra Mind.

OM HUM VAJRA ANALA SARVA DHARMA PRADIPAKA

SARVA DHARMAN PRADIPAYA SVAHA

HUM LE OZER TROPE TUG DORJE TAMJE KYI TUG KA NE YESHE

KYI DUTSI KUK TE DAM TSIG GI DUTSI DANG
JIG TU DREPE DZE NAM RAB TU BAR SHING
ZI JI DANG DEN PA GYUR

From “HUM” light radiates and summons the nectar of

primordial awareness from the heart of all the Vajra Mind.
By mixing it together with the nectar of the commitment,
the substances blaze intensely and possess luster.

LAGPA NYI KE TUN MONG GI Ü SU LE HO LE DU ME’I

KYIL KOR GYI TENG DU YESHE DORJE’I NGOWO HO SERPO

From the “HO’ in the centre of the joined palms of both hands
the mandala of Kalagni [appears]. On top of that there is a yellow “HO”,
the nature of Vajra Primordial Awareness.

OM HO SARVA DHARMA VAJRA AMRITA KA RA

SARVA DHARMAN VAJRA AMRINTAM KURU KURU SVAHA

HO LE OZER TROPE YESHE DORJE TAMJE KYI TUG KA NE

YESHE KYI DUTSI KUG TE
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DAM TSIG GI DUTSI DANG JIG TU DREPE ZAGME PA’I YESHE

KYI DUTSIR GYUR

From the “HO” light radiates and summons the nectar of primordial
awareness
from the heart of all Vajra Primordial Awareness.
By mixing it together with the nectar of commitment,
it becomes nectar of uncontaminated primordial awareness.

(To bless the offerings, it is suitable to merely say: OM AH HUM HO HAM KSHA)

OM AH HUM HO HAM KSHA

OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO HAM

TONG PA NYI DU GYUR

TONG PA’I NANG NE PAM LE CHUNG WA’I RINPOCHE SHEL
GYI NÖ YANG SHING GYA CHE WA NAM KYI NANG DU RANG RANG
GYI MING GI YIGE DANG PO TIGLE GYEN PA

[All] become emptiness. From within the empty state, “PAM” [appears].
From that, precious crystal vessels, spacious and expansive [arise].
Inside them, the first letter of the name of each [offering],
adorned with a drop [appear].

SHU PA LE CHUNG WA’I CHÖ DZE NAM DANG CHÖ PA’I LHA
MO NAM RANG SHIN TONG PA NYI DANG DEWA CHENPO
NAM PA CHÖ DZE DANG CHÖ PA’I LHAMO
CHE LE WANG PO DRUG GI JÖ YUL DU ZAG ME PA’I
DEWA KYE PAR JEN KYE POR GYUR

The offering substances, and offering goddesses derived from their

melting,
in essence, are emptiness and great bliss.
In aspect, they are offering substances and offering goddesses.
In function, they generate special uncontaminated bliss
as the utilized objects of the six sense powers.

OM ARGAM AH HUM SVAHA

OM PADYAM AH HUM SVAHA
OM VAJRA PUSHPE AH HUM...up to
OM VAJRA SHABDA AH HUM etc., for the [objects of] close conduct.

OM VAJRA RUPA AH HUM etc., for blessing the objects of desire,

blessing with the mudra for each.

(Inviting the deities for the offering)

LHUN DRUB CHÖ KU TROPA’I TSENMA LE

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DEPA’I DE CHEN CHOG GI PODRANG NE

SAMPA’I REWA KONG DZE RIG GYA’I TSO
NGÖ GYÜ LAMA’I CHOG NAM SHEG SU SOL

From the palace of supreme great bliss

transcending the signs of proliferation of the spontaneous Dharma Body,
may the assembly of the actual lineage lamas,
chief of the hundred lineages, who fulfil [our] hopes, come [here].

KYE DANG JIG PANG SHOM DU ME PA’I KU

SHE DANG SHE CHA JIG GYUR DORJE SEM
KUN KYEN SIPA SUM GYI LHAR GYUR WA’I
DANG PÖ SANGYE YAB YUM NE DIR SHEG

May the Primary Buddha, Father and Mother,

who are omniscient deities of the three [realms of] existence,
with indestructible bodies which have abandoned generation and
destruction,
and vajra minds in which awareness and the objects of awareness are one,
come to this abode.

YIB KU KUN TU DROPA’I DZU TRUL GYI

LÜ JEN TAM DAG MIN DZE DU MA’I LHA
MI GYUR DEWE RAB NYÖ NELJORMA
TAB DANG JE PA’I TSOG KUN SHEG SU SOL

May the assembly possessing method,

the Yoginis experiencing immutable great bliss
[and] the various deities who mature all embodied beings,
through miraculous emanations proceeding in every type of shape and
body,
come [here].

DUL TREN KYON LA KA DANG NYAM PA I

SHING GYA’I KÖ PA CHAR WA’I NE NAM NE
YIDAM GYELWA GYELSE PAWO DANG
KADRO SUNG MA’I TSOG NAM SHEG SU SOL

From abodes appearing [as] arrays

of hundreds of fields equal in space to the size of an atom,
may the assembly of Sky-Goers and Protectors,
Yidams, Conquerors, Conquerors’ Children and Heroes, come here.

KAR NAG LE KYI ME LONG NGO NYI PAR

NYI NANG ZUG NYEN PHOPA’I JIGTEN DI’I
RIG DRUG PA MAR GYUR PA’I DROWA KUN
DAG PA’I KOR LOR SE DE NE DIR SHEG

May those who have awakened to the wheel of purity,

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all migrating fathers and mothers of the six types in this mundane
[existence] ,
which is the reflection of dualistic appearance in the two faces
of the mirror of black and white karma, come to this abode.

(Invite the guests, saying)

OM AH GURU VAJRADHARA SHRI KALACAKRA SYA MANDALAM DEVA
SARVA BUDDHA BODHISATTVA SAPARIVARA E ... HI VAJRA SAMAYA JAH JAH
(Offer them a seat, saying)
PADMA KAMALAYA SATVAM
(Then, [perform] offerings to the assembly)

HOH SHING RAB GYA TSÖ KYÖ DANG TSUNG PA YI

DE SKYONG NÖ DU LEG TAM DUTSI’I JÜ
DÖ YON NAM PA KUN TU YONG SHAR WE
ZAG ME DEWA PEL CHE TSOG CHÖ DI

HOH! This offering which increases uncontaminated bliss

fully appearing as all objects of desire,
in essence nectar completely filling this vessel for cultivating bliss,
equal in size to the supreme field of an ocean.

SANGYE RIN CHEN ZA MA TOG GI NÖ

CHE NE SI SUM DROL DZE DRIN JEN JE
TRUL PA’I CHÖ GYEL DUN DAG RIG DEN SOG
NGO GYU DORJE DZINPA’I TSOG LA BUL

We offer to the assembly of actual and lineage vajra holders such as

the seven Dharma Conquerors, the Kalkis and so forth, who emanate [as]
kind lords liberating [beings in the] three [realms of] existence,
through opening the vessel of the jewels of Buddhas.

TSEWE SHE TE NELJOR DAG JAG GI

NYAM CHAG DIG TUNG MALU JANG WA TANG
JIGTEN JIGTEN DEPA’I NGO DRUB KUN
BE ME TANTA NYI DU TSEL TU SOL

In your altruism, please grant that all degenerations, negativities

and downfalls of we yogis, without exception, be cleansed
and mundane and transcendent siddhis [be attained]
effortlessly, right now.

OM AH GURU VAJRADHARA SAPARIWARA GANACAKRA KHAHI;

PANCA AMRITA KHAHI

HOH SHING RAB GYA TSO KYO DANG TSUNG PA YI

DE SKYONG NÖ DU LEG TAM DUTSI’I JÜ
DÖ YON NAM PA KUN TU YONG SHAR WE
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ZAG ME DEWA PEL CHE TSOG CHÖ DI

HOH! This offering which increases uncontaminated bliss

fully appearing as all objects of desire,
in essence nectar completely filling this vessel for cultivating bliss,
equal in size to the supreme field of the ocean.

DU SUM KUN DRO YESHE DORJE KU

DU DANG NYOMONG MUN SEL NANG WA’I DZÖ
KYAB DAG PEL DEN DU KYI KORLO DANG
GYEL WA GYE DZE ZUNG MAR JE LA BUL

We offer to the pervading Lord, the glorious Kalachakra,

the Vajra Body of omnipresent primordial awareness of the three times,
the luminous treasury dispelling the darkness of demons and afflictions
and to the Conquerors and Consorts who act to please.

TSE WE SHE TE NELJOR DAG JAG GI

NYAM CHAG DIG TUNG MALU JANG WA TANG
JIGTEN JIGTEN DE PA’I NGO DRUB KUN
BE ME TANTA NYI DU TSEL TU SOL

In your altruism, please grant that all degenerations, negativities

and downfalls of we yogis, without exception, be cleansed
and mundane and transcendent siddhis [be attained] effortlessly, right
now.

OM AH SHRI KALACAKRA VISHVAMATA SAPARIWARA GANACAKRA KHAHI;

PANCA AMRITA KHAHI

HOH SHING RAB GYA TSO KYÖ DANG TSUNG PA YI

DE SKYONG NÖ DU LEG TAM DUTSI’I JÜ
DÖ YON NAM PA KUN TU YONG SHAR WE
ZAG ME DEWA PEL CHE TSOG CHÖ DI

HOH! This offering which increases uncontaminated bliss

fully appearing as all objects of desire,
in essence nectar completely filling this vessel for cultivating bliss,
equal in size to the supreme field of the ocean.

DORJE NELJOR CHOG GYI GYU TSEL GYI

SI DANG SI DE NGO DRUB DO GU’I CHAR
BEB DZE TAB DAG SHERAB JIG JOR WA’I
LHA DAG NELJORMA YI TSOG LA BUL

We offer to the assembly of Deities and Yoginis,

who have united method and wisdom and who make fall
a rain of various mundane and transcendent siddhis
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Through skill in supreme vajra yoga.

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TSE WE SHE TE NELJOR DAG JAG GI

NYAM CHAG DIG TUNG MALU JANG WA TANG
JIGTEN JIGTEN DE PA’I NGO DRUB KUN
BE ME TANTA NYI DU TSEL TU SOL

In your altruism, please grant that all degenerations, negativities

and downfalls of we yogis, without exception, be cleansed
and mundane and transcendent siddhis [be attained] effortlessly, right
now.

OM AH SARVA MANDALA DEWA YOGINI SAPARIWARA GANACAKRA KHAHI;

PANCA AMRITA KHAHI

HOH SHING RAB GYA TSO KYÖ DANG TSUNG PA YI

DE SKYONG NÖ DU LEG TAM DUTSI’I JÜ
DÖ YON NAM PA KUN TU YONG SHAR WE
ZAG ME DEWA PEL CHE TSOG CHÖ DI

HOH! This offering which increases uncontaminated bliss

fully appearing as all objects of desire,
in essence nectar completely filling this vessel for cultivating bliss,
equal in size to the supreme field of the ocean.

JANG CHUB DORJE NON PO’I TSON CHA YI

DRIB NYI YUL GYI DREG PA TAR CHE PA’I
YI DAM CHOG JU’I DE SHEG SE JE DANG
TU DEN KADRO SUNG MA’I TSOG LA BUL

We offer to the assembly of Yidams, Sugatas of the ten directions

with their sons, mighty Dhakinis and Protectors
who end the tyranny of the two obscurations
through the sharp vajra weapon of enlightenment.

TSE WE SHE TE NELJOR DAG JAG GI

NYAM CHAG DIG TUNG MALU JANG WA TANG
JIGTEN JIGTEN DE PA’I NGO DRUB KUN
BE ME TANTA NYI DU TSEL TU SOL

In your altruism, please grant that all degenerations, negativities

and downfalls of we yogis, without exception, be cleansed
and mundane and transcendent siddhis [be attained] effortlessly, right
now.

OM AH SARVA BUDDHA BODHISATTVA DAKINI DHARMAPALA

SAPARIWARA GANACAKRA KHAHI; PANCA AMRITA KHAHI

HOH SHING RAB GYA TSO KYÖ DANG TSHUNG PA YI

DE SKYONG NÖ DU LEG TAM DUTSI’I JÜ
DÖ YON NAM PA KUN TU YONG SHAR WE
ZAG ME DEWA PEL CHE TSHOG CHÖ DI
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HOH! This offering which increases uncontaminated bliss

fully appearing as all objects of desire,
in essence nectar completely filling this vessel for cultivating bliss,
equal in size to the supreme field of the ocean.

LE NANG SI PA’I DRONG DU RAB GYU WA’I

TI MUG GYU ME LU PA’I RIG DRUG DRO
RING NE PEN PA’I SEM KYI KYANG PA’I NYEN
NYING JE’I YUL DU GYUR PA NAM LA BUL

We offer to those who are objects of compassion

of friends who for a long time cultivated the mind of benefit to
the six types of illusory migrators, who through illusory ignorance
proceed to the city of existence, in appearance one’s karma.

RANG RANG DÖ PA’I DRE BU YONG DZOG NE

ZAG ME DEWA CHOG GI GYU GANG ZHING
TAMEL NAMTOG YUL LE DE PA YI
KU SHI’I SA LA NYUR DU WANG JOR SHOG

Having thoroughly achieved the result of our individual desire,

our continuums are filled with supreme uncontaminated bliss,
and transcending objects of ordinary conception,
may we quickly attain the ground of the four bodies.

OM AH SHATAKULAARAH GANACAKRA KHAHI;

PANCA AMRITA KHAHI

(Then in accordance with the Vajrayogini tsog offering practice of the great venerable
Tsongkapa, say)
A HO SUKHA BHAKSHANAM; A HO SUKHA PRAYANI;
MADA MUDRA SIDDHI NA;
PRA PA THA TA NI RA TE NA; HUM HA HA HO

ZUG DRA SOG DRUG PO NAM

NGO ME NAM KA DRA WA LE
LONG JÖ YUL DU DUMAR NANG
SHEL LA TSON NI JI SHIN DU
DÖ PA NGA DANG CHÖ NALJOR JÖ PAR SHOG

The six [objects of the senses] such as forms, sounds etc.,

which appear as the various objects of enjoyment
[arise] from the non-phenomenal which is like space.
May the five objects of desire and dharma always be employed in yoga
as if reflected in a mirror.
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A LA LA LA LA HO ROL DU SOL
NAB PAR DZÖ
MI DZIN GYU MA TA BU LA
GAR GYI GE PE ROL PAR DZÖ
RIG PA GAG PA ME PA LA
MI YO SHIN DU ROL WAR DZÖ

A LA LA; LA LA HO;
Please participate. Please enjoy.
Please participate through the pleasure of dance
as an illusion which is not grasped.
Please participate without moving,
without stopping cognition.

HOH CHAG PA ME PE CHAG PAR DZÖ

HOH; Sport in attachment, without attachment.

(Then offer the tsog)

[With] OM VAJRA PUDHPE AH HUM etc., [offer] the objects of close use and
[with] OM VAJRA RUPA AH HUM etc., offer the five desirable objects.

DIR NI CHÖ NAM ZANG POR TÖ

ME PA’I GOM PA DOR WAR GYI
DRAM ZE KYI DOL PA NAM
RANG SHIN JIG PA NYI DU ZO

Here, by viewing these dharmas as pure

and through stopping meditation on the non-existent
eat the Brahmin, dog and Shudra as one in essence.

OM AH HUM; A LA LA; LA LA HO saying this offer to the assembly of yogis, such as

the main vajra master ect.. Having first assumed the “pe-kor” hand gesture, they show
the mudra .

DER CHEG CHÖ LA RIN TANG ME

DÖ CHAG DRI MA DANG DREL SHING
ZUNG DANG DZIN PA NAM PANG PA
DE NYI LA NI GU PE DU

I bow down with respect to

the Dharma of the Sugatas which is beyond value,
is free from the stain of attachment,
and has abandoned object and subject.

OM AH HUM; A LA LA; LA LA HO.

Having said that partake.
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The song of the tsog:

OM NAMKA KYE WA TSEN DEN CHIR

TOGMA TAMA ME PA’I CHOG
SEM PA DORJE CHE RANG SHIN
DU KYI KORLOR DING DAG DRUB

Today, I am established as Kalachakra,

that supreme [state] without beginning or end,
the essence of the great vajra being
because “OM” generated in space possesses sign.

NGO DRUB CHEN PO KUN GYI CHOG

WANG CHUG CHENPO LHAG PA’I LHA
DORJE DZIN PA KUN GYI GYEL
MI GYUR CHOG TU DAG DRUB DZÖ

I have accomplished the supreme, immutable state,

the supreme siddhi of all great [siddhis],
the deity superior to the great Ishvara,
the conqueror of all Vajra Holders.

NYE PA ME PA TAG PA KYÖ

DÖ CHAG KUN GYI JE CHAG PA
JOM DEN CHAG CHEN GAWA CHE
DE KO NA NYI DAG DRUB DZÖ

I have accomplished [the state of] thatness,

You who are permanent without fault,
desired beyond all desire,
Destroyer with great attachment and great joy.

SHIN TU NAM DAG CHÖ KYI CHOG

DÖ NE DROL WA DE SHIN SHEG
KUN TU ZANG PO KUN DAG NYI
JANG CHUB SEM PA DAG DRUB DZÖ

I have accomplished [the state of the] Bodhisattva,

the supreme dharma of extreme purity,
Tathagata liberated from the beginning,
Lord of all complete purity
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NGO DRUB CHEN PO KUN GYI CHOG

WANG CHEN CHOG GI CHAG GYA YI
DORJE CHEN PO SOR WA LE
DORJE NYEM PA DAG DAG DRUB DZÖ

I have accomplished pure Vajra Dignity,

supreme [siddhi] of all great siddhas,
from brandishing the great vajra
by the supreme seal [of] great power.

SEMCHAN KUN GYI YI KHYAB PA

SEMCHAN KUN GYI NYING LA NE
SEMCHAN KUN GYI YAB KYANG YIN
DAM TSIG CHOG GI DÖ PA CHOG

You pervade the minds of all sentient beings,

You abide in the heart of all sentient beings,
You who are also the Father of all sentient beings,
You are the supreme desire of supreme commitments.
Saying this, you have sang the song with the three commitments.

The remaining tsog:

Say OM AH HUM PHAT pronouncing the PHAT forcefully.

HOH SHING RAB GYA TSO KYÖ DANG TSUNG PA YI

DE SKYONG NÖ DU LEG TAM DUTSI’I JÜ
DÖ YON NAM PA KUN TU YONG SHAR WE
ZAG ME DEWA PEL CHE TSOG CHÖ DI

HOH! This remaining offering which increases uncontaminated bliss

fully appearing as all objects of desire,
in essence nectar completely filling this vessel for cultivating bliss,
equal in size to the supreme field of the ocean.

CHI ROL NE YUL DUR DRO LA SOG SU

NYUG MAR NE DANG LOBUR LHAG PA YI
CHOG KYONG SHING KYONG DREG PA DE GYE SOG
TU DEN LHAG MA’I DRON GYI TSOG LA BUL

We offer to the assembly of remaining mighty guests

such as the eight classes of spirits, directional guardians, site guardians
etc.,
who abide naturally and adventitiously
in the external abodes of the cremation grounds etc..
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TSE WE SHE TE NELJOR DAG JAG GI

GEL KYEN BAR CHE MALU SHIWA DANG
CHOG THUN NGO DRUB YISHIN LHUN DRUB
JINGTEN DAR JIGTEN DEWA’I TRINLE DZÖ

In your altruism, please pacify without exception,

all adverse conditions and obstacles of us yogis,
[so that we] establish supreme and common siddhis, spontaneously,
according to our wish,
and engage in enlightened activities of spreading the teachings and of
mundane bliss.

[Present the] offerings from

OM ARGAM PRATICHA HUM SVAHA up to SHABDA.
Pronouncing
OM KHA KHA KHAAHI; UCHISHTA VALI BHAKSHA BHAKSHAKA SVAHA
send the torma out with the sound of music.

CHÖ JIN TOR MA DI SHE LA

NELJOR DAG JAG KOR JE LA
NE ME TSE DANG WANG CHUG DANG
PEL DEN DRAG DANG KEL WA ZANG
LONG JÖ GYA CHEN KUN TOB JING
SHI DANG GYE LA SOGS PA YI
LE KYI NGO DRUB DAG LA TSOL

Having partaken of this torma offering,

please grant that we yogis and our retinue
obtain everything: lives free from sickness, [possessing] influence,
glory, fame, good fortune and extensive resources,
so [we may achieve] the siddhis of the actions of pacification,
expansion and so forth.

DAM TSIG JEN GYI DAG LA SUNG

NGO DRUB KUN GYI DONG DROG DZÖ
DU MIN CHI DANG NE NAM DANG
DON DANG GEG NAM ME PAR DZÖ
MI LAM NGEN DANG TSEN MA NGEN
CHA CHE NGEN NAM ME PAR DZÖ

You, who are endowed with commitments,

please protect us and assist us in [obtaining] all siddhis.
Please remove untimely death, sickness, ghosts and interfering spirits.
Please remove bad dreams, bad omens and disasters.
 16

JIGTEN DE SHING LO LEG DANG

DRU NAM PEL SHING CHÖ PEL DANG
DE LEG PHUN SUM TSHOG PA DANG
YI LA DÖ PA KUN DRUB SHOG

May we [enjoy] mundane bliss and good years;

may the harvests be abundant and may the Dharma flourish;
may [we enjoy] excellent bliss and well-being and
may we establish all we mentally wish for.

Colophon:
This text, titled “dpal dang po’i sangs rgyas dus kyi ‘khorlo’i tshogs mchod
bde chen ‘dod ‘jo zhes bya ba bzhug so”, was translated by Voula Zarpani
and Jampa Ignyen, in Adelaide, Australia, during September 2001.
Minor corrections by Rudy Harderwijk, April 2002.