The Fivefold Practice
from The Essential Amrita of Profound Meaning: Oral Instructions and Practical Advice Bestowed Upon Fortunate Followers, Eye-opener to What is to be Adopted and Abandoned
by Chokgyur Lingpa
(This is the fivefold practice of Mahāmudrā that is unique to the Drikung Kagyü school: train in bodhicitta, visualize your body as the deity, visualize the guru as the deity, train in the non-conceptual view, and seal with dedications and aspirations.)
For the preliminaries, thoroughly cultivate loving kindness and compassion.
For the main practice of faith, generation stage, and non-concept,
Engender devotion to the guru, the buddha in person,
And understand your own body to be the deity’s form, speech, and heart.
When the observer rests in the immediacy of awareness,
Remain in the non-conceptual, non-dual empty clarity;
Free from fixation, no matter what appearances unobstructedly arise.
Afterwards, dedicate the two accumulations toward great awakening.
This fivefold practice is the heart of the path.
This was written by the Drikung follower, Könchok,
Also known as Chokgyur Dechen Lingpa.
| Samye Translations, 2023.
Bibliography
Source text
mchog gyur gling pa, “rjes 'jug skal bzang rnams la bstsal pa’i zhal gdams bslab bya nyams len gyi skor spang blang mig 'byed zab don snying gi bdud rtsi.” In mchog gling bka’ ’bum skor. Vol. 36 of mChog gling bde chen zhig po gling pa yi zab gter yid bzhin nor bu’i mdzod chen po, 90. Kathmandu, Nepal: Ka-nying Shedrub Ling monastery, 2004.
The original text is untitled; this title has been added by the translators.
This is the fivefold practice of Mahāmudrā that is unique to the Drikung Kagyü school: train in bodhicitta, visualize your body as the deity, visualize the guru as the deity, train in the non-conceptual view, and seal with dedications and aspirations.
lotsawahouse.org/tibetan-masters/chokgyur-dechen-lingpa/fivefold-practice
96 - 2
Bodhicaryāvatāra Lineage Prayer
by Ngorchen Kunga Zangpo
Namo ratnatrayāya!
Kinsman of the sun, dharma sovereign and mighty sage,
Powerful lord of the tenth bhūmi, Mañjughoṣa,
And Śāntideva, bodhisattva who reached the stage of perfect joy—
To you I pray: inspire me with your blessings!
Five hundred great paṇḍitas with infallible mnemonic powers,
Jetāri who gained victory over the enemy, māra’s hordes,
And the great and noble being, Candrakīrti—
To you I pray: inspire me with your blessings!
Puṇyaśrī who retained a vast treasury of scriptural transmission,
Kanakaśrī, who perfected the conduct of a bodhisattva,
And Sumatikīrti, powerful lord of compassion—
To you I pray: inspire me with your blessings!
Noble Loden Sherab, prophesied by the Buddha,
Drolungpa, whose mind was rich with study, reflection and meditation,
And the powerful lord of reasoning, great Chapa Chöseng—
To you I pray: inspire me with your blessings!
Sönam Tsemo, who possessed the splendour of boundless knowledge,
Jetsün Rinpoche, a powerful lord of realisation,
And Sakya Paṇḍita, who knew all there is to know—
To you I pray: inspire me with your blessings!
Changchub Pal, who upheld the Vinaya and diligently maintained his vows,
Dewa Pal, who was learned and assiduous in practice,
And noble Drakpa Zhönnu, who knew the entire tripiṭaka—
To you I pray: inspire me with your blessings!
The elder and mighty scholar, Sönam Drakpa,
Adornment atop the crowns of beings, Sönam Gyaltsen,
And Palden Tsultrim, a powerful lord of practical instruction—
To you I pray: inspire me with your blessings!
Possessor of the five wisdoms, holder of the banner of victory for the teachings,
Excellent one with the splendour and riches of loving kindness and compassion,
Virtuous guide whose kindness is unequalled—
To you I pray: inspire me with your blessings!
Now that I have the free and excellent support of this human life,
Avoiding the eight inopportune states and complete with the ten riches,
I must avoid harmful action and exert myself in positive deeds—
Inspire me to develop concentration and a virtuous mind!
By bringing to mind the many aspects and boundless benefits
Of bodhicitta, which is the root of the Mahāyāna path,
Inspire me to take on this supreme and precious commitment,
Both in aspiration and in action, through a ritual that is utterly pure.
So that I might thoroughly preserve this precious mind,
Inspire me to guard and properly maintain all vows,
The threefold discipline, supreme path of the buddha’s heirs,
According to what is described in detail in the sūtra collection.
Inspire me to perfect the transcendent perfections
Of generosity, ethical discipline, patience, diligence,
Concentration and wisdom, and a buddha’s other qualities,
And thus to abide by the conduct of a bodhisattva!
Inspire me so that I may connect the roots of virtue from training
In the path of awakening to excellent and wondrous aspirations,
And thereby swiftly attain the level of buddhahood
Wherein the three kāyas are perfectly complete!
This prayer to the lineage of gurus for the Bodhicaryāvatāra was composed by the monk-follower of Śākya, Kunga Zangpo.
97 - 4
Signless Samādhi ~ The Three Gateways to Liberation
The Excellent Path of the Great Vehicle
How to Meditate on the Three Gateways to Liberation According to the Mahāyāna
by Rongtön Sheja Künrig
Homage to the guru and the supreme deity!
Your wisdom is perfectly clear like the sphere of the sun,
And in your compassion, you care for all limitless beings,
Your enlightened actions continuing until the ends of time—
Supreme sage, in devotion I bow down before you!
Ācārya Haribhadra, in explaining the practice of meditating upon the three gateways to liberation, explains how the three gateways can be related to meditation upon the sixteen aspects of the four noble truths, beginning with impermanence. Here, when we explain the three gateways, i.e., emptiness, absence of characteristics and wishlessness, according to the tenets of the Mahāyāna, emptiness is applied to the basis, signlessness is applied to the path, and wishlessness is applied to the result.
Firstly we must explain the three conceptions which block these gateways to liberation:
Perceiving the basis as real blocks the gateway of emptiness;
Believing the path to have real characteristics blocks the gateway to absence of characteristics; and
Considering the result as something to be wished for blocks the gateway to wishlessness.
It is in order to eliminate these three ideas which block the way to liberation that we practise the meditation upon the three gateways.
‘Basis’ here refers to the aggregates, elements and sense fields. Coemergent ignorance with regard to these functions as the root cause of saṃsāra. As the Seventy Stanzas on Emptiness says:
Genuine conceptual thought—
This, the Teacher has said, is ignorance.
As this indicates, this is the basis of saṃsāra. In order for it to be overcome, we must come to a definitive conclusion about the emptiness of the basis, and then practise the meditation on emptiness. Then, by abandoning the perception of the basis as real, the gateway to emptiness will be opened.
When we are meditating on emptiness, if we consider that this meditation has any real characteristics, that will only serve to entangle us. As it is said:
The aspects are the ceasing of clinging and so on.
We must put a stop to any clinging towards the four truths, therefore even attachment to the path is something to be avoided, and that is why we must meditate on the path as lacking true characteristics. By meditating on the samādhi of ‘marklessness’, the gateway to the absence of characteristics will be opened.
It is said:
Its equality consists of the four aspects
Of absence of conceit regarding forms and the rest.
At this time, it is said, we must not entertain any form of conceit in our thoughts. We must abandon not only the hope that there is some fruition to be gained from some other method, but even the hope of gaining some result through realizing emptiness. Doing so will open the gateway to wishlessness.
This explanation, in which the three samādhis are related to basis, path and result, is given from the perspective of the Mahāyāna. It is the way to practise the meditation on the three gateways to liberation. The explanation of the path-knowledge consisting of these three gateways to liberation must be related to the Mahāyāna approach.
Through whatever merit has been gained through this authentic explanation
Of how to practise meditation on the three gateways to liberation,
The meaning of which is hard for others to understand in spite of all their efforts,
May all beings enter the way of the great vehicle!
This Excellent Path of the Great Vehicle: How to Meditate on the Three Gateways to Liberation according to the Mahāyāna was written by the great Rongtön in the monastery of Nalendra in the month of Saga Dawa during the Rabjung year.
Elucidating the Essence of the Instructions for Entering the Three Gateways to Liberation
by Rongtön Sheja Kunrig
Homage to the guru and the supreme deity!
With wisdom, like the maṇḍala of the sun, maker of the day,
You illuminate all knowable things without exception,
And with your immeasurable compassion, you care for beings,
O sun-like lord of sages, at the jewel of my crown I honour you.
You who banish entirely ignorance's gloom,
While shining the light of genuine meaning,
Guiders of beings, unsurpassed in your activity,
Hosts of buddhas' heirs, billions in number, to you I offer praise.
A message finely communicated throughout the excellent teachings,
Instructions for meditating on liberation's three gateways,
Now that I have understood them well, I shall, for others' sake,
Make them perfectly clear, using the voice of reasoning.
The three meditations (samādhi) to be cultivated are: 1) meditation on emptiness; 2) meditation on the absence of characteristics; 3) meditation on the wishless.
1. Meditation on Emptiness
We must arrive at a definitive understanding of the ground, which is emptiness, because it is by realizing the emptiness of the ground that we can counteract the ignorance of clinging to things as real. And this, in turn, will put an end to saṃsāra. As the Seventy Verses on Emptiness says:
Any thoughts of genuine reality
The Teacher has declared to be ignorance.
Thus, since clinging to things as real is explained as ignorance, it follows that we must realize emptiness as the antidote to clinging to things as real. That is why the Root Verses on Wisdom says:
The cessation of ignorance comes about
Through meditating on the very nature with wisdom.
2. Meditation on the Absence of Characteristics
The absence of characteristics can be explained in relation to both the truth of cessation and the truth of the path. This is because the truth of cessation is the very essence of the absence of characteristics, whereas the truth of the path consists of methods for eliminating thoughts that involve characteristics.
Meditation on the eight aspects of the truths of cessation and the path is explained as “meditation on the absence of characteristics” because it is meditation with a focus on the absence of signs. It is therefore described as “meditation on the absence of characteristics” in terms of its objects of focus.
Meditation on six aspects—two aspects of the truth of suffering and four aspects of the truth of origination—is explained as the meditative absorption on the absence of the wishless, because the focus is on the phenomena of saṃsāra, which are not things one aspires towards.
Meditating on impermanence and suffering, which are aspects of the truth of suffering, is necessary in order to turn the mind away from the present life and develop an attitude of concern for future lives. The meditation on the eight aspects of the truths of cessation and the path is necessary because we must see the benefits of liberation and understand the necessity of applying the means to attain it.
Meditating on the two aspects of the truth of suffering and the four aspects of the truth of origination corresponds to understanding saṃsāra's defects because it brings about an attitude of wishing to escape from saṃsāra. As Dampa Gyagar said:
Unless you can feel revulsion for the things of saṃsāra,
Even knowing the entire Tripiṭika is of no benefit.
In short, the meditation on emptiness brings realization of emptiness as an antidote to clinging to the ground as real, and the meditation on the absence of characteristics cuts through any clinging to the characteristics of the path. These two illustrate the means of eliminating conceptual imputations (sgro 'dogs) towards objects and the means of eliminating conceptual imputations towards the path.
3. Meditation on the Wishless
The meditation on the wishless brings an understanding of the faults of saṃsāra and an attitude of determination to be free.
Conclusion
These three meditations serve as antidotes to any clinging to characteristics in the ground, path and fruition, and are therefore described as an antidotal approach. It is because this eliminates any imputations in meditative absorption that noble beings have described it as “signless samādhi”. And it is because it brings about a realization of how the ground is emptiness, the path is without characteristics, and the phenomena of saṃsāra are beyond aspiration, that it is divided into three gateways to liberation.
Summarizing Dharma's eighty-four thousand sections,
I have here clarified, without error, the stages of cultivating,
The threefold samādhi—through the virtue of this,
May all beings swiftly attain awakening!
This text, entitled “Elucidating the Essence of the Instructions for Entering the Three Gateways to Liberation”, was written by the great omniscient Rongtön at the monastery of Pal Nālendra on an auspicious day during the month of Saga Dawa in the Namjung year (i.e., the earth-dragon, 1448).
Translated by Adam Pearcey,
73 - 6
Garab Dorje
First Testament of the Buddha
from the Vima Nyingtik
In the language of India: buddha-dhekarayedhu-nāma
In the language of Tibet: sangs rgyas kyi zhal chems dang po zhes bya ba1
In the English language: The First Testament of the Buddha
Homage to the great Vajradhara, the sixth completely and perfectly enlightened buddha!
Kyema! Kyema! O children of noble family, consolidate the key points of the whole of
Secret Mantra and practise in the following way.
As the preliminaries of body, speech and mind:
Train in impermanence, compassion and bodhicitta.
Since this body was engendered by causal ignorance,
The six classes are present in the seed syllables.
Since rigpa is in actuality the three kāyas,
The three kāyas arise as the three syllables.
Train in the three syllables and make a clear separation (rushen).
Then, to bring about settling in genuine ease,
Revitalize by means of the gazes
Of śrāvakas, bodhisattvas and wrathful deities.
Once you have the confidence of abiding, stability, and freedom,
Relinquish all activity, outward and inward,
And adopt the postures of elephant, lion and sage.
As regards speech, halt the stream of talk.
As for mind, from between the eyebrows focus on space.
By complying with the key points of gates, objects and breath,
Pristine cognition is actualized within the field.
Do not part from the key point of the directly manifest.
With a foundation consisting of threefold motionlessness,
Having obtained the warmth of the four visions,
Take measure of the three forms of settling.
Once you have planted the stake of threefold attainment,
You will never again return to the three realms
But will pass into nirvāṇa—of this there is no doubt.
When the great Vajradhara demonstrated passing into parinirvāṇa in the garden of
the physician Jīvaka, in the south of the Heaven of Thirty-Three, Garab Dorje fell to
the ground and called out in anguish:
Kyema kyihü! Alas! Alas!
When the lamplight of the teacher has faded,
Who will dispel the darkness of the world?
As he recovered, he saw the Buddha’s right forearm emerge in a mass of light, letting
fall a casket of precious crystal, the size of a fingernail, which descended onto the
palm of his own right hand. When he opened it and found this instruction written on
a precious blue surface in molten lapis lazuli, Garab Dorje gained the confidence of
realization.
Samaya.
| Translated by Adam Pearcey with the generous support of the Tsadra Foundation, 2024.
85 - 3
Yeshe Tsogyal Sādhana
༄༅། །ཆོས་ཉིད་མཁའ་འགྲོའི་གསང་མཛོད་ལས༔ ཡེ་ཤེས་མཁའ་འགྲོའི་སྒྲུབ་ཐབས་དངོས་གྲུབ་དཔལ་སྟེར་བཞུགས༔
The Wisdom Ḍākinī’s Sādhana Glorious Bestower of Attainments
from The Secret Treasury of Ultimate Reality Ḍākinīs
revealed by Sera Khandro
ན་མོ་པདྨ་ཀཱ་ར་ཡེ༔
Namo Padmākarāye༔
སྐྱེ་མེད་སྤྲོས་བྲལ་ཆོས་སྐུ་ཀུན་བཟང་མོ༔
མ་འགགས་རང་གསལ་ལོངས་སྐུ་ཝཱ་ར་ཧི༔
ཐུགས་རྗེ་མཛད་པ་བསམ་འདས་མཚོ་རྒྱལ་མ༔
སྐུ་གསུམ་མཁའ་འགྲོའི་ཚོགས་ལ་གུས་པས་འདུད༔
རྣལ་འབྱོར་དམ་ཚིག་ལྡན་པའི་སྐྱེས་བུ་ཡིས༔
ཡེ་ཤེས་ཌཱ་ཀིའི་གསང་བའི་སྒྲུབ་ཐབས་ནི༔
སྤྲོས་མེད་རྒྱུན་ཁྱེར་ཟག་མོའི་གདམས་པ་བསྟན༔
ས་མ་ཡ༔
To the unborn, unfabricated dharmakāya Samantabhadrī,
The unceasing, naturally lucid saṃbhogakāya Vārāhī,
performer of inconceivably compassionate acts, Tsogyalma,
and the assembly of trikāya ḍākinīs, I offer homage.
For yogis endowed with samaya,
I will teach this secret sādhana of the wisdom ḍākinī
as a profound and unelaborate daily practice.
Samaya༔
དེ་ཡང་སྐྱབས་སུ་འགྲོ་དང་སེམས་བསྐྱེད་ནི༔
Taking refuge and generating bodhicitta:
ན་མོཿ
namo
Namo.
ཀུན་མཁྱེན་ཡེ་ཤེས་གསང་བའི་ཡུམ༔
künkhyen yeshe sangwé yum
Secret Mother of Omniscient Wisdom,
ཡེ་ཤེས་མཁའ་འགྲོར་སྐྱབས་སུ་མཆི༔
yeshe khandror kyab su chi
Wisdom Ḍākinī, I take refuge in you.
མ་རིག་འཁོར་བར་འཁྱམས་འགྲོ་ཀུན༔
marik khorwar khyam dro kün
For all beings wandering in the ignorance of samsara,
བདེ་ཆེན་སར་འགོད་སེམས་བསྐྱེད་དོ༔
dechen sar gö semkyé do
I generate the intention to establish them in the land of great bliss!
ལན་གསུམ་གྱིས་རང་རྒྱུད་སྦྱངས༔
Reciting this three times purifies your mind stream.
དངོས་གཞི་ལྷ་ཡི་ཏིང་འཛིན་ནི༔
The main practice of concentrating on the deity:
ཨཱཿ རྣམ་ཀུན་མཆོག་ལྡན་དེ་བཞིན་ཉིད༔
ah namkün chokden dezhin nyi
Ah. Absolute reality possesses all sublime aspects
ཀུན་སྣང་འགྲོ་ལ་སྙིང་རྗེའི་རྩལ༔
kün nang dro la nyingjé tsal
And the dynamism of compassion expresses itself for all beings.
ལྷུན་གྲུབ་འོད་ལྔའི་གཞལ་ཡས་ཁང༔
lhündrub ö ngé zhalyé khang
In the middle of a fully-appointed celestial palace
མཚན་ཉིད་ཡོངས་སུ་རྫོགས་པའི་དབུས༔
tsennyi yongsu dzokpé ü
Made of spontaneously-present five-colored light,
ཆོས་འབྱུང་དམར་པོ་དགའ་འཁྱིལ་དང༔
chöjung marpo ga khyil dang
Seated in the center of a red double triangle
སྣ་ཚོགས་པདྨ་ཟླ་གདན་དབུས༔
natsok pema da den ü
Topped by myriad lotuses and a moon disc
བྃ་ལས་རང་ཉིད་སྐད་ཅིག་གིས༔
bam lé rangnyi kechik gi
Is a baṃ, from which I instantly arise as
བདེ་ཆེན་རྒྱལ་མོ་སྐུ་མདོག་དམར༔
dechen gyalmo kudok mar
The Great Bliss Queen, red in color,
ཞལ་གཅིག་སྤྱན་གསུམ་དབྱིངས་སུ་གཟིགས༔
zhal chik chen sum ying su zik
With one face and three eyes gazing into space.
ཕྱག་གཉིས་གཡས་པས་ཅང་ཏེའུ་དཀྲོལ༔
chak nyi yepé chang té'u trol
My right hand beats a ḍamaru drum
གཡོན་པས་གྲི་གུག་དཀུ་ལ་བརྟེན༔
yönpé driguk ku la ten
And my left hand holds a hooked knife, resting on my waist.
ནུ་མ་འབུར་ཞིང་བྷ་ག་རྒྱས༔
numa bur zhing bhaga gyé
Breasts full, lotus lush,
གཅེར་བུ་རུས་པའི་རྒྱན་དང་ནི༔
cherbu rüpé gyen dang ni
I am naked, adorned in bone ornaments,
ཨུཏྤལ་དམར་པོའི་དོ་ཤལ་མཛེས༔
utpal marpö doshal dzé
And garlanded by a long necklace of red lotuses.
ཞབས་གཉིས་བཞེངས་སྟབས་པད་ཟླར་བཞུགས༔
zhab nyi zheng tab pé dar zhuk
My two legs stand on a lotus and moon,
འཇའ་འོད་ལྔ་འཁྱིལ་ཀློང་དུ་གསལ༔
ja ö nga khyil long du sal
With five-colored rainbow light swirling around me.
རིགས་བདག་པདྨ་ཐོད་ཕྲེང་རྩལ༔
rikdak pema tötreng tsal
The Lord of the family, Pema Tötrengtsel,
ཨ་ཙཱར་གཞོན་ཚུལ་དཀར་དམར་མདངས༔
a tsar zhön tsul kar mar dang
Is a youthful yogi with a ruddy complexion.
རྣལ་འབྱོར་ཧེ་རུ་ཀ་པའི་ཚུལ༔
naljor heruka pé tsul
He appears as a Heruka,
འཇའ་འོད་ཟེར་འཁྲིགས་ལམ་མེར་གསལ༔
ja özer trik lammer sal
Flanked by vivid rainbow rays of light.
དེ་ལྟར་གསལ་བའི་གནས་གསུམ་ལས༔
detar salwé né sum lé
So visualized, from our three places
འོད་འཕྲོས་སྐུ་གསུམ་ཞིང་ཁམས་ནས༔
ö trö ku sum zhingkham né
Light emanates to the buddhafields of the three kāyas,
ཡེ་ཤེས་མཁའ་འགྲོའི་ལྷ་ཚོགས་རྣམས༔
yeshe khandrö lhatsok nam
Inviting the divine hosts of wisdom ḍākinīs,
སྤྱན་དྲངས་དམ་ཚིག་ཡེ་ཤེས་གཉིས༔
chendrang damtsik yeshe nyi
Whereby samaya and wisdom beings
དབྱེར་མེད་བཛྲ་ས་མ་ཛཿ
yermé benza sa ma dza
Become inseparable. Vajra samāja!
འཛབ་དགོངས་ནི༔
The mantra recitation:
རང་ཉིད་མཁའ་འགྲོའི་ཐུགས་ཀ་རུ༔
rangnyi khandrö tukka ru
As the ḍākinī, in my heart center,
རྡོ་རྗེ་ཕག་མོའི་ཐུགས་ཀློང་དུ༔
dorjé pakmö tuk long du
Within the heart expanse of Vajravārāhī,
ཆོས་འབྱུང་དགའ་འཁྱིལ་དབུས་སུ་ནི༔་
chöjung ga khyil ü su ni
Seated on a double triangle,
བྃ་དམར་མཐའ་མར་སྔགས་གཡོན་འཁོར༔
bam mar tamar ngak yön khor
Is a red baṃ around which the mantra turns to the left.
དོན་གཉིས་བསྒྲུབས་ཤིང་འཁོར་འདས་ཀུན༔
dön nyi drub shing khordé kün
Accomplishing the two benefits, in the infinite purity
དག་པ་རབ་འབྱམས་ཉིད་དུ་བཟླ༔
dakpa rabjam nyi du da
Of samsara and nirvana, recite:
ཨོཾ་པདྨོ་ཡོ་གཱི་ནི་ཛྙཱ་ན་ཝཱ་ར་ཧི་ཧཱུྃ༔ སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ༔
om pemo yogini jnana varahi hung sarva siddhi pala hung
oṃ padmo yoginī jñāna vārāhī hūṃ༔ sarva siddhi phala hūṃ༔
ཞེས་པ་བརྒྱ་སྟོང་ཁྲི་འབུམ་སོགས༔ བྱེ་བ་བཟླས་པས་མཁའ་འགྲོ་འགྲུབ༔ རབ་དངོས་འབྲིང་ཉམས་རྨི་ལམ་དུ༔ རྟགས་མཚན་མ་ངེས་མྱུར་དུ་གསལ༔ ཟབ་མོ་སྐལ་ལྡན་ལས་ཅན་རྣམས༔ གསང་བར་སྦོས་ལ་ཉམས་སུ་ལོངས༔ སྐལ་ལྡན་བུ་དང་འཕྲད་པར་ཤོག༔ ལོག་ལྟ་ཅན་ལ་འདི་མ་འཕྲད༔ བཀའ་སྲུང་དྲེགས་པ་རྣམ་གསུམ་གྱིས༔ ཐུབ་པར་སྲུངས་ཤིག་ས་མ་ཡ༔
By reciting this one hundred, one thousand, ten thousand, one hundred thousand, or ten million times, you will accomplish the ḍākinī. Best in reality, but adequate in your visions and dreams, she will quickly show you various signs. Profoundly fortunate ones, keep this secret and practice it! Give this to fortunate disciples! Don’t give this to those with wrong views! May the guardians, protectresses, and haughty ones protect the buddha, samaya!
སྐུ་རྒྱ༔ གསུང་རྒྱ༔ ཐུགས་རྒྱ༔ གུ་ཧྱ༔ བརྡ་ཐིམ༔ ཌཱཀྐིའི་རྒྱ༔ ཨྠིྀ༔
Body seal! Speech seal! Mind seal! Secret! The symbols dissolve!1 The Ḍākinīs’ seal! Thus it is said.
ཅེས་པའང་ཌཱ་ཀིའི་གསང་སྒྲུབ་ཟབ་མོ་འདི་ཡང་སྔགས་བཙུན་མ་ཀརྨའི་མིང་ཅན་གྱིས་དར་བཅས་བསྐུལ་ངོར། སྤྲང་མོ་འདོ་མེད་འཆོལ་པོ་དུད་འགྲོ་ལྟ་བུའི་འདུ་ཤེས་གསུམ་པ་སུ་ཁ་བཛྲ་གྱིས་བྲིས་པ་དགེའོ༎ དགེའོ༎ ཉེར་སྤྱོད་ཀྱིས་མཆོད་ལ༔ བསྟོད་པ་ནི༔ ཧཱུྃ་ཧྲཱིཿ རྒྱལ་བ་ཀུན་ཡུམ་བདེ་ཆེན་རྒྱལ༔ སོར་རྟོགས་ཡེ་ཤེས་ཆགས་བྲལ་ངོམ༔ མི་འགྱུར་བདེ་ཆེན་གསང་བའི་ལྷ༔ སྐུ་གསུམ་ཡེ་ཤེས་མཁའ་འགྲོར་བསྟོད༔ བདེ་ཆེན་ཡེ་ཤེས་མངོན་གྱུར་ནས༔ མཆོག་གི་དངོས་གྲུབ་བསྩལ་དུ་གསོལ༔ དགེ་ཚོགས་འགྲོ་བ་ཡོངས་ལ་བསྔོ༔ ཀུན་ཀྱང་བདེ་ཆེན་ཞིང་སྤྱོད་ཤོག༔ ཅེས་པའང་སུ་ཁ་བཛྲ་གྱིས་རྫུན་རིས་སུ་བྲིས་པའོ༎ དགེའོ༎
The tantric priestess named Dharma encouraged me to write this profound secret practice of the Ḍākki, along with offering me a silk scarf. The imprudent beggar girl named Sukha Vajra who eats, sleeps, and defecates, like an animal, wrote this. Virtue! Virtue! Virtue!
| Translated by Sarah Jacoby, 2025.
Source: se ra mkhaʼ ʼgro kun bzang bde skyong dbang mo. "chos nyid mkha' 'gro'i gsang mdzod las% ye shes mkha' 'gro'i sgrub thabs dngos grub dpal ster" In mkhaʼ ʼgroʼi chos mdzod chen mo. Bod ljongs bod yig dpe rnying dpe skrun khang, 2017. Vol. 33: 131–132
75 - 3
Release your consciousness into the space of the Unborn Mind
What is the Unborn Mind?
Not a thing, but a state:
The Unborn Mind is not a specific object or location, but rather the fundamental nature of awareness itself.
Birthless and Deathless:
It exists prior to birth and continues after death, transcending the limitations of our physical existence.
Pure Awareness:
It is the clear, unobstructed space of consciousness where thoughts, feelings, and sensations arise and pass away like clouds in the sky.
Buddha Mind:
The Unborn Mind is also referred to as the Buddha Mind, our inherent potential for enlightenment and wisdom. .
For those who truly want to know the nature of the Unborn Mind please visit:
visit: youtube.com/@bodhichild/playlists & youtube.com/@bodhichild
69 - 3
༄༅། །འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་གི་གཟུངས་ཞེས་བྱ་བ་བཞུགས་སོ། །
The Dhāraṇī of Noble Avalokiteśvara
from the Words of the Buddha
རྒྱ་གར་སྐད་དུ། ཨཱཪྻ་ཨ་བ་ལོ་ཀི་ཏེ་ཤྭ་ར་ནཱ་མ་དྷ་ར་ཎི།
In the language of India: āryāvalokiteśvara-nāma-dhāraṇī
བོད་སྐད་དུ། འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་གི་གཟུངས་ཞེས་བྱ་བ།
In the language of Tibet: 'phags pa spyan ras gzigs dbang phyug gi gzungs zhes bya ba
In the English language: The Dhāraṇī of Noble Avalokiteśvara
འཕགས་པ་སྤྱན་རས་གཟིགས་ཐུགས་རྗེ་ཆེན་པོ་དང་ལྡན་པ་ལ་ཕྱག་འཚལ་ལོ། །
pakpa chenrezik tukjé chenpo dang denpa la chaktsal lo
Homage to noble Avalokiteśvara, the embodiment of great compassion!
འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་བྱམས་པའི་ངང་ལས་སྙིང་རྗེའི་ཤུགས་ཀྱིས་བྱང་ཆུབ་ཀྱི་སེམས་རབ་ཏུ་བསྐྱེད་ནས་པདྨ་དང༌། ཉི་མ་དང༌། ཟླ་བའི་གདན་ལ་ཧྲཱིཿའི་འཕྲོ་འདུ་ལས་ཞལ་གཅིག་པ་ལ་ཕྱག་བཞི་པ། དང་པོ་གཉིས་ཐལ་མོ་སྦྱར་བ། གཡས་འོག་མ་ན་བགྲང་ཕྲེང་མུ་ཏིག་དཀར་པོ། གཡོན་འོག་མ་ན་པདྨ་དཀར་པོ་བསྣམས་པ། སྐུ་མདོག་དཀར་པོ་ཞབས་རྫོགས་པའི་སྐྱིལ་ཀྲུང་བཅས་པ། རིན་པོ་ཆེའི་རྒྱན་སྣ་ཚོགས་དང༌། རིན་པོ་ཆེའི་དབུ་རྒྱན་གྱིས་མཛེས་པ། མ་ལྷ་མོ་དྲུག་མ་དང༌། ཡབ་ནོར་བུ་རིན་པོ་ཆེས་བརྟེན་པ། བྱང་ཆུབ་སེམས་དཔའ་དང༌། སེམས་མ་རབ་ཏུ་མང་པོས་བསྐོར་ཏེ་འདི་སྐད་ཅེས་གསུངས་སོ། །
pakpa chenrezik wangchuk jampé ngang lé nyingjé shuk kyi changchub kyi sem rabtu kyé né pema dang nyima dang dawé den la hrih i trodu lé zhal chikpa la chakzhipa dangpo nyi talmo jarwa yé ok ma na drang treng mutik karpo yön ok ma na pema karpo nampa kudok karpo zhab dzokpé kyiltrung chepa rinpoche gyen natsok dang rinpoche ugyen gyi dzepa ma lhamo druk ma dang yab norbu rinpoche tenpa changchub sempa dang sem ma rabtu mangpö kor té diké ché sung so
Out of great love and the force of his boundless compassion, noble Avalokiteśvara generated bodhicitta, the heart of awakening. Seated upon a throne of lotus, sun, and moon he appeared through the emanation and reabsorption of light from the syllable hrīḥ. He manifests with one face and four arms: His first two hands are joined in the gesture of prayer. His lower right hand holds a white pearl mālā; his lower left, a white lotus. His body, white in colour, is seated in the full vajra posture, adorned with precious ornaments and a resplendent crown. At his side stand the mother Ṣaḍakṣarī and the father Maṇidhara.1 Around him gather countless male and female bodhisattvas, forming a vast retinue. Thus it was spoken:
རིགས་ཀྱི་བུའམ།
rik kyi bu am
O sons and daughters of noble family!
རིགས་ཀྱི་བུ་མོས་སྔགས་འདི་ལན་གཅིག་བརྗོད་དམ།
rik kyi bu mö ngak di len chik jö dam
Whether you recite my mantra but once,
དྲན་ཞིང་ཡིད་ལ་བྱས་སམ།
dren zhing yi la jé sam
Whether you hold it in your heart with steady recollection,
བྲིས་ནས་ལུས་ལ་བཅངས་སམ།
dri né lü la chang sam
Or write it down and carry it upon your body—
མོས་ཤིང་གུས་པར་བྱས་ན།
mö shing güpar jé na
If done with faith and devotion,
མཚམས་མེད་པ་ལྔ་དང༌།
tsammepa nga dang
You will purify the five gravest misdeeds2
དེ་དང་ཉེ་བའི་སྡིག་པའི་ལས་ཐམས་ཅད་བྱང་ཞིང༌།
dé dang nyewé dikpé lé tamché jang zhing
And the negative actions that are almost as grave.3
ངན་སོང་གསུམ་དང༌།
ngensong sum dang
You will be freed from the three lower realms
མི་ཁོམ་པ་བརྒྱད་དང༌།
mikhompa gyé dang
And the eight situations that are inopportune for Dharma practice.4
སྡུག་བསྔལ་དང་བཅས་པར་མི་སྐྱེའོ། །
dukngal dang chepar mi kyé o
You will never again be born into suffering.
མི་དང༌། མི་མ་ཡིན་པ་དང༌། གཅན་གཟན་གྱི་འཇིགས་པ་ཐམས་ཅད་ལས་གྲོལ་བར་འགྱུར་རོ། །
mi dang mi mayinpa dang chenzen gyi jikpa tamché lé drolwar gyur ro
All harm from humans, non-humans, and wild beasts will be pacified.
ནད་དང་གདོན་ཐམས་ཅད་ལས་ཐར་བར་འགྱུར་རོ། །
né dang dön tamché lé tarwar gyur ro
You will be released from all illnesses and obstructing influences.
ཨོཾ་མ་ནི་པདྨེ་ཧཱུྃ།
om mani pedmé hung
oṃ maṇi padme hūṃ
ཞེས་བརྗོད་པས་འཕགས་པ་སྤྱན་རས་གཟིགས་ཀྱི་ཞལ་མཐོང་བར་འགྱུར་ཞིང༌། ཚེ་འཕོས་ནས་ཀྱང་བདེ་བ་ཅན་དུ་སྐྱེ་སྟེ། འདི་ལ་ཐེ་ཚོམ་མམ། སོམ་ཉིའམ། ཡིད་གཉིས་མ་ཟ་ཞིག །
zhé jöpé pakpa chenrezik kyi zhaltongwar gyur zhing tsé pö né kyang dewachen du kyé té di la tetsom mam somnyi am yinyi ma za zhik
By reciting this sacred mantra, you shall behold the face of noble Avalokiteśvara, and at the end of this life, you will be reborn in the pure-land of Sukhāvatī. Have no hesitation, uncertainty, or doubt about this truth.
འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་གི་གཟུངས་རྫོགས་སོ།། །།
pakpa chenrezik wangchuk gi zung dzok so
This concludes the Dhāraṇī of Noble Avalokiteśvara.
| Samye Translations (trans. Stefan Mang), 2025.
Tibetan Source:
Toh 696. 'phags pa spyan ras gzigs dbang phyug gi gzungs. sde dge bka’ ‘gyur. Vol. 93 (rgyud, tsa): 147b3–148a2.
↑ In his four-armed form (Skt. caturbhuja; Tib. phyag bzhi pa), Avalokiteśvara is often flanked by Maṇidhara (Tib. nor bu rin po che / nor bu ’dzin pa) on his right and Ṣaḍakṣarī (Tib. lha mo drug ma) on his left. According to certain source texts, these two figures are sometimes described as Avalokiteśvara’s son and daughter, respectively. Ṣaḍakṣarī is also regarded as the personification of the six-syllable mantra oṃ maṇi padme hūṃ.
↑ Also known as the five inexpiable acts or the five acts with immediate retribution, these are (1) killing one’s mother, (2) killing one’s father, (3) killing an arhat, (4) drawing blood from a tathāgata, and (5) causing a schism in the saṅgha.
↑ The five actions that are almost as grave as the five crimes with immediate retribution are (1) damaging a stūpa/caitya, (2) killing a bodhisattva, (3) violating a female arhat, (4) killing someone training towards the supreme level, and (5) stealing from the saṅgha.
↑ Being born (1) in hell, (2) in preta realms, (3) in the animal realm, (4) amidst long-living gods, (5) in uncivilized lands, (6) with wrong views, (7) in a world where a buddha has not come, or (8) incapable of understanding.
101 - 3
D. T. Suzuki: MIND ONLY Cittamatra. An excerpt from the Lankavatara Sutra
“Mind only” (Cittamatra) is an uncouth term. It means absolute mind, to be distinguished from an empirical mind that is the subject of psychological study. When it begins with a capital letter, Cittamatra, it is the ultimate reality on which the entire world of individual objects depends for its value. To realize this truth is the aim of the Buddhist life.
By “what is seen of the Mind-only” is meant this visible world—including that which is generally known as the mind. Our ordinary experience takes this world for something that has its ‘self-nature’, i.e. existing by itself. But a higher intuition tells us that this is not so, that it is an illusion, and that what really exists is Mind, which being absolute knows no other. All that we see and hear and think of as objects of discriminating consciousness are what rise and disappear in and of the Mind-only.
Ordinarily, all our cognitive apparatus is made to work outwardly in a world of relativity, and for this reason we become deeply involved in it so that we fail to realize the freedom we all intrinsically possess; as a result we are beset on all sides. To turn away from all this . . . a ‘turning-about’ or ‘revolution’ (paravrittasraya) must take place in our inmost consciousness. This is not however a mere empirical psychological fact to be explained in terms of consciousness; rather, it takes place in the deepest recesses of our being. (The Lankavatara Sutra, 1932)
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༄༅། །རྟ་མགྲིན་རྒྱུན་ཁྱེར་བཞུགས་སོ། །
Daily Practice of Hayagrīva
by Jamyang Khyentse Chökyi Lodrö
སྐྱབས་སེམས་བཏང་ནས།
After taking refuge and generating bodhicitta:
ཧྲཱིཿལས་པདྨ་ཉི་མ་དང་། །
hrih lé pema nyima dang
Out of Hrīḥ, on a lotus and sun disc,
སྦྲུལ་བརྒྱད་བསྣོལ་བའི་གདན་སྟེང་ན།
drul gyé nolwé den teng na
And a seat of eight folded serpents,
སྐད་ཅིག་དྲན་རྫོགས་རྟ་མགྲིན་ནི། །
kechik dren dzok tamdrin ni
I appear as Hayagrīva, perfect in an instant of recollection.
དམར་པོ་ཞལ་གསུམ་ཕྱག་དྲུག་པ། །
marpo zhal sum chak drukpa
He is red with three faces and six arms,
དབུས་དམར་གཡས་ལྗང་གཡོན་དཀར་བ། །
ü mar yé jang yön karwa
The central face red, the right green and left white,
དབུ་གཙུག་རྟ་མགོ་གསུམ་གྱིས་མཚན། །
u tsuk ta go sum gyi tsen
All three featuring horse’s heads at the crown.
རྡོ་རྗེ་ཁ་ཊྭཱྃ་རལ་གྲི་གཡས། །
dorjé khatam raldri yé
He holds vajra, khaṭvāṅga and sword in his right hands,
སྡིག་མཛུབ་མདུང་ཐུང་རྒྱུ་ཞགས་གཡོན། །
dik dzub dungtung gyu zhak yön
Makes a threatening mudrā and holds a spear and lasso with his left hands.
ཞབས་བརྒྱད་དོར་སྟབས་སྟག་ཤམ་དང་།
zhab gyé dortab taksham dang
His eight legs are in the heroic stance and he wears a tiger-skin skirt.
མི་མགོ་སྐམ་རློན་སྦྲུལ་གྱིས་བརྒྱན། །
migo kam lön drul gyi gyen
Dried and fresh skulls and a chain of serpents adorn him,
ཡེ་ཤེས་མེ་དཔུང་བཞུགས་པར་གསལ། །
yeshe mepung zhukpar sal
And he stands amidst a blazing mass of wisdom fire.
ཐུགས་ཀར་ཉི་སྟེང་ཧྲཱིཿདམར་གསལ། །
tukkar nyi teng hrih mar sal
At his heart, upon a sun disc, is a clear red Hrīḥ
སྔགས་ཀྱི་ཕྲེང་བས་བསྐོར་བ་ལས། །
ngak kyi trengwé korwa lé
Surrounded by the mantra garland,
འོད་འཕྲོས་གདོན་བགེགས་ཀུན་བཅོམ་ཞིང་། །
ö trö dön gek kün chom zhing
From which light radiates out to destroy all harmful influences and obstacles
བྱིན་རླབས་དངོས་གྲུབ་ཐོབ་པར་གྱུར།
jinlab ngödrub tobpar gyur
And to bring the attainment of blessings and accomplishment.
ཨོཾ་ཧྲཱིཿཔདྨཱནྟ་ཀྲྀཏ་བཛྲ་ཀྲོ་དྷ་ཧྱ་གྷྲཱི་ཝ་ཧུ་ལུ་ཧུ་ལུ་ཧཱུྃ་ཕཊཿ
om hrih pemanta krita benza krodha hyaghriwa huluhulu hung pé
oṃ hrīḥ padmānta kṛta vajra krodha hayagrīva hulu hulu hūṃ phaṭ
ཞེས་བཟླ། ཐུན་མཐར།
Recite this mantra. At the end of the session, continue with:
ལྷར་སྣང་ཆོས་ཉིད་དབྱིངས་སུ་ཐིམ། །
lhar nang chönyi ying su tim
Appearance as the deity dissolves into the space of dharmatā.
སླར་ཡང་རྟ་མགྲིན་སྐུ་རུ་ལྡང་། །
lar yang tamdrin ku ru dang
Then, once again, I arise in the form of Hayagrīva.
ཨོཾ་ཨཱཿཧཱུྃ།
om ah hung
oṃ āḥ hūṃ
གིས་གནས་གསུམ་སྲུངས།
Recite this to guard the three centres. Then conclude with:
དགེ་བ་འདི་ཡིས་མྱུར་དུ་བདག །
gewa di yi nyurdu dak
Through the positivity and merit of this, may I swiftly
དབང་ཆེན་རྟ་མགྲིན་འགྲུབ་གྱུར་ནས། །
wangchen tamdrin drub gyur né
Attain the realization of Hayagrīva, and thereby
འགྲོ་བ་གཅིག་ཀྱང་མ་ལུས་པ།
drowa chik kyang malüpa
Every single sentient being
དེ་ཡི་ས་ལ་འགོད་པར་ཤོག
dé yi sa la göpar shok
Reach his state of perfection too.
སོགས་བསྔོ་སྨོན་བྱའོ། །
With this, dedicate the merit and make prayers of aspiration.
ཞེས་པའང་བསོད་ནམས་རྒྱལ་མཚན་གྱི་ངོར་ཆོས་ཀྱི་བློ་གྲོས་པས་སོ།། །།
Chökyi Lodrö wrote this for Sonam Gyaltsen.
119 - 5
12 Vows of Medicine Buddha
1. I vow that my body shall shine as beams of brilliant light on this infinite and boundless world, showering on all beings, getting rid of their ignorance and worries with my teachings. May all beings be like me, with a perfect status and character, upright mind and soul, and finally attaining enlightenment like the Buddha.
2. I vow that my body be like crystal, pure and flawless, radiating rays of splendid light to every corner, brightening up and enlightening all beings with wisdom. With the blessings of compassion, may all beings strengthen their spiritual power and physical energy, so that they could fulfil their dreams in the right track.
3. I vow that I shall grant by means of boundless wisdom, all beings with the inexhaustible things that they require, and relieving them from all pains and guilt resulting from materialistic desires. Although clothing, food, accommodation and transport are essentials, it should be utilized wisely as well. Besides self-consumption, the remaining should be generously shared with the community so that all could live harmoniously together.
4. I vow to lead those who have gone astray back to the path of righteousness. Let them be corrected and returned to the Buddha way for enlightenment.
5. I vow that I shall enable all sentient beings to observe precepts for spiritual purity and moral conduct. Should there be any relapse or violation, they shall be guided for repentance. Provided they truly regret their wrong-doings, and vow for a change with constant prayers and strong faith in the Buddha, they could receive the rays of forgiveness, recover their lost moral and purity.
6. I vow that all beings who are physically disabled or sick in all aspects be blessed with good health, both physically and mentally. All who pays homage to Buddha faithfully will be blessed.
7. I vow to relieve all pain and poverty of the very sick and poor. The sick be cured, the helpless be helped, the poor be assisted.
8. I vow to help women who are undergoing sufferings and tortures and seeking for transformation into men. By hearing my name, paying homage and praying, their wishes would be granted and ultimately attain Buddhahood.
9. I vow to free all beings from evil thoughts and its control. I shall lead them onto the path of light through inculcating them with righteousness and honor so that they will walk the Buddha way.
10. I vow to save prisoners who have genuinely repented and victims of natural disasters. Those who are sincere will be blessed by my supreme powers and be freed from sufferings.
11. I vow to save those who suffer from starvation and those who committed crime to obtain food. If they hear my name and faithfully cherish it, I shall lead them to the advantages of Dharma and favor them with best food and eventually lead a tranquil and happy life.
12. I vow to save those who suffer from poverty, tormented by mosquitoes and wasps day and night. If they come across my name, cherish it with sincerity and practice dharma to strengthen their merits, they will be able to achieve their wishes.
Extracted from The Sutra of the Master of Healing.
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