སངགyགབཞས བགuང ཚབབཅསབuགསས

Ritual Procedure Main Sādhana and Longevity Practice

for the Wisdom Deity Ma Seacuteng

Translated and Annotated b

yNamgyal Nyima

BERLIN 2020

Volume I

First

Edition

copy The author holds the copyright for this work and does not grant translation rights for any further translations made from the English or Polish versions of this text Copyright for English and Polish language - Drenpa Namkha Foundation It is not allowed to change anything in this text without prior permission from the author

ད4ན6དདངཔ8ལཤ6དགཉསལསགཞནཔའ6དརགསནངབརཆགམནBབདགདབངཆཚངCམཔཔལཡད ཅECམ

པཔ8འམཡགབརལFནའrསགསགངཡང4དགསཚཐགམརCམཔཔནསདIརཆགཔའགནངབuདགསཔམyནགལཆ

I

CONTENTS ACKNOWLEDGEMENT

1 Ritual Procedure for the Wisdom Deity Ma seacutenghelliphelliphelliphelliphelliphelliphelliphellip1-31 2 Dispelling the Darkness of Ignorance The Main Sādhana Texthellip32-60 3 Supplementary Mantra Texthelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip60-61 4 A Longevity Practice for the Wisdom Deity Ma seacuteng helliphelliphelliphelliphelliphellip62-74

5 Footnoteshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip74-77

My sincere gratitude and appreciation to Dr Chris Hatchell for his tireless effort in editing as well as contributing a number of insightful suggestions

II

WORDS OF GRATITUDE FROM FOUNDATION

I would like to thank to my root Lama - His Eminence Menri Ponlop Trinley Nyima Rinpoche - for his words of encouragement to visit Menri Monastery in India where I found out about Mawe Senge practice Special thanks to Geshe Namgyal Nyima for his enormous work and merit on translation of this text I would also like to thank to Iwona Zawadzka for coordinating work of Drenpa Namkha Foundation and for few people who donated to this project

To fully enter on the path of tantra one needs transmission instructions and initiation from a qualified teacher This sadhana is practiced in all major monasteries of Yungdrung Bon tradition Handle it with respect it is a holy text

May these teachings flourish in the Western World

Tomasz Radek

15072020 Bialystok

Poland

V

WORDS OF GRATITUDE FROM FOUNDATION

I would like to thank to my root Lama - His Eminence Menri Ponlop Trinley Nyima Rinpoche - for his words of encouragement to visit Menri Monastery in India where I found out about Mawe Senge practice Special thanks to Geshe Namgyal Nyima for his enormous work and merit on translation of this text I would also like to thank to Iwona Zawadzka for coordinating work of Drenpa Namkha Foundation and for few people who donated to this project

To fully enter on the path of tantra one needs transmission instructions and initiation from a qualified teacher This sadhana is practiced in all major monasteries of Yungdrung Bon tradition Handle it with respect it is a holy text

May these teachings flourish in the Western World

Tomasz Radek

15072020 Bialystok

Poland

V

Notes on Pronunciation Phonetics Formatting and Numbering

- The Tibetan consonant ldquoardquo is pronounced like the German ldquoardquo rather than the English ldquoardquo - Many Tibetan words containing a vowel ldquoordquo followed by a suffixes ldquodardquo ldquonardquo and ldquosardquo (such as

འད oumld བན boumln ཐས thoumls) need to be pronounced like the German ldquooumlrdquo rather than the English ldquoordquo - Many Tibetan words containing a vowel ldquourdquo followed by a suffixes ldquodardquo ldquonardquo and ldquosardquo (such as

uད phuumld) Lན muumln Mས luumls) need to be pronounced like the German ldquouumlrdquo rather than the English

ldquourdquo - Many Tibetan words comprised of an inherent A (or universal sound A ཨ) followed by a suffixes

ldquodardquo ldquonardquo and ldquosardquo (like བཤད sheacuted ངན ngeacuten ལས leacutes) need to be pronounced like the German ldquoerdquo

rather than the English ldquoerdquo or ldquoardquo - The pronounciation of ldquokyardquo resembles the Indian ldquochairdquo (tea) rather than the Danish word

ldquokayakrdquo - The pronounciation of ldquodzardquo resembles the ldquoDzaoudzirdquo the former capital of the French island of

Mayotte - In writing the syllable OM is not suffixed with the German consonant e but when chanting it

should be pronounced OMEacute - Italicized words and letters in the English translation represent Tibetan and Sanskrit - Mantras and seed syllables are written in capital letters - This work contains (1) the Tibetan text followed by (2) phoneticized Tibetan and then (3) the

English translation - The phoneticized Tibetan is provided for non-native speakers The phonetics are formatted in

three ways (1) Normal sized italics formatted with bold or underlining These represent brief headings in the recitation (2) Smaller italics (3) Non-italic script that is larger than the italics These should be understood as follows Type 1 represents a general outline that is not a part of the recitation for the official ritual rather these are used to help orient the reader and locate particular sections in the Sādhana and the Long Life Practice Types 2 and 3 are used in the actual recitation The main difference is that type 3 must always be read whereas type 2 is only read when it is underlined

- The numbering system that appears in the section headings is designed to help readers remain oriented as they proceed through the subdivisions of the sadhana The sadhana is divided into three main sections the preliminary section with 10 subdivisions the main body with 21 subdivisions and the conclusion with 3 subdivisions Note that I have supplied further divisions beyond these these additional enumerations should be understood as being my additions During the performance of the ritual the main sadhana is recited as the primary text but many prayers are also read from other texts Therefore the recitation does not proceed by simply reading the sadhana text from beginning to end rather the additional prayers must be inserted at the proper times This manner of collating the sadhana with other texts often disrupts the order of the sub-divisions My added numbers are intended to make the overall procedure more clear

VI

Few Important Notes on the Reading Procedure of the the Actual Sādhana

The Main Body of the Text Dispelling the Darkness of Ignorance is divided into three sections (I) a history [of the sādhana] intended to engender faith in the practice (II) the procedure for compounding the ambrosial medicine and (III) the stages of the actual sādhana During the part of the retreat when the text is recited the first two parts are irrelevant and only the actual sādhana is required The actual sādhana is further divided into three sections (a) the preliminaries (b) the main body of the ritual and (c) and the conclusion There are two ldquoconclusionrdquo sections (b) conclusion is a part of the main body of the ritual and consists of (b)16-21 (c) conclusion is a part of the actual sādhana and consists of (c)1-3 For instance if the retreat is planned for seven days then read the preliminary part (a)1-(a)10 only on the morning of the first day then read the sections (b)1-(b)21 The sequence of the prayers in sections (b)1-(b)15 of the Ritual Procedure concurs with the sequence of the Sādhana but there is a slight difference between these two texts in their sequence of the remaining parts (16 to 21) Regardless of these differences the sequence for reading should be that (b)15 is followed by (b)20 18 21 16 17 and 19 The 19th step (the pledge) is only required on the final seventh day after receiving siddhi in step (b)16 The ritual of bestowing empowerment can be incorporated in two ways (1) It can be performed on the first day after reading the preliminary part of (a)10 and then again on the final day after reading (b)15 in the conclusion (2) Or it can just be performed on the final day According to the first procedure the reading of (a)10 is required from ldquoat this pointhelliprdquo up until ldquothe flower strikesrdquo Otherwise the reading of this part can be skipped In between from the 2nd to the 6th day the reading mainly consists of the actual part that has 21 sections The pattern of recitation is repeatable as it begins every morning with section (b)1 (Establishing the Internal Boundary) and finishes in the evening with section (b)21 (the Aspirational Prayer) The conclusion sections (b)19 and (c) conclusion are not necessary to read On the final 7th day the requirement of reading the conclusion section (b)1-(b)21 and the (c) conclusion can be slightly varied due to the following reasons If there is going to be an empowerment then the text under the heading (b) 15 2 and 3 the Concluding Activities for the Main Body 1 and 2 needs to be read after section 15 (Praise of the Deities) then one continuously reads the remaining sections 16 to 21 as well as (c) conclusion If no empowerment is planned then there is no need for (b) 15 2 and 3 the Concluding Activities for the Main Body 1 and 2 but the prayer will continue with sections 16 to 21 and be completed with a reading of the (c) conclusion as well

VII

Nota Bene Using Meat Bone and Blood as Tantric Ritualistic Substances

The indigenous religion of Tibet named ldquoBoumlnrdquo taught by Master Tonpa Shenrab is a triad of teachings structured on the understanding of mind from the view points of three dimesnsions of the mind The mindrsquos external dimensions are explained in the Sutra teachings its internal dimensions are explained in the teachings of Tantra and its secret dimensions are explained in the teachings of Dzogchen The offerings used in Sutra are called the ldquofive aesthetic sense objectsrdquo These offerings can be made physically using materials that are available in the external world or they may be visualized in the mind Sacrificial offerings are strictly prohibited in Sutra rituals

In Tantra however there are practices that use animal flesh bone and blood Tantra contains a variety of different methods but the aim of ldquoinnerrdquo tantric practice is to transmute inner negative emotions The roots of those negative emotions are the three poisons attachment anger and ignorance In order to uproot the three root poisons they are ritually offered to the deities On the substantial level the offerings of those three root emotions are depicted with blood bone and flesh respectively From the ultimate perspective these offerings are the three poisons being pacified into the nature of Boumln-itself mdash the state of the unwavering vast expanse

In Dzogchen there is no concept of offering that involves an ldquooffererrdquo who is separate from what is ldquoofferedrdquo However all mental and physical phenomena have a base from which they emanate and to which they absorb back Phenomena are not separate from the base of manifestations itself which is called the ldquoKunzhirdquo Therefore in Dzogchen all manifestations are seen as offerings displayed in the expanse of the nondual great equality Throughout the centuries Boumln has been falsely accused of using sacrificial practices If one studied well the texts of Yungdrung Bon he will understand that the accusation is baseless

On the other hand a long time before Buddhism arrived in Tibet there was a well established practice introduced by Shenrab to use a ritual cake called ldquoTormardquo painted with red purple dye to replace animal sacrifice More importantly one of the core values in the ancient Boumln ritual practice is preserving the natural environment through humans living peacefully side by side with natural spirits in order to avoid natural disaster In this regard people who do not respect this belief and act against nature (chopping trees digging the earth breaking rocks setting a forest on fire diverting rivers polluting water and air and killing animals) cause the spirits to become upset A number of Boumlnpo ritual texts are guidelines for people to abide by this rule Specifically these texts explain how to communicate with spirits in a harmonious manner and how to appease spirits if they are disturbed

Last but not least the biography of Shenrab contains a narration of a human sacrifice where a fake diviner was invited to perform a rite for a prince who was suffering from a deadly illness The false diviner led the prince to believe that a human sacrifice could save him from imminent death When this is disclosed to Shenrab he concluded his response in one line which says ldquoགཅག

གསདགཅགགས4བའབནནབདགགསམཤསསrdquo Thus Shenrab clearly repudiates supposed Bon teachings

that would take somebodyrsquos life to save another and says that this is not permissible under any circumstances even if somebody is dying Therefore sacrificial rites have no place in Bon teaching and when tantric substances such as flesh bone and blood are required they are from animals that have died from natural causes The pulverized substances used in the section ldquocompounding the

VIII

Ambrosial Medicinerdquo in this text must also follow the rule of animals that have died from natural causes These days the most effective and easiest way to acquire such ritual substances is to order them from the Bon monastery in India or in Nepal

IX

[P 3] ཤསརབསངགyགབཞསCབOདsངཔ8འQནབཟངཞས4བབuགསས

sheacute raab ma seacuteng gi chaag zheacuted tsi kyuumld nying porsquoi juumln zang zheacute ja wa zhuuk so Ritual Procedure for the Wisdom Deity Ma seacuteng

an Excellent Flow of Essential Nectar

Seeking Blessings and Approval for Composing the Work [P4] མཚནབཟངSམOTརTམཁདགཅན

ཚངསད4ངསVགOའབWདrབཞEངདན

ཡཤསབWདOའYམཔཐམསཅདམyན

EནམཆགབའསངགའཤསཔརCལ

tsheacuten zaang sum kyu gur gum kha dhog kyeacuten tshang yang drug kyursquoi jaed tri zhi tong doumln ye sheacutes jeacute kyursquoi naam pa thaam kyeacuted cheacuten toumln chog ma weacutei seacuteng geacutersquoi shi par tsol You with the thirty-two auspicious marks your body saffron in color sixty divine melodies containing the eighty-four thousand teachings omniscient one with the eighty primordial wisdoms supreme teacher Ma seacuteng may you bless us

Homage ཤས4འགནསZནམyནཔའམཁའཡངསལས

རབའ4མསMང[གསཡནཏནཉམཤར

དགངསཔསགརyབམཐའ]སགསལམཛདཔའ

Wལབའདབངཔ[P5]_མའཞབསལའ`ད

sheacute jeacutersquoi neacute kun chen peacutei kha yang leacute raab jaam luung tok youmln teacuten nyi ma shaar gong peacute gar chaab tha leacuted saal dze peacute jaal weacutei waang po la marsquoi zhaab la duumld From your (wisdom like) vast space that knows all the vital point of knowledge rises the sun of infinite scriptural knowledge and realization Wherever your thoughts spread boundless [darkness] is illuminated I we bow down at the feet of a supreme victorious lama [Sonam Lodrouml]

Pledge to Complete the Composition མངམངབཀའMངཚbགསcཡངsངཆ

ཟབཟབབའསངགབཔའགuང

གསལགསལམརགLནསལyགབཞསཐབས

ངསངསCབOདQནབཟངའདནd

ཞསཤསབeདyག4དངསཔ8འཚfགགསgནབSསཏ maang maang ka luung tshok kyi yaang nying cheacute zaab zaab ma weacutei seacuteng ge drup peacute zhung saal saal ma rig muumln seacutel chaag zheacute thaap

1

nged nged tsi kyuumld juumln saang dhi na tro zheacute shi joumld chaag ja ngoumld poumlrsquoi tshig gi ngoumln suumld te Many many The great quintessence of the enlightened beingsrsquo words Deep deep The sādhana text of the Ma seacuteng Clear clear The ritual procedure for Illuminating the Darkness of Ignorance Definite definite The Excellent Flow of Essential Nectar will be explained here The above words are for expressing auspiciousness and paying homage before the main text commences

Main Body of the Text ཤསརབབའསངགའབགuངམརགLནསལyགhབཞསཐབསCབOདsངཔ8འQནབཟངཞས4བབEནཔལགSམE ཡད

ཆསཔར4བའལQསབཤདཔདང བ`དCiནjར[P6]Bལགལནདང བཐབསདངསགཞག8རམདངགSམམ

sheacute raab ma weacutei seacuteng geacutersquoi druup zhung ma rig muumln seacutel chaak tu zheacute thaap tsi kyuumld nying porsquoi juumln zaang zheacute ja wa teacuten pa la suum te yid che paar ja weacutei lo juumld sheacute pa daang duumld tsi meacuten jor laak leacute n daang druup thaap ngoumld zhi go rim daang suum mo This manual Ritual Procedure for the Wisdom Deity Ma seacuteng An Excellent Flow of Essential Nectar is an explanation provides guidelines for understanding [Sonam Lodroumlrsquos] Dispelling the Darkness of Ignorance The Sādhana Text for the Wisdom Deity Ma seacuteng The explanation has three sections (I) a history [of the sādhana] intended to engender faith in the practice (II) the procedure for compounding the ambrosial medicine and (III) the stages of the actual sādhana1

I The History དངཔ8ཡདཆསཔར4དཔའལQསབཤདཔན kརཤསརབclམཆགརགསmལ འཁརབཞབOCབཞདངབཅསཔའདཉད y

IརཀངCརགསmདངསམསཔབཞབOCབཞ ནངIརWལབརགསmདངཞlབཞབOCབཞ གསངབIརནསངརགསmདང

ཤསརབབཞབOCབཞང8བnགཅགhoལཏབདརག ཤགསགSངགམuEབསལསqངབའཡནཏནཐམསཅདདང yདཔརརགཔའ

གནསཆuངབOrགགཅགདང 4བ4དཔའའsལཆསགསའདལསqངབའ སངསWསcབEནཔtལབདངསམསཅནBཤས

Qདབuལབདང བའvགསརངཔwངབརའདདཔZནBསའདལཤནhབབཤངབCནཔའགནསས

daang po yit cheacute paar jeacute peacute lo juumld sheacute pa ni kyir sheacute raap kyi lha chook rik nga la khor zhi kyu tsa zhi daang kyeacute pa dhi nyi chi taar keng tse rig nga daang sem pa zhi kyu tsa zhi naang tar jal wa rig nga daang zhi lha zhi kyu tsa zhi saang wa tar na ma seacuteng rig nga daang sheacute raap zhi kyu tsa zhi ngo wo kyik tu dril te deacuter sheacutek suung gi thu tope le jung weacutei youmln teacuten thaam kyeacuted daang che par rig peacute neacute che chung kyu traak kyik daang ja wa jeacute peacutei truul cha sok dhi leacute jung weacute saang jeacute kyi teacuten pa peacutel wa daang seacutem kyen ji sheacute juumld trool wa daang ma weacutei jaak ring po kyang war doumld pa kun ji dhi la shin tu druup shing tson peacutei neacute so First a historical account [of the sādhana] intended to engender faith in the practice In general the supreme wisdom deity has five families Each family has eight retinues adding four guardians to this makes a total of forty-four members From the external perspective these are the five families of Kengtseacute and the forty-four bodhisattvas From the internal perspective they are the five families of the Victors and the forty-four peaceful deities From the secret perspective they are the five families of Ma seacuteng and the forty-four wisdoms all combined in a single essence all the good qualities that emerge from the powerful speech of the sugatas the ten major and minor fields of knowledge the mechanical devices used to carry out tasks and so forth all arise from this All who wish to propagate the teachings of the Buddha to liberate the mindstreams of beings and to extend their long tongues2 should strive hard and work diligently at this practice

2

yདཔརབཐབསའདཉདདཔལxནiནརབའeའyབའམགནཔ8ཤzསརབWལམཚན[P7]དཉདcགདནསརའ4ནཔཐམསཅད

ཤསརབབའསངགའལཔ|ངསཤང yདཔརམཆགhརཔའYམལཆསབཞའནངཚན གནམབནད~ཡག`ངལསyལ

བའZནམyནབསདནམས_8ynསདབངགWལཔ8དzཉདལ cheacute par druup thaab dhi nyi pal deacuten meacuten ri weacutersquoi je dro weacutei goumln po sheacute raab jal tsheacuten de nyi kyi deacuten sar joumln pa thaam kyeacute sheacute raab ma weacutei seacuteng geacutersquoi truul pa ru ngeacute shing che par chok tu jur peacutersquoi naam truul cheacute zhirsquoi nang tsheacuten naam boumln rwa yi dhung le drol weacutersquoi kuumln cheacute n soumld naam louml droumld wang gi jal po de nyi la In particular this was the means of accomplishment of the first Menri abbot Sherab Gyaltsen the supreme saviour of sentient beings All those who rose to the throne of that monastery were without doubt emanations of the wisdom deity Ma seacuteng More specifically among the Menri abbots there are Four Superiors known as the great manifestations of Ma seacuteng One of those is the omniscient Sonam Lodrouml Wang-gi-gyelpo whose family line originated from the Rha clan of celestial Boumln

སངཞསཔཤངམ4ལ8འའAumlགAringའཚསབཅmའཉནཔར སངསWསའ`གནསiནརདགནB_~ང`བuགས6བས ནམམཁའ

ད4ངSའཇའའདFmའTརཁངགདcལ` སངརགསmའཁརབཞབOCབཞདངབཅསཔ4ནནས ZནByགhརལyཔ8ཏ

ཐམསཅདckབརདབངབEacuteརའད6དགSངས ད~བNtildeནཤསརབདགངསWལཉན Zནབཟངདགངསཔuགསcདབང ལངསkད

OumlགསEacuteགSངགདབང ཅརཡངལEacuteEacuteཡདབང བWདrབཞEངབནBདབང དIརབཀའཡའཁརལའད 6ལxནyདལ

དབངབEacuteརབའ EངགSམ[P8]བཀའའཁརབ6རབརཤག འyZན_8Uumlnའ4དཔརཤག བEནཔའWལམཚནའaacuteགསཔརཤག

eསའagraveགམཐར|yནཔརཤག འy8དnནདཔགམདacircསཔརཤག

sa kyong zheacute pa shing mo ja lorsquoi druuk dharsquoi tsheacute kyo nga nyin par sang jeacuted dhu neacuted meacuten ri goumln ji la drang du zhuuk kaap nam kharsquoi ying su ja oumld na ngeacutersquoi gur khang gi kyil du ma seacuteng rik nga khor zhi kyu tsa zhi daang kyeacute pa joumln neacute kun ji chaak tu ral dri po ti thaam kyeacute kyi kyi wor wang kur dhi keacute suung rwa tsun sheacute raap gong jal nyoumln kun zaang gong pa thuuk kyi wang long kyoumld dzok ku suung gi wang cir yang truul ku ku yi wang jeacute tri zhi tong boumln ji wang de tar ka yi khor lo dhi kal deacuten che la wang kur weacutersquoi toong suum ka khor kor war shoak dro kuumln lo go jeacute par shoak teacuten peacutersquoi jal tsheacuten dzuuk par shoak jeacute juuk tha ru chin par shoak dro doumln paak meacute nuumld paar shoak In the female wood bird year on the fifteenth day of the dragon month Sonam Lodrouml was in the abbotrsquos residence at Menri Monastery the gathering place of the enlightened beings At that moment a five colored tent of rainbow light appeared in the expanse of the sky The five families of Ma seacuteng and the forty-four members of the retinue came into the center of the tent With a sword in their right hands and a text in their left they bestowed their empowerment upon him touching the swords and texts to the crown of his head They said ldquoRwa-tsuumln Sheacuterap Gong-gyel3 listen The primordial state of Kuntu Zangpo is the mind empowerment The body of innate perfection is the speech empowerment The emanation body is the body empowerment The 84000 teachings are the empowerment of Boumln In this way fortunate one this wheel of the word of the enlightened beings is bestowed as an empowerment to you May you turn the wheel of teachings in the billionfold universe May you open the minds of all beings May you erect the victory banner of the teaching May the followers of the teaching last until the very end May the aims of limitless sentient beings be accomplished

ཞསགSངསནསsན`QདཔའབགuངཚབlཡམཚནBགསལ4དརགཔའགནསབOའགབaumlསགསངབའགཤམatildeདངབཅས

པའདབངMངབཀའགནངབཐམསཅདཁ8བ8ཐnསuངVངLཉཝརབདགལatildeམཔགང48འuལ`གནངནས yགབཞསས8ས8འཏང

3

འཛfནབདགབད6རསགསWསཔརdབའགསལ4དཐམསཅདyདcདགངསགSངསནསབཀའCལབཞན yགསSབཀདཔའ ད

ནཡདཆསཔར4དཔའལQསcརམཔབEནཔའ

zheacute suung neacute nyeacuten du juumld peacutersquoi druup zhung tsheacute druup lha yi tsheacuten ji saal jeacute rig peacutersquoi naeacute kyursquoi gaap beacute saang weacutersquoi shaam bhu daang kyeacute peacutersquoi wang lung naang wa thaam kyeacute kho wo thoumld chuung drung mu nyi wer daak la buum pa gang byorsquoi tshul du nang neacute chag zheacute so sorsquoi ting dzin dhaak kyeacute kor soak jeacute par tro weacutersquoi saal jeacute thaam kyeacute choumld kyi goong suung ne ka tsal zhin chook su koumld parsquoo de ni yi cheacute paar jeacute peacutei lo juumld kyi rim pa teacuten parsquoo I Drungmu Nyiwer a person of little learning obtained the oral transmission of the Supplementary Text on the Hidden and Concealed Secrets of the Ten Fields of Knowledge which is a clarification of the names of the deities in the Sādhana Text and the Long Life Practice For these [he] gave me the empowerment the reading transmission and the permission to engage in practice like one vase filling the other to the brim Following this [he] requested that I write a guide that would clarify and elaborate on the practice of each samādhi the self visualization and so forth I composed this according to his request This has been an explanation of the stages in the history [of the sādhana] intended to engender faith in the practice

II The General Outline 1 Compounding the Ambrosial medicine kདནགཉསཔབ`དCiནjརBལགལནན དངཔཐངjརiནFབཅmགuངནསབཤདཔདཉདCངཞབརནཔརབeacuteངལ གSམ

གཉསབegraveསཐང`བ6ལནས བ[P9]ཞགགང4དcནངཔརརམབཞནབ6ལyང4དལབhང

kyi doumln nyi pa duumld tsi meacuten jor ji laak leacuten ni dang po thaang jor meacuten na kyo nga zhuung neacute sheacute pa de nyid tsing zhib reacuten par dhuung la sum nyi duumld thaang du kol neacute druup zhag gang jeacute kyi nang par rim zhin kol draang jeacute la tuung The second main topic is the procedure for compounding the ambrosial medicine First for preparing the decoction [thang] one uses the fifteen medicines mentioned in the main text These are ground to moderate size neither too coarse nor too fine The decoction is boiled until it is reduced by two thirds The decoction should be boiled [the evening before] each retreat day cooled and then drunk on the morning of the retreat

II 2 Making the Pills གཉསཔརལatildeའiནFབཅm ཞབཔརཚགསSའཚགསལ ecircངགམགབegraveསལ རལatildeདམཔརyབ6མ4ཞང བ`སདcལ

འཁརatildeམཔའམ`ན`བཞགལ བབཔཐནནསཡརཚསགཟའ6རབཟངབའཉནཔརགསལ

nyi pa ril bursquoi meacuten na kyo nga zhip par tshaak su tshaak la drang gi go duumld la ril bu dhaam par drib kaam ja zhing druup duumld kyil khor bum peacutersquoi dhuumln du zhaak la druup pa thoumln neacute yaar tsheacute za kar zaang weacutersquoi nyin paar sol Second the fifteen medicines for making the pills must be finely ground and passed through a sieve Using honey as a binder these are formed into firm pills and set out to dry in the shade During the sādhana the pills are placed in front of the vase that is on the maṇḍala When the retreat is finished they are to be eaten during the period of the waxing moon on days when the astrology is auspicious

II 3 Consecrated Ten Powdered Medicines གSམཔyམའམརjརབའiནFབOཔལ 4~ག6དcགཅངདTའཁརདངrFན4ཞངབཚgགསcཧགདབལ བབཔ

ཐནནསནམདགས`སSགསལ suum pa cheacute meacutersquoi maar jor weacutersquoi meacuten na kyu po la je traak keacuted kyi kyoong gursquoi kha jur daang tri neacuten ja zhing druup tsheacute ngaag kyi ha dhaap la drup pa thoumln neacute naam goumld duumld su sool

4

Third regarding the ten powdered medicines that are mixed with butter [these are consecrated by] using nine vocal melodies changing the degree of the melodies according to the quantity of the requisite substances and blowing ldquohardquo upon them during the sādhana4 [For example if one is deficient in the ldquofiercerdquo voice then one adds more myrobalan and lessens the ldquopleasantrdquo voice by reducing the amount of gentiana barbaat and cinnamon] When the sādhana is complete a pill can be taken whenever one feels it is needed Please see page 34 the subsection The Nine Vocal Melodies under Compounding the Ambrosial Medicine in Dispelling the Darkness of Ignorance

II 4 Torma Support for the Chief Deity བཞཔlཡ[ནགཏརན གདནཔདམའདབབཞའEང`ཞབ ཤསiacuteམཔགཅགལ འཁརརངའoབབཞའབ6ར བཀའངསགསk

Iརར གཞནཡངyནངགམཆདOumlསZནཚངསཔརབཤམམ དནiནjརལགལནབEནཔའ

zhi pa lha yi teacuten toor ni deacuten peacute ma dhaab zhirsquoi teacuteng du zhi shoumld dhuum po kyik la khor raang dra wa zhirsquoi kor ka kyong soog kyi taar ro zhen yang chi nang gi choumld dze kun tshaang par shaam mo de ni meacuten jor lag len teacuten parsquoo Fourth for the torma that serves as a support for the chief deity a round peaceful torma is placed atop a four-petaled lotus seat This is surrounded by four subsidiary torma of the same shape [but slightly smaller] Torma representing religious guardians and so forth should be made as usual Moreover one should set out the complete set of inner and outer offering substances This has been an explanation of the procedure for compounding the ambrosial medicine

III The Stages of the Actual Sādhana

kདནགSམཔབཐབསདངསcག8རམལ [P10]གSམE gནའyདངསགཞeསདངགSམམ kyi doumln suum pa druup thaab ngoumld kyi go rim la suum te ngoumln dro ngoumld zhi jeacuted daang suum mo The third main topic is the order of the actual sādhana There are three main sections here (a) the preliminaries (b) the main body of the ritual and (c) and the conclusion

དངཔ8gnནའyལབOཡདཔའ

daang po ngoumln dro la kyu youmld peacutersquoi (a) The Preliminaries There are ten parts here (a) 1 Red and White Cleansing དངཔབསངནགདམརཚནlབསངདཀརཚནསགསkIརཚརནས rWལགངམདང སངIརཚནigraveས ཨaiumlntilde ཡ

ཤསསང ཚབIར aiumlབག ཤནལigraveསIར4

daang po saang naag mar tsheacuten lha saang kar tsheacuten soog kyi tar tshar neacute tro jal gong ma daang ma seacuteng tar tsheacuten truumld a om hum yeacute sheacute ma seacuteng tsheacute druup tar om druup shen la truumld tar ja First one should conduct the ldquoblackrdquo fumigation the ldquoredrdquo cleansing5 the ldquodivinerdquo fumigation the ldquowhiterdquo cleansing6 and so forth in the usual way Once this is finished recite the upper part of King of Wrathful Deities According to the water purification in Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo Recite ldquoOM a Shen practitionerrdquo according to the ldquocleansingrdquo section of the Long Life Practice

(a) 2 The Purification of Incense and Smoke

5

གཉསཔtསབསངན rWལའགམདང སངIར ཨaiumlntilde ཡཤསསང ཚབIར aiumlབག ཤནtསབསང

Iར4 དགགཙངཁབ6ངསགསའo

nyi pa poumld saang ni tro jaal oak ma daang ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar om druup sheacuten poumld saang tar ja daak tsang kha kaang soog draa Second for the fumigation with incense recite the subsequent part of of King of Wrathful Deities According to Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo According to the Long Life Practice recite ldquoOM a Shen practitionerrdquo according to [the section on] incense and smoke purification In conclusion a reading of the supplementary purification text and so forth is conducted [by the lama alone] in the usual way

(a) 3 The Sacramental Substance གSམཔགཏའཆནབཅའEiནའཛབལནབཞབeདཅང སངIར ཨaiumlntilde ཡཤསསང ཚབIར aiumlཡཤསlཡ སགས4ཞངབuག`iནའཛབལནགཉསའAumlལgགསཏocircག suum pa ta chen kyaa te meacuten dzaab leacuten zhi joumld kying ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar om ye sheacute lha yi soog ja zhing zhuuk du meacuten dzaab leacuten nyi dru la ngaak te luke Third is the preparation of the ldquosacramental substancerdquo [gtarsquo chen]7 Before the ta-chen is placed in

the maṇḍala the participants chant the mantra of ldquomedicinal changrdquo four times recite ldquoA OM HUM the wisdom deity Ma seacutengrdquo according to Ma seacuteng and ldquoOM a deity of wisdomrdquo and so on according to the Long Life Practice Finally [the lama] recites the mantra of ldquomedicinal changrdquo twice blows phu on a few pieces of grain and puts them in the ta-chen

(a) 4 The White offering བཞཔདཀརམཆདནསངIར ཨaiumlntilde ཡཤསསང སགསcoumlངདTའatildeལ

zhi pa kaar choumld ni ma seacuteng tar a om hum ye sh ma seacuteng sog kyi ling gu bhul Fourth for the white offering8 recite ldquoA OM HUM wisdom deity Ma seacuteng rdquo according to Ma seacuteng and so forth then offer a torma with nine continents

(a) 5 The Ransom Torma mཔotildeདགཏརན ཨaiumlntilde[P11]འདདཡནZནཚངསསགསcotildeདབg

nga pa luumld tor ni a om hum doumld youmln kun tshaang soog kyi luumld ngo Fifth is the ransom torma Here beginning the recitation with ldquoA OM HUMrdquo one sets out a ransom effigy that is complete with all the desirable objects and so forth

(a) 6 Establishing the External Boundary Vགཔyམཚམསབཅདཔལ རལམཁབ6ངསགསkདངའoལ ཏངའཛfནབUumlམཏ བདགཉདཤསརབlམཆགབའསངགགསལ

བའuགསལསཨམཡགབཞའrསཔལས ཤརyགསSWལཔ8ཆzནཔ8ཤzལདཀརའད 4ངyགསSWལཔ8ཆzནཔ8འnདདཀརའཛfན acircབ

yགསSWལཔ8ཆzནཔནམཐངe l8ynགསSWལཔ8ཆzནཔའཛfནBབདགབཞལ འཁརརངརངའoབའatildeམuacuteརརསབ6རནས

གསསམཁརགཉནཔ8འyགསབཞནས yཡབརཆདནང`མབཏངཞང ནངགདངསugraveབy|མཡལབའucircངམཛདཔརབསམ ཚfག

བཅདསངIར ཨaiumlntilde སང སགསདང ཚབ aiumlyUumlucircངམཛད སགས4ཞངབ ཤསatildeyགསབཞལའatildeལཞང

བཀའ[P12]བག4འ

druuk pa chi tshaam kyeacuted pa la rol mo kha kang soog kyi daang dra la ting dzin goam te dhaak nyi sheacute raab lha chook ma weacutersquoi seacuteng ge saal weacutersquoi thuuk le am yig zhi troumld pa leacute shaar chook su jal

6

po chen po shel kar oumld jang chook su jal po chen po oumld kar dzin nub chook su jal po chen po nam thang je lho chook su jal po chen po dzin ji dhaak zhi la khor rang rang dra wa bhum dhe reacute reacutersquoi kor neacute seacuted khar nyen porsquoi chook zhi neacute chi yi bar choumld nang du mi taang zhing naang gi ngoumld druup chi ru ma yal weacutersquoi suung dzeacuted par saam tshig kyeacuted ma seacuteng tar a om hum ma seacuteng soog daang tsheacute druup om chi go sung dzeacuted soog ja zhing shoumld bu chook zhi la buul zhing ka go jalsquoo Sixth is establishing the external boundary [of the retreat] Here in the usual way the supplementary text is recited [by the lama] to the music of cymbals Then meditate with visualizations contemplating ldquoI myself am the supreme wisdom deity Ma seacuteng with four AM syllables radiating from his luminous heart From these arise the guardians of the four directions the great king White Crystal Light in the east the great king White Light Holder in the north the great king Lord of the Clear Sky in the west and the great king Self Holder in the south Each is circled by a retinue of 100000 beings stationed as guardians around the four directions of the divine citadel they prevent obstacles and hindrances from coming inside and prevent the accomplishments inside from slipping outrdquo Recite ldquoA OM HUM Ma seacutengrdquo and so on according to Ma seacuteng and ldquoOM guardian of the external doorrdquo and so on according to the Long Life Practice The [daily] tormas [juumln tor] are offered to the four directions and [the lama] issues commands9

(a) 7 Striking the line བ`ནཔཐགགདབནསངIར ཨaiumlntilde ཡཤསསང དངཚབIར aiumlའqངབནསཚfགགཉསབཏང

dhuumln pa thig dhaab ni ma seacuteng tar a om hum ye sheacute ma seacuteng daang tsheacute druup tar om jung wa neacute tshig nyi taang Seventh is striking the lines [of the maṇḍala] Recite ldquoA OM HUM wisdom deity Ma seacutengrdquo according to Ma seacuteng and the two lines ldquoOM the elementsrdquo according to the Long Life Practice

(a) 8 Sprinkling Water and Adding the Colors བWདཔཆགཆགན སངIར ཨaiumlntilde ཡཤསlmའ དངཚབIར ཚནདངtསc ཚfགགཉསཔབཏང

6བསའདརདcལའཁར~བའ4བགuངIར4འ དནསཚbནབcབན སངIར ཨaiumlntilde ཡཤསསང ཚབIར

མཛསཔའས སགསཚfགགཉསཔ8Oumlnགསཔརབཏང

jeacute pa chaak chaak ni ma seacuteng tar a om hum ye sheacute lha ngeacutersquoi daang tsheacute druup tar tsheacuten daang poumld kyi tshig nyi po taang kaap dhir kyil khor dri weacutei ja wa zhung tar jarsquoo dhe neacute tshoumln kye wa ni ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar dze peacutersquoi sa soog tshig nyi po dzoak par taang Eighth is sprinkling water [in order to settle the dust] Recite ldquoA OM HUM the five wisdom deitiesrdquo according to Ma seacuteng and the two lines ldquopurified water and incenserdquo according to the Long Life Practice At this point the act of drawing maṇḍala is conducted according to the main text Then for adding the colors recite ldquoA OM HUM wisdom deity Ma seacutengrdquo according to Ma seacuteng and complete it with the two lines ldquobeautiful earth pigmentrdquo and so on from the Long Life Practice

(a) 9 Preparing the Vase

7

དTཔatildeམཔབཅའE དངཔཚནtས4E ཨaiumlntilde ཡཤསཤསརབ atildeམཔའམཚམསབཅད uumlཅནལནགཉསབeད ད

ནསཞདབངrགSམ སལའད སངརགསmའkདགསcའཛབYམསདང ཧརམཚབདངབཅསཔལནགཉསatildeམOumlསYམས

ལgགསནསocircག gu pa bum pa kya te daang po tsheacuten poumld ja te a om hum ye sheacute sheacute raap bum peacutersquoi tshaam kyeacuted ni tri kyen leacuten nyi joumld deacute neacute zhi wang tro sum sa le oumld ma seacuteng rik ngeacutersquoi kyi goumld kyi dzaap naam daang he ram tsheacute druup daang kye pa leacuten nyi bum dzeacuted naam la ngak neacute luuk Ninth is preparing the vase To start [purify it] using purified water and incense and recite ldquoA OM HUM wisdom and insightrdquo Next establish a boundary for the vase reciting the mantra NI TRI two times Then recite the mantras of the peaceful powerful wrathful deities the SA LE OumlD mantra and the mantras required for the five families of the Ma seacuteng Recite the long life mantra HE RAM two times and [the lama] blows phu on the substances for the vase then puts them in

(a) 91 The Content of Vase དནསatildeམབOདCལཏ ཨaiumlntilde iནmtསm དངཚབIརaiuml[P13]རནཆནatildeམཔ ནས ཚཉམསགས ཞསཔའ

མཚམསS འཆམདགdaggerངVང སགསཚfགགཉསjརལocircགག

deacute neacute bum kyuumld tsaal te a om hum meacuten nga poumld nga daang tsheacute druup tar om rin cheacuten bum pa neacute tsheacute nyaam so zhe peacutersquoi tshaam su chi meacuted yung drung soog tshig nyi jaar la luuk go Then once the vase is equipped with the substances a recitation begins with ldquoA OM HUM five medicinal herbs and five incensesrdquo followed by ldquoOM precious vaserdquo through ldquoto revive longevity in declinerdquo from the Long Life Practice With this complete add the two lines ldquoindestructible yungdrungrdquo and [the medicinal herbs and incense] are put in the vase

(a) 92 Place the Vase དནསatildeམཔབཀདད སངIར ཨaiumlntilde lདངགཞལཡས སགསcatildeམཔབཀད

deacute neacute bum pa koumld deacute ma seacuteng tar a om hum lha daang zhaal yeacuted soog kyi bum pa koumld Then place the vase [on the maṇḍala] reciting ldquoA OM HUM the deity and the inestimable mansionrdquo and so forth according to the ldquoplacing the vaserdquo section of Ma seacuteng

(a) 93 Place the Pills དནསརལatildeབཀདད སངIར ཨaiumlntilde རནཆནmugraveབ དངཚབIར ཚམདའཚཆངསགས4

deacute neacute ril bu koumld deacute ma seacuteng tar a om hum rin cheacuten nga druup daang tsheacute druup tar tsheacute dhaa tsheacute chaang soog ja Next place the pills [on the maṇḍala] reciting ldquoA OM HUM [pills] formed of five precious materialsrdquo according to Ma seacuteng and ldquolong life arrow and long life changrdquo from the Long Life Practice

(a) 10 Arrange the Ornaments བOཔWནབཀདད ཨaiumlntilde ཡཤསསང ནས བuམཔར4འ ཡནཆདལབཀད འད6བསUumlད4བdegབFནBརམཔ

དགསན དངཔ མནམམཁའ ]དདནWབཡག དབངrདWབཡག དབངrདདatildeནས བ6ལབཟངསངསWསསགས

མཆདབeདདང]དདནབཏང དབངrདIར བWདrབཞEང ནསདབངབEacuteརབཞསཔའམཚམསSyགབཞསནས དངཔ8

8

ཡདཆསཔར4དཔའལQས ནས ལQསcརམཔབEནཔའ ཡནཆད [P14]དནསགཉསཔigraveསདང བཞཔབས

འy mཔསམསབད VགཔuacuteགབཤགསYམསབཏང དབངQདགང|ངཞགནསuབuལནགཉས_ངསནསམཏགའཕངང མ

ཏགགངལཕགཔའlདངjརནསགསངམཚནབཏགསལsངཔའབག kyu pa jeacuten koumld de a om hum ye sheacute ma seacuteng neacute traam par jalsquoo yeacuten choumld la koumld dhi kaap go ye seacute neacuten ji rim pa goumld na daang po ma nam kha leacuted doumln jaap yik waang tri jaap yik wang tri wu neacute kal zang saang jeacuted soog choumld joumld daang leacuted doumln taang wang tri tar jaed tri zhi tong ne wang kur wa zheacuted peacutersquoi tshaam su chaak zheacuted ne daang po yi cheacute par jeacuted peacutei lo juumld neacute lo juumld kyi rim pa teacuten parsquoo yeacuten choumld deacute neacute nyi pa truumld daang zhi pa kyaap dro nga pa seacutem kyeacuted druuk pa dhik shaak naam taang wang juumld gang rung zhik neacute zhu wa zhu len nyi laang neacute me toak phang ngo me toak gang la phook peacutersquoi lha daang jar neacute saang tsheacuten taak la nying po bhoak Tenth arrange the ornaments reciting from ldquoA OM HUM wisdom deity Ma seacutengrdquo up through ldquoput them on displayrdquoAt this point [at the end of the preliminaries if the devotees will have an empowerment bestowed by the lamas then] there is a requirement to perform the process of ldquointegration and reinforcementrdquo10 as a ldquodoor openingrdquo ritual First recite ldquomother like the skyrdquo followed by reading the cover title of the Treatise of the Introduction and the cover title of the Treatise of the Instructions on the Empowerment of Ma seacuteng Then recite the verse of worship and praise from the start of the Instructions on the Empowerment of Ma Seacuteng ldquoBuddha of the good eonrdquo and so on continuing through the praise and the preliminary part of the text According to the Instructions on the Empowerment of Ma seacuteng recite from ldquoeighty four thousandrdquo through to the end ldquobestowing empowermentrdquo Then from the Ritual Procedure start with ldquoFirst a historical account [of the sādhana text] to engender faith in the practicerdquo and go through ldquoThis has been an explanation of the stages in the history [of the sādhana]rdquo Then second is the water purification fourth is refuge fifth is bodhicitta and sixth is confession Several stanzas contain the disciplesrsquo request for the master to grant an empowerment and the masterrsquos response agreeing to grant the empowerment This type of stanza can be taken from any tantric treatise first the disciple reads the stanza and then master read his answer from the stanza This process is followed by disciple tosses a flower and the lama gives the disciple a secret name and a mantra according to whichever deity the flower strikes

(b) The Main Body of the Ritual གཉསཔདངསགཞལཉརགཅགཡདཔའ nyi pa ngoumld zhi la nyer kyik youmld peacutei Second is the actual practice There are twenty-one parts here

(b) 1 Establishing the Internal Boundary དངཔནངམཚམསབཅདཔན དངཔ8ཏངངའཛfནན བདགཉདཤསརབlམཆགབའསངགགསལབའuགསལས འདཟརདབལB

མརམཚbནཆIatildeyངསམདཔརའrསནས yནངགསངབའབརཆདཐམསཅདཉཡངམacircསཔར མཐའཡLནཔལབpoundདཔརབསམ

ཚfགབཤདན ཨaiumlntilde ངནEacutem ཚབIར བསངནཤསརབ སགསབeདཅངམཚuང~མམ དནསཞབཨགསལB

ecircགMགསkIརལ

dang po nang tsham kyeacuted pa ni daang po ting ngeacute dzin ni dhaak nyi sheacute raab lha choak ma weacutersquoi seacuteng geacute saal weacutersquoi thuuk leacute oumld zer waal ji meacute ri tshoumln cha ta wu drang meacuted pa troumld neacute chi nang saang weacutersquoi baar cheacute thaam kyeacuted nye yang mi nuumld paar tha yi muumln pa la treet par saam tshig sheacuted ni a om hum nga ni ku nga tsheacute druup tar so nga ni sheacute raab sog joumld kying tsheacute nyung drim mo deacute neacute zhi wa a saal ji draak luuk kyi tar la

9

First establishing the internal boundary [of the retreat] For the visualizations contemplate ldquoI myself am the supreme wisdom deity Ma seacuteng with countless light rays patterned as a flaming circle of piercing weapons radiating from his luminous heart As a result no outer inner or secret obstacles are able to come near but are driven away to the horizon of darknessrdquo The recitation begins with ldquoA OM HUM I am the five enlightened bodiesrdquo Recite ldquoSO I am wisdomrdquo and so on from the Long Life Practice Then toss the dried ephedra leaves and mustard seeds After that comes the prayer text Peaceful Deity of the Clear Letter A which is read side by side [with the sādhana text] in the usual way

(b) 2 Refuge 3 Bodhicitta 4 Confession 5 Maṇḍala སངIརགཉསཔབསའy གSམཔསམསབད བཞ[P15]པuacuteགབཤགས mཔམbullལYམསབཏང གསལའདབསལparaszligར

གསལIར ཚབགསལའདབས4

ma seacuteng tar nyi pa kyaap dro suum pa seacutem kyeacuted zhi pa dhig shaak nga pa meacuten taal naam taang sol dheacuteb leacutersquou zur saal tar tsheacute druup sol dheacuteb ja Following Ma seacuteng refuge is second bodhicitta is third confession is fourth and maṇḍala offering is fifth Perform the supplication according to the separate [folio of] written text and then recite also the supplication from the Long Life Practice

(b) 6 A Canonical Description for Meditating on the Deity Vགཔཏངའཛfནམངན[གསབUumlམཔན སམསཉདམབཅས ནསབདགMསoནOumlགསབདཔའམ`ནBདcལའཁརབདཔ

སགས4ཞང sངeའམyནརགསZནབད ཡནཆདབཏང འད6བསབདགMསCབའགསངབདWསཔརདགས_མའ

བཀའགནངབཞནའདIརཏ druuk pa ting dzin ngoumln toak gom pa ni seacutem nyi ma kyoumld ne daak luumld dreacuten dzoak kyeacuted peacutersquoi dhuumln ji kyil khor kyeacuted pa soog ja zhing nyin jeacutersquoi droumln rik kuumln kyeacuted yan cheacuted taang dhi kaap dhaag luumld tsa weacutersquoi saang kyeacuted jeacuted par goumld la meacutersquoi karsquoi naang zhin dhi tar te Sixth is the samādhi guided by a canonical description for meditating on the deity The recitation is from ldquothe unaltered mind itselfrdquo through ldquomy body is instantly generated in the complete form of the deity [as a self-visualization] along with the maṇḍala which is visualized in frontrdquo and so on Also recite up until it says ldquovisualize all the classes of the guests who are object of compassionrdquo At this point the secret visualization of onersquos own body and chanels needs extensive detail I have [written it out] in this way at the behest of my lama བདགཉདཤསརབlམཆགབའསངགགངIརགསལབའMསcདcལ` Cདatildeམམཚནཉདmxནཞསཔ ygབའཚདན

regtradeacuteIatilde ནངདམརབའཚདནW6གགuབqགཔIatilde oངབའཚདནuཤངuacuteངཔIatilde degབཔའཚདནམཏགའདབམIatilde

གསལབའཚདནཏལBམརམ[P16]Iatilde kབནསགསངགནསcབར`ཟངཐལ`ཡདཔ

dhaak nyi sheacute raab lha chook ma weacutersquoi seacuteng geacute gong tar saal weacutersquoi luumld kyi kyil du tsa wu ma tsheacuten nyi nga dheacuten zheacuted pa chi ngo weacutersquoi tsheacuted ni be dhur ya ta wu naang maar weacutersquoi tsheacuted ni ja kaak gi khu wa juuk pa ta wu draang weacutersquoi tsheacuted ni chu shing gi dhong po ta wu saab peacutersquoi tsheacuted ni me toak gi dhaab ma ta wu saal weacutersquoi tsheacuted ni til ji mar me ta wu kyi wo neacute saang neacute kyi baar du zaang thaal du yod pa Visualize oneself as the supreme wisdom deity Ma seacuteng as above At the center of onersquos body is the central channel which has five characteristics Externally it is blue like lapis lazuli Internally it is red as if painted with a liquid lac dye It is straight like a plantain tree thin like a flower petal and bright like a sesame oil lamp It passes straight through the body from the crown of the head to the secret area

10

དའགཡསSwངམདཀརཔདང གཡན`རམདམརམགཉསCའཁརརལའrལའneདར4སནསཡདཔརབསམ བདགགuགས

ཀའཨལསཡགདཔའབའAumlmལ འsལཡགབཞབOCབཞསབ6རབའrསནས kབརམyནཔuགསཀIབགསངགནསYམསS

CའདབབWདརཡདཔདང ཡནལགབཞ|CལགབཞའyལཔYམསལབབཔའhelliphelliphellip

deacutersquoi yeacuted su kyaang ma kar po daang youmln du ro ma mar mo nyi tsa khor reacute la trip chuumld re jeacuted neacute youmld paar saam dhaak gi thuuk karsquoi a leacute yi geacute pa wo dru nga la truul yig zhi kyu tsa zhi kor wa troumld ne kyi wor drin pa thuuk ka te wa saang neacute naam su tsa dhaap jeacuted re youmld pa daang yeacuten laak zhi ru tsa laak zhi chiil pa naam la baap peacutehelliphelliphelliphelliphellip To its right is the white ldquosolitaryrdquo [rkyang ma] channel and to its left is the red ldquoflavorrdquo [ro ma] chanel these coil at each of the chanel-wheels At onersquos heart is the syllable A from which radiates the five warrior syllables from those emerge the forty-four magical letters rotating in motion The letters shower down through the eight petaled channel [wheels] at the crown neck heart navel and secret area as well as into the four coiled channels of the four limbs འདཟརཡརའrསད4ངསcབདརབརག ཤགསཔའuགསབOདབegraveསཤངསམསཅནBAEligབཔjངསནས OslashརCའཁརདལའདཟར

འ`སཏkབབདཆནBའཁརལCའཁརBདatildeསS infinགའrEང` aiumlལསEacuteཡསངཤསརབ_མདEacuteམདགདཀརསརརལy

པ8ཏའཛfནཔ [P17]ཞWནབOགSམBསབWནཔ CའདབབWདལ aཏཐདནལསplusmnབWདའད`uབལས ཤར`ཤསརབ

འརམད 4ང`ཤསརབའགགམད acircབhཤསརབམuངསམད l|ཤསརབཐགསམད ཤར4ང`ཤསརབཉཤར 4ངacircབh

ཤསརབ_འཕལ acircབl|ཤསརབZནཤས lཤར`ཤསརབZནམyནབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuན

པརབད oumld zer yar troumld ying kyi dhe war sheacutek peacutei thuuk kyuumld dhuumld shing seacutem kyen ji driip pa jang neacute laar tsa khor deacute la oumld zer dhuumld te kyi wo dheacute cheacuten khor lo tsa khor ji uumld su kyo garsquoi tri teacuteng du om leacute ku yi ma seacuteng sheacute raab la med ku dhook kar ser ral dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaap jeacuted la o ta tha dha na la sa ma ya jeacuted oumld du zhu wa le shar du sheacute raab juumlr me jaang du sheacute raab gaak meacute nuub tu sheacute raab tshung meacute lho ru sheacute raab thoak meacute shaar jaang du sheacute raab nyi shaar jang nuub tu sheacute raab lo phel nub lho ru sheacute raab kuumln sheacute lho shaar du sheacute raab kuumln cheacuten jeacuted ku dhook chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted The lights and rays of those [forty-four falling letters] radiate upwards collecting the quintessence of the enlightened beings of the expanse purifying the obscurations of sentient beings then returning back to be reabsorbed in the channel wheels At the center of the ldquogreat blissrdquo wheel at the crown of the head on a throne adorned with a lark is a syllable OM from which arises the ldquobodyrdquo Ma seacuteng unsurpassed in insight his body light yellow holding a sword [in his right hand] and a text [in his left] and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables O TA THA DHA NA LA SA MAYA dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Wisdom in the east Unceasing Wisdom in the north Incomparable Wisdom in the west Unimpeded Wisdom in the south Wisdom Sun in the northeast Enhancing Wisdom in the northwest All Knowing wisdom in the southwest and Omniscient Wisdom in the southeast མyནཔལངསkདcའཁརལCའཁརBདatildeསSགdaggerཡནཙleའgeEང` ntildeལསགSངགསངཤས4_མདEacuteམདགvངསརརལy

པ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལཨཙཚཛཝཡཤཤདབWདའད`uབལས ཤར`ཤས4Zནམyན

4ང`ཤས4འigraveལམད [P18]acircབhཤས4མuངསམད l|ཤས4ཐགསམད ཤར4ང`ཤས4AEligནམ 4ངacircབhཤས4ཉ

ཤར acircབl|ཤས4Zནགཟགས lཤར`ཤས4ZནགསལདངབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuནཔར

བད drin pa long kyoumld kyi khor lo tsa khor ji uumld su yu yi ne tsorsquoi teacuteng du hum le suung gi ma seacuteng sheacute ja la meacuted ku dhoak jang ser ral dri po ti dzin pa zhi jeacuten kyu sum ji jeacuten pa tsa dhaap jeacuted la i tsa

11

tsha dza wa ya sha sheacuted jeacuted oumld du zhu wa le shar ru sheacute ja kuumln cheacuten jaang du sheacute ja trul meacute nuup tu sheacute ja tshung meacute lho ru sheacute ja thoak meacuted shar jaang du sheacute ja droumln meacute jang nuup tu sheacute ja nyi shaar nuup lho ru sheacute ja kuumln zik lho shar du sheacute ja kuumln saal daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquoenjoymentrdquo wheel at the throat on a throne adorned with a turquoise parrot is a syllable HUM from which arises the ldquospeechrdquo Ma seacuteng unsurpassed in objects of knowledge his body yellow green holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables I TSA TSHA DZA WA YA SHA SHAD dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Knower of All Objects in the east Undeluded Objects in the north Incomparable Objects in the west Unimpeded Objects in the south Lamp of Objects in the northeast Sun of Objects in the northwest Seer of All Objects in the southwest and Illuminator of All Objects in the southeast uགསཀབནཉདcའཁརལ8འCའཁརBདatildeསSq|འneངཆནBrEང` ཨལསuགསcསངZནམyན_མདEacuteམདགདཀར

པརལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལparaཀཁགངཧཨཐགབWདའད`uབལས ཤར`Zནམyན

འརམད 4ང`Zནམyནའགགམད acircབhZནམyནམuངསམད l|Zནམyནཐགསམད ཤར4ང`Zནམyནདམགསམད

4ང[P19]acircབhZནམyནགཡ8མzད acircབl|Zནམyནའཇགསམད lཤར`ZནམyནAringམདདངབWདEacuteམདགyགམཚནWན

དངཆMགསགཙbདངམuནཔརབད thuuk ka boumln nyi kyi khor lorsquoi tsa khor ji uumld su ju rursquoi chung chen ji tri teacuteng du a leacute thuuk kyi ma seacuteng kuumln chen la meacuted ku dhoak kar po raal dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaap jeacuted la wu ka kha ga nga ha a thig jeacuted oumld du zhu wa le shar du kuumln cheacuten jur meacuted jang du kuumln chen gaak meacuted nuup tu kuumln cheacuten tshuung meacuted lho ru kuumln cheacuten thoak meacuted shar jaang du kuumln cheacuten mik meacuted jang nuup tu kuumln cheacuten yo meacuted nuup lho ru kuumln cheacuten jik meacuted lho shaar du kuumln cheacuten dha meacuted daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the wheel of ldquoreality itselfrdquo at the heart on a throne adorned with a coral garuḍa is a syllable A from which arises the ldquomindrdquo Ma seacuteng unsurpassed in omniscience his body white holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables WU KA KHA GA NGA HA A THIG dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchangeable Omniscience in the east Unceasing Omniscience in the north Incomparable Omniscience in the west Unimpeded Omniscience in the south Omniscience Without Reference Points in the northeast Unwavering Omniscience in the northwest Fearless Omniscience in the southwest and Unrivaled Omniscience in the southeast IབལཔའའཁརལCའཁརBདatildeསS གdaggerཡའAumlགཆནBrEང` རམལསཡནཏནBསང_8ynས_མདEacuteམདགདམརསར

རལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལཨཅཆཇཉརཞmicroབWདའད`uབལས ཤར`_8ynསའར

མད 4ང`_8ynསའགགམད acircབh_8ynསམuངསམད l|_8ynསཐགསམད ཤར4ང`_8ynསཉམ 4ངacircབh_8ynསWལཔ

acircབl|_8ynསWལམཚན lཤར`_8ynསAring~ལདངབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuནཔརབད te wa truumll peacutersquoi khor lo tsa khor ji uumld su yu yi druuk cheacuten ji tri teacuteng du ram le youmln teacuten ji ma seacuteng lo droumld la meacuted ku dhoak mar seacuter raal dri po ti dzin pa zhi jeacuten kyu sum ji jeacuten pa tsa dhaab jeacuted la e kya cha ja nya ra zha mara jeacuted oumld du zhu wa le shaar du lo droumld jur meacuted jang du lo droumld gaak meacuted nuup tu lo droumld tshuung meacuted lho ru lo droumld thoak meacuted shaar jaang du lo droumld nyi ma jang nuup tu lo droumld jaal po nuub lho ru lo droumld jal tsheacuten lho shaar du lo droumld dha draal daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquoemanationrdquo wheel at the navel on a throne adorned with a mighty turquoise dragon is a syllable RA from which arises the ldquogood qualitiesrdquo Ma seacuteng unsurpassed in

12

intelligence his body golden red holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables E CA CHA JA NYA RA ZHA MARA dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Intelligence in the east Unceasing Intelligence in the north Incomparable Intelligence in the west Unimpeded Intelligence in the south Sun of Intelligence in the northeast King of Intelligence in the northwest Victory Banner of Intelligence in the southwest and Peerless Intelligence in the southeast གསངགནས[P20]བདངའཁརལ8འCའཁརBདatildeསS མཐངགuqགགrEང` ཛལསའrནལསcསངརགགསལ_མད

Eacuteམདགgནཔརལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལLཔཕབམཟའཚfགབWདའད`uབལས ཤར

`རགགསལའརམད 4ང`རགགསལའགགམད acircབhརགགསལམuངསམད l|རགགསལཐགསམད ཤར4ང`རག

གསལགdaggerངVང 4ངacircབhརགགསལའAumlགAElig acircབl|རགགསལཡཤས lཤར`རགགསལpartནugraveབདངབWདEacuteམདགyག

མཚནWནདངཆMགསགཙbདངམuནཔརབད sang neacute dheacute kyong khor lo tsa khor ji uumld su thing gi khu jug gi tri teacuteng du dza le trin leacute kyi ma seacuteng rig saal la meacuted ku dhoak ngon po ral dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaab jeacuted la mu pa pha ba ma za lsquoa tshig jeacuted oumld du zhu wa leacute shar du rik saal juumlr meacuted jang du rik saal gaak meacuted nuup tu rik saal tshung meacuted lho ru rik saal thoak meacuted shar jang du rik saal yung drung jang nub tu rik saal druuk dra nub lho ru rik saal ye sheacute lho shar du rik saal lhuumln duup daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquobliss sustainingrdquo wheel at the secret area on a throne adorned with an azure cuckoo is a syllable DZA from which arises the ldquoactivitiesrdquo Ma seacuteng unsurpassed in clear awareness his body blue holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables MU PA PHA BA MA ZA lsquoA TSHIG dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Clear Awareness in the east Unceasing Clear Awareness in the north Incomparable Clear Awareness in the west Unimpeded Clear Awareness in the south Everlasting Clear Awareness in the northeast Thundering Clear Awareness in the northwest Wisdom of Clear Awareness in the southwest and Spontaneously Present Clear Awareness in the southeast ཡནལགགདབངཆནuགསcCལགབཞལཨཡགབཞའད`uབལས yགགཡསcམཐལ`UumlབCལEབསསངགཤལདཀར[P

21]འད ཞབསགཡསcམཐལ`Uumlབདཔལxནསངགའདདཀརའཛfན ཞབསགཡནBམཐལ`UumlབCལEབསསངགནམམཁའe

yགགཡནBམཐལ`UumlབཟབདནསངགའཛfནBབདགདངབཞན Eacuteམདགདཀརvངདམརgyགགཡསཤསརབcརལyརར

yགགཡནའTགའཆངuacuteམplusmnསcརང[གསའཛfནཔརབད yeacuten laak gi wang cheacuten shuuk kyi tsa laak zhi la am yig zhi oumld dhu zhu wa le chaak yeacuted kyi thil du go wa tsal toap seacuteng ge shel kar oumld zhaab yeacuted kyi thil du go wa paal dheacuten seng ge oumld kar dzin zhaab youmln ji thil du go wa tsal toap seng ge naam kha je chaak youmln ji thil du go wa zaap doumln seacuteng ge dzin ji dhaak daang zhi ni ku dhoak kar jang mar ngo chaak yeacuted sheacute raab kyi ral dri re re chaak youmln guuk ching dhom nyoumld kyi raang taak dzin par kyeacuted Four AM syllables dissolve into light at the four ldquogreat powerrdquo channels of the limbs and four guardians manifest the powerful guard lion White Crystal Light on the right palm the glorious guard lion White Light Holder on the right sole the powerful guard lion Lord of the Clear Sky on the left sole and the profound guard lion Self Holder on the left palm Their bodies white green red and blue respectively they each hold wisdom swords in their right hands and their left hands makes the distinctive signs of a lure a bond a shackle and an intoxicant

13

གuངIར lཚbགསདདགག སགསབeད ཚབམངན[གས 6དཅགབདགཉད སགསབUumlམམ འད6བསཨགསལ

ཚངསཔརབཏང zhung tar lha tshook dhe daak gi soog joumld tsheacute druup ngon toak ke kyik dhaak nyi soog gom mo dhi kaap a saal tshang par taang Recite ldquothose assembled deitiesrdquo and so on according to the main text Meditate using the canonical description of the deity from the Long Life Practice and reciting ldquooneself [being a complete form of the deity] in a single momentrdquo and so on At this point complete the [remaining] reading of Peaceful Deity of the Clear Letter A

(b) 7 The Samādhi of Invitation བ`ནཔkནoངསཔའཏངའཛfནན yགཞལཡསདcལའཁར ནངབདགMསCགནསSབདཔའlཚbགསYམསལའདཟརཡར

འrསཔསཤསརབlམཆགབའསངགགཙbའཁརYམས རངབཞནད4ངསcདcལའཁརནས prodར[P22]མBགསoumlགIatildeའ

ཏངའཛfནBསkནoངསནསབདགམ`ནབདཔYམསདངགཉསSམདཔརབསམ ཚfགབཤདན ཨaiumlntilde ཡཤསཐགལ

དང ཚབIར aiumlའཆམདགdaggerངVང ནས བuགསSགསལ ཡན4

dhuumln pa kyeacuten draang peacutersquoi ting dzin ni chi zhal yeacute kyil khor naang dhaak luumld tsa neacute su kyeacuted peacutei lha tshook nam la oumld zer yar troumld peacute sheacute raab lha choak ma weacutersquoi seacuteng geacute tso khor naam raang zhin ying kyi kyil khor neacute nyur joak loak ta wursquoi ting dzin ji kyeacuten draang neacute dhaak dhuumln kyeacuted pa naam daang nyi su med par saam tshig sheacute ni a om hum yeacute sheacute thig le daang tsheacute druup tar om chi med yung drung ne zhuuk su sool yan ja Seventh is the samādhi of invitation The host of deities is visualized externally in an inestimable maṇḍala palace and internally in the focal points of the channels of onersquos body Imagine the light from those deities radiates upward inviting the supreme wisdom deity Ma seacuteng and his main retinue from the maṇḍala of the natural expanse using the ldquosamādhi like swift lightningrdquo and the deities generated in front become inseparable from oneself The recitation is ldquoA OM HUM a wisdom droprdquo and from the Long Life Practice from ldquoOM undying yungdrungrdquo through ldquoplease take a seatrdquo

(b) 8 Prostration བWདཔyགའཚལབན དcལའཁརYམཔགSམBlཚbགསYམསལ བདགMསཞངགeacuteལrད`ལནས

བདརག ཤགསlདངགཉསSམདཔརབསམ ཡནལགབ`ནyགདཀནབཞyགYམས4 སངIར ཨaiumlntilde ཡ

ཤསསང ཚབIར aiumlའཆམད དངཚfགགSམཔམཐར UumlགSམTསཔསjར སངགསལའདབསQདyགཁ

བར4 jeacuted pa chaak tshal wa ni kyil khor nam pa suum ji lha tshoak nam la dhaak luumld zhing gi dhuul nyed du truul neacute dher shek lha daang nyi su meacute par saam yeacuten laak dhuumln chaak koumln zhi chaak naam ja ma seacuteng tar a om hum yeacute sheacute ma seacuteng tsheacute druup tar om chi med daang tshik suum po thar go sum guumld peacute jor ma seacuteng sool dheb juumld chaak kha jur ja Eighth is prostration Contemplate ldquoFor the host of deities of the three maṇḍalas I emanate my body equal to the number of atoms in the universe thus becoming inseparable from the sugata deitiesrdquo Perform the seven branches practice of prostration and the prostration to the four jewels According to Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo According the Long Life Practice recite ldquoOM undyingrdquo after reciting three lines it says ldquoengaging respectfully with body speech and mindrdquo apart from ldquoa recitation of a devotional prayerrdquo ma seacuteng does not contain text specifically for the recitation of the prostration to the lineage lamas During a

14

prostration session A Supplication to the Lamas of the Ma seacuteng Lineage is used but the words are modified substituting I prostrate to for ldquoI pray tordquo

(b) 9 Confession དTཔuacuteགཔབཤགསཔན བདགགཚརབསཐགམདཔགhམདཔནས མཐའམདIའMས_ངསཡནཆདcས

བསགསཔའuacuteགཔགངབBས[P23]ཐམསཅད_8ཡ_ངལབཤགསཔས4ངདགཚངསཔམཆགགདངས

ugraveབཐབཔརབསམ ལཚfགབཅད ཨaiumlntildeབདགན`གm ཚབIར aiumlའཆམདགdaggerངVང ཚfགགSམམཐར

མདགའལསkད jརར འད6བས4ནདབབདབངནསལནདགས

gu pa dhig pa shaak pa ni dhaak gi tsheacute raab thok ma paak tu meacute pa neacute tha ma da tarsquoi luumld laang yeacuten cheacuted kyi saak peacutersquoi dhik pa gaang jid thaam kyeacuted lo yi laang la shaak pe jang daag tshang pa choak gi ngoumld druup thoop par saam la tshig kyeacuted a om hum dhaak ni duuk nga tsheacute druup tar om chi meacuted yung drung tshik suum thar mi geacutersquoi leacute kyoumld jar ro dhi kaap jin baab wang neacute leacuten goumld Ninth is making confession Contemplate ldquoI call to mind and confess whatever sins I have committed since the unfathomable beginning of my succession of lives up until taking my present birth As a result my sins are purified and I will make the supreme accomplishmentrdquo The recitation begins with ldquoA OM HUM I due to the five poisonsrdquo Recite ldquoOM undying yungdrungrdquo according to the Long Life Practice after reciting three lines [skip two lines and read] the last part of the sentence beginning with the phrase ldquonon-virtuous conductrdquo In this session the prayer ldquorain down blessingsrdquo must be taken from the text of the empowerment ritual

(b) 10 Five External Offerings བOཔyམཆདYམmའatildeལཏ བདགགuགསལསཨaiumlntildeགSམའrསནས ཨYམmའFདལཕགཔསགཙང

དགoམདཡད`འངབར aiumlབOདལཕགཔསIབམཐའ~ལBAEligནམ kདཔཆགསམདcཡནཆབ

Uumlམཔཡངསམདctསo དམཚfགo~ལBཞལཟས འ~སatildeམངནརBམཏགYམསSརནས ntilde

གསམཆདའatildeལBlམསབintའjརནསuལབས lཚbགསYམསcEacutemཡཤསmཡ]ང`ཐམཔར

བསམ ཚfགབཤད [P24] ཨaiumlntilde ཡཤསསང སགསདངཚབIར aiumlའཆམདགdaggerངVང སགསYམmའ

ཚfག_ངལའatildeལལ kyu pa chi choumld naam nga bhul te dhaak gi thuuk le a om hum sum troumld neacute a naam ngeacutersquoi noumld la phoak peacute tsaang dhaak dri meacute yid du ong wa jur om kyuumld la phoak peacute ta wa tha draal ji droumln meacute kyoumld pa chaak meacute kyi youmln chaap gom pa yeacuteng meacute kyi poumld dri daam tshik dri draal ji zhaal zeacute dreacute wu ngoumln jur ji me toak naam su jur neacute hum gi choumld bhul ji lha moumld dhaa jar neacute phuul weacuted lha tshoak naam kyi ku nga ye sheacute nga yi loank du thimm par saam tshik sheacute a om hum yeacute sheacute ma seacuteng soog daang tsheacute druup tar om chi meacuted yung drung soog naam ngeacutersquoi tshik laank la bhul lo Tenth is making the five external offerings11 Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the five offerings making it pure stainless and beautiful The syllable OM strikes the contents [the five offerings themselves] transforming them into a butter lamp representing the view that is free from extremes a water offering representing conduct free from attachment fragrant incense representing meditation free from distraction a ritual cake representing commitment free from stains and a flower representing the fruition becoming manifest The syllable HUM is a symbol that represents the offering goddess

15

When she makes the offerings they dissolve into vast expanse of the five bodies and five wisdoms of the host of deitiesrdquo The recitation begins with ldquoA OM HUM wisdom deity Ma seacutengrdquo and so on According to the Long Life Practice recite ldquoOM undying yungdrungrdquo and so on making the offering through reciting the rest of the verses of the five offerings from the Long Life Practice

(b) 11 The Medicinal Offering བOགཅགiནམཆདན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨiནམཆདcFདལཕགཔསགཙང

དགoམདཡད`འངབརར aiumlབOདལཕགཔས iནམཆདདཉདyIརནQགཉསwནགSམjརབའ

ཨmicroཏ ནངIརན`གགSམགནསSདགཔའབ`དC གསངབIརནIUumlམkདགSམBརངབཞན`

ཤསཏ ntildeགའrའ`འlལuལབས EacuteགSངuགསམཆགམཉསཔའམཆགདངxནཔརབསམ iནའཛབ

ལནབཞབeདཅང ཚfགབཤད ཨaiumlntilde རབའ4མསམཁའད4ངས ཚབ aiumlའཆམདཚཡ སགསiནམཆདལ

འatildeལ གསལའདབསཁའརདང བདརག ཤགས[P25]ཞབའ སགསའatildeལ དངསugraveབ_ངབན ཨaiumlntilde ཡཤས

སང སགསབeད

kyu kyik meacuten choumld ni dhaak gi thuuk leacute a om hum suum troumld neacute a meacuten choumld kyi noumld la phoak peacute tsaang dhaak dri meacute yid du lsquoong war jur om kyuumld la phoak peacute meacuten choumld deacute nyi chi tar na ju nyi kyeacuten suum jor weacutersquoi a mri ta naang tar na duuk suum neacute su dhaak peacute dhud tsi saang wa tar na ta gom kyoumld suum ji raang zhin du sheacute te hum gi tro dhursquoi lha la phuumll weacutersquoi ku suung thuuk choak nye peacutersquoi choak daang dhen par saam meacuten dzaab leacuten zhi joumld kying tshik sheacute a om hum raab jaam kha ying tsheacute druup om chi meacute tsheacute yi soog meacuten choumld la bhul sol dheacuteb kha jur daang dher sheacutek zhi weacutersquoi soog bhul ngoumld druup laank wa ni a om hum yeacute sheacute ma seacuteng soog joumld Eleventh is the offering of medicine Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the medicine offering making it pure stainless and beautiful The syllable OM strikes the contents the medicinal offering revealing its nature externally as ambrosia compounded of two causes and three conditions internally as ambrosia that completely purifies the three inner poisons and secretly as the view meditation and conduct The syllable HUM [as the offering goddess] makes the offerings to all the deities participating in the emanation and reabsorption becoming superbly pleasing to their supreme bodies speech and mindsrdquo Recite the medicine mantra four times and then begin the recitation with ldquoA OM HUM the immeasurable expanse of spacerdquo Recite ldquoOM undying liferdquo and so on according to the Long Life Practice In the prayer of transmission of the lineage lamas the lines ldquodevotionally prayrdquo must be replaced by ldquomake the offering of medicinerdquo Then further recite ldquothe peaceful Sugatasrdquo and so on and make the offering12 To receive the siddhi [of medicine] recite ldquoA OM HUM wisdom deity Ma seacutengrdquo and so on

(b) 12 Offering the [Triangular] Torma བOགཉསཔགཏརམའatildeལབན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨགཏརམའFདལཕགཔས

གཙངདགoམདཡད`འངབརར aiumlའrསནསབOདལཕགཔསགཏརམཡང yIརནརརབoumlང

དTའབཀདཔ ནངIརནའདདདTuནཚbགསcཡ4ད གསངབIརནUumlམལམདTཡདགངསཔ|ཤར

ཏ ntildeགའrའ`འlལuལབསཐགལཉགགཅགགད4ངསSཐམཔརབསམ ཚfགབཤད ཨaiumlntilde Iབ

མཁའཡངས ཚབIར aiumlའཆམདཚཡ གཏརམ|6བསད4ལའatildeལལ

16

kyu nyi pa tor ma bhul wa ni daak gi thuuk leacute a om hum suum troumld neacute a tor marsquoi noumld la phoak peacute tsaang dhaak dri meacute yid du lsquoong war jur om troumld ne kyuumld la phoak peacute tor ma yang chi tar na ri raab ling ghursquoi koumld pa nang tar na dhoumld gu phun tshok kyi yo jeacuted saang wa tar na gom lam gu yi gong pa ru shar teacute hum gi tro dhursquoi lha la phul weacutersquoi thig le nyak kyik gi ying su thim par saam tshig sheacute a om hum ta wa kha yang tsheacute druup tar om chi meacute tsheacute yi tor ma ru kaap ye la bhul lo Twelfth is offering the [triangular] torma Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the torma making it pure stainless and beautiful The syllable OM strikes the contents [the torma itself] which appears externally as Mt Meru and the nine continents internally as ritual materials containing all nine desirables and secretly as the realization of the nine parts of the path of meditation13 The syllable HUM [as the offering goddess] makes the offerings to all the deities participating in the emanation and reabsorption and they dissolve into the expanse of the single sphererdquo Begin the recitation with ldquoA OM HUM the vast skylike viewrdquo Recite ldquoOM undying liferdquo and so on according to the Long Life Practice Continuously read a subchapter of the torma recitation then finally offer the torma (b) 13 The Emanation and Absorption of the Mantra བOགSམཔའཛབcའrའ`ན གuང`4ནཔk|yབཔའMངIརབegraveདཔརགནངའ`གཔས [P26] བབཔའ6བསSlmས8

ས8འབsནཔའའrའ`ས8སnརདགསཔའ 6བསད4བའབཀའགནངབབཞན

kyu suum pa dzaab kyi tro dhu ni zhung du joumln pa kyi ru chaab peacutei lung tar dhuumld par naang dhuuk peacute duup peacute kaap su lha nga so sorsquoi nyen peacutersquoi tro dhu so sor goumld peacute kaap ye weacutersquoi ka naang wa zhin Regarding the emanation and absorption of the mantras Sonam Lodroumlrsquos root text Dispelling the Darkness of Ignorance is seemingly organized in a more generic and condensed style where the emanation and absorption are intended as a casual ritual activity (འrནལས6བས) in which the five deities are arranged together as one category In contrast in my manual Ritual Procedure for the Wisdom Deity Ma seacuteng the section on emanation and absorption of the mantras is designed as a more specific and detailed practice This means it is designed for a longer period of retreat (བsནབ6བས) In this case [my lama] asked me to make separate descriptions for the emanation and absorption of the mantras of each of the individual five deities (b) 131 The Emanation and Absorption of the ldquoMindrdquo Mantra དངཔuགསcsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSneངཆནB

གདནལ uགསcསངལཔདངབཅསཔUumlམཔའsངགདcལ` ཨལསuགསcsངཔ4ང6ར`

འཁརབ དལའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམསཅདས

ལསངངམབeདགszligངསདངxནཔརབསམ ཡངuགསcསངགuགསལསའདཟརinfinགསordfIatildeyངས

མདའrསནས འqངབཆནཔནམམཁའབOདམདངས ཤསརབའདཟརBབOདདང Cཤངནགསཚལ

BབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacuteབWདYམས

cacircས[P27]པདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡཤས

lཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསངཆནཔར

ར སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ

17

dang po thuuk kyi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su chung chen ji dhen la thuuk kyi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu a leacute thuuk kyi nying po jang kor du khor wa de la oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang thuuk kyi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po nam kharsquoi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam First is the emanation and absorption of the ldquomindrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great garuḍa seat atop which sits the lsquomindrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable A from which emerges the lsquomindrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquomindrsquo Ma seacuteng [gathering back] the essence and luminosity of the great space element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབ ཨaiumlntildeརཛ ཅནདང uགསcདགསའཛབ ཨparaཀཁ ཅནགཉསཔའrནལས6བསཡནནལནགཉསདངབsན

བབ6བསཡནནkའཛབEངགཉསདངདགསའཛབEངrགགཅགབyངལའཛབབEདཔན ཨaiumlntilde ཡཤསའཇའའད

འཁརལ8འགཞལཡསནས ཤསརབuགསcསངའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcས

མཆད ཤསརབམIརའབརབའདངསugraveབCལ ཅསཔས[P28]བEདད kyi dzaab a om hum ram dza kyen daang thuuk kyi goumld dzaab a lsquou ka kha kyen nyi po trin leacute kaap yin na leacuten nyi daang nyen druup kaap yin na kyi dzaab tong nyi daang goumld dzaab tong traak kyik draang la dzaab toumld pa ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab thuuk kyi ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol kye peacutersquoi toumld dho Here the ldquogeneralrdquo mantra is A OM HUM RAM DZA while the ldquospecificrdquo mantra needed for the mind [section] is A lsquoU KA KHA If one is engaging in a short session [such as for a day] the mantras are recited twice in longer sessions the general mantra is recited 2000 times and the specific mantra 1000 With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquomindrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 132 The Emanation and Absorption of the ldquoBodyrdquo Mantra

18

གཉསཔEacuteའsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSinfinགའགདནལ

EacuteཡསངལཔདངབཅསཔUumlམཔའsངགདcལ` aiumlལསEacuteཡsངཔ4ང6ར`འཁརབ དལསའད

ཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམསཅདསལསངངམབeད

གszligངསདངxནཔརབསམ ཡངEacuteཡསངགuགསལསའདཟརinfinགསordfIatildeyངསམདའrསནས

འqངབཆནཔསཡབOདམདངས ཤསརབའདཟརBབOདདང CཤངནགསཚལBབOདདང ཉAringདང

ཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacuteབWདYམསcacircསཔདང Wལཔ8

_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡཤསlཚbགསYམས[P29]cཤས

རབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསངཆནཔརརནས སམསཉད

གཞEངད4རམདསལསངངགསལབརབསམ nyi pa kursquoi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su kyo garsquoi dheacuten la ku yi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu om leacute ku yi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang ku yi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po sa yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Second is the emanation and absorption of the ldquobodyrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great lark seat atop which sits the lsquobodyrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable OM from which emerges the lsquobodyrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquobodyrsquo Ma seacuteng [gathering back] the essence and luminosity of the great earth element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIརལEacuteཡདགསའཛབ aiumlཨཏཐ སགསལབyངཚདགངདངའoལའཛབབEདན ཨaiumlntilde ཡཤསའཇའ

འདའཁརལ8འགཞལཡསནས ཤསརབEacuteཡསངའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcས

མཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar la ku yi goumld dzaab om o ta tha soog kyi draang tsheacuted gong daang dra la dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab ku yi ma

19

seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the body section is OM O TA THA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquobodyrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 133 The Emanation and Absorption of the ldquoSpeechrdquo Mantra གSམཔགSངགsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSནཙleའge

གདནལ གSངགསངལཔདངབཅསཔUumlམཔའsངགདcལ` ntildeལསགSངགsངཔ4ང6ར`

འཁརབ དལསའདཟརཡགའAumlཆརIར[P30]བབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངགSངགསངགuགསལསའདཟརinfinགས

ordfIatildeyངསམདའrསནས འqངབཆནཔordmངགབOདམདངས ཤསརབའདཟརBབOདདང Cཤང

ནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacute

བWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡ

ཤསlཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསང

ཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ suum pa sung gi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su ne tsorsquoi dheacuten la suung gi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu hum leacute suung gi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang suung gi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po luung gi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Third is the emanation and absorption of the ldquospeechrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great parrot seat atop which sits the lsquospeechrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable HUM from which emerges the lsquospeechrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquospeechrsquo Ma seacuteng [gathering back] the essence and luminosity of the great wind element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods

20

such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར གSངགདགསའཛབ ntildeཨཙཚ སགསལབyངཚདགངIརརའཛབབEདན ཨ[P31]aiumlntilde ཡཤས

འཇའའདའཁརལ8འགཞལཡསནས ཤསརབགSངགསངའཁརབཅསལ དམགསམད]ངནསཡཤས

འཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar suung gi goumld dzaab hu i tsa tsha soog kyi draang tsheacuted gong tar ro dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab suung gi ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the speech section is HUM I TSA TSHA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquospeechrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 134 The Emanation and Absorption of the ldquoGood Qualitiesrdquo Mantra བཞཔཡནཏནBsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSགdaggerའAumlག

གགདནལ ཡནཏནBསངལཔདངབཅསཔUumlམཔའsངགདcལ` རལསཡནཏནBsངཔ4ང6ར

`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམས

ཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངཡནཏནBསངགuགསལསའདཟརinfinགསordfI

atildeyངསམདའrསནས འqངབཆནཔ8མzཡབOདམདངས ཤསརབའདཟརBབOདདང C[P32]ཤང

ནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacute

བWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡ

ཤསlཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསང

ཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ zhi pa youmln teacuten ji nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su yu druuk gi dheacuten la youmln teacuten ji ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu ram leacute youmln teacuten ji nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang youmln teacuten ji ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po me yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Fourth is the emanation and absorption of the ldquogood qualitiesrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a dragon seat atop which sits the lsquogood qualitiesrsquo Ma seacuteng along with his emanations At the center of the heart of this

21

meditative deity is a syllable RAM from which emerges the lsquogood qualitiesrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquogood qualitiesrsquo Ma seacuteng [gathering back] the essence and luminosity of the great fire element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར ཡནཏནBདགསའཛབ རཨཅཆཇཉ སགསབyངཚདགངགeསSའy8Ez འཛབབEདན ཨaiumlntilde ཡ

ཤསའཇའའདའཁརལ8འགཞལཡསནས ཤསརབཡནཏནསངའཁརབཅསལ དམགསམད]ངནསཡ

ཤསའཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar youmln teacuten ji goumld dzaab ram e kya cha ja nya soog draang tsheacuted gong gi jeacuted su dro te dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab youmln teacuten ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the good qualities section is RAM E KYA CHA JA NYA and so on For the number of times to recite them follow the above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquogood qualitiesrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 135 The Emanation and Absorption of the ldquoActivitiesrdquo Mantra mཔrནལསcsངཔ8འའrའ`ན བདགཉདཡཤས[P33]སངགuགསཀརའདmའའཁརལ8འདatildeསSu

qགགགདནལ rནལསcསངལཔདངབཅསཔUumlམཔའsངགདcལ` ཛལསའrནལསcsངཔ

4ང6ར`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངའrནལསcསངགuགསལསའདཟར

infinགསordfIatildeyངསམདའrསནས འqངབཆནཔuཡབOདམདངས ཤསརབའདཟརBབOདདང C

ཤངནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegན

uacuteབWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང

ཡཤསlཚbགསYམསcཤསརབacircས[P34]པགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcང

སངཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ nga pa trin leacute kyi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su khu juuk gi dheacuten la trin leacute ji ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu dza leacute

22

trin leacute kyi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang trin leacute kyi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po chu yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Fifth is the emanation and absorption of the ldquoactivitiesrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great cuckoo seat atop which sits the lsquoactivitiesrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable DZA from which emerges the lsquoactivitiesrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquoactivitiesrsquo Ma seacuteng [gathering back] the essence and luminosity of the great earth element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར འrནལསcདགསའཛབ ཛLཔཕ སགསབyངཚདགངདངམuངས འཛབབEདན ཨaiumlntilde ཡཤས

འཇའའདའཁརལ8འགཞལཡསནས ཤསརབའrནལསསངའཁརབཅསལ དམགསམད]ངནསཡཤས

འཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar trin leacute kyi goumld dzaab dza mu pa pha soog draang tsheacuted gong daang tshuung dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab trin leacute ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the activities section is DZA MU PA PHA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquoactivitiesrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 136 Abandonment During the Sādhana Period དIརབsནཔའ6བསSoumlལབecircདཔའགordmངགཤངགཅམཚfགསགས བsནཔའསལཡནཔསtངསདགས uན6བསནམའཇག

`སacircསཔབདཔའད4ངསགསལ lགཆདབ6ངབའཡགབW ཤསབeད[ནའ~ལsངཔYམསལནགSམགSམ`བAringསཔར

4འ yངསནkའཛབལའatildeམrགགཅག[P35]དང དགསའཛབརརrrགརཐནནས བ6རརམབsནuངགཅགkའཛབལ

4བགཅགདང དགསའཛབའatildeམརབAringསནསབsནཆནནམyངསབsནOumlགསཔE སངརགསmའནངནསgནBལསའr

མuནཔཅགཞལམའཇལམdegདད ཚབའཛབUumlམན རངཉདཤསརབ ནས བΩ8aaeligཨཡ སགས6བསདངjརལབyངས

ཞངའཛབབEདན བΩ8ནEacuteགSང སགསcབEདད

23

deacute tar nyeacuten peacutei kaap su laal wa trid pa og lung shaang kyi mi tshik soog nyen peacutei seacutel yin peacute paang goumld thuumln kaap nam joak dus nus pa kyeacuted peacutei yaang saal lhaak cheacuted kaang weacutersquoi yik ja shi joumld teacuten drel nying po naam leacuten suum suum du dheacuted par jarsquoo draang ni kyi dzaab la bhum traak kyik daang goumld dzaab re re tri traak re thoumln ne druup kor ram nyeacuten chung kyik kyi dzaab la je wa kyik daang goumld dzaab bhum re dheacuted neacute nyeacuten cheacuten naam draang nyeacuten dzoak pa te ma seacuteng rik ngeacutei nang neacute ngoumln ji leacute tro thuumln pa kyik zhaal mi jal mi sid dho tsheacute druup dzaab gom ni rang nyi sheacute raab neacute so om a yam soog kaap daang jar la draang zhing dzaab toumld ni so ni ku suung soog kyi toumld do During the sādhana period yawning sneezing passing gas defecating urinating talking and so forth are considered obstructions to attaining onersquos goal so they should be abandoned When taking a break from a session [of recitation] three mantras should be repeated three times the ldquovowels and consonantsrdquo will enhance the power [of mantra] the ldquohundred syllablesrdquo will correct any additions or omissions and the heart syllables on dependent relation will express auspiciousness For a minor retreat or minor sādhana the general mantra is recited 100000 times and the mantras specific to each deity are recited 10000 times each For a major retreat or a complete countrdquo14 retreat the general mantra is recited 10000000 times and the mantras specific to each deity are recited 100000 times each Should practitioners who have a previous karmic connection with one of the five families of Ma seacuteng complete such a [great] retreat it would be impossible for them not to see his face The description of visualizing the mantras of the Long Life Practice is found in the lines ldquoOneself being wisdomrdquo through ldquoSO OM A YAMrdquo and so on Here the total number of mantras recited must be adapted to the circumstances The hymns of praise preceded by mantras are made with ldquoSO is body and speechrdquo and so on

(b) 14 The Visualization of the Feast Offering བΩuumlཏ སགསདང བOགཉསཔཚbགསcཏངའཛfནན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨཚbགསc

Fདལཕགཔས ཚbགསFདEངགSམའཇག[ནདངམཉམཔའiiཉམསAEligབcམགསཔའདatildeསS aiuml

འrསནསཚbགསམཆདལཕགཔསFངdegདFདབOདyཡཚbགསདང Mསསམསཉནམངསནང[P36]ག

ཚbགསདང uངཔབ`དmགསངབའཚbགསདང མརགབ`དmཡངགསངགཚbགསདང བདགའཛfནལམ

mདནBཚbགསཐམསཅདntildeགའrའ`ད4ངསདངཡཤས མཁའདང]ང` ཐབསདངཤསརབdaggerལདང

དབངཔ lདངའyཐམསཅདགཉསམདམཉམཔཆནཔ8འད4ངསSརལཔའདགངསཔདངxནཔར

བསམ so tra ta soog daang kyu nyi pa tshoak kyi ting dzin ni dhaak gi thuuk leacute a om hum suum troumld neacute a tshoak kyi noumld la phoak peacute tshoak noumld tong suum jig teacuten daang nyaam peacutersquoi ma me nyaam dip kyi ma goumld peacutei uumld su om troumld neacute tshoak choumld la phoak peacute naang sid noumld kyuumld chi yi tshoak daang luumld seacutem nyoumln mong naang gi tshoak daang phung po dhuumld nga saang weacutersquoi tshoak daang ma rik dhuumld nga yaang saang gi tshoak daang dhak dzin lam nga dhoumln ji tshoak thaam kyeacuted hum gi trho dhu ying daang yeacute sheacute kha daang loank du thaap daang sheacute raap yul daang wang po lha daang kyeacute dro thaam kyeacuted nyi meacuted nyaam pa cheacuten porsquoi ying su rol peacutersquoi gong pa daang dheacuten par saam Fourteenth is the mantra SO TRA TA and so on and the visualization of the feast offering Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the feast offering making it equal in size to the billionfold universe freeing it from defilements or taints from samaya violations The syllable OM strikes the feast offering at its center

24

[revealing it as] the external feast offering of the existent world and the beings it contains the internal feast offering of the body mind and afflictions the secret feast offering of the demons of the five aggregates the most secret feast offering of the demons of the five ignorances and the true feast offering of ego grasping and the five paths of sentient beings The syllable HUM [emerges to be the base of manifestations ལགཞ and manifestations themselves ལཔ] With that concept in

onersquos mind one has a great realization of all of thesemdashalong with all emanations and absorptions the expanse and primordial wisdom the sky and the vast expanse method and wisdom the objects and the sense faculties gods and beingsmdashas being displays in the expanse of the nondual great equality

(b) 14 The Visualization of the Feast Offering 141 Invitation 142 Offering 143 Confession 144 Liberation 145 Proffering 146 General Mending Ritual and 147 Specific Mending Ritual kནའoན མཆདཔ བཤགསཔ བAEligལབ བEབཔ གuངདངཚབecircགལབཏངབར4འ འད6བསkoslashངསQདབ6ངདངསང

Qདབ6ངགཉསecircགཞངབཏང yདཔབ6ངབཚརནས མབ`དkནའoན ལངསkདlརལ4 དངསugraveབcཏངའཛfནན བདག

གuགསལསའདཟརབཐགགཟངཔIatildeའrསནསདcལའཁརlཚbགསལཕགཔས uགསདམQདབEacuteལ

ཏ lཚbགསYམསcགནསmའདcཐགལདཀརསརདམརvངgནཔ[P37]mqངནས རངགགནསm

ལཐམཔས uནམངགདངསugraveབmན འརམདགdaggerངVངགཚདང བདའམངརབOདxནBཟསདང

མacircབབཙནyགསcབསདནམསདང ལངསkདགཏརམཛbདcནརདང འཕནདརདཔལBQདདངm

མཆགགདངསugraveབmན འརབམདཔའEacute འགགཔམདཔའགSང འigraveལཔམདཔའuགསདང ན

yབམདཔའཡནཏནདང ཐགཔམདཔའའrནལསབOཔམངན`ཐབཔརབསམ ཨམཧ WལབZན

འ`ས དངསངIརདངསugraveབན ཨaiumlntilde EacutempartནB སགསདང ཚབIར aiumlཚཟན སགས4འ

kyeacuten dreacuten choumld pa shaag pa draal wa taap pa zhung daang tsheacute druup draak la taang war jarsquoo dhi kaap kyi pung juumld kaang daang ma seacuteng juumld kaang draak zhing taang cheacuted paar kaang wa tshar neacute mi dhuumld kyeacuten dreacuten loong kyoumld lha rol ja ngoumld druup kyi ting dzin ni dhaak gi thuuk le oumld zer ba thaak zeacuteng pa ta wu troumld neacute kyil khor lha tshoak la phoak peacute thuuk daam juumld kul te lha tshoak naam kyi neacuted nga oumld kyi thik leacute kaar seacuter mar jaang ngoumln po nga juung neacute rang gi neacute nga la thim peacute thuumln mong gi ngoumld druup nga ni jur meacute yung drung gi tsheacute daang dha ngar kyuumld dheacuten ji zeacute daang mi nuup tseacuten draak kyi soumld naam daang loank kyoumld ter dzoumld kyi nor daang pheacuten dar pal ji juumld daang nga chook gi ngoumld druup nga ni jur wa meacute peacutei ku gaak pa meacute peacutei suung truul pa meacute peacutei thuuk daang kyoumln drip meacute peacutei youmln teacuten daang thok pa meacute peacutei trin le kyu po ngoumln du thoop par saam e ma ho jal wa kuumln dhuumld daang ma seacuteng taar ngoumld druup ni a om hum ku nga lhuumln ji soog daang tsheacute druup tar om tsheacute zeacuten soog jarsquoo The invitation offering confession liberation and proffering from the main text should be conjoined15 with [the same sections from] the Long Life Practice At this point for the [general] mending ritual the Juumld-kang of the tantric masters of the Kyipung cycle should be interwoven16 with the Juumld-kang of the lineage masters of Ma seacuteng This is followed by the ldquospecificrdquo mending ritual17 When this is finished one needs to recite the invitation to the guardian named Mi dhuumld (Human-Demon) then read the ldquoenjoyment of godlike wealthrdquo For the visualization of the accomplishments contemplate ldquoLight and rays shine from my heart extending in all directions like spider webs Striking the deities of the maṇḍala they urge them [to fulfill their pledges] In response luminous white yellow red green and blue spheresdrops emerge from the five on the deitiesrsquo bodies and dissolve into the five locations of my own This results in the attainment of all

25

ten accomplishments the five common of unchanging and everlasting life sweet and nutritious food undiminishing powerful and well known merit wealth from a treasury of resources and a magnificent family line like an [unflagging] banner along with the five supreme accomplishments of an unchanging body unceasing speech an unerring mind good qualities free from flaws and obscurations and unhindered activitiesrdquo Then recite ldquoE MA HO embodiment of the victorious onesrdquo Perform the ldquoaccomplishmentrdquo recitation from Ma seacuteng ldquoA OM HUM the five bodies spontaneouslyrdquo and so on Then recite ldquoOM those who [metaphorically] eat lifespanhellipas a foodrdquo and so on according to the Long Life Practice

(b) 17 The Visualization of the Fire Offering [where the Tshok and Torma offered to the maṇḍala are removed and put in the fire] མམཆདcཏངའཛfནན Iབའརམདcམཐབh UumlམཔརངyལBམtརལ kདཔབག[P38]AEligབcཤངབdegགསཔས འ~སatilde

སངEacutemའད4ངསSཐམཔརབསམ སངམམཆད ཨaiumlntilde Iབའརམད སགས4

meacute choumld kyi ting dzin ni ta wa jur meacute kyi me thaap tu gom pa raang drol ji meacute par la kyoumld pa baak dip kyi shing seacuteg peacute dreacute wu ma seacuteng ku ngeacutei ying su thim par saam ma seacuteng meacute choumld a om hum ta wa juumlr meacute soog ja For the visualizations of the fire offering contemplate ldquoOn the hearth of the unchanging view I ignite the fire of self-liberating meditation This burns the wood of conductrsquos obscurations and karmic traces and as a result [the ashes] dissolve into expanse of the five bodies of Ma seacutengrdquo Perform the recitation for the Ma seacuteng fire offering ldquounchanging viewrdquo and so on

(b) 15 The Visualization for the Praise of the Deities བཅmཔEacuteབEདཔའཏངའཛfནན ཤསརབlམཆགབའསངགའlཚbགསYམསལབEདཔuལབསཤསརབམ

Iརའབརབའ[གསབ`ནམངནཔརugraveབE དཡངམཤསཔའLནཔགསལབདང ཡཤསckནདངxན

པདང sནངགདཔལBསངགདངའoབདང མyནཔའཡཤསcཉམཤརབདང མབeདཔའགszligངས

c_8ynསཐབཔདང Cདཔའtབཔཐགདངའoབདང oནཔའ_8ཤzདoumlགབཞནprodརབདངབ`ནམངན`

ugraveབཔརབསམལ ཚfགབཤདན དབཞནརགསc སགསབཏང དགངསམབཀའངབEacuteལབསགསkIརཤསལ

kyo nga pa ku toumld peacutei ting dzin ni sheacute raab lha choak ma weacutei seacuteng geacutei lha tshoak naam la toumld pa phul weacutei sheacute raab meacute tar bhar weacutei taak dhuumln ngoumln par druup te de yang mi sheacute peacutei mun pa saal wa daang yeacute sheacute kyi kyeacuten daang dheacuten pa daang nyeacuten ngag pal ji seacuteng geacute daang dra wa daang cheacuten peacutei yeacute sheacute kyi nyi ma shar wa daang mi jeacuted peacutei zuung kyi lo droumld thoap pa daang tsoumld peacutei poob pa thoak daang dra wa daang dreacuten peacutei lo sheacute loak zhin nyur wa daang dhuumln ngon du druup par saam la tshig sheacuted ni deacute zhin rik kyi soog taang gong mo ka kyong kul wa soog kyi taar sheacute la Fifteenth is the visualizations for the praise of the deities Contemplate ldquoBy praising the host of gods around the supreme wisdom deity Ma seacuteng [I accomplish] the seven signs of wisdom that blazes like fire clearing away the darkness of ignorance coming to possess the wisdom eye becoming like the magnificent lion in the art of speech18 the dawning of the sun of knowing wisdom attaining intelligence with the power of non-forgetfulness confidence in debate like a powerful thunderbolt and powerful memory with the swiftness of lightningrdquo The recitation begins with ldquothe tathagata thusness familyrdquo and so on The morning [practice and the] urging of the guardians and so forth is understood as normal procedure so it should be followed accordingly19

(b) 15 1 The Middle Part of the ldquoRed Path

26

[P39]དམརལམབརམའ6བསS གuངདངཚབགཉསཔའགཏརའatildeལ4 ~བeacuteངyཚkIར4ཞང ཚབ6བསSཚབc

EacuteབEད4 yཚའཁབ6ངསYམསOumlགསནསuརལཚདབངIར4 གuངIརlགམབg གuངདངཚབགཉསciནལམ

གདབ སདདoslashངསས4ཞངགuངགནངམཚམསབཅད གཤནརབ_མསགསkIར4 ནངཔརརམབཞནབསངམཆདའatildeལ ད

ནསkIརBདམབཅའམOumlགསcབར` དངསགཞཉརགཅགགདངཔནངམཚམསབཅདཔནས བཅmEacuteབEདཡནཆདgརIར

བyསས mar laam bar marsquoi kaab su zhung daang tsheacute druup nyi porsquoi tor bhuumll ja dro dhuung cha tsheacute kyi taar ja zhing tsheacute druup kaap su tsheacute druup kyi ku toumld ja cha tsheacutersquoi kha kaang nam dzoak ne zhu rol tsheacute wang tar ja zhuung tar lhag ma ngo zhung daang tsheacute druup nyi kyi moumln laam dhaab sad do puung so ja zhing zhuung gi nang tshaam kyeacuted sheacuten raab la ma soog kyi tar ja nang par rim zhin saang choumld bhul deacute neacute kyi tar ji daam kya ma dzoak kyi bar du ngoumld zhi nyer kyik gi daang po nang tsham kyeacuted pa neacute kyo nga ku toumld yeacuten cheacuted ngar tar dre so In the middle part of the ldquored pathrdquo20 one conducts the recitation of the torma offerings according to both the main text and the Long Life Practice After that the recitations for the dance21 and for summoning luck and longevity are performed in the usual way In the long-life session make the praise from the Long Life Practice Once the supplementary texts on luck and longevity are recited [by the lama] the request and amusement of siddhi are performed according to the Long Life Empowerment22 Perform the dedication of the remaining [tormas]23 according to the main text Then make the aspirational prayers according to both the main text and the Long Life Practice Recite the sad do pung so at the beginning part of the mantra from the urging of the guardian then perform the recitation for establishing the internal boundary24 as well as the devotional prayer ldquoShenrab lamardquo and so forth as usual The next morning the order of procedure begins with a fumigation offering Then until the time of reading pledge25 is not over then the general reading procedure among the twenty one sections of the actual practice can be comparable from first day to last day which begins with the (b) 1 establishing a boundary up until the (b) 15 praise Please see page IV Reading Procedure of the the Actual Sādhana

(b) 152 The Concluding Activities for the Main Body 1 གSམཔeསc4བལ དངཔདབངབEacuteརབན དངཔ]དདནདངདབངrདcWབཡག]ག དབངrདIརམཆདབeད ]དདན

ཚངམ དབངrདIར བWདrབཞEང ནས དབངབEacuteརབལཡདཆསཔར4དཔའལQས[P40]བཤདཔདང Qདiནཔར4ད

པའདབངདངསདང མཐརyནཔར4དཔའeསc4བའ དངཔ8ནyགབཞསནས དངཔ8ཡདཆསཔར4དཔརལQསcརམཔར

བEནཔའ ཡནཆདད

suum pa jeacuted kyi ja wa la daang po wang kur wa ni daang po leacuted doumln daang wang tri kyi jaab yig loak wang tri tar tsheacuten joumld leacuted doumln tshang ma wang tri tar jeacuted tri zhi tong neacute wang kur wa la yid cheacute par jeacuted peacutei lo juumld sheacute pa daang juumld min par jeacuted peacutei wang ngoumld daang thar chin par jeacuted peacutei jeacuted kyi ja walsquoo daang po ni chaak zhed neacute daang po yi cheacute par jeacuted par lo juumld kyi rim par teacuten parsquoo yeacuten choumld do Third is the concluding activities for the main body [This begins with the empowerment ritual and is mainly conducted by lama who reads all the following texts] The first of these is the bestowing of empowerment To begin read the Introduction [of the Empowerment] and the Cover Title of the Treatise for the Instructions on the Empowerment of Ma seacuteng Then according to the instructions on the empowerment of Ma seacuteng recite the verses of worship and praise Complete the introduction [of the empowerment] According to the instructions on the empowerment of Ma seacuteng read the parts from ldquoeighty-four thousandrdquo up through - the historical account of the bestowing of the empowerment which is intended to engender faith - the actual empowerment that ripens onersquos

27

mindstream and - the concluding activities The first of these is explained in the first section of the [main body of this] Ritual Procedure the historical account which engenders faith in the practice

(b) 153 The Concluding Activities for the Main Body 2 དནསདབངགམཚམསབཅད igraveས Uumlད4 བསའy སམསབད uacuteགབཤགས 4ནའབབས Qདདབང lདབང atildeམདབང

གཏརདབང བ`དCངdད བQདརམiནལམདངབཅསཔ4འ དནསལངསkདlརལ སངiནལམ ཞར WལབZན

འ`ས ཞདབངrགSམ སངདངསugraveབཏངའཛfནགངIར4

deacute neacute wang gi tsham kyeacuted truumld go yeacute kyaap dro seacutem kyeacuted dhik shaak jin beacuteb juumld wang lha wang bum wang tor wang dhuumld tsi ngo treacuted juumld rim moumln laam daang kyeacuted pa jarsquoo deacute neacute loank kyoumld lha rol ma seacuteng moumln laam zhi jur jal wa kun dhuumld zhi wang tro suum ma seacuteng ngoumld druup ting zin gong tar ja After that perform the sections on establishing the boundary for the empowerment the water purification opening the doors of the maṇḍala refuge bodhicitta confession bringing down the blessings the empowerment of the transmission of the lineage holders the deity empowerment the vase empowerment the torma empowerment introducing the ambrosia and the [empowerment] of the line of transmission along with its aspirational prayer Next comes the ldquoenjoyment of godlike wealthrdquo the aspirational prayer of Ma seacuteng the prayer for pacification the prayer ldquoembodiment of the all victorsrdquo and the [mantras of] the peaceful powerful and wrathful deities The visualization of the accomplishments is performed as described above Please see (b) 14 for the visualization of the accomplishmentshelliphelliphelliphelliphellip

(b) 16 Requests to Grant the Accomplishments བOVགཔདངསugraveབ_ངས Cབsནkའཛབབeདལ

kyu druuk pa ngoumld druup laang tsa nyeacuten kyi dzaab joumld la Sixteenth is [the requests to grant] the accomplishments After that the recitation of the general mantra [A OM HUM RAM DZA BA KI DHE HEN NA MA SHA YA SI TI DHU] of the deity of the Ma seacuteng is required

(b) 19 The Making of Pledge བOདTཔདམབཅའ4 གངགནངམཚམསcགསངམཚམས4 མlབད མམཆདཏངའཛfནགངIར4

kyu gu pa daam kya ja gong gi naang tshaam kyi saang tshaam ja meacute lha kyeacuted meacute choumld ting zin gong tar ja Nineteenth is the making of pledges26 Following this create a secret boundary by modifying the above text on the ldquoinner boundaryrdquo27 Next one generates the fire deity and performs the visualizations for the fire offering as described above

(b) 17 The Fire Offering བOབ`ནཔམམཆདའatildeལ Qདབ6ངyདཔརབ6ངབ བཀའངབEacuteལ དམརལམBཏངའཛfནན གཏརམཤrགགWན

དངབཅསཔདཉད[P41]yIརནབAEligལབའཞངབOའབAEligལབའཤrག ནངIརན_8རམདTའབeད

འoའuངཔ གསངབIརནའདདདTuནSམཚbགསཔའཡ4དབསམལ lམཆགཤསརབcམངའ

བདགགཙbའཁརབཀའངucircངམདངབཅསཔལuལབས uགསQདཡངསSབ6ངE འrནལསpartནBས

ugraveབཔརབསམ

28

kyu dhuumln pa meacute choumld bhul meacute lha kyeacuted meacute choumld ting zin gong tar ja kyu dhuumln pa meacute choumld bhul juumld kaang cheacuted paar kaang wa ka kyong kul mar laam ji ting zin ni tor ma sha traak gi jeacuten daang kyeacuted pa deacute nyi chi tar na draal weacutei zhing kyursquoi draal weacutei sha traak nang tar na lo rim gursquoi jeacuted drersquoi phung po sang wa tar na dhoumld gu phuumln suum tshoak peacutei yo jeacuted saam la lha choak sheacute raab kyi nga dhaak tso khor ka kyong suung ma daang kyeacuted pa la phuumll weacutersquoi thuuk juumld yong su kaang te trin le lhuumln ji druup par saam Seventeenth is making the fire offering That is followed by the lineage mending-ritual and the specific mending-ritual28 Then perform the [evening prayer] urging the guardians For the visualizations for [the middle part of] the ldquored pathrdquo29 contemplate ldquoFrom the external point of view the torma adorned with flesh and blood are the liberated flesh and blood of those who possessed the ten grounds for liberation From the internal point of view they are the bodies of the demons of forgetfulness [who plague] the nine levels of the [ignorant] mind From the secret point of view they are ritual objects perfectly endowed with all desirablesrdquo And contemplate ldquoThrough offering these torma to the the supreme wisdom deity along with his retinues and the spiritual guardians [our] spiritual bonds are repaired and all [desired] activities are spontaneously accomplishedrdquo

(b) 20 The Torma Offering ཉuཔགཏརམའatildeལཏ ཨaiumlntilde Iབམཁའད4ངས སགས4 oབདམརནགསགསནསiquestཚཡནཆདkའyས4འ y

ཚའ6བསSཚབcEacuteབEདགངIར4

nyi shu pa tor ma bhul te a om hum ta wa kha ying soog ja dra wa mar naag soog neacute cha tsheacute yeacuten cheacuted kyi dreacuted jarsquoo cha tsheacutersquoi kaap su tsheacute druup kyi ku toumld gong tar ja Twentieth [the middle part of the ldquored pathrdquo] is the torma offering Perform the recitation ldquoA OM HUM view like the expanse of spacerdquo and so on Next [the lower part of the ldquored pathrdquo] is the recitation for [the guardians of] red and black nets and so on The recitation for summoning luck and longevity is performed in the usual way In the session [of reading] for long life and longevity make the praise from the Long Life Prayer as above

(c) The Conclusion of the Actual Sādhana (c) 1 The Prayer for Auspiciousness གSམཔeསc4བདངཔབuཤསགསལཏ ཨaiumlntilde yདངནངམད ཚབIར ཨམཧ མའརyཚསགས4

བ6ལབཟངདatildeསནས ཞའར Qདགབའ iནལམའདབཏབསགས4

suum pa jeacuted kyi ja wa daang po tra shi sol teacute a om hum chi daang nang meacute tsheacute druup taar e ma ho mi jur cha tsheacute soog ja kaal zang uumld neacute zhi jur ju geacute weacutei moumln laam dhi taap soog ja The first of these is the prayer for auspiciousness beginning with ldquoA OM HUM without inside or outsiderdquo Recite ldquoE MA HO unchanging luck and longevityrdquo and so on according to the Long Life Practice To recite ldquo[Shenrab stands] in the midst of [all the Buddhas] from the fortunate eonhelliprdquo and then perform the prayer for pacification [pacifying the partisanship of the demons]hellip The next prayer ldquothe cause of good actionshelliprdquo is recited [by the lama] This is followed by making this aspirational prayer and so forth

(c) 2 The Prayer for Gathering What has been Divided གཉསཔད4བegraveན ཨaiuml[P42]ntilde གཞལཡསlཚbགས ཚབIར aiumlཚཡlལ སགསབeད རལམའatildeལ

nyi pa yeacute dhu ni a om hum zhaal yeacute lha tshoak tsheacute druup tar om tsheacute yi lha la soog joumld rol mo bhul

29

Second is gathering what has been divided This begins with ldquoA OM HUM the deities assembled in the inestimable mansionrdquo Recite ldquoOM long life deityrdquo and so on according to the Long Life Practice Make an offering by playing the cymbals

(c) 3 The Prayer for Bring the View of Dzogchen Back to Mind Oumlགསཔཆནཔགསལགདབཔ ཨaiumlntilde འཁརའདསZནBསགས4 བདརག ཤགསkནoངས iནལམYམགSམསགསc

མཐརiexclངང dzoak pa cheacuten po saal dhaap pa a om hum khor dheacute kuumln ji soog ja dheacuter sheacutek kyeacuten draang moumln laam naam suum soog kyi thar chung ngo [Third] bring the view of Dzogchen back to mind performing ldquoA OM HUM all phenomena of saṃsāra and nirvāṇardquo and so on Next is ldquothe invitation of the Sugatas and finally the threefold aspirational prayer and so on

The Colophon ཞསཤསརབབའསངགབབཔའཟནརསརཞགབEནཔའ དIརlམཆགབའསངགའབབཔའཐབས དདནགསལབར4ད

པའyགབཞསའད དའoཡགརབཏབཔའYམདཀརགང དdegདའyབའཤསQདགསལacircསཤག ཅསཤསརབlམཆགབའ

སངགའབབགuངམརགLནསལByགhབཞསཔའཐབསCབOདsངཔ8འQནབཟངའདཡངeརནཔ8ཆzEacuteམ`ནབསདནམས_8

ynསདབངགWལཔ8དzཉདcས རངརསམཛདཔའབབགuངའདལyགhབཞསཔའགསལ4དཞགདགསཔའབཀའགSངxག[P

43]མད`གནངབབཞན rནཤསརབclབབལཤནh_8Czགཅགhoལབའ uacuteདགམངའརསcdངའyམསཔ 6མབNtildeནVང

Lཉཝརབདགགསས[Aringབབཞཔའཡརཚསcག ཤནབEནiནརའདགནBསངབབཔའ6བསSjརབ[ནའ~ལ_མད`

རཅག སnotཛཡནh དགའ

zhe sheacute raab ma weacutei seacuteng geacute druup peacutei zin ris reacute zhik teacuten parsquoo deacute tar lha choak ma weacutei seacuteng geacutei druup peacutei thaap deacute dhoumln saal war jeacuted peacutei chaak zheacuted dhi deacute dra yi geacuter taap peacutei naam kar gaang deacute sid dro weacutersquoi sheacute juumld saal nuumls shoak kyeacuted sheacute raab lha choak ma weacutei seacuteng geacutei druup zhung ma rig muumln seacutel ji chaak tu zheacuted peacutei thaap tsi kyuumld nying porsquoi juumln zaang dhi yaang je rin po cheacute ku dhuumln soumld naam lo droumld wang gi jal po deacute nyid kyi rang reacute dzaad peacutei druup zhung dhi la chaak tu zheacuted peacutei saal jeacuted zhig goumld peacutei ka suung dhok meacuted du naang wa zhin treacuten sheacute raab kyi lha druup la shin tu lo tseacute kyik tu dril weacutei dheacute geacute nga ris kyi traang chaam pa kam tsuumln drung mu nyi weacuter dhaak gi sa ta dha wa zhi peacutei yar tsheacute kyi sheacuten teacuten meacuten rirsquoi ghoumln ji ma seacuteng druup peacutei kaap su jar wa teacuten dreacutel la meacute du jur kyik sarba dzaa yeacuten tu gersquoo This has been an explanation of the guidelines for the sādhana of the wisdom deity Ma seacuteng Whatever bright virtue has been created from writing this ritual procedure to clarify the meaning of the sādhana of Ma seacuteng may that be able to illuminate the mindstreams of beings This text the Excellent Flow of Essential Nectar a ritual procedure for Illuminating the Darkness of Ignorance the main sādhana text for the wisdom deity Ma seacuteng was composed when the precious lord the ldquopresencerdquo Sonam Lodrouml Wang-gi-gyelpo himself requested a ritual procedure to clarify the sādhana text that he had composed So as not to go against his word and being fully focused on accomplishing the practice of the supreme wisdom deity I Drungmu Nyiwer a monk from the family line of Kam-[tshang] a wanderer and beggar from Derge territory wrote this text at Menri Monastery where the teachings of the Shen are preserved It was written in the earth horse year at the beginning of the fourth month on the occasion of the retreat for the deity of Ma seacuteng

May its auspiciousness be supreme May it be virtuous

30

A Supplication to the Lamas of the Ma seacuteng Lineage P45]སངབQདཔའགསལའདབསབuགསས

ma seacuteng juumld peacute sol dheacuteb zhuuk so

ཨམཧ བནཉདབདཆནdས~ལཞངཁམསན བནEacuteZནhབཟངཔལགསལབའདབས འགམནབདབ

ཆནཔ8འཕ~ང` OumlགསEacuteསངརགསmལགསལབའདབས གནསམཆགའལམMངརངགཞངཁམས

ན ལEacuteOslashབདཔནYམབཞལགསལབའདབས གནམམཚbམངམཁརརགའཛfནབགནསS Zནམyན

མཁསཔམབཞལགསལབའདབས གངསཅནiནBརབ8འགདནS| སངལཔYམབཞལགསལབ

འདབས རངརངའyའ`ལལཔའཞངཁམསS oནཅནCབའ_མལགསལབའདབས EacuteགSམསངས

Wསཐབཔར4ནBསradicབས Yམyལ[P46]vགསདངxནཔར4ནBསradicབས རངསམསབནEacuteར[གས

པར4ནBསradicབས ཡནཏནuནSམཚbགསཔར4ནBསradicབས འy8དnནམཐའ|yནཔར4ནBསradicབས

ནདགདནབརཆདཞབར4ནBསradicབས yགག6བསSyགའཚལལ iནB6བསSབ`དCiནBམཆདཔའatildeལ

སགསཁབརར ཅསཔའདནEacuteམ`ནབསདནམས_8ynསcསབuསཤསiནརའrད`jརབའ བuཤསཔརཤག

E ma ho boumln nyi dheacute cheacuten troumld draal zhing khaam na boumln ku kuumln tu zaang po la sol wa dheacuteb lsquoog min dheacute wa cheacuten porsquoi pho draang na dzoak ku ma seacuteng rik nga la sol wa dheacuteb neacute choice ol mo lung ring gi zhing khaam na trul ku loap poumln naam zhi la sol wa dheacuteb naam tsho mang khar rik zin druup neacute su kuumln cheacuten kheacute pa mi zhi la sol wa dheacuteb gaang kyeacuten meacuten ji ri worsquoi dheacuten sa ru ma seacuteng trul pa naam zhi la sol wa dheacuteb rang rang dro dhul trul peacute zhing khaam su drin kyeacuten tsa weacutei la ma la sol wa dheacuteb ku sum saang je thoop par jin ji loob naam drol jaag daang dheacuten par jin ji loob rang sem boumln kur toak par jin ji loob youmln teacuten phuumln suum tshoak par jin ji loob dro d oumln tha ru chin par jin ji loob ne dhoumln bar choumld zhi war jin ji loob chaak gi kaap su chaka tshal lo meacuten ji kaap su dhuumld tsi meacuten ji choumld pa bhul soog kha jur ro kyeacuted pa dhi ni ku dhuumln soumld naam loumld droumld kyi tra shi meacuten rirsquoi troumld du jar warsquoo tra shi par shoak E MA HO I pray to the eternal body of Boumln Kuntu Zangpo in the field of reality itself the great bliss that is free of elaborations I pray to the five families of Ma seacuteng the body of innate perfection in Okminrsquos palace of great bliss I pray to the four spiritual masters the emanation body in the pure field of Olmo Lungring the supreme holy place I pray to the four omniscient learned scholars in Namtsho and Mangkhar meditation places of the awareness holders I pray to the four emanations of Ma seacuteng in the Snowy Land at the seat Medicinal Mountain I pray to the kind root lamas in the fields where they emanate in different forms to tame different kind of beings Bless me to attain the three kayas Bless me to attain the enlightened tongue Bless me to realize my own mind as the Dharmakaya Bless me so that my good qualities become perfectly complete Bless me to completely accomplish the aims of beings Through your blessings may sickness and hindrances be pacified During a prostration session change the recitation to ldquoI prostrate tordquo During the offering of ambrosial medicine change it to ldquoI offer ambrosial medicine tordquo This was composed by Sonam Lodrouml holder of the title ldquothe presencerdquo at the auspicious location of Menri Monastery May it be auspicious

31

ཤསརབབའསངགའབགuངམརགLནསལཞས4བབuགསས

sheacute raab ma weacutei seacuteng geacutei zhung ma rig muumln sel zhe ja wa zhuuk so Dispelling the Darkness of Ignorance The Main Sādhana Text of the Wisdom Deity Ma seacuteng

Homage and History [P56]ངམཚརའཇའའདའཁརལmཡདatildeས

neངinfin8ནzའAumlགuqགrEང`

བOVགལངཚbརལyཔ8ཏའཛfན

EacutemསངlཚbགསརབhབEད

ngo tshar ja oumld khor lo nga yi uumld chung kyo neacute druuk khu juuk tri teacuteng du kyu druuk lang tsho ral dri po ti zin ku nga ma seacuteng lha tshoak raab tu toumld I praise the five deities in the assembly of Ma seacuteng the youths holding their texts and swords sitting atop garuda lark parrot dragon and cuckoo thrones at the center of five marvelous circles of rainbow light

བདགའoད~བNtildeནཤརWལལ

སངའAumlགAringའཡརཚསབཅmའཉན

སངསWསའ`གནསiནརའནམམཁའ[P57]ལ

སངEacutemམངནSམ4ནFངནས

ZནBསyགགཡསརལyགཡནཔ8ཏ

བདགགkབརབཞགEའད6དགSང

dhaak dra ra tsuumln sheacuter jal la sa kyong druuk dharsquoi yar tsheacute kyo ngeacutei nyin sang jeacute dhu neacute meacuten rirsquoi naam kha la ma seacuteng ku nga ngoumln suum joumln naang neacute kuumln ji chaak yeacuted ral dri youmln po ti dhaak gi kyi wor zhaak teacute dhi keacute suung In the earth protector year30 on the 15th day of the dragon month in the sky above Menri Monastery gathering place of the enlightened beings the five deities of Ma seacuteng manifested in vision to a person such as me Rwatsun Shejal Each had a sword in his right hand and a text in his left touching these to the crown of my head they said

32

ད~བNtildeནཤསརབདགངསWལཉན

Zནབཟངདགངསཔuགསcདབང

ལངསkདOumlགསEacuteགSངགདབང

ཅརཡངལEacuteEacuteཡདབང

བWདrབཞEངབནBདབང

ra tsuumln sheacute raab gong jal nyoumln kuumln zang gong pa thuuk kyi wang long kyoumld dzoak ku suung gi wang kyir yang truumll ku ku yi wang jeacuted tri zhi tong boumln ji wang ldquoRwatsun Sherab Gongjal listen The primordial state of Kuntu Zangpo is the empowerment of enlightened mind The body of innate perfection is the empowerment of enlightened speech The emanation body is the empowerment of enlightened body The 84000 teachings are the empowerment of Boumln

The ldquoGeneralrdquo Mantra and the ldquoSpecificrdquo Mantras of five Families of Ma seacuteng ཨaiumlntildeརཛ བྷཀདྷཧནནམཤཡསdའ` ཨparaཀཁགངཧཨཐགདྷཧནསdའ` ཨཅཆཇཉརཞmicro[P58]དྷཧནསdའ`

ཨཏཐདནལསplusmnདྷཧནསdའ` Lཔཕབམཟའཚfགདྷཧནསdའ` ཨཙཚཛཝཡཤཤདདྷཧནསdའ`

a om hum ram dza wah ki dheacute heacuten na ma sha ya si dhi dhu a lsquou ka kha ga nga ha a thik dheacute heacuten si dhi dhu e kya cha ja nya ra zha mara dheacute heacuten si dhi dhu o ta tha da na la sa maya dheacute heacuten si dhi dhu mu pa pha ba ma za lsquoa tshig dheacute heacuten si dhi dhu i tsa tsha dza wa ya sha sheacuted dheacute heacuten si dhi dhu ldquoA OM HUM RAM DZA WA KI DHE HEN NA MA SHA YA SI DHI DHU A lsquoU KA KHA GA NGA HA A THIG DHE HEN SI DHI DHU E KYA CHA JA NYA RA ZHA MARA DHE HEN SI DHI DHU O TA THA DA NA LA SA MAYA DHE HEN SI DHI DHU MU PA PHA BA MA ZA lsquoA TSHIG DHE HEN SI DHI DHU I TSA TSHA ZA WA YA SHA SHED DHE HEN SI DHI DHUrdquo

དIརབཀའཡའཁརལའད 6ལxནyདལདབངབEacuteརབ EངགSམབཀའའཁརབ6རབརཤག འyZན_8Uumlnའ4དཔརཤག

བEནཔའWལམཚནའaacuteགཔཤག eའagraveགམཐའ|yནཔརཤག འy8དnནདཔགམདacircསཔརཤག ཞསགSངསནསའཇའIརཡལཏ

སང deacute tar ka yi khor lo dhi kal dheacuten choumld la waang kur wa tong suum ka khor kor war shoak dro kuumln lo go jeacuted par shoak teacuten peacutei jaal tsheacuten zuuk pa shoak je juuk tha ru chin par shoak dro doumln paak meacuted nuumld paar shoak zheacute suung neacute ja tar yal teacute soong ldquoThus this wheel of the word of the enlightened beings is bestowed as an empowerment to you fortunate one May you turn the wheel of teachings in the billionfold universe May you open the minds of all beings May you erect the victory banner of the teaching May the followers of the teaching last until the very end May the aims of limitless sentient beings be accomplishedrdquo Having spoken they faded away like a rainbow

33

Compounding the Ambrosial Medicine བ`དCiནBལགལནལ ཐངདངརལatildeyམགSམ

dhuumld tsi meacuten ji laak leacuten la thaang daang ril bu cheacute ma suum Regarding the procedure [for compounding] ambrosial medicine31 there are three modes of preparation as a decoction [thang] as pills and as a powder

A Decoction དངཔ གསརམདག tངWན deg8ལn TརTམ Oགང ཤངམངར laquoནའAumlམ ཤངཚ Sགiལ ཀར ཏགཏ ཝouml གཙངཕག infin

གའUumlངuང དལསYམསཐངགuacute

dang po seacuter dhok paang jeacuten so lo gur gum kyu gaang shing ngar guumln duum shing tsha suk meacutel ka ra tik ta wa lo tsang phaak kyo garsquoi gong chung da li naam thang gi dheacute The firstmdashthe decoctionmdashuses a type of myrobalan gentiana sedum saffron bamboo mana cinnamon raisin cinnamon elettaria cardamom sugar gentiana barbaat foxrsquos lung pork from Tsang province a small larkrsquos egg and rhododendron with fragrant leaves

The Pills གཉསཔདལ[P59] གསརམདག oumlC daggerངབ ཙནདན ཨཀ| མཚལདཀར tངtས དབངཔལགཔ ཨབ uདག ཤང

མངར W6ག བའ ecircངCYམསརལatildeའuacute

nyi pa da li seacuter dhoak la tsi yung wa tseacuten dheacuten a ka ru tshaal kar pang poumld wang po laak pa a wa shu dhaak shing ngar ja keacuteg barsquoo drang tsi naam ril bhursquoi dheacute The secondmdashthe pillsmdashuses rhododendron with fragrant leaves a type of myrobalan musk turmeric sandal aloe wood bright vermilion jatamansi a plant root shaped like the human hand sweet flag cinnamon lac dye cowrsquos milk and honey

The Powder གSམཔ uqག ནཙb ཐངཀར ཐབ igraveངigraveང ཕ8རnག 4ཕ infinགའsང AEligནཤང uགཔ Yམསནyམའuacute

suum pa khu juuk neacute tso thaang kar thi wa trung trung pho roak ja pho kyo garsquoi nying droumln shing shuuk pa naam ni cheacute marsquoi dheacute The thirdmdashthe powdermdashuses [dried meat from] a cuckoo a parrot a white vulture a pigeon or a swallow a crane a crow or raven and a cock a larkrsquos heart torchwood and juniper

The Nine Vocal Melodies 4~ག6དcཅངདTན ངརབའདདནགསརམདགoslashངས sནཔརའདདནཏགཏཤངམངརoslashངས aumlམཔརའདདནSགiལ

oslashངས rབརའདདནdeg8ལnoslashངས རངབརའདདནtངWནoslashངས བདབརའདདནagraveགངoslashངས jeacute daak ke kyi kyong ghu ni ngar wa dhoumld na seacuter dhoak puung nyeacuten paar dhoumld na tik ta shing ngaar puung boom par dhoumld na suuk meacutel puung tra war dhoumld na so lo puung ring war dhoumld na pang jeacuten puung dhe war dhoumld na ju gaang puung Regarding the nine vocal melodies if one wishes to have a fierce voice then a heap of the myrobalan is placed at the center of the maṇḍala If one wishes to have a pleasant voice then a heap of gentiana barbaat and cinnamon is used If one wishes to have a loud voice then a heap of elettaria cardamom is used If one wishes to have a soft voice then a heap of sedum is used If one wishes to have a high pitched voice then a heap of gentiana is used If one wishes to have a soothing voice then a heap of bamboo mana is used [In these examples a fierce voice is like that of a tiger lion or garuda a pleasant voice is like that of a viol or a nightingale a loud voice is like the voice of a

34

dragon or the sound of lightning a soft voice is like the sound of a flute a high pitched voice is like that of a cuckoo and a soothing voice is like that of a parrot or lark]

The Fourty Magical Letters yངསནའsལཡགབཞབOའyངས ཡནཏནyལབའvགསདངxནཔཡས ཚངསཔའགSངད4ངསVགOའqང མབeདགszligངས

xནདངསugraveབཐབ

dranng ni truul yik zhi kyursquoi draang youmln teacuten drool weacutei jaak daang dheacuten pa yi tshaang peacute suung yaang druuk kyu jung mi jeacuted zuung dheacuten ngoumld duup thoap Regarding the definitive number of the magical letters32 there are forty [with eight for each of the five deities of the mandala The forty miraculous letters are keys that open the box of intelligence from which] one can become endowed with a tongue that ldquoreleasesrdquo good qualities through this the sixty types of divine melodic speech emerge and one attains the accomplishment of non-forgetfulness

Stages of the Actual Sādhana བཐབསgནའyདངསགཞeསདངགSམ

druup thaap ngoumln dro ngoumld zhi jeacuted daang suum The sādhana has three main sections (a) the preliminaries (b) the main body and (c) the conclusion

(a) The Preliminaries དངཔལབOE igraveས བསང གཏའཆན4ནའབབས དཀརགཏར བགགསotildeད y[P60]མཚམས ཐགགདབ ཆགགདབ atildeམ

འagraveག Wནདགད

daang po la kyu teacute truumld saang ta cheacuten jin beacuteb kar tor geacuteg luumld chi tshaam thik dhaab chaak dhaab bum juug jeacuten goumld The first has ten parts the water purification the fumigation consecrating the ldquosacramental substancerdquo [ta chen] the white torma the ransom torma the external boundary [of the retreat] striking the lines [of the maṇḍala] sprinkling water placing the vase [in the maṇḍala] and setting out the ornaments

(a) 1 The Water Purification དངཔཚནigraveསན ཨaiumlntilde ཡཤསསངuགསeའམཁའད4ངསལ 4ནradicབསdནའrགབ`དCའཆར

འབབསནས གཙངམརབཤམསཔའཚནཆབigraveསགསལབས མགཙངབགAEligབམMསའigraveདརཅག

danng po tsheacuten truumld ni a om hum yeacute sheacute ma seacuteng thuuk jersquoi kha ying la jin laap trin trik dhuumld tsirsquoi char beacuteb neacute tsaang mar shaam peacute tsheacuten chaap truumld sool weacutei mi tsaang baak dip ma luumld truumld jur kyik First for the water purification recite ldquoA OM HUM in the vast compasionate sky of the wisdom deity Ma seacuteng clouds of blessings gather and a rain of ambrosia falls Through this purely displayed water purification may all impure obscurations and karmic tendencies be cleansedrdquo

(a) 2 The Fumigation with Incense

35

གཉསཔtསབསངན ཨaiumlntilde ཡཤསསངuགསeའམཆནBས འy8wzནནགསཚལབdegགསཔའtས`ད

འyལ གཙངམརབཤམསཔའiནtསoཞམབསང མགཙངཉམསyབམMསབསངརཅག

nyi pa poumld saang ni a om hum yeacute sheacute ma seacuteng thuuk jersquoi meacute cheacuten ji dro kyeacuten naak tshaal seek peacute poumld duumld chil tsaang maar shaam peacute meacuten poumld dri zhim saang mi tsaang nyaam dip ma luumld saang jur kyik Second for the fumigation with incense recite ldquoA OM HUM the great fire of the compassion of the wisdom deity Ma seacuteng burns the forest of beingsrsquo karmic circumstances and this smoke of incense swirls Through this purely displayed fumigation of fragrant medicinal incense may impurities from samaya violations be purified such that none are left behindrdquo

(a) 3 The Consecration of the Sacramental Substance གSམཔགཏའཆན4ནདབབན ཨaiumlntilde ཡཤསསངlmའuགསཀནས བ`དCའuབQནམདབབསནས

ན གཏའཆནརནཆནFད`བ`དCའyལ lཚbགསའདརབuགས[P61]མYམསucircངཤངབས

suum pa ta cheacuten jin waap ni a om hum yeacute sheacute ma seacuteng lha ngeacutersquoi thuuk ka neacute dhuumld tsirsquoi chu wo juumln meacuted baap neacute ni ta cheacuten rin cheacuten noumld du dhuumld tsi chil lha tshoak dhir zhuuk mi naam suung shing kyoob Third for the consecration of the sacramental substance [ta chen] recite ldquoA OM HUM from their hearts the five Ma seacuteng wisdom deities uninteruptedly send down ambrosial rivers As the ambrosia gathers in the precious container of the ta-chen may the deities assembled here become protectors of the humansrdquo

(a) 4 Offering the White Torma བཞཔདཀརམཆདན ཨaiumlntilde ཡཤསསང4ནradicབསལགསའqངབའ iནtསདཀརམངརརནཆནའAuml

བ ཤསའད མyནབཞའཁརབཅསའatildeལཞངjནཔཡས བག ཤནབརཆདསལཞངuacuteངyགསམཛbད

zhi pa kar choumld ni a om hum yeacute sheacute ma seacuteng jin laap leacutek juung weacutei meacuten poumld kar ngar rin cheacuten dru shoumld dhi droumln zhi khor kyeacuted bhuul zhing jin pa yi duup sheacuten baar cheacuted sel zhing dhong droak zoumld Fourth for offering the white torma recite ldquoA OM HUM as this divine food made of medicinal herbs incense white and sweet ingredients and grains is offered and given to the four types of guests and their retinues may it dispel the hindrances of the Shen practitioners and provide assistance to themrdquo

(a) 5 Giving the Ransom Torma mཔotildeདགཏརjནཔན ཨaiumlntilde འདདཡནZནཚངotildeདགཏརWཆནའད བརཆད4དཔའབགགསརགས

Zནལབg རངརངའདདཔZནཚfམསགནདསམསཞ 4མསཔའསམསxནག ཤནBབཀའཉནམཛbད

nga pa luumld tor jin pa ni a om hum dhoumld youmln kuumln tshaang luumld tor ja cheacuten dhi bar cheacuted jeacuted peacute geacuteg rik kuumln la ngo raang raang dhoumld pa kuumln tshim noumld sem zhi jaam peacute seacutem dhen sheacuten ji ka nyeacuten zoumld Fifth for giving the ransom torma recite ldquoA OM HUM this vast ransom torma complete with all desirable objects is given to all the kinds of obstructive beings who create hindrances As a result of

36

this may their desires be satisfied and their malevolent minds pacified May they become endowed with loving minds and obey the words of the Shenrdquo

(a) 6 Establishing the External Boundary Vགཔyམཚམསབཅད ཨaiumlntilde ཡཤསསངལཔWལཆནབཞ ཤལདཀརའདདངoང|མའཛfན ནམ

མཁའཐངeའཛfནBབདག Eacuteམདགyགསམuནརགས[གས[P62]Wནདངxན དརBནབཟའརན

ཆནFཚbགསWན yགནཤསརབརལyརརའཛfན yགསབཞའབརཆད4དཔའབགགསརགསZན

uགསeསuགསcསཐམསཅདབAEligལབར4འ druuk pa chi tsham kyeacuted a om hum yeacute sheacute ma seacuteng truumll pa jaal cheacuten zhi sheacutel kar oumld daang draang rum zin naam kha thaang je zin ji dhaak ku dhoak choak thuumln rik taag jeacuten daang dheacuten dar ji na za rin cheacuten na tshoak jeacuten chaak na sheacute raab raal dri re re dzin choak zhirsquoi bar cheacuted jeacuted peacute geacuteg rik kuumln thuuk jeacute shuuk kyi thaam kyeacuted draal war jarsquoo Sixth in establishing the external boundary [for the retreat] recite ldquoA OM HUM four great kingsmdashWhite Crystal Light [Lord Entrusted with controlling order] Lord of the Clear Sky and Self Holdermdashare emanations of the wisdom deity Ma seacuteng With their colors matching those of the four directions they are endowed with their typological marks and ornaments Adorned with silk garments and various precious ornaments each holds a wisdom sword in his hand With the power compassion may they liberate all the obstructive beings who create obstacles in the four directionsrdquo

(a) 7 Striking the lines [of the Maṇḍala] བ`ནཔཐགགདབཔན ཨaiumlntilde ཡཤསསངlཡuགསཁནས མཛསཔའའདཟརmའrསཔས Qཆན

འqངmའཐགརནས འqངmའདcལའཁརpartནBསugraveབ

dhuumln pa thik dhaab pa ni a om hum yeacute sheacute ma seacuteng lha yi thuuk kha neacute zeacute peacute oumld zeacuter nga troumld peacute ju cheacuten juung ngeacutei thik jur neacute juung ngeacutei kyil khor lhuumln ji druup Seventh for striking the lines [of the maṇḍala] recite ldquoA OM HUM from the heart of the wisdom deity Ma seacuteng radiates five colorful lights As these become the lines of the five great causal elements the maṇḍala of the five elements comes about spontaneouslyrdquo

(a) 8 Sprinkling Water [to Settle the Dust] བWདཔཆགཆགགདབཔན ཨaiumlntilde ཡཤསlmའuགསeའdནoslashངསལས 4ནradicབསབ`དCའཆརཆན

འབབཔའདས དcལའཁརའདལཆགཆགགདབཔཡས མཛསལགསཡདའངངམཚརམཉམརཅག

jeacuted pa chaak chaak dhaab pa ni a om hum yeacute sheacute lha ngeacutei thuuk jeacute trin puung leacute jin laap dhuumld tsi chaar cheacuten baap pa dhi kyil khor dhi la chaak chaak dhaab pa yi zeacute leacutek yi lsquoong ngo tshar nyaam jur kyik Eighth for sprinkling water [to settle the dust] recite ldquoA OM HUM from the clouds of compassion of the five wisdom deities falls a great rain of ambrosial blessings As a result [the dust] in this maṇḍala is settled May [the maṇḍala] become beautiful fine attractive and amazing in equal measurerdquo

37

(a) 8 1 Drawing the Maṇḍala

ཞསབeདལ མཐའཐགབཞདངཚངསཐགབཞགདབ མཐའཐགམཚམསནསབ6རཐགརམགSམ[P63]གདབ ugraveཐགབ6རཐག

szligརནསཕ~ངཐགབཞགདབ ཆཆནགཉསcནང`ཕ~ངནངཐགགདབ དལདཀརཐགmmསབཤག མཚམསཐགདcལམའ

གཡསགཡནཆརསརནས Uuml8ཐགབཞགདབ Uuml8ཐགགཡསགཡནཀག`ང ཐགལཆrནར དཡསཕ~ངoumlངདTའqང yགས

བཞདatildeསmབ6རཐགVགརབ6ར དལའདmཟརVག~ས མཚམསབཞvནཤངEང`རལyoumlགབམ~ས གངགདཀརཐགm

ལཆrནVག དངཔའqངCགསགཉསཔའདདཡནདམར གSམཔཡགདg བཞཔ[བབནག mཔཟརཚགསར Vགཔདརatildeཁད

ནམཛསཚbན4 Aringགམyགསམདག Uumlབཞyགསའད གdaggerག`ངབཞ གསརBསཀབབWདcསའདགསཔ ཀགདནཔདམ ཀu

Aringབའད4བས Uuml8yབནག [བབདཀརvངདམརg8སzར atildeམཔདཀར ~6སར འཁརལདམར ཆརཁབgལ[P64]ཏགདང4

|4yསར དརདhellipངམཛསཔར4ད སབནན དatildeསcའདའཁར` ཨ ཀཁགངཧཨཐགYམས~ས ཤརBའདའཁརལ aiuml

ཨཏཐདནལསplusmnYམས~ས 4ངགའདའཁརལ ntildeཨཙཚཛཝཡཤཤདYམས~ས acircབcའདའཁརལ རཨཅཆཇཉརཞmicro

Yམས~ས l8ཡའདའཁརལ ཛLཔཕབམཟའཚfགYམས~ས

zheacute joumld la tha thik zhi daang tshaang thik zhi dhaap tha thik tshaam neacute kor thik rim suum dhaap dru thik kor thik zur neacute pho draang thik zhi dhaab cha cheacuten nyi kyi naang du pho draang naang thik dhaap deacute la kar thik nga ngas shaak tshaam thik kyil meacute yeacuted youmln cha reacute sor neacute go thik zhi dhaap go thik yeacuted youmln ka dhung thik la cha treacuten reacute deacute yis pho draang ling gu jung choak zhi uumld nga kor thik druuk reacute kor deacute la lsquood zer druuk dri tshaam zhi joumln shing teacuteng du raal dri lek baam dri gong gi kar thik nga la cha treacuten druuk daang po jung tseacutek nyi pa dhoumld youmln mar suum pa ya geacuted ngo zhi pa ta baab naak nga pa zar tshag seacuter duuk pa dar bu kheacuted ni zoumld tshoumln ja dha gaam choak dhoak go zhi choak oumld yu dhung zhi ser ji ka wa jeacuted kyi dheacuteg pa ka dheacuten pad ma ka zhu dha weacutei yiib go driib naak ta baap kar jang mar ngo seacuter bum pa kar dreacute keacute seacuter khor lo mar char kheb ngo la toak daang ja ru ja dri seacuter dar kyang zeacuted par jeacuted sa boumln ni uumld kyi oumld khor du a hu ka kha ga nga ha a thik naam dri shar ji oumld khor la om o ta tha da na la sa maya nam dri jang gi oumld khor la hu i tsa tsha za wa ya sha sheed nam dri nuup kyi oumld khor la ram e kya cha ja nya ra zha mara nam dri lho yi oumld khor la za mu pa pha ba ma za lsquoa tshig nam dri After reading the above verses one draws the four perimeter lines [mtharsquo thig] and four central lines [tshangs thig] of the maṇḍala [using a chalk line] Draw the three concentric circles [moving inward] from the perimeter lines Strike the four lines of the square palace such that its corners intersect with the [middle] circle Moving inward two large units then strike the [square] inner lines of the palace Divide up the interior of the resulting square with five white lines for each side From the cardinal central lines measure one [large] unit to the right and one to the left and strike the four lines for the doors To the right and left of the door lines measure one small unit and strike lines for the pillars and beams these form the nine sections of the palace In five of the sectionsmdashthose in the four directions and the centermdashdraw circles surrounded by six concentric rings five of those are the ldquolightrdquo circles and one is the ldquorayrdquo circle In the four corner sections draw a tree with a sword and text atop it The above mentioned five white lines form six sections that are each one small unit [in width] The first [and innermost] layer is called ldquostacked elementsrdquo The second called ldquodesirable objectsrdquo is red The third called ldquofootstoolsrdquo is blue The fourth the ldquohorse dismounting pointrdquo is black The fifth ldquocriss cross patternsrdquo is yellow The sixth ldquopelmetsrdquo is colored with attractive hues The colors of the four semicircles correspond to the colors of the four directions The colors of the four doors correspond to the colors of the lights radiating from the four directions The four turquoise beams are held up by eight golden pillars The pillars have pedestals in the shape of lotuses their capitals are shaped like moons The doors are shaded [Atop the beams] are the archways or ldquohorse dismounting pointsrdquo with terraced steps of white green red blue and yellow

38

On these are [stūpas each with] a white vase a golden neck-block red wheels and a blue rain-cover on this is a tip bird-horns and a golden sword These are decorated with silk streamers Regarding the seed syllables write the syllables A lsquoU KA KHA GA NGA HA A THIG in the center light wheel Write the syllables OM O TA THA DHA NA LA SA MAYA in the eastern light wheel Write the syllables HU I TSA TSHA DZA WA YA SHA SHAED in the northern light wheel Write the syllables RAM E CA CHA JA NYA RA ZHA MARA in the western light wheel And write the syllables DZA MU PA PHA BA MA ZA lsquoA TSHIG in the southern light wheel

(a) 8 2 Filling in the Colors ཚbནBབcབན ཨaiumlntilde ཡཤསསངlmའuགསཁནས འདཟརmའrསམཛསཔའཚbནmརར དcལ

འཁརཕ~ངགནསSཕགཔའཚ རངqངའདmའགཞལཡསའugraveབརཅག

tshoumln ji kyeacute wa ni a om hum yeacute sheacute ma seacuteng lha ngeacutei thuuk kha neacute oumld zeacuter nga troumld zeacuted peacute tshoumln ngar jur kyil khor pho draang neacuted su phoak peacute tsheacute rang juung oumld ngeacutei zhal yeacute druup jur kyik For filling in the colors recite ldquoA OM HUM from the hearts of the five Ma seacuteng wisdom deities radiate five lights which transform into the five beautiful colors When these strike the palaces in the maṇḍala may they become a self-emergent inestimable mansionsof five-colored lightsrdquo

(a) 9 Setting Out the Vase the Pure Palace of Primordial WisdomདTཔatildeམཔན ཐགམརཚནtསcསigraveསབསང4E ཨaiumlntilde ཡཤསཤསརབlmའuགསཁནས ཏངའཛfནའད

ཟརའrའ`འཚནtསའདས རནཆན[P65]atildeམཔབAgraveསཤངབསངབཡས ཡཤསཕ~ངགཙངདག

འugraveབརཅག gu pa bum pa ni thoak mar tsheacuten poumld kyi truumld saang ja teacute a om hum yeacute sheacute sheacute raab lha ngeacutei thuuk kha neacute ting zin oumld zeacuter tro dhursquoi tsheacuten poumld dhi rin cheacuten buum pa truumld shing saang wa yi yeacute sheacute pho draang tsaang dhag druup jur kyik Ninth for the vase first it is purified using water and incense Recite ldquoA OM HUM the hearts of the five Ma seacuteng wisdom deities radiate and recollect contemplative lights in the form of purified water and incense which wash and fumigate the precious vase Through this may it become a meticulously clean and pure palace of primordial wisdomrdquo

དནསམཚམསབཅདཔན ampརampར)ཕཊ deacute neacute tshaam kyeacuted pa ni tri ni tri ni dhu ram dhu ram hum phe Then to establish a boundary [before placing the vase in the maṇḍala] recite ldquoTI NI TI NI DHU RAM DHU RAM HUM PHATrdquo

(a) 91 Filling the Vases with Contents Symbolizing the Five Bodies of the Wisdom DeitiesདནསབOདCལཏsངཔYམསགསངQདkIར ཨaiumlntilde iནmtསmའAumlmsངཔm རནཆནmདངuགཙངའ

མསགས རནཆནatildeམཔའབOད`Cལབཡས ཡཤསསངEacutemའugraveབརཅག dheacute neacute kyuumld tsal teacute nying po naam saang juumld kyi tar a om hum meacuten nga poumld nga dru nga nying po nga rin cheacuten nga daang chu tsaang lsquoo ma soog rin cheacuten bum peacute kyuumld du tsaal wa yi yeacute sheacute ma seacuteng ku nga druup jur kyik

39

ldquoNext while the vase is equipped with its contents the three heart mantras of the secret tantric cycle are peformed according to the usual procedure Then recite ldquoA OM HUM five medicines five types of incense five grains five seeds five precious materials clean water milk and so forth are allocated as the content of the precious vase As a result may they become the five bodies of the wisdom deities of Ma seacutengrdquo

(a) 92 Placing the Vase in the Center of the Maṇḍala atildeམཔམདatildeསSབཀད ཨaiumlntilde lདངགཞལཡསད4རམདatildeམཔའད ཤསརབསངEacutemཡཤསmས

འyZན`གmབ`དmབཅམསཔའyར དcལའཁརམདatildeསSབuགསSགསལ

bum pa manji uumld su koumld a om hum lha dhaang zhal yeacuted yeacuter meacuted bum pa dhi sheacute raab ma seacuteng ku nga yeacute sheacute ngeacutes dro kuumln duuk nga dhuumld nga kyom peacute chir kyil khor manji uumld su zhuuk su soon Placing the vase in the center of the maṇḍala recite ldquoA OM HUM this vase is the deities and divine mansion inseparable So their five wisdoms may conquer the five demonsmdashthe five poisons of all beingsmdashmay the five bodies of the wisdom deities of Ma seacuteng take a seat in the center of the maṇḍalardquo

(a) 93 Placing the Pills [in the Maṇḍala] རལatildeབཀདཔན ཨaiumlntilde རནཆནmugraveབpartངབཟདཡདའང` ཡཤསmugraveབཟདམདརལatildeསབཀང[P

66]ཁདགFmདརBཞལཁབལ yགསབཞདatildeསmརགས[གསWཡསའདབས སངEacutemད4རམད

རལatildeའད དcལའཁརཕ~ངདatildeསSབuགསSགསལ

ril bu koumld pa ni a om hum rin cheacuten nga druup lhuung zeacuted yi ong du yeacute sheacute nga druup zeacuted meacuted ril buumls kaang kha dhoak na nga dar ji zhaal kheacutep la choak zhi uumld nga rik taag ja yi dheeb ma seacuteng ku nga yeacuter meacuted ril bu dhi kyil khor pho draang uumld su zhuuk su sool Placing the pills [in the maṇḍala] recite ldquoA OM HUM this delightful alms bowl made from five precious materials is filled with inexhaustible pills made from the five primordial wisdoms The five colored silk that covers the bowl is sealed with the distinctive symbols in the four directions and center May the five bodies of the wisdom deities of Ma seacuteng inseparable from these pills take a seat in the center of the maṇḍalardquo

(a) 10 For Setting out the Ornaments བOཔWནདགདཔན ཨaiumlntilde ཡཤསསངlmབཔའ[ན མལངཤལགངའsལཡག4ངatildeདང གནམ

Wན_~འཕནག`གསདརདhellipངདང བརWནདརཡལརནཆནཟརཚག སWནlOumlསམཆདOumlས

བཤམསཔYམས དcལའཁརམཛསཔའWན`བuམཔར4

kyu pa jeacuten goumld pa ni a om hum yeacute sheacute ma seacuteng lha nga druup peacute teacuten meacute loong sheacutel goong trul yik jaang bu daang naam jeacuten la dreacute pheacuten dhuuk daar kyaang daang bar jeacuten dar yol rin cheacuten za ra tshaak sa jeacuten lha zeacuted choumld zeacuted shaam pa naam kyil khor zeacuted peacute jeacuten du traam par ja Tenth for setting out the ornaments recite ldquoA OM HUM the supports for practicing the five wisdom deities of Ma seacuteng are a mirror a crystal ball and an inscription of the miraculous letters

40

the sky ornaments a canopy banner parasol and tassel the middle ornaments a silk curtain and strings of jewels hanging in criss-cross patterns and the earth ornaments displayed objects of divinity or offering substances May this display of ornaments beautify the maṇḍalardquo

(b) The Main Body of the Ritual གཉསཔདངསགཞལཉརགཅག nyi pa ngoumld zhi la nyer kyik te Second is the main body There are twenty-one divisions here

(b) 1 Establishing the Boundary [of the Retreat] དངཔམཚམསབཅདཔན ཨaiumlntilde ངནEacutemཡཤསཆནཔ8འངང དyབགགསYམ[གབརཆདམངམདcང

འyZནམརག`གmའའigraveལwན[P67]Bས གལཏལགའoནབརཆདཡདdegདན བརཆདའqངཔ

དyབགགསབ`དmZན ཡཤསཆནཔ8འངང`བAEligལབར4འ

dang po tshaam kyeacuted pa ni a om hum nga ni ku nga yeacute sheacute cheacuten porsquoi ngang dra geacutek naam toak bar cheacuted ming meacuted kyaang dro kuumln ma rik duuk ngeacutei trul kyeacuten ji gaal teacute loak dreacuten bar cheacuted youmld siid na bar cheacuted juung po dra geacutek dhuumld nga kuumln yeacute sheacute cheacuten porsquoi ngang du draal war jarsquoo First for establishing the boundary [of the retreat] recite ldquoA OM HUM I am the five bodies in the state of whose primordial wisdom not even the names lsquoenemyrsquo lsquoevil spiritrsquo lsquosupersitionrsquo and lsquoobstaclersquo exist But if due to the conditions that cause sentient beingsrsquo strayingmdashtheir ignorance and their five poisonsmdashthere should be any possibility of misleading spirits or obstructions may all of themmdashobstructions elemental spirits enemies evil spirits the five poisonsmdashbe liberated in the state of the great primordial wisdomsrdquo

(b) 2 Taking Refuge གཉསཔབསSའyབན EacuteགSམའqངགནསབསdaggerལZནའ`སམཆག བQདགSམ_མYམསལབས

Sམཆའ འyབའམགནབསཐརལམEནཔའAEligན `སགSམསངསWསYམསལབསSམཆ Atildeགསཔ

ཁའ4དyལབvགསcམཆག ཚདགSམMང[གསབནལབསSམཆའ འyZནསལམབyདཔའས

མཁནམཆག ལམགSམསམསཔའཚbགསལབསSམཆའ

nyi pa kyaap su dro wa ni ku suum jung neacute kyaap yul kuumln dhuumld choak juumld suum la ma naam la kyaap su chirsquoo dro weacutei goumln kyaap thar laam toumln peacutei droumln dus suum sang jeacuted naam la kyab su chi kuuk pa kha jeacuted drol wa jaak kyi choak tsheacuted suum luung toak boumln la kyaap su chi dro kuumln sa laam droumld peacute sa kheacuten choak lam suum sem peacute tshoak la kyaap su chi Second for taking refuge recite ldquoI go for refuge to the three lineagesrsquo lamas who are the source of the three bodies who are like the supreme objects of refuge all gathered together in one place I go for refuge to the buddhas of the three times the protectors of beings the lamps illuminating the path to liberation I go for refuge to the Boumln scriptures and realizations which are verified by the three kinds of valid cognition and are the supreme [speech] that eliminates muteness and lets the tongue roll freely I go for refuge to the assembly of bodhisattvas of the three paths the excellent guides for all beings traveling the grounds and pathsrdquo

41

(b) 3 Generating Bodhicitta གSམཔསམསབདཔན ཨaiumlntilde བདགནའཇག[ནsནyགསམཡནཔར ཡཤས[P68]སངགའཕངམ

ཐབབར ཤསརབསངསམསམཆགབདཔIར བདགག4ངuབམཆགསམསབདཔར4འ

suum pa seacutem kyeacuted pa ni a om hum dhaak ni jik teacuten nyeacuten draak ma yin par yeacute sheacute ma seacuteng go phang ma thoop bar sheacute raab ma seacuteng seacutem choak kyeacuted pa tar dhaak gi jang chuup choak seacutem kyeacuted par jarsquoo Third for generating bodhicitta recite ldquoA OM HUM in the same way that the wisdom deity Ma seacuteng developed his own supreme intention I myself will cultivate the mind set upon supreme enlightenment until I attain the state of the wisdom deity Ma seacuteng without [concern for] worldly famerdquo

(b) 4 Confession of Misdeeds བཞཔuacuteགཔབཤགསཔན ཨaiumlntilde བདགདངཕམམཁའyབའyVགYམས ཐགམརའigraveལནསདIའ`ས

འདབར `གmདབངརམདགའལསkདZན སངEacutemའkནgརམཐལལབཤགས

zhi pa dhik pa shaak pa ni a om hum dhaak daang pha ma kha chaab dro duuk naam thoak mar truumll neacute da teacute duumld dhi baar duuk nga wang jur mi geacutei leacute kyoumld kuumln ma seacuteng ku ngeacutei kyeacuten ngar thol lo shaak Fourth for confession of misdeeds recite ldquoA OM HUM I my parents and the beings of the six realms pervading all of space have been deluded from the beginning up until now Whatever nonvirtuous actions [I] have committed under the influence of five toxic emotions [I as a spokeperson for all sentient beings] acknowledge and confess them in the presence of the five embodiments of the deity Ma seacutengrdquo

(b) 5 The Maṇḍala Offering mཔམbullལའatildeལབན ཨaiumlntilde རབའ4མསZནགཞyབགདལམbullལལ ཡཤསའདཟརའrའ`འཚbམatildeར

བཀད ཏངའཛfནརལཔའCལ`དམགསནསའatildeལ འyZན_ལཡཤསམའབརཤག

nga pa meacuten taal bhul wa ni a om hum raab jaam kuumln zhi chaap dhaal meacuten taal la yeacute sheacute oumld zer tro dhursquoi tshom bur koumld ting dzin rol peacute tsaal du mik neacute bhuul dro kuumln lo la yeacute sheacute meacute bhar shoak Fifth for the maṇḍala offering recite ldquoA OM HUM on the omni-pervasive [cosmic] maṇḍala of the vast and infinite kun-zhi33 are displayed clusters of wisdom lights emanating and being reabsorbed I offer this conceiving of it as the playful expression of the contemplative mind [Through this] may the flame of wisdom blaze up in the mind of all sentient beingsrdquo

(b) 6 The Meditation of the Three Contemplations VགཔཏངའཛfནYམགSམབUumlམཔན སམསཉདམབཅསཐགལགཅགལམཉམཔརབཞག དIརམ[གསཔའ

[P69]སམསཅནZནལཚདམདབཞxནསམསབད དནསབདགཉད6དཅགoནOumlགསལཤསརབ

སངཞWནབOགSམཚངསཔའuལདTདངxནཔའuགསལས ཨཡརམཁAumlYམསའrསཔས མ`ནB

42

དcལའཁརལཕགཏའད`uབལས འqངmརམབCགསདcལའཁརEང` Aumlལསརནཔ8ཆzFཚbགས

ལསugraveབཔའlའགཞལཡསཁངugraveབཞUumlབཞUumlWནདངབཅསཔའནང`གསརBཀབགdaggerཡག`ངམ

རནཔ8ཆzཡoལyམ yའqངmའCགསཔ འདདཡནདམརལམཆདOumlས ཡགདgལམཏགནགསཚལ

གསརBoབདངརནཆནBཟརཚག འཇའམཚbནBདརatildeཁད Uuml8Ezང[བབསདཀརvངདམརg8སzརལ

`ངགatildeམཔ གསརB~6[P70] 4|འའཁརལ གdaggerཡཆརཁབས གསརBཏགདང 4|4y

འཇའམཚbནBདརདhellipངZནhའuརབ དའyརམཟངསinfinགསcLneདcསབ6རབ duuk pa ting zin naam suum gom pa ni seacutem nyi ma kyoumld thik leacute kyik la naaym par zhaak deacute tar ma toak peacute seacutem kyeacuten kuumln la tsheacuted meacuted zhi dheacuten seacutem kyeacuted deacute neacute dhaak nyi keacute kyik dreacuten zoak la sheacute raab ma seacuteng zhi jeacuten kyu suum tshang peacute tshul gu daang dheacuten peacute thuuk leacute am yam ram mam kham druum nam troumld peacute dhuumln ji kyil khor la phoak te oumld du zhu wa le jung nga rim tseacutek kyil khor teacuteng du druum leacute rin po cheacute na tshoak leacute druup peacutersquoi lharsquoi zhaal yeacute khaang druu zhi go zhi go jeacuten daang kyeacuted peacutersquoi naang du ser ji ka wa yu yi dhuung ma rin po cheacute yi draal chaam chi jung ngeacutei tsik pa dhoumld youmln mar la choumld zeacuted ya geacuted ngo la meacute toak naak tshaal ser ji dra wa daang rin cheacuten ji za ra tshaak ja tshoumln ji dar bu kheacuted go teacuteng ta baap kar jang mar ngo ser la duung gi bum pa ser ji dreacute keacute ji rursquoi khor lo yu yi chaar khep ser ji toak daang ja ru ja dri ja tshoumln ji dar kyaang kuumln tu phur wa dersquoi chi rim zang kyak kyi mu chuumld kyi kor wa Sixth is the meditation of the three contemplations Set oneself in meditative equipoise on the unfabricated single sphere of the mind itself Those unable to realize this can give rise to the four immeasurables34 toward all beings Then in a single moment I become a complete form of the wisdom deity Ma seacuteng endowed with a peaceful deityrsquos thirteen ornaments and nine pure attributes the syllables AM YAM RAM MAM KHAM DRUM radiating from his heart As these strike the maṇḍala in front of me [the syllables] melt into light from which emerges the maṇḍala with its five levels of stacked elements35 Atop the maṇḍala from the syllable DRUM arises a divine mansion made of a precious materials it is square its four doors ornamented with decorations Inside its pillars are gold its joists turquoise and its beams and rafters made of precious materials Outside its walls are [concentric squares] of the five elements The first [and innermost] known as lsquodesirable objectsrsquo is red and contains an array of offering substances The second known as lsquofootstoolrsquo is blue and contains an array of flower groves The third is black with loosely dangling strings of jewels The fourth is yellow with nets and strings of jewels hanging in criss-cross paterns The fifth is multicolored with rainbow colored pelemets Atop the doors are archways with layers of white green red blue and yellow On these are [stūpas each with] a white vase a golden neck-block coral-red wheels a turquoise rain-cover and a golden tip topped with bird-horns a sword and rainbow colored silk streamers flying in all directions The outer circumference [of the maṇḍala] is circled by copper and iron rings

(b) 6 Generating Deities through Visualization Process lཡཕ~ངདའདatildeསSའཇའམཚbནའདmཟརVགxནཔ འཁརལmཡའདའཁརདatildeསS ཨལསམཁའ

xངneངཆནBEང`uགསcསངEacuteམདགདཀརགསལཞལགཅགyགགཉས རལyཔ8ཏའཛfནཔཞ

WནབOགSམBསབWནཔ དའyརམparaཀཁགངཧཨཐགབWདལuགསལསངབWད Eacuteམདག

yགམཚནWནདངཆMགསགཙleབOtildeདངམuནཔརབད

43

lha yi pho draang dersquoi uumld su ja tshoumln oumld nga zeacuter druuk dheacuten pa khor lo nga yi oumld khoumlr uumld su a leacute kha dhing chuung cheacuten ji teacuteng du thuuk kyi ma seacuteng ku dhoak kar saal zhaal kyik chaak nyi ral dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim lsquou ka kha ga nga ha a thig jeacuted la thuuk trul ma seacuteng jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso wo daang thuumln par kyeacuted [Continuously contemplating the deities through visualization imagine] at the center of that divine mansion are five wheels composed of five concentric lsquolightrsquo circles in the colors of the rainbow plus one lsquorayrsquo circle for a total of six In the middle of the central wheel is the syllable A from which emerges the lsquomindrsquo Ma seacuteng sitting atop a garuḍa With a pure white body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables lsquoU KA KHA GA NGA HA A THIG from which the eight emanations of the lsquomindrsquo Ma seacuteng emerge the colors implements ornaments and dress of the eight emanations resembling the main deity

ཤརBའདའཁརདatildeསSaiumlལསinfinགདཀརཔ8འrEང` EacuteཡསངEacuteམདགདཀརསརཞལགཅགyག

གཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ[P71] དའyརམ`ཨཏཐདནལསplusmnབWད

ལསEacuteལགཙbདངམuནཔའསངབWདབད shar ji lsquood khor uumld su om leacute kyo ga kar porsquoi tri teacuteng du ku yi ma seacuteng ku dhoak kar ser zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim lsquoo ta tha da na la sa maya jeacuted leacute ku trul tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the eastern light wheel is the syllable OM from which emerges the lsquobodyrsquo Ma seacuteng sitting atop a white lark throne With a light yellow body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables O TA THA DA NA LA SA MAYA from which the eight emanations of the lsquobodyrsquo Ma seacuteng emerge visualized in resemblance to the main deity

4ངགའདའཁརདatildeསSntildeལསནཙbvངuའEང`གSངགསངEacuteམདགvངསརཞལགཅགyགགཉས

རལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམཨཙཚཛཝཡཤཤདབWདལསགSངལ

གཙbདངམuནཔའསངབWདབད jang gi oumld khor uumld su hum leacute ne tso jaang khursquoi teng du suung gi ma seacuteng ku dhoak jang seacuter zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim i tsa tsha dza wa ya sha sheacuted jeacuted leacute suung trul tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the northern light wheel is the syllable HUM from which emerges the lsquospeechrsquo Ma seacuteng sitting atop a green parrot With a yellow green body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables I TSA TSHA DZA WA YA SHA SHAD from which the eight emanations of the lsquospeechrsquo Ma seacuteng emerge visualized in resemblance to the main deity

acircབcའདའཁརདatildeསSརལསAEligWལའAumlགཆནEང`ཡནཏནསངསངEacuteམདགདམརསརཞལ

གཅགyགགཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམཨཅཆཇཉརཞmicroབWད

ལསཡནཏནBལཔགཙbདངམuནཔའསསངབWད

44

nuub kyi oumld khoumlr uumld su ram leacute dra jaal druuk cheacuten ji teacuteng du youmln teacuten ma seacuteng ku dhoak mar seacuter zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim e kya cha ja nya ra zha mara jeacuted leacute youmln teacuten ji trul pa tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the western light wheel is the syllable RAM from which emerges the lsquogood qualitiesrsquo Ma seacuteng sitting atop a great dragon With an orange body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables E KYA CHA JA NYA RA ZHA MARA from which the eight emanations of the lsquogood qualitiesrsquo Ma seacuteng emerge resembling the main deity

l8ཡའདའཁརBདatildeསSཛལསགdaggerཡuqགEང[P72]`rནལསcསངEacuteམདགgནཔཞལགཅག

yགགཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམLཔཕབམཟའཚགབWདལས

rནལསལཔགཙbདངམuནཔའསངབWདབད lho yi oumld khor ji uumld su dza leacute yu yi khu juuk teacuteng du trin leacute kyi ma seacuteng ku dhoak ngoumln po zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim mu pa pha ba ma za lsquoa tsheacutek jeacuted leacute trin leacute trul pa tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the southern light wheel is the syllable DZA from which emerges the lsquoactivitiesrsquo Ma seacuteng sitting atop turquoise cuckoo With a blue body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables MU PA PHA BA MA ZA lsquoA TSHEK from which the eight emanations of the lsquoactivitiesrsquo Ma seacuteng emerge visualized in resemblance to the main deity UumlབཞལཨབཞལསWལཔ8ཆzནཔབཞ ཟངསརinfinགསརལཡནཏནལནཆགསsངeའམyནརགསZན

བད lཚbགསདདགགསuགསལསའདཟརཡརའrསམམངནཔའད4ངསནསཡཤསསམསདཔའ

yངསམདཔkནoངསནས བདཔYམསལཐམཔསགཉསམདལསcསམསདཔརརནསའy8དnནW

ལགyདཔརར འདཟརཕརའrསསམསཅནཐམསཅདcAEligབཔjངས uརའ`སབ`དCiནལཐམ

པསཡཤསmཡiནBWམཚbའyལཏསམསཅནཐམསཅདལའདཟརའrསནས[P73]ནབསསཤབOslashང

ནསནདགདན~ལཏམའརགdaggerངVངགEacute|ར མབeདཔའགszligངསདངxནཔརརཅག go zhi la am zhi leacute jaal po cheacuten po zhi zang ri kyaak ri la youmln teacuten leacuten chaak nying rjersquoi droumln rik kuumln kyeacuted lha tshoak dheacute daak gi thuuk leacute oumld zer yar troumld mi ngoumln peacute yink neacute yeacute sheacute seacutem pa draang meacuted pa kyeacuten draang neacute kyeacuted pa naam la thim peacute nyi meacuted leacutes kyi seacutem paar jur neacute dro doumln ja laak cheacuted paar jur oumld zer phar troumld seacutem kyeacuten thaam kyeacuted kyi drip pa jang tshur dhuumld dhuumld tsi meacuten la thim peacute yeacute sheacute nga yi meacuten ji ja tsho chil teacute seacutem kyeacuten thaam kyeacuted la oumld zeacuter troumld neacute na wa soumld shi wa loank neacute neacuted dhoumln draal teacute mi jur yung drung gi ku ru jur mi jeacuted peacute zuung daang dheacuten paar jur kyik The four great kings emerge from four am syllables one at each of the four doors At the copper and iron rings visualize all the types of guests those with good qualities those with karmic debts and those who are objects of compassion Those assembled deities radiate lights and rays upward from their hearts thus inviting innumerable wisdom beings from their invisible celestial realms They dissolve into their respective visualizations becoming nondual action beings able to completely carry out the aims of beings As the lights radiate out [from those assembled deities] they purify the obscurations of all beings Returning back they dissolve into the ambrosial medicine thus pooling into an ocean of the medicine of the five primordial wisdoms As the lights and rays radiate to all sentient beings the sick are healed and the dead are brought back to life

45

Freed from illness and obstructions may they take on the unchanging yungdrung body and be endowed with the power of non-forgetfulness

(b) 7 Invitation བ`ནཔkནའoནན ཨaiumlntilde ཡཤསཐགལའདའཁརགཞལཡསནས neངinfin8ནzparaཙbའAumlགདངuqགEང ཡ

ཤསཤསརབསངའཁརདངབཅས དརངའyབའདན`kནའoནཔའ དབཞནཐགལའདའཁརགཞལ

ཡསའདར ཡཤསmའའདདངཆསཏག ཤགསSགསལ འsལཡགབཞབOའlཚbགསབuགསSགསལ

dhuumln pa kyeacuten dreacuten ni a om hum yeacute sheacute thik leacute oumld khor zhaal yeacute neacute chuung tso neacute tso druuk daang khu juuk teacuteng yeacute sheacute sheacute raab ma seacuteng khor daang kyeacuted deacute ring dro weacutei dhoumln du kyeacuten dreacuten peacute deacute zhin thik leacute oumld khor zhaal yeacute dhir yeacute sheacute ngai oumld daang cheacute teacute sheacutek su sool trul yik zhi kyursquoi lha tshoak zhuuk su sool Seventh for the invitation recite ldquoA OM HUM the Ma seacuteng deities with primordial wisdom and wisdom-[knowledge] atop garuḍa lark parrot dragon and cuckoo seatsmdashare invited today along with their retinues from their lsquowisdomrsquo mansion with its spheres36 circled in light for the purpose of carrying out the aims of beings May you come here to the lsquothusnessrsquo mansion with its spheres circled in light May the assembly of deities of the forty miraculous letters take their seats [in this mansion]rdquo

(b) 8 Prostration བWདཔyགའཚལབན ཨaiumlntilde ཡཤསསངEacutemལཔརབཅས དcལའཁརlཚbགསའཁརདངབཅསཔལ

འyZནམxགཡཤསཐབཔའyར UumlགSམTསཔསyགའཚལབསSམཆ

jeacuted pa chaak tshal wa ni a om hum yeacute sheacute ma seacuteng ku nga trul par kyeacuted kyil khor lha tshoak khor daang kyeacuted pa la dro kuumln mi dhoak yeacute sheacute thoop peacute chir go suum guumld peacute chaak tshaal kyaap su chi Eighth for prostration recite ldquoA OM HUM in order to attain the irreversable primordial wisdom for the sake of all beings [I will attain wisdom for the sake of all beings] I prostrate respectfully with body speech and mind going for refuge to the five embodiments of the wisdom deity Ma seacuteng along with their emanations and to the maṇḍalarsquos assembly of deities along with their retinuesrdquo

(b) 9 Confession དTཔuacuteགབཤགསན[P74] ཨaiumlntilde བདགན`གmསའigraveལནསMསའདའབར Wལབའབཀའདངའཕགས

པའMངའགལསགས མདགuacuteགཔའལསkདམMསབཤགས ཚངསཔའགSངགདངསugraveབབདགལ

Cལ gu pa dhik pa shaak pa ni a om hum dhaak ni dhuuk nga trul neacute luumld dhirsquoi bhar jal weacutei ka daang phaak peacute luung gaal soog mi gheacute dhik peacute leacute kyoumld ma luumld shaak tshaang peacute suung gi ngoumld druup dhaak la tsol Ninth for confession recite ldquoA OM HUM deluded by the five toxic emotions [from beginningless time] until my present birth I have gone against the word of the Victors the explanations of the

46

Noble Ones and so on I confess all my nonvirtuous acts without exception As a result of this please grant me the accomplishment of pure speech [with sixty divine melodies]rdquo

(b) 10 Five External Offerings བOཔམཆདཔའatildeལབན ཨaiumlntilde ཡཤསསངlཚbགསའཁརབཅསལ རབའ4མསWམཚleའgeསམསc]ང

ཡངསS Fངབམཐའ~ལIབའAEligནམའatildeལ 4བ4རམདkདཔའཡནཆབའatildeལ ཤསཔརངpartགUumlམ

པའtསoའatildeལ བucircངམཚམསyགས~ལདམཚfགཞལཟསའatildeལ ཉམས[གསམངནརའ~སatildeམཏག

འatildeལ ཡཤསཆནཔ8འ]ང`བཞསSགསལ འyZན_8AElignམUumlWའ4དཔརམཛbད

kyu pa choumld pa bhul wa ni a om hum yeacute sheacute ma seacuteng lha tshoak khor kyeacuted la raab jam ja tshorsquo i seacutem kyi loank yang su nang wa tha draal ta weacutei droumln meacute bhuul ja wa jar meacute kyoumld peacute youmln chaab bhuul sheacute pa raang luuk goom peacute poumld dri bhuul suung tshaam choak draal dam tshik zhaal zeacute bhuul nyaam toak ngoumln jur dreacute wu meacute toak bhuul yeacute sheacute cheacuten porsquoi loank du zheacute su sool dro kuumln lo drom go ja jeacuted paar dzoumld Tenth for offering recite ldquoA OM HUM to the assembly of the wisdom deities of Ma seacuteng along with their retinues in the vast expanse of the limitless ocean of my mind I offer lamps representing the illumination of the view that is free from extremes I offer water representing the conduct in which there is nothing to be done37 I offer fragrant incense representing meditation where the mind is in a natural state of unrestrained ease I offer food representing commitments that are impartial free from lsquokeepingrsquo and lsquobreaking I offer flowers representing the manifest fruits of experiences and realizations May these offerings be accepted in the expanse of your great primordial wisdom [and as a result] may you open the lsquoboxrsquo of intelligence for all beingsrdquo

(b) 11 Making the Offering of Ambrosial Medicine བOགཅག[P75]པiནམཆདའatildeལབན ཨaiumlntilde རབའ4མསམཁའད4ངསསམསcཞལatilde| IUumlམkདགSམ

བ`དCའWམཚbའyལ སངEacutemའlལའatildeལལབཞས ཡཤསའཕལyབམདཔའདངསugraveབCལ དནས

དངསugraveབ_ངབན ཨaiumlntilde ཡཤསསངEacutemའལཔརབཅས EacuteགSངuགསདངཡནཏནའrནལསc

མཆགམuནདངསugraveབམMསཐམསཅདZན དIprodར`བདགལCལ`གསལ kyu kyik pa meacuten choumld bhuul wa ni a om hum raab jam kha ying seacutem kyi zhaal bhu ru ta gom kyoumld suum dhuumld tsi ja tsho chil ma seacuteng ku ngeacutei lha la bhul lo zheacuted yeacute sheacute pheacutel dip meacuted peacutei ngoumld druup tsol deacute neacute ngoumld druup laang wa ni a om hum yeacute sheacute ma seacuteng ku ngeacutei trul par kyeacute ku suung thuuk daang youmln teacuten trin leacute kyi choak thuumln ngoumld druup ma luumld thaam kyeacute kuumln dha ta nyur du dhaak la tsal du sool Eleventh for making the offering of ambrosial medicine recite ldquoA OM HUM in this offering bowl representing the limitless skylike expanse of the the mind an ocean of the ambrosia of the view meditation and conduct has pooled Offered to the five divine embodiments of Ma seacuteng may you accept them [As a result] may you grant us the accomplishment of wisdom that is free from waxing and waningrdquo Then for receiving the siddhi recite ldquoA OM HUM five embodiments of the wisdom deity Ma seacuteng along with your emanations now may you quickly grant me all the supreme and ordinary accomplishments of body speech mind good qualities and activitiesrdquo

47

(b) 12 The Torma Offering བOགཉསཔགཏརམའatildeལབན ཨaiumlntilde Iབམཁའཡངསརནཆནགཏརགཞང` Uumlམཔའདགསལརངའqང

གཏརམབཤམས kདཔཤrགདཀརམངརརIརoslashངས ཤསརབསངའཁརདངབཅསལའatildeལ

kyu nyi pa tor ma bhuul wa ni a om hum ta wa kha yang rin cheacuten tor zhong dhu gom pa oumld saal rang jung tor ma shaam kyoumld pa sha traak kar ngar ri tar puung sheacute raab ma seacuteng khor daang kye la bhuul Twelfth for the torma offering recite ldquoA OM HUM on a precious torma plate representing the open skylike view I set out a self-originated torma representing the luminous meditation and pile up a mountain of flesh blood white and sweet offerings representing the conduct I offer these to the wisdom deity Ma seacuteng along with his retinuesrdquo

(b) 13 The Emanation and Absorbtion of the Mantras བOགSམཔའཛབན དངཔའrའ`ལ[P76] བདགཉདཡཤསསངuགསཀརའདmའའཁརལmཡདatildeས

སམསཅནmཡEང`སངEacutemལཔབཅསcsངགདcལ`ཨaiumlntildeརཛmལ རངརངགgགསYམས

4ངབ6ར`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངཤསརབསངYམསcuགསལསའདཟར

infinགསordfIatildeyངསམདའrསནས འqངབཆནཔmཡབOདམདངསདང ཤསརབའདཟརBབOདདང

CཤངནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརདང བནངདཔལམགནldegནuacute

བWདYམསcཤསརབacircསཔདང Wལཔ8_nནཔབNtildeནམ8སnགསསམསཅནརགཔཅནYམསcཤསརག

དང ཡཤསlཚbགསYམས[P77]cཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔསབདག

cངསངཆནཔརརནས སམསབདEངད4རམདཡཤསསལསངངགསལབརབསམ kyu suum pa dzaab ni daang po tro dhu la dhaak nyi yeacute sheacute ma seacuteng thuuk kar oumld ngeacutei khor lo nga yi uumld seacutem kyeacuten nga yi teacuteng dhu ma seacuteng ku nga truumll pa kyeacuted kyi nying gi kyil dhu a om hum ram dza nga la rang rang gi ngaak naam jang kor du khor wa de leacute oumld zer yik dru char taar baap neacute dhaak la thim peacute lo muumln baak drip saal neacute thaam kyeacute sa leacute seacuteng nge mi jeacuted zuung daang dheacuten par saam yang sheacute raab ma seacuteng naam kyi thuk leacute oumld zer kyak kyu ta wu draang meacute troumld neacute jung wa cheacuten po nga yi kyuumld dhaang daang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer daang boumln kyong pal goumln lha sin dheacute jeacuted naam kyi nuumld pa daang jal po loumln po tsuumln mo soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld neacute dhaak la thim peacute dhaak kyang ma seacuteng cheacuten por jur neacute seacutem dheacute tong yeacuter meacuted yeacute sheacute sa leacute sang ngeacute saal war saamThirteenth is the mantras First for the emanation and absorbtion contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart are five wheels composed of the five colors of light At their centers atop five animals are the five embodiments of Ma seacuteng along with their emanations There are five syllablesmdashA OM HUM RAM DZAmdashone at the center of each of their hearts with their respective mantras circling them counterclockwise From those luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the hearts of the Ma seacuteng

48

deities gathering in the essence and luminosity of the five great elements the essence of wisdomrsquos light and rays the essence of greenery and forests the lights and rays of the sun moon and wish fulfilling gems the wisdom power of the protectors of Boumln the glorious guardians and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the assemblies of wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind becomes inseparable bliss and emptiness its primordial wisdom becoming vividly and clearly presentrdquo

(b) 13 1 The General Specific and Praise Mantras kའཛབན ཨaiumlntilde རཛབྷཀདྷཧནནམཤཡསdའ` Uumlསའཛབལ uགསcsངཔ8ན ཨparaཀཁགངཧཨཐག

དྷཧནསdའ` Eacuteའsངཔ8ན aiumlཨཏཐདནལསplusmnདྷཧནསdའ` གSངགsངཔ8ན ntildeཨཙཚཛཝཡཤཤད

དྷཧནསdའ` ཡནཏནBsངཔ8ན རཨཅཆཇཉརཞmicroདྷཧནསdའ` འrནལསcsངཔ8ན ཛLཔཕབམཟ

འཚགདྷཧནསdའ` དནསའཛབབEད ཨaiumlntilde ཡཤསའཇའའདའཁརལ8འགཞལཡས[P78]ནས ཤས

རབསངEacutemའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcམཆད ཤསརབམIརའབརབའ

དངསugraveབCལ

kyi dzaab ni a om hum ram dza bha ki deacute heacuten na ma sha ya si dhi dhu goumld dzaab la thuuk kyi nying po ni a lsquou ka kha ga nga ha a thik deacute heacuten si dhi dhu ku yi nying po ni om o ta tha da na la sa maya dheacute heacuten si dhi dhu suung gi nying po ni hu i tsa tsha dza wa ya sha sheacuted dheacute heacuten si dhi dhu youmln teacuten ji nying po ni raam e kya cha ja nya ra zha mara dheacute heacuten si dhi dhu trin leacute kyi nying po ni dza mu pa pha ba ma za lsquoa tsheacutek dheacute heacuten si dhi dhu deacute neacute dzaab toumld a om hum yeacute sheacute ja oumld khor lorsquoi zhal yeacuted neacute sheacute raab ma seacuteng ku nga khor kyeacuted la mig meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raab meacute tar bhaar weacutei ngoumld druup tsol The general mantra is A OM HUM RAM DZA BHA KI DHE HEN NA MA SHA YA SIDHI DHU As for the [five] specific mantras the essential ldquomindrdquo mantra is A HU KA KHA GA NGA HA A THIG DHE HEN SIDHI DHU The essential ldquobodyrdquo mantra is OM O TA THA DHA NA LA SA MAYA DHE HEN SIDHI DHU The essential ldquospeechrdquo mantra is HU I TSA TSHA DZA WA YA SHA SHED DHE HEN SIDHI DHU The essential ldquogood qualitiesrdquo mantra is RAM E KYA CHA JA NYA RA ZHA MARA DHE HEN SIDHI DHU And the essential ldquoactivitiesrdquo mantra is DZA MU PA PHA BHA MA ZA lsquoA TSHEK DHE HEN SIDHI DHU The praise mantra is chanted with the following hymn ldquoA OM HUM from the wisdom mansion with its circles of rainbow light come the five embodiments of the wisdom deity Ma seacuteng along with their retinues To them I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 14 The Feast Offering བOབཞཔཚbགསམཆདན ཨaiumlntilde ཡཤསཤསརབསངའཁརབཅསལ བདགཅགམཤསŒངསཔགསལབའ

yར གནསའདརཞལཟསཚbགསལkནoངསནས ཡཤསམདངསདངཆསཏག ཤགསSགསལ

kyu zhi pa tshoak choumld ni a om hum yeacute sheacute sheacute raab ma seacuteng khor kyeacute la dhaak kyaag mi sheacute mong pa saal weacutei chir neacuted dhir zhaal zeacute tshoak la kyeacuten dreacuten neacute yeacute sheacute dhaang daang cheacute teacute sheek su sool

49

Fourteenth for the feast offering recite ldquoA OM HUM in order to dispel our ignorance and confusion I invite the Ma seacuteng deities with primordial wisdom and wisdom-[knowledge] along with their retinues here to this place for a feast offering May you come here bringing the radiance of your wisdomrdquo

(b) 141 Make the Offering མཆདའatildeལན ཨaiumlntilde ཟདམདཡཤསམཆདཔའdནདœངགཏབས ཡཤསསངལཔབཅསལའatildeལ

uགསe4ནBསradicབསལབཞསSགསལ དམགསམདཤསརབཆནཔ8འདངསugraveབCལ

choumld bhul ni a om hum zeacuted meacute yeacute sheacute choumld peacute trin puung tipb yeacute sheacute ma seacuteng truumll pa kyeacuted la bhul thuuk jeacute jin ji loab la zheacute su sool mik meacuted sheacute raab cheacuten porsquoi ngoumld druup tsol To make the offering recite ldquoA OM HUM we offer an inexhaustible wisdom offering amassed like banks of clouds to the Ma seacuteng wisdom deities and their emanations May you receive them in your compassionate blessings May you grant us the accompishment of the great wisdom devoid of reference pointsrdquo

(b) 142 The Confession བཤགསཔན ཨaiumlntilde ཤསརབསངlཚbགསདགངསSགསལ བདགསགསམརགགszligངསའཛfནའigraveལ

པའ_[P79] EacuteགSངuགསcCལགདམཚfགདང བཀའའགལམMསཚbགསcསབཤགསཔརབBའ shaak pa ni a om hum sheacute raab ma seacuteng lha tshoak gong su sool dhaak soog ma rik zung zin trul peacute lo ku suung thuuk kyi tsa laak dham tshik daang ka gaal ma luumld tshoak kyi shaak par jirsquoo For the confession recite ldquoA OM HUM assembled Ma seacuteng wisdom deities please think of me I and others like me with our ignorant dualistic deluded minds [violate] the root and branch commitments of body speech and mind and go against your words All of this we confess through the feast offeringrdquo

(b) 143 The Liberation བAEligལབན ཨaiumlntilde FངdegདFདབOདཞངཁམསམMསZན ཡཤསཤསརབསངརངབཞནལ བརཆད

དyབགགས4བམངམདcང `གmཡཤསmཡད4ངསSAEligལ draal wa ni a om hum naang si noumld kyuumld zhing khaam ma luumld kuumln yeacute sheacute sheacute raab ma seacuteng raang zhin la bar cheacuted dra geacutek ja wa ming meacuted kyaang duuk nga yeacute sheacute nga yi yink su drol For the liberation recite ldquoA OM HUM appearance and existence the container world and the beings that inhabit it and all realms without exceptionmdashthose have the nature of primordial wisdom of the Ma seacuteng wisdom deities Though not even the names lsquoobstaclersquo lsquoenemyrsquo and lsquoevil spiritrsquo exist there it is where the five toxic emotions are liberated in the expanse of the five wisdomsrdquo

(b) 144 The Proffering

50

བEབཔན ཨaiumlntilde ཉནམངས`གmའigraveལཔའYམ[གZན ཡཤསསངEacutemའཞལ`བEབ མརག

ŒངསཔའབགཆགསuacuteགAEligབYམས ཡཤསཆནཔ8འ]ང`བEབཔར4འ

taap pa ni a om hum nyoumln mong dhuuk nga trul peacute naam toak kuumln yeacute sheacute ma seacuteng ku ngeacutei zhaal du taap ma rik moong peacute baak chaak dhig drip naam yeacute sheacute cheacuten porsquoi loank du taap par jarsquoo For the proffering38 recite ldquoA OM HUM [I] proffer all those afflictions five toxic emotions and deluded superstitious thoughts to the mouths of the five embodiments of the wisdom deity Ma seacuteng May dulling karmic traces negative deeds and obscurations be lsquofedrsquo into the vastness of the great primordial wisdomrdquo

(b) 15 The Praise བཅmཔEacuteབEདཔན ཨaiumlntilde དབཞནརགསcའཇའའདའཁརལ8འནང ཡཤསIབ4|འneངཆནEང

uགསclམཆགཤསརབསངEacute Eacuteམདགདཀརགསལ[P80]མཚནདཔལངསkདOumlགས དatildepound

གdaggerszligརབདརག ཤགསyངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདr

བཞEངའབར གSངལའགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལ

འབབས yགགཡསཤསརབཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yག

གཡནUumlབཞམཛbདmའoumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན Eངཉདཡཤསབདགལ

དགངསSགསལ EངགSམAEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབh

གསལ Yམyལprodརཔདམའvགསxནནས AEligརལཙའགནསmZནཤསཔའ [P81]མབeད

གszligངསxནཤསརབ_8ynསསགས སངཉདདངགཉསSམདཔརམཛbད

kyo nga pa ku toumld ni a om hum deacute zhin rik kyi ja oumld khor lorsquoi naang yeacute sheacute ta wa ji rursquoi chung cheacuten teacuteng thuuk kyi lha choak sheacute raab ma seacuteng ku ku dhok kar saal tsheacuten peacute loank kyoumld dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln tong nyi yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld Fifteenth for the praise recite ldquoA OM HUM in the rainbow circle39 of the Thusness family on a coral garuḍa of the wisdom view is the supreme wisdom deity the lsquomindrsquo Ma seacuteng His pure white body bears the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the

51

root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the wisdom of emptiness please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo ཨaiumlntilde གdaggerངVངརགསcའཇའའདའཁརལ8འནང ཡཤསvགསxན`ངགinfinགའEང Eacuteཡlམཆག

ཤསརབསངEacute EacuteམདགདཀརསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརག ཤགསyངས

མདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལའགག

མདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབཡཤས

རལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའoumlགབམ

བFམས [P82]བWདrབཞEངབནUuml8ས8སnརEན མལངཡཤསབདགལདགངསSགསལ EངགSམ

AEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum yung drung rik kyi ja oumld khor lorsquoi naang yeacute sheacute jaak dheacuten dung gi kyo geacutersquoi teacuteng ku yi lha choak sheacute raab ma seacuteng ku ku dhok kar ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln me long yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Yungdrung family on a lark white like a conch shell with a wisdom tongue is the supreme wisdom deity the lsquobodyrsquo Ma seacuteng His light yellow body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the mirrorlike wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo

52

ཨaiumlntilde འཁརལ8རགསcའཇའའདའཁརལ8འནང ཡཤསགSངxནགdaggervངནཙleའgeEང གSངགl

མཆགཤསརབསངEacute EacuteམདགvངསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརགཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWད[P83]rབཞEངའབར

གSངལའགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡས

ཤསརབཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའ

oumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན མཉམཉདཡཤསབདགལདགངསSགསལ Eང

གSམAEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodར

པདམའvགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས

སངཉདདངགཉསSམདཔརམཛbད

a om hum khor lo rik kyi ja oumld khor lorsquoi naang yeacute sheacute suung dheacuten yu jang neacute tsorsquoi teacuteng suung gi lha choak sheacute raab ma seacuteng ku ku dhok jaang ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln nyaam nyi yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Wheel family on turquoise green parrot endowed with wisdom speech is the supreme wisdom deity the lsquospeechrsquo Ma seacuteng His yellow green body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the wisdom of equality please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiuml[P84]ntilde པདམརགསcའཇའའདའཁརལ8འནང ཡཤསAEligxནགdaggerཡའAumlགཆནEང ཡནཏན

lམཆགཤསརབསངEacute EacuteམདགདམརསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརག ཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལ

འགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབ

53

ཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའoumlགབམ

བFམས བWདrབཞEངབནUuml8ས8སnརEན ས8སnརཡཤསབདགལདགངསSགསལ EངགSམAEligAEligགས

ཚངསད4ངསVགOཡས འsལཡག[P85]བཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum pad ma rik kyi ja oumld khor lorsquoi naang yeacute sheacute dra dheacuten yu yi druuk cheacuten teacuteng youmln teacuten lha choak sheacute raab ma seacuteng ku ku dhok mar ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln so sor yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Lotus family on great turquoise dragon endowed with wisdomrsquos sound is the supreme wisdom deity the lsquogood qualitiesrsquo Ma seacuteng His orange body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the individualy discriminating wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiumlntilde རནཆནརགསcའཇའའདའཁརལ8འནང ཡཤསད4ངསxནམཐངགuqགEང rནལསl

མཆགཤསརབསངEacute EacuteམདགgསངསམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརགཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལ

འགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབ

ཡཤསརལyའཛfན འyZན[P86]འigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའ

oumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན 4ugraveབཡཤསབདགལདགངསSགསལ EངགSམ

AEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

54

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum rin cheacuten rik kyi ja oumld khor lorsquoi naang yeacute sheacute yang dheacuten thing gi khu juuk teacuteng trin leacute lha choak sheacute raab ma seacuteng ku ku dhok ngo saang tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln ja druup yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Jewel family on blue cuckoo endowed with wisdomrsquos melody is the supreme wisdom deity the lsquoactivitiesrsquo Ma seacuteng His light blue body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the all-accomplishing wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiumlntilde ལཔའསངབཞབOUumlབཞབཅས EacuteམདགyགསམuནམཚནདཔཡནཏནOumlགས yགམཚན

WནདངཆMགསགཙbདངམuན ཚདམདཡཤསབདགལདགངསSགསལ EངགSམAEligAEligགསཚངས[P

87]ད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའvགསxན

ནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སངཉདདང

གཉསSམདཔརམཛbད

a om hum truumll peacute ma seacuteng zhi kyu go zhi kyeacuted ku dhoak choak thuumln tsheacuten peacute youmln teacuten dzoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln tsheacuted meacute yeacute sheacute dhaak la gong su sool tong suum dra drog tshaang yaang druuk kyu yi truumll yik zhi kyursquoi chaar tar waap tu sool naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM the forty emanations of Ma seacuteng along with [the four guardians of] the four gateways are colored in accord with their respective directions They have all the perfect qualities the major and minor marks and their implements ornaments and dress resemble those of their main deity You who are the immeasurable wisdom please consider me sound the sixty divine

55

melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo

(b) 16 [The Requests to Grant] the Accomplishments བOVགཔདངསugraveབན ཨaiumlntilde EacutempartནBསugraveབཔའདངསugraveབCལ གSངmཚངསད4ངསOumlགསཔའདངས

ugraveབCལ uགསmཡཤས_མདདངསugraveབCལ WནmལགསའqངཡནཏནདངསugraveབCལ ལསmrན

ལསམཐརyནདངསugraveབCལ [གསཔཆནཔIབའདངསugraveབCལ YམཔརདགཔkདཔའདངསugraveབCལ

དམགསSམདཔUumlམཔའདངསugraveབCལ བucircངམཚམས~ལབདམཚfགདངསugraveབCལ _ནམདཔའ~ས

atildeའདངསugraveབCལ གཞནཡངམཆགདངམuནམངདངསugraveབYམས[P88] མMསOumlགསཔརབདགལ

Cལ`གསལ kyu druuk pa ngoumld druup ni a om hum ku nga lhun ji druup peacute ngoumld druup tsol suung nga tshaang yaang dzoak peacute ngoumld druup tsol thuuk nga yeacute sheacute la meacute ngoumld druup tsol jeacuten nga leacutek jung youmln teacuten ngoumld druup tsol leacute nga trin leacute thaar chin ngoumld druup tsol toak pa cheacuten po ta weacutei ngoumld druup tsol naam par daak pa kyoumld peacute ngoumld druup tsol mik su meacuted pa gom peacute ngoumld druup tsol suung tshaam draal wa daam tshik ngoumld druup tsol la na meacute pa dreacute bhursquoi ngoumld druup tsol zheacuten yaang choak daang thuumln mong ngoumld druup naam ma luumld dzoak par dhaag la tsal du sool Sixteenth for [the requests to grant] the accomplishments recite ldquoA OM HUM please grant me the accomplishments of your five spontaneously accomplished bodies Grant me the accomplishment of your five types of speech endowed with all the [sixty] divine melodies Grant me the accomplishments of your five minds endowed with the unsurpassed primordial wisdoms Grant me the accomplishments of the five ornaments your marvelous [five] qualities And grant me the accomplishment of the five actions your [five] perfected activities ldquoGrant me the accomplishment of the view the great realization Grant me the accomplishment of conduct meticulous and pure Grant me the accomplishment of meditation free of any particular focal points Grant me the accomplishment of commitments beyond the borders of lsquokeepingrsquo and lsquobreakingrsquo And grant me the accomplishment of the unsurpassed fruit Moreover please grant me the supreme and ordinary accomplishments all without any exceptionrdquo

(b) 17 The Fire Offering བOབ`ནཔམམཆདན ཨaiumlntilde Iབའརམདབདཆནམཐབh Uumlམཔརངགསལཡmའམtརབས kདཔ

`གmའབགAEligབམMསབdegགས འ~སatildeEacutemད4རམདཡསངསWས uumluumlཛལརམཛལརམ

kyu dhuumln pa meacute choumld ni a om hum ta wa jur meacute dheacute cheacuten meacute thaab tu gom pa rang saal yeacute ngeacutei meacute paar weacutei kyoumld pa duuk ngeacutei baak drip ma luumld seacutek dreacute bu ku nga yeacuter meacute yeacute saang jeacuted tri ni tri ni dza la ram dza la ram Seventeenth for the fire offering recite ldquoA OM HUM on the hearth of the view unchanging and blissful blazes the fire of meditation the self-illuminating five wisdoms Through this comes the conduct that burns the obscurations and karmic traces of the five toxic emotions and then the fruit

56

the five inseparable bodies of a primordially enlightened being TRI NI TRI NI DZA LA RAM DZA LA RAMrdquo

(b)18 The Remainder བཅབWདཔlགམན ཨaiumlntilde འདདmདམགསམདjནཔWཆནའད ཡཤསདགངསཔས4ནradicབསtལནས

jན རངརངཅའདདཡནབཞནའrདནསcང ག`གསམསབརནས_མདསཐབཤག kyo jeacuted pa lhaak ma ni a om hum dhoumld nga mik meacuted jin pa ja cheacuten dhi yeacute sheacute gong peacute jin laab peacutel neacute jin rang rang kyi dhoumld yi zhin treacuted neacute kyang dhuuk seacutem bhor neacute la meacute sa thoap shoak Eighteenth for the remainder40 recite ldquoA OM HUM this vast gift of five desireablesmdashfirst blessed then increased in number using the innermost intent of deep wisdommdashis now given away without focus41 As a result may beings meet with whatever they desire abandon their malevolent intents and attain the unsurpassed groundrdquo

(b) 19 The Pledge བOདTཔདམབཅའན བདགནཚརབསགངནསདIའབར ཡཤསཤསརབསངབཔཡ དIAEligབjངl

མཆགཉདདངམཇལ ཞལམཐངཙམBསཤསརབ[P89]མIརའབར སངཉདནམtང[གhབUumlམ

བUumlམཔཉདདངད4རམདOumlགསསངསWས

kyu gu pa daam kya ni dhaak gi tsheacute raab gong neacute da teacutersquoi bhar yeacute sheacute sheacute raab ma seacuteng druup pa yi da ta drip jaang lha choak nyi daang jal zhaal thoong tsam ji sheacute raab me tar bhar ma seacuteng nyi ni mi paang taag tu gom gom pa nyi daang yer meacuted dzoog saang jeacuted Nineteenth for the pledge recite ldquoThrough previous lives and up to the present I have practiced the wisdom deity Ma seacuteng By this now my obscurations are cleared away and I encounter the supreme deity himself Just by seeing his face my wisdom blazes up like fire Ma seacuteng I will not abandon you but will meditate regularly Through this meditation may I become a complete buddha inseparable from yourdquo

(b) 20 The Torma Offering ཉuཔགཏརའatildeལན ཨaiuml Iབམཁའད4ངསYམདགགཏརགཞང` Uumlམཔའདགསལཟདམདགཏར

མསབཀང kདཔརངཤརརངyལཤrགoslashངས འ~སatildeབཤམསལ_མདམཆདཔའatildeལ Wལབ

མཉསཤངདམཅནuགསདམབ6ང ldegནཞཞངརགསVགjནཔསཚfམ ཉམསཆགསབ6ངཞངབརཆད

wནYམསAringག མMས_མདOumlགསསངསWསཔརཤག

nyi shu pa tor bhul ni a om hum ta wa kha ying naam dhaak tor zhong du gom pa oumld saal zeacuted meacuted tor ma shaam kyoumld pa raang shar raang drol sha trak pung dreacute bu shaam trul la meacuted choumld pa bhuul jal wa nye shing daam kyeacuten thuuk dhaam kaang lha sin zhi zhing rik druuk jin peacute tshim nyaam chaak kaang zhing bar cheacuted kyeacuten naam dhok ma luumld la meacuted dzoak saang jeacuted par shoak Twentieth for the torma offering recite ldquoA OM HUM this pure torma plate representing the open skylike view I fill with an inexhaustible tormas representing the luminous meditation and pile with

57

flesh and blood representing self-arisen and self-liberated conduct As the fruit I make the unsurpassed offering both substantial and mentally created [As a result] may all the Victors be pleased and the wishes of the oath-bound guardians are fulfilled May all the gods and spirits are pacified and the beings in the six realms are satisfied by generosity May declining and broken commitments are mended and obstacles and negative circumstances are repelled May everyone become perfectly enlightened beings with no one left behindrdquo

(b) 21 The Aspirational Prayer ཉརགཅགཔiནལམན ཨaiumlntilde ཤསརབསངlཚbགསདགངསSགསལ བདགསགསདཔནOslashབའཁརདང

བཅསཔལ ཚརངནདམདལངསkདརགས[P90]Qདའཕལ བསམཔཡདབཞནའugraveབཔརམཛད`

གསལ AEligབགཉས4ངཞངཚbགསགཉསOumlགསརཅག ཤrགགདསཔའMསའདབརབའ`ས ཤསརབ

སངlམཆགEacuteཐབནས རངདནprodརugraveབགཞནདནམཐརyནཤག

nyer kyik pa moumln lam ni a om hum sheacute raab ma seacuteng lha tshoak gong su sol dhaak soak poumln lobe khor daang kyeacuted pa la tsheacute ring neacute meacute long kyoumld rik juumld phel saam pa yid zhin druup par dzeacuted du sool drip nyi jang zhing tshoak nyi dzoak jur kyik sha traak dhoumld peacutersquoi luumld dhi bhor weacutersquoi dhuumld sheacute raab ma seacuteng lha choak ku thoop neacute raang doumln nyur druup zheacuten dhoumln thar chin shoak Twenty-first for the aspirational prayer recite ldquoA OM HUM assembled wisdom deities of Ma seacuteng please consider us myself and the others the masters and their retinues Grant us longevity health resources and flourishing family lines and let us accomplish our wishes just as we conceive them May our two obscurations be cleansed and our two accumulations completed When we abandon these material bodies of flesh and blood may we attain the body of the supreme wisdom deity Ma seacuteng then swiftly attain our own aims and fully accomplish the aims of othersrdquo

(c) The Conclusion གSམཔeསc4བན suum pa jeacuted kyi ja wa ni Third is the concluding activities (c) 1 The Request for Auspiciousness དངཔབuཤསགསལབན ཨaiumlntilde yདངནངམདའདགསལགཞལཡསཁང དatildeསདངམཐའམད[གཆདར

དགསམད ཕ~ངགཞལཡསབuཤསགངལགསཔ དངའདརགསལཞངབuཤསབདལགསཤག སང

EacutemལཔUumlབསགས Fངལདངསམདགསལལརངབཞནམད ཟགམདའདEacuteའབuཤསབདལགས

ཤག དངའདརགསལཞངབuཤསབདལགསཤག _8AElignམUumlའ4དའsལཡགབཞབOདང ནསསཤOslashང

བ`དCiནམཆགསགས uནཚbགས[P91]Oumlསcབuཤསགངལགསཔ དངའདརགསལཞངབu

ཤསབདལགསཤག

daang po tra shi sol wa ni a om hum chi daang naang meacute oumld saal zhaal yeacute khang uumld daang tha meacute taak cheacute re dhoak meacute pho draang zhaal yeacute tra shi gaang leacutek pa deacuteng dhir saal zhing tra shi dheacute leacuteg shoak ma seacuteng ku nga trul pa go wa soog nang la ngoumld meacute saal la raang zhin meacute zaak meacute oumld kursquoi tra shi dheacute leacutek shoak deacuteng dhir saal zhing tra shi dheacute leacutek shoak lo droom go jeacuted trul yik zhi

58

kyu daang na soumld shi loank duumld tsi meacuten choak soog phuumln tshoak dzeacuted kyi tra shi gang leacutek pa deacuteng dhir saal zhing tra shi dhe leacutek shoak The first of these is the request for auspiciousness ldquoA OM HUM the inestimable mansion has no inside or outside it is devoid of center and periphery existence and nonexistence hopes and fears Whatever good there is in this auspicious inestimable palace may the auspiciousness and goodness of the perfect substances shed their light here today The five embodiments of Ma seacuteng their emanations the guardians and so on appear but are without concrete form they are visible but have no self-nature Whatever good there is in these undefiled luminous bodies May the auspiciousness and goodness of the undefiled luminous bodies shed their light here today ldquoThe forty miraculous letters that [are keys to] open the box of intelligence the ambrosial medicine that heals the sick and brings the dead to life whatever goodness there is in these auspicious perfect substances may the auspiciousness and goodness of the perfect substances shed their light here today

(c) 2 The Dissolution གཉསཔད4བegraveན ཨaiumlntilde གཞལཡསསངགཙbའཁརལཔZན སབནཡགའAumlལབegraveསཡགYམས

བདགགཤuནདatildeསSཐམཔཡ རངསམསམགཡམཉམགསལEacuteགSམOumlགས

nyi pa yeacute dhu ni a om hum zhaal yeacute ma seacuteng tso khor trul pa kuumln sa boumln yik dru la dhuumld yi geacute naam dhaak gi sheacute thuumln uumld su thim pa yi raang seacutem mi yo nyaam saal ku suum zoog Second for the dissolution recite ldquoA OM HUM the inestimable mansion the main deity Ma seacuteng the retinues and emanations all gather back into their seed syllables and those syllables dissolve into the center of my heart My own mind is now complete with the three bodies the unwavering eternal body of Boumln the luminous body of innate perfection and the emanation body of equalityrdquo42

(c) 3 The Great Completeness Oumlགསཔཆནཔ8ན ཨaiumlntilde འཁརའདསZནBsངཔརངགསམས སམསཉདམབཅསdས~ལབནཉད

ད4ངས ད4ངསཉདང8བnནམམཁའམཐའདངམཉམ མཉམཉདམབཅསཐགལའངངལབཞག

dzoak pa cheacuten po ni a om hum khor dheacute kuumln ji nying po raang gi seacutem seacutem nyi ma kyoumld troumld draal boumln nyi ying ying nyi ngo bo naam kharsquoi tha daang nyaam nyaam nyi ma kyoumld thik lersquoi ngang la zhaak Third for the great completeness recite ldquoA OM HUM the essence of samsara and nirvana is [none other than] onersquos own mind [The nature of] mind-itself unfabricated and free of elaborations is [the nature of] Boumln-itself [The union of the two represents] the nature of dimension-itself which is equal to the dimensionless sky space That equality itself is the unfabricated [single] sphere rest in that staterdquo Please see a [single] sphere in footnote no 36

Colophon ཞསཔའདནབདགའoགནམབནཤསརབདགངསWལལ སངཤང4འའAumlགAringའབཅmལ lམཆགསངདངསམཇལཞལMང

གནངཡངཡགརམབཀདcང དནསYམའརinfinགསཕEགལ8འ[P92]སགAringབའཚསབཅmལ རབའ4མས_8ynསའདཟརBས

བEacuteལངརཡགརབཀདཔས ལམངསངབསOངཙམམགཏགསབeདའ`གཔལ lགཆདནརའigraveལཉསའགལགངqངYམས མyན

xནYམསckནgརམཐལལབཤགས དགCགངqངའyZནདན`བg བuཤསཔརཤག

59

zheacute pa dhi ni dhaak dra naam boumln sheacute raab gong jaal la sa kyong shing jarsquoi druuk dharsquoi kyo nga la lha choak ma seacuteng ngoumld jaal zhaal luung naang yaang yi geacuter ma koumld kyaang deacute neacute naam jur kyaag pho taag lorsquoi sa ga dha weacutei tsheacute kyo nga la raab jaam lo droumld lsquooumld zeacuter ji kuul ngor yi geacuter koumld peacute lo maang song weacutei kyung tsam ma toak jeacuted dhuuk pa la lhaak cheacute nor trul nyeacute ghaal gaang juung naam cheacuten dheacuten naam kyi kyeacuten ngar thol lo shaak geacute tsa gaang juung dro kuumln doumln du ngo tra shi paar shoak This text was verbally transmitted to a person such as me Sherab Gongjal from the clan of Celestial Boumln in the female wood-bird year the year known as ldquoearth protectorrdquo on the 15th day of the dragon month when I directly encountered the supreme deities of Ma seacuteng [in vision] I did not write it down at that time Later in the male iron-tiger year in the [fourth] month knows as saga-dawa on the fifteenth day I wrote it down as the behest of [Geshe] Rabjam Lodoe Oumldzer Since many years had elapsed I had forgotten much and only a small portion remained in my memory Thus whatever additions and omissions errors and faults I have made I solemnly confess before all learned persons On the other hand whatever roots of virtue have been created I dedicate for the benefit of all sentient beings May it be auspicious

[P93]གབaumlསགསངབའགཤམatildeལགསས བཟ8རགལ ཤརEacute དlདདབྷརཐཚནསdའ` AEligརགལ 4ང

གSང ]ངརndash8ཡzཐཚནསdའ` ཚདམའརགཔལ acircབཡནཏན དྷམདཧཐཚནསdའ` གས8རགལ l8rན

ལས 1ཏདཤནཐཚནསdའ` ནངརགལ དatildeསuགས Zཁརཤནནཐཚནསdའ` Cསརགསལ ཤརEacute

འགཔbullཏསdའ` sནངགལ 4ངགSང wནཔbullཏསdའ` uacuteབjརལ དatildeསuགས པཔbullཏསdའ` མངན

བeདལ acircབཡནཏན མམངཔbullཏསdའ` Aringསགརལ l8rནལས[P94] ན[པbullཏསdའ` gaab bheacute saang weacutei shaam bhu leacutek so zo rik la shar ku dha lhoumld deacute bhar tha tsheacuten si ti du dra rik la jaang sung laang jur hro yeacute tha tsheacuten si ti dhu tsheacute meacute rik pa la nuup youmln teacuten dhi ma dha ha tha tsheacuten si ti du so rik la lho trin leacute mri ta dheacute shin tha tsheacuten si ti du nang rik la uumld thuuk ku khir shin no tha tsheacuten si ti du tsi rik la shaar ku lsquoig peacuten dri ta si ti du nyeacuten ngaak la jaang suung kyeacuten peacuten dri ta si ti du dheacuteb jor la uumld thuuk pa peacuten dri ta si ti du ngoumln joumld la nuup youmln teacuten ma ming peacuten dri ta si ti du dhoumld gar la lho trin leacute nirt peacuten dri ta si ti du

Supplementary Mantra Text Supplementary Text on the Hidden and Concealed Secrets [of the Ten Fields of Knowledge]

For arts and crafts [east and body] DA LHOumlD DEacute BHAR THA TSHEacuteN SI TI DU For language [north and speech] LAANG JUR HRO YE THA TSHEacuteN SI TI DU For logic [west and good qualities] DHI MA DA HA THA TSHEacuteN SI TI DU For medicine [south and activities] MRI TA DHEacute SHIN THA TSHEacuteN SI TI DU For metaphysics [center and mind] KU KHIR SHIN NO THA TSHEacuteN SI TI DU For astrology [east and body] lsquoIG PEacuteN DRI TA SI TU DU For poetry [north and speech] KYEacuteN PEacuteN DRI TA SI TI DU For composition [center and mind] PA PEacuteN DRI TA SI TI DU For synonymics [west and good qualities] MA MING PEacuteN DRI TA SI TI DU For performance [south and activities] NIRT PEacuteN DRI TA SI TU DU སངgགསcགཤམརའད མཁསཔགསརBatildeམབཟངནང Mང[གསབ`དCཡནཏནབ6ངས བOrགརགཔའཁWནབNtildeག

EངགSམབནཞངདatildeསSབཀད ཅསཔuEནགdaggerངVངཉWལལ རགའཛfནདགངསQདའqངབཞན` ད~བNtildeནཤསWལབདག

60

ལའམ མཁའའy8འsནQདqངབཞནSག~ས4ས ཉསའགལཐམསཅདབསགནསkནgརབཤགས དགCགངམཆསམཁའ

མཉམའyལབg བEནདངབEནའཛfནདཔནOslashབགངའཕལཞང eacuteལབཞནའཕལཞངdaggerནགནསབuཤསཤག གསངWrམ`

བཤདཔས|ངམནcང lyགསuགསདགངསམཉསyརrལ`uལ དགའ

ma seacuteng ngaak kyi shaam jur dhi kheacute pa seacuter ji buum zaang naang luung toak dhuumld tsi youmln teacuten kaang kyu traak rik peacute kha jeacuten tsuuk tong suum boumln zhing uumld su koumld kye pa zhu toumln yuung drung nyi jal la rik dzin gong juumld juung zhin du ra tsuumln sheacute jaal dhaak larsquoam kha drorsquoi nyeacuten juumld juung zhin suuk dri jeacuted nyeacute gaal thaam kyeacute kyaap neacute kyeacuten ngar shaak geacute tsa gaang chi kha nyaam dro la ngo teacuten daang teacuten dzin poumln lobe gong pheacutel zhing dhuul zhin pheacutel zhing yuumln neacute traa shi shoak saang ja trom dhu sheacute peacute ruung min kyang lha drok thuuk gong nyeacute chir traal du phuul gersquoo This supplementary text transcribing the mantras of Ma seacuteng fills the perfect golden ldquovaserdquo43 of the wise with good qualities with the nectar of scriptural knowledge and realization With the ten fields of knowledge ornamenting the mouth of the vase it is displayed in the realm of Boumln at the center of the billionfold universe Whereas the Zhu master Yung-dung Nyi-jal received this in a mind-to-mind transmission from the awareness holders I Ratsun Sherjal obtained it as an oral transmission from the sky-goers and I wrote it down In the presence of the objects of refuge I confess all of my faults Whatever roots of virtue it may contain I dedicate for beings equal [in vastness] to the sky May the teachings and the teaching-holders the masters and disciples flourish Increasing in number like an upsurge of dust may they last long and be auspicious This is sealed to secrecy and inappropriate to disclose in public But in order to please my spiritual friend I sent it to him immediately May it be virtuous

61

Long Life Text [P95] ཤསརབབའསངགའཚབགdaggerངVངཚདཔགམདཅས4བབuགསས sheacute raab ma weacutei seacuteng geacutei tsheacute druup yung drung tsheacute paak meacuted kyeacute ja wa zhuuk so Indestructible Boundless Life A Longevity Practice for the Wisdom Deity Ma seacuteng

[P96]lགཔའlམཆགཤསརབབའསང གdaggerངVངཚདཔགམདལyགའཚལལ གdaggerངVངlཡ6ད`ན སངསཔའatildeམr

ཞངuང6ད` Z4མངཀ Wགར6ད` འཇམདཔལད4ངས བད6ད`ཤསརབསང ཅསཔའདནགཞནacircབOVགནཚbད

འཆམདགdaggerངVངགEacuteདངxནཔ བབཅངཡདམ4དནཚལའatildeམruབཅང འyབསམསཅནཚཟདཚཉམཚའyམསཔYམས

ལམགནབསམཛདཅང ཚདངདབངཐངལངསkདཤསརབསགསcདངསugraveབprodར`4ནཔའགdaggerངVངཚདཔགམདའདཉདབ

ཐབསལ gནའyདངསགཞeསདངགSམམ lhaak peacute lha choak sheacute raab ma weacutei seacuteng yung drung tsheacute paak meacute la chaak tshal lo yung drung lha yi keacute dhu na saang po bhum tri zhang zhung keacute dhu ku ji maang keacute ja gar keacute dhu jaam paal yaang boumld keacuted du sheacute raab ma seacuteng kyeacuted pa dhi ni zhoumln nu kyu druuk na tshoumld chi meacuted yung druung gi ku daang dheacuten pa druup cing yi dhaam jeacuted na tsheacute lo bhuum tri thuup cing dro wa seacutem kyeacuten tsheacute zeacuted tsheacute nyaam tsheacute chaam pa naam la goumln kyaab dzeacuted kying tsheacute daang waang thaang loong kyoumld sheacute raab soak kyi ngoumld druup nyur du jin peacute yung drung tsheacute paagk meacute dhi nyid druup thaap la ngoumln dro ngoumld zhi jeacuted daang sum mo Homage to the most supreme wisdom deity Ma seacuteng [known as] ldquoIndestructible Boundless Liferdquo In the language of the everlasting gods he is Sang-po-bhum-tri In the language of Zhang-zhung he is called Ku-ji-mang-ke In the language of India he is Manjushri In Tibetan he is the wisdom deity Ma seacuteng Appearing in the form of a sixteen year old he is endowed with an immortal and everlasting body Those who perform his practices and regard him as their personal deity may obtain inestimable lifespans they may act as protectors guarding those whose lifespans have come to an end whose lifespans are in a state of decline or whose lifespans have been stolen by evil spirits He grants at once the accomplishments of longevity power and charisma wealth wisdom and so on This sādhana Indestructible Boundless Life has three sections (a) the preliminaries (b) the main body of the ritual and (c) the conclusion

(a) The Preliminaries Procuring Longevity Arrow Vase and Torma

དངཔ8gnནའyལ ཚམདའ[P97]Wནxནལ ཚatildeམ ཚགཏརལམbullལEང`atildeམཔའཁརཞWསདབངoགནརatildeབCགས yགས

བཞརགས[གསམཐའརལatildeསབ6ར ཚཆངཚརལ ཚbགསདངགཏརམདཀརབགགསབOumlསZནབསགསལ daang po ngoumln dro la tsheacute dha jeacuten dheacuten la tsheacute bhuum tsheacute tor la meacuten taal teacuteng dhu buum peacutersquoi khar zhi jeacuted waang draak nor bu tseak choak zhir rik taak thah ril bhuumld kor tsheacute chang tsheacute ril tshoak daang tor ma kar geacutek druup dzeacuted kuumln saak la For the preliminaries [procure] a longevity arrow with all its decorations [of colored silk and jewels] and a longevity vase For the longevity torma place a vase [made of dough] on the

62

maṇḍala on the surface of the vase pile up gems [made of dough] representing the four actions of pacifying increasing magnetizing and subjugating Place the four typological marks in the four directions and surround the border with [a large number of] round balls [made of dough] Further one needs longevity liquor and the longevity pills [made from dough] Collect tshok a torma a white torma a torma for the obstructers and all the substances for the sādhana

(b) The Main Body of the Ritual (b) 1 The Water and Incense Purification དངསགཞལ aiumlབག ཤནགནསཁངམཆདOumlསZན uདTདགཔའigraveསཆབདང SམབWVགOའtས

`དcས ཡངསSདགཅངགཙངབར4

ngoumld zhi la om druup sheacuten neacute khaang choumld zeacute kuumln chu gu daak peacute truumld chaap daang sum ja druk kyursquoi poumld dhuumld kyi yong su daag cing tsang war ja For the main body of the ritual begin with the recitation OM May the Shen practitioners44 the (divine) residence45 and all the offering substances be immaculately purified by the cleansing water from nine sources and the smoke of three hundred sixty types of incense

(b) 2 Bringing Down the Blessings 4ནའབབསན aiumlཡཤསlཡuགསཁནས བ`དCQནམདབབསནསན དངའདརཚatildeམའདརའyལབའ

ཚདབངལངསkདའཕལབརམཛbད

jin beacuteb ni om yeacute sheacute lha yi thuuk kha neacute dhuumld tsi juumln meacute baab neacute ni deacuteng dhir tsheacute buum dhir chil weacutei tsheacute waang long kyoumld pheacutel war dzoumld Showering blessings OM From the heart of the wisdom deity a stream of nectar flows continuously Pooling now in this longevity vase may it increase longevity charisma and power and wealth

(b) 3 Establishing the External Boundary yམཚམསན aiuml[P98]yUumlucircངམཛདWལཆནབཞ འདདཡནགཏརམའདབཞསལ བརཆདལགའoན

བགགསརགསZན དཔགཚདབWདrརWངམཚམསགཅད aiumlZuumlyནལཐ8ཡzndashགགཤག`ལནན chi tshaam ni om chi go suung zeacute jaal cheacuten zhi dhoumld youmln tor ma dhi zheacuted la bar cheacute loak dreacuten geacutek rik kuumln paak tsheacute jeacuted triir jaang tshaam kyoumld om ku tra dreacuten la tho yeacute hrik go shaak dhul neacuten Establishing the external boundary OM May the four great kings who safeguard the four external doors accept this torma endowed with the five sensory enjoyments and establish a boundary against all types obstacles misguiding forces and obstructing spirits extending out 80000 leagues OM KU TRA DREacuteN LA THO YEacute HRIK GO SHAAG DHUL NEacuteN

(b) 4 Striking the Lines and Sprinkling Water ཐགཆགན aiumlའqངབmཡཐགགདབཔས ཡmའདcལའཁརགསལབརར ཚནདངtསcཆགགདབ

པས མཛསལགསངམཚརམཉམཔརར EacuteགSངuགསcཐགགདབཔས lདངགཞལཡསའugraveབར

ཅག མཛསཔའསཚbནའདགསལབས lདངགཞལཡསས8སnརགསལ

63

thik chaak ni om jung wa nga yi thik dhaab peacute yeacute ngeacutei kyil khor saal war jur tsheacuten daang poumld kyi chaak dhaap peacute dzeacute leacutek ngo tshaar nyaam par jur ku suung thuuk kyi thik dhaab peacute lha daang zhaal yeacute druup jur kyik dzeacute peacute sa tshoumln dhi sool weacutersquoi lha daang zhaal yeacute so sor saal Striking the lines and sprinkling water OM By drawing the lines of the five elements [the maṇḍala] clearly transforms into the maṇḍala of five wisdoms By sprinkling it with water and incense it becomes equally beautiful excellent and amazing to behold By drawing the lines of body speech and mind may the deities and inestimable mansion become present By applying these beautiful earth pigments may the deities and inestimable mansion become vividly distinct

(b) 5 Placing the Vase in the Maṇḍala དནསatildeམཔབཀདཔན aiumlརནཆནatildeམཔཚཡགཞལཡསཁང ནངབOདརནཆནགཏརBམཛbད ཁWནཚ

ཡlཚbགསEacute གszligངསཐགཚ[P99]ཡuགསeའཞགས མTལuཚཟདཚཉམསགས ཚམདའཚཆང

རལatildeསགས འཆམདགdaggerངVངཚབ[ན དcལའཁརདatildeསSབuགསSགསལ deacute neacute bum pa koumld pa ni om rin cheacuten bum pa tsheacute yi zhaal yeacute khaang nang kyuumld rin cheacuten teacuter ji zoumld kha jeacuten tsheacute yi lha tshoak ku zung thaak tsheacute yi thuuk jeacutersquoi zhaak ghul chu tsheacute zeacuted tsheacute nyaam so tsheacute dha tsheacute chang ril bu soak chi meacute yung drung tsheacute druup teacuten kyil khor uumld su zhuuk su sol OM The precious vase is the inestimable mansion of the long life [deity] The contents of the vase is like a treasury of wealth The mouth-ornament of the vase is the assembled deities of long life The mantra thread46 is the compassionate lasso of long life The [vasersquos] throat ornament sustains life preventing it from ending or declining The longevity arrow liquor pills and so forth are supports for the practice of the immortal and indestructible [life force] May those objects be seated in the center of the maṇḍala

(b) 6 Establishing the Boundary མཚམསབཅདཔན བΩངནཤསརབསངEacute འཆམདགdaggerངVངཚདཔགམད བརཆདདyབགགསམང

མདcང སམསཅན`གmའའigraveལwནBས ཚལབརཆདཡདdegདན དམགསམདEངགསལངང`AEligལ

Byནuནགམརཡཕཊ tshaam kyeacuted pa ni so nga ni sheacute raab ma seacuteng ku chi meacute yung drung tsheacute paak meacuted bar cheacute dra geacutek ming meacuted kyaang seacutem kyeacuten dhuuk ngeacutei trul kyeacuten ji tsheacute la bar cheacute youmld si na mik meacute tong saal ngang du drol ji dreacuten shu nik ma ra ya phet Establishing the boundary SO I am an embodiment of Sherab Ma seacuteng immortal and endowed with indestructible boundless life Not even the names ldquoobstaclerdquo ldquoenemyrdquo or ldquoevil spiritrdquo exist [for me] But due to their five poisonsmdashthe conditions that cause delusionsmdashshould obstacles arise to the lives of sentient beings may those obstacles be liberated in the state with no reference points the state of emptiness and luminosity JI DREacuteN SHU NIK MA RA YA PHET

(b) 7 Devotional prayer

64

གསལའདབསན ཨམཧ བནEacuteZནhབཟངཔལགསལབའདབས OumlགསEacuteསངརགསmལགསལབ

འདབས ལEacuteOslashབདཔནYམབཞལགསལབའདབས ugraveབཐབམཁསཔམབཞལགསལབའདབས སང

[P100]Yམལཆབཞལགསལབའདབས oནཅནCབའ_མལགསལབའདབས འདyབརད8འལམB

བརཆདསལ ཚལརངདབངཐབཔར4ནBསradicབས

sol dheacutep ni e ma ho boumln ku kuumln tu zaang po la sol wa dheacuteb dzoak ku ma seacuteng rik nga la sol wa dh dheacuteb trul ku lobe poumln naam zhi la sol ba dheacuteb druup thoap kheacute pa mi zhi la sol wa dheacuteb ma seacuteng naam trul cheacute zhi la sol wa dheacuteb trin kyeacuten tsa weacutei la ma la sol wa dheacuteb dhi chi bar dorsquoi lam ji bar cheacute seacutel tsheacute la raang wang thoap par jin ji lobe Devotional prayer E MA HO I pray to the eternal body of Boumln Kuntu Zangpo I pray to the body of innate perfection the five families of Ma seacuteng I pray to the emanation body the four masters I pray to the four learned and spiritually realized beings I pray to the four great emanations of Ma seacuteng And I pray to my kind root lama Please clear away the obstacles of this life the next life and the intermediate state Bless me that I may attain mastery over long life

(b) 8 The Generation Stage བདརམན 6དཅགབདགཉདཤསརབlམཆགགཞནacircབOVགལངཚbEacuteམདགདཀརགསལཞལགཅག

yགགཉསམདའདརཚatildeམའཛfནཔ ཞWནབOགSམBསབWནཔའuགསཁནས aiumlལསའདཟརཕར

འrསསམསཅནཐམསཅདcཚབuགབegraveསuརའ`སབདགདངucircང4Yམསcཚདངབསདནམསདབང

ཐངWསཔརབསམ kyeacute rim ni keacute kyik dhaak nyi sheacute raab lha choak zhoumln nu kyu druuk laang tsho ku dhoak kar saal zhaal kyik chaak nyi dha dar tsheacute bum dzin pa zhi jeacuten kyu suum ji jeacuten peacutei thuuk kha neacute om leacute oumld zeacuter phar troumld seacutem kyeacuten thaam kyeacuted kyi tsheacute traak dhuumld tshur dhuumld dhaak daang suung ja naam kyi tsheacute daang soumld naam wang thaang jeacuted par saam The Generation Stage Contemplate I instantly generate myself in the form of the supreme wisdom deity who appears in the form of a charming sixteen-year-old youth With a pure white body one face and two arms he holds an arrow of long life in his right hand a longevity vase in his left and is adorned with the thirteen ornaments of peaceful deity At his heart is a syllable OM radiating out lights and rays which are absorbed into the life-luster of all sentient beings then gathered back expanding the longevity merit charisma and power of myself and others in need of protection47 ཡངརངགuགསཁནསཨཡརམཁAumlམ`ནBབརFངལའrསཔས འqངབརམབCགསདcལའཁར

Eང`Aumlའད`uབལས འཇའམཚbནགdaggerངVངའཁརལཔདམརནཆནམཚbནཆམuགངསརདTརམ[P

101]Bསབ6རབའདcལ` aiumlལསའཆམདགdaggerངVངཚདཔགམད འདcEacuteFངགསལརངབཞནམད

པརབUumlམ yaang rang gi thuuk kha neacute a yam ram mam kham brum dhuumln ji bar naang la troumld peacute juung wa rim tseacutek kyil khor teacuteng dhu druum oumld dhu zhu wa leacute ja tshoumln yung drung khor lo peacuted ma rin cheacuten tshoumln cha meacute chu gaang ri ghu rim ji kor weacutei kyil dhu om leacute chi meacute yung drung tsheacute paak meacute oumld kyi ku nang saal raang zhin meacute par goom

65

Further meditate From my heart the syllables A YAM RAM MAM KHAM DRUM radiate in the space before me and the syllable DRUM melts into light above the maṇḍala of layered elements Out of that [light] emerges a rainbow a yungdrung a wheel a lotus a jewel a weapon fire water and a snow mountain These nine gradually circle it in sequence [a circle of rainbows a circle of yungdrungs etc] In the center of that is a syllable OM from which emerges a body of lightmdashimmortal and endowed with indestructible boundless lifemdashappearing vividly but without any self-nature དའyརམ`བདགཅགབག ཤནཡནམཆདམནརའཁརBསབ6རབརབསམ དདགགuགསལསའད

ཟརཡརའrསdeguའམyནརགསkནoངས ཕརའrསཡནཏནལནཆགསམyནརགསldquoའsལEབས

uགསཐམསཅདབegraveས མརའrསརགསVགསམསཅནBཚབuགཐམསཅདབegraveསནས རངཉདལཐམ

པསགཉསམདལསcསམསདཔའཆནཔརརནསརངགཚབuགམདངསགSམལuacuteབWདགངགས

བད`མuགསཔརབསམ deacutersquoi chi rim dhu dhaak kyak druup sheacuten youmln choumld mi nor khor ji kor war saam deacute dhaak gi thuuk leacute oumld zeacuter yar troumld si zhursquoi droumln rik kyeacuten draang phar troumld youmln teacuten leacuten chaak droumln rik dzu trul toap shuuk thaam kyeacuted dhuumld mar troumld rik druuk seacutem kyeacuten ji tsheacute traak thaam kyeacuted dhuumld neacute raang nyi la thim peacute nyi meacute leacute kyi seacutem pa cheacuten por jur neacute raang gi tsheacute traak dhaang suum la dheacute jeacuted gank gi kyeacuted dhu mi tshuuk par saam Imagine that surrounding the perimeter of that are we Shen practitioners the benefactor and recipients along with their wealth Then contemplate From their hearts lights and rays radiate upward inviting the classes of guests who are to be revered Radiating horizontally to the classes of guests who have good qualities and who seek karmic debts they gather in their miraculous powers and strength Radiating downward to the beings of the six realms they gather in their life-luster Finally they dissolve into oneself such that oneself [and the deity] become a non-dual ldquoaction beingrdquo and none of the eight classes [of evil spirits] can harm the enhancement of onersquos own longevity luster and radiance

(b) 9 Invitation kནའoནyགབཤགསནངམཆདན aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚ

ཉམསའyZནབསཔའ[P102]yར གནསའདརkནའoནག ཤགསSགསལ kyeacuten dreacuten chaak shaak nang choumld ni om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir neacuted dhir kyeacuten dreacuten sheek su sool Invitation prostration confession [external] and internal offerings OM You who are immortal and endowed with indestructible boundless life we invite you here to this place to safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining (b) 10 Prostration aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚཉམསའyZནབསཔའ[P

102]yར UumlགSམTསཔསyགའཚལབས om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir go suum guumld peacute chaak tshaal kyaap

66

OM You who are immortal and endowed with indestructible boundless life we seek refuge and prostrate respectfully with body speech and mind in order for safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining

(b) 11 Confession aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚཉམསའyZནབསཔའ[P

102]yར མདགའལསkདམMསབཤགས om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir mi geacutei leacute kyoumld ma luumld shaak OM You who are immortal and endowed with indestructible boundless life we confess our nonvirtuous actions and conduct in order for safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining

(b) 12 [The external and Internal Offerings] aiumlའཆམདཚཡlཚbགསལ གszligགསAEligoར8རzགབནགཏར YམmYམབWདདཀརམངརདང kན

གཟགསགཏརམཤrགདང བ`དCiནམཆདWམཚbདང དངསའ4རཡདལམཆདOumlསZན uགས

ཉདདBསཔའམཆདdནའatildeལ ཚནརལངསkདདངསugraveབCལ om chi meacute tsheacute yi lha tshoak la zuuk dra dri ro reacutek boumln teacuter naam nga naam jeacuted kar ngar daang kyeacuten zik tor ma sha traak daang dhuumld tsi meacuten choumld ja tsho daang ngoumld jor yi trul choumld zeacute kun thuuk nyi jeacuted peacutei choumld trin bhuul tsheacute nor loank kyoumld ngoumld druup tsol OM For the assembled deities of boundless life we make a cloud of offerings to please your minds sights sounds smells tastes and tactile sensations fivefold and eightfold offerings48 [three] white [curd milk and butter] and [three] sweets [sugar molasses and honey] all objects pleasing to sight [secret] torma of flesh and blood an oceanic offering of ambrosial medicine offering substances actual and imagined Please grant us the accomplishment of long life wealth and enjoyments

(b) 13 Six Session Visualizations for Mantra Recitation `སVགའཛབདགངསན རངཉདཤསརབསངEacuteམདགདཀརགསལཞལགཅགyགགཉསགཞནacircབOVག

ནཚbདམདའདརཚatildeམའཛfནཔ འཆམདགdaggerངVངཚཡlདངགཉསSམདཔའuགསལསའདཟརyངས

མདཔའrསནས ཚཡlཚbགསyག[P103]ནinfinགསordfཞགསཔའཛfནཔyངསམད`རནས yགས

བOའའཇག[ནཁམསZནསམསཅནYམསc_ཡདསམསགSམང8བ8ཡགམངཔབegraveས བདགདང

བucircང4Yམསལཐམཔརབསམ duumld druuk zaab goong ni rang nyi sheacute raab ma seacuteng ku dhoak kar saal zhaal kyik chaak nyi zhoumln nu kyu druuk na tshoumld dha dar tsheacute bhuum dzin pa chi meacute yung drung tsheacute yi lha daang nyi su meacute peacutei thuuk leacute oumld zer draang meacuted pa troumld neacute tsheacute yi lha tshoak chaak na kyak kyu zhaak pa dzin pa draang meacuted du jur neacute choak kyursquoi jik teacuten khaam kuumln seacutem kyeacuten naam kyi la yi seacutem suum ngo wo yi geacute ni mang po dhuumld dhaak daang sung ja naam la thim par saam

67

Six session visualizations for mantra recitation Imagine oneself as the wisdom deity Ma seacuteng appearing in the form of a sixteen-year-old youth With a pure white body one face and two arms he holds an arrow of long life in his right hand and a longevity vase in his left He is none other than the immortal and indestructible deity of longevity Innumerable lights and rays radiate from his heart which become countless deities of longevity each holding a metal hook and lasso in their hands They gather in the essence of soul consciousness and mindmdashin the form of seed syllables RNRImdashfrom the sentient beings of all the world systems in the ten directions Those dissolve into myself and others whose life needs to be spared from harm གཞནཡངdeguའམyནརགསYམསcuགསe4ནradicབསདང ཡནཏནལནཆགསམyནརགསYམསcldquo

འsལདངEབསuགས sངeའམyནརགསYམསcཚབuགབOདམདངསཐམསཅདབegraveསནསབདག

དངབucircང4YམསལཐམཔསའཆམདགdaggerངVངཚཡWལཔ8འEacute|ugraveབཔརབསམ zheacuten yaang si zhuumlrsquoi droumln rik naam kyi thuuk jeacute jin laab daang youmln teacuten leacuten chaak droumln rik naam kyi dzu trul daang toap shuuk nying jeacutersquoi droumln rik naam kyi tsheacute traak kyuumld dhaang thaam kyeacuted dhuumld neacute dhaak daang suung ja naam la thim peacute chi meacute yung drung tsheacute yi jaal porsquoi ku ru druup par saam Further contemplate They gather the compassionate blessings of the guests to be revered the miraculous powers and strength of the guests who have good qualities and who seek karmic debts and all the life-luster vital essence and radiation of the guests who are objects of compassion As these dissolve into myself and others whose life needs to be spared from harm we all become embodiments of the immortal and indestructible king of longevity

(b) 14 The Praise Mantra བΩ8aaeligཨཡརམཁAumlའ` ཨdaggerཤNtildeཚཛཛ བΩ8ནEacuteགSངསuགསcམཆག aiumlནEacutemཡཤསm

ཨནEངཉདཡཤསEacute ཡནམཉམཉདཡཤསEacute[P104] རནསར[གསཡཤསEacute མན4ugraveབཡཤས

Eacute ཁནམལངཡཤསEacute AumlནའདཟརinfinགསordfE འ`ནyགསབOར_ཚegraveད ཨdaggerཚགཡངདབངཐང

egraveད ཤNtildeབསདནམསལངསkདegraveད ཚ_ཡདསམསcsང ཛཛགནསའདརprodར`uག མཆགuན

ཚདབངདངསugraveབCལ so om a yam ram mam kham drum dhu a yu sheacute tsu tsheacute rnri dza dza so ni ku suung thuuk kyi choak om ni tong nyi yeacute sheacute ku yam ni nyam nyi yeacute sheacute ku ram ni sor toak yeacute sheacute ku mam ni ja druup yeacute sheacute ku khaam ni me long yeacute sheacute ku drum ni oumld zer kyak kyu teacute dhu ni choak kyur la tsheacute dhuumld a yu tsheacute yang wang thang dhuumld she tsu soumld naam loank kyoumld dhuumld tsheacute rnri la yi seacutem kyi nying dza dza neacute dhir nyur du khuuk choak thuumln tsheacute wang ngoumld druup tsol SO OM A YAM RAM MAM KHAM DRUM DHU A YU SHEacute TSU TSHEacute RNRI DZA DZA Here the syllable SO is the supreme body speech and mind of the enlightened beings OM is the five bodies and five wisdoms A is the embodiment of the wisdom of emptiness YAM is the embodiment of the wisdom of equality RAM is the embodiment of the individually discriminating wisdom MAM is the embodiment of the all-accomplishing wisdom KHAM is the embodiment of of the mirrorlike wisdom DRUM is the luminous hooks DHU refers to gathering soul and life-force from the ten directions A YU refers to gathering life prosperity and charismatic power49

68

SHE TSU refers to gathering merit and a wealth of enjoyments50 Tsheacute RNRI are the heart syllables of soul consciousness and mind DZA DZA urges [the above fortunes] to gather here instantly Please grant us the supreme and ordinary accomplishments as well as mastery over long life

(b)15 Invitation for the Feast offering ཚbགསམཆདན aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར ཞལཟསཚbགསལkན

འoནནས མཐགprodར`ག ཤགསSགསལ tshoak choumld ni om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir zhaal zeacute tshoak la kyeacuten dreacuten neacute ma thoak nyur du sheek su sool The feast offering OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death we invite you to this tshok feast Please come quickly and without delay

(b) 16 Offering aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར ཟདམདམཆདdནའདའatildeལབས 4ན

BསradicབསལབཞསSགསལ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir zeacuted meacute choumld trin dhi bhul weacutei jin ji lobe la zheacute su sool OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death as we make inexhaustible clouds of offerings please enjoy them and grant us blessings

(b) 17 Confession aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར མརགའigraveལཔའབཀའའགལལས མ

MསཚbགསcསབཤགསཔརབBའ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir ma rik trul peacute ka gaal leacute ma luumld tshoak kyi shaak paar jirsquoo OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death having violated your word through delusion based on ignorance with this feast offering we confess and set aside these acts all without exception

(b) 18 Liberation aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར uལཚཡབརཆདZན Eངཞངབདག

མདད4ངསSབAEligལ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir nyu leacute tsheacute yi bar cheacute kuumln toong zhing dhaak meacute yink su draal OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death may all the nyu-le51 who cause obstacles to longevity be liberated in the expanse of emptiness and selflessness

(b) 19 Proffering

69

aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར བརཆདཚ[P105]བ`དwནངན

Zན ཡཤསཆནཔ8འ]ང`བEབ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir bar cheacute tsheacute dhuumld kyeacuten ngeacuten kuumln yeacute sheacute cheacuten porsquoi loank du taap OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death may all obstacles demons who attack onersquos life force and adverse circumstances be fed into the vastness of the great primordial wisdom

(b) 20 Praising the Deity EacuteབEདན aiumlའཇའཚbནའདའཁརའyལཔའགཞལཡསདatildeས ཡཤསmxནEacutemOumlགསཔའEacute འཆམད

གdaggerངVངཚཡWལཔ8Ez ཤསརབlམཆགསངཚདཔགམད Eacuteམདགདཀརགསལཤལདཀརrdquoངས

པའམདག ཞལགཅགyགགཉསཞབསགཉསལAgraveངབuགས yགགཡསཚམདའདརཚbནmབWན

འཛfན སམསཅནཚཟདཚབdegངdegགབབསམཛད yགགཡནའཆམདབ`དCatildeམབཀངསའཛfན སམས

ཅནཚཉམསཚdegགགསསཔརམཛད རནཆནཞWནབOགSམWནBསབWན སམསཅནནདགདནwན

ངནབརཆདསལ འཇགསམདTརཁངདTརམyབ6རབ ku toumld ni om ja tshoumln lsquooumld khor chil peacute zhaal yeacute uumld yeacute sheacute nga dheacuten ku nga zoak peacute ku chi meacute yung drung tsheacute yi jal po teacute sheacute raab lha choak ma seacuteng tsheacute paak meacute ku dhoak kar saal sheacutel kar dhang peacute dhoak zhaal kyik chaak nyi zhaab nyi kyil truung zhuuk chaak yeacute tsheacute dha dar tshoumln nga jeacuten dzin seacutem kyeacuten tsheacute zeacuted tsheacute sink soak kyaap dzeacuted chaak youmln chi meacute dhuumld tsi bum kaang dzin seacutem kyeacuten tsheacute nyam tsheacute soak soumld par dzeacuted rin cheacuten zhi jeacuten kyu suum jeacuten ji jeacuten seacutem kyeacuten neacute dhoumln kyeacuten ngeacuten bar cheacute seacutel jik meacute gur khsang ghu rim chi kor wa Praising the deity OM At the center of the immeasurable mansion swirling in a luminous circle of rainbow light are five bodies endowed with the five wisdoms the complete perfection body This is the immortal and indestructible king of longevity the supreme wisdom deity Ma seacuteng with boundless life His body pure white clear like white crystal With one face and two arms he sits with his two legs in cross legged posture Holding an arrow of long life adorned with five colors of silk in his right hand he serves as a protector of life extending beingsrsquo lifespan when it is on the verge of ending Holding a vase filled with a nectar of immortality in his left hand he serves as a sustainer of life reviving those beings whose life force is in decline Adorned with the thirteen jeweled ornaments of peaceful deity he clears away disease demonic forces and adverse circustances of sentient beings [P106]བརཆདདyབགགསམངམདརངབཞནར འཆམདགdaggerངVངlམཆགཚདཔགམད uགས

eའའདཟརinfinགསordfyགསབOརའrས FངdegདཚབuགམMསའདརབegraveསནས བདགདངབucircང4འཚ

བdegངdegགབསམཛbད གཞནཡངiquestཚདབངཐངལངསkདZན yགསབOའའཇག[ནཞངཁམསགར

འyམསcང ཚཡWལཔསགནསའདརprodརuགལ yཚབསདནམསལངསkདདབངཐངདང འཆམད

70

གdaggerངVངཚཡདངསugraveབCལ ཅབསམprodར`འugraveབཔའདངསugraveབCལ མཆགuནདངསugraveབམMསprodར

`Cལ bar cheacute dra geacuteg ming meacute raang zhin jur chi meacute yung drung lha choak tsheacute paak meacute thuuk jersquoi oumld zeacuter kyaak kyu choak kyur troumld nang si tsheacute traak ma luumld dhir dhuumld neacute dhaak daang suung jarsquoi tsheacute sing soak kyaab zoumld zheacuten yang cha tsheacute wang thaang long kyoumld kuumln choak kyursquoi jik teacuten zhing khaam gar chaam kyang tsheacute yi jaal poumld neacute dhir nyur khuuk la cha tsheacute soumld naam long kyoumld wang thaang daang chi meacute yung drung tsheacute yi ngoumld druup tsol kyi saam nyur du druup peacute ngoumld druup tsol choak thuumln ngoumld druup ma luumld nyur dhu tsol The indestructible tent has nine encircling rings such that not even the names ldquoobstaclerdquo ldquoenemyrdquo or ldquonoxious spiritrdquo exist [inside it] Supreme deity of boundless life who is immortal and indestructible please act as the protector of life and lengthen our lifespans radiating out luminous compassionate hooks in the ten directions to gather in all life forces that appear and exist Furthermore King of Longevity as fortune longevity charismatic power and wealth of enjoyments are dispersed through the world systems in the ten directions whatever realm they may be in please quickly return them to this place Through this please grant us fortune longevity merit wealth of enjoyments and the accomplishment of immortal and indestructible long life Please grant us the accomplishment of quickly attaining whatever one wishes May you quickly grant us all supreme and ordinary accomplishments without exception

(b) 21 Torma Offering གཏརམའatildeལབན aiumlགdaggerངVངཚཡlཚbགསལ དཀརམངརཤrགགཏརམདང དངསའ4རཡདལ

མཆདཔའatildeལ `སམནའཆབབAringགhགསལ tor ma bhul wa ni om yung drung tsheacute yi lha tshoak la kar ngar sha traak tor ma daang ngoumld jor yi trul choumld pa bhul dhuumld min chi wa dhok tu sol Torma offering OM To the indestructible deities of longevity we offer tormasmdashwhite sweet flesh and bloodmdashalong with offerings real and imaginary Please turn untimely death away

(b) 22 Returning [the Deities] to the Expanse P107]ད4ངསSབདཔན aiumlཚཡlལག ཤགསབuགསམའཚལཏ སམསཅནདནugraveབབནཉདད4ངསS

ག ཤགས [གhད4ངསSག ཤགསཔམལགསཔས OslashརཡངའyལuགསeསQན`དགངས

yink su kyoumld pa ni om tsheacute yi lha la shaeacutek zhuuk mi tshal teacute seacutem kyeacuten doumln druup boumln nyi yink su shaeacutek taak tu yink su shaeacutek pa ma laak peacute lar yaang dro la thuuk jeacute juumln dhu ghoong Returning [the deities] to the expanse OM Though the deities of longevity have no need for going or staying the aims of beings have been accomplished for the time being so may you return to the expanse of Boumln itself As you return to the expanse may it not be forever once again and always think compassionately of sentient beings

(b) 23 Auspicious Prayer

71

བuཤསན ཨམཧ མའརiquestཚEacuteཡབuཤསཤག མའགགiquestཚགSངགབuཤསཤག མའigraveལiquestཚ

uགསcབuཤསཤག ལགསའqངiquestཚཡནཏནབuཤསཤག partནugraveབiquestཚrནལསབuཤསཤག

tra shi ni e ma ho mi jur cha tsheacute ku yi tra shi shoak mi gaak cha tsheacute suung gi tra shi shoak mi truul cha tsheacute thuuk kyi tra shi shoak legs jung cha tsheacute youmln teacuten tra shi shoak lhuumln druup cha tsheacute trin le tra shi shoak Auspicious prayer E MA HO May there be unchanging fortune and longevity the auspiciousness of body May there be unceasing of fortune and longevity the auspiciousness of speech May there be unmistaken fortune and longevity the auspiciousness of mind May there be fortune and longevity deriving from the source of all goodness the auspiciousness of good qualities May there be spontaneous fortune and longevity the auspiciousness of activities

(b) 24 Colophon ཅསབནEacuteZནབཟང OumlགསEacuteསང ལEacuteཤསWལནསབདགལའ བuཤས གསངW དགའ

kyeacuted boumln ku kuumln zaang dzoak ku ma seacuteng trul ku sheacute jal neacute dhaak larsquoo tra shi saang ja gersquoo Colophon This was transmitted from the eternal body of Boumln Kuntu Zangpo to the body of innate perfection Ma seacuteng and then to the emanation body Sherab Jaltsheacuten [the first Menri abbot who was subsequently followed by two other emanations of Ma seacuteng the ninth and tenth abbots finally it has been passed down] to me [Sonam Lodrouml] May it be auspicious sealed to secrecy and virtuous

Juumld-Kang52 of the Lineage of the Supreme Deity Ma seacuteng [P109]lམཆགསངགQདབ6ངབuགས ཨaiumlntilde gནརབསརམ4ནབQདཔའསངསWསན Zནབཟང

ག ཤནlཤསརབསངདང འདཟརདཔགམདLནཔZནགསལདང sལག ཤནFངxནགསངབ

འ`སཔཡས རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuདབཤམསནས ཡ

ཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངབབཞན དངའདརལངསkདཚbགསc

uགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམMསCལ`གསལ lha choak ma seacuteng gi juumld kang zhuuk a om hum ngoumln raab rim joumln juumld peacute saang jeacute ni kuumln zaang sheacuten lha sheacute raab ma seacuteng daang oumld zer paak meacute muumln pa kuumln seacutel daang truumll sheacuten naang dheacuten saang wa dhuumld pa yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute long kyoumld tshok ci phuumld shaam neacute yeacute sheacute zu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kang gang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool Juumld-Kang of the Lineage of the Supreme Deity Ma seacuteng A OM HUM the succession of the former generations in the lineage of enlightened beings is Kuntu Zangpo Shen-lha Oumlkar Sherab Ma seacuteng Oumlzer Pakmeacute Muumlnpa Kuumlnsel Truumllshen Nangden and Sangwa Duumlpa In each of their respective dwelling places their delightful palaces they would set out the first part of a tshoks feast as a rite of consumption of food offering Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception

72

དཡQདའཛfནདངསugraveབཐབཔའག ཤན EངQངམuཆནཤརདatildeཆནདང BམཚŒuངinfinཚམཁརatilde

ཡས[P110] རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuདབཤམསནས

ཡཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངསབབཞན དངའདརལངསkད

ཚbགསcuགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམMསCལ`

གསལ

dheacute yi juumld dzin ngoumld druup thoap peacute sheacuten tong juung thu cheacuten sha ri u cheacuten daang jim tsha ma chung kyeacute tsha khar bu yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute loank kyoumld tshok kyi phuumld shaam neacute yeacute sheacute dzu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kaang gaang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool The lineage holders following them Shen who had attained the accomplishments were Tong-jung Thu-chen Shari U-chen Jim-tsha Ma-chung and Kye-tsha Khar-wu In each of their respective dwelling places their delightful palaces they would set out food and enjoyments the first part of a tshoks feast Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception དཡQདའཛfནདངསugraveབཐབཔའག ཤན ཤསWལབསདགdaggerངགdaggerངuལཤརWལདང བཀའoན

མuངསམདCབའ_མཡས རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuད

བཤམསནས ཡཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངབབཞན དངའདར

ལངསkདཚbགསcuགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམ

MསCལ`གསལ dheacute yi juumld dzin ngoumld drup thoap peacute sheacuten sheacute jaal soumld yung yung tshul sheacuter jaal daang ka trin tshuung meacute tsa weacutei la ma yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute loank kyoumld tshok kyi phuumld shaam neacute yeacute sheacute zu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kaang gang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool The lineage holders following them the Shen who had attained the accomplishments were She-jal Soumld-yung Yung-tshul and Sher-jal53 along with onersquos own root lama whose kindness is incomparable In each of their respective dwelling places their delightful palaces they would set out food and enjoyments the first part of a tshoks feast Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception

73

ཨaiumlntilde deguཡནཏནལན[P111]ཆགསsངeའམyན གཙbའཁརལཔཡངལམMསZན ལངས

kདཚbགསcམཆདཔསuགསདམབ6ང དIརཚbགསམཆདuལབའ4ནradicབསcས Wལབའlཚbགས

མཆདཔསམཉསརཅག དམཅནདཔལམགནuགསདམབ6ངརཅག ldegནuacuteབWདག`གlsquoབཞར

ཅག རགསVགསམསཅནjནཔསཚfམརཅག བརཆདདyབགགསནདགདནwནངནZན བAringག

བརབAEligལཞངམངཡངམདཔརམཛbད མuནwནདགབའuacuteངདངyགསབBསལ བEནཔདརWསdaggerན

རངགནསཔདང སམསཅནབདདuནSམའཚbགསཔརམཛbད མཆགuནདངསugraveབམMསབདགལ

Cལ བEནདyམMསབAEligལབའrནལས[P112]མཛbད ཅསཔའདནEacuteམ`ནབསདནམས_8ynསcསiནརའ_~ང

`jརབའ དགའ

a om hum si zhu youmln teacuten leacuten chaak nying jeacutersquoi droumln tso khor trul pa yang trul ma luumld kuumln loank kyoumld tshok kyi choumld peacute thuuk daam kaang deacute taar tshok choumld phul weacutei jin laap kyi jaal weacutei lha tshok choumld peacute nyeacute jur kyik daam kyeacuten pal goumln thuuk dam kang jur kyik lha sin dheacute jeacuted dhuuk tsuub zhi jur kyik rik truuk seacutem kyeacuten jin peacute tshim jur kyik bar cheacute dra geacutek neacute dhoumln kyeacuten ngan kuumln dhoak jur draal zhing ming yang meacute par zoumld thuumln kyeacuten geacute weacutei dhong daang droak ji la teacuten pa dar jeacuted yuumln ring neacuted pa daang seacutem kyeacuten dheacute kyid phuumln suum tshoak par zoumld choak thuumln ngoumld druup ma luumld dhaak la tsol teacuten dra ma luumld draal weacutei trin leacute zoumld kyeacute pa dhi ni ku dhuumln soumld naam loumld droumld kyi meacuten rirsquoi la draang du jar warsquoo gersquoo A OM HUM engaging enjoyably in the offering of the tshok feast restores the sacred bonds with the guests to be revered the guests with good qualities the guests seeking karmic debts and the guests who are objects of compassion Through the blessings of offering the tshok feast in this way may the assembly of divine victors be pleased by the offerings May the bonds with the oath-bound glorious guardians be restored May the ferocious eight classes of gods and spirits be pacified May the six realms of being satisfied by the gifts May all obstacles enemies obstructors disease demonic forces and adverse circustances be reversed transformed and liberated such that even their names no longer exist Bring about favorable conditions and serve as virtuous allies such that the teaching flourishes and endures Make sentient beings happy with all their desires becoming perfectly complete Please grant us all the supreme and ordinary accomplishments without exception and perform the action of liberating all the enemies of the teaching This was composed by ldquothe presencerdquo Soumld-nam Loumld-droumld in his personal residence at Menri May it be virtuous

Footnotes

1 The sādhana (sgrub thabs or ldquomethods of accomplishmentrdquo) here refers to the main text used as an aid in conducting the visualizations and recitations

2 Ie to extend their capacities for eloquent and incisive speech

3 Another name for Sonam Lodrouml

4 While reciting mantras during the sādhana a ritual assistant brings the pulverized medicinal substances in front of mantra reciter and the reciter blows HA or PHU on the substance a several times

74

5 Using precious materials and herbs mixed with different types of blood

6 Using precious materials medicinal herbs and milk mixed into water

7 These days the ta-chen is an offering bowl of chang placed at the center of the maṇḍala in each tantric ritual At the end of the concluding ritual there is an opening of the door of the maṇḍala when the ta-chen is removed Historically the concept of the ta-chen a core sacramental substance handed down from past master to present practitioner symbolizing the transmission of the tantric practice in an unbroken lineage

8 This includes amrita substances sweets and grains

9 These are commands to the malevolent spirits to stop their harmful acts

10 This ritual is designed to guide new practitioners so that they become integrated with the older spiritual friends it is also designed to reinforce the commitments of the older spiritual practitioners These aims are accomplished by the lama bestowing an empowerment that introduces the newcomers to their commitments towards the deities lamas and spiritual friends the empowerment also reinforces the practice of older practitioners by causing them to remember forgotten commitments and to repair broken ones

11 This consists of the objects of the five senses Please see footnote no 48

12 The offering can be performed by tossing a spoonful of amrita in the air or by taking a small portion of amrita from a bowl and putting in the maṇḍala several times

13 Ie the second through tenth bhumis

14 A complete count retreat (grangs bsnyen rdzogs pa) refers to a retreat in which one recites a mantra 10000000 times Traditionally this is said to be the highest number of mantras that one can feasibly recite

15 First read the invitation section from the main text and then read the invitation from the Long Life Practice next read the offering section from the main text and then the offering section from the Long Life Practice This pattern continues until completing the proffering

16 [For the ldquogeneralrdquo mending ritual first one reads the Kyipung Juumld-kang for the lineage of the early spread of Bon this is followed by the Ma seacuteng Juumld-kang for the lineage of the early spread of Bon Next one reads the Kyipung Juumld-kang for the lineage of the later spread of Bon this is followed by the Ma seacuteng Juumld-kang for the lineage of the later spread of Bon The ldquospecificrdquo mending ritual comes only from Kyipung as Ma seacuteng does not have a ldquospecificrdquo mending ritual]

17 This is another mending ritual in which all the deities guardians and spirits are worshiped

18 The lionrsquos roar conquers the pride of all other animals

19 When performing inner tantric rituals on a daily basis one follows a regulation to perform a purification (bsang) in the morning and an evening prayer that urges the guardians to carry out their work (bka skyong bskul ba)

20 The last part of the urging the guardians (bka skyong bskul ba) is called the ldquored pathrdquo which refers to the worship of guardians using flesh and blood offerings Here these offerings are presented through substitute tormas The ldquored pathrdquo text is divided into upper middle and lower sections During the middle section the recitations related to torma offerings are recited from the main text and the Long Life Prayer

21 Here dance (bro brdung) refers to guardians dancing on the bodies of evil spirits

22 This text is a sādhana practice aimed at making the accomplishment of master Tshewang Rigzin according to the Tibetan cycle (which contrasts to the Indian cycle) Each tantric ritual contains a tshog feast when tshog is offered to the lama at the end of the feast a ritual assistant chants a four-line stanza requesting the lama to accept the tshog feast In response the lama chants a four-line stanza before he accepts and enjoys the tshog offeing These two parts the request and the response are excerpted from the Long Life Empowerment

23 This is for the weak spirits the ldquoguestsrdquo who are the objects of compassion

24 This time it is performed without chanting or musical instruments

25 A (b) 19 ldquothe pledge of not abandoning deityrdquo will be read only on the final day of the retreat

26 These are the pledges to keep the commitments of the empowerment

75

27 The main sādhana does not have a separate procedure for establishing a ldquosecretrdquo boundary The text here suggests using the ldquoinner boundaryrdquo text but changing it to read ldquosecret boundaryrdquo

28 The first (rgyud bskang) is a mending ritual of the general lineage of the tantric masters of the Kyipung cycle according to the early and later spread of Bon The second (khyad par bskang ba) is a specific mending ritual worshiping all the deities guardians and spirits

29 As above the last part of the urging is the ldquored pathrdquo

30 ldquoEarth protectorrdquo (sa skyong) is an epithet for the female bird year (shing mo bya lo)

31 Note that part of the preliminary practices is the gathering of physical substances Because the physical and non-physical are related it is considered essential to gather physical substances to support the the attainment of non-physical accomplishments

32 These forty magical letters are used compose all the mantras including the one ldquogenericrdquo mantra and the four ldquospecificrdquo mantras

33 The mind base of all (kun gzhi)

34 These are love compassion admiration and equanimity

35 These serve as the base of the maṇḍala

36 The English term ldquospheresrdquo here translates the Tibetan term thigle (rendered in Sanskrit as bindu) Numerically the term thigle conveys the idea of ldquozerordquo in the sense that it depicts an emptiness In reality a thigle is not an object of the conceptual mind so the use of the words ldquothiglerdquo or ldquosphererdquo is a dualistic interpretation Speaking non-dualistically thigle means non-duality itself looking from the non-dualistic aspect of time it can also mean ldquoeternityrdquo Numerically non-duality means ldquonot being twordquo which could refer to either ldquozerordquo or ldquoonerdquo ldquoZerordquo indicates an indivisibility of two entities while ldquoonerdquo indicates the union of two entities In non-duality it is same whether we say that there is no beginning and end (speaking from the perspective of zero) or whether we talk about the union of beginning and end (speaking from the perspective of ldquoone or ldquoonenessrdquo) Likewise one could say that there are no separate entities of time and space inside and outside light and particle knower and known subject and object existence and non-existence samsara and nirvana good and bad Alternatively one could say that those dualities are in union Zero and oneness convey the idea of equality perceiving equality in the external world is how one can develop equanimity within oneself Dualistic interpretations are essential for discussing dualism but they misrepresent non-duality and furthermore create a dichotomy between duality (dualistic concepts) and and non-duality On the one hand it is true that there is no way to explain non-duality without using dualistic language on the other hand language can easily mystify us So the understandings of the term thigle as meaning sphere zero empty and emptiness are unsafe and deceptive and therefore should not be taken literarily

37 Because nature has already organized it

38 Proffering (bstab pa) means ldquoto feedrdquo ie to place something in anotherrsquos mouth Here the negativities that were liberated in the previous stage (which are represented by the cut tshog) are put in the deityrsquos mouth

39 The circle here is the abode of the ldquonaturalrdquo or ldquothe eternal body of Boumlnrdquo type of deity the abode has no center or periphery and is just a dimensionless space

40 ldquoRemainderrdquo or ldquoleftoversrdquo (lhag ma) refers the residual torma which are given to those weak spirits who are the objects of compassion

41 Ie without the concept of a ldquogiverrdquo and without specifying any particular individuals as ldquorecipients

42 ldquoEqualityrdquo here refers to a union of the previous two qualities

43 Referring to the vocal cords

44 Here the term ldquoShen practitionersrdquo (sgrub gshen) refers to Bon practitioners in the present case it refers to those who are performing the ritual When somebody belongs to the lineage of Tonpa Shenrab one is then called a ldquoShenrdquo (or using a Zhang-zhung Tibetan compound word a ldquoMu-shenrdquo) Sometimes one sees a similar term ldquoboumln-shenrdquo ldquoShen practitionerrdquo (sgrub gshen) can also be used to depict onersquos efficacy in tantric practice

45 This refers to the location of the ritual including the maṇḍala etc

76

46 A mantra thread is ball of thread with one end connected to the vase in the mandala and the other end (a ball of thread) lying in front of the lamarsquos table At each pause in the recitation a ritual assistant brings the ball of thread from the lamarsquos table and carries it to each of the monks Each monk then blows ldquophurdquo on the ball of thread such that the mantra is channeled to the vase and stored there Here the thread is likened to the compassion that holds onto onersquos lifespan preventing it from ending from declining or from being stolen by evil spirits

47 That is those who face a potential threat from the lord of death

48 In Tibetan these are referred to as མཆདཔFm (the fivefold offerings) or མཆདཔYམm (the five sensory offerings) They are (1) butter lamps (2) incense (3) water offerings (4) tormas and (5) flowers These are conceived of as offerings to the five sensory faculties but note that this traditional list does not contain an explicit offering of sound At times the list is expanded to make six offerings with ldquomindrdquo being added as the sixth sensory faculty This sixfold set of offerings is intended to encompass all types of phenomena in the universe with the offerings to the five senses representing physical phenomena and the offerings to the mind representing mental phenomena The difference between these two types of phenomena is that the physical phenomena are objects of the five sensory consciousnesses as supported by their associated sense faculties mental phenomena are objects of the mental consciousness and are not physical but are projected by mind The essential characteristic of the fivefold or sixfold offerings is that they bear qualities of stimulating sense pleasure Sometimes these offerings are eight in number with (7) ornaments and (8) treasures being added to the sixfold offerings In the eightfold formulation there is no clear connection with the eightfold group of consciousnesses (While the first six offerings are clearly related to the first six consciousnesses there is no particular relationship between (7) ornaments and the afflicted consciousness or between (8) treasures and the mind base of all) These offerings are viewed differently in sutra tantra and dzogchen corresponding to their respective views of the mind According to sutra mind is mainly classified into six consciousnesses in tantra and dzogchen mind is classified into eight consciousnesses The practice of using fivefold offerings as ldquoexternalrdquo offerings is very common in sutra but is almost unknown in tantra The use of the eightfold offering occurs in tantra from time to time but a special characteristic of tantra is its use of ldquointernalrdquo offering In dzogchen there is no ritualistic offering

Having said this the sutra perspective views the mental consciousness (the sixth of the eight consciousnesses) as being positive negative or neutral but focuses the most attention on cultivating positive minds to overcome negative minds Therefore in the sutra perspective when making offerings it is mandatory that they have the five desirable qualities of sight sound smell taste and touch Tantra on the other hand focuses on the ldquoafflicted mindrdquo (nyon yid) (the seventh of the eight consciousnesses) and works to transform it into a positive mind It uses ldquoinnerrdquo offerings of flesh bone and blood to represent offerings of transmuted attachment anger and ignorance Humans tend to not accept the arrangement of nature as it is but rather attempt to categorize things as good better and best or bad worse and worst The nature of offerings in sutra and tantra is an outcome of their inability to accept the natural organized as it is In dzogchen all thoughts are manifestations of the nature of mind and languages and actions are manifestations of thoughts Therefore there is no point in affirming some things and condemning others Rather all the displays of nature are said to be offerings that manifest from the ldquomind base of allrdquo (kun gzhi) (the eighth of the eight consciousnesses) as innermost secret offerings

49 In the Zhang Zhung language a yu means ldquolifespanrdquo

50 In the Zhang Zhung language she tsu means ldquomeritrdquo

51 These are forces that travel in different parts of and individualrsquos body they are different each day forming a cycle throughout the month

52 A juumld-kang (rgyud bskang) is a type of kang-wa (bskang ba) ritual The juumld-kang is a part of the tshog feast it is a ritual in which the lineage lamas and deities are invited so that one can restore their bonds with them and please them through the tshog feast Kang-wa which literally means ldquorefillingrdquo has four functions pleasing restoring appeasing and satiating When kang-wa is directed toward deities and lamas its aim is mainly restoring breached commitments and then pleasing the deities and lamas When kang-wa is directed toward protectors worldly gods and spirits then it functions to appease restore and please Satiation is only used for the class of beings who are weary and the helpless

53 These are four emanations of Ma seacuteng

77

Few Important Notes on the Reading Procedure of the the Actual Sādhana

The Main Body of the Text Dispelling the Darkness of Ignorance is divided into three sections (I) a history [of the sādhana] intended to engender faith in the practice (II) the procedure for compounding the ambrosial medicine and (III) the stages of the actual sādhana During the part of the retreat when the text is recited the first two parts are irrelevant and only the actual sādhana is required The actual sādhana is further divided into three sections (a) the preliminaries (b) the main body of the ritual and (c) and the conclusion There are two ldquoconclusionrdquo sections (b) conclusion is a part of the main body of the ritual and consists of (b)16-21 (c) conclusion is a part of the actual sādhana and consists of (c)1-3 For instance if the retreat is planned for seven days then read the preliminary part (a)1-(a)10 only on the morning of the first day then read the sections (b)1-(b)21 The sequence of the prayers in sections (b)1-(b)15 of the Ritual Procedure concurs with the sequence of the Sādhana but there is a slight difference between these two texts in their sequence of the remaining parts (16 to 21) Regardless of these differences the sequence for reading should be that (b)15 is followed by (b)20 18 21 16 17 and 19 The 19th step (the pledge) is only required on the final seventh day after receiving siddhi in step (b)16 The ritual of bestowing empowerment can be incorporated in two ways (1) It can be performed on the first day after reading the preliminary part of (a)10 and then again on the final day after reading (b)15 in the conclusion (2) Or it can just be performed on the final day According to the first procedure the reading of (a)10 is required from ldquoat this pointhelliprdquo up until ldquothe flower strikesrdquo Otherwise the reading of this part can be skipped In between from the 2nd to the 6th day the reading mainly consists of the actual part that has 21 sections The pattern of recitation is repeatable as it begins every morning with section (b)1 (Establishing the Internal Boundary) and finishes in the evening with section (b)21 (the Aspirational Prayer) The conclusion sections (b)19 and (c) conclusion are not necessary to read On the final 7th day the requirement of reading the conclusion section (b)1-(b)21 and the (c) conclusion can be slightly varied due to the following reasons If there is going to be an empowerment then the text under the heading (b) 15 2 and 3 the Concluding Activities for the Main Body 1 and 2 needs to be read after section 15 (Praise of the Deities) then one continuously reads the remaining sections 16 to 21 as well as (c) conclusion If no empowerment is planned then there is no need for (b) 15 2 and 3 the Concluding Activities for the Main Body 1 and 2 but the prayer will continue with sections 16 to 21 and be completed with a reading of the (c) conclusion as well

VII

Nota Bene Using Meat Bone and Blood as Tantric Ritualistic Substances

The indigenous religion of Tibet named ldquoBoumlnrdquo taught by Master Tonpa Shenrab is a triad of teachings structured on the understanding of mind from the view points of three dimesnsions of the mind The mindrsquos external dimensions are explained in the Sutra teachings its internal dimensions are explained in the teachings of Tantra and its secret dimensions are explained in the teachings of Dzogchen The offerings used in Sutra are called the ldquofive aesthetic sense objectsrdquo These offerings can be made physically using materials that are available in the external world or they may be visualized in the mind Sacrificial offerings are strictly prohibited in Sutra rituals

In Tantra however there are practices that use animal flesh bone and blood Tantra contains a variety of different methods but the aim of ldquoinnerrdquo tantric practice is to transmute inner negative emotions The roots of those negative emotions are the three poisons attachment anger and ignorance In order to uproot the three root poisons they are ritually offered to the deities On the substantial level the offerings of those three root emotions are depicted with blood bone and flesh respectively From the ultimate perspective these offerings are the three poisons being pacified into the nature of Boumln-itself mdash the state of the unwavering vast expanse

In Dzogchen there is no concept of offering that involves an ldquooffererrdquo who is separate from what is ldquoofferedrdquo However all mental and physical phenomena have a base from which they emanate and to which they absorb back Phenomena are not separate from the base of manifestations itself which is called the ldquoKunzhirdquo Therefore in Dzogchen all manifestations are seen as offerings displayed in the expanse of the nondual great equality Throughout the centuries Boumln has been falsely accused of using sacrificial practices If one studied well the texts of Yungdrung Bon he will understand that the accusation is baseless

On the other hand a long time before Buddhism arrived in Tibet there was a well established practice introduced by Shenrab to use a ritual cake called ldquoTormardquo painted with red purple dye to replace animal sacrifice More importantly one of the core values in the ancient Boumln ritual practice is preserving the natural environment through humans living peacefully side by side with natural spirits in order to avoid natural disaster In this regard people who do not respect this belief and act against nature (chopping trees digging the earth breaking rocks setting a forest on fire diverting rivers polluting water and air and killing animals) cause the spirits to become upset A number of Boumlnpo ritual texts are guidelines for people to abide by this rule Specifically these texts explain how to communicate with spirits in a harmonious manner and how to appease spirits if they are disturbed

Last but not least the biography of Shenrab contains a narration of a human sacrifice where a fake diviner was invited to perform a rite for a prince who was suffering from a deadly illness The false diviner led the prince to believe that a human sacrifice could save him from imminent death When this is disclosed to Shenrab he concluded his response in one line which says ldquoགཅག

གསདགཅགགས4བའབནནབདགགསམཤསསrdquo Thus Shenrab clearly repudiates supposed Bon teachings

that would take somebodyrsquos life to save another and says that this is not permissible under any circumstances even if somebody is dying Therefore sacrificial rites have no place in Bon teaching and when tantric substances such as flesh bone and blood are required they are from animals that have died from natural causes The pulverized substances used in the section ldquocompounding the

VIII

Ambrosial Medicinerdquo in this text must also follow the rule of animals that have died from natural causes These days the most effective and easiest way to acquire such ritual substances is to order them from the Bon monastery in India or in Nepal

IX

[P 3] ཤསརབསངགyགབཞསCབOདsངཔ8འQནབཟངཞས4བབuགསས

sheacute raab ma seacuteng gi chaag zheacuted tsi kyuumld nying porsquoi juumln zang zheacute ja wa zhuuk so Ritual Procedure for the Wisdom Deity Ma seacuteng

an Excellent Flow of Essential Nectar

Seeking Blessings and Approval for Composing the Work [P4] མཚནབཟངSམOTརTམཁདགཅན

ཚངསད4ངསVགOའབWདrབཞEངདན

ཡཤསབWདOའYམཔཐམསཅདམyན

EནམཆགབའསངགའཤསཔརCལ

tsheacuten zaang sum kyu gur gum kha dhog kyeacuten tshang yang drug kyursquoi jaed tri zhi tong doumln ye sheacutes jeacute kyursquoi naam pa thaam kyeacuted cheacuten toumln chog ma weacutei seacuteng geacutersquoi shi par tsol You with the thirty-two auspicious marks your body saffron in color sixty divine melodies containing the eighty-four thousand teachings omniscient one with the eighty primordial wisdoms supreme teacher Ma seacuteng may you bless us

Homage ཤས4འགནསZནམyནཔའམཁའཡངསལས

རབའ4མསMང[གསཡནཏནཉམཤར

དགངསཔསགརyབམཐའ]སགསལམཛདཔའ

Wལབའདབངཔ[P5]_མའཞབསལའ`ད

sheacute jeacutersquoi neacute kun chen peacutei kha yang leacute raab jaam luung tok youmln teacuten nyi ma shaar gong peacute gar chaab tha leacuted saal dze peacute jaal weacutei waang po la marsquoi zhaab la duumld From your (wisdom like) vast space that knows all the vital point of knowledge rises the sun of infinite scriptural knowledge and realization Wherever your thoughts spread boundless [darkness] is illuminated I we bow down at the feet of a supreme victorious lama [Sonam Lodrouml]

Pledge to Complete the Composition མངམངབཀའMངཚbགསcཡངsངཆ

ཟབཟབབའསངགབཔའགuང

གསལགསལམརགLནསལyགབཞསཐབས

ངསངསCབOདQནབཟངའདནd

ཞསཤསབeདyག4དངསཔ8འཚfགགསgནབSསཏ maang maang ka luung tshok kyi yaang nying cheacute zaab zaab ma weacutei seacuteng ge drup peacute zhung saal saal ma rig muumln seacutel chaag zheacute thaap

1

nged nged tsi kyuumld juumln saang dhi na tro zheacute shi joumld chaag ja ngoumld poumlrsquoi tshig gi ngoumln suumld te Many many The great quintessence of the enlightened beingsrsquo words Deep deep The sādhana text of the Ma seacuteng Clear clear The ritual procedure for Illuminating the Darkness of Ignorance Definite definite The Excellent Flow of Essential Nectar will be explained here The above words are for expressing auspiciousness and paying homage before the main text commences

Main Body of the Text ཤསརབབའསངགའབགuངམརགLནསལyགhབཞསཐབསCབOདsངཔ8འQནབཟངཞས4བབEནཔལགSམE ཡད

ཆསཔར4བའལQསབཤདཔདང བ`དCiནjར[P6]Bལགལནདང བཐབསདངསགཞག8རམདངགSམམ

sheacute raab ma weacutei seacuteng geacutersquoi druup zhung ma rig muumln seacutel chaak tu zheacute thaap tsi kyuumld nying porsquoi juumln zaang zheacute ja wa teacuten pa la suum te yid che paar ja weacutei lo juumld sheacute pa daang duumld tsi meacuten jor laak leacute n daang druup thaap ngoumld zhi go rim daang suum mo This manual Ritual Procedure for the Wisdom Deity Ma seacuteng An Excellent Flow of Essential Nectar is an explanation provides guidelines for understanding [Sonam Lodroumlrsquos] Dispelling the Darkness of Ignorance The Sādhana Text for the Wisdom Deity Ma seacuteng The explanation has three sections (I) a history [of the sādhana] intended to engender faith in the practice (II) the procedure for compounding the ambrosial medicine and (III) the stages of the actual sādhana1

I The History དངཔ8ཡདཆསཔར4དཔའལQསབཤདཔན kརཤསརབclམཆགརགསmལ འཁརབཞབOCབཞདངབཅསཔའདཉད y

IརཀངCརགསmདངསམསཔབཞབOCབཞ ནངIརWལབརགསmདངཞlབཞབOCབཞ གསངབIརནསངརགསmདང

ཤསརབབཞབOCབཞང8བnགཅགhoལཏབདརག ཤགསགSངགམuEབསལསqངབའཡནཏནཐམསཅདདང yདཔརརགཔའ

གནསཆuངབOrགགཅགདང 4བ4དཔའའsལཆསགསའདལསqངབའ སངསWསcབEནཔtལབདངསམསཅནBཤས

Qདབuལབདང བའvགསརངཔwངབརའདདཔZནBསའདལཤནhབབཤངབCནཔའགནསས

daang po yit cheacute paar jeacute peacute lo juumld sheacute pa ni kyir sheacute raap kyi lha chook rik nga la khor zhi kyu tsa zhi daang kyeacute pa dhi nyi chi taar keng tse rig nga daang sem pa zhi kyu tsa zhi naang tar jal wa rig nga daang zhi lha zhi kyu tsa zhi saang wa tar na ma seacuteng rig nga daang sheacute raap zhi kyu tsa zhi ngo wo kyik tu dril te deacuter sheacutek suung gi thu tope le jung weacutei youmln teacuten thaam kyeacuted daang che par rig peacute neacute che chung kyu traak kyik daang ja wa jeacute peacutei truul cha sok dhi leacute jung weacute saang jeacute kyi teacuten pa peacutel wa daang seacutem kyen ji sheacute juumld trool wa daang ma weacutei jaak ring po kyang war doumld pa kun ji dhi la shin tu druup shing tson peacutei neacute so First a historical account [of the sādhana] intended to engender faith in the practice In general the supreme wisdom deity has five families Each family has eight retinues adding four guardians to this makes a total of forty-four members From the external perspective these are the five families of Kengtseacute and the forty-four bodhisattvas From the internal perspective they are the five families of the Victors and the forty-four peaceful deities From the secret perspective they are the five families of Ma seacuteng and the forty-four wisdoms all combined in a single essence all the good qualities that emerge from the powerful speech of the sugatas the ten major and minor fields of knowledge the mechanical devices used to carry out tasks and so forth all arise from this All who wish to propagate the teachings of the Buddha to liberate the mindstreams of beings and to extend their long tongues2 should strive hard and work diligently at this practice

2

yདཔརབཐབསའདཉདདཔལxནiནརབའeའyབའམགནཔ8ཤzསརབWལམཚན[P7]དཉདcགདནསརའ4ནཔཐམསཅད

ཤསརབབའསངགའལཔ|ངསཤང yདཔརམཆགhརཔའYམལཆསབཞའནངཚན གནམབནད~ཡག`ངལསyལ

བའZནམyནབསདནམས_8ynསདབངགWལཔ8དzཉདལ cheacute par druup thaab dhi nyi pal deacuten meacuten ri weacutersquoi je dro weacutei goumln po sheacute raab jal tsheacuten de nyi kyi deacuten sar joumln pa thaam kyeacute sheacute raab ma weacutei seacuteng geacutersquoi truul pa ru ngeacute shing che par chok tu jur peacutersquoi naam truul cheacute zhirsquoi nang tsheacuten naam boumln rwa yi dhung le drol weacutersquoi kuumln cheacute n soumld naam louml droumld wang gi jal po de nyi la In particular this was the means of accomplishment of the first Menri abbot Sherab Gyaltsen the supreme saviour of sentient beings All those who rose to the throne of that monastery were without doubt emanations of the wisdom deity Ma seacuteng More specifically among the Menri abbots there are Four Superiors known as the great manifestations of Ma seacuteng One of those is the omniscient Sonam Lodrouml Wang-gi-gyelpo whose family line originated from the Rha clan of celestial Boumln

སངཞསཔཤངམ4ལ8འའAumlགAringའཚསབཅmའཉནཔར སངསWསའ`གནསiནརདགནB_~ང`བuགས6བས ནམམཁའ

ད4ངSའཇའའདFmའTརཁངགདcལ` སངརགསmའཁརབཞབOCབཞདངབཅསཔ4ནནས ZནByགhརལyཔ8ཏ

ཐམསཅདckབརདབངབEacuteརའད6དགSངས ད~བNtildeནཤསརབདགངསWལཉན Zནབཟངདགངསཔuགསcདབང ལངསkད

OumlགསEacuteགSངགདབང ཅརཡངལEacuteEacuteཡདབང བWདrབཞEངབནBདབང དIརབཀའཡའཁརལའད 6ལxནyདལ

དབངབEacuteརབའ EངགSམ[P8]བཀའའཁརབ6རབརཤག འyZན_8Uumlnའ4དཔརཤག བEནཔའWལམཚནའaacuteགསཔརཤག

eསའagraveགམཐར|yནཔརཤག འy8དnནདཔགམདacircསཔརཤག

sa kyong zheacute pa shing mo ja lorsquoi druuk dharsquoi tsheacute kyo nga nyin par sang jeacuted dhu neacuted meacuten ri goumln ji la drang du zhuuk kaap nam kharsquoi ying su ja oumld na ngeacutersquoi gur khang gi kyil du ma seacuteng rik nga khor zhi kyu tsa zhi daang kyeacute pa joumln neacute kun ji chaak tu ral dri po ti thaam kyeacute kyi kyi wor wang kur dhi keacute suung rwa tsun sheacute raap gong jal nyoumln kun zaang gong pa thuuk kyi wang long kyoumld dzok ku suung gi wang cir yang truul ku ku yi wang jeacute tri zhi tong boumln ji wang de tar ka yi khor lo dhi kal deacuten che la wang kur weacutersquoi toong suum ka khor kor war shoak dro kuumln lo go jeacute par shoak teacuten peacutersquoi jal tsheacuten dzuuk par shoak jeacute juuk tha ru chin par shoak dro doumln paak meacute nuumld paar shoak In the female wood bird year on the fifteenth day of the dragon month Sonam Lodrouml was in the abbotrsquos residence at Menri Monastery the gathering place of the enlightened beings At that moment a five colored tent of rainbow light appeared in the expanse of the sky The five families of Ma seacuteng and the forty-four members of the retinue came into the center of the tent With a sword in their right hands and a text in their left they bestowed their empowerment upon him touching the swords and texts to the crown of his head They said ldquoRwa-tsuumln Sheacuterap Gong-gyel3 listen The primordial state of Kuntu Zangpo is the mind empowerment The body of innate perfection is the speech empowerment The emanation body is the body empowerment The 84000 teachings are the empowerment of Boumln In this way fortunate one this wheel of the word of the enlightened beings is bestowed as an empowerment to you May you turn the wheel of teachings in the billionfold universe May you open the minds of all beings May you erect the victory banner of the teaching May the followers of the teaching last until the very end May the aims of limitless sentient beings be accomplished

ཞསགSངསནསsན`QདཔའབགuངཚབlཡམཚནBགསལ4དརགཔའགནསབOའགབaumlསགསངབའགཤམatildeདངབཅས

པའདབངMངབཀའགནངབཐམསཅདཁ8བ8ཐnསuངVངLཉཝརབདགལatildeམཔགང48འuལ`གནངནས yགབཞསས8ས8འཏང

3

འཛfནབདགབད6རསགསWསཔརdབའགསལ4དཐམསཅདyདcདགངསགSངསནསབཀའCལབཞན yགསSབཀདཔའ ད

ནཡདཆསཔར4དཔའལQསcརམཔབEནཔའ

zheacute suung neacute nyeacuten du juumld peacutersquoi druup zhung tsheacute druup lha yi tsheacuten ji saal jeacute rig peacutersquoi naeacute kyursquoi gaap beacute saang weacutersquoi shaam bhu daang kyeacute peacutersquoi wang lung naang wa thaam kyeacute kho wo thoumld chuung drung mu nyi wer daak la buum pa gang byorsquoi tshul du nang neacute chag zheacute so sorsquoi ting dzin dhaak kyeacute kor soak jeacute par tro weacutersquoi saal jeacute thaam kyeacute choumld kyi goong suung ne ka tsal zhin chook su koumld parsquoo de ni yi cheacute paar jeacute peacutei lo juumld kyi rim pa teacuten parsquoo I Drungmu Nyiwer a person of little learning obtained the oral transmission of the Supplementary Text on the Hidden and Concealed Secrets of the Ten Fields of Knowledge which is a clarification of the names of the deities in the Sādhana Text and the Long Life Practice For these [he] gave me the empowerment the reading transmission and the permission to engage in practice like one vase filling the other to the brim Following this [he] requested that I write a guide that would clarify and elaborate on the practice of each samādhi the self visualization and so forth I composed this according to his request This has been an explanation of the stages in the history [of the sādhana] intended to engender faith in the practice

II The General Outline 1 Compounding the Ambrosial medicine kདནགཉསཔབ`དCiནjརBལགལནན དངཔཐངjརiནFབཅmགuངནསབཤདཔདཉདCངཞབརནཔརབeacuteངལ གSམ

གཉསབegraveསཐང`བ6ལནས བ[P9]ཞགགང4དcནངཔརརམབཞནབ6ལyང4དལབhང

kyi doumln nyi pa duumld tsi meacuten jor ji laak leacuten ni dang po thaang jor meacuten na kyo nga zhuung neacute sheacute pa de nyid tsing zhib reacuten par dhuung la sum nyi duumld thaang du kol neacute druup zhag gang jeacute kyi nang par rim zhin kol draang jeacute la tuung The second main topic is the procedure for compounding the ambrosial medicine First for preparing the decoction [thang] one uses the fifteen medicines mentioned in the main text These are ground to moderate size neither too coarse nor too fine The decoction is boiled until it is reduced by two thirds The decoction should be boiled [the evening before] each retreat day cooled and then drunk on the morning of the retreat

II 2 Making the Pills གཉསཔརལatildeའiནFབཅm ཞབཔརཚགསSའཚགསལ ecircངགམགབegraveསལ རལatildeདམཔརyབ6མ4ཞང བ`སདcལ

འཁརatildeམཔའམ`ན`བཞགལ བབཔཐནནསཡརཚསགཟའ6རབཟངབའཉནཔརགསལ

nyi pa ril bursquoi meacuten na kyo nga zhip par tshaak su tshaak la drang gi go duumld la ril bu dhaam par drib kaam ja zhing druup duumld kyil khor bum peacutersquoi dhuumln du zhaak la druup pa thoumln neacute yaar tsheacute za kar zaang weacutersquoi nyin paar sol Second the fifteen medicines for making the pills must be finely ground and passed through a sieve Using honey as a binder these are formed into firm pills and set out to dry in the shade During the sādhana the pills are placed in front of the vase that is on the maṇḍala When the retreat is finished they are to be eaten during the period of the waxing moon on days when the astrology is auspicious

II 3 Consecrated Ten Powdered Medicines གSམཔyམའམརjརབའiནFབOཔལ 4~ག6དcགཅངདTའཁརདངrFན4ཞངབཚgགསcཧགདབལ བབཔ

ཐནནསནམདགས`སSགསལ suum pa cheacute meacutersquoi maar jor weacutersquoi meacuten na kyu po la je traak keacuted kyi kyoong gursquoi kha jur daang tri neacuten ja zhing druup tsheacute ngaag kyi ha dhaap la drup pa thoumln neacute naam goumld duumld su sool

4

Third regarding the ten powdered medicines that are mixed with butter [these are consecrated by] using nine vocal melodies changing the degree of the melodies according to the quantity of the requisite substances and blowing ldquohardquo upon them during the sādhana4 [For example if one is deficient in the ldquofiercerdquo voice then one adds more myrobalan and lessens the ldquopleasantrdquo voice by reducing the amount of gentiana barbaat and cinnamon] When the sādhana is complete a pill can be taken whenever one feels it is needed Please see page 34 the subsection The Nine Vocal Melodies under Compounding the Ambrosial Medicine in Dispelling the Darkness of Ignorance

II 4 Torma Support for the Chief Deity བཞཔlཡ[ནགཏརན གདནཔདམའདབབཞའEང`ཞབ ཤསiacuteམཔགཅགལ འཁརརངའoབབཞའབ6ར བཀའངསགསk

Iརར གཞནཡངyནངགམཆདOumlསZནཚངསཔརབཤམམ དནiནjརལགལནབEནཔའ

zhi pa lha yi teacuten toor ni deacuten peacute ma dhaab zhirsquoi teacuteng du zhi shoumld dhuum po kyik la khor raang dra wa zhirsquoi kor ka kyong soog kyi taar ro zhen yang chi nang gi choumld dze kun tshaang par shaam mo de ni meacuten jor lag len teacuten parsquoo Fourth for the torma that serves as a support for the chief deity a round peaceful torma is placed atop a four-petaled lotus seat This is surrounded by four subsidiary torma of the same shape [but slightly smaller] Torma representing religious guardians and so forth should be made as usual Moreover one should set out the complete set of inner and outer offering substances This has been an explanation of the procedure for compounding the ambrosial medicine

III The Stages of the Actual Sādhana

kདནགSམཔབཐབསདངསcག8རམལ [P10]གSམE gནའyདངསགཞeསདངགSམམ kyi doumln suum pa druup thaab ngoumld kyi go rim la suum te ngoumln dro ngoumld zhi jeacuted daang suum mo The third main topic is the order of the actual sādhana There are three main sections here (a) the preliminaries (b) the main body of the ritual and (c) and the conclusion

དངཔ8gnནའyལབOཡདཔའ

daang po ngoumln dro la kyu youmld peacutersquoi (a) The Preliminaries There are ten parts here (a) 1 Red and White Cleansing དངཔབསངནགདམརཚནlབསངདཀརཚནསགསkIརཚརནས rWལགངམདང སངIརཚནigraveས ཨaiumlntilde ཡ

ཤསསང ཚབIར aiumlབག ཤནལigraveསIར4

daang po saang naag mar tsheacuten lha saang kar tsheacuten soog kyi tar tshar neacute tro jal gong ma daang ma seacuteng tar tsheacuten truumld a om hum yeacute sheacute ma seacuteng tsheacute druup tar om druup shen la truumld tar ja First one should conduct the ldquoblackrdquo fumigation the ldquoredrdquo cleansing5 the ldquodivinerdquo fumigation the ldquowhiterdquo cleansing6 and so forth in the usual way Once this is finished recite the upper part of King of Wrathful Deities According to the water purification in Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo Recite ldquoOM a Shen practitionerrdquo according to the ldquocleansingrdquo section of the Long Life Practice

(a) 2 The Purification of Incense and Smoke

5

གཉསཔtསབསངན rWལའགམདང སངIར ཨaiumlntilde ཡཤསསང ཚབIར aiumlབག ཤནtསབསང

Iར4 དགགཙངཁབ6ངསགསའo

nyi pa poumld saang ni tro jaal oak ma daang ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar om druup sheacuten poumld saang tar ja daak tsang kha kaang soog draa Second for the fumigation with incense recite the subsequent part of of King of Wrathful Deities According to Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo According to the Long Life Practice recite ldquoOM a Shen practitionerrdquo according to [the section on] incense and smoke purification In conclusion a reading of the supplementary purification text and so forth is conducted [by the lama alone] in the usual way

(a) 3 The Sacramental Substance གSམཔགཏའཆནབཅའEiནའཛབལནབཞབeདཅང སངIར ཨaiumlntilde ཡཤསསང ཚབIར aiumlཡཤསlཡ སགས4ཞངབuག`iནའཛབལནགཉསའAumlལgགསཏocircག suum pa ta chen kyaa te meacuten dzaab leacuten zhi joumld kying ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar om ye sheacute lha yi soog ja zhing zhuuk du meacuten dzaab leacuten nyi dru la ngaak te luke Third is the preparation of the ldquosacramental substancerdquo [gtarsquo chen]7 Before the ta-chen is placed in

the maṇḍala the participants chant the mantra of ldquomedicinal changrdquo four times recite ldquoA OM HUM the wisdom deity Ma seacutengrdquo according to Ma seacuteng and ldquoOM a deity of wisdomrdquo and so on according to the Long Life Practice Finally [the lama] recites the mantra of ldquomedicinal changrdquo twice blows phu on a few pieces of grain and puts them in the ta-chen

(a) 4 The White offering བཞཔདཀརམཆདནསངIར ཨaiumlntilde ཡཤསསང སགསcoumlངདTའatildeལ

zhi pa kaar choumld ni ma seacuteng tar a om hum ye sh ma seacuteng sog kyi ling gu bhul Fourth for the white offering8 recite ldquoA OM HUM wisdom deity Ma seacuteng rdquo according to Ma seacuteng and so forth then offer a torma with nine continents

(a) 5 The Ransom Torma mཔotildeདགཏརན ཨaiumlntilde[P11]འདདཡནZནཚངསསགསcotildeདབg

nga pa luumld tor ni a om hum doumld youmln kun tshaang soog kyi luumld ngo Fifth is the ransom torma Here beginning the recitation with ldquoA OM HUMrdquo one sets out a ransom effigy that is complete with all the desirable objects and so forth

(a) 6 Establishing the External Boundary Vགཔyམཚམསབཅདཔལ རལམཁབ6ངསགསkདངའoལ ཏངའཛfནབUumlམཏ བདགཉདཤསརབlམཆགབའསངགགསལ

བའuགསལསཨམཡགབཞའrསཔལས ཤརyགསSWལཔ8ཆzནཔ8ཤzལདཀརའད 4ངyགསSWལཔ8ཆzནཔ8འnདདཀརའཛfན acircབ

yགསSWལཔ8ཆzནཔནམཐངe l8ynགསSWལཔ8ཆzནཔའཛfནBབདགབཞལ འཁརརངརངའoབའatildeམuacuteརརསབ6རནས

གསསམཁརགཉནཔ8འyགསབཞནས yཡབརཆདནང`མབཏངཞང ནངགདངསugraveབy|མཡལབའucircངམཛདཔརབསམ ཚfག

བཅདསངIར ཨaiumlntilde སང སགསདང ཚབ aiumlyUumlucircངམཛད སགས4ཞངབ ཤསatildeyགསབཞལའatildeལཞང

བཀའ[P12]བག4འ

druuk pa chi tshaam kyeacuted pa la rol mo kha kang soog kyi daang dra la ting dzin goam te dhaak nyi sheacute raab lha chook ma weacutersquoi seacuteng ge saal weacutersquoi thuuk le am yig zhi troumld pa leacute shaar chook su jal

6

po chen po shel kar oumld jang chook su jal po chen po oumld kar dzin nub chook su jal po chen po nam thang je lho chook su jal po chen po dzin ji dhaak zhi la khor rang rang dra wa bhum dhe reacute reacutersquoi kor neacute seacuted khar nyen porsquoi chook zhi neacute chi yi bar choumld nang du mi taang zhing naang gi ngoumld druup chi ru ma yal weacutersquoi suung dzeacuted par saam tshig kyeacuted ma seacuteng tar a om hum ma seacuteng soog daang tsheacute druup om chi go sung dzeacuted soog ja zhing shoumld bu chook zhi la buul zhing ka go jalsquoo Sixth is establishing the external boundary [of the retreat] Here in the usual way the supplementary text is recited [by the lama] to the music of cymbals Then meditate with visualizations contemplating ldquoI myself am the supreme wisdom deity Ma seacuteng with four AM syllables radiating from his luminous heart From these arise the guardians of the four directions the great king White Crystal Light in the east the great king White Light Holder in the north the great king Lord of the Clear Sky in the west and the great king Self Holder in the south Each is circled by a retinue of 100000 beings stationed as guardians around the four directions of the divine citadel they prevent obstacles and hindrances from coming inside and prevent the accomplishments inside from slipping outrdquo Recite ldquoA OM HUM Ma seacutengrdquo and so on according to Ma seacuteng and ldquoOM guardian of the external doorrdquo and so on according to the Long Life Practice The [daily] tormas [juumln tor] are offered to the four directions and [the lama] issues commands9

(a) 7 Striking the line བ`ནཔཐགགདབནསངIར ཨaiumlntilde ཡཤསསང དངཚབIར aiumlའqངབནསཚfགགཉསབཏང

dhuumln pa thig dhaab ni ma seacuteng tar a om hum ye sheacute ma seacuteng daang tsheacute druup tar om jung wa neacute tshig nyi taang Seventh is striking the lines [of the maṇḍala] Recite ldquoA OM HUM wisdom deity Ma seacutengrdquo according to Ma seacuteng and the two lines ldquoOM the elementsrdquo according to the Long Life Practice

(a) 8 Sprinkling Water and Adding the Colors བWདཔཆགཆགན སངIར ཨaiumlntilde ཡཤསlmའ དངཚབIར ཚནདངtསc ཚfགགཉསཔབཏང

6བསའདརདcལའཁར~བའ4བགuངIར4འ དནསཚbནབcབན སངIར ཨaiumlntilde ཡཤསསང ཚབIར

མཛསཔའས སགསཚfགགཉསཔ8Oumlnགསཔརབཏང

jeacute pa chaak chaak ni ma seacuteng tar a om hum ye sheacute lha ngeacutersquoi daang tsheacute druup tar tsheacuten daang poumld kyi tshig nyi po taang kaap dhir kyil khor dri weacutei ja wa zhung tar jarsquoo dhe neacute tshoumln kye wa ni ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar dze peacutersquoi sa soog tshig nyi po dzoak par taang Eighth is sprinkling water [in order to settle the dust] Recite ldquoA OM HUM the five wisdom deitiesrdquo according to Ma seacuteng and the two lines ldquopurified water and incenserdquo according to the Long Life Practice At this point the act of drawing maṇḍala is conducted according to the main text Then for adding the colors recite ldquoA OM HUM wisdom deity Ma seacutengrdquo according to Ma seacuteng and complete it with the two lines ldquobeautiful earth pigmentrdquo and so on from the Long Life Practice

(a) 9 Preparing the Vase

7

དTཔatildeམཔབཅའE དངཔཚནtས4E ཨaiumlntilde ཡཤསཤསརབ atildeམཔའམཚམསབཅད uumlཅནལནགཉསབeད ད

ནསཞདབངrགSམ སལའད སངརགསmའkདགསcའཛབYམསདང ཧརམཚབདངབཅསཔལནགཉསatildeམOumlསYམས

ལgགསནསocircག gu pa bum pa kya te daang po tsheacuten poumld ja te a om hum ye sheacute sheacute raap bum peacutersquoi tshaam kyeacuted ni tri kyen leacuten nyi joumld deacute neacute zhi wang tro sum sa le oumld ma seacuteng rik ngeacutersquoi kyi goumld kyi dzaap naam daang he ram tsheacute druup daang kye pa leacuten nyi bum dzeacuted naam la ngak neacute luuk Ninth is preparing the vase To start [purify it] using purified water and incense and recite ldquoA OM HUM wisdom and insightrdquo Next establish a boundary for the vase reciting the mantra NI TRI two times Then recite the mantras of the peaceful powerful wrathful deities the SA LE OumlD mantra and the mantras required for the five families of the Ma seacuteng Recite the long life mantra HE RAM two times and [the lama] blows phu on the substances for the vase then puts them in

(a) 91 The Content of Vase དནསatildeམབOདCལཏ ཨaiumlntilde iནmtསm དངཚབIརaiuml[P13]རནཆནatildeམཔ ནས ཚཉམསགས ཞསཔའ

མཚམསS འཆམདགdaggerངVང སགསཚfགགཉསjརལocircགག

deacute neacute bum kyuumld tsaal te a om hum meacuten nga poumld nga daang tsheacute druup tar om rin cheacuten bum pa neacute tsheacute nyaam so zhe peacutersquoi tshaam su chi meacuted yung drung soog tshig nyi jaar la luuk go Then once the vase is equipped with the substances a recitation begins with ldquoA OM HUM five medicinal herbs and five incensesrdquo followed by ldquoOM precious vaserdquo through ldquoto revive longevity in declinerdquo from the Long Life Practice With this complete add the two lines ldquoindestructible yungdrungrdquo and [the medicinal herbs and incense] are put in the vase

(a) 92 Place the Vase དནསatildeམཔབཀདད སངIར ཨaiumlntilde lདངགཞལཡས སགསcatildeམཔབཀད

deacute neacute bum pa koumld deacute ma seacuteng tar a om hum lha daang zhaal yeacuted soog kyi bum pa koumld Then place the vase [on the maṇḍala] reciting ldquoA OM HUM the deity and the inestimable mansionrdquo and so forth according to the ldquoplacing the vaserdquo section of Ma seacuteng

(a) 93 Place the Pills དནསརལatildeབཀདད སངIར ཨaiumlntilde རནཆནmugraveབ དངཚབIར ཚམདའཚཆངསགས4

deacute neacute ril bu koumld deacute ma seacuteng tar a om hum rin cheacuten nga druup daang tsheacute druup tar tsheacute dhaa tsheacute chaang soog ja Next place the pills [on the maṇḍala] reciting ldquoA OM HUM [pills] formed of five precious materialsrdquo according to Ma seacuteng and ldquolong life arrow and long life changrdquo from the Long Life Practice

(a) 10 Arrange the Ornaments བOཔWནབཀདད ཨaiumlntilde ཡཤསསང ནས བuམཔར4འ ཡནཆདལབཀད འད6བསUumlད4བdegབFནBརམཔ

དགསན དངཔ མནམམཁའ ]དདནWབཡག དབངrདWབཡག དབངrདདatildeནས བ6ལབཟངསངསWསསགས

མཆདབeདདང]དདནབཏང དབངrདIར བWདrབཞEང ནསདབངབEacuteརབཞསཔའམཚམསSyགབཞསནས དངཔ8

8

ཡདཆསཔར4དཔའལQས ནས ལQསcརམཔབEནཔའ ཡནཆད [P14]དནསགཉསཔigraveསདང བཞཔབས

འy mཔསམསབད VགཔuacuteགབཤགསYམསབཏང དབངQདགང|ངཞགནསuབuལནགཉས_ངསནསམཏགའཕངང མ

ཏགགངལཕགཔའlདངjརནསགསངམཚནབཏགསལsངཔའབག kyu pa jeacuten koumld de a om hum ye sheacute ma seacuteng neacute traam par jalsquoo yeacuten choumld la koumld dhi kaap go ye seacute neacuten ji rim pa goumld na daang po ma nam kha leacuted doumln jaap yik waang tri jaap yik wang tri wu neacute kal zang saang jeacuted soog choumld joumld daang leacuted doumln taang wang tri tar jaed tri zhi tong ne wang kur wa zheacuted peacutersquoi tshaam su chaak zheacuted ne daang po yi cheacute par jeacuted peacutei lo juumld neacute lo juumld kyi rim pa teacuten parsquoo yeacuten choumld deacute neacute nyi pa truumld daang zhi pa kyaap dro nga pa seacutem kyeacuted druuk pa dhik shaak naam taang wang juumld gang rung zhik neacute zhu wa zhu len nyi laang neacute me toak phang ngo me toak gang la phook peacutersquoi lha daang jar neacute saang tsheacuten taak la nying po bhoak Tenth arrange the ornaments reciting from ldquoA OM HUM wisdom deity Ma seacutengrdquo up through ldquoput them on displayrdquoAt this point [at the end of the preliminaries if the devotees will have an empowerment bestowed by the lamas then] there is a requirement to perform the process of ldquointegration and reinforcementrdquo10 as a ldquodoor openingrdquo ritual First recite ldquomother like the skyrdquo followed by reading the cover title of the Treatise of the Introduction and the cover title of the Treatise of the Instructions on the Empowerment of Ma seacuteng Then recite the verse of worship and praise from the start of the Instructions on the Empowerment of Ma Seacuteng ldquoBuddha of the good eonrdquo and so on continuing through the praise and the preliminary part of the text According to the Instructions on the Empowerment of Ma seacuteng recite from ldquoeighty four thousandrdquo through to the end ldquobestowing empowermentrdquo Then from the Ritual Procedure start with ldquoFirst a historical account [of the sādhana text] to engender faith in the practicerdquo and go through ldquoThis has been an explanation of the stages in the history [of the sādhana]rdquo Then second is the water purification fourth is refuge fifth is bodhicitta and sixth is confession Several stanzas contain the disciplesrsquo request for the master to grant an empowerment and the masterrsquos response agreeing to grant the empowerment This type of stanza can be taken from any tantric treatise first the disciple reads the stanza and then master read his answer from the stanza This process is followed by disciple tosses a flower and the lama gives the disciple a secret name and a mantra according to whichever deity the flower strikes

(b) The Main Body of the Ritual གཉསཔདངསགཞལཉརགཅགཡདཔའ nyi pa ngoumld zhi la nyer kyik youmld peacutei Second is the actual practice There are twenty-one parts here

(b) 1 Establishing the Internal Boundary དངཔནངམཚམསབཅདཔན དངཔ8ཏངངའཛfནན བདགཉདཤསརབlམཆགབའསངགགསལབའuགསལས འདཟརདབལB

མརམཚbནཆIatildeyངསམདཔརའrསནས yནངགསངབའབརཆདཐམསཅདཉཡངམacircསཔར མཐའཡLནཔལབpoundདཔརབསམ

ཚfགབཤདན ཨaiumlntilde ངནEacutem ཚབIར བསངནཤསརབ སགསབeདཅངམཚuང~མམ དནསཞབཨགསལB

ecircགMགསkIརལ

dang po nang tsham kyeacuted pa ni daang po ting ngeacute dzin ni dhaak nyi sheacute raab lha choak ma weacutersquoi seacuteng geacute saal weacutersquoi thuuk leacute oumld zer waal ji meacute ri tshoumln cha ta wu drang meacuted pa troumld neacute chi nang saang weacutersquoi baar cheacute thaam kyeacuted nye yang mi nuumld paar tha yi muumln pa la treet par saam tshig sheacuted ni a om hum nga ni ku nga tsheacute druup tar so nga ni sheacute raab sog joumld kying tsheacute nyung drim mo deacute neacute zhi wa a saal ji draak luuk kyi tar la

9

First establishing the internal boundary [of the retreat] For the visualizations contemplate ldquoI myself am the supreme wisdom deity Ma seacuteng with countless light rays patterned as a flaming circle of piercing weapons radiating from his luminous heart As a result no outer inner or secret obstacles are able to come near but are driven away to the horizon of darknessrdquo The recitation begins with ldquoA OM HUM I am the five enlightened bodiesrdquo Recite ldquoSO I am wisdomrdquo and so on from the Long Life Practice Then toss the dried ephedra leaves and mustard seeds After that comes the prayer text Peaceful Deity of the Clear Letter A which is read side by side [with the sādhana text] in the usual way

(b) 2 Refuge 3 Bodhicitta 4 Confession 5 Maṇḍala སངIརགཉསཔབསའy གSམཔསམསབད བཞ[P15]པuacuteགབཤགས mཔམbullལYམསབཏང གསལའདབསལparaszligར

གསལIར ཚབགསལའདབས4

ma seacuteng tar nyi pa kyaap dro suum pa seacutem kyeacuted zhi pa dhig shaak nga pa meacuten taal naam taang sol dheacuteb leacutersquou zur saal tar tsheacute druup sol dheacuteb ja Following Ma seacuteng refuge is second bodhicitta is third confession is fourth and maṇḍala offering is fifth Perform the supplication according to the separate [folio of] written text and then recite also the supplication from the Long Life Practice

(b) 6 A Canonical Description for Meditating on the Deity Vགཔཏངའཛfནམངན[གསབUumlམཔན སམསཉདམབཅས ནསབདགMསoནOumlགསབདཔའམ`ནBདcལའཁརབདཔ

སགས4ཞང sངeའམyནརགསZནབད ཡནཆདབཏང འད6བསབདགMསCབའགསངབདWསཔརདགས_མའ

བཀའགནངབཞནའདIརཏ druuk pa ting dzin ngoumln toak gom pa ni seacutem nyi ma kyoumld ne daak luumld dreacuten dzoak kyeacuted peacutersquoi dhuumln ji kyil khor kyeacuted pa soog ja zhing nyin jeacutersquoi droumln rik kuumln kyeacuted yan cheacuted taang dhi kaap dhaag luumld tsa weacutersquoi saang kyeacuted jeacuted par goumld la meacutersquoi karsquoi naang zhin dhi tar te Sixth is the samādhi guided by a canonical description for meditating on the deity The recitation is from ldquothe unaltered mind itselfrdquo through ldquomy body is instantly generated in the complete form of the deity [as a self-visualization] along with the maṇḍala which is visualized in frontrdquo and so on Also recite up until it says ldquovisualize all the classes of the guests who are object of compassionrdquo At this point the secret visualization of onersquos own body and chanels needs extensive detail I have [written it out] in this way at the behest of my lama བདགཉདཤསརབlམཆགབའསངགགངIརགསལབའMསcདcལ` Cདatildeམམཚནཉདmxནཞསཔ ygབའཚདན

regtradeacuteIatilde ནངདམརབའཚདནW6གགuབqགཔIatilde oངབའཚདནuཤངuacuteངཔIatilde degབཔའཚདནམཏགའདབམIatilde

གསལབའཚདནཏལBམརམ[P16]Iatilde kབནསགསངགནསcབར`ཟངཐལ`ཡདཔ

dhaak nyi sheacute raab lha chook ma weacutersquoi seacuteng geacute gong tar saal weacutersquoi luumld kyi kyil du tsa wu ma tsheacuten nyi nga dheacuten zheacuted pa chi ngo weacutersquoi tsheacuted ni be dhur ya ta wu naang maar weacutersquoi tsheacuted ni ja kaak gi khu wa juuk pa ta wu draang weacutersquoi tsheacuted ni chu shing gi dhong po ta wu saab peacutersquoi tsheacuted ni me toak gi dhaab ma ta wu saal weacutersquoi tsheacuted ni til ji mar me ta wu kyi wo neacute saang neacute kyi baar du zaang thaal du yod pa Visualize oneself as the supreme wisdom deity Ma seacuteng as above At the center of onersquos body is the central channel which has five characteristics Externally it is blue like lapis lazuli Internally it is red as if painted with a liquid lac dye It is straight like a plantain tree thin like a flower petal and bright like a sesame oil lamp It passes straight through the body from the crown of the head to the secret area

10

དའགཡསSwངམདཀརཔདང གཡན`རམདམརམགཉསCའཁརརལའrལའneདར4སནསཡདཔརབསམ བདགགuགས

ཀའཨལསཡགདཔའབའAumlmལ འsལཡགབཞབOCབཞསབ6རབའrསནས kབརམyནཔuགསཀIབགསངགནསYམསS

CའདབབWདརཡདཔདང ཡནལགབཞ|CལགབཞའyལཔYམསལབབཔའhelliphelliphellip

deacutersquoi yeacuted su kyaang ma kar po daang youmln du ro ma mar mo nyi tsa khor reacute la trip chuumld re jeacuted neacute youmld paar saam dhaak gi thuuk karsquoi a leacute yi geacute pa wo dru nga la truul yig zhi kyu tsa zhi kor wa troumld ne kyi wor drin pa thuuk ka te wa saang neacute naam su tsa dhaap jeacuted re youmld pa daang yeacuten laak zhi ru tsa laak zhi chiil pa naam la baap peacutehelliphelliphelliphelliphellip To its right is the white ldquosolitaryrdquo [rkyang ma] channel and to its left is the red ldquoflavorrdquo [ro ma] chanel these coil at each of the chanel-wheels At onersquos heart is the syllable A from which radiates the five warrior syllables from those emerge the forty-four magical letters rotating in motion The letters shower down through the eight petaled channel [wheels] at the crown neck heart navel and secret area as well as into the four coiled channels of the four limbs འདཟརཡརའrསད4ངསcབདརབརག ཤགསཔའuགསབOདབegraveསཤངསམསཅནBAEligབཔjངསནས OslashརCའཁརདལའདཟར

འ`སཏkབབདཆནBའཁརལCའཁརBདatildeསS infinགའrEང` aiumlལསEacuteཡསངཤསརབ_མདEacuteམདགདཀརསརརལy

པ8ཏའཛfནཔ [P17]ཞWནབOགSམBསབWནཔ CའདབབWདལ aཏཐདནལསplusmnབWདའད`uབལས ཤར`ཤསརབ

འརམད 4ང`ཤསརབའགགམད acircབhཤསརབམuངསམད l|ཤསརབཐགསམད ཤར4ང`ཤསརབཉཤར 4ངacircབh

ཤསརབ_འཕལ acircབl|ཤསརབZནཤས lཤར`ཤསརབZནམyནབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuན

པརབད oumld zer yar troumld ying kyi dhe war sheacutek peacutei thuuk kyuumld dhuumld shing seacutem kyen ji driip pa jang neacute laar tsa khor deacute la oumld zer dhuumld te kyi wo dheacute cheacuten khor lo tsa khor ji uumld su kyo garsquoi tri teacuteng du om leacute ku yi ma seacuteng sheacute raab la med ku dhook kar ser ral dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaap jeacuted la o ta tha dha na la sa ma ya jeacuted oumld du zhu wa le shar du sheacute raab juumlr me jaang du sheacute raab gaak meacute nuub tu sheacute raab tshung meacute lho ru sheacute raab thoak meacute shaar jaang du sheacute raab nyi shaar jang nuub tu sheacute raab lo phel nub lho ru sheacute raab kuumln sheacute lho shaar du sheacute raab kuumln cheacuten jeacuted ku dhook chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted The lights and rays of those [forty-four falling letters] radiate upwards collecting the quintessence of the enlightened beings of the expanse purifying the obscurations of sentient beings then returning back to be reabsorbed in the channel wheels At the center of the ldquogreat blissrdquo wheel at the crown of the head on a throne adorned with a lark is a syllable OM from which arises the ldquobodyrdquo Ma seacuteng unsurpassed in insight his body light yellow holding a sword [in his right hand] and a text [in his left] and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables O TA THA DHA NA LA SA MAYA dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Wisdom in the east Unceasing Wisdom in the north Incomparable Wisdom in the west Unimpeded Wisdom in the south Wisdom Sun in the northeast Enhancing Wisdom in the northwest All Knowing wisdom in the southwest and Omniscient Wisdom in the southeast མyནཔལངསkདcའཁརལCའཁརBདatildeསSགdaggerཡནཙleའgeEང` ntildeལསགSངགསངཤས4_མདEacuteམདགvངསརརལy

པ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལཨཙཚཛཝཡཤཤདབWདའད`uབལས ཤར`ཤས4Zནམyན

4ང`ཤས4འigraveལམད [P18]acircབhཤས4མuངསམད l|ཤས4ཐགསམད ཤར4ང`ཤས4AEligནམ 4ངacircབhཤས4ཉ

ཤར acircབl|ཤས4Zནགཟགས lཤར`ཤས4ZནགསལདངབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuནཔར

བད drin pa long kyoumld kyi khor lo tsa khor ji uumld su yu yi ne tsorsquoi teacuteng du hum le suung gi ma seacuteng sheacute ja la meacuted ku dhoak jang ser ral dri po ti dzin pa zhi jeacuten kyu sum ji jeacuten pa tsa dhaap jeacuted la i tsa

11

tsha dza wa ya sha sheacuted jeacuted oumld du zhu wa le shar ru sheacute ja kuumln cheacuten jaang du sheacute ja trul meacute nuup tu sheacute ja tshung meacute lho ru sheacute ja thoak meacuted shar jaang du sheacute ja droumln meacute jang nuup tu sheacute ja nyi shaar nuup lho ru sheacute ja kuumln zik lho shar du sheacute ja kuumln saal daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquoenjoymentrdquo wheel at the throat on a throne adorned with a turquoise parrot is a syllable HUM from which arises the ldquospeechrdquo Ma seacuteng unsurpassed in objects of knowledge his body yellow green holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables I TSA TSHA DZA WA YA SHA SHAD dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Knower of All Objects in the east Undeluded Objects in the north Incomparable Objects in the west Unimpeded Objects in the south Lamp of Objects in the northeast Sun of Objects in the northwest Seer of All Objects in the southwest and Illuminator of All Objects in the southeast uགསཀབནཉདcའཁརལ8འCའཁརBདatildeསSq|འneངཆནBrEང` ཨལསuགསcསངZནམyན_མདEacuteམདགདཀར

པརལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལparaཀཁགངཧཨཐགབWདའད`uབལས ཤར`Zནམyན

འརམད 4ང`Zནམyནའགགམད acircབhZནམyནམuངསམད l|Zནམyནཐགསམད ཤར4ང`Zནམyནདམགསམད

4ང[P19]acircབhZནམyནགཡ8མzད acircབl|Zནམyནའཇགསམད lཤར`ZནམyནAringམདདངབWདEacuteམདགyགམཚནWན

དངཆMགསགཙbདངམuནཔརབད thuuk ka boumln nyi kyi khor lorsquoi tsa khor ji uumld su ju rursquoi chung chen ji tri teacuteng du a leacute thuuk kyi ma seacuteng kuumln chen la meacuted ku dhoak kar po raal dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaap jeacuted la wu ka kha ga nga ha a thig jeacuted oumld du zhu wa le shar du kuumln cheacuten jur meacuted jang du kuumln chen gaak meacuted nuup tu kuumln cheacuten tshuung meacuted lho ru kuumln cheacuten thoak meacuted shar jaang du kuumln cheacuten mik meacuted jang nuup tu kuumln cheacuten yo meacuted nuup lho ru kuumln cheacuten jik meacuted lho shaar du kuumln cheacuten dha meacuted daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the wheel of ldquoreality itselfrdquo at the heart on a throne adorned with a coral garuḍa is a syllable A from which arises the ldquomindrdquo Ma seacuteng unsurpassed in omniscience his body white holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables WU KA KHA GA NGA HA A THIG dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchangeable Omniscience in the east Unceasing Omniscience in the north Incomparable Omniscience in the west Unimpeded Omniscience in the south Omniscience Without Reference Points in the northeast Unwavering Omniscience in the northwest Fearless Omniscience in the southwest and Unrivaled Omniscience in the southeast IབལཔའའཁརལCའཁརBདatildeསS གdaggerཡའAumlགཆནBrEང` རམལསཡནཏནBསང_8ynས_མདEacuteམདགདམརསར

རལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལཨཅཆཇཉརཞmicroབWདའད`uབལས ཤར`_8ynསའར

མད 4ང`_8ynསའགགམད acircབh_8ynསམuངསམད l|_8ynསཐགསམད ཤར4ང`_8ynསཉམ 4ངacircབh_8ynསWལཔ

acircབl|_8ynསWལམཚན lཤར`_8ynསAring~ལདངབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuནཔརབད te wa truumll peacutersquoi khor lo tsa khor ji uumld su yu yi druuk cheacuten ji tri teacuteng du ram le youmln teacuten ji ma seacuteng lo droumld la meacuted ku dhoak mar seacuter raal dri po ti dzin pa zhi jeacuten kyu sum ji jeacuten pa tsa dhaab jeacuted la e kya cha ja nya ra zha mara jeacuted oumld du zhu wa le shaar du lo droumld jur meacuted jang du lo droumld gaak meacuted nuup tu lo droumld tshuung meacuted lho ru lo droumld thoak meacuted shaar jaang du lo droumld nyi ma jang nuup tu lo droumld jaal po nuub lho ru lo droumld jal tsheacuten lho shaar du lo droumld dha draal daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquoemanationrdquo wheel at the navel on a throne adorned with a mighty turquoise dragon is a syllable RA from which arises the ldquogood qualitiesrdquo Ma seacuteng unsurpassed in

12

intelligence his body golden red holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables E CA CHA JA NYA RA ZHA MARA dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Intelligence in the east Unceasing Intelligence in the north Incomparable Intelligence in the west Unimpeded Intelligence in the south Sun of Intelligence in the northeast King of Intelligence in the northwest Victory Banner of Intelligence in the southwest and Peerless Intelligence in the southeast གསངགནས[P20]བདངའཁརལ8འCའཁརBདatildeསS མཐངགuqགགrEང` ཛལསའrནལསcསངརགགསལ_མད

Eacuteམདགgནཔརལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལLཔཕབམཟའཚfགབWདའད`uབལས ཤར

`རགགསལའརམད 4ང`རགགསལའགགམད acircབhརགགསལམuངསམད l|རགགསལཐགསམད ཤར4ང`རག

གསལགdaggerངVང 4ངacircབhརགགསལའAumlགAElig acircབl|རགགསལཡཤས lཤར`རགགསལpartནugraveབདངབWདEacuteམདགyག

མཚནWནདངཆMགསགཙbདངམuནཔརབད sang neacute dheacute kyong khor lo tsa khor ji uumld su thing gi khu jug gi tri teacuteng du dza le trin leacute kyi ma seacuteng rig saal la meacuted ku dhoak ngon po ral dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaab jeacuted la mu pa pha ba ma za lsquoa tshig jeacuted oumld du zhu wa leacute shar du rik saal juumlr meacuted jang du rik saal gaak meacuted nuup tu rik saal tshung meacuted lho ru rik saal thoak meacuted shar jang du rik saal yung drung jang nub tu rik saal druuk dra nub lho ru rik saal ye sheacute lho shar du rik saal lhuumln duup daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquobliss sustainingrdquo wheel at the secret area on a throne adorned with an azure cuckoo is a syllable DZA from which arises the ldquoactivitiesrdquo Ma seacuteng unsurpassed in clear awareness his body blue holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables MU PA PHA BA MA ZA lsquoA TSHIG dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Clear Awareness in the east Unceasing Clear Awareness in the north Incomparable Clear Awareness in the west Unimpeded Clear Awareness in the south Everlasting Clear Awareness in the northeast Thundering Clear Awareness in the northwest Wisdom of Clear Awareness in the southwest and Spontaneously Present Clear Awareness in the southeast ཡནལགགདབངཆནuགསcCལགབཞལཨཡགབཞའད`uབལས yགགཡསcམཐལ`UumlབCལEབསསངགཤལདཀར[P

21]འད ཞབསགཡསcམཐལ`Uumlབདཔལxནསངགའདདཀརའཛfན ཞབསགཡནBམཐལ`UumlབCལEབསསངགནམམཁའe

yགགཡནBམཐལ`UumlབཟབདནསངགའཛfནBབདགདངབཞན Eacuteམདགདཀརvངདམརgyགགཡསཤསརབcརལyརར

yགགཡནའTགའཆངuacuteམplusmnསcརང[གསའཛfནཔརབད yeacuten laak gi wang cheacuten shuuk kyi tsa laak zhi la am yig zhi oumld dhu zhu wa le chaak yeacuted kyi thil du go wa tsal toap seacuteng ge shel kar oumld zhaab yeacuted kyi thil du go wa paal dheacuten seng ge oumld kar dzin zhaab youmln ji thil du go wa tsal toap seng ge naam kha je chaak youmln ji thil du go wa zaap doumln seacuteng ge dzin ji dhaak daang zhi ni ku dhoak kar jang mar ngo chaak yeacuted sheacute raab kyi ral dri re re chaak youmln guuk ching dhom nyoumld kyi raang taak dzin par kyeacuted Four AM syllables dissolve into light at the four ldquogreat powerrdquo channels of the limbs and four guardians manifest the powerful guard lion White Crystal Light on the right palm the glorious guard lion White Light Holder on the right sole the powerful guard lion Lord of the Clear Sky on the left sole and the profound guard lion Self Holder on the left palm Their bodies white green red and blue respectively they each hold wisdom swords in their right hands and their left hands makes the distinctive signs of a lure a bond a shackle and an intoxicant

13

གuངIར lཚbགསདདགག སགསབeད ཚབམངན[གས 6དཅགབདགཉད སགསབUumlམམ འད6བསཨགསལ

ཚངསཔརབཏང zhung tar lha tshook dhe daak gi soog joumld tsheacute druup ngon toak ke kyik dhaak nyi soog gom mo dhi kaap a saal tshang par taang Recite ldquothose assembled deitiesrdquo and so on according to the main text Meditate using the canonical description of the deity from the Long Life Practice and reciting ldquooneself [being a complete form of the deity] in a single momentrdquo and so on At this point complete the [remaining] reading of Peaceful Deity of the Clear Letter A

(b) 7 The Samādhi of Invitation བ`ནཔkནoངསཔའཏངའཛfནན yགཞལཡསདcལའཁར ནངབདགMསCགནསSབདཔའlཚbགསYམསལའདཟརཡར

འrསཔསཤསརབlམཆགབའསངགགཙbའཁརYམས རངབཞནད4ངསcདcལའཁརནས prodར[P22]མBགསoumlགIatildeའ

ཏངའཛfནBསkནoངསནསབདགམ`ནབདཔYམསདངགཉསSམདཔརབསམ ཚfགབཤདན ཨaiumlntilde ཡཤསཐགལ

དང ཚབIར aiumlའཆམདགdaggerངVང ནས བuགསSགསལ ཡན4

dhuumln pa kyeacuten draang peacutersquoi ting dzin ni chi zhal yeacute kyil khor naang dhaak luumld tsa neacute su kyeacuted peacutei lha tshook nam la oumld zer yar troumld peacute sheacute raab lha choak ma weacutersquoi seacuteng geacute tso khor naam raang zhin ying kyi kyil khor neacute nyur joak loak ta wursquoi ting dzin ji kyeacuten draang neacute dhaak dhuumln kyeacuted pa naam daang nyi su med par saam tshig sheacute ni a om hum yeacute sheacute thig le daang tsheacute druup tar om chi med yung drung ne zhuuk su sool yan ja Seventh is the samādhi of invitation The host of deities is visualized externally in an inestimable maṇḍala palace and internally in the focal points of the channels of onersquos body Imagine the light from those deities radiates upward inviting the supreme wisdom deity Ma seacuteng and his main retinue from the maṇḍala of the natural expanse using the ldquosamādhi like swift lightningrdquo and the deities generated in front become inseparable from oneself The recitation is ldquoA OM HUM a wisdom droprdquo and from the Long Life Practice from ldquoOM undying yungdrungrdquo through ldquoplease take a seatrdquo

(b) 8 Prostration བWདཔyགའཚལབན དcལའཁརYམཔགSམBlཚbགསYམསལ བདགMསཞངགeacuteལrད`ལནས

བདརག ཤགསlདངགཉསSམདཔརབསམ ཡནལགབ`ནyགདཀནབཞyགYམས4 སངIར ཨaiumlntilde ཡ

ཤསསང ཚབIར aiumlའཆམད དངཚfགགSམཔམཐར UumlགSམTསཔསjར སངགསལའདབསQདyགཁ

བར4 jeacuted pa chaak tshal wa ni kyil khor nam pa suum ji lha tshoak nam la dhaak luumld zhing gi dhuul nyed du truul neacute dher shek lha daang nyi su meacute par saam yeacuten laak dhuumln chaak koumln zhi chaak naam ja ma seacuteng tar a om hum yeacute sheacute ma seacuteng tsheacute druup tar om chi med daang tshik suum po thar go sum guumld peacute jor ma seacuteng sool dheb juumld chaak kha jur ja Eighth is prostration Contemplate ldquoFor the host of deities of the three maṇḍalas I emanate my body equal to the number of atoms in the universe thus becoming inseparable from the sugata deitiesrdquo Perform the seven branches practice of prostration and the prostration to the four jewels According to Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo According the Long Life Practice recite ldquoOM undyingrdquo after reciting three lines it says ldquoengaging respectfully with body speech and mindrdquo apart from ldquoa recitation of a devotional prayerrdquo ma seacuteng does not contain text specifically for the recitation of the prostration to the lineage lamas During a

14

prostration session A Supplication to the Lamas of the Ma seacuteng Lineage is used but the words are modified substituting I prostrate to for ldquoI pray tordquo

(b) 9 Confession དTཔuacuteགཔབཤགསཔན བདགགཚརབསཐགམདཔགhམདཔནས མཐའམདIའMས_ངསཡནཆདcས

བསགསཔའuacuteགཔགངབBས[P23]ཐམསཅད_8ཡ_ངལབཤགསཔས4ངདགཚངསཔམཆགགདངས

ugraveབཐབཔརབསམ ལཚfགབཅད ཨaiumlntildeབདགན`གm ཚབIར aiumlའཆམདགdaggerངVང ཚfགགSམམཐར

མདགའལསkད jརར འད6བས4ནདབབདབངནསལནདགས

gu pa dhig pa shaak pa ni dhaak gi tsheacute raab thok ma paak tu meacute pa neacute tha ma da tarsquoi luumld laang yeacuten cheacuted kyi saak peacutersquoi dhik pa gaang jid thaam kyeacuted lo yi laang la shaak pe jang daag tshang pa choak gi ngoumld druup thoop par saam la tshig kyeacuted a om hum dhaak ni duuk nga tsheacute druup tar om chi meacuted yung drung tshik suum thar mi geacutersquoi leacute kyoumld jar ro dhi kaap jin baab wang neacute leacuten goumld Ninth is making confession Contemplate ldquoI call to mind and confess whatever sins I have committed since the unfathomable beginning of my succession of lives up until taking my present birth As a result my sins are purified and I will make the supreme accomplishmentrdquo The recitation begins with ldquoA OM HUM I due to the five poisonsrdquo Recite ldquoOM undying yungdrungrdquo according to the Long Life Practice after reciting three lines [skip two lines and read] the last part of the sentence beginning with the phrase ldquonon-virtuous conductrdquo In this session the prayer ldquorain down blessingsrdquo must be taken from the text of the empowerment ritual

(b) 10 Five External Offerings བOཔyམཆདYམmའatildeལཏ བདགགuགསལསཨaiumlntildeགSམའrསནས ཨYམmའFདལཕགཔསགཙང

དགoམདཡད`འངབར aiumlབOདལཕགཔསIབམཐའ~ལBAEligནམ kདཔཆགསམདcཡནཆབ

Uumlམཔཡངསམདctསo དམཚfགo~ལBཞལཟས འ~སatildeམངནརBམཏགYམསSརནས ntilde

གསམཆདའatildeལBlམསབintའjརནསuལབས lཚbགསYམསcEacutemཡཤསmཡ]ང`ཐམཔར

བསམ ཚfགབཤད [P24] ཨaiumlntilde ཡཤསསང སགསདངཚབIར aiumlའཆམདགdaggerངVང སགསYམmའ

ཚfག_ངལའatildeལལ kyu pa chi choumld naam nga bhul te dhaak gi thuuk le a om hum sum troumld neacute a naam ngeacutersquoi noumld la phoak peacute tsaang dhaak dri meacute yid du ong wa jur om kyuumld la phoak peacute ta wa tha draal ji droumln meacute kyoumld pa chaak meacute kyi youmln chaap gom pa yeacuteng meacute kyi poumld dri daam tshik dri draal ji zhaal zeacute dreacute wu ngoumln jur ji me toak naam su jur neacute hum gi choumld bhul ji lha moumld dhaa jar neacute phuul weacuted lha tshoak naam kyi ku nga ye sheacute nga yi loank du thimm par saam tshik sheacute a om hum yeacute sheacute ma seacuteng soog daang tsheacute druup tar om chi meacuted yung drung soog naam ngeacutersquoi tshik laank la bhul lo Tenth is making the five external offerings11 Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the five offerings making it pure stainless and beautiful The syllable OM strikes the contents [the five offerings themselves] transforming them into a butter lamp representing the view that is free from extremes a water offering representing conduct free from attachment fragrant incense representing meditation free from distraction a ritual cake representing commitment free from stains and a flower representing the fruition becoming manifest The syllable HUM is a symbol that represents the offering goddess

15

When she makes the offerings they dissolve into vast expanse of the five bodies and five wisdoms of the host of deitiesrdquo The recitation begins with ldquoA OM HUM wisdom deity Ma seacutengrdquo and so on According to the Long Life Practice recite ldquoOM undying yungdrungrdquo and so on making the offering through reciting the rest of the verses of the five offerings from the Long Life Practice

(b) 11 The Medicinal Offering བOགཅགiནམཆདན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨiནམཆདcFདལཕགཔསགཙང

དགoམདཡད`འངབརར aiumlབOདལཕགཔས iནམཆདདཉདyIརནQགཉསwནགSམjརབའ

ཨmicroཏ ནངIརན`གགSམགནསSདགཔའབ`དC གསངབIརནIUumlམkདགSམBརངབཞན`

ཤསཏ ntildeགའrའ`འlལuལབས EacuteགSངuགསམཆགམཉསཔའམཆགདངxནཔརབསམ iནའཛབ

ལནབཞབeདཅང ཚfགབཤད ཨaiumlntilde རབའ4མསམཁའད4ངས ཚབ aiumlའཆམདཚཡ སགསiནམཆདལ

འatildeལ གསལའདབསཁའརདང བདརག ཤགས[P25]ཞབའ སགསའatildeལ དངསugraveབ_ངབན ཨaiumlntilde ཡཤས

སང སགསབeད

kyu kyik meacuten choumld ni dhaak gi thuuk leacute a om hum suum troumld neacute a meacuten choumld kyi noumld la phoak peacute tsaang dhaak dri meacute yid du lsquoong war jur om kyuumld la phoak peacute meacuten choumld deacute nyi chi tar na ju nyi kyeacuten suum jor weacutersquoi a mri ta naang tar na duuk suum neacute su dhaak peacute dhud tsi saang wa tar na ta gom kyoumld suum ji raang zhin du sheacute te hum gi tro dhursquoi lha la phuumll weacutersquoi ku suung thuuk choak nye peacutersquoi choak daang dhen par saam meacuten dzaab leacuten zhi joumld kying tshik sheacute a om hum raab jaam kha ying tsheacute druup om chi meacute tsheacute yi soog meacuten choumld la bhul sol dheacuteb kha jur daang dher sheacutek zhi weacutersquoi soog bhul ngoumld druup laank wa ni a om hum yeacute sheacute ma seacuteng soog joumld Eleventh is the offering of medicine Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the medicine offering making it pure stainless and beautiful The syllable OM strikes the contents the medicinal offering revealing its nature externally as ambrosia compounded of two causes and three conditions internally as ambrosia that completely purifies the three inner poisons and secretly as the view meditation and conduct The syllable HUM [as the offering goddess] makes the offerings to all the deities participating in the emanation and reabsorption becoming superbly pleasing to their supreme bodies speech and mindsrdquo Recite the medicine mantra four times and then begin the recitation with ldquoA OM HUM the immeasurable expanse of spacerdquo Recite ldquoOM undying liferdquo and so on according to the Long Life Practice In the prayer of transmission of the lineage lamas the lines ldquodevotionally prayrdquo must be replaced by ldquomake the offering of medicinerdquo Then further recite ldquothe peaceful Sugatasrdquo and so on and make the offering12 To receive the siddhi [of medicine] recite ldquoA OM HUM wisdom deity Ma seacutengrdquo and so on

(b) 12 Offering the [Triangular] Torma བOགཉསཔགཏརམའatildeལབན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨགཏརམའFདལཕགཔས

གཙངདགoམདཡད`འངབརར aiumlའrསནསབOདལཕགཔསགཏརམཡང yIརནརརབoumlང

དTའབཀདཔ ནངIརནའདདདTuནཚbགསcཡ4ད གསངབIརནUumlམལམདTཡདགངསཔ|ཤར

ཏ ntildeགའrའ`འlལuལབསཐགལཉགགཅགགད4ངསSཐམཔརབསམ ཚfགབཤད ཨaiumlntilde Iབ

མཁའཡངས ཚབIར aiumlའཆམདཚཡ གཏརམ|6བསད4ལའatildeལལ

16

kyu nyi pa tor ma bhul wa ni daak gi thuuk leacute a om hum suum troumld neacute a tor marsquoi noumld la phoak peacute tsaang dhaak dri meacute yid du lsquoong war jur om troumld ne kyuumld la phoak peacute tor ma yang chi tar na ri raab ling ghursquoi koumld pa nang tar na dhoumld gu phun tshok kyi yo jeacuted saang wa tar na gom lam gu yi gong pa ru shar teacute hum gi tro dhursquoi lha la phul weacutersquoi thig le nyak kyik gi ying su thim par saam tshig sheacute a om hum ta wa kha yang tsheacute druup tar om chi meacute tsheacute yi tor ma ru kaap ye la bhul lo Twelfth is offering the [triangular] torma Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the torma making it pure stainless and beautiful The syllable OM strikes the contents [the torma itself] which appears externally as Mt Meru and the nine continents internally as ritual materials containing all nine desirables and secretly as the realization of the nine parts of the path of meditation13 The syllable HUM [as the offering goddess] makes the offerings to all the deities participating in the emanation and reabsorption and they dissolve into the expanse of the single sphererdquo Begin the recitation with ldquoA OM HUM the vast skylike viewrdquo Recite ldquoOM undying liferdquo and so on according to the Long Life Practice Continuously read a subchapter of the torma recitation then finally offer the torma (b) 13 The Emanation and Absorption of the Mantra བOགSམཔའཛབcའrའ`ན གuང`4ནཔk|yབཔའMངIརབegraveདཔརགནངའ`གཔས [P26] བབཔའ6བསSlmས8

ས8འབsནཔའའrའ`ས8སnརདགསཔའ 6བསད4བའབཀའགནངབབཞན

kyu suum pa dzaab kyi tro dhu ni zhung du joumln pa kyi ru chaab peacutei lung tar dhuumld par naang dhuuk peacute duup peacute kaap su lha nga so sorsquoi nyen peacutersquoi tro dhu so sor goumld peacute kaap ye weacutersquoi ka naang wa zhin Regarding the emanation and absorption of the mantras Sonam Lodroumlrsquos root text Dispelling the Darkness of Ignorance is seemingly organized in a more generic and condensed style where the emanation and absorption are intended as a casual ritual activity (འrནལས6བས) in which the five deities are arranged together as one category In contrast in my manual Ritual Procedure for the Wisdom Deity Ma seacuteng the section on emanation and absorption of the mantras is designed as a more specific and detailed practice This means it is designed for a longer period of retreat (བsནབ6བས) In this case [my lama] asked me to make separate descriptions for the emanation and absorption of the mantras of each of the individual five deities (b) 131 The Emanation and Absorption of the ldquoMindrdquo Mantra དངཔuགསcsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSneངཆནB

གདནལ uགསcསངལཔདངབཅསཔUumlམཔའsངགདcལ` ཨལསuགསcsངཔ4ང6ར`

འཁརབ དལའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམསཅདས

ལསངངམབeདགszligངསདངxནཔརབསམ ཡངuགསcསངགuགསལསའདཟརinfinགསordfIatildeyངས

མདའrསནས འqངབཆནཔནམམཁའབOདམདངས ཤསརབའདཟརBབOདདང Cཤངནགསཚལ

BབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacuteབWདYམས

cacircས[P27]པདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡཤས

lཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསངཆནཔར

ར སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ

17

dang po thuuk kyi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su chung chen ji dhen la thuuk kyi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu a leacute thuuk kyi nying po jang kor du khor wa de la oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang thuuk kyi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po nam kharsquoi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam First is the emanation and absorption of the ldquomindrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great garuḍa seat atop which sits the lsquomindrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable A from which emerges the lsquomindrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquomindrsquo Ma seacuteng [gathering back] the essence and luminosity of the great space element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབ ཨaiumlntildeརཛ ཅནདང uགསcདགསའཛབ ཨparaཀཁ ཅནགཉསཔའrནལས6བསཡནནལནགཉསདངབsན

བབ6བསཡནནkའཛབEངགཉསདངདགསའཛབEངrགགཅགབyངལའཛབབEདཔན ཨaiumlntilde ཡཤསའཇའའད

འཁརལ8འགཞལཡསནས ཤསརབuགསcསངའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcས

མཆད ཤསརབམIརའབརབའདངསugraveབCལ ཅསཔས[P28]བEདད kyi dzaab a om hum ram dza kyen daang thuuk kyi goumld dzaab a lsquou ka kha kyen nyi po trin leacute kaap yin na leacuten nyi daang nyen druup kaap yin na kyi dzaab tong nyi daang goumld dzaab tong traak kyik draang la dzaab toumld pa ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab thuuk kyi ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol kye peacutersquoi toumld dho Here the ldquogeneralrdquo mantra is A OM HUM RAM DZA while the ldquospecificrdquo mantra needed for the mind [section] is A lsquoU KA KHA If one is engaging in a short session [such as for a day] the mantras are recited twice in longer sessions the general mantra is recited 2000 times and the specific mantra 1000 With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquomindrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 132 The Emanation and Absorption of the ldquoBodyrdquo Mantra

18

གཉསཔEacuteའsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSinfinགའགདནལ

EacuteཡསངལཔདངབཅསཔUumlམཔའsངགདcལ` aiumlལསEacuteཡsངཔ4ང6ར`འཁརབ དལསའད

ཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམསཅདསལསངངམབeད

གszligངསདངxནཔརབསམ ཡངEacuteཡསངགuགསལསའདཟརinfinགསordfIatildeyངསམདའrསནས

འqངབཆནཔསཡབOདམདངས ཤསརབའདཟརBབOདདང CཤངནགསཚལBབOདདང ཉAringདང

ཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacuteབWདYམསcacircསཔདང Wལཔ8

_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡཤསlཚbགསYམས[P29]cཤས

རབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསངཆནཔརརནས སམསཉད

གཞEངད4རམདསལསངངགསལབརབསམ nyi pa kursquoi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su kyo garsquoi dheacuten la ku yi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu om leacute ku yi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang ku yi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po sa yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Second is the emanation and absorption of the ldquobodyrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great lark seat atop which sits the lsquobodyrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable OM from which emerges the lsquobodyrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquobodyrsquo Ma seacuteng [gathering back] the essence and luminosity of the great earth element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIརལEacuteཡདགསའཛབ aiumlཨཏཐ སགསལབyངཚདགངདངའoལའཛབབEདན ཨaiumlntilde ཡཤསའཇའ

འདའཁརལ8འགཞལཡསནས ཤསརབEacuteཡསངའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcས

མཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar la ku yi goumld dzaab om o ta tha soog kyi draang tsheacuted gong daang dra la dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab ku yi ma

19

seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the body section is OM O TA THA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquobodyrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 133 The Emanation and Absorption of the ldquoSpeechrdquo Mantra གSམཔགSངགsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSནཙleའge

གདནལ གSངགསངལཔདངབཅསཔUumlམཔའsངགདcལ` ntildeལསགSངགsངཔ4ང6ར`

འཁརབ དལསའདཟརཡགའAumlཆརIར[P30]བབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངགSངགསངགuགསལསའདཟརinfinགས

ordfIatildeyངསམདའrསནས འqངབཆནཔordmངགབOདམདངས ཤསརབའདཟརBབOདདང Cཤང

ནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacute

བWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡ

ཤསlཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསང

ཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ suum pa sung gi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su ne tsorsquoi dheacuten la suung gi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu hum leacute suung gi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang suung gi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po luung gi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Third is the emanation and absorption of the ldquospeechrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great parrot seat atop which sits the lsquospeechrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable HUM from which emerges the lsquospeechrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquospeechrsquo Ma seacuteng [gathering back] the essence and luminosity of the great wind element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods

20

such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར གSངགདགསའཛབ ntildeཨཙཚ སགསལབyངཚདགངIརརའཛབབEདན ཨ[P31]aiumlntilde ཡཤས

འཇའའདའཁརལ8འགཞལཡསནས ཤསརབགSངགསངའཁརབཅསལ དམགསམད]ངནསཡཤས

འཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar suung gi goumld dzaab hu i tsa tsha soog kyi draang tsheacuted gong tar ro dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab suung gi ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the speech section is HUM I TSA TSHA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquospeechrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 134 The Emanation and Absorption of the ldquoGood Qualitiesrdquo Mantra བཞཔཡནཏནBsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSགdaggerའAumlག

གགདནལ ཡནཏནBསངལཔདངབཅསཔUumlམཔའsངགདcལ` རལསཡནཏནBsངཔ4ང6ར

`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམས

ཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངཡནཏནBསངགuགསལསའདཟརinfinགསordfI

atildeyངསམདའrསནས འqངབཆནཔ8མzཡབOདམདངས ཤསརབའདཟརBབOདདང C[P32]ཤང

ནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacute

བWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡ

ཤསlཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསང

ཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ zhi pa youmln teacuten ji nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su yu druuk gi dheacuten la youmln teacuten ji ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu ram leacute youmln teacuten ji nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang youmln teacuten ji ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po me yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Fourth is the emanation and absorption of the ldquogood qualitiesrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a dragon seat atop which sits the lsquogood qualitiesrsquo Ma seacuteng along with his emanations At the center of the heart of this

21

meditative deity is a syllable RAM from which emerges the lsquogood qualitiesrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquogood qualitiesrsquo Ma seacuteng [gathering back] the essence and luminosity of the great fire element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར ཡནཏནBདགསའཛབ རཨཅཆཇཉ སགསབyངཚདགངགeསSའy8Ez འཛབབEདན ཨaiumlntilde ཡ

ཤསའཇའའདའཁརལ8འགཞལཡསནས ཤསརབཡནཏནསངའཁརབཅསལ དམགསམད]ངནསཡ

ཤསའཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar youmln teacuten ji goumld dzaab ram e kya cha ja nya soog draang tsheacuted gong gi jeacuted su dro te dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab youmln teacuten ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the good qualities section is RAM E KYA CHA JA NYA and so on For the number of times to recite them follow the above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquogood qualitiesrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 135 The Emanation and Absorption of the ldquoActivitiesrdquo Mantra mཔrནལསcsངཔ8འའrའ`ན བདགཉདཡཤས[P33]སངགuགསཀརའདmའའཁརལ8འདatildeསSu

qགགགདནལ rནལསcསངལཔདངབཅསཔUumlམཔའsངགདcལ` ཛལསའrནལསcsངཔ

4ང6ར`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངའrནལསcསངགuགསལསའདཟར

infinགསordfIatildeyངསམདའrསནས འqངབཆནཔuཡབOདམདངས ཤསརབའདཟརBབOདདང C

ཤངནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegན

uacuteབWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང

ཡཤསlཚbགསYམསcཤསརབacircས[P34]པགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcང

སངཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ nga pa trin leacute kyi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su khu juuk gi dheacuten la trin leacute ji ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu dza leacute

22

trin leacute kyi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang trin leacute kyi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po chu yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Fifth is the emanation and absorption of the ldquoactivitiesrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great cuckoo seat atop which sits the lsquoactivitiesrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable DZA from which emerges the lsquoactivitiesrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquoactivitiesrsquo Ma seacuteng [gathering back] the essence and luminosity of the great earth element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར འrནལསcདགསའཛབ ཛLཔཕ སགསབyངཚདགངདངམuངས འཛབབEདན ཨaiumlntilde ཡཤས

འཇའའདའཁརལ8འགཞལཡསནས ཤསརབའrནལསསངའཁརབཅསལ དམགསམད]ངནསཡཤས

འཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar trin leacute kyi goumld dzaab dza mu pa pha soog draang tsheacuted gong daang tshuung dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab trin leacute ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the activities section is DZA MU PA PHA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquoactivitiesrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 136 Abandonment During the Sādhana Period དIརབsནཔའ6བསSoumlལབecircདཔའགordmངགཤངགཅམཚfགསགས བsནཔའསལཡནཔསtངསདགས uན6བསནམའཇག

`སacircསཔབདཔའད4ངསགསལ lགཆདབ6ངབའཡགབW ཤསབeད[ནའ~ལsངཔYམསལནགSམགSམ`བAringསཔར

4འ yངསནkའཛབལའatildeམrགགཅག[P35]དང དགསའཛབརརrrགརཐནནས བ6རརམབsནuངགཅགkའཛབལ

4བགཅགདང དགསའཛབའatildeམརབAringསནསབsནཆནནམyངསབsནOumlགསཔE སངརགསmའནངནསgནBལསའr

མuནཔཅགཞལམའཇལམdegདད ཚབའཛབUumlམན རངཉདཤསརབ ནས བΩ8aaeligཨཡ སགས6བསདངjརལབyངས

ཞངའཛབབEདན བΩ8ནEacuteགSང སགསcབEདད

23

deacute tar nyeacuten peacutei kaap su laal wa trid pa og lung shaang kyi mi tshik soog nyen peacutei seacutel yin peacute paang goumld thuumln kaap nam joak dus nus pa kyeacuted peacutei yaang saal lhaak cheacuted kaang weacutersquoi yik ja shi joumld teacuten drel nying po naam leacuten suum suum du dheacuted par jarsquoo draang ni kyi dzaab la bhum traak kyik daang goumld dzaab re re tri traak re thoumln ne druup kor ram nyeacuten chung kyik kyi dzaab la je wa kyik daang goumld dzaab bhum re dheacuted neacute nyeacuten cheacuten naam draang nyeacuten dzoak pa te ma seacuteng rik ngeacutei nang neacute ngoumln ji leacute tro thuumln pa kyik zhaal mi jal mi sid dho tsheacute druup dzaab gom ni rang nyi sheacute raab neacute so om a yam soog kaap daang jar la draang zhing dzaab toumld ni so ni ku suung soog kyi toumld do During the sādhana period yawning sneezing passing gas defecating urinating talking and so forth are considered obstructions to attaining onersquos goal so they should be abandoned When taking a break from a session [of recitation] three mantras should be repeated three times the ldquovowels and consonantsrdquo will enhance the power [of mantra] the ldquohundred syllablesrdquo will correct any additions or omissions and the heart syllables on dependent relation will express auspiciousness For a minor retreat or minor sādhana the general mantra is recited 100000 times and the mantras specific to each deity are recited 10000 times each For a major retreat or a complete countrdquo14 retreat the general mantra is recited 10000000 times and the mantras specific to each deity are recited 100000 times each Should practitioners who have a previous karmic connection with one of the five families of Ma seacuteng complete such a [great] retreat it would be impossible for them not to see his face The description of visualizing the mantras of the Long Life Practice is found in the lines ldquoOneself being wisdomrdquo through ldquoSO OM A YAMrdquo and so on Here the total number of mantras recited must be adapted to the circumstances The hymns of praise preceded by mantras are made with ldquoSO is body and speechrdquo and so on

(b) 14 The Visualization of the Feast Offering བΩuumlཏ སགསདང བOགཉསཔཚbགསcཏངའཛfནན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨཚbགསc

Fདལཕགཔས ཚbགསFདEངགSམའཇག[ནདངམཉམཔའiiཉམསAEligབcམགསཔའདatildeསS aiuml

འrསནསཚbགསམཆདལཕགཔསFངdegདFདབOདyཡཚbགསདང Mསསམསཉནམངསནང[P36]ག

ཚbགསདང uངཔབ`དmགསངབའཚbགསདང མརགབ`དmཡངགསངགཚbགསདང བདགའཛfནལམ

mདནBཚbགསཐམསཅདntildeགའrའ`ད4ངསདངཡཤས མཁའདང]ང` ཐབསདངཤསརབdaggerལདང

དབངཔ lདངའyཐམསཅདགཉསམདམཉམཔཆནཔ8འད4ངསSརལཔའདགངསཔདངxནཔར

བསམ so tra ta soog daang kyu nyi pa tshoak kyi ting dzin ni dhaak gi thuuk leacute a om hum suum troumld neacute a tshoak kyi noumld la phoak peacute tshoak noumld tong suum jig teacuten daang nyaam peacutersquoi ma me nyaam dip kyi ma goumld peacutei uumld su om troumld neacute tshoak choumld la phoak peacute naang sid noumld kyuumld chi yi tshoak daang luumld seacutem nyoumln mong naang gi tshoak daang phung po dhuumld nga saang weacutersquoi tshoak daang ma rik dhuumld nga yaang saang gi tshoak daang dhak dzin lam nga dhoumln ji tshoak thaam kyeacuted hum gi trho dhu ying daang yeacute sheacute kha daang loank du thaap daang sheacute raap yul daang wang po lha daang kyeacute dro thaam kyeacuted nyi meacuted nyaam pa cheacuten porsquoi ying su rol peacutersquoi gong pa daang dheacuten par saam Fourteenth is the mantra SO TRA TA and so on and the visualization of the feast offering Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the feast offering making it equal in size to the billionfold universe freeing it from defilements or taints from samaya violations The syllable OM strikes the feast offering at its center

24

[revealing it as] the external feast offering of the existent world and the beings it contains the internal feast offering of the body mind and afflictions the secret feast offering of the demons of the five aggregates the most secret feast offering of the demons of the five ignorances and the true feast offering of ego grasping and the five paths of sentient beings The syllable HUM [emerges to be the base of manifestations ལགཞ and manifestations themselves ལཔ] With that concept in

onersquos mind one has a great realization of all of thesemdashalong with all emanations and absorptions the expanse and primordial wisdom the sky and the vast expanse method and wisdom the objects and the sense faculties gods and beingsmdashas being displays in the expanse of the nondual great equality

(b) 14 The Visualization of the Feast Offering 141 Invitation 142 Offering 143 Confession 144 Liberation 145 Proffering 146 General Mending Ritual and 147 Specific Mending Ritual kནའoན མཆདཔ བཤགསཔ བAEligལབ བEབཔ གuངདངཚབecircགལབཏངབར4འ འད6བསkoslashངསQདབ6ངདངསང

Qདབ6ངགཉསecircགཞངབཏང yདཔབ6ངབཚརནས མབ`དkནའoན ལངསkདlརལ4 དངསugraveབcཏངའཛfནན བདག

གuགསལསའདཟརབཐགགཟངཔIatildeའrསནསདcལའཁརlཚbགསལཕགཔས uགསདམQདབEacuteལ

ཏ lཚbགསYམསcགནསmའདcཐགལདཀརསརདམརvངgནཔ[P37]mqངནས རངགགནསm

ལཐམཔས uནམངགདངསugraveབmན འརམདགdaggerངVངགཚདང བདའམངརབOདxནBཟསདང

མacircབབཙནyགསcབསདནམསདང ལངསkདགཏརམཛbདcནརདང འཕནདརདཔལBQདདངm

མཆགགདངསugraveབmན འརབམདཔའEacute འགགཔམདཔའགSང འigraveལཔམདཔའuགསདང ན

yབམདཔའཡནཏནདང ཐགཔམདཔའའrནལསབOཔམངན`ཐབཔརབསམ ཨམཧ WལབZན

འ`ས དངསངIརདངསugraveབན ཨaiumlntilde EacutempartནB སགསདང ཚབIར aiumlཚཟན སགས4འ

kyeacuten dreacuten choumld pa shaag pa draal wa taap pa zhung daang tsheacute druup draak la taang war jarsquoo dhi kaap kyi pung juumld kaang daang ma seacuteng juumld kaang draak zhing taang cheacuted paar kaang wa tshar neacute mi dhuumld kyeacuten dreacuten loong kyoumld lha rol ja ngoumld druup kyi ting dzin ni dhaak gi thuuk le oumld zer ba thaak zeacuteng pa ta wu troumld neacute kyil khor lha tshoak la phoak peacute thuuk daam juumld kul te lha tshoak naam kyi neacuted nga oumld kyi thik leacute kaar seacuter mar jaang ngoumln po nga juung neacute rang gi neacute nga la thim peacute thuumln mong gi ngoumld druup nga ni jur meacute yung drung gi tsheacute daang dha ngar kyuumld dheacuten ji zeacute daang mi nuup tseacuten draak kyi soumld naam daang loank kyoumld ter dzoumld kyi nor daang pheacuten dar pal ji juumld daang nga chook gi ngoumld druup nga ni jur wa meacute peacutei ku gaak pa meacute peacutei suung truul pa meacute peacutei thuuk daang kyoumln drip meacute peacutei youmln teacuten daang thok pa meacute peacutei trin le kyu po ngoumln du thoop par saam e ma ho jal wa kuumln dhuumld daang ma seacuteng taar ngoumld druup ni a om hum ku nga lhuumln ji soog daang tsheacute druup tar om tsheacute zeacuten soog jarsquoo The invitation offering confession liberation and proffering from the main text should be conjoined15 with [the same sections from] the Long Life Practice At this point for the [general] mending ritual the Juumld-kang of the tantric masters of the Kyipung cycle should be interwoven16 with the Juumld-kang of the lineage masters of Ma seacuteng This is followed by the ldquospecificrdquo mending ritual17 When this is finished one needs to recite the invitation to the guardian named Mi dhuumld (Human-Demon) then read the ldquoenjoyment of godlike wealthrdquo For the visualization of the accomplishments contemplate ldquoLight and rays shine from my heart extending in all directions like spider webs Striking the deities of the maṇḍala they urge them [to fulfill their pledges] In response luminous white yellow red green and blue spheresdrops emerge from the five on the deitiesrsquo bodies and dissolve into the five locations of my own This results in the attainment of all

25

ten accomplishments the five common of unchanging and everlasting life sweet and nutritious food undiminishing powerful and well known merit wealth from a treasury of resources and a magnificent family line like an [unflagging] banner along with the five supreme accomplishments of an unchanging body unceasing speech an unerring mind good qualities free from flaws and obscurations and unhindered activitiesrdquo Then recite ldquoE MA HO embodiment of the victorious onesrdquo Perform the ldquoaccomplishmentrdquo recitation from Ma seacuteng ldquoA OM HUM the five bodies spontaneouslyrdquo and so on Then recite ldquoOM those who [metaphorically] eat lifespanhellipas a foodrdquo and so on according to the Long Life Practice

(b) 17 The Visualization of the Fire Offering [where the Tshok and Torma offered to the maṇḍala are removed and put in the fire] མམཆདcཏངའཛfནན Iབའརམདcམཐབh UumlམཔརངyལBམtརལ kདཔབག[P38]AEligབcཤངབdegགསཔས འ~སatilde

སངEacutemའད4ངསSཐམཔརབསམ སངམམཆད ཨaiumlntilde Iབའརམད སགས4

meacute choumld kyi ting dzin ni ta wa jur meacute kyi me thaap tu gom pa raang drol ji meacute par la kyoumld pa baak dip kyi shing seacuteg peacute dreacute wu ma seacuteng ku ngeacutei ying su thim par saam ma seacuteng meacute choumld a om hum ta wa juumlr meacute soog ja For the visualizations of the fire offering contemplate ldquoOn the hearth of the unchanging view I ignite the fire of self-liberating meditation This burns the wood of conductrsquos obscurations and karmic traces and as a result [the ashes] dissolve into expanse of the five bodies of Ma seacutengrdquo Perform the recitation for the Ma seacuteng fire offering ldquounchanging viewrdquo and so on

(b) 15 The Visualization for the Praise of the Deities བཅmཔEacuteབEདཔའཏངའཛfནན ཤསརབlམཆགབའསངགའlཚbགསYམསལབEདཔuལབསཤསརབམ

Iརའབརབའ[གསབ`ནམངནཔརugraveབE དཡངམཤསཔའLནཔགསལབདང ཡཤསckནདངxན

པདང sནངགདཔལBསངགདངའoབདང མyནཔའཡཤསcཉམཤརབདང མབeདཔའགszligངས

c_8ynསཐབཔདང Cདཔའtབཔཐགདངའoབདང oནཔའ_8ཤzདoumlགབཞནprodརབདངབ`ནམངན`

ugraveབཔརབསམལ ཚfགབཤདན དབཞནརགསc སགསབཏང དགངསམབཀའངབEacuteལབསགསkIརཤསལ

kyo nga pa ku toumld peacutei ting dzin ni sheacute raab lha choak ma weacutei seacuteng geacutei lha tshoak naam la toumld pa phul weacutei sheacute raab meacute tar bhar weacutei taak dhuumln ngoumln par druup te de yang mi sheacute peacutei mun pa saal wa daang yeacute sheacute kyi kyeacuten daang dheacuten pa daang nyeacuten ngag pal ji seacuteng geacute daang dra wa daang cheacuten peacutei yeacute sheacute kyi nyi ma shar wa daang mi jeacuted peacutei zuung kyi lo droumld thoap pa daang tsoumld peacutei poob pa thoak daang dra wa daang dreacuten peacutei lo sheacute loak zhin nyur wa daang dhuumln ngon du druup par saam la tshig sheacuted ni deacute zhin rik kyi soog taang gong mo ka kyong kul wa soog kyi taar sheacute la Fifteenth is the visualizations for the praise of the deities Contemplate ldquoBy praising the host of gods around the supreme wisdom deity Ma seacuteng [I accomplish] the seven signs of wisdom that blazes like fire clearing away the darkness of ignorance coming to possess the wisdom eye becoming like the magnificent lion in the art of speech18 the dawning of the sun of knowing wisdom attaining intelligence with the power of non-forgetfulness confidence in debate like a powerful thunderbolt and powerful memory with the swiftness of lightningrdquo The recitation begins with ldquothe tathagata thusness familyrdquo and so on The morning [practice and the] urging of the guardians and so forth is understood as normal procedure so it should be followed accordingly19

(b) 15 1 The Middle Part of the ldquoRed Path

26

[P39]དམརལམབརམའ6བསS གuངདངཚབགཉསཔའགཏརའatildeལ4 ~བeacuteངyཚkIར4ཞང ཚབ6བསSཚབc

EacuteབEད4 yཚའཁབ6ངསYམསOumlགསནསuརལཚདབངIར4 གuངIརlགམབg གuངདངཚབགཉསciནལམ

གདབ སདདoslashངསས4ཞངགuངགནངམཚམསབཅད གཤནརབ_མསགསkIར4 ནངཔརརམབཞནབསངམཆདའatildeལ ད

ནསkIརBདམབཅའམOumlགསcབར` དངསགཞཉརགཅགགདངཔནངམཚམསབཅདཔནས བཅmEacuteབEདཡནཆདgརIར

བyསས mar laam bar marsquoi kaab su zhung daang tsheacute druup nyi porsquoi tor bhuumll ja dro dhuung cha tsheacute kyi taar ja zhing tsheacute druup kaap su tsheacute druup kyi ku toumld ja cha tsheacutersquoi kha kaang nam dzoak ne zhu rol tsheacute wang tar ja zhuung tar lhag ma ngo zhung daang tsheacute druup nyi kyi moumln laam dhaab sad do puung so ja zhing zhuung gi nang tshaam kyeacuted sheacuten raab la ma soog kyi tar ja nang par rim zhin saang choumld bhul deacute neacute kyi tar ji daam kya ma dzoak kyi bar du ngoumld zhi nyer kyik gi daang po nang tsham kyeacuted pa neacute kyo nga ku toumld yeacuten cheacuted ngar tar dre so In the middle part of the ldquored pathrdquo20 one conducts the recitation of the torma offerings according to both the main text and the Long Life Practice After that the recitations for the dance21 and for summoning luck and longevity are performed in the usual way In the long-life session make the praise from the Long Life Practice Once the supplementary texts on luck and longevity are recited [by the lama] the request and amusement of siddhi are performed according to the Long Life Empowerment22 Perform the dedication of the remaining [tormas]23 according to the main text Then make the aspirational prayers according to both the main text and the Long Life Practice Recite the sad do pung so at the beginning part of the mantra from the urging of the guardian then perform the recitation for establishing the internal boundary24 as well as the devotional prayer ldquoShenrab lamardquo and so forth as usual The next morning the order of procedure begins with a fumigation offering Then until the time of reading pledge25 is not over then the general reading procedure among the twenty one sections of the actual practice can be comparable from first day to last day which begins with the (b) 1 establishing a boundary up until the (b) 15 praise Please see page IV Reading Procedure of the the Actual Sādhana

(b) 152 The Concluding Activities for the Main Body 1 གSམཔeསc4བལ དངཔདབངབEacuteརབན དངཔ]དདནདངདབངrདcWབཡག]ག དབངrདIརམཆདབeད ]དདན

ཚངམ དབངrདIར བWདrབཞEང ནས དབངབEacuteརབལཡདཆསཔར4དཔའལQས[P40]བཤདཔདང Qདiནཔར4ད

པའདབངདངསདང མཐརyནཔར4དཔའeསc4བའ དངཔ8ནyགབཞསནས དངཔ8ཡདཆསཔར4དཔརལQསcརམཔར

བEནཔའ ཡནཆདད

suum pa jeacuted kyi ja wa la daang po wang kur wa ni daang po leacuted doumln daang wang tri kyi jaab yig loak wang tri tar tsheacuten joumld leacuted doumln tshang ma wang tri tar jeacuted tri zhi tong neacute wang kur wa la yid cheacute par jeacuted peacutei lo juumld sheacute pa daang juumld min par jeacuted peacutei wang ngoumld daang thar chin par jeacuted peacutei jeacuted kyi ja walsquoo daang po ni chaak zhed neacute daang po yi cheacute par jeacuted par lo juumld kyi rim par teacuten parsquoo yeacuten choumld do Third is the concluding activities for the main body [This begins with the empowerment ritual and is mainly conducted by lama who reads all the following texts] The first of these is the bestowing of empowerment To begin read the Introduction [of the Empowerment] and the Cover Title of the Treatise for the Instructions on the Empowerment of Ma seacuteng Then according to the instructions on the empowerment of Ma seacuteng recite the verses of worship and praise Complete the introduction [of the empowerment] According to the instructions on the empowerment of Ma seacuteng read the parts from ldquoeighty-four thousandrdquo up through - the historical account of the bestowing of the empowerment which is intended to engender faith - the actual empowerment that ripens onersquos

27

mindstream and - the concluding activities The first of these is explained in the first section of the [main body of this] Ritual Procedure the historical account which engenders faith in the practice

(b) 153 The Concluding Activities for the Main Body 2 དནསདབངགམཚམསབཅད igraveས Uumlད4 བསའy སམསབད uacuteགབཤགས 4ནའབབས Qདདབང lདབང atildeམདབང

གཏརདབང བ`དCངdད བQདརམiནལམདངབཅསཔ4འ དནསལངསkདlརལ སངiནལམ ཞར WལབZན

འ`ས ཞདབངrགSམ སངདངསugraveབཏངའཛfནགངIར4

deacute neacute wang gi tsham kyeacuted truumld go yeacute kyaap dro seacutem kyeacuted dhik shaak jin beacuteb juumld wang lha wang bum wang tor wang dhuumld tsi ngo treacuted juumld rim moumln laam daang kyeacuted pa jarsquoo deacute neacute loank kyoumld lha rol ma seacuteng moumln laam zhi jur jal wa kun dhuumld zhi wang tro suum ma seacuteng ngoumld druup ting zin gong tar ja After that perform the sections on establishing the boundary for the empowerment the water purification opening the doors of the maṇḍala refuge bodhicitta confession bringing down the blessings the empowerment of the transmission of the lineage holders the deity empowerment the vase empowerment the torma empowerment introducing the ambrosia and the [empowerment] of the line of transmission along with its aspirational prayer Next comes the ldquoenjoyment of godlike wealthrdquo the aspirational prayer of Ma seacuteng the prayer for pacification the prayer ldquoembodiment of the all victorsrdquo and the [mantras of] the peaceful powerful and wrathful deities The visualization of the accomplishments is performed as described above Please see (b) 14 for the visualization of the accomplishmentshelliphelliphelliphelliphellip

(b) 16 Requests to Grant the Accomplishments བOVགཔདངསugraveབ_ངས Cབsནkའཛབབeདལ

kyu druuk pa ngoumld druup laang tsa nyeacuten kyi dzaab joumld la Sixteenth is [the requests to grant] the accomplishments After that the recitation of the general mantra [A OM HUM RAM DZA BA KI DHE HEN NA MA SHA YA SI TI DHU] of the deity of the Ma seacuteng is required

(b) 19 The Making of Pledge བOདTཔདམབཅའ4 གངགནངམཚམསcགསངམཚམས4 མlབད མམཆདཏངའཛfནགངIར4

kyu gu pa daam kya ja gong gi naang tshaam kyi saang tshaam ja meacute lha kyeacuted meacute choumld ting zin gong tar ja Nineteenth is the making of pledges26 Following this create a secret boundary by modifying the above text on the ldquoinner boundaryrdquo27 Next one generates the fire deity and performs the visualizations for the fire offering as described above

(b) 17 The Fire Offering བOབ`ནཔམམཆདའatildeལ Qདབ6ངyདཔརབ6ངབ བཀའངབEacuteལ དམརལམBཏངའཛfནན གཏརམཤrགགWན

དངབཅསཔདཉད[P41]yIརནབAEligལབའཞངབOའབAEligལབའཤrག ནངIརན_8རམདTའབeད

འoའuངཔ གསངབIརནའདདདTuནSམཚbགསཔའཡ4དབསམལ lམཆགཤསརབcམངའ

བདགགཙbའཁརབཀའངucircངམདངབཅསཔལuལབས uགསQདཡངསSབ6ངE འrནལསpartནBས

ugraveབཔརབསམ

28

kyu dhuumln pa meacute choumld bhul meacute lha kyeacuted meacute choumld ting zin gong tar ja kyu dhuumln pa meacute choumld bhul juumld kaang cheacuted paar kaang wa ka kyong kul mar laam ji ting zin ni tor ma sha traak gi jeacuten daang kyeacuted pa deacute nyi chi tar na draal weacutei zhing kyursquoi draal weacutei sha traak nang tar na lo rim gursquoi jeacuted drersquoi phung po sang wa tar na dhoumld gu phuumln suum tshoak peacutei yo jeacuted saam la lha choak sheacute raab kyi nga dhaak tso khor ka kyong suung ma daang kyeacuted pa la phuumll weacutersquoi thuuk juumld yong su kaang te trin le lhuumln ji druup par saam Seventeenth is making the fire offering That is followed by the lineage mending-ritual and the specific mending-ritual28 Then perform the [evening prayer] urging the guardians For the visualizations for [the middle part of] the ldquored pathrdquo29 contemplate ldquoFrom the external point of view the torma adorned with flesh and blood are the liberated flesh and blood of those who possessed the ten grounds for liberation From the internal point of view they are the bodies of the demons of forgetfulness [who plague] the nine levels of the [ignorant] mind From the secret point of view they are ritual objects perfectly endowed with all desirablesrdquo And contemplate ldquoThrough offering these torma to the the supreme wisdom deity along with his retinues and the spiritual guardians [our] spiritual bonds are repaired and all [desired] activities are spontaneously accomplishedrdquo

(b) 20 The Torma Offering ཉuཔགཏརམའatildeལཏ ཨaiumlntilde Iབམཁའད4ངས སགས4 oབདམརནགསགསནསiquestཚཡནཆདkའyས4འ y

ཚའ6བསSཚབcEacuteབEདགངIར4

nyi shu pa tor ma bhul te a om hum ta wa kha ying soog ja dra wa mar naag soog neacute cha tsheacute yeacuten cheacuted kyi dreacuted jarsquoo cha tsheacutersquoi kaap su tsheacute druup kyi ku toumld gong tar ja Twentieth [the middle part of the ldquored pathrdquo] is the torma offering Perform the recitation ldquoA OM HUM view like the expanse of spacerdquo and so on Next [the lower part of the ldquored pathrdquo] is the recitation for [the guardians of] red and black nets and so on The recitation for summoning luck and longevity is performed in the usual way In the session [of reading] for long life and longevity make the praise from the Long Life Prayer as above

(c) The Conclusion of the Actual Sādhana (c) 1 The Prayer for Auspiciousness གSམཔeསc4བདངཔབuཤསགསལཏ ཨaiumlntilde yདངནངམད ཚབIར ཨམཧ མའརyཚསགས4

བ6ལབཟངདatildeསནས ཞའར Qདགབའ iནལམའདབཏབསགས4

suum pa jeacuted kyi ja wa daang po tra shi sol teacute a om hum chi daang nang meacute tsheacute druup taar e ma ho mi jur cha tsheacute soog ja kaal zang uumld neacute zhi jur ju geacute weacutei moumln laam dhi taap soog ja The first of these is the prayer for auspiciousness beginning with ldquoA OM HUM without inside or outsiderdquo Recite ldquoE MA HO unchanging luck and longevityrdquo and so on according to the Long Life Practice To recite ldquo[Shenrab stands] in the midst of [all the Buddhas] from the fortunate eonhelliprdquo and then perform the prayer for pacification [pacifying the partisanship of the demons]hellip The next prayer ldquothe cause of good actionshelliprdquo is recited [by the lama] This is followed by making this aspirational prayer and so forth

(c) 2 The Prayer for Gathering What has been Divided གཉསཔད4བegraveན ཨaiuml[P42]ntilde གཞལཡསlཚbགས ཚབIར aiumlཚཡlལ སགསབeད རལམའatildeལ

nyi pa yeacute dhu ni a om hum zhaal yeacute lha tshoak tsheacute druup tar om tsheacute yi lha la soog joumld rol mo bhul

29

Second is gathering what has been divided This begins with ldquoA OM HUM the deities assembled in the inestimable mansionrdquo Recite ldquoOM long life deityrdquo and so on according to the Long Life Practice Make an offering by playing the cymbals

(c) 3 The Prayer for Bring the View of Dzogchen Back to Mind Oumlགསཔཆནཔགསལགདབཔ ཨaiumlntilde འཁརའདསZནBསགས4 བདརག ཤགསkནoངས iནལམYམགSམསགསc

མཐརiexclངང dzoak pa cheacuten po saal dhaap pa a om hum khor dheacute kuumln ji soog ja dheacuter sheacutek kyeacuten draang moumln laam naam suum soog kyi thar chung ngo [Third] bring the view of Dzogchen back to mind performing ldquoA OM HUM all phenomena of saṃsāra and nirvāṇardquo and so on Next is ldquothe invitation of the Sugatas and finally the threefold aspirational prayer and so on

The Colophon ཞསཤསརབབའསངགབབཔའཟནརསརཞགབEནཔའ དIརlམཆགབའསངགའབབཔའཐབས དདནགསལབར4ད

པའyགབཞསའད དའoཡགརབཏབཔའYམདཀརགང དdegདའyབའཤསQདགསལacircསཤག ཅསཤསརབlམཆགབའ

སངགའབབགuངམརགLནསལByགhབཞསཔའཐབསCབOདsངཔ8འQནབཟངའདཡངeརནཔ8ཆzEacuteམ`ནབསདནམས_8

ynསདབངགWལཔ8དzཉདcས རངརསམཛདཔའབབགuངའདལyགhབཞསཔའགསལ4དཞགདགསཔའབཀའགSངxག[P

43]མད`གནངབབཞན rནཤསརབclབབལཤནh_8Czགཅགhoལབའ uacuteདགམངའརསcdངའyམསཔ 6མབNtildeནVང

Lཉཝརབདགགསས[Aringབབཞཔའཡརཚསcག ཤནབEནiནརའདགནBསངབབཔའ6བསSjརབ[ནའ~ལ_མད`

རཅག སnotཛཡནh དགའ

zhe sheacute raab ma weacutei seacuteng geacute druup peacutei zin ris reacute zhik teacuten parsquoo deacute tar lha choak ma weacutei seacuteng geacutei druup peacutei thaap deacute dhoumln saal war jeacuted peacutei chaak zheacuted dhi deacute dra yi geacuter taap peacutei naam kar gaang deacute sid dro weacutersquoi sheacute juumld saal nuumls shoak kyeacuted sheacute raab lha choak ma weacutei seacuteng geacutei druup zhung ma rig muumln seacutel ji chaak tu zheacuted peacutei thaap tsi kyuumld nying porsquoi juumln zaang dhi yaang je rin po cheacute ku dhuumln soumld naam lo droumld wang gi jal po deacute nyid kyi rang reacute dzaad peacutei druup zhung dhi la chaak tu zheacuted peacutei saal jeacuted zhig goumld peacutei ka suung dhok meacuted du naang wa zhin treacuten sheacute raab kyi lha druup la shin tu lo tseacute kyik tu dril weacutei dheacute geacute nga ris kyi traang chaam pa kam tsuumln drung mu nyi weacuter dhaak gi sa ta dha wa zhi peacutei yar tsheacute kyi sheacuten teacuten meacuten rirsquoi ghoumln ji ma seacuteng druup peacutei kaap su jar wa teacuten dreacutel la meacute du jur kyik sarba dzaa yeacuten tu gersquoo This has been an explanation of the guidelines for the sādhana of the wisdom deity Ma seacuteng Whatever bright virtue has been created from writing this ritual procedure to clarify the meaning of the sādhana of Ma seacuteng may that be able to illuminate the mindstreams of beings This text the Excellent Flow of Essential Nectar a ritual procedure for Illuminating the Darkness of Ignorance the main sādhana text for the wisdom deity Ma seacuteng was composed when the precious lord the ldquopresencerdquo Sonam Lodrouml Wang-gi-gyelpo himself requested a ritual procedure to clarify the sādhana text that he had composed So as not to go against his word and being fully focused on accomplishing the practice of the supreme wisdom deity I Drungmu Nyiwer a monk from the family line of Kam-[tshang] a wanderer and beggar from Derge territory wrote this text at Menri Monastery where the teachings of the Shen are preserved It was written in the earth horse year at the beginning of the fourth month on the occasion of the retreat for the deity of Ma seacuteng

May its auspiciousness be supreme May it be virtuous

30

A Supplication to the Lamas of the Ma seacuteng Lineage P45]སངབQདཔའགསལའདབསབuགསས

ma seacuteng juumld peacute sol dheacuteb zhuuk so

ཨམཧ བནཉདབདཆནdས~ལཞངཁམསན བནEacuteZནhབཟངཔལགསལབའདབས འགམནབདབ

ཆནཔ8འཕ~ང` OumlགསEacuteསངརགསmལགསལབའདབས གནསམཆགའལམMངརངགཞངཁམས

ན ལEacuteOslashབདཔནYམབཞལགསལབའདབས གནམམཚbམངམཁརརགའཛfནབགནསS Zནམyན

མཁསཔམབཞལགསལབའདབས གངསཅནiནBརབ8འགདནS| སངལཔYམབཞལགསལབ

འདབས རངརངའyའ`ལལཔའཞངཁམསS oནཅནCབའ_མལགསལབའདབས EacuteགSམསངས

Wསཐབཔར4ནBསradicབས Yམyལ[P46]vགསདངxནཔར4ནBསradicབས རངསམསབནEacuteར[གས

པར4ནBསradicབས ཡནཏནuནSམཚbགསཔར4ནBསradicབས འy8དnནམཐའ|yནཔར4ནBསradicབས

ནདགདནབརཆདཞབར4ནBསradicབས yགག6བསSyགའཚལལ iནB6བསSབ`དCiནBམཆདཔའatildeལ

སགསཁབརར ཅསཔའདནEacuteམ`ནབསདནམས_8ynསcསབuསཤསiནརའrད`jརབའ བuཤསཔརཤག

E ma ho boumln nyi dheacute cheacuten troumld draal zhing khaam na boumln ku kuumln tu zaang po la sol wa dheacuteb lsquoog min dheacute wa cheacuten porsquoi pho draang na dzoak ku ma seacuteng rik nga la sol wa dheacuteb neacute choice ol mo lung ring gi zhing khaam na trul ku loap poumln naam zhi la sol wa dheacuteb naam tsho mang khar rik zin druup neacute su kuumln cheacuten kheacute pa mi zhi la sol wa dheacuteb gaang kyeacuten meacuten ji ri worsquoi dheacuten sa ru ma seacuteng trul pa naam zhi la sol wa dheacuteb rang rang dro dhul trul peacute zhing khaam su drin kyeacuten tsa weacutei la ma la sol wa dheacuteb ku sum saang je thoop par jin ji loob naam drol jaag daang dheacuten par jin ji loob rang sem boumln kur toak par jin ji loob youmln teacuten phuumln suum tshoak par jin ji loob dro d oumln tha ru chin par jin ji loob ne dhoumln bar choumld zhi war jin ji loob chaak gi kaap su chaka tshal lo meacuten ji kaap su dhuumld tsi meacuten ji choumld pa bhul soog kha jur ro kyeacuted pa dhi ni ku dhuumln soumld naam loumld droumld kyi tra shi meacuten rirsquoi troumld du jar warsquoo tra shi par shoak E MA HO I pray to the eternal body of Boumln Kuntu Zangpo in the field of reality itself the great bliss that is free of elaborations I pray to the five families of Ma seacuteng the body of innate perfection in Okminrsquos palace of great bliss I pray to the four spiritual masters the emanation body in the pure field of Olmo Lungring the supreme holy place I pray to the four omniscient learned scholars in Namtsho and Mangkhar meditation places of the awareness holders I pray to the four emanations of Ma seacuteng in the Snowy Land at the seat Medicinal Mountain I pray to the kind root lamas in the fields where they emanate in different forms to tame different kind of beings Bless me to attain the three kayas Bless me to attain the enlightened tongue Bless me to realize my own mind as the Dharmakaya Bless me so that my good qualities become perfectly complete Bless me to completely accomplish the aims of beings Through your blessings may sickness and hindrances be pacified During a prostration session change the recitation to ldquoI prostrate tordquo During the offering of ambrosial medicine change it to ldquoI offer ambrosial medicine tordquo This was composed by Sonam Lodrouml holder of the title ldquothe presencerdquo at the auspicious location of Menri Monastery May it be auspicious

31

ཤསརབབའསངགའབགuངམརགLནསལཞས4བབuགསས

sheacute raab ma weacutei seacuteng geacutei zhung ma rig muumln sel zhe ja wa zhuuk so Dispelling the Darkness of Ignorance The Main Sādhana Text of the Wisdom Deity Ma seacuteng

Homage and History [P56]ངམཚརའཇའའདའཁརལmཡདatildeས

neངinfin8ནzའAumlགuqགrEང`

བOVགལངཚbརལyཔ8ཏའཛfན

EacutemསངlཚbགསརབhབEད

ngo tshar ja oumld khor lo nga yi uumld chung kyo neacute druuk khu juuk tri teacuteng du kyu druuk lang tsho ral dri po ti zin ku nga ma seacuteng lha tshoak raab tu toumld I praise the five deities in the assembly of Ma seacuteng the youths holding their texts and swords sitting atop garuda lark parrot dragon and cuckoo thrones at the center of five marvelous circles of rainbow light

བདགའoད~བNtildeནཤརWལལ

སངའAumlགAringའཡརཚསབཅmའཉན

སངསWསའ`གནསiནརའནམམཁའ[P57]ལ

སངEacutemམངནSམ4ནFངནས

ZནBསyགགཡསརལyགཡནཔ8ཏ

བདགགkབརབཞགEའད6དགSང

dhaak dra ra tsuumln sheacuter jal la sa kyong druuk dharsquoi yar tsheacute kyo ngeacutei nyin sang jeacute dhu neacute meacuten rirsquoi naam kha la ma seacuteng ku nga ngoumln suum joumln naang neacute kuumln ji chaak yeacuted ral dri youmln po ti dhaak gi kyi wor zhaak teacute dhi keacute suung In the earth protector year30 on the 15th day of the dragon month in the sky above Menri Monastery gathering place of the enlightened beings the five deities of Ma seacuteng manifested in vision to a person such as me Rwatsun Shejal Each had a sword in his right hand and a text in his left touching these to the crown of my head they said

32

ད~བNtildeནཤསརབདགངསWལཉན

Zནབཟངདགངསཔuགསcདབང

ལངསkདOumlགསEacuteགSངགདབང

ཅརཡངལEacuteEacuteཡདབང

བWདrབཞEངབནBདབང

ra tsuumln sheacute raab gong jal nyoumln kuumln zang gong pa thuuk kyi wang long kyoumld dzoak ku suung gi wang kyir yang truumll ku ku yi wang jeacuted tri zhi tong boumln ji wang ldquoRwatsun Sherab Gongjal listen The primordial state of Kuntu Zangpo is the empowerment of enlightened mind The body of innate perfection is the empowerment of enlightened speech The emanation body is the empowerment of enlightened body The 84000 teachings are the empowerment of Boumln

The ldquoGeneralrdquo Mantra and the ldquoSpecificrdquo Mantras of five Families of Ma seacuteng ཨaiumlntildeརཛ བྷཀདྷཧནནམཤཡསdའ` ཨparaཀཁགངཧཨཐགདྷཧནསdའ` ཨཅཆཇཉརཞmicro[P58]དྷཧནསdའ`

ཨཏཐདནལསplusmnདྷཧནསdའ` Lཔཕབམཟའཚfགདྷཧནསdའ` ཨཙཚཛཝཡཤཤདདྷཧནསdའ`

a om hum ram dza wah ki dheacute heacuten na ma sha ya si dhi dhu a lsquou ka kha ga nga ha a thik dheacute heacuten si dhi dhu e kya cha ja nya ra zha mara dheacute heacuten si dhi dhu o ta tha da na la sa maya dheacute heacuten si dhi dhu mu pa pha ba ma za lsquoa tshig dheacute heacuten si dhi dhu i tsa tsha dza wa ya sha sheacuted dheacute heacuten si dhi dhu ldquoA OM HUM RAM DZA WA KI DHE HEN NA MA SHA YA SI DHI DHU A lsquoU KA KHA GA NGA HA A THIG DHE HEN SI DHI DHU E KYA CHA JA NYA RA ZHA MARA DHE HEN SI DHI DHU O TA THA DA NA LA SA MAYA DHE HEN SI DHI DHU MU PA PHA BA MA ZA lsquoA TSHIG DHE HEN SI DHI DHU I TSA TSHA ZA WA YA SHA SHED DHE HEN SI DHI DHUrdquo

དIརབཀའཡའཁརལའད 6ལxནyདལདབངབEacuteརབ EངགSམབཀའའཁརབ6རབརཤག འyZན_8Uumlnའ4དཔརཤག

བEནཔའWལམཚནའaacuteགཔཤག eའagraveགམཐའ|yནཔརཤག འy8དnནདཔགམདacircསཔརཤག ཞསགSངསནསའཇའIརཡལཏ

སང deacute tar ka yi khor lo dhi kal dheacuten choumld la waang kur wa tong suum ka khor kor war shoak dro kuumln lo go jeacuted par shoak teacuten peacutei jaal tsheacuten zuuk pa shoak je juuk tha ru chin par shoak dro doumln paak meacuted nuumld paar shoak zheacute suung neacute ja tar yal teacute soong ldquoThus this wheel of the word of the enlightened beings is bestowed as an empowerment to you fortunate one May you turn the wheel of teachings in the billionfold universe May you open the minds of all beings May you erect the victory banner of the teaching May the followers of the teaching last until the very end May the aims of limitless sentient beings be accomplishedrdquo Having spoken they faded away like a rainbow

33

Compounding the Ambrosial Medicine བ`དCiནBལགལནལ ཐངདངརལatildeyམགSམ

dhuumld tsi meacuten ji laak leacuten la thaang daang ril bu cheacute ma suum Regarding the procedure [for compounding] ambrosial medicine31 there are three modes of preparation as a decoction [thang] as pills and as a powder

A Decoction དངཔ གསརམདག tངWན deg8ལn TརTམ Oགང ཤངམངར laquoནའAumlམ ཤངཚ Sགiལ ཀར ཏགཏ ཝouml གཙངཕག infin

གའUumlངuང དལསYམསཐངགuacute

dang po seacuter dhok paang jeacuten so lo gur gum kyu gaang shing ngar guumln duum shing tsha suk meacutel ka ra tik ta wa lo tsang phaak kyo garsquoi gong chung da li naam thang gi dheacute The firstmdashthe decoctionmdashuses a type of myrobalan gentiana sedum saffron bamboo mana cinnamon raisin cinnamon elettaria cardamom sugar gentiana barbaat foxrsquos lung pork from Tsang province a small larkrsquos egg and rhododendron with fragrant leaves

The Pills གཉསཔདལ[P59] གསརམདག oumlC daggerངབ ཙནདན ཨཀ| མཚལདཀར tངtས དབངཔལགཔ ཨབ uདག ཤང

མངར W6ག བའ ecircངCYམསརལatildeའuacute

nyi pa da li seacuter dhoak la tsi yung wa tseacuten dheacuten a ka ru tshaal kar pang poumld wang po laak pa a wa shu dhaak shing ngar ja keacuteg barsquoo drang tsi naam ril bhursquoi dheacute The secondmdashthe pillsmdashuses rhododendron with fragrant leaves a type of myrobalan musk turmeric sandal aloe wood bright vermilion jatamansi a plant root shaped like the human hand sweet flag cinnamon lac dye cowrsquos milk and honey

The Powder གSམཔ uqག ནཙb ཐངཀར ཐབ igraveངigraveང ཕ8རnག 4ཕ infinགའsང AEligནཤང uགཔ Yམསནyམའuacute

suum pa khu juuk neacute tso thaang kar thi wa trung trung pho roak ja pho kyo garsquoi nying droumln shing shuuk pa naam ni cheacute marsquoi dheacute The thirdmdashthe powdermdashuses [dried meat from] a cuckoo a parrot a white vulture a pigeon or a swallow a crane a crow or raven and a cock a larkrsquos heart torchwood and juniper

The Nine Vocal Melodies 4~ག6དcཅངདTན ངརབའདདནགསརམདགoslashངས sནཔརའདདནཏགཏཤངམངརoslashངས aumlམཔརའདདནSགiལ

oslashངས rབརའདདནdeg8ལnoslashངས རངབརའདདནtངWནoslashངས བདབརའདདནagraveགངoslashངས jeacute daak ke kyi kyong ghu ni ngar wa dhoumld na seacuter dhoak puung nyeacuten paar dhoumld na tik ta shing ngaar puung boom par dhoumld na suuk meacutel puung tra war dhoumld na so lo puung ring war dhoumld na pang jeacuten puung dhe war dhoumld na ju gaang puung Regarding the nine vocal melodies if one wishes to have a fierce voice then a heap of the myrobalan is placed at the center of the maṇḍala If one wishes to have a pleasant voice then a heap of gentiana barbaat and cinnamon is used If one wishes to have a loud voice then a heap of elettaria cardamom is used If one wishes to have a soft voice then a heap of sedum is used If one wishes to have a high pitched voice then a heap of gentiana is used If one wishes to have a soothing voice then a heap of bamboo mana is used [In these examples a fierce voice is like that of a tiger lion or garuda a pleasant voice is like that of a viol or a nightingale a loud voice is like the voice of a

34

dragon or the sound of lightning a soft voice is like the sound of a flute a high pitched voice is like that of a cuckoo and a soothing voice is like that of a parrot or lark]

The Fourty Magical Letters yངསནའsལཡགབཞབOའyངས ཡནཏནyལབའvགསདངxནཔཡས ཚངསཔའགSངད4ངསVགOའqང མབeདགszligངས

xནདངསugraveབཐབ

dranng ni truul yik zhi kyursquoi draang youmln teacuten drool weacutei jaak daang dheacuten pa yi tshaang peacute suung yaang druuk kyu jung mi jeacuted zuung dheacuten ngoumld duup thoap Regarding the definitive number of the magical letters32 there are forty [with eight for each of the five deities of the mandala The forty miraculous letters are keys that open the box of intelligence from which] one can become endowed with a tongue that ldquoreleasesrdquo good qualities through this the sixty types of divine melodic speech emerge and one attains the accomplishment of non-forgetfulness

Stages of the Actual Sādhana བཐབསgནའyདངསགཞeསདངགSམ

druup thaap ngoumln dro ngoumld zhi jeacuted daang suum The sādhana has three main sections (a) the preliminaries (b) the main body and (c) the conclusion

(a) The Preliminaries དངཔལབOE igraveས བསང གཏའཆན4ནའབབས དཀརགཏར བགགསotildeད y[P60]མཚམས ཐགགདབ ཆགགདབ atildeམ

འagraveག Wནདགད

daang po la kyu teacute truumld saang ta cheacuten jin beacuteb kar tor geacuteg luumld chi tshaam thik dhaab chaak dhaab bum juug jeacuten goumld The first has ten parts the water purification the fumigation consecrating the ldquosacramental substancerdquo [ta chen] the white torma the ransom torma the external boundary [of the retreat] striking the lines [of the maṇḍala] sprinkling water placing the vase [in the maṇḍala] and setting out the ornaments

(a) 1 The Water Purification དངཔཚནigraveསན ཨaiumlntilde ཡཤསསངuགསeའམཁའད4ངསལ 4ནradicབསdནའrགབ`དCའཆར

འབབསནས གཙངམརབཤམསཔའཚནཆབigraveསགསལབས མགཙངབགAEligབམMསའigraveདརཅག

danng po tsheacuten truumld ni a om hum yeacute sheacute ma seacuteng thuuk jersquoi kha ying la jin laap trin trik dhuumld tsirsquoi char beacuteb neacute tsaang mar shaam peacute tsheacuten chaap truumld sool weacutei mi tsaang baak dip ma luumld truumld jur kyik First for the water purification recite ldquoA OM HUM in the vast compasionate sky of the wisdom deity Ma seacuteng clouds of blessings gather and a rain of ambrosia falls Through this purely displayed water purification may all impure obscurations and karmic tendencies be cleansedrdquo

(a) 2 The Fumigation with Incense

35

གཉསཔtསབསངན ཨaiumlntilde ཡཤསསངuགསeའམཆནBས འy8wzནནགསཚལབdegགསཔའtས`ད

འyལ གཙངམརབཤམསཔའiནtསoཞམབསང མགཙངཉམསyབམMསབསངརཅག

nyi pa poumld saang ni a om hum yeacute sheacute ma seacuteng thuuk jersquoi meacute cheacuten ji dro kyeacuten naak tshaal seek peacute poumld duumld chil tsaang maar shaam peacute meacuten poumld dri zhim saang mi tsaang nyaam dip ma luumld saang jur kyik Second for the fumigation with incense recite ldquoA OM HUM the great fire of the compassion of the wisdom deity Ma seacuteng burns the forest of beingsrsquo karmic circumstances and this smoke of incense swirls Through this purely displayed fumigation of fragrant medicinal incense may impurities from samaya violations be purified such that none are left behindrdquo

(a) 3 The Consecration of the Sacramental Substance གSམཔགཏའཆན4ནདབབན ཨaiumlntilde ཡཤསསངlmའuགསཀནས བ`དCའuབQནམདབབསནས

ན གཏའཆནརནཆནFད`བ`དCའyལ lཚbགསའདརབuགས[P61]མYམསucircངཤངབས

suum pa ta cheacuten jin waap ni a om hum yeacute sheacute ma seacuteng lha ngeacutersquoi thuuk ka neacute dhuumld tsirsquoi chu wo juumln meacuted baap neacute ni ta cheacuten rin cheacuten noumld du dhuumld tsi chil lha tshoak dhir zhuuk mi naam suung shing kyoob Third for the consecration of the sacramental substance [ta chen] recite ldquoA OM HUM from their hearts the five Ma seacuteng wisdom deities uninteruptedly send down ambrosial rivers As the ambrosia gathers in the precious container of the ta-chen may the deities assembled here become protectors of the humansrdquo

(a) 4 Offering the White Torma བཞཔདཀརམཆདན ཨaiumlntilde ཡཤསསང4ནradicབསལགསའqངབའ iནtསདཀརམངརརནཆནའAuml

བ ཤསའད མyནབཞའཁརབཅསའatildeལཞངjནཔཡས བག ཤནབརཆདསལཞངuacuteངyགསམཛbད

zhi pa kar choumld ni a om hum yeacute sheacute ma seacuteng jin laap leacutek juung weacutei meacuten poumld kar ngar rin cheacuten dru shoumld dhi droumln zhi khor kyeacuted bhuul zhing jin pa yi duup sheacuten baar cheacuted sel zhing dhong droak zoumld Fourth for offering the white torma recite ldquoA OM HUM as this divine food made of medicinal herbs incense white and sweet ingredients and grains is offered and given to the four types of guests and their retinues may it dispel the hindrances of the Shen practitioners and provide assistance to themrdquo

(a) 5 Giving the Ransom Torma mཔotildeདགཏརjནཔན ཨaiumlntilde འདདཡནZནཚངotildeདགཏརWཆནའད བརཆད4དཔའབགགསརགས

Zནལབg རངརངའདདཔZནཚfམསགནདསམསཞ 4མསཔའསམསxནག ཤནBབཀའཉནམཛbད

nga pa luumld tor jin pa ni a om hum dhoumld youmln kuumln tshaang luumld tor ja cheacuten dhi bar cheacuted jeacuted peacute geacuteg rik kuumln la ngo raang raang dhoumld pa kuumln tshim noumld sem zhi jaam peacute seacutem dhen sheacuten ji ka nyeacuten zoumld Fifth for giving the ransom torma recite ldquoA OM HUM this vast ransom torma complete with all desirable objects is given to all the kinds of obstructive beings who create hindrances As a result of

36

this may their desires be satisfied and their malevolent minds pacified May they become endowed with loving minds and obey the words of the Shenrdquo

(a) 6 Establishing the External Boundary Vགཔyམཚམསབཅད ཨaiumlntilde ཡཤསསངལཔWལཆནབཞ ཤལདཀརའདདངoང|མའཛfན ནམ

མཁའཐངeའཛfནBབདག Eacuteམདགyགསམuནརགས[གས[P62]Wནདངxན དརBནབཟའརན

ཆནFཚbགསWན yགནཤསརབརལyརརའཛfན yགསབཞའབརཆད4དཔའབགགསརགསZན

uགསeསuགསcསཐམསཅདབAEligལབར4འ druuk pa chi tsham kyeacuted a om hum yeacute sheacute ma seacuteng truumll pa jaal cheacuten zhi sheacutel kar oumld daang draang rum zin naam kha thaang je zin ji dhaak ku dhoak choak thuumln rik taag jeacuten daang dheacuten dar ji na za rin cheacuten na tshoak jeacuten chaak na sheacute raab raal dri re re dzin choak zhirsquoi bar cheacuted jeacuted peacute geacuteg rik kuumln thuuk jeacute shuuk kyi thaam kyeacuted draal war jarsquoo Sixth in establishing the external boundary [for the retreat] recite ldquoA OM HUM four great kingsmdashWhite Crystal Light [Lord Entrusted with controlling order] Lord of the Clear Sky and Self Holdermdashare emanations of the wisdom deity Ma seacuteng With their colors matching those of the four directions they are endowed with their typological marks and ornaments Adorned with silk garments and various precious ornaments each holds a wisdom sword in his hand With the power compassion may they liberate all the obstructive beings who create obstacles in the four directionsrdquo

(a) 7 Striking the lines [of the Maṇḍala] བ`ནཔཐགགདབཔན ཨaiumlntilde ཡཤསསངlཡuགསཁནས མཛསཔའའདཟརmའrསཔས Qཆན

འqངmའཐགརནས འqངmའདcལའཁརpartནBསugraveབ

dhuumln pa thik dhaab pa ni a om hum yeacute sheacute ma seacuteng lha yi thuuk kha neacute zeacute peacute oumld zeacuter nga troumld peacute ju cheacuten juung ngeacutei thik jur neacute juung ngeacutei kyil khor lhuumln ji druup Seventh for striking the lines [of the maṇḍala] recite ldquoA OM HUM from the heart of the wisdom deity Ma seacuteng radiates five colorful lights As these become the lines of the five great causal elements the maṇḍala of the five elements comes about spontaneouslyrdquo

(a) 8 Sprinkling Water [to Settle the Dust] བWདཔཆགཆགགདབཔན ཨaiumlntilde ཡཤསlmའuགསeའdནoslashངསལས 4ནradicབསབ`དCའཆརཆན

འབབཔའདས དcལའཁརའདལཆགཆགགདབཔཡས མཛསལགསཡདའངངམཚརམཉམརཅག

jeacuted pa chaak chaak dhaab pa ni a om hum yeacute sheacute lha ngeacutei thuuk jeacute trin puung leacute jin laap dhuumld tsi chaar cheacuten baap pa dhi kyil khor dhi la chaak chaak dhaab pa yi zeacute leacutek yi lsquoong ngo tshar nyaam jur kyik Eighth for sprinkling water [to settle the dust] recite ldquoA OM HUM from the clouds of compassion of the five wisdom deities falls a great rain of ambrosial blessings As a result [the dust] in this maṇḍala is settled May [the maṇḍala] become beautiful fine attractive and amazing in equal measurerdquo

37

(a) 8 1 Drawing the Maṇḍala

ཞསབeདལ མཐའཐགབཞདངཚངསཐགབཞགདབ མཐའཐགམཚམསནསབ6རཐགརམགSམ[P63]གདབ ugraveཐགབ6རཐག

szligརནསཕ~ངཐགབཞགདབ ཆཆནགཉསcནང`ཕ~ངནངཐགགདབ དལདཀརཐགmmསབཤག མཚམསཐགདcལམའ

གཡསགཡནཆརསརནས Uuml8ཐགབཞགདབ Uuml8ཐགགཡསགཡནཀག`ང ཐགལཆrནར དཡསཕ~ངoumlངདTའqང yགས

བཞདatildeསmབ6རཐགVགརབ6ར དལའདmཟརVག~ས མཚམསབཞvནཤངEང`རལyoumlགབམ~ས གངགདཀརཐགm

ལཆrནVག དངཔའqངCགསགཉསཔའདདཡནདམར གSམཔཡགདg བཞཔ[བབནག mཔཟརཚགསར Vགཔདརatildeཁད

ནམཛསཚbན4 Aringགམyགསམདག Uumlབཞyགསའད གdaggerག`ངབཞ གསརBསཀབབWདcསའདགསཔ ཀགདནཔདམ ཀu

Aringབའད4བས Uuml8yབནག [བབདཀརvངདམརg8སzར atildeམཔདཀར ~6སར འཁརལདམར ཆརཁབgལ[P64]ཏགདང4

|4yསར དརདhellipངམཛསཔར4ད སབནན དatildeསcའདའཁར` ཨ ཀཁགངཧཨཐགYམས~ས ཤརBའདའཁརལ aiuml

ཨཏཐདནལསplusmnYམས~ས 4ངགའདའཁརལ ntildeཨཙཚཛཝཡཤཤདYམས~ས acircབcའདའཁརལ རཨཅཆཇཉརཞmicro

Yམས~ས l8ཡའདའཁརལ ཛLཔཕབམཟའཚfགYམས~ས

zheacute joumld la tha thik zhi daang tshaang thik zhi dhaap tha thik tshaam neacute kor thik rim suum dhaap dru thik kor thik zur neacute pho draang thik zhi dhaab cha cheacuten nyi kyi naang du pho draang naang thik dhaap deacute la kar thik nga ngas shaak tshaam thik kyil meacute yeacuted youmln cha reacute sor neacute go thik zhi dhaap go thik yeacuted youmln ka dhung thik la cha treacuten reacute deacute yis pho draang ling gu jung choak zhi uumld nga kor thik druuk reacute kor deacute la lsquood zer druuk dri tshaam zhi joumln shing teacuteng du raal dri lek baam dri gong gi kar thik nga la cha treacuten druuk daang po jung tseacutek nyi pa dhoumld youmln mar suum pa ya geacuted ngo zhi pa ta baab naak nga pa zar tshag seacuter duuk pa dar bu kheacuted ni zoumld tshoumln ja dha gaam choak dhoak go zhi choak oumld yu dhung zhi ser ji ka wa jeacuted kyi dheacuteg pa ka dheacuten pad ma ka zhu dha weacutei yiib go driib naak ta baap kar jang mar ngo seacuter bum pa kar dreacute keacute seacuter khor lo mar char kheb ngo la toak daang ja ru ja dri seacuter dar kyang zeacuted par jeacuted sa boumln ni uumld kyi oumld khor du a hu ka kha ga nga ha a thik naam dri shar ji oumld khor la om o ta tha da na la sa maya nam dri jang gi oumld khor la hu i tsa tsha za wa ya sha sheed nam dri nuup kyi oumld khor la ram e kya cha ja nya ra zha mara nam dri lho yi oumld khor la za mu pa pha ba ma za lsquoa tshig nam dri After reading the above verses one draws the four perimeter lines [mtharsquo thig] and four central lines [tshangs thig] of the maṇḍala [using a chalk line] Draw the three concentric circles [moving inward] from the perimeter lines Strike the four lines of the square palace such that its corners intersect with the [middle] circle Moving inward two large units then strike the [square] inner lines of the palace Divide up the interior of the resulting square with five white lines for each side From the cardinal central lines measure one [large] unit to the right and one to the left and strike the four lines for the doors To the right and left of the door lines measure one small unit and strike lines for the pillars and beams these form the nine sections of the palace In five of the sectionsmdashthose in the four directions and the centermdashdraw circles surrounded by six concentric rings five of those are the ldquolightrdquo circles and one is the ldquorayrdquo circle In the four corner sections draw a tree with a sword and text atop it The above mentioned five white lines form six sections that are each one small unit [in width] The first [and innermost] layer is called ldquostacked elementsrdquo The second called ldquodesirable objectsrdquo is red The third called ldquofootstoolsrdquo is blue The fourth the ldquohorse dismounting pointrdquo is black The fifth ldquocriss cross patternsrdquo is yellow The sixth ldquopelmetsrdquo is colored with attractive hues The colors of the four semicircles correspond to the colors of the four directions The colors of the four doors correspond to the colors of the lights radiating from the four directions The four turquoise beams are held up by eight golden pillars The pillars have pedestals in the shape of lotuses their capitals are shaped like moons The doors are shaded [Atop the beams] are the archways or ldquohorse dismounting pointsrdquo with terraced steps of white green red blue and yellow

38

On these are [stūpas each with] a white vase a golden neck-block red wheels and a blue rain-cover on this is a tip bird-horns and a golden sword These are decorated with silk streamers Regarding the seed syllables write the syllables A lsquoU KA KHA GA NGA HA A THIG in the center light wheel Write the syllables OM O TA THA DHA NA LA SA MAYA in the eastern light wheel Write the syllables HU I TSA TSHA DZA WA YA SHA SHAED in the northern light wheel Write the syllables RAM E CA CHA JA NYA RA ZHA MARA in the western light wheel And write the syllables DZA MU PA PHA BA MA ZA lsquoA TSHIG in the southern light wheel

(a) 8 2 Filling in the Colors ཚbནBབcབན ཨaiumlntilde ཡཤསསངlmའuགསཁནས འདཟརmའrསམཛསཔའཚbནmརར དcལ

འཁརཕ~ངགནསSཕགཔའཚ རངqངའདmའགཞལཡསའugraveབརཅག

tshoumln ji kyeacute wa ni a om hum yeacute sheacute ma seacuteng lha ngeacutei thuuk kha neacute oumld zeacuter nga troumld zeacuted peacute tshoumln ngar jur kyil khor pho draang neacuted su phoak peacute tsheacute rang juung oumld ngeacutei zhal yeacute druup jur kyik For filling in the colors recite ldquoA OM HUM from the hearts of the five Ma seacuteng wisdom deities radiate five lights which transform into the five beautiful colors When these strike the palaces in the maṇḍala may they become a self-emergent inestimable mansionsof five-colored lightsrdquo

(a) 9 Setting Out the Vase the Pure Palace of Primordial WisdomདTཔatildeམཔན ཐགམརཚནtསcསigraveསབསང4E ཨaiumlntilde ཡཤསཤསརབlmའuགསཁནས ཏངའཛfནའད

ཟརའrའ`འཚནtསའདས རནཆན[P65]atildeམཔབAgraveསཤངབསངབཡས ཡཤསཕ~ངགཙངདག

འugraveབརཅག gu pa bum pa ni thoak mar tsheacuten poumld kyi truumld saang ja teacute a om hum yeacute sheacute sheacute raab lha ngeacutei thuuk kha neacute ting zin oumld zeacuter tro dhursquoi tsheacuten poumld dhi rin cheacuten buum pa truumld shing saang wa yi yeacute sheacute pho draang tsaang dhag druup jur kyik Ninth for the vase first it is purified using water and incense Recite ldquoA OM HUM the hearts of the five Ma seacuteng wisdom deities radiate and recollect contemplative lights in the form of purified water and incense which wash and fumigate the precious vase Through this may it become a meticulously clean and pure palace of primordial wisdomrdquo

དནསམཚམསབཅདཔན ampརampར)ཕཊ deacute neacute tshaam kyeacuted pa ni tri ni tri ni dhu ram dhu ram hum phe Then to establish a boundary [before placing the vase in the maṇḍala] recite ldquoTI NI TI NI DHU RAM DHU RAM HUM PHATrdquo

(a) 91 Filling the Vases with Contents Symbolizing the Five Bodies of the Wisdom DeitiesདནསབOདCལཏsངཔYམསགསངQདkIར ཨaiumlntilde iནmtསmའAumlmsངཔm རནཆནmདངuགཙངའ

མསགས རནཆནatildeམཔའབOད`Cལབཡས ཡཤསསངEacutemའugraveབརཅག dheacute neacute kyuumld tsal teacute nying po naam saang juumld kyi tar a om hum meacuten nga poumld nga dru nga nying po nga rin cheacuten nga daang chu tsaang lsquoo ma soog rin cheacuten bum peacute kyuumld du tsaal wa yi yeacute sheacute ma seacuteng ku nga druup jur kyik

39

ldquoNext while the vase is equipped with its contents the three heart mantras of the secret tantric cycle are peformed according to the usual procedure Then recite ldquoA OM HUM five medicines five types of incense five grains five seeds five precious materials clean water milk and so forth are allocated as the content of the precious vase As a result may they become the five bodies of the wisdom deities of Ma seacutengrdquo

(a) 92 Placing the Vase in the Center of the Maṇḍala atildeམཔམདatildeསSབཀད ཨaiumlntilde lདངགཞལཡསད4རམདatildeམཔའད ཤསརབསངEacutemཡཤསmས

འyZན`གmབ`དmབཅམསཔའyར དcལའཁརམདatildeསSབuགསSགསལ

bum pa manji uumld su koumld a om hum lha dhaang zhal yeacuted yeacuter meacuted bum pa dhi sheacute raab ma seacuteng ku nga yeacute sheacute ngeacutes dro kuumln duuk nga dhuumld nga kyom peacute chir kyil khor manji uumld su zhuuk su soon Placing the vase in the center of the maṇḍala recite ldquoA OM HUM this vase is the deities and divine mansion inseparable So their five wisdoms may conquer the five demonsmdashthe five poisons of all beingsmdashmay the five bodies of the wisdom deities of Ma seacuteng take a seat in the center of the maṇḍalardquo

(a) 93 Placing the Pills [in the Maṇḍala] རལatildeབཀདཔན ཨaiumlntilde རནཆནmugraveབpartངབཟདཡདའང` ཡཤསmugraveབཟདམདརལatildeསབཀང[P

66]ཁདགFmདརBཞལཁབལ yགསབཞདatildeསmརགས[གསWཡསའདབས སངEacutemད4རམད

རལatildeའད དcལའཁརཕ~ངདatildeསSབuགསSགསལ

ril bu koumld pa ni a om hum rin cheacuten nga druup lhuung zeacuted yi ong du yeacute sheacute nga druup zeacuted meacuted ril buumls kaang kha dhoak na nga dar ji zhaal kheacutep la choak zhi uumld nga rik taag ja yi dheeb ma seacuteng ku nga yeacuter meacuted ril bu dhi kyil khor pho draang uumld su zhuuk su sool Placing the pills [in the maṇḍala] recite ldquoA OM HUM this delightful alms bowl made from five precious materials is filled with inexhaustible pills made from the five primordial wisdoms The five colored silk that covers the bowl is sealed with the distinctive symbols in the four directions and center May the five bodies of the wisdom deities of Ma seacuteng inseparable from these pills take a seat in the center of the maṇḍalardquo

(a) 10 For Setting out the Ornaments བOཔWནདགདཔན ཨaiumlntilde ཡཤསསངlmབཔའ[ན མལངཤལགངའsལཡག4ངatildeདང གནམ

Wན_~འཕནག`གསདརདhellipངདང བརWནདརཡལརནཆནཟརཚག སWནlOumlསམཆདOumlས

བཤམསཔYམས དcལའཁརམཛསཔའWན`བuམཔར4

kyu pa jeacuten goumld pa ni a om hum yeacute sheacute ma seacuteng lha nga druup peacute teacuten meacute loong sheacutel goong trul yik jaang bu daang naam jeacuten la dreacute pheacuten dhuuk daar kyaang daang bar jeacuten dar yol rin cheacuten za ra tshaak sa jeacuten lha zeacuted choumld zeacuted shaam pa naam kyil khor zeacuted peacute jeacuten du traam par ja Tenth for setting out the ornaments recite ldquoA OM HUM the supports for practicing the five wisdom deities of Ma seacuteng are a mirror a crystal ball and an inscription of the miraculous letters

40

the sky ornaments a canopy banner parasol and tassel the middle ornaments a silk curtain and strings of jewels hanging in criss-cross patterns and the earth ornaments displayed objects of divinity or offering substances May this display of ornaments beautify the maṇḍalardquo

(b) The Main Body of the Ritual གཉསཔདངསགཞལཉརགཅག nyi pa ngoumld zhi la nyer kyik te Second is the main body There are twenty-one divisions here

(b) 1 Establishing the Boundary [of the Retreat] དངཔམཚམསབཅདཔན ཨaiumlntilde ངནEacutemཡཤསཆནཔ8འངང དyབགགསYམ[གབརཆདམངམདcང

འyZནམརག`གmའའigraveལwན[P67]Bས གལཏལགའoནབརཆདཡདdegདན བརཆདའqངཔ

དyབགགསབ`དmZན ཡཤསཆནཔ8འངང`བAEligལབར4འ

dang po tshaam kyeacuted pa ni a om hum nga ni ku nga yeacute sheacute cheacuten porsquoi ngang dra geacutek naam toak bar cheacuted ming meacuted kyaang dro kuumln ma rik duuk ngeacutei trul kyeacuten ji gaal teacute loak dreacuten bar cheacuted youmld siid na bar cheacuted juung po dra geacutek dhuumld nga kuumln yeacute sheacute cheacuten porsquoi ngang du draal war jarsquoo First for establishing the boundary [of the retreat] recite ldquoA OM HUM I am the five bodies in the state of whose primordial wisdom not even the names lsquoenemyrsquo lsquoevil spiritrsquo lsquosupersitionrsquo and lsquoobstaclersquo exist But if due to the conditions that cause sentient beingsrsquo strayingmdashtheir ignorance and their five poisonsmdashthere should be any possibility of misleading spirits or obstructions may all of themmdashobstructions elemental spirits enemies evil spirits the five poisonsmdashbe liberated in the state of the great primordial wisdomsrdquo

(b) 2 Taking Refuge གཉསཔབསSའyབན EacuteགSམའqངགནསབསdaggerལZནའ`སམཆག བQདགSམ_མYམསལབས

Sམཆའ འyབའམགནབསཐརལམEནཔའAEligན `སགSམསངསWསYམསལབསSམཆ Atildeགསཔ

ཁའ4དyལབvགསcམཆག ཚདགSམMང[གསབནལབསSམཆའ འyZནསལམབyདཔའས

མཁནམཆག ལམགSམསམསཔའཚbགསལབསSམཆའ

nyi pa kyaap su dro wa ni ku suum jung neacute kyaap yul kuumln dhuumld choak juumld suum la ma naam la kyaap su chirsquoo dro weacutei goumln kyaap thar laam toumln peacutei droumln dus suum sang jeacuted naam la kyab su chi kuuk pa kha jeacuted drol wa jaak kyi choak tsheacuted suum luung toak boumln la kyaap su chi dro kuumln sa laam droumld peacute sa kheacuten choak lam suum sem peacute tshoak la kyaap su chi Second for taking refuge recite ldquoI go for refuge to the three lineagesrsquo lamas who are the source of the three bodies who are like the supreme objects of refuge all gathered together in one place I go for refuge to the buddhas of the three times the protectors of beings the lamps illuminating the path to liberation I go for refuge to the Boumln scriptures and realizations which are verified by the three kinds of valid cognition and are the supreme [speech] that eliminates muteness and lets the tongue roll freely I go for refuge to the assembly of bodhisattvas of the three paths the excellent guides for all beings traveling the grounds and pathsrdquo

41

(b) 3 Generating Bodhicitta གSམཔསམསབདཔན ཨaiumlntilde བདགནའཇག[ནsནyགསམཡནཔར ཡཤས[P68]སངགའཕངམ

ཐབབར ཤསརབསངསམསམཆགབདཔIར བདགག4ངuབམཆགསམསབདཔར4འ

suum pa seacutem kyeacuted pa ni a om hum dhaak ni jik teacuten nyeacuten draak ma yin par yeacute sheacute ma seacuteng go phang ma thoop bar sheacute raab ma seacuteng seacutem choak kyeacuted pa tar dhaak gi jang chuup choak seacutem kyeacuted par jarsquoo Third for generating bodhicitta recite ldquoA OM HUM in the same way that the wisdom deity Ma seacuteng developed his own supreme intention I myself will cultivate the mind set upon supreme enlightenment until I attain the state of the wisdom deity Ma seacuteng without [concern for] worldly famerdquo

(b) 4 Confession of Misdeeds བཞཔuacuteགཔབཤགསཔན ཨaiumlntilde བདགདངཕམམཁའyབའyVགYམས ཐགམརའigraveལནསདIའ`ས

འདབར `གmདབངརམདགའལསkདZན སངEacutemའkནgརམཐལལབཤགས

zhi pa dhik pa shaak pa ni a om hum dhaak daang pha ma kha chaab dro duuk naam thoak mar truumll neacute da teacute duumld dhi baar duuk nga wang jur mi geacutei leacute kyoumld kuumln ma seacuteng ku ngeacutei kyeacuten ngar thol lo shaak Fourth for confession of misdeeds recite ldquoA OM HUM I my parents and the beings of the six realms pervading all of space have been deluded from the beginning up until now Whatever nonvirtuous actions [I] have committed under the influence of five toxic emotions [I as a spokeperson for all sentient beings] acknowledge and confess them in the presence of the five embodiments of the deity Ma seacutengrdquo

(b) 5 The Maṇḍala Offering mཔམbullལའatildeལབན ཨaiumlntilde རབའ4མསZནགཞyབགདལམbullལལ ཡཤསའདཟརའrའ`འཚbམatildeར

བཀད ཏངའཛfནརལཔའCལ`དམགསནསའatildeལ འyZན_ལཡཤསམའབརཤག

nga pa meacuten taal bhul wa ni a om hum raab jaam kuumln zhi chaap dhaal meacuten taal la yeacute sheacute oumld zer tro dhursquoi tshom bur koumld ting dzin rol peacute tsaal du mik neacute bhuul dro kuumln lo la yeacute sheacute meacute bhar shoak Fifth for the maṇḍala offering recite ldquoA OM HUM on the omni-pervasive [cosmic] maṇḍala of the vast and infinite kun-zhi33 are displayed clusters of wisdom lights emanating and being reabsorbed I offer this conceiving of it as the playful expression of the contemplative mind [Through this] may the flame of wisdom blaze up in the mind of all sentient beingsrdquo

(b) 6 The Meditation of the Three Contemplations VགཔཏངའཛfནYམགSམབUumlམཔན སམསཉདམབཅསཐགལགཅགལམཉམཔརབཞག དIརམ[གསཔའ

[P69]སམསཅནZནལཚདམདབཞxནསམསབད དནསབདགཉད6དཅགoནOumlགསལཤསརབ

སངཞWནབOགSམཚངསཔའuལདTདངxནཔའuགསལས ཨཡརམཁAumlYམསའrསཔས མ`ནB

42

དcལའཁརལཕགཏའད`uབལས འqངmརམབCགསདcལའཁརEང` Aumlལསརནཔ8ཆzFཚbགས

ལསugraveབཔའlའགཞལཡསཁངugraveབཞUumlབཞUumlWནདངབཅསཔའནང`གསརBཀབགdaggerཡག`ངམ

རནཔ8ཆzཡoལyམ yའqངmའCགསཔ འདདཡནདམརལམཆདOumlས ཡགདgལམཏགནགསཚལ

གསརBoབདངརནཆནBཟརཚག འཇའམཚbནBདརatildeཁད Uuml8Ezང[བབསདཀརvངདམརg8སzརལ

`ངགatildeམཔ གསརB~6[P70] 4|འའཁརལ གdaggerཡཆརཁབས གསརBཏགདང 4|4y

འཇའམཚbནBདརདhellipངZནhའuརབ དའyརམཟངསinfinགསcLneདcསབ6རབ duuk pa ting zin naam suum gom pa ni seacutem nyi ma kyoumld thik leacute kyik la naaym par zhaak deacute tar ma toak peacute seacutem kyeacuten kuumln la tsheacuted meacuted zhi dheacuten seacutem kyeacuted deacute neacute dhaak nyi keacute kyik dreacuten zoak la sheacute raab ma seacuteng zhi jeacuten kyu suum tshang peacute tshul gu daang dheacuten peacute thuuk leacute am yam ram mam kham druum nam troumld peacute dhuumln ji kyil khor la phoak te oumld du zhu wa le jung nga rim tseacutek kyil khor teacuteng du druum leacute rin po cheacute na tshoak leacute druup peacutersquoi lharsquoi zhaal yeacute khaang druu zhi go zhi go jeacuten daang kyeacuted peacutersquoi naang du ser ji ka wa yu yi dhuung ma rin po cheacute yi draal chaam chi jung ngeacutei tsik pa dhoumld youmln mar la choumld zeacuted ya geacuted ngo la meacute toak naak tshaal ser ji dra wa daang rin cheacuten ji za ra tshaak ja tshoumln ji dar bu kheacuted go teacuteng ta baap kar jang mar ngo ser la duung gi bum pa ser ji dreacute keacute ji rursquoi khor lo yu yi chaar khep ser ji toak daang ja ru ja dri ja tshoumln ji dar kyaang kuumln tu phur wa dersquoi chi rim zang kyak kyi mu chuumld kyi kor wa Sixth is the meditation of the three contemplations Set oneself in meditative equipoise on the unfabricated single sphere of the mind itself Those unable to realize this can give rise to the four immeasurables34 toward all beings Then in a single moment I become a complete form of the wisdom deity Ma seacuteng endowed with a peaceful deityrsquos thirteen ornaments and nine pure attributes the syllables AM YAM RAM MAM KHAM DRUM radiating from his heart As these strike the maṇḍala in front of me [the syllables] melt into light from which emerges the maṇḍala with its five levels of stacked elements35 Atop the maṇḍala from the syllable DRUM arises a divine mansion made of a precious materials it is square its four doors ornamented with decorations Inside its pillars are gold its joists turquoise and its beams and rafters made of precious materials Outside its walls are [concentric squares] of the five elements The first [and innermost] known as lsquodesirable objectsrsquo is red and contains an array of offering substances The second known as lsquofootstoolrsquo is blue and contains an array of flower groves The third is black with loosely dangling strings of jewels The fourth is yellow with nets and strings of jewels hanging in criss-cross paterns The fifth is multicolored with rainbow colored pelemets Atop the doors are archways with layers of white green red blue and yellow On these are [stūpas each with] a white vase a golden neck-block coral-red wheels a turquoise rain-cover and a golden tip topped with bird-horns a sword and rainbow colored silk streamers flying in all directions The outer circumference [of the maṇḍala] is circled by copper and iron rings

(b) 6 Generating Deities through Visualization Process lཡཕ~ངདའདatildeསSའཇའམཚbནའདmཟརVགxནཔ འཁརལmཡའདའཁརདatildeསS ཨལསམཁའ

xངneངཆནBEང`uགསcསངEacuteམདགདཀརགསལཞལགཅགyགགཉས རལyཔ8ཏའཛfནཔཞ

WནབOགSམBསབWནཔ དའyརམparaཀཁགངཧཨཐགབWདལuགསལསངབWད Eacuteམདག

yགམཚནWནདངཆMགསགཙleབOtildeདངམuནཔརབད

43

lha yi pho draang dersquoi uumld su ja tshoumln oumld nga zeacuter druuk dheacuten pa khor lo nga yi oumld khoumlr uumld su a leacute kha dhing chuung cheacuten ji teacuteng du thuuk kyi ma seacuteng ku dhoak kar saal zhaal kyik chaak nyi ral dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim lsquou ka kha ga nga ha a thig jeacuted la thuuk trul ma seacuteng jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso wo daang thuumln par kyeacuted [Continuously contemplating the deities through visualization imagine] at the center of that divine mansion are five wheels composed of five concentric lsquolightrsquo circles in the colors of the rainbow plus one lsquorayrsquo circle for a total of six In the middle of the central wheel is the syllable A from which emerges the lsquomindrsquo Ma seacuteng sitting atop a garuḍa With a pure white body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables lsquoU KA KHA GA NGA HA A THIG from which the eight emanations of the lsquomindrsquo Ma seacuteng emerge the colors implements ornaments and dress of the eight emanations resembling the main deity

ཤརBའདའཁརདatildeསSaiumlལསinfinགདཀརཔ8འrEང` EacuteཡསངEacuteམདགདཀརསརཞལགཅགyག

གཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ[P71] དའyརམ`ཨཏཐདནལསplusmnབWད

ལསEacuteལགཙbདངམuནཔའསངབWདབད shar ji lsquood khor uumld su om leacute kyo ga kar porsquoi tri teacuteng du ku yi ma seacuteng ku dhoak kar ser zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim lsquoo ta tha da na la sa maya jeacuted leacute ku trul tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the eastern light wheel is the syllable OM from which emerges the lsquobodyrsquo Ma seacuteng sitting atop a white lark throne With a light yellow body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables O TA THA DA NA LA SA MAYA from which the eight emanations of the lsquobodyrsquo Ma seacuteng emerge visualized in resemblance to the main deity

4ངགའདའཁརདatildeསSntildeལསནཙbvངuའEང`གSངགསངEacuteམདགvངསརཞལགཅགyགགཉས

རལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམཨཙཚཛཝཡཤཤདབWདལསགSངལ

གཙbདངམuནཔའསངབWདབད jang gi oumld khor uumld su hum leacute ne tso jaang khursquoi teng du suung gi ma seacuteng ku dhoak jang seacuter zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim i tsa tsha dza wa ya sha sheacuted jeacuted leacute suung trul tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the northern light wheel is the syllable HUM from which emerges the lsquospeechrsquo Ma seacuteng sitting atop a green parrot With a yellow green body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables I TSA TSHA DZA WA YA SHA SHAD from which the eight emanations of the lsquospeechrsquo Ma seacuteng emerge visualized in resemblance to the main deity

acircབcའདའཁརདatildeསSརལསAEligWལའAumlགཆནEང`ཡནཏནསངསངEacuteམདགདམརསརཞལ

གཅགyགགཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམཨཅཆཇཉརཞmicroབWད

ལསཡནཏནBལཔགཙbདངམuནཔའསསངབWད

44

nuub kyi oumld khoumlr uumld su ram leacute dra jaal druuk cheacuten ji teacuteng du youmln teacuten ma seacuteng ku dhoak mar seacuter zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim e kya cha ja nya ra zha mara jeacuted leacute youmln teacuten ji trul pa tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the western light wheel is the syllable RAM from which emerges the lsquogood qualitiesrsquo Ma seacuteng sitting atop a great dragon With an orange body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables E KYA CHA JA NYA RA ZHA MARA from which the eight emanations of the lsquogood qualitiesrsquo Ma seacuteng emerge resembling the main deity

l8ཡའདའཁརBདatildeསSཛལསགdaggerཡuqགEང[P72]`rནལསcསངEacuteམདགgནཔཞལགཅག

yགགཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམLཔཕབམཟའཚགབWདལས

rནལསལཔགཙbདངམuནཔའསངབWདབད lho yi oumld khor ji uumld su dza leacute yu yi khu juuk teacuteng du trin leacute kyi ma seacuteng ku dhoak ngoumln po zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim mu pa pha ba ma za lsquoa tsheacutek jeacuted leacute trin leacute trul pa tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the southern light wheel is the syllable DZA from which emerges the lsquoactivitiesrsquo Ma seacuteng sitting atop turquoise cuckoo With a blue body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables MU PA PHA BA MA ZA lsquoA TSHEK from which the eight emanations of the lsquoactivitiesrsquo Ma seacuteng emerge visualized in resemblance to the main deity UumlབཞལཨབཞལསWལཔ8ཆzནཔབཞ ཟངསརinfinགསརལཡནཏནལནཆགསsངeའམyནརགསZན

བད lཚbགསདདགགསuགསལསའདཟརཡརའrསམམངནཔའད4ངསནསཡཤསསམསདཔའ

yངསམདཔkནoངསནས བདཔYམསལཐམཔསགཉསམདལསcསམསདཔརརནསའy8དnནW

ལགyདཔརར འདཟརཕརའrསསམསཅནཐམསཅདcAEligབཔjངས uརའ`སབ`དCiནལཐམ

པསཡཤསmཡiནBWམཚbའyལཏསམསཅནཐམསཅདལའདཟརའrསནས[P73]ནབསསཤབOslashང

ནསནདགདན~ལཏམའརགdaggerངVངགEacute|ར མབeདཔའགszligངསདངxནཔརརཅག go zhi la am zhi leacute jaal po cheacuten po zhi zang ri kyaak ri la youmln teacuten leacuten chaak nying rjersquoi droumln rik kuumln kyeacuted lha tshoak dheacute daak gi thuuk leacute oumld zer yar troumld mi ngoumln peacute yink neacute yeacute sheacute seacutem pa draang meacuted pa kyeacuten draang neacute kyeacuted pa naam la thim peacute nyi meacuted leacutes kyi seacutem paar jur neacute dro doumln ja laak cheacuted paar jur oumld zer phar troumld seacutem kyeacuten thaam kyeacuted kyi drip pa jang tshur dhuumld dhuumld tsi meacuten la thim peacute yeacute sheacute nga yi meacuten ji ja tsho chil teacute seacutem kyeacuten thaam kyeacuted la oumld zeacuter troumld neacute na wa soumld shi wa loank neacute neacuted dhoumln draal teacute mi jur yung drung gi ku ru jur mi jeacuted peacute zuung daang dheacuten paar jur kyik The four great kings emerge from four am syllables one at each of the four doors At the copper and iron rings visualize all the types of guests those with good qualities those with karmic debts and those who are objects of compassion Those assembled deities radiate lights and rays upward from their hearts thus inviting innumerable wisdom beings from their invisible celestial realms They dissolve into their respective visualizations becoming nondual action beings able to completely carry out the aims of beings As the lights radiate out [from those assembled deities] they purify the obscurations of all beings Returning back they dissolve into the ambrosial medicine thus pooling into an ocean of the medicine of the five primordial wisdoms As the lights and rays radiate to all sentient beings the sick are healed and the dead are brought back to life

45

Freed from illness and obstructions may they take on the unchanging yungdrung body and be endowed with the power of non-forgetfulness

(b) 7 Invitation བ`ནཔkནའoནན ཨaiumlntilde ཡཤསཐགལའདའཁརགཞལཡསནས neངinfin8ནzparaཙbའAumlགདངuqགEང ཡ

ཤསཤསརབསངའཁརདངབཅས དརངའyབའདན`kནའoནཔའ དབཞནཐགལའདའཁརགཞལ

ཡསའདར ཡཤསmའའདདངཆསཏག ཤགསSགསལ འsལཡགབཞབOའlཚbགསབuགསSགསལ

dhuumln pa kyeacuten dreacuten ni a om hum yeacute sheacute thik leacute oumld khor zhaal yeacute neacute chuung tso neacute tso druuk daang khu juuk teacuteng yeacute sheacute sheacute raab ma seacuteng khor daang kyeacuted deacute ring dro weacutei dhoumln du kyeacuten dreacuten peacute deacute zhin thik leacute oumld khor zhaal yeacute dhir yeacute sheacute ngai oumld daang cheacute teacute sheacutek su sool trul yik zhi kyursquoi lha tshoak zhuuk su sool Seventh for the invitation recite ldquoA OM HUM the Ma seacuteng deities with primordial wisdom and wisdom-[knowledge] atop garuḍa lark parrot dragon and cuckoo seatsmdashare invited today along with their retinues from their lsquowisdomrsquo mansion with its spheres36 circled in light for the purpose of carrying out the aims of beings May you come here to the lsquothusnessrsquo mansion with its spheres circled in light May the assembly of deities of the forty miraculous letters take their seats [in this mansion]rdquo

(b) 8 Prostration བWདཔyགའཚལབན ཨaiumlntilde ཡཤསསངEacutemལཔརབཅས དcལའཁརlཚbགསའཁརདངབཅསཔལ

འyZནམxགཡཤསཐབཔའyར UumlགSམTསཔསyགའཚལབསSམཆ

jeacuted pa chaak tshal wa ni a om hum yeacute sheacute ma seacuteng ku nga trul par kyeacuted kyil khor lha tshoak khor daang kyeacuted pa la dro kuumln mi dhoak yeacute sheacute thoop peacute chir go suum guumld peacute chaak tshaal kyaap su chi Eighth for prostration recite ldquoA OM HUM in order to attain the irreversable primordial wisdom for the sake of all beings [I will attain wisdom for the sake of all beings] I prostrate respectfully with body speech and mind going for refuge to the five embodiments of the wisdom deity Ma seacuteng along with their emanations and to the maṇḍalarsquos assembly of deities along with their retinuesrdquo

(b) 9 Confession དTཔuacuteགབཤགསན[P74] ཨaiumlntilde བདགན`གmསའigraveལནསMསའདའབར Wལབའབཀའདངའཕགས

པའMངའགལསགས མདགuacuteགཔའལསkདམMསབཤགས ཚངསཔའགSངགདངསugraveབབདགལ

Cལ gu pa dhik pa shaak pa ni a om hum dhaak ni dhuuk nga trul neacute luumld dhirsquoi bhar jal weacutei ka daang phaak peacute luung gaal soog mi gheacute dhik peacute leacute kyoumld ma luumld shaak tshaang peacute suung gi ngoumld druup dhaak la tsol Ninth for confession recite ldquoA OM HUM deluded by the five toxic emotions [from beginningless time] until my present birth I have gone against the word of the Victors the explanations of the

46

Noble Ones and so on I confess all my nonvirtuous acts without exception As a result of this please grant me the accomplishment of pure speech [with sixty divine melodies]rdquo

(b) 10 Five External Offerings བOཔམཆདཔའatildeལབན ཨaiumlntilde ཡཤསསངlཚbགསའཁརབཅསལ རབའ4མསWམཚleའgeསམསc]ང

ཡངསS Fངབམཐའ~ལIབའAEligནམའatildeལ 4བ4རམདkདཔའཡནཆབའatildeལ ཤསཔརངpartགUumlམ

པའtསoའatildeལ བucircངམཚམསyགས~ལདམཚfགཞལཟསའatildeལ ཉམས[གསམངནརའ~སatildeམཏག

འatildeལ ཡཤསཆནཔ8འ]ང`བཞསSགསལ འyZན_8AElignམUumlWའ4དཔརམཛbད

kyu pa choumld pa bhul wa ni a om hum yeacute sheacute ma seacuteng lha tshoak khor kyeacuted la raab jam ja tshorsquo i seacutem kyi loank yang su nang wa tha draal ta weacutei droumln meacute bhuul ja wa jar meacute kyoumld peacute youmln chaab bhuul sheacute pa raang luuk goom peacute poumld dri bhuul suung tshaam choak draal dam tshik zhaal zeacute bhuul nyaam toak ngoumln jur dreacute wu meacute toak bhuul yeacute sheacute cheacuten porsquoi loank du zheacute su sool dro kuumln lo drom go ja jeacuted paar dzoumld Tenth for offering recite ldquoA OM HUM to the assembly of the wisdom deities of Ma seacuteng along with their retinues in the vast expanse of the limitless ocean of my mind I offer lamps representing the illumination of the view that is free from extremes I offer water representing the conduct in which there is nothing to be done37 I offer fragrant incense representing meditation where the mind is in a natural state of unrestrained ease I offer food representing commitments that are impartial free from lsquokeepingrsquo and lsquobreaking I offer flowers representing the manifest fruits of experiences and realizations May these offerings be accepted in the expanse of your great primordial wisdom [and as a result] may you open the lsquoboxrsquo of intelligence for all beingsrdquo

(b) 11 Making the Offering of Ambrosial Medicine བOགཅག[P75]པiནམཆདའatildeལབན ཨaiumlntilde རབའ4མསམཁའད4ངསསམསcཞལatilde| IUumlམkདགSམ

བ`དCའWམཚbའyལ སངEacutemའlལའatildeལལབཞས ཡཤསའཕལyབམདཔའདངསugraveབCལ དནས

དངསugraveབ_ངབན ཨaiumlntilde ཡཤསསངEacutemའལཔརབཅས EacuteགSངuགསདངཡནཏནའrནལསc

མཆགམuནདངསugraveབམMསཐམསཅདZན དIprodར`བདགལCལ`གསལ kyu kyik pa meacuten choumld bhuul wa ni a om hum raab jam kha ying seacutem kyi zhaal bhu ru ta gom kyoumld suum dhuumld tsi ja tsho chil ma seacuteng ku ngeacutei lha la bhul lo zheacuted yeacute sheacute pheacutel dip meacuted peacutei ngoumld druup tsol deacute neacute ngoumld druup laang wa ni a om hum yeacute sheacute ma seacuteng ku ngeacutei trul par kyeacute ku suung thuuk daang youmln teacuten trin leacute kyi choak thuumln ngoumld druup ma luumld thaam kyeacute kuumln dha ta nyur du dhaak la tsal du sool Eleventh for making the offering of ambrosial medicine recite ldquoA OM HUM in this offering bowl representing the limitless skylike expanse of the the mind an ocean of the ambrosia of the view meditation and conduct has pooled Offered to the five divine embodiments of Ma seacuteng may you accept them [As a result] may you grant us the accomplishment of wisdom that is free from waxing and waningrdquo Then for receiving the siddhi recite ldquoA OM HUM five embodiments of the wisdom deity Ma seacuteng along with your emanations now may you quickly grant me all the supreme and ordinary accomplishments of body speech mind good qualities and activitiesrdquo

47

(b) 12 The Torma Offering བOགཉསཔགཏརམའatildeལབན ཨaiumlntilde Iབམཁའཡངསརནཆནགཏརགཞང` Uumlམཔའདགསལརངའqང

གཏརམབཤམས kདཔཤrགདཀརམངརརIརoslashངས ཤསརབསངའཁརདངབཅསལའatildeལ

kyu nyi pa tor ma bhuul wa ni a om hum ta wa kha yang rin cheacuten tor zhong dhu gom pa oumld saal rang jung tor ma shaam kyoumld pa sha traak kar ngar ri tar puung sheacute raab ma seacuteng khor daang kye la bhuul Twelfth for the torma offering recite ldquoA OM HUM on a precious torma plate representing the open skylike view I set out a self-originated torma representing the luminous meditation and pile up a mountain of flesh blood white and sweet offerings representing the conduct I offer these to the wisdom deity Ma seacuteng along with his retinuesrdquo

(b) 13 The Emanation and Absorbtion of the Mantras བOགSམཔའཛབན དངཔའrའ`ལ[P76] བདགཉདཡཤསསངuགསཀརའདmའའཁརལmཡདatildeས

སམསཅནmཡEང`སངEacutemལཔབཅསcsངགདcལ`ཨaiumlntildeརཛmལ རངརངགgགསYམས

4ངབ6ར`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངཤསརབསངYམསcuགསལསའདཟར

infinགསordfIatildeyངསམདའrསནས འqངབཆནཔmཡབOདམདངསདང ཤསརབའདཟརBབOདདང

CཤངནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརདང བནངདཔལམགནldegནuacute

བWདYམསcཤསརབacircསཔདང Wལཔ8_nནཔབNtildeནམ8སnགསསམསཅནརགཔཅནYམསcཤསརག

དང ཡཤསlཚbགསYམས[P77]cཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔསབདག

cངསངཆནཔརརནས སམསབདEངད4རམདཡཤསསལསངངགསལབརབསམ kyu suum pa dzaab ni daang po tro dhu la dhaak nyi yeacute sheacute ma seacuteng thuuk kar oumld ngeacutei khor lo nga yi uumld seacutem kyeacuten nga yi teacuteng dhu ma seacuteng ku nga truumll pa kyeacuted kyi nying gi kyil dhu a om hum ram dza nga la rang rang gi ngaak naam jang kor du khor wa de leacute oumld zer yik dru char taar baap neacute dhaak la thim peacute lo muumln baak drip saal neacute thaam kyeacute sa leacute seacuteng nge mi jeacuted zuung daang dheacuten par saam yang sheacute raab ma seacuteng naam kyi thuk leacute oumld zer kyak kyu ta wu draang meacute troumld neacute jung wa cheacuten po nga yi kyuumld dhaang daang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer daang boumln kyong pal goumln lha sin dheacute jeacuted naam kyi nuumld pa daang jal po loumln po tsuumln mo soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld neacute dhaak la thim peacute dhaak kyang ma seacuteng cheacuten por jur neacute seacutem dheacute tong yeacuter meacuted yeacute sheacute sa leacute sang ngeacute saal war saamThirteenth is the mantras First for the emanation and absorbtion contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart are five wheels composed of the five colors of light At their centers atop five animals are the five embodiments of Ma seacuteng along with their emanations There are five syllablesmdashA OM HUM RAM DZAmdashone at the center of each of their hearts with their respective mantras circling them counterclockwise From those luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the hearts of the Ma seacuteng

48

deities gathering in the essence and luminosity of the five great elements the essence of wisdomrsquos light and rays the essence of greenery and forests the lights and rays of the sun moon and wish fulfilling gems the wisdom power of the protectors of Boumln the glorious guardians and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the assemblies of wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind becomes inseparable bliss and emptiness its primordial wisdom becoming vividly and clearly presentrdquo

(b) 13 1 The General Specific and Praise Mantras kའཛབན ཨaiumlntilde རཛབྷཀདྷཧནནམཤཡསdའ` Uumlསའཛབལ uགསcsངཔ8ན ཨparaཀཁགངཧཨཐག

དྷཧནསdའ` Eacuteའsངཔ8ན aiumlཨཏཐདནལསplusmnདྷཧནསdའ` གSངགsངཔ8ན ntildeཨཙཚཛཝཡཤཤད

དྷཧནསdའ` ཡནཏནBsངཔ8ན རཨཅཆཇཉརཞmicroདྷཧནསdའ` འrནལསcsངཔ8ན ཛLཔཕབམཟ

འཚགདྷཧནསdའ` དནསའཛབབEད ཨaiumlntilde ཡཤསའཇའའདའཁརལ8འགཞལཡས[P78]ནས ཤས

རབསངEacutemའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcམཆད ཤསརབམIརའབརབའ

དངསugraveབCལ

kyi dzaab ni a om hum ram dza bha ki deacute heacuten na ma sha ya si dhi dhu goumld dzaab la thuuk kyi nying po ni a lsquou ka kha ga nga ha a thik deacute heacuten si dhi dhu ku yi nying po ni om o ta tha da na la sa maya dheacute heacuten si dhi dhu suung gi nying po ni hu i tsa tsha dza wa ya sha sheacuted dheacute heacuten si dhi dhu youmln teacuten ji nying po ni raam e kya cha ja nya ra zha mara dheacute heacuten si dhi dhu trin leacute kyi nying po ni dza mu pa pha ba ma za lsquoa tsheacutek dheacute heacuten si dhi dhu deacute neacute dzaab toumld a om hum yeacute sheacute ja oumld khor lorsquoi zhal yeacuted neacute sheacute raab ma seacuteng ku nga khor kyeacuted la mig meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raab meacute tar bhaar weacutei ngoumld druup tsol The general mantra is A OM HUM RAM DZA BHA KI DHE HEN NA MA SHA YA SIDHI DHU As for the [five] specific mantras the essential ldquomindrdquo mantra is A HU KA KHA GA NGA HA A THIG DHE HEN SIDHI DHU The essential ldquobodyrdquo mantra is OM O TA THA DHA NA LA SA MAYA DHE HEN SIDHI DHU The essential ldquospeechrdquo mantra is HU I TSA TSHA DZA WA YA SHA SHED DHE HEN SIDHI DHU The essential ldquogood qualitiesrdquo mantra is RAM E KYA CHA JA NYA RA ZHA MARA DHE HEN SIDHI DHU And the essential ldquoactivitiesrdquo mantra is DZA MU PA PHA BHA MA ZA lsquoA TSHEK DHE HEN SIDHI DHU The praise mantra is chanted with the following hymn ldquoA OM HUM from the wisdom mansion with its circles of rainbow light come the five embodiments of the wisdom deity Ma seacuteng along with their retinues To them I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 14 The Feast Offering བOབཞཔཚbགསམཆདན ཨaiumlntilde ཡཤསཤསརབསངའཁརབཅསལ བདགཅགམཤསŒངསཔགསལབའ

yར གནསའདརཞལཟསཚbགསལkནoངསནས ཡཤསམདངསདངཆསཏག ཤགསSགསལ

kyu zhi pa tshoak choumld ni a om hum yeacute sheacute sheacute raab ma seacuteng khor kyeacute la dhaak kyaag mi sheacute mong pa saal weacutei chir neacuted dhir zhaal zeacute tshoak la kyeacuten dreacuten neacute yeacute sheacute dhaang daang cheacute teacute sheek su sool

49

Fourteenth for the feast offering recite ldquoA OM HUM in order to dispel our ignorance and confusion I invite the Ma seacuteng deities with primordial wisdom and wisdom-[knowledge] along with their retinues here to this place for a feast offering May you come here bringing the radiance of your wisdomrdquo

(b) 141 Make the Offering མཆདའatildeལན ཨaiumlntilde ཟདམདཡཤསམཆདཔའdནདœངགཏབས ཡཤསསངལཔབཅསལའatildeལ

uགསe4ནBསradicབསལབཞསSགསལ དམགསམདཤསརབཆནཔ8འདངསugraveབCལ

choumld bhul ni a om hum zeacuted meacute yeacute sheacute choumld peacute trin puung tipb yeacute sheacute ma seacuteng truumll pa kyeacuted la bhul thuuk jeacute jin ji loab la zheacute su sool mik meacuted sheacute raab cheacuten porsquoi ngoumld druup tsol To make the offering recite ldquoA OM HUM we offer an inexhaustible wisdom offering amassed like banks of clouds to the Ma seacuteng wisdom deities and their emanations May you receive them in your compassionate blessings May you grant us the accompishment of the great wisdom devoid of reference pointsrdquo

(b) 142 The Confession བཤགསཔན ཨaiumlntilde ཤསརབསངlཚbགསདགངསSགསལ བདགསགསམརགགszligངསའཛfནའigraveལ

པའ_[P79] EacuteགSངuགསcCལགདམཚfགདང བཀའའགལམMསཚbགསcསབཤགསཔརབBའ shaak pa ni a om hum sheacute raab ma seacuteng lha tshoak gong su sool dhaak soog ma rik zung zin trul peacute lo ku suung thuuk kyi tsa laak dham tshik daang ka gaal ma luumld tshoak kyi shaak par jirsquoo For the confession recite ldquoA OM HUM assembled Ma seacuteng wisdom deities please think of me I and others like me with our ignorant dualistic deluded minds [violate] the root and branch commitments of body speech and mind and go against your words All of this we confess through the feast offeringrdquo

(b) 143 The Liberation བAEligལབན ཨaiumlntilde FངdegདFདབOདཞངཁམསམMསZན ཡཤསཤསརབསངརངབཞནལ བརཆད

དyབགགས4བམངམདcང `གmཡཤསmཡད4ངསSAEligལ draal wa ni a om hum naang si noumld kyuumld zhing khaam ma luumld kuumln yeacute sheacute sheacute raab ma seacuteng raang zhin la bar cheacuted dra geacutek ja wa ming meacuted kyaang duuk nga yeacute sheacute nga yi yink su drol For the liberation recite ldquoA OM HUM appearance and existence the container world and the beings that inhabit it and all realms without exceptionmdashthose have the nature of primordial wisdom of the Ma seacuteng wisdom deities Though not even the names lsquoobstaclersquo lsquoenemyrsquo and lsquoevil spiritrsquo exist there it is where the five toxic emotions are liberated in the expanse of the five wisdomsrdquo

(b) 144 The Proffering

50

བEབཔན ཨaiumlntilde ཉནམངས`གmའigraveལཔའYམ[གZན ཡཤསསངEacutemའཞལ`བEབ མརག

ŒངསཔའབགཆགསuacuteགAEligབYམས ཡཤསཆནཔ8འ]ང`བEབཔར4འ

taap pa ni a om hum nyoumln mong dhuuk nga trul peacute naam toak kuumln yeacute sheacute ma seacuteng ku ngeacutei zhaal du taap ma rik moong peacute baak chaak dhig drip naam yeacute sheacute cheacuten porsquoi loank du taap par jarsquoo For the proffering38 recite ldquoA OM HUM [I] proffer all those afflictions five toxic emotions and deluded superstitious thoughts to the mouths of the five embodiments of the wisdom deity Ma seacuteng May dulling karmic traces negative deeds and obscurations be lsquofedrsquo into the vastness of the great primordial wisdomrdquo

(b) 15 The Praise བཅmཔEacuteབEདཔན ཨaiumlntilde དབཞནརགསcའཇའའདའཁརལ8འནང ཡཤསIབ4|འneངཆནEང

uགསclམཆགཤསརབསངEacute Eacuteམདགདཀརགསལ[P80]མཚནདཔལངསkདOumlགས དatildepound

གdaggerszligརབདརག ཤགསyངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདr

བཞEངའབར གSངལའགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལ

འབབས yགགཡསཤསརབཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yག

གཡནUumlབཞམཛbདmའoumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན Eངཉདཡཤསབདགལ

དགངསSགསལ EངགSམAEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབh

གསལ Yམyལprodརཔདམའvགསxནནས AEligརལཙའགནསmZནཤསཔའ [P81]མབeད

གszligངསxནཤསརབ_8ynསསགས སངཉདདངགཉསSམདཔརམཛbད

kyo nga pa ku toumld ni a om hum deacute zhin rik kyi ja oumld khor lorsquoi naang yeacute sheacute ta wa ji rursquoi chung cheacuten teacuteng thuuk kyi lha choak sheacute raab ma seacuteng ku ku dhok kar saal tsheacuten peacute loank kyoumld dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln tong nyi yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld Fifteenth for the praise recite ldquoA OM HUM in the rainbow circle39 of the Thusness family on a coral garuḍa of the wisdom view is the supreme wisdom deity the lsquomindrsquo Ma seacuteng His pure white body bears the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the

51

root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the wisdom of emptiness please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo ཨaiumlntilde གdaggerངVངརགསcའཇའའདའཁརལ8འནང ཡཤསvགསxན`ངགinfinགའEང Eacuteཡlམཆག

ཤསརབསངEacute EacuteམདགདཀརསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརག ཤགསyངས

མདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལའགག

མདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབཡཤས

རལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའoumlགབམ

བFམས [P82]བWདrབཞEངབནUuml8ས8སnརEན མལངཡཤསབདགལདགངསSགསལ EངགSམ

AEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum yung drung rik kyi ja oumld khor lorsquoi naang yeacute sheacute jaak dheacuten dung gi kyo geacutersquoi teacuteng ku yi lha choak sheacute raab ma seacuteng ku ku dhok kar ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln me long yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Yungdrung family on a lark white like a conch shell with a wisdom tongue is the supreme wisdom deity the lsquobodyrsquo Ma seacuteng His light yellow body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the mirrorlike wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo

52

ཨaiumlntilde འཁརལ8རགསcའཇའའདའཁརལ8འནང ཡཤསགSངxནགdaggervངནཙleའgeEང གSངགl

མཆགཤསརབསངEacute EacuteམདགvངསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརགཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWད[P83]rབཞEངའབར

གSངལའགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡས

ཤསརབཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའ

oumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན མཉམཉདཡཤསབདགལདགངསSགསལ Eང

གSམAEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodར

པདམའvགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས

སངཉདདངགཉསSམདཔརམཛbད

a om hum khor lo rik kyi ja oumld khor lorsquoi naang yeacute sheacute suung dheacuten yu jang neacute tsorsquoi teacuteng suung gi lha choak sheacute raab ma seacuteng ku ku dhok jaang ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln nyaam nyi yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Wheel family on turquoise green parrot endowed with wisdom speech is the supreme wisdom deity the lsquospeechrsquo Ma seacuteng His yellow green body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the wisdom of equality please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiuml[P84]ntilde པདམརགསcའཇའའདའཁརལ8འནང ཡཤསAEligxནགdaggerཡའAumlགཆནEང ཡནཏན

lམཆགཤསརབསངEacute EacuteམདགདམརསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརག ཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལ

འགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབ

53

ཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའoumlགབམ

བFམས བWདrབཞEངབནUuml8ས8སnརEན ས8སnརཡཤསབདགལདགངསSགསལ EངགSམAEligAEligགས

ཚངསད4ངསVགOཡས འsལཡག[P85]བཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum pad ma rik kyi ja oumld khor lorsquoi naang yeacute sheacute dra dheacuten yu yi druuk cheacuten teacuteng youmln teacuten lha choak sheacute raab ma seacuteng ku ku dhok mar ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln so sor yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Lotus family on great turquoise dragon endowed with wisdomrsquos sound is the supreme wisdom deity the lsquogood qualitiesrsquo Ma seacuteng His orange body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the individualy discriminating wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiumlntilde རནཆནརགསcའཇའའདའཁརལ8འནང ཡཤསད4ངསxནམཐངགuqགEང rནལསl

མཆགཤསརབསངEacute EacuteམདགgསངསམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརགཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལ

འགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབ

ཡཤསརལyའཛfན འyZན[P86]འigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའ

oumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན 4ugraveབཡཤསབདགལདགངསSགསལ EངགSམ

AEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

54

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum rin cheacuten rik kyi ja oumld khor lorsquoi naang yeacute sheacute yang dheacuten thing gi khu juuk teacuteng trin leacute lha choak sheacute raab ma seacuteng ku ku dhok ngo saang tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln ja druup yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Jewel family on blue cuckoo endowed with wisdomrsquos melody is the supreme wisdom deity the lsquoactivitiesrsquo Ma seacuteng His light blue body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the all-accomplishing wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiumlntilde ལཔའསངབཞབOUumlབཞབཅས EacuteམདགyགསམuནམཚནདཔཡནཏནOumlགས yགམཚན

WནདངཆMགསགཙbདངམuན ཚདམདཡཤསབདགལདགངསSགསལ EངགSམAEligAEligགསཚངས[P

87]ད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའvགསxན

ནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སངཉདདང

གཉསSམདཔརམཛbད

a om hum truumll peacute ma seacuteng zhi kyu go zhi kyeacuted ku dhoak choak thuumln tsheacuten peacute youmln teacuten dzoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln tsheacuted meacute yeacute sheacute dhaak la gong su sool tong suum dra drog tshaang yaang druuk kyu yi truumll yik zhi kyursquoi chaar tar waap tu sool naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM the forty emanations of Ma seacuteng along with [the four guardians of] the four gateways are colored in accord with their respective directions They have all the perfect qualities the major and minor marks and their implements ornaments and dress resemble those of their main deity You who are the immeasurable wisdom please consider me sound the sixty divine

55

melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo

(b) 16 [The Requests to Grant] the Accomplishments བOVགཔདངསugraveབན ཨaiumlntilde EacutempartནBསugraveབཔའདངསugraveབCལ གSངmཚངསད4ངསOumlགསཔའདངས

ugraveབCལ uགསmཡཤས_མདདངསugraveབCལ WནmལགསའqངཡནཏནདངསugraveབCལ ལསmrན

ལསམཐརyནདངསugraveབCལ [གསཔཆནཔIབའདངསugraveབCལ YམཔརདགཔkདཔའདངསugraveབCལ

དམགསSམདཔUumlམཔའདངསugraveབCལ བucircངམཚམས~ལབདམཚfགདངསugraveབCལ _ནམདཔའ~ས

atildeའདངསugraveབCལ གཞནཡངམཆགདངམuནམངདངསugraveབYམས[P88] མMསOumlགསཔརབདགལ

Cལ`གསལ kyu druuk pa ngoumld druup ni a om hum ku nga lhun ji druup peacute ngoumld druup tsol suung nga tshaang yaang dzoak peacute ngoumld druup tsol thuuk nga yeacute sheacute la meacute ngoumld druup tsol jeacuten nga leacutek jung youmln teacuten ngoumld druup tsol leacute nga trin leacute thaar chin ngoumld druup tsol toak pa cheacuten po ta weacutei ngoumld druup tsol naam par daak pa kyoumld peacute ngoumld druup tsol mik su meacuted pa gom peacute ngoumld druup tsol suung tshaam draal wa daam tshik ngoumld druup tsol la na meacute pa dreacute bhursquoi ngoumld druup tsol zheacuten yaang choak daang thuumln mong ngoumld druup naam ma luumld dzoak par dhaag la tsal du sool Sixteenth for [the requests to grant] the accomplishments recite ldquoA OM HUM please grant me the accomplishments of your five spontaneously accomplished bodies Grant me the accomplishment of your five types of speech endowed with all the [sixty] divine melodies Grant me the accomplishments of your five minds endowed with the unsurpassed primordial wisdoms Grant me the accomplishments of the five ornaments your marvelous [five] qualities And grant me the accomplishment of the five actions your [five] perfected activities ldquoGrant me the accomplishment of the view the great realization Grant me the accomplishment of conduct meticulous and pure Grant me the accomplishment of meditation free of any particular focal points Grant me the accomplishment of commitments beyond the borders of lsquokeepingrsquo and lsquobreakingrsquo And grant me the accomplishment of the unsurpassed fruit Moreover please grant me the supreme and ordinary accomplishments all without any exceptionrdquo

(b) 17 The Fire Offering བOབ`ནཔམམཆདན ཨaiumlntilde Iབའརམདབདཆནམཐབh Uumlམཔརངགསལཡmའམtརབས kདཔ

`གmའབགAEligབམMསབdegགས འ~སatildeEacutemད4རམདཡསངསWས uumluumlཛལརམཛལརམ

kyu dhuumln pa meacute choumld ni a om hum ta wa jur meacute dheacute cheacuten meacute thaab tu gom pa rang saal yeacute ngeacutei meacute paar weacutei kyoumld pa duuk ngeacutei baak drip ma luumld seacutek dreacute bu ku nga yeacuter meacute yeacute saang jeacuted tri ni tri ni dza la ram dza la ram Seventeenth for the fire offering recite ldquoA OM HUM on the hearth of the view unchanging and blissful blazes the fire of meditation the self-illuminating five wisdoms Through this comes the conduct that burns the obscurations and karmic traces of the five toxic emotions and then the fruit

56

the five inseparable bodies of a primordially enlightened being TRI NI TRI NI DZA LA RAM DZA LA RAMrdquo

(b)18 The Remainder བཅབWདཔlགམན ཨaiumlntilde འདདmདམགསམདjནཔWཆནའད ཡཤསདགངསཔས4ནradicབསtལནས

jན རངརངཅའདདཡནབཞནའrདནསcང ག`གསམསབརནས_མདསཐབཤག kyo jeacuted pa lhaak ma ni a om hum dhoumld nga mik meacuted jin pa ja cheacuten dhi yeacute sheacute gong peacute jin laab peacutel neacute jin rang rang kyi dhoumld yi zhin treacuted neacute kyang dhuuk seacutem bhor neacute la meacute sa thoap shoak Eighteenth for the remainder40 recite ldquoA OM HUM this vast gift of five desireablesmdashfirst blessed then increased in number using the innermost intent of deep wisdommdashis now given away without focus41 As a result may beings meet with whatever they desire abandon their malevolent intents and attain the unsurpassed groundrdquo

(b) 19 The Pledge བOདTཔདམབཅའན བདགནཚརབསགངནསདIའབར ཡཤསཤསརབསངབཔཡ དIAEligབjངl

མཆགཉདདངམཇལ ཞལམཐངཙམBསཤསརབ[P89]མIརའབར སངཉདནམtང[གhབUumlམ

བUumlམཔཉདདངད4རམདOumlགསསངསWས

kyu gu pa daam kya ni dhaak gi tsheacute raab gong neacute da teacutersquoi bhar yeacute sheacute sheacute raab ma seacuteng druup pa yi da ta drip jaang lha choak nyi daang jal zhaal thoong tsam ji sheacute raab me tar bhar ma seacuteng nyi ni mi paang taag tu gom gom pa nyi daang yer meacuted dzoog saang jeacuted Nineteenth for the pledge recite ldquoThrough previous lives and up to the present I have practiced the wisdom deity Ma seacuteng By this now my obscurations are cleared away and I encounter the supreme deity himself Just by seeing his face my wisdom blazes up like fire Ma seacuteng I will not abandon you but will meditate regularly Through this meditation may I become a complete buddha inseparable from yourdquo

(b) 20 The Torma Offering ཉuཔགཏརའatildeལན ཨaiuml Iབམཁའད4ངསYམདགགཏརགཞང` Uumlམཔའདགསལཟདམདགཏར

མསབཀང kདཔརངཤརརངyལཤrགoslashངས འ~སatildeབཤམསལ_མདམཆདཔའatildeལ Wལབ

མཉསཤངདམཅནuགསདམབ6ང ldegནཞཞངརགསVགjནཔསཚfམ ཉམསཆགསབ6ངཞངབརཆད

wནYམསAringག མMས_མདOumlགསསངསWསཔརཤག

nyi shu pa tor bhul ni a om hum ta wa kha ying naam dhaak tor zhong du gom pa oumld saal zeacuted meacuted tor ma shaam kyoumld pa raang shar raang drol sha trak pung dreacute bu shaam trul la meacuted choumld pa bhuul jal wa nye shing daam kyeacuten thuuk dhaam kaang lha sin zhi zhing rik druuk jin peacute tshim nyaam chaak kaang zhing bar cheacuted kyeacuten naam dhok ma luumld la meacuted dzoak saang jeacuted par shoak Twentieth for the torma offering recite ldquoA OM HUM this pure torma plate representing the open skylike view I fill with an inexhaustible tormas representing the luminous meditation and pile with

57

flesh and blood representing self-arisen and self-liberated conduct As the fruit I make the unsurpassed offering both substantial and mentally created [As a result] may all the Victors be pleased and the wishes of the oath-bound guardians are fulfilled May all the gods and spirits are pacified and the beings in the six realms are satisfied by generosity May declining and broken commitments are mended and obstacles and negative circumstances are repelled May everyone become perfectly enlightened beings with no one left behindrdquo

(b) 21 The Aspirational Prayer ཉརགཅགཔiནལམན ཨaiumlntilde ཤསརབསངlཚbགསདགངསSགསལ བདགསགསདཔནOslashབའཁརདང

བཅསཔལ ཚརངནདམདལངསkདརགས[P90]Qདའཕལ བསམཔཡདབཞནའugraveབཔརམཛད`

གསལ AEligབགཉས4ངཞངཚbགསགཉསOumlགསརཅག ཤrགགདསཔའMསའདབརབའ`ས ཤསརབ

སངlམཆགEacuteཐབནས རངདནprodརugraveབགཞནདནམཐརyནཤག

nyer kyik pa moumln lam ni a om hum sheacute raab ma seacuteng lha tshoak gong su sol dhaak soak poumln lobe khor daang kyeacuted pa la tsheacute ring neacute meacute long kyoumld rik juumld phel saam pa yid zhin druup par dzeacuted du sool drip nyi jang zhing tshoak nyi dzoak jur kyik sha traak dhoumld peacutersquoi luumld dhi bhor weacutersquoi dhuumld sheacute raab ma seacuteng lha choak ku thoop neacute raang doumln nyur druup zheacuten dhoumln thar chin shoak Twenty-first for the aspirational prayer recite ldquoA OM HUM assembled wisdom deities of Ma seacuteng please consider us myself and the others the masters and their retinues Grant us longevity health resources and flourishing family lines and let us accomplish our wishes just as we conceive them May our two obscurations be cleansed and our two accumulations completed When we abandon these material bodies of flesh and blood may we attain the body of the supreme wisdom deity Ma seacuteng then swiftly attain our own aims and fully accomplish the aims of othersrdquo

(c) The Conclusion གSམཔeསc4བན suum pa jeacuted kyi ja wa ni Third is the concluding activities (c) 1 The Request for Auspiciousness དངཔབuཤསགསལབན ཨaiumlntilde yདངནངམདའདགསལགཞལཡསཁང དatildeསདངམཐའམད[གཆདར

དགསམད ཕ~ངགཞལཡསབuཤསགངལགསཔ དངའདརགསལཞངབuཤསབདལགསཤག སང

EacutemལཔUumlབསགས Fངལདངསམདགསལལརངབཞནམད ཟགམདའདEacuteའབuཤསབདལགས

ཤག དངའདརགསལཞངབuཤསབདལགསཤག _8AElignམUumlའ4དའsལཡགབཞབOདང ནསསཤOslashང

བ`དCiནམཆགསགས uནཚbགས[P91]Oumlསcབuཤསགངལགསཔ དངའདརགསལཞངབu

ཤསབདལགསཤག

daang po tra shi sol wa ni a om hum chi daang naang meacute oumld saal zhaal yeacute khang uumld daang tha meacute taak cheacute re dhoak meacute pho draang zhaal yeacute tra shi gaang leacutek pa deacuteng dhir saal zhing tra shi dheacute leacuteg shoak ma seacuteng ku nga trul pa go wa soog nang la ngoumld meacute saal la raang zhin meacute zaak meacute oumld kursquoi tra shi dheacute leacutek shoak deacuteng dhir saal zhing tra shi dheacute leacutek shoak lo droom go jeacuted trul yik zhi

58

kyu daang na soumld shi loank duumld tsi meacuten choak soog phuumln tshoak dzeacuted kyi tra shi gang leacutek pa deacuteng dhir saal zhing tra shi dhe leacutek shoak The first of these is the request for auspiciousness ldquoA OM HUM the inestimable mansion has no inside or outside it is devoid of center and periphery existence and nonexistence hopes and fears Whatever good there is in this auspicious inestimable palace may the auspiciousness and goodness of the perfect substances shed their light here today The five embodiments of Ma seacuteng their emanations the guardians and so on appear but are without concrete form they are visible but have no self-nature Whatever good there is in these undefiled luminous bodies May the auspiciousness and goodness of the undefiled luminous bodies shed their light here today ldquoThe forty miraculous letters that [are keys to] open the box of intelligence the ambrosial medicine that heals the sick and brings the dead to life whatever goodness there is in these auspicious perfect substances may the auspiciousness and goodness of the perfect substances shed their light here today

(c) 2 The Dissolution གཉསཔད4བegraveན ཨaiumlntilde གཞལཡསསངགཙbའཁརལཔZན སབནཡགའAumlལབegraveསཡགYམས

བདགགཤuནདatildeསSཐམཔཡ རངསམསམགཡམཉམགསལEacuteགSམOumlགས

nyi pa yeacute dhu ni a om hum zhaal yeacute ma seacuteng tso khor trul pa kuumln sa boumln yik dru la dhuumld yi geacute naam dhaak gi sheacute thuumln uumld su thim pa yi raang seacutem mi yo nyaam saal ku suum zoog Second for the dissolution recite ldquoA OM HUM the inestimable mansion the main deity Ma seacuteng the retinues and emanations all gather back into their seed syllables and those syllables dissolve into the center of my heart My own mind is now complete with the three bodies the unwavering eternal body of Boumln the luminous body of innate perfection and the emanation body of equalityrdquo42

(c) 3 The Great Completeness Oumlགསཔཆནཔ8ན ཨaiumlntilde འཁརའདསZནBsངཔརངགསམས སམསཉདམབཅསdས~ལབནཉད

ད4ངས ད4ངསཉདང8བnནམམཁའམཐའདངམཉམ མཉམཉདམབཅསཐགལའངངལབཞག

dzoak pa cheacuten po ni a om hum khor dheacute kuumln ji nying po raang gi seacutem seacutem nyi ma kyoumld troumld draal boumln nyi ying ying nyi ngo bo naam kharsquoi tha daang nyaam nyaam nyi ma kyoumld thik lersquoi ngang la zhaak Third for the great completeness recite ldquoA OM HUM the essence of samsara and nirvana is [none other than] onersquos own mind [The nature of] mind-itself unfabricated and free of elaborations is [the nature of] Boumln-itself [The union of the two represents] the nature of dimension-itself which is equal to the dimensionless sky space That equality itself is the unfabricated [single] sphere rest in that staterdquo Please see a [single] sphere in footnote no 36

Colophon ཞསཔའདནབདགའoགནམབནཤསརབདགངསWལལ སངཤང4འའAumlགAringའབཅmལ lམཆགསངདངསམཇལཞལMང

གནངཡངཡགརམབཀདcང དནསYམའརinfinགསཕEགལ8འ[P92]སགAringབའཚསབཅmལ རབའ4མས_8ynསའདཟརBས

བEacuteལངརཡགརབཀདཔས ལམངསངབསOངཙམམགཏགསབeདའ`གཔལ lགཆདནརའigraveལཉསའགལགངqངYམས མyན

xནYམསckནgརམཐལལབཤགས དགCགངqངའyZནདན`བg བuཤསཔརཤག

59

zheacute pa dhi ni dhaak dra naam boumln sheacute raab gong jaal la sa kyong shing jarsquoi druuk dharsquoi kyo nga la lha choak ma seacuteng ngoumld jaal zhaal luung naang yaang yi geacuter ma koumld kyaang deacute neacute naam jur kyaag pho taag lorsquoi sa ga dha weacutei tsheacute kyo nga la raab jaam lo droumld lsquooumld zeacuter ji kuul ngor yi geacuter koumld peacute lo maang song weacutei kyung tsam ma toak jeacuted dhuuk pa la lhaak cheacute nor trul nyeacute ghaal gaang juung naam cheacuten dheacuten naam kyi kyeacuten ngar thol lo shaak geacute tsa gaang juung dro kuumln doumln du ngo tra shi paar shoak This text was verbally transmitted to a person such as me Sherab Gongjal from the clan of Celestial Boumln in the female wood-bird year the year known as ldquoearth protectorrdquo on the 15th day of the dragon month when I directly encountered the supreme deities of Ma seacuteng [in vision] I did not write it down at that time Later in the male iron-tiger year in the [fourth] month knows as saga-dawa on the fifteenth day I wrote it down as the behest of [Geshe] Rabjam Lodoe Oumldzer Since many years had elapsed I had forgotten much and only a small portion remained in my memory Thus whatever additions and omissions errors and faults I have made I solemnly confess before all learned persons On the other hand whatever roots of virtue have been created I dedicate for the benefit of all sentient beings May it be auspicious

[P93]གབaumlསགསངབའགཤམatildeལགསས བཟ8རགལ ཤརEacute དlདདབྷརཐཚནསdའ` AEligརགལ 4ང

གSང ]ངརndash8ཡzཐཚནསdའ` ཚདམའརགཔལ acircབཡནཏན དྷམདཧཐཚནསdའ` གས8རགལ l8rན

ལས 1ཏདཤནཐཚནསdའ` ནངརགལ དatildeསuགས Zཁརཤནནཐཚནསdའ` Cསརགསལ ཤརEacute

འགཔbullཏསdའ` sནངགལ 4ངགSང wནཔbullཏསdའ` uacuteབjརལ དatildeསuགས པཔbullཏསdའ` མངན

བeདལ acircབཡནཏན མམངཔbullཏསdའ` Aringསགརལ l8rནལས[P94] ན[པbullཏསdའ` gaab bheacute saang weacutei shaam bhu leacutek so zo rik la shar ku dha lhoumld deacute bhar tha tsheacuten si ti du dra rik la jaang sung laang jur hro yeacute tha tsheacuten si ti dhu tsheacute meacute rik pa la nuup youmln teacuten dhi ma dha ha tha tsheacuten si ti du so rik la lho trin leacute mri ta dheacute shin tha tsheacuten si ti du nang rik la uumld thuuk ku khir shin no tha tsheacuten si ti du tsi rik la shaar ku lsquoig peacuten dri ta si ti du nyeacuten ngaak la jaang suung kyeacuten peacuten dri ta si ti du dheacuteb jor la uumld thuuk pa peacuten dri ta si ti du ngoumln joumld la nuup youmln teacuten ma ming peacuten dri ta si ti du dhoumld gar la lho trin leacute nirt peacuten dri ta si ti du

Supplementary Mantra Text Supplementary Text on the Hidden and Concealed Secrets [of the Ten Fields of Knowledge]

For arts and crafts [east and body] DA LHOumlD DEacute BHAR THA TSHEacuteN SI TI DU For language [north and speech] LAANG JUR HRO YE THA TSHEacuteN SI TI DU For logic [west and good qualities] DHI MA DA HA THA TSHEacuteN SI TI DU For medicine [south and activities] MRI TA DHEacute SHIN THA TSHEacuteN SI TI DU For metaphysics [center and mind] KU KHIR SHIN NO THA TSHEacuteN SI TI DU For astrology [east and body] lsquoIG PEacuteN DRI TA SI TU DU For poetry [north and speech] KYEacuteN PEacuteN DRI TA SI TI DU For composition [center and mind] PA PEacuteN DRI TA SI TI DU For synonymics [west and good qualities] MA MING PEacuteN DRI TA SI TI DU For performance [south and activities] NIRT PEacuteN DRI TA SI TU DU སངgགསcགཤམརའད མཁསཔགསརBatildeམབཟངནང Mང[གསབ`དCཡནཏནབ6ངས བOrགརགཔའཁWནབNtildeག

EངགSམབནཞངདatildeསSབཀད ཅསཔuEནགdaggerངVངཉWལལ རགའཛfནདགངསQདའqངབཞན` ད~བNtildeནཤསWལབདག

60

ལའམ མཁའའy8འsནQདqངབཞནSག~ས4ས ཉསའགལཐམསཅདབསགནསkནgརབཤགས དགCགངམཆསམཁའ

མཉམའyལབg བEནདངབEནའཛfནདཔནOslashབགངའཕལཞང eacuteལབཞནའཕལཞངdaggerནགནསབuཤསཤག གསངWrམ`

བཤདཔས|ངམནcང lyགསuགསདགངསམཉསyརrལ`uལ དགའ

ma seacuteng ngaak kyi shaam jur dhi kheacute pa seacuter ji buum zaang naang luung toak dhuumld tsi youmln teacuten kaang kyu traak rik peacute kha jeacuten tsuuk tong suum boumln zhing uumld su koumld kye pa zhu toumln yuung drung nyi jal la rik dzin gong juumld juung zhin du ra tsuumln sheacute jaal dhaak larsquoam kha drorsquoi nyeacuten juumld juung zhin suuk dri jeacuted nyeacute gaal thaam kyeacute kyaap neacute kyeacuten ngar shaak geacute tsa gaang chi kha nyaam dro la ngo teacuten daang teacuten dzin poumln lobe gong pheacutel zhing dhuul zhin pheacutel zhing yuumln neacute traa shi shoak saang ja trom dhu sheacute peacute ruung min kyang lha drok thuuk gong nyeacute chir traal du phuul gersquoo This supplementary text transcribing the mantras of Ma seacuteng fills the perfect golden ldquovaserdquo43 of the wise with good qualities with the nectar of scriptural knowledge and realization With the ten fields of knowledge ornamenting the mouth of the vase it is displayed in the realm of Boumln at the center of the billionfold universe Whereas the Zhu master Yung-dung Nyi-jal received this in a mind-to-mind transmission from the awareness holders I Ratsun Sherjal obtained it as an oral transmission from the sky-goers and I wrote it down In the presence of the objects of refuge I confess all of my faults Whatever roots of virtue it may contain I dedicate for beings equal [in vastness] to the sky May the teachings and the teaching-holders the masters and disciples flourish Increasing in number like an upsurge of dust may they last long and be auspicious This is sealed to secrecy and inappropriate to disclose in public But in order to please my spiritual friend I sent it to him immediately May it be virtuous

61

Long Life Text [P95] ཤསརབབའསངགའཚབགdaggerངVངཚདཔགམདཅས4བབuགསས sheacute raab ma weacutei seacuteng geacutei tsheacute druup yung drung tsheacute paak meacuted kyeacute ja wa zhuuk so Indestructible Boundless Life A Longevity Practice for the Wisdom Deity Ma seacuteng

[P96]lགཔའlམཆགཤསརབབའསང གdaggerངVངཚདཔགམདལyགའཚལལ གdaggerངVངlཡ6ད`ན སངསཔའatildeམr

ཞངuང6ད` Z4མངཀ Wགར6ད` འཇམདཔལད4ངས བད6ད`ཤསརབསང ཅསཔའདནགཞནacircབOVགནཚbད

འཆམདགdaggerངVངགEacuteདངxནཔ བབཅངཡདམ4དནཚལའatildeམruབཅང འyབསམསཅནཚཟདཚཉམཚའyམསཔYམས

ལམགནབསམཛདཅང ཚདངདབངཐངལངསkདཤསརབསགསcདངསugraveབprodར`4ནཔའགdaggerངVངཚདཔགམདའདཉདབ

ཐབསལ gནའyདངསགཞeསདངགSམམ lhaak peacute lha choak sheacute raab ma weacutei seacuteng yung drung tsheacute paak meacute la chaak tshal lo yung drung lha yi keacute dhu na saang po bhum tri zhang zhung keacute dhu ku ji maang keacute ja gar keacute dhu jaam paal yaang boumld keacuted du sheacute raab ma seacuteng kyeacuted pa dhi ni zhoumln nu kyu druuk na tshoumld chi meacuted yung druung gi ku daang dheacuten pa druup cing yi dhaam jeacuted na tsheacute lo bhuum tri thuup cing dro wa seacutem kyeacuten tsheacute zeacuted tsheacute nyaam tsheacute chaam pa naam la goumln kyaab dzeacuted kying tsheacute daang waang thaang loong kyoumld sheacute raab soak kyi ngoumld druup nyur du jin peacute yung drung tsheacute paagk meacute dhi nyid druup thaap la ngoumln dro ngoumld zhi jeacuted daang sum mo Homage to the most supreme wisdom deity Ma seacuteng [known as] ldquoIndestructible Boundless Liferdquo In the language of the everlasting gods he is Sang-po-bhum-tri In the language of Zhang-zhung he is called Ku-ji-mang-ke In the language of India he is Manjushri In Tibetan he is the wisdom deity Ma seacuteng Appearing in the form of a sixteen year old he is endowed with an immortal and everlasting body Those who perform his practices and regard him as their personal deity may obtain inestimable lifespans they may act as protectors guarding those whose lifespans have come to an end whose lifespans are in a state of decline or whose lifespans have been stolen by evil spirits He grants at once the accomplishments of longevity power and charisma wealth wisdom and so on This sādhana Indestructible Boundless Life has three sections (a) the preliminaries (b) the main body of the ritual and (c) the conclusion

(a) The Preliminaries Procuring Longevity Arrow Vase and Torma

དངཔ8gnནའyལ ཚམདའ[P97]Wནxནལ ཚatildeམ ཚགཏརལམbullལEང`atildeམཔའཁརཞWསདབངoགནརatildeབCགས yགས

བཞརགས[གསམཐའརལatildeསབ6ར ཚཆངཚརལ ཚbགསདངགཏརམདཀརབགགསབOumlསZནབསགསལ daang po ngoumln dro la tsheacute dha jeacuten dheacuten la tsheacute bhuum tsheacute tor la meacuten taal teacuteng dhu buum peacutersquoi khar zhi jeacuted waang draak nor bu tseak choak zhir rik taak thah ril bhuumld kor tsheacute chang tsheacute ril tshoak daang tor ma kar geacutek druup dzeacuted kuumln saak la For the preliminaries [procure] a longevity arrow with all its decorations [of colored silk and jewels] and a longevity vase For the longevity torma place a vase [made of dough] on the

62

maṇḍala on the surface of the vase pile up gems [made of dough] representing the four actions of pacifying increasing magnetizing and subjugating Place the four typological marks in the four directions and surround the border with [a large number of] round balls [made of dough] Further one needs longevity liquor and the longevity pills [made from dough] Collect tshok a torma a white torma a torma for the obstructers and all the substances for the sādhana

(b) The Main Body of the Ritual (b) 1 The Water and Incense Purification དངསགཞལ aiumlབག ཤནགནསཁངམཆདOumlསZན uདTདགཔའigraveསཆབདང SམབWVགOའtས

`དcས ཡངསSདགཅངགཙངབར4

ngoumld zhi la om druup sheacuten neacute khaang choumld zeacute kuumln chu gu daak peacute truumld chaap daang sum ja druk kyursquoi poumld dhuumld kyi yong su daag cing tsang war ja For the main body of the ritual begin with the recitation OM May the Shen practitioners44 the (divine) residence45 and all the offering substances be immaculately purified by the cleansing water from nine sources and the smoke of three hundred sixty types of incense

(b) 2 Bringing Down the Blessings 4ནའབབསན aiumlཡཤསlཡuགསཁནས བ`དCQནམདབབསནསན དངའདརཚatildeམའདརའyལབའ

ཚདབངལངསkདའཕལབརམཛbད

jin beacuteb ni om yeacute sheacute lha yi thuuk kha neacute dhuumld tsi juumln meacute baab neacute ni deacuteng dhir tsheacute buum dhir chil weacutei tsheacute waang long kyoumld pheacutel war dzoumld Showering blessings OM From the heart of the wisdom deity a stream of nectar flows continuously Pooling now in this longevity vase may it increase longevity charisma and power and wealth

(b) 3 Establishing the External Boundary yམཚམསན aiuml[P98]yUumlucircངམཛདWལཆནབཞ འདདཡནགཏརམའདབཞསལ བརཆདལགའoན

བགགསརགསZན དཔགཚདབWདrརWངམཚམསགཅད aiumlZuumlyནལཐ8ཡzndashགགཤག`ལནན chi tshaam ni om chi go suung zeacute jaal cheacuten zhi dhoumld youmln tor ma dhi zheacuted la bar cheacute loak dreacuten geacutek rik kuumln paak tsheacute jeacuted triir jaang tshaam kyoumld om ku tra dreacuten la tho yeacute hrik go shaak dhul neacuten Establishing the external boundary OM May the four great kings who safeguard the four external doors accept this torma endowed with the five sensory enjoyments and establish a boundary against all types obstacles misguiding forces and obstructing spirits extending out 80000 leagues OM KU TRA DREacuteN LA THO YEacute HRIK GO SHAAG DHUL NEacuteN

(b) 4 Striking the Lines and Sprinkling Water ཐགཆགན aiumlའqངབmཡཐགགདབཔས ཡmའདcལའཁརགསལབརར ཚནདངtསcཆགགདབ

པས མཛསལགསངམཚརམཉམཔརར EacuteགSངuགསcཐགགདབཔས lདངགཞལཡསའugraveབར

ཅག མཛསཔའསཚbནའདགསལབས lདངགཞལཡསས8སnརགསལ

63

thik chaak ni om jung wa nga yi thik dhaab peacute yeacute ngeacutei kyil khor saal war jur tsheacuten daang poumld kyi chaak dhaap peacute dzeacute leacutek ngo tshaar nyaam par jur ku suung thuuk kyi thik dhaab peacute lha daang zhaal yeacute druup jur kyik dzeacute peacute sa tshoumln dhi sool weacutersquoi lha daang zhaal yeacute so sor saal Striking the lines and sprinkling water OM By drawing the lines of the five elements [the maṇḍala] clearly transforms into the maṇḍala of five wisdoms By sprinkling it with water and incense it becomes equally beautiful excellent and amazing to behold By drawing the lines of body speech and mind may the deities and inestimable mansion become present By applying these beautiful earth pigments may the deities and inestimable mansion become vividly distinct

(b) 5 Placing the Vase in the Maṇḍala དནསatildeམཔབཀདཔན aiumlརནཆནatildeམཔཚཡགཞལཡསཁང ནངབOདརནཆནགཏརBམཛbད ཁWནཚ

ཡlཚbགསEacute གszligངསཐགཚ[P99]ཡuགསeའཞགས མTལuཚཟདཚཉམསགས ཚམདའཚཆང

རལatildeསགས འཆམདགdaggerངVངཚབ[ན དcལའཁརདatildeསSབuགསSགསལ deacute neacute bum pa koumld pa ni om rin cheacuten bum pa tsheacute yi zhaal yeacute khaang nang kyuumld rin cheacuten teacuter ji zoumld kha jeacuten tsheacute yi lha tshoak ku zung thaak tsheacute yi thuuk jeacutersquoi zhaak ghul chu tsheacute zeacuted tsheacute nyaam so tsheacute dha tsheacute chang ril bu soak chi meacute yung drung tsheacute druup teacuten kyil khor uumld su zhuuk su sol OM The precious vase is the inestimable mansion of the long life [deity] The contents of the vase is like a treasury of wealth The mouth-ornament of the vase is the assembled deities of long life The mantra thread46 is the compassionate lasso of long life The [vasersquos] throat ornament sustains life preventing it from ending or declining The longevity arrow liquor pills and so forth are supports for the practice of the immortal and indestructible [life force] May those objects be seated in the center of the maṇḍala

(b) 6 Establishing the Boundary མཚམསབཅདཔན བΩངནཤསརབསངEacute འཆམདགdaggerངVངཚདཔགམད བརཆདདyབགགསམང

མདcང སམསཅན`གmའའigraveལwནBས ཚལབརཆདཡདdegདན དམགསམདEངགསལངང`AEligལ

Byནuནགམརཡཕཊ tshaam kyeacuted pa ni so nga ni sheacute raab ma seacuteng ku chi meacute yung drung tsheacute paak meacuted bar cheacute dra geacutek ming meacuted kyaang seacutem kyeacuten dhuuk ngeacutei trul kyeacuten ji tsheacute la bar cheacute youmld si na mik meacute tong saal ngang du drol ji dreacuten shu nik ma ra ya phet Establishing the boundary SO I am an embodiment of Sherab Ma seacuteng immortal and endowed with indestructible boundless life Not even the names ldquoobstaclerdquo ldquoenemyrdquo or ldquoevil spiritrdquo exist [for me] But due to their five poisonsmdashthe conditions that cause delusionsmdashshould obstacles arise to the lives of sentient beings may those obstacles be liberated in the state with no reference points the state of emptiness and luminosity JI DREacuteN SHU NIK MA RA YA PHET

(b) 7 Devotional prayer

64

གསལའདབསན ཨམཧ བནEacuteZནhབཟངཔལགསལབའདབས OumlགསEacuteསངརགསmལགསལབ

འདབས ལEacuteOslashབདཔནYམབཞལགསལབའདབས ugraveབཐབམཁསཔམབཞལགསལབའདབས སང

[P100]Yམལཆབཞལགསལབའདབས oནཅནCབའ_མལགསལབའདབས འདyབརད8འལམB

བརཆདསལ ཚལརངདབངཐབཔར4ནBསradicབས

sol dheacutep ni e ma ho boumln ku kuumln tu zaang po la sol wa dheacuteb dzoak ku ma seacuteng rik nga la sol wa dh dheacuteb trul ku lobe poumln naam zhi la sol ba dheacuteb druup thoap kheacute pa mi zhi la sol wa dheacuteb ma seacuteng naam trul cheacute zhi la sol wa dheacuteb trin kyeacuten tsa weacutei la ma la sol wa dheacuteb dhi chi bar dorsquoi lam ji bar cheacute seacutel tsheacute la raang wang thoap par jin ji lobe Devotional prayer E MA HO I pray to the eternal body of Boumln Kuntu Zangpo I pray to the body of innate perfection the five families of Ma seacuteng I pray to the emanation body the four masters I pray to the four learned and spiritually realized beings I pray to the four great emanations of Ma seacuteng And I pray to my kind root lama Please clear away the obstacles of this life the next life and the intermediate state Bless me that I may attain mastery over long life

(b) 8 The Generation Stage བདརམན 6དཅགབདགཉདཤསརབlམཆགགཞནacircབOVགལངཚbEacuteམདགདཀརགསལཞལགཅག

yགགཉསམདའདརཚatildeམའཛfནཔ ཞWནབOགSམBསབWནཔའuགསཁནས aiumlལསའདཟརཕར

འrསསམསཅནཐམསཅདcཚབuགབegraveསuརའ`སབདགདངucircང4Yམསcཚདངབསདནམསདབང

ཐངWསཔརབསམ kyeacute rim ni keacute kyik dhaak nyi sheacute raab lha choak zhoumln nu kyu druuk laang tsho ku dhoak kar saal zhaal kyik chaak nyi dha dar tsheacute bum dzin pa zhi jeacuten kyu suum ji jeacuten peacutei thuuk kha neacute om leacute oumld zeacuter phar troumld seacutem kyeacuten thaam kyeacuted kyi tsheacute traak dhuumld tshur dhuumld dhaak daang suung ja naam kyi tsheacute daang soumld naam wang thaang jeacuted par saam The Generation Stage Contemplate I instantly generate myself in the form of the supreme wisdom deity who appears in the form of a charming sixteen-year-old youth With a pure white body one face and two arms he holds an arrow of long life in his right hand a longevity vase in his left and is adorned with the thirteen ornaments of peaceful deity At his heart is a syllable OM radiating out lights and rays which are absorbed into the life-luster of all sentient beings then gathered back expanding the longevity merit charisma and power of myself and others in need of protection47 ཡངརངགuགསཁནསཨཡརམཁAumlམ`ནBབརFངལའrསཔས འqངབརམབCགསདcལའཁར

Eང`Aumlའད`uབལས འཇའམཚbནགdaggerངVངའཁརལཔདམརནཆནམཚbནཆམuགངསརདTརམ[P

101]Bསབ6རབའདcལ` aiumlལསའཆམདགdaggerངVངཚདཔགམད འདcEacuteFངགསལརངབཞནམད

པརབUumlམ yaang rang gi thuuk kha neacute a yam ram mam kham brum dhuumln ji bar naang la troumld peacute juung wa rim tseacutek kyil khor teacuteng dhu druum oumld dhu zhu wa leacute ja tshoumln yung drung khor lo peacuted ma rin cheacuten tshoumln cha meacute chu gaang ri ghu rim ji kor weacutei kyil dhu om leacute chi meacute yung drung tsheacute paak meacute oumld kyi ku nang saal raang zhin meacute par goom

65

Further meditate From my heart the syllables A YAM RAM MAM KHAM DRUM radiate in the space before me and the syllable DRUM melts into light above the maṇḍala of layered elements Out of that [light] emerges a rainbow a yungdrung a wheel a lotus a jewel a weapon fire water and a snow mountain These nine gradually circle it in sequence [a circle of rainbows a circle of yungdrungs etc] In the center of that is a syllable OM from which emerges a body of lightmdashimmortal and endowed with indestructible boundless lifemdashappearing vividly but without any self-nature དའyརམ`བདགཅགབག ཤནཡནམཆདམནརའཁརBསབ6རབརབསམ དདགགuགསལསའད

ཟརཡརའrསdeguའམyནརགསkནoངས ཕརའrསཡནཏནལནཆགསམyནརགསldquoའsལEབས

uགསཐམསཅདབegraveས མརའrསརགསVགསམསཅནBཚབuགཐམསཅདབegraveསནས རངཉདལཐམ

པསགཉསམདལསcསམསདཔའཆནཔརརནསརངགཚབuགམདངསགSམལuacuteབWདགངགས

བད`མuགསཔརབསམ deacutersquoi chi rim dhu dhaak kyak druup sheacuten youmln choumld mi nor khor ji kor war saam deacute dhaak gi thuuk leacute oumld zeacuter yar troumld si zhursquoi droumln rik kyeacuten draang phar troumld youmln teacuten leacuten chaak droumln rik dzu trul toap shuuk thaam kyeacuted dhuumld mar troumld rik druuk seacutem kyeacuten ji tsheacute traak thaam kyeacuted dhuumld neacute raang nyi la thim peacute nyi meacute leacute kyi seacutem pa cheacuten por jur neacute raang gi tsheacute traak dhaang suum la dheacute jeacuted gank gi kyeacuted dhu mi tshuuk par saam Imagine that surrounding the perimeter of that are we Shen practitioners the benefactor and recipients along with their wealth Then contemplate From their hearts lights and rays radiate upward inviting the classes of guests who are to be revered Radiating horizontally to the classes of guests who have good qualities and who seek karmic debts they gather in their miraculous powers and strength Radiating downward to the beings of the six realms they gather in their life-luster Finally they dissolve into oneself such that oneself [and the deity] become a non-dual ldquoaction beingrdquo and none of the eight classes [of evil spirits] can harm the enhancement of onersquos own longevity luster and radiance

(b) 9 Invitation kནའoནyགབཤགསནངམཆདན aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚ

ཉམསའyZནབསཔའ[P102]yར གནསའདརkནའoནག ཤགསSགསལ kyeacuten dreacuten chaak shaak nang choumld ni om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir neacuted dhir kyeacuten dreacuten sheek su sool Invitation prostration confession [external] and internal offerings OM You who are immortal and endowed with indestructible boundless life we invite you here to this place to safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining (b) 10 Prostration aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚཉམསའyZནབསཔའ[P

102]yར UumlགSམTསཔསyགའཚལབས om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir go suum guumld peacute chaak tshaal kyaap

66

OM You who are immortal and endowed with indestructible boundless life we seek refuge and prostrate respectfully with body speech and mind in order for safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining

(b) 11 Confession aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚཉམསའyZནབསཔའ[P

102]yར མདགའལསkདམMསབཤགས om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir mi geacutei leacute kyoumld ma luumld shaak OM You who are immortal and endowed with indestructible boundless life we confess our nonvirtuous actions and conduct in order for safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining

(b) 12 [The external and Internal Offerings] aiumlའཆམདཚཡlཚbགསལ གszligགསAEligoར8རzགབནགཏར YམmYམབWདདཀརམངརདང kན

གཟགསགཏརམཤrགདང བ`དCiནམཆདWམཚbདང དངསའ4རཡདལམཆདOumlསZན uགས

ཉདདBསཔའམཆདdནའatildeལ ཚནརལངསkདདངསugraveབCལ om chi meacute tsheacute yi lha tshoak la zuuk dra dri ro reacutek boumln teacuter naam nga naam jeacuted kar ngar daang kyeacuten zik tor ma sha traak daang dhuumld tsi meacuten choumld ja tsho daang ngoumld jor yi trul choumld zeacute kun thuuk nyi jeacuted peacutei choumld trin bhuul tsheacute nor loank kyoumld ngoumld druup tsol OM For the assembled deities of boundless life we make a cloud of offerings to please your minds sights sounds smells tastes and tactile sensations fivefold and eightfold offerings48 [three] white [curd milk and butter] and [three] sweets [sugar molasses and honey] all objects pleasing to sight [secret] torma of flesh and blood an oceanic offering of ambrosial medicine offering substances actual and imagined Please grant us the accomplishment of long life wealth and enjoyments

(b) 13 Six Session Visualizations for Mantra Recitation `སVགའཛབདགངསན རངཉདཤསརབསངEacuteམདགདཀརགསལཞལགཅགyགགཉསགཞནacircབOVག

ནཚbདམདའདརཚatildeམའཛfནཔ འཆམདགdaggerངVངཚཡlདངགཉསSམདཔའuགསལསའདཟརyངས

མདཔའrསནས ཚཡlཚbགསyག[P103]ནinfinགསordfཞགསཔའཛfནཔyངསམད`རནས yགས

བOའའཇག[ནཁམསZནསམསཅནYམསc_ཡདསམསགSམང8བ8ཡགམངཔབegraveས བདགདང

བucircང4Yམསལཐམཔརབསམ duumld druuk zaab goong ni rang nyi sheacute raab ma seacuteng ku dhoak kar saal zhaal kyik chaak nyi zhoumln nu kyu druuk na tshoumld dha dar tsheacute bhuum dzin pa chi meacute yung drung tsheacute yi lha daang nyi su meacute peacutei thuuk leacute oumld zer draang meacuted pa troumld neacute tsheacute yi lha tshoak chaak na kyak kyu zhaak pa dzin pa draang meacuted du jur neacute choak kyursquoi jik teacuten khaam kuumln seacutem kyeacuten naam kyi la yi seacutem suum ngo wo yi geacute ni mang po dhuumld dhaak daang sung ja naam la thim par saam

67

Six session visualizations for mantra recitation Imagine oneself as the wisdom deity Ma seacuteng appearing in the form of a sixteen-year-old youth With a pure white body one face and two arms he holds an arrow of long life in his right hand and a longevity vase in his left He is none other than the immortal and indestructible deity of longevity Innumerable lights and rays radiate from his heart which become countless deities of longevity each holding a metal hook and lasso in their hands They gather in the essence of soul consciousness and mindmdashin the form of seed syllables RNRImdashfrom the sentient beings of all the world systems in the ten directions Those dissolve into myself and others whose life needs to be spared from harm གཞནཡངdeguའམyནརགསYམསcuགསe4ནradicབསདང ཡནཏནལནཆགསམyནརགསYམསcldquo

འsལདངEབསuགས sངeའམyནརགསYམསcཚབuགབOདམདངསཐམསཅདབegraveསནསབདག

དངབucircང4YམསལཐམཔསའཆམདགdaggerངVངཚཡWལཔ8འEacute|ugraveབཔརབསམ zheacuten yaang si zhuumlrsquoi droumln rik naam kyi thuuk jeacute jin laab daang youmln teacuten leacuten chaak droumln rik naam kyi dzu trul daang toap shuuk nying jeacutersquoi droumln rik naam kyi tsheacute traak kyuumld dhaang thaam kyeacuted dhuumld neacute dhaak daang suung ja naam la thim peacute chi meacute yung drung tsheacute yi jaal porsquoi ku ru druup par saam Further contemplate They gather the compassionate blessings of the guests to be revered the miraculous powers and strength of the guests who have good qualities and who seek karmic debts and all the life-luster vital essence and radiation of the guests who are objects of compassion As these dissolve into myself and others whose life needs to be spared from harm we all become embodiments of the immortal and indestructible king of longevity

(b) 14 The Praise Mantra བΩ8aaeligཨཡརམཁAumlའ` ཨdaggerཤNtildeཚཛཛ བΩ8ནEacuteགSངསuགསcམཆག aiumlནEacutemཡཤསm

ཨནEངཉདཡཤསEacute ཡནམཉམཉདཡཤསEacute[P104] རནསར[གསཡཤསEacute མན4ugraveབཡཤས

Eacute ཁནམལངཡཤསEacute AumlནའདཟརinfinགསordfE འ`ནyགསབOར_ཚegraveད ཨdaggerཚགཡངདབངཐང

egraveད ཤNtildeབསདནམསལངསkདegraveད ཚ_ཡདསམསcsང ཛཛགནསའདརprodར`uག མཆགuན

ཚདབངདངསugraveབCལ so om a yam ram mam kham drum dhu a yu sheacute tsu tsheacute rnri dza dza so ni ku suung thuuk kyi choak om ni tong nyi yeacute sheacute ku yam ni nyam nyi yeacute sheacute ku ram ni sor toak yeacute sheacute ku mam ni ja druup yeacute sheacute ku khaam ni me long yeacute sheacute ku drum ni oumld zer kyak kyu teacute dhu ni choak kyur la tsheacute dhuumld a yu tsheacute yang wang thang dhuumld she tsu soumld naam loank kyoumld dhuumld tsheacute rnri la yi seacutem kyi nying dza dza neacute dhir nyur du khuuk choak thuumln tsheacute wang ngoumld druup tsol SO OM A YAM RAM MAM KHAM DRUM DHU A YU SHEacute TSU TSHEacute RNRI DZA DZA Here the syllable SO is the supreme body speech and mind of the enlightened beings OM is the five bodies and five wisdoms A is the embodiment of the wisdom of emptiness YAM is the embodiment of the wisdom of equality RAM is the embodiment of the individually discriminating wisdom MAM is the embodiment of the all-accomplishing wisdom KHAM is the embodiment of of the mirrorlike wisdom DRUM is the luminous hooks DHU refers to gathering soul and life-force from the ten directions A YU refers to gathering life prosperity and charismatic power49

68

SHE TSU refers to gathering merit and a wealth of enjoyments50 Tsheacute RNRI are the heart syllables of soul consciousness and mind DZA DZA urges [the above fortunes] to gather here instantly Please grant us the supreme and ordinary accomplishments as well as mastery over long life

(b)15 Invitation for the Feast offering ཚbགསམཆདན aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར ཞལཟསཚbགསལkན

འoནནས མཐགprodར`ག ཤགསSགསལ tshoak choumld ni om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir zhaal zeacute tshoak la kyeacuten dreacuten neacute ma thoak nyur du sheek su sool The feast offering OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death we invite you to this tshok feast Please come quickly and without delay

(b) 16 Offering aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར ཟདམདམཆདdནའདའatildeལབས 4ན

BསradicབསལབཞསSགསལ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir zeacuted meacute choumld trin dhi bhul weacutei jin ji lobe la zheacute su sool OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death as we make inexhaustible clouds of offerings please enjoy them and grant us blessings

(b) 17 Confession aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར མརགའigraveལཔའབཀའའགལལས མ

MསཚbགསcསབཤགསཔརབBའ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir ma rik trul peacute ka gaal leacute ma luumld tshoak kyi shaak paar jirsquoo OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death having violated your word through delusion based on ignorance with this feast offering we confess and set aside these acts all without exception

(b) 18 Liberation aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར uལཚཡབརཆདZན Eངཞངབདག

མདད4ངསSབAEligལ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir nyu leacute tsheacute yi bar cheacute kuumln toong zhing dhaak meacute yink su draal OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death may all the nyu-le51 who cause obstacles to longevity be liberated in the expanse of emptiness and selflessness

(b) 19 Proffering

69

aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར བརཆདཚ[P105]བ`དwནངན

Zན ཡཤསཆནཔ8འ]ང`བEབ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir bar cheacute tsheacute dhuumld kyeacuten ngeacuten kuumln yeacute sheacute cheacuten porsquoi loank du taap OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death may all obstacles demons who attack onersquos life force and adverse circumstances be fed into the vastness of the great primordial wisdom

(b) 20 Praising the Deity EacuteབEདན aiumlའཇའཚbནའདའཁརའyལཔའགཞལཡསདatildeས ཡཤསmxནEacutemOumlགསཔའEacute འཆམད

གdaggerངVངཚཡWལཔ8Ez ཤསརབlམཆགསངཚདཔགམད Eacuteམདགདཀརགསལཤལདཀརrdquoངས

པའམདག ཞལགཅགyགགཉསཞབསགཉསལAgraveངབuགས yགགཡསཚམདའདརཚbནmབWན

འཛfན སམསཅནཚཟདཚབdegངdegགབབསམཛད yགགཡནའཆམདབ`དCatildeམབཀངསའཛfན སམས

ཅནཚཉམསཚdegགགསསཔརམཛད རནཆནཞWནབOགSམWནBསབWན སམསཅནནདགདནwན

ངནབརཆདསལ འཇགསམདTརཁངདTརམyབ6རབ ku toumld ni om ja tshoumln lsquooumld khor chil peacute zhaal yeacute uumld yeacute sheacute nga dheacuten ku nga zoak peacute ku chi meacute yung drung tsheacute yi jal po teacute sheacute raab lha choak ma seacuteng tsheacute paak meacute ku dhoak kar saal sheacutel kar dhang peacute dhoak zhaal kyik chaak nyi zhaab nyi kyil truung zhuuk chaak yeacute tsheacute dha dar tshoumln nga jeacuten dzin seacutem kyeacuten tsheacute zeacuted tsheacute sink soak kyaap dzeacuted chaak youmln chi meacute dhuumld tsi bum kaang dzin seacutem kyeacuten tsheacute nyam tsheacute soak soumld par dzeacuted rin cheacuten zhi jeacuten kyu suum jeacuten ji jeacuten seacutem kyeacuten neacute dhoumln kyeacuten ngeacuten bar cheacute seacutel jik meacute gur khsang ghu rim chi kor wa Praising the deity OM At the center of the immeasurable mansion swirling in a luminous circle of rainbow light are five bodies endowed with the five wisdoms the complete perfection body This is the immortal and indestructible king of longevity the supreme wisdom deity Ma seacuteng with boundless life His body pure white clear like white crystal With one face and two arms he sits with his two legs in cross legged posture Holding an arrow of long life adorned with five colors of silk in his right hand he serves as a protector of life extending beingsrsquo lifespan when it is on the verge of ending Holding a vase filled with a nectar of immortality in his left hand he serves as a sustainer of life reviving those beings whose life force is in decline Adorned with the thirteen jeweled ornaments of peaceful deity he clears away disease demonic forces and adverse circustances of sentient beings [P106]བརཆདདyབགགསམངམདརངབཞནར འཆམདགdaggerངVངlམཆགཚདཔགམད uགས

eའའདཟརinfinགསordfyགསབOརའrས FངdegདཚབuགམMསའདརབegraveསནས བདགདངབucircང4འཚ

བdegངdegགབསམཛbད གཞནཡངiquestཚདབངཐངལངསkདZན yགསབOའའཇག[ནཞངཁམསགར

འyམསcང ཚཡWལཔསགནསའདརprodརuགལ yཚབསདནམསལངསkདདབངཐངདང འཆམད

70

གdaggerངVངཚཡདངསugraveབCལ ཅབསམprodར`འugraveབཔའདངསugraveབCལ མཆགuནདངསugraveབམMསprodར

`Cལ bar cheacute dra geacuteg ming meacute raang zhin jur chi meacute yung drung lha choak tsheacute paak meacute thuuk jersquoi oumld zeacuter kyaak kyu choak kyur troumld nang si tsheacute traak ma luumld dhir dhuumld neacute dhaak daang suung jarsquoi tsheacute sing soak kyaab zoumld zheacuten yang cha tsheacute wang thaang long kyoumld kuumln choak kyursquoi jik teacuten zhing khaam gar chaam kyang tsheacute yi jaal poumld neacute dhir nyur khuuk la cha tsheacute soumld naam long kyoumld wang thaang daang chi meacute yung drung tsheacute yi ngoumld druup tsol kyi saam nyur du druup peacute ngoumld druup tsol choak thuumln ngoumld druup ma luumld nyur dhu tsol The indestructible tent has nine encircling rings such that not even the names ldquoobstaclerdquo ldquoenemyrdquo or ldquonoxious spiritrdquo exist [inside it] Supreme deity of boundless life who is immortal and indestructible please act as the protector of life and lengthen our lifespans radiating out luminous compassionate hooks in the ten directions to gather in all life forces that appear and exist Furthermore King of Longevity as fortune longevity charismatic power and wealth of enjoyments are dispersed through the world systems in the ten directions whatever realm they may be in please quickly return them to this place Through this please grant us fortune longevity merit wealth of enjoyments and the accomplishment of immortal and indestructible long life Please grant us the accomplishment of quickly attaining whatever one wishes May you quickly grant us all supreme and ordinary accomplishments without exception

(b) 21 Torma Offering གཏརམའatildeལབན aiumlགdaggerངVངཚཡlཚbགསལ དཀརམངརཤrགགཏརམདང དངསའ4རཡདལ

མཆདཔའatildeལ `སམནའཆབབAringགhགསལ tor ma bhul wa ni om yung drung tsheacute yi lha tshoak la kar ngar sha traak tor ma daang ngoumld jor yi trul choumld pa bhul dhuumld min chi wa dhok tu sol Torma offering OM To the indestructible deities of longevity we offer tormasmdashwhite sweet flesh and bloodmdashalong with offerings real and imaginary Please turn untimely death away

(b) 22 Returning [the Deities] to the Expanse P107]ད4ངསSབདཔན aiumlཚཡlལག ཤགསབuགསམའཚལཏ སམསཅནདནugraveབབནཉདད4ངསS

ག ཤགས [གhད4ངསSག ཤགསཔམལགསཔས OslashརཡངའyལuགསeསQན`དགངས

yink su kyoumld pa ni om tsheacute yi lha la shaeacutek zhuuk mi tshal teacute seacutem kyeacuten doumln druup boumln nyi yink su shaeacutek taak tu yink su shaeacutek pa ma laak peacute lar yaang dro la thuuk jeacute juumln dhu ghoong Returning [the deities] to the expanse OM Though the deities of longevity have no need for going or staying the aims of beings have been accomplished for the time being so may you return to the expanse of Boumln itself As you return to the expanse may it not be forever once again and always think compassionately of sentient beings

(b) 23 Auspicious Prayer

71

བuཤསན ཨམཧ མའརiquestཚEacuteཡབuཤསཤག མའགགiquestཚགSངགབuཤསཤག མའigraveལiquestཚ

uགསcབuཤསཤག ལགསའqངiquestཚཡནཏནབuཤསཤག partནugraveབiquestཚrནལསབuཤསཤག

tra shi ni e ma ho mi jur cha tsheacute ku yi tra shi shoak mi gaak cha tsheacute suung gi tra shi shoak mi truul cha tsheacute thuuk kyi tra shi shoak legs jung cha tsheacute youmln teacuten tra shi shoak lhuumln druup cha tsheacute trin le tra shi shoak Auspicious prayer E MA HO May there be unchanging fortune and longevity the auspiciousness of body May there be unceasing of fortune and longevity the auspiciousness of speech May there be unmistaken fortune and longevity the auspiciousness of mind May there be fortune and longevity deriving from the source of all goodness the auspiciousness of good qualities May there be spontaneous fortune and longevity the auspiciousness of activities

(b) 24 Colophon ཅསབནEacuteZནབཟང OumlགསEacuteསང ལEacuteཤསWལནསབདགལའ བuཤས གསངW དགའ

kyeacuted boumln ku kuumln zaang dzoak ku ma seacuteng trul ku sheacute jal neacute dhaak larsquoo tra shi saang ja gersquoo Colophon This was transmitted from the eternal body of Boumln Kuntu Zangpo to the body of innate perfection Ma seacuteng and then to the emanation body Sherab Jaltsheacuten [the first Menri abbot who was subsequently followed by two other emanations of Ma seacuteng the ninth and tenth abbots finally it has been passed down] to me [Sonam Lodrouml] May it be auspicious sealed to secrecy and virtuous

Juumld-Kang52 of the Lineage of the Supreme Deity Ma seacuteng [P109]lམཆགསངགQདབ6ངབuགས ཨaiumlntilde gནརབསརམ4ནབQདཔའསངསWསན Zནབཟང

ག ཤནlཤསརབསངདང འདཟརདཔགམདLནཔZནགསལདང sལག ཤནFངxནགསངབ

འ`སཔཡས རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuདབཤམསནས ཡ

ཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངབབཞན དངའདརལངསkདཚbགསc

uགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམMསCལ`གསལ lha choak ma seacuteng gi juumld kang zhuuk a om hum ngoumln raab rim joumln juumld peacute saang jeacute ni kuumln zaang sheacuten lha sheacute raab ma seacuteng daang oumld zer paak meacute muumln pa kuumln seacutel daang truumll sheacuten naang dheacuten saang wa dhuumld pa yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute long kyoumld tshok ci phuumld shaam neacute yeacute sheacute zu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kang gang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool Juumld-Kang of the Lineage of the Supreme Deity Ma seacuteng A OM HUM the succession of the former generations in the lineage of enlightened beings is Kuntu Zangpo Shen-lha Oumlkar Sherab Ma seacuteng Oumlzer Pakmeacute Muumlnpa Kuumlnsel Truumllshen Nangden and Sangwa Duumlpa In each of their respective dwelling places their delightful palaces they would set out the first part of a tshoks feast as a rite of consumption of food offering Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception

72

དཡQདའཛfནདངསugraveབཐབཔའག ཤན EངQངམuཆནཤརདatildeཆནདང BམཚŒuངinfinཚམཁརatilde

ཡས[P110] རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuདབཤམསནས

ཡཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངསབབཞན དངའདརལངསkད

ཚbགསcuགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམMསCལ`

གསལ

dheacute yi juumld dzin ngoumld druup thoap peacute sheacuten tong juung thu cheacuten sha ri u cheacuten daang jim tsha ma chung kyeacute tsha khar bu yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute loank kyoumld tshok kyi phuumld shaam neacute yeacute sheacute dzu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kaang gaang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool The lineage holders following them Shen who had attained the accomplishments were Tong-jung Thu-chen Shari U-chen Jim-tsha Ma-chung and Kye-tsha Khar-wu In each of their respective dwelling places their delightful palaces they would set out food and enjoyments the first part of a tshoks feast Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception དཡQདའཛfནདངསugraveབཐབཔའག ཤན ཤསWལབསདགdaggerངགdaggerངuལཤརWལདང བཀའoན

མuངསམདCབའ_མཡས རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuད

བཤམསནས ཡཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངབབཞན དངའདར

ལངསkདཚbགསcuགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམ

MསCལ`གསལ dheacute yi juumld dzin ngoumld drup thoap peacute sheacuten sheacute jaal soumld yung yung tshul sheacuter jaal daang ka trin tshuung meacute tsa weacutei la ma yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute loank kyoumld tshok kyi phuumld shaam neacute yeacute sheacute zu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kaang gang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool The lineage holders following them the Shen who had attained the accomplishments were She-jal Soumld-yung Yung-tshul and Sher-jal53 along with onersquos own root lama whose kindness is incomparable In each of their respective dwelling places their delightful palaces they would set out food and enjoyments the first part of a tshoks feast Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception

73

ཨaiumlntilde deguཡནཏནལན[P111]ཆགསsངeའམyན གཙbའཁརལཔཡངལམMསZན ལངས

kདཚbགསcམཆདཔསuགསདམབ6ང དIརཚbགསམཆདuལབའ4ནradicབསcས Wལབའlཚbགས

མཆདཔསམཉསརཅག དམཅནདཔལམགནuགསདམབ6ངརཅག ldegནuacuteབWདག`གlsquoབཞར

ཅག རགསVགསམསཅནjནཔསཚfམརཅག བརཆདདyབགགསནདགདནwནངནZན བAringག

བརབAEligལཞངམངཡངམདཔརམཛbད མuནwནདགབའuacuteངདངyགསབBསལ བEནཔདརWསdaggerན

རངགནསཔདང སམསཅནབདདuནSམའཚbགསཔརམཛbད མཆགuནདངསugraveབམMསབདགལ

Cལ བEནདyམMསབAEligལབའrནལས[P112]མཛbད ཅསཔའདནEacuteམ`ནབསདནམས_8ynསcསiནརའ_~ང

`jརབའ དགའ

a om hum si zhu youmln teacuten leacuten chaak nying jeacutersquoi droumln tso khor trul pa yang trul ma luumld kuumln loank kyoumld tshok kyi choumld peacute thuuk daam kaang deacute taar tshok choumld phul weacutei jin laap kyi jaal weacutei lha tshok choumld peacute nyeacute jur kyik daam kyeacuten pal goumln thuuk dam kang jur kyik lha sin dheacute jeacuted dhuuk tsuub zhi jur kyik rik truuk seacutem kyeacuten jin peacute tshim jur kyik bar cheacute dra geacutek neacute dhoumln kyeacuten ngan kuumln dhoak jur draal zhing ming yang meacute par zoumld thuumln kyeacuten geacute weacutei dhong daang droak ji la teacuten pa dar jeacuted yuumln ring neacuted pa daang seacutem kyeacuten dheacute kyid phuumln suum tshoak par zoumld choak thuumln ngoumld druup ma luumld dhaak la tsol teacuten dra ma luumld draal weacutei trin leacute zoumld kyeacute pa dhi ni ku dhuumln soumld naam loumld droumld kyi meacuten rirsquoi la draang du jar warsquoo gersquoo A OM HUM engaging enjoyably in the offering of the tshok feast restores the sacred bonds with the guests to be revered the guests with good qualities the guests seeking karmic debts and the guests who are objects of compassion Through the blessings of offering the tshok feast in this way may the assembly of divine victors be pleased by the offerings May the bonds with the oath-bound glorious guardians be restored May the ferocious eight classes of gods and spirits be pacified May the six realms of being satisfied by the gifts May all obstacles enemies obstructors disease demonic forces and adverse circustances be reversed transformed and liberated such that even their names no longer exist Bring about favorable conditions and serve as virtuous allies such that the teaching flourishes and endures Make sentient beings happy with all their desires becoming perfectly complete Please grant us all the supreme and ordinary accomplishments without exception and perform the action of liberating all the enemies of the teaching This was composed by ldquothe presencerdquo Soumld-nam Loumld-droumld in his personal residence at Menri May it be virtuous

Footnotes

1 The sādhana (sgrub thabs or ldquomethods of accomplishmentrdquo) here refers to the main text used as an aid in conducting the visualizations and recitations

2 Ie to extend their capacities for eloquent and incisive speech

3 Another name for Sonam Lodrouml

4 While reciting mantras during the sādhana a ritual assistant brings the pulverized medicinal substances in front of mantra reciter and the reciter blows HA or PHU on the substance a several times

74

5 Using precious materials and herbs mixed with different types of blood

6 Using precious materials medicinal herbs and milk mixed into water

7 These days the ta-chen is an offering bowl of chang placed at the center of the maṇḍala in each tantric ritual At the end of the concluding ritual there is an opening of the door of the maṇḍala when the ta-chen is removed Historically the concept of the ta-chen a core sacramental substance handed down from past master to present practitioner symbolizing the transmission of the tantric practice in an unbroken lineage

8 This includes amrita substances sweets and grains

9 These are commands to the malevolent spirits to stop their harmful acts

10 This ritual is designed to guide new practitioners so that they become integrated with the older spiritual friends it is also designed to reinforce the commitments of the older spiritual practitioners These aims are accomplished by the lama bestowing an empowerment that introduces the newcomers to their commitments towards the deities lamas and spiritual friends the empowerment also reinforces the practice of older practitioners by causing them to remember forgotten commitments and to repair broken ones

11 This consists of the objects of the five senses Please see footnote no 48

12 The offering can be performed by tossing a spoonful of amrita in the air or by taking a small portion of amrita from a bowl and putting in the maṇḍala several times

13 Ie the second through tenth bhumis

14 A complete count retreat (grangs bsnyen rdzogs pa) refers to a retreat in which one recites a mantra 10000000 times Traditionally this is said to be the highest number of mantras that one can feasibly recite

15 First read the invitation section from the main text and then read the invitation from the Long Life Practice next read the offering section from the main text and then the offering section from the Long Life Practice This pattern continues until completing the proffering

16 [For the ldquogeneralrdquo mending ritual first one reads the Kyipung Juumld-kang for the lineage of the early spread of Bon this is followed by the Ma seacuteng Juumld-kang for the lineage of the early spread of Bon Next one reads the Kyipung Juumld-kang for the lineage of the later spread of Bon this is followed by the Ma seacuteng Juumld-kang for the lineage of the later spread of Bon The ldquospecificrdquo mending ritual comes only from Kyipung as Ma seacuteng does not have a ldquospecificrdquo mending ritual]

17 This is another mending ritual in which all the deities guardians and spirits are worshiped

18 The lionrsquos roar conquers the pride of all other animals

19 When performing inner tantric rituals on a daily basis one follows a regulation to perform a purification (bsang) in the morning and an evening prayer that urges the guardians to carry out their work (bka skyong bskul ba)

20 The last part of the urging the guardians (bka skyong bskul ba) is called the ldquored pathrdquo which refers to the worship of guardians using flesh and blood offerings Here these offerings are presented through substitute tormas The ldquored pathrdquo text is divided into upper middle and lower sections During the middle section the recitations related to torma offerings are recited from the main text and the Long Life Prayer

21 Here dance (bro brdung) refers to guardians dancing on the bodies of evil spirits

22 This text is a sādhana practice aimed at making the accomplishment of master Tshewang Rigzin according to the Tibetan cycle (which contrasts to the Indian cycle) Each tantric ritual contains a tshog feast when tshog is offered to the lama at the end of the feast a ritual assistant chants a four-line stanza requesting the lama to accept the tshog feast In response the lama chants a four-line stanza before he accepts and enjoys the tshog offeing These two parts the request and the response are excerpted from the Long Life Empowerment

23 This is for the weak spirits the ldquoguestsrdquo who are the objects of compassion

24 This time it is performed without chanting or musical instruments

25 A (b) 19 ldquothe pledge of not abandoning deityrdquo will be read only on the final day of the retreat

26 These are the pledges to keep the commitments of the empowerment

75

27 The main sādhana does not have a separate procedure for establishing a ldquosecretrdquo boundary The text here suggests using the ldquoinner boundaryrdquo text but changing it to read ldquosecret boundaryrdquo

28 The first (rgyud bskang) is a mending ritual of the general lineage of the tantric masters of the Kyipung cycle according to the early and later spread of Bon The second (khyad par bskang ba) is a specific mending ritual worshiping all the deities guardians and spirits

29 As above the last part of the urging is the ldquored pathrdquo

30 ldquoEarth protectorrdquo (sa skyong) is an epithet for the female bird year (shing mo bya lo)

31 Note that part of the preliminary practices is the gathering of physical substances Because the physical and non-physical are related it is considered essential to gather physical substances to support the the attainment of non-physical accomplishments

32 These forty magical letters are used compose all the mantras including the one ldquogenericrdquo mantra and the four ldquospecificrdquo mantras

33 The mind base of all (kun gzhi)

34 These are love compassion admiration and equanimity

35 These serve as the base of the maṇḍala

36 The English term ldquospheresrdquo here translates the Tibetan term thigle (rendered in Sanskrit as bindu) Numerically the term thigle conveys the idea of ldquozerordquo in the sense that it depicts an emptiness In reality a thigle is not an object of the conceptual mind so the use of the words ldquothiglerdquo or ldquosphererdquo is a dualistic interpretation Speaking non-dualistically thigle means non-duality itself looking from the non-dualistic aspect of time it can also mean ldquoeternityrdquo Numerically non-duality means ldquonot being twordquo which could refer to either ldquozerordquo or ldquoonerdquo ldquoZerordquo indicates an indivisibility of two entities while ldquoonerdquo indicates the union of two entities In non-duality it is same whether we say that there is no beginning and end (speaking from the perspective of zero) or whether we talk about the union of beginning and end (speaking from the perspective of ldquoone or ldquoonenessrdquo) Likewise one could say that there are no separate entities of time and space inside and outside light and particle knower and known subject and object existence and non-existence samsara and nirvana good and bad Alternatively one could say that those dualities are in union Zero and oneness convey the idea of equality perceiving equality in the external world is how one can develop equanimity within oneself Dualistic interpretations are essential for discussing dualism but they misrepresent non-duality and furthermore create a dichotomy between duality (dualistic concepts) and and non-duality On the one hand it is true that there is no way to explain non-duality without using dualistic language on the other hand language can easily mystify us So the understandings of the term thigle as meaning sphere zero empty and emptiness are unsafe and deceptive and therefore should not be taken literarily

37 Because nature has already organized it

38 Proffering (bstab pa) means ldquoto feedrdquo ie to place something in anotherrsquos mouth Here the negativities that were liberated in the previous stage (which are represented by the cut tshog) are put in the deityrsquos mouth

39 The circle here is the abode of the ldquonaturalrdquo or ldquothe eternal body of Boumlnrdquo type of deity the abode has no center or periphery and is just a dimensionless space

40 ldquoRemainderrdquo or ldquoleftoversrdquo (lhag ma) refers the residual torma which are given to those weak spirits who are the objects of compassion

41 Ie without the concept of a ldquogiverrdquo and without specifying any particular individuals as ldquorecipients

42 ldquoEqualityrdquo here refers to a union of the previous two qualities

43 Referring to the vocal cords

44 Here the term ldquoShen practitionersrdquo (sgrub gshen) refers to Bon practitioners in the present case it refers to those who are performing the ritual When somebody belongs to the lineage of Tonpa Shenrab one is then called a ldquoShenrdquo (or using a Zhang-zhung Tibetan compound word a ldquoMu-shenrdquo) Sometimes one sees a similar term ldquoboumln-shenrdquo ldquoShen practitionerrdquo (sgrub gshen) can also be used to depict onersquos efficacy in tantric practice

45 This refers to the location of the ritual including the maṇḍala etc

76

46 A mantra thread is ball of thread with one end connected to the vase in the mandala and the other end (a ball of thread) lying in front of the lamarsquos table At each pause in the recitation a ritual assistant brings the ball of thread from the lamarsquos table and carries it to each of the monks Each monk then blows ldquophurdquo on the ball of thread such that the mantra is channeled to the vase and stored there Here the thread is likened to the compassion that holds onto onersquos lifespan preventing it from ending from declining or from being stolen by evil spirits

47 That is those who face a potential threat from the lord of death

48 In Tibetan these are referred to as མཆདཔFm (the fivefold offerings) or མཆདཔYམm (the five sensory offerings) They are (1) butter lamps (2) incense (3) water offerings (4) tormas and (5) flowers These are conceived of as offerings to the five sensory faculties but note that this traditional list does not contain an explicit offering of sound At times the list is expanded to make six offerings with ldquomindrdquo being added as the sixth sensory faculty This sixfold set of offerings is intended to encompass all types of phenomena in the universe with the offerings to the five senses representing physical phenomena and the offerings to the mind representing mental phenomena The difference between these two types of phenomena is that the physical phenomena are objects of the five sensory consciousnesses as supported by their associated sense faculties mental phenomena are objects of the mental consciousness and are not physical but are projected by mind The essential characteristic of the fivefold or sixfold offerings is that they bear qualities of stimulating sense pleasure Sometimes these offerings are eight in number with (7) ornaments and (8) treasures being added to the sixfold offerings In the eightfold formulation there is no clear connection with the eightfold group of consciousnesses (While the first six offerings are clearly related to the first six consciousnesses there is no particular relationship between (7) ornaments and the afflicted consciousness or between (8) treasures and the mind base of all) These offerings are viewed differently in sutra tantra and dzogchen corresponding to their respective views of the mind According to sutra mind is mainly classified into six consciousnesses in tantra and dzogchen mind is classified into eight consciousnesses The practice of using fivefold offerings as ldquoexternalrdquo offerings is very common in sutra but is almost unknown in tantra The use of the eightfold offering occurs in tantra from time to time but a special characteristic of tantra is its use of ldquointernalrdquo offering In dzogchen there is no ritualistic offering

Having said this the sutra perspective views the mental consciousness (the sixth of the eight consciousnesses) as being positive negative or neutral but focuses the most attention on cultivating positive minds to overcome negative minds Therefore in the sutra perspective when making offerings it is mandatory that they have the five desirable qualities of sight sound smell taste and touch Tantra on the other hand focuses on the ldquoafflicted mindrdquo (nyon yid) (the seventh of the eight consciousnesses) and works to transform it into a positive mind It uses ldquoinnerrdquo offerings of flesh bone and blood to represent offerings of transmuted attachment anger and ignorance Humans tend to not accept the arrangement of nature as it is but rather attempt to categorize things as good better and best or bad worse and worst The nature of offerings in sutra and tantra is an outcome of their inability to accept the natural organized as it is In dzogchen all thoughts are manifestations of the nature of mind and languages and actions are manifestations of thoughts Therefore there is no point in affirming some things and condemning others Rather all the displays of nature are said to be offerings that manifest from the ldquomind base of allrdquo (kun gzhi) (the eighth of the eight consciousnesses) as innermost secret offerings

49 In the Zhang Zhung language a yu means ldquolifespanrdquo

50 In the Zhang Zhung language she tsu means ldquomeritrdquo

51 These are forces that travel in different parts of and individualrsquos body they are different each day forming a cycle throughout the month

52 A juumld-kang (rgyud bskang) is a type of kang-wa (bskang ba) ritual The juumld-kang is a part of the tshog feast it is a ritual in which the lineage lamas and deities are invited so that one can restore their bonds with them and please them through the tshog feast Kang-wa which literally means ldquorefillingrdquo has four functions pleasing restoring appeasing and satiating When kang-wa is directed toward deities and lamas its aim is mainly restoring breached commitments and then pleasing the deities and lamas When kang-wa is directed toward protectors worldly gods and spirits then it functions to appease restore and please Satiation is only used for the class of beings who are weary and the helpless

53 These are four emanations of Ma seacuteng

77

Nota Bene Using Meat Bone and Blood as Tantric Ritualistic Substances

The indigenous religion of Tibet named ldquoBoumlnrdquo taught by Master Tonpa Shenrab is a triad of teachings structured on the understanding of mind from the view points of three dimesnsions of the mind The mindrsquos external dimensions are explained in the Sutra teachings its internal dimensions are explained in the teachings of Tantra and its secret dimensions are explained in the teachings of Dzogchen The offerings used in Sutra are called the ldquofive aesthetic sense objectsrdquo These offerings can be made physically using materials that are available in the external world or they may be visualized in the mind Sacrificial offerings are strictly prohibited in Sutra rituals

In Tantra however there are practices that use animal flesh bone and blood Tantra contains a variety of different methods but the aim of ldquoinnerrdquo tantric practice is to transmute inner negative emotions The roots of those negative emotions are the three poisons attachment anger and ignorance In order to uproot the three root poisons they are ritually offered to the deities On the substantial level the offerings of those three root emotions are depicted with blood bone and flesh respectively From the ultimate perspective these offerings are the three poisons being pacified into the nature of Boumln-itself mdash the state of the unwavering vast expanse

In Dzogchen there is no concept of offering that involves an ldquooffererrdquo who is separate from what is ldquoofferedrdquo However all mental and physical phenomena have a base from which they emanate and to which they absorb back Phenomena are not separate from the base of manifestations itself which is called the ldquoKunzhirdquo Therefore in Dzogchen all manifestations are seen as offerings displayed in the expanse of the nondual great equality Throughout the centuries Boumln has been falsely accused of using sacrificial practices If one studied well the texts of Yungdrung Bon he will understand that the accusation is baseless

On the other hand a long time before Buddhism arrived in Tibet there was a well established practice introduced by Shenrab to use a ritual cake called ldquoTormardquo painted with red purple dye to replace animal sacrifice More importantly one of the core values in the ancient Boumln ritual practice is preserving the natural environment through humans living peacefully side by side with natural spirits in order to avoid natural disaster In this regard people who do not respect this belief and act against nature (chopping trees digging the earth breaking rocks setting a forest on fire diverting rivers polluting water and air and killing animals) cause the spirits to become upset A number of Boumlnpo ritual texts are guidelines for people to abide by this rule Specifically these texts explain how to communicate with spirits in a harmonious manner and how to appease spirits if they are disturbed

Last but not least the biography of Shenrab contains a narration of a human sacrifice where a fake diviner was invited to perform a rite for a prince who was suffering from a deadly illness The false diviner led the prince to believe that a human sacrifice could save him from imminent death When this is disclosed to Shenrab he concluded his response in one line which says ldquoགཅག

གསདགཅགགས4བའབནནབདགགསམཤསསrdquo Thus Shenrab clearly repudiates supposed Bon teachings

that would take somebodyrsquos life to save another and says that this is not permissible under any circumstances even if somebody is dying Therefore sacrificial rites have no place in Bon teaching and when tantric substances such as flesh bone and blood are required they are from animals that have died from natural causes The pulverized substances used in the section ldquocompounding the

VIII

Ambrosial Medicinerdquo in this text must also follow the rule of animals that have died from natural causes These days the most effective and easiest way to acquire such ritual substances is to order them from the Bon monastery in India or in Nepal

IX

[P 3] ཤསརབསངགyགབཞསCབOདsངཔ8འQནབཟངཞས4བབuགསས

sheacute raab ma seacuteng gi chaag zheacuted tsi kyuumld nying porsquoi juumln zang zheacute ja wa zhuuk so Ritual Procedure for the Wisdom Deity Ma seacuteng

an Excellent Flow of Essential Nectar

Seeking Blessings and Approval for Composing the Work [P4] མཚནབཟངSམOTརTམཁདགཅན

ཚངསད4ངསVགOའབWདrབཞEངདན

ཡཤསབWདOའYམཔཐམསཅདམyན

EནམཆགབའསངགའཤསཔརCལ

tsheacuten zaang sum kyu gur gum kha dhog kyeacuten tshang yang drug kyursquoi jaed tri zhi tong doumln ye sheacutes jeacute kyursquoi naam pa thaam kyeacuted cheacuten toumln chog ma weacutei seacuteng geacutersquoi shi par tsol You with the thirty-two auspicious marks your body saffron in color sixty divine melodies containing the eighty-four thousand teachings omniscient one with the eighty primordial wisdoms supreme teacher Ma seacuteng may you bless us

Homage ཤས4འགནསZནམyནཔའམཁའཡངསལས

རབའ4མསMང[གསཡནཏནཉམཤར

དགངསཔསགརyབམཐའ]སགསལམཛདཔའ

Wལབའདབངཔ[P5]_མའཞབསལའ`ད

sheacute jeacutersquoi neacute kun chen peacutei kha yang leacute raab jaam luung tok youmln teacuten nyi ma shaar gong peacute gar chaab tha leacuted saal dze peacute jaal weacutei waang po la marsquoi zhaab la duumld From your (wisdom like) vast space that knows all the vital point of knowledge rises the sun of infinite scriptural knowledge and realization Wherever your thoughts spread boundless [darkness] is illuminated I we bow down at the feet of a supreme victorious lama [Sonam Lodrouml]

Pledge to Complete the Composition མངམངབཀའMངཚbགསcཡངsངཆ

ཟབཟབབའསངགབཔའགuང

གསལགསལམརགLནསལyགབཞསཐབས

ངསངསCབOདQནབཟངའདནd

ཞསཤསབeདyག4དངསཔ8འཚfགགསgནབSསཏ maang maang ka luung tshok kyi yaang nying cheacute zaab zaab ma weacutei seacuteng ge drup peacute zhung saal saal ma rig muumln seacutel chaag zheacute thaap

1

nged nged tsi kyuumld juumln saang dhi na tro zheacute shi joumld chaag ja ngoumld poumlrsquoi tshig gi ngoumln suumld te Many many The great quintessence of the enlightened beingsrsquo words Deep deep The sādhana text of the Ma seacuteng Clear clear The ritual procedure for Illuminating the Darkness of Ignorance Definite definite The Excellent Flow of Essential Nectar will be explained here The above words are for expressing auspiciousness and paying homage before the main text commences

Main Body of the Text ཤསརབབའསངགའབགuངམརགLནསལyགhབཞསཐབསCབOདsངཔ8འQནབཟངཞས4བབEནཔལགSམE ཡད

ཆསཔར4བའལQསབཤདཔདང བ`དCiནjར[P6]Bལགལནདང བཐབསདངསགཞག8རམདངགSམམ

sheacute raab ma weacutei seacuteng geacutersquoi druup zhung ma rig muumln seacutel chaak tu zheacute thaap tsi kyuumld nying porsquoi juumln zaang zheacute ja wa teacuten pa la suum te yid che paar ja weacutei lo juumld sheacute pa daang duumld tsi meacuten jor laak leacute n daang druup thaap ngoumld zhi go rim daang suum mo This manual Ritual Procedure for the Wisdom Deity Ma seacuteng An Excellent Flow of Essential Nectar is an explanation provides guidelines for understanding [Sonam Lodroumlrsquos] Dispelling the Darkness of Ignorance The Sādhana Text for the Wisdom Deity Ma seacuteng The explanation has three sections (I) a history [of the sādhana] intended to engender faith in the practice (II) the procedure for compounding the ambrosial medicine and (III) the stages of the actual sādhana1

I The History དངཔ8ཡདཆསཔར4དཔའལQསབཤདཔན kརཤསརབclམཆགརགསmལ འཁརབཞབOCབཞདངབཅསཔའདཉད y

IརཀངCརགསmདངསམསཔབཞབOCབཞ ནངIརWལབརགསmདངཞlབཞབOCབཞ གསངབIརནསངརགསmདང

ཤསརབབཞབOCབཞང8བnགཅགhoལཏབདརག ཤགསགSངགམuEབསལསqངབའཡནཏནཐམསཅདདང yདཔརརགཔའ

གནསཆuངབOrགགཅགདང 4བ4དཔའའsལཆསགསའདལསqངབའ སངསWསcབEནཔtལབདངསམསཅནBཤས

Qདབuལབདང བའvགསརངཔwངབརའདདཔZནBསའདལཤནhབབཤངབCནཔའགནསས

daang po yit cheacute paar jeacute peacute lo juumld sheacute pa ni kyir sheacute raap kyi lha chook rik nga la khor zhi kyu tsa zhi daang kyeacute pa dhi nyi chi taar keng tse rig nga daang sem pa zhi kyu tsa zhi naang tar jal wa rig nga daang zhi lha zhi kyu tsa zhi saang wa tar na ma seacuteng rig nga daang sheacute raap zhi kyu tsa zhi ngo wo kyik tu dril te deacuter sheacutek suung gi thu tope le jung weacutei youmln teacuten thaam kyeacuted daang che par rig peacute neacute che chung kyu traak kyik daang ja wa jeacute peacutei truul cha sok dhi leacute jung weacute saang jeacute kyi teacuten pa peacutel wa daang seacutem kyen ji sheacute juumld trool wa daang ma weacutei jaak ring po kyang war doumld pa kun ji dhi la shin tu druup shing tson peacutei neacute so First a historical account [of the sādhana] intended to engender faith in the practice In general the supreme wisdom deity has five families Each family has eight retinues adding four guardians to this makes a total of forty-four members From the external perspective these are the five families of Kengtseacute and the forty-four bodhisattvas From the internal perspective they are the five families of the Victors and the forty-four peaceful deities From the secret perspective they are the five families of Ma seacuteng and the forty-four wisdoms all combined in a single essence all the good qualities that emerge from the powerful speech of the sugatas the ten major and minor fields of knowledge the mechanical devices used to carry out tasks and so forth all arise from this All who wish to propagate the teachings of the Buddha to liberate the mindstreams of beings and to extend their long tongues2 should strive hard and work diligently at this practice

2

yདཔརབཐབསའདཉདདཔལxནiནརབའeའyབའམགནཔ8ཤzསརབWལམཚན[P7]དཉདcགདནསརའ4ནཔཐམསཅད

ཤསརབབའསངགའལཔ|ངསཤང yདཔརམཆགhརཔའYམལཆསབཞའནངཚན གནམབནད~ཡག`ངལསyལ

བའZནམyནབསདནམས_8ynསདབངགWལཔ8དzཉདལ cheacute par druup thaab dhi nyi pal deacuten meacuten ri weacutersquoi je dro weacutei goumln po sheacute raab jal tsheacuten de nyi kyi deacuten sar joumln pa thaam kyeacute sheacute raab ma weacutei seacuteng geacutersquoi truul pa ru ngeacute shing che par chok tu jur peacutersquoi naam truul cheacute zhirsquoi nang tsheacuten naam boumln rwa yi dhung le drol weacutersquoi kuumln cheacute n soumld naam louml droumld wang gi jal po de nyi la In particular this was the means of accomplishment of the first Menri abbot Sherab Gyaltsen the supreme saviour of sentient beings All those who rose to the throne of that monastery were without doubt emanations of the wisdom deity Ma seacuteng More specifically among the Menri abbots there are Four Superiors known as the great manifestations of Ma seacuteng One of those is the omniscient Sonam Lodrouml Wang-gi-gyelpo whose family line originated from the Rha clan of celestial Boumln

སངཞསཔཤངམ4ལ8འའAumlགAringའཚསབཅmའཉནཔར སངསWསའ`གནསiནརདགནB_~ང`བuགས6བས ནམམཁའ

ད4ངSའཇའའདFmའTརཁངགདcལ` སངརགསmའཁརབཞབOCབཞདངབཅསཔ4ནནས ZནByགhརལyཔ8ཏ

ཐམསཅདckབརདབངབEacuteརའད6དགSངས ད~བNtildeནཤསརབདགངསWལཉན Zནབཟངདགངསཔuགསcདབང ལངསkད

OumlགསEacuteགSངགདབང ཅརཡངལEacuteEacuteཡདབང བWདrབཞEངབནBདབང དIརབཀའཡའཁརལའད 6ལxནyདལ

དབངབEacuteརབའ EངགSམ[P8]བཀའའཁརབ6རབརཤག འyZན_8Uumlnའ4དཔརཤག བEནཔའWལམཚནའaacuteགསཔརཤག

eསའagraveགམཐར|yནཔརཤག འy8དnནདཔགམདacircསཔརཤག

sa kyong zheacute pa shing mo ja lorsquoi druuk dharsquoi tsheacute kyo nga nyin par sang jeacuted dhu neacuted meacuten ri goumln ji la drang du zhuuk kaap nam kharsquoi ying su ja oumld na ngeacutersquoi gur khang gi kyil du ma seacuteng rik nga khor zhi kyu tsa zhi daang kyeacute pa joumln neacute kun ji chaak tu ral dri po ti thaam kyeacute kyi kyi wor wang kur dhi keacute suung rwa tsun sheacute raap gong jal nyoumln kun zaang gong pa thuuk kyi wang long kyoumld dzok ku suung gi wang cir yang truul ku ku yi wang jeacute tri zhi tong boumln ji wang de tar ka yi khor lo dhi kal deacuten che la wang kur weacutersquoi toong suum ka khor kor war shoak dro kuumln lo go jeacute par shoak teacuten peacutersquoi jal tsheacuten dzuuk par shoak jeacute juuk tha ru chin par shoak dro doumln paak meacute nuumld paar shoak In the female wood bird year on the fifteenth day of the dragon month Sonam Lodrouml was in the abbotrsquos residence at Menri Monastery the gathering place of the enlightened beings At that moment a five colored tent of rainbow light appeared in the expanse of the sky The five families of Ma seacuteng and the forty-four members of the retinue came into the center of the tent With a sword in their right hands and a text in their left they bestowed their empowerment upon him touching the swords and texts to the crown of his head They said ldquoRwa-tsuumln Sheacuterap Gong-gyel3 listen The primordial state of Kuntu Zangpo is the mind empowerment The body of innate perfection is the speech empowerment The emanation body is the body empowerment The 84000 teachings are the empowerment of Boumln In this way fortunate one this wheel of the word of the enlightened beings is bestowed as an empowerment to you May you turn the wheel of teachings in the billionfold universe May you open the minds of all beings May you erect the victory banner of the teaching May the followers of the teaching last until the very end May the aims of limitless sentient beings be accomplished

ཞསགSངསནསsན`QདཔའབགuངཚབlཡམཚནBགསལ4དརགཔའགནསབOའགབaumlསགསངབའགཤམatildeདངབཅས

པའདབངMངབཀའགནངབཐམསཅདཁ8བ8ཐnསuངVངLཉཝརབདགལatildeམཔགང48འuལ`གནངནས yགབཞསས8ས8འཏང

3

འཛfནབདགབད6རསགསWསཔརdབའགསལ4དཐམསཅདyདcདགངསགSངསནསབཀའCལབཞན yགསSབཀདཔའ ད

ནཡདཆསཔར4དཔའལQསcརམཔབEནཔའ

zheacute suung neacute nyeacuten du juumld peacutersquoi druup zhung tsheacute druup lha yi tsheacuten ji saal jeacute rig peacutersquoi naeacute kyursquoi gaap beacute saang weacutersquoi shaam bhu daang kyeacute peacutersquoi wang lung naang wa thaam kyeacute kho wo thoumld chuung drung mu nyi wer daak la buum pa gang byorsquoi tshul du nang neacute chag zheacute so sorsquoi ting dzin dhaak kyeacute kor soak jeacute par tro weacutersquoi saal jeacute thaam kyeacute choumld kyi goong suung ne ka tsal zhin chook su koumld parsquoo de ni yi cheacute paar jeacute peacutei lo juumld kyi rim pa teacuten parsquoo I Drungmu Nyiwer a person of little learning obtained the oral transmission of the Supplementary Text on the Hidden and Concealed Secrets of the Ten Fields of Knowledge which is a clarification of the names of the deities in the Sādhana Text and the Long Life Practice For these [he] gave me the empowerment the reading transmission and the permission to engage in practice like one vase filling the other to the brim Following this [he] requested that I write a guide that would clarify and elaborate on the practice of each samādhi the self visualization and so forth I composed this according to his request This has been an explanation of the stages in the history [of the sādhana] intended to engender faith in the practice

II The General Outline 1 Compounding the Ambrosial medicine kདནགཉསཔབ`དCiནjརBལགལནན དངཔཐངjརiནFབཅmགuངནསབཤདཔདཉདCངཞབརནཔརབeacuteངལ གSམ

གཉསབegraveསཐང`བ6ལནས བ[P9]ཞགགང4དcནངཔརརམབཞནབ6ལyང4དལབhང

kyi doumln nyi pa duumld tsi meacuten jor ji laak leacuten ni dang po thaang jor meacuten na kyo nga zhuung neacute sheacute pa de nyid tsing zhib reacuten par dhuung la sum nyi duumld thaang du kol neacute druup zhag gang jeacute kyi nang par rim zhin kol draang jeacute la tuung The second main topic is the procedure for compounding the ambrosial medicine First for preparing the decoction [thang] one uses the fifteen medicines mentioned in the main text These are ground to moderate size neither too coarse nor too fine The decoction is boiled until it is reduced by two thirds The decoction should be boiled [the evening before] each retreat day cooled and then drunk on the morning of the retreat

II 2 Making the Pills གཉསཔརལatildeའiནFབཅm ཞབཔརཚགསSའཚགསལ ecircངགམགབegraveསལ རལatildeདམཔརyབ6མ4ཞང བ`སདcལ

འཁརatildeམཔའམ`ན`བཞགལ བབཔཐནནསཡརཚསགཟའ6རབཟངབའཉནཔརགསལ

nyi pa ril bursquoi meacuten na kyo nga zhip par tshaak su tshaak la drang gi go duumld la ril bu dhaam par drib kaam ja zhing druup duumld kyil khor bum peacutersquoi dhuumln du zhaak la druup pa thoumln neacute yaar tsheacute za kar zaang weacutersquoi nyin paar sol Second the fifteen medicines for making the pills must be finely ground and passed through a sieve Using honey as a binder these are formed into firm pills and set out to dry in the shade During the sādhana the pills are placed in front of the vase that is on the maṇḍala When the retreat is finished they are to be eaten during the period of the waxing moon on days when the astrology is auspicious

II 3 Consecrated Ten Powdered Medicines གSམཔyམའམརjརབའiནFབOཔལ 4~ག6དcགཅངདTའཁརདངrFན4ཞངབཚgགསcཧགདབལ བབཔ

ཐནནསནམདགས`སSགསལ suum pa cheacute meacutersquoi maar jor weacutersquoi meacuten na kyu po la je traak keacuted kyi kyoong gursquoi kha jur daang tri neacuten ja zhing druup tsheacute ngaag kyi ha dhaap la drup pa thoumln neacute naam goumld duumld su sool

4

Third regarding the ten powdered medicines that are mixed with butter [these are consecrated by] using nine vocal melodies changing the degree of the melodies according to the quantity of the requisite substances and blowing ldquohardquo upon them during the sādhana4 [For example if one is deficient in the ldquofiercerdquo voice then one adds more myrobalan and lessens the ldquopleasantrdquo voice by reducing the amount of gentiana barbaat and cinnamon] When the sādhana is complete a pill can be taken whenever one feels it is needed Please see page 34 the subsection The Nine Vocal Melodies under Compounding the Ambrosial Medicine in Dispelling the Darkness of Ignorance

II 4 Torma Support for the Chief Deity བཞཔlཡ[ནགཏརན གདནཔདམའདབབཞའEང`ཞབ ཤསiacuteམཔགཅགལ འཁརརངའoབབཞའབ6ར བཀའངསགསk

Iརར གཞནཡངyནངགམཆདOumlསZནཚངསཔརབཤམམ དནiནjརལགལནབEནཔའ

zhi pa lha yi teacuten toor ni deacuten peacute ma dhaab zhirsquoi teacuteng du zhi shoumld dhuum po kyik la khor raang dra wa zhirsquoi kor ka kyong soog kyi taar ro zhen yang chi nang gi choumld dze kun tshaang par shaam mo de ni meacuten jor lag len teacuten parsquoo Fourth for the torma that serves as a support for the chief deity a round peaceful torma is placed atop a four-petaled lotus seat This is surrounded by four subsidiary torma of the same shape [but slightly smaller] Torma representing religious guardians and so forth should be made as usual Moreover one should set out the complete set of inner and outer offering substances This has been an explanation of the procedure for compounding the ambrosial medicine

III The Stages of the Actual Sādhana

kདནགSམཔབཐབསདངསcག8རམལ [P10]གSམE gནའyདངསགཞeསདངགSམམ kyi doumln suum pa druup thaab ngoumld kyi go rim la suum te ngoumln dro ngoumld zhi jeacuted daang suum mo The third main topic is the order of the actual sādhana There are three main sections here (a) the preliminaries (b) the main body of the ritual and (c) and the conclusion

དངཔ8gnནའyལབOཡདཔའ

daang po ngoumln dro la kyu youmld peacutersquoi (a) The Preliminaries There are ten parts here (a) 1 Red and White Cleansing དངཔབསངནགདམརཚནlབསངདཀརཚནསགསkIརཚརནས rWལགངམདང སངIརཚནigraveས ཨaiumlntilde ཡ

ཤསསང ཚབIར aiumlབག ཤནལigraveསIར4

daang po saang naag mar tsheacuten lha saang kar tsheacuten soog kyi tar tshar neacute tro jal gong ma daang ma seacuteng tar tsheacuten truumld a om hum yeacute sheacute ma seacuteng tsheacute druup tar om druup shen la truumld tar ja First one should conduct the ldquoblackrdquo fumigation the ldquoredrdquo cleansing5 the ldquodivinerdquo fumigation the ldquowhiterdquo cleansing6 and so forth in the usual way Once this is finished recite the upper part of King of Wrathful Deities According to the water purification in Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo Recite ldquoOM a Shen practitionerrdquo according to the ldquocleansingrdquo section of the Long Life Practice

(a) 2 The Purification of Incense and Smoke

5

གཉསཔtསབསངན rWལའགམདང སངIར ཨaiumlntilde ཡཤསསང ཚབIར aiumlབག ཤནtསབསང

Iར4 དགགཙངཁབ6ངསགསའo

nyi pa poumld saang ni tro jaal oak ma daang ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar om druup sheacuten poumld saang tar ja daak tsang kha kaang soog draa Second for the fumigation with incense recite the subsequent part of of King of Wrathful Deities According to Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo According to the Long Life Practice recite ldquoOM a Shen practitionerrdquo according to [the section on] incense and smoke purification In conclusion a reading of the supplementary purification text and so forth is conducted [by the lama alone] in the usual way

(a) 3 The Sacramental Substance གSམཔགཏའཆནབཅའEiནའཛབལནབཞབeདཅང སངIར ཨaiumlntilde ཡཤསསང ཚབIར aiumlཡཤསlཡ སགས4ཞངབuག`iནའཛབལནགཉསའAumlལgགསཏocircག suum pa ta chen kyaa te meacuten dzaab leacuten zhi joumld kying ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar om ye sheacute lha yi soog ja zhing zhuuk du meacuten dzaab leacuten nyi dru la ngaak te luke Third is the preparation of the ldquosacramental substancerdquo [gtarsquo chen]7 Before the ta-chen is placed in

the maṇḍala the participants chant the mantra of ldquomedicinal changrdquo four times recite ldquoA OM HUM the wisdom deity Ma seacutengrdquo according to Ma seacuteng and ldquoOM a deity of wisdomrdquo and so on according to the Long Life Practice Finally [the lama] recites the mantra of ldquomedicinal changrdquo twice blows phu on a few pieces of grain and puts them in the ta-chen

(a) 4 The White offering བཞཔདཀརམཆདནསངIར ཨaiumlntilde ཡཤསསང སགསcoumlངདTའatildeལ

zhi pa kaar choumld ni ma seacuteng tar a om hum ye sh ma seacuteng sog kyi ling gu bhul Fourth for the white offering8 recite ldquoA OM HUM wisdom deity Ma seacuteng rdquo according to Ma seacuteng and so forth then offer a torma with nine continents

(a) 5 The Ransom Torma mཔotildeདགཏརན ཨaiumlntilde[P11]འདདཡནZནཚངསསགསcotildeདབg

nga pa luumld tor ni a om hum doumld youmln kun tshaang soog kyi luumld ngo Fifth is the ransom torma Here beginning the recitation with ldquoA OM HUMrdquo one sets out a ransom effigy that is complete with all the desirable objects and so forth

(a) 6 Establishing the External Boundary Vགཔyམཚམསབཅདཔལ རལམཁབ6ངསགསkདངའoལ ཏངའཛfནབUumlམཏ བདགཉདཤསརབlམཆགབའསངགགསལ

བའuགསལསཨམཡགབཞའrསཔལས ཤརyགསSWལཔ8ཆzནཔ8ཤzལདཀརའད 4ངyགསSWལཔ8ཆzནཔ8འnདདཀརའཛfན acircབ

yགསSWལཔ8ཆzནཔནམཐངe l8ynགསSWལཔ8ཆzནཔའཛfནBབདགབཞལ འཁརརངརངའoབའatildeམuacuteརརསབ6རནས

གསསམཁརགཉནཔ8འyགསབཞནས yཡབརཆདནང`མབཏངཞང ནངགདངསugraveབy|མཡལབའucircངམཛདཔརབསམ ཚfག

བཅདསངIར ཨaiumlntilde སང སགསདང ཚབ aiumlyUumlucircངམཛད སགས4ཞངབ ཤསatildeyགསབཞལའatildeལཞང

བཀའ[P12]བག4འ

druuk pa chi tshaam kyeacuted pa la rol mo kha kang soog kyi daang dra la ting dzin goam te dhaak nyi sheacute raab lha chook ma weacutersquoi seacuteng ge saal weacutersquoi thuuk le am yig zhi troumld pa leacute shaar chook su jal

6

po chen po shel kar oumld jang chook su jal po chen po oumld kar dzin nub chook su jal po chen po nam thang je lho chook su jal po chen po dzin ji dhaak zhi la khor rang rang dra wa bhum dhe reacute reacutersquoi kor neacute seacuted khar nyen porsquoi chook zhi neacute chi yi bar choumld nang du mi taang zhing naang gi ngoumld druup chi ru ma yal weacutersquoi suung dzeacuted par saam tshig kyeacuted ma seacuteng tar a om hum ma seacuteng soog daang tsheacute druup om chi go sung dzeacuted soog ja zhing shoumld bu chook zhi la buul zhing ka go jalsquoo Sixth is establishing the external boundary [of the retreat] Here in the usual way the supplementary text is recited [by the lama] to the music of cymbals Then meditate with visualizations contemplating ldquoI myself am the supreme wisdom deity Ma seacuteng with four AM syllables radiating from his luminous heart From these arise the guardians of the four directions the great king White Crystal Light in the east the great king White Light Holder in the north the great king Lord of the Clear Sky in the west and the great king Self Holder in the south Each is circled by a retinue of 100000 beings stationed as guardians around the four directions of the divine citadel they prevent obstacles and hindrances from coming inside and prevent the accomplishments inside from slipping outrdquo Recite ldquoA OM HUM Ma seacutengrdquo and so on according to Ma seacuteng and ldquoOM guardian of the external doorrdquo and so on according to the Long Life Practice The [daily] tormas [juumln tor] are offered to the four directions and [the lama] issues commands9

(a) 7 Striking the line བ`ནཔཐགགདབནསངIར ཨaiumlntilde ཡཤསསང དངཚབIར aiumlའqངབནསཚfགགཉསབཏང

dhuumln pa thig dhaab ni ma seacuteng tar a om hum ye sheacute ma seacuteng daang tsheacute druup tar om jung wa neacute tshig nyi taang Seventh is striking the lines [of the maṇḍala] Recite ldquoA OM HUM wisdom deity Ma seacutengrdquo according to Ma seacuteng and the two lines ldquoOM the elementsrdquo according to the Long Life Practice

(a) 8 Sprinkling Water and Adding the Colors བWདཔཆགཆགན སངIར ཨaiumlntilde ཡཤསlmའ དངཚབIར ཚནདངtསc ཚfགགཉསཔབཏང

6བསའདརདcལའཁར~བའ4བགuངIར4འ དནསཚbནབcབན སངIར ཨaiumlntilde ཡཤསསང ཚབIར

མཛསཔའས སགསཚfགགཉསཔ8Oumlnགསཔརབཏང

jeacute pa chaak chaak ni ma seacuteng tar a om hum ye sheacute lha ngeacutersquoi daang tsheacute druup tar tsheacuten daang poumld kyi tshig nyi po taang kaap dhir kyil khor dri weacutei ja wa zhung tar jarsquoo dhe neacute tshoumln kye wa ni ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar dze peacutersquoi sa soog tshig nyi po dzoak par taang Eighth is sprinkling water [in order to settle the dust] Recite ldquoA OM HUM the five wisdom deitiesrdquo according to Ma seacuteng and the two lines ldquopurified water and incenserdquo according to the Long Life Practice At this point the act of drawing maṇḍala is conducted according to the main text Then for adding the colors recite ldquoA OM HUM wisdom deity Ma seacutengrdquo according to Ma seacuteng and complete it with the two lines ldquobeautiful earth pigmentrdquo and so on from the Long Life Practice

(a) 9 Preparing the Vase

7

དTཔatildeམཔབཅའE དངཔཚནtས4E ཨaiumlntilde ཡཤསཤསརབ atildeམཔའམཚམསབཅད uumlཅནལནགཉསབeད ད

ནསཞདབངrགSམ སལའད སངརགསmའkདགསcའཛབYམསདང ཧརམཚབདངབཅསཔལནགཉསatildeམOumlསYམས

ལgགསནསocircག gu pa bum pa kya te daang po tsheacuten poumld ja te a om hum ye sheacute sheacute raap bum peacutersquoi tshaam kyeacuted ni tri kyen leacuten nyi joumld deacute neacute zhi wang tro sum sa le oumld ma seacuteng rik ngeacutersquoi kyi goumld kyi dzaap naam daang he ram tsheacute druup daang kye pa leacuten nyi bum dzeacuted naam la ngak neacute luuk Ninth is preparing the vase To start [purify it] using purified water and incense and recite ldquoA OM HUM wisdom and insightrdquo Next establish a boundary for the vase reciting the mantra NI TRI two times Then recite the mantras of the peaceful powerful wrathful deities the SA LE OumlD mantra and the mantras required for the five families of the Ma seacuteng Recite the long life mantra HE RAM two times and [the lama] blows phu on the substances for the vase then puts them in

(a) 91 The Content of Vase དནསatildeམབOདCལཏ ཨaiumlntilde iནmtསm དངཚབIརaiuml[P13]རནཆནatildeམཔ ནས ཚཉམསགས ཞསཔའ

མཚམསS འཆམདགdaggerངVང སགསཚfགགཉསjརལocircགག

deacute neacute bum kyuumld tsaal te a om hum meacuten nga poumld nga daang tsheacute druup tar om rin cheacuten bum pa neacute tsheacute nyaam so zhe peacutersquoi tshaam su chi meacuted yung drung soog tshig nyi jaar la luuk go Then once the vase is equipped with the substances a recitation begins with ldquoA OM HUM five medicinal herbs and five incensesrdquo followed by ldquoOM precious vaserdquo through ldquoto revive longevity in declinerdquo from the Long Life Practice With this complete add the two lines ldquoindestructible yungdrungrdquo and [the medicinal herbs and incense] are put in the vase

(a) 92 Place the Vase དནསatildeམཔབཀདད སངIར ཨaiumlntilde lདངགཞལཡས སགསcatildeམཔབཀད

deacute neacute bum pa koumld deacute ma seacuteng tar a om hum lha daang zhaal yeacuted soog kyi bum pa koumld Then place the vase [on the maṇḍala] reciting ldquoA OM HUM the deity and the inestimable mansionrdquo and so forth according to the ldquoplacing the vaserdquo section of Ma seacuteng

(a) 93 Place the Pills དནསརལatildeབཀདད སངIར ཨaiumlntilde རནཆནmugraveབ དངཚབIར ཚམདའཚཆངསགས4

deacute neacute ril bu koumld deacute ma seacuteng tar a om hum rin cheacuten nga druup daang tsheacute druup tar tsheacute dhaa tsheacute chaang soog ja Next place the pills [on the maṇḍala] reciting ldquoA OM HUM [pills] formed of five precious materialsrdquo according to Ma seacuteng and ldquolong life arrow and long life changrdquo from the Long Life Practice

(a) 10 Arrange the Ornaments བOཔWནབཀདད ཨaiumlntilde ཡཤསསང ནས བuམཔར4འ ཡནཆདལབཀད འད6བསUumlད4བdegབFནBརམཔ

དགསན དངཔ མནམམཁའ ]དདནWབཡག དབངrདWབཡག དབངrདདatildeནས བ6ལབཟངསངསWསསགས

མཆདབeདདང]དདནབཏང དབངrདIར བWདrབཞEང ནསདབངབEacuteརབཞསཔའམཚམསSyགབཞསནས དངཔ8

8

ཡདཆསཔར4དཔའལQས ནས ལQསcརམཔབEནཔའ ཡནཆད [P14]དནསགཉསཔigraveསདང བཞཔབས

འy mཔསམསབད VགཔuacuteགབཤགསYམསབཏང དབངQདགང|ངཞགནསuབuལནགཉས_ངསནསམཏགའཕངང མ

ཏགགངལཕགཔའlདངjརནསགསངམཚནབཏགསལsངཔའབག kyu pa jeacuten koumld de a om hum ye sheacute ma seacuteng neacute traam par jalsquoo yeacuten choumld la koumld dhi kaap go ye seacute neacuten ji rim pa goumld na daang po ma nam kha leacuted doumln jaap yik waang tri jaap yik wang tri wu neacute kal zang saang jeacuted soog choumld joumld daang leacuted doumln taang wang tri tar jaed tri zhi tong ne wang kur wa zheacuted peacutersquoi tshaam su chaak zheacuted ne daang po yi cheacute par jeacuted peacutei lo juumld neacute lo juumld kyi rim pa teacuten parsquoo yeacuten choumld deacute neacute nyi pa truumld daang zhi pa kyaap dro nga pa seacutem kyeacuted druuk pa dhik shaak naam taang wang juumld gang rung zhik neacute zhu wa zhu len nyi laang neacute me toak phang ngo me toak gang la phook peacutersquoi lha daang jar neacute saang tsheacuten taak la nying po bhoak Tenth arrange the ornaments reciting from ldquoA OM HUM wisdom deity Ma seacutengrdquo up through ldquoput them on displayrdquoAt this point [at the end of the preliminaries if the devotees will have an empowerment bestowed by the lamas then] there is a requirement to perform the process of ldquointegration and reinforcementrdquo10 as a ldquodoor openingrdquo ritual First recite ldquomother like the skyrdquo followed by reading the cover title of the Treatise of the Introduction and the cover title of the Treatise of the Instructions on the Empowerment of Ma seacuteng Then recite the verse of worship and praise from the start of the Instructions on the Empowerment of Ma Seacuteng ldquoBuddha of the good eonrdquo and so on continuing through the praise and the preliminary part of the text According to the Instructions on the Empowerment of Ma seacuteng recite from ldquoeighty four thousandrdquo through to the end ldquobestowing empowermentrdquo Then from the Ritual Procedure start with ldquoFirst a historical account [of the sādhana text] to engender faith in the practicerdquo and go through ldquoThis has been an explanation of the stages in the history [of the sādhana]rdquo Then second is the water purification fourth is refuge fifth is bodhicitta and sixth is confession Several stanzas contain the disciplesrsquo request for the master to grant an empowerment and the masterrsquos response agreeing to grant the empowerment This type of stanza can be taken from any tantric treatise first the disciple reads the stanza and then master read his answer from the stanza This process is followed by disciple tosses a flower and the lama gives the disciple a secret name and a mantra according to whichever deity the flower strikes

(b) The Main Body of the Ritual གཉསཔདངསགཞལཉརགཅགཡདཔའ nyi pa ngoumld zhi la nyer kyik youmld peacutei Second is the actual practice There are twenty-one parts here

(b) 1 Establishing the Internal Boundary དངཔནངམཚམསབཅདཔན དངཔ8ཏངངའཛfནན བདགཉདཤསརབlམཆགབའསངགགསལབའuགསལས འདཟརདབལB

མརམཚbནཆIatildeyངསམདཔརའrསནས yནངགསངབའབརཆདཐམསཅདཉཡངམacircསཔར མཐའཡLནཔལབpoundདཔརབསམ

ཚfགབཤདན ཨaiumlntilde ངནEacutem ཚབIར བསངནཤསརབ སགསབeདཅངམཚuང~མམ དནསཞབཨགསལB

ecircགMགསkIརལ

dang po nang tsham kyeacuted pa ni daang po ting ngeacute dzin ni dhaak nyi sheacute raab lha choak ma weacutersquoi seacuteng geacute saal weacutersquoi thuuk leacute oumld zer waal ji meacute ri tshoumln cha ta wu drang meacuted pa troumld neacute chi nang saang weacutersquoi baar cheacute thaam kyeacuted nye yang mi nuumld paar tha yi muumln pa la treet par saam tshig sheacuted ni a om hum nga ni ku nga tsheacute druup tar so nga ni sheacute raab sog joumld kying tsheacute nyung drim mo deacute neacute zhi wa a saal ji draak luuk kyi tar la

9

First establishing the internal boundary [of the retreat] For the visualizations contemplate ldquoI myself am the supreme wisdom deity Ma seacuteng with countless light rays patterned as a flaming circle of piercing weapons radiating from his luminous heart As a result no outer inner or secret obstacles are able to come near but are driven away to the horizon of darknessrdquo The recitation begins with ldquoA OM HUM I am the five enlightened bodiesrdquo Recite ldquoSO I am wisdomrdquo and so on from the Long Life Practice Then toss the dried ephedra leaves and mustard seeds After that comes the prayer text Peaceful Deity of the Clear Letter A which is read side by side [with the sādhana text] in the usual way

(b) 2 Refuge 3 Bodhicitta 4 Confession 5 Maṇḍala སངIརགཉསཔབསའy གSམཔསམསབད བཞ[P15]པuacuteགབཤགས mཔམbullལYམསབཏང གསལའདབསལparaszligར

གསལIར ཚབགསལའདབས4

ma seacuteng tar nyi pa kyaap dro suum pa seacutem kyeacuted zhi pa dhig shaak nga pa meacuten taal naam taang sol dheacuteb leacutersquou zur saal tar tsheacute druup sol dheacuteb ja Following Ma seacuteng refuge is second bodhicitta is third confession is fourth and maṇḍala offering is fifth Perform the supplication according to the separate [folio of] written text and then recite also the supplication from the Long Life Practice

(b) 6 A Canonical Description for Meditating on the Deity Vགཔཏངའཛfནམངན[གསབUumlམཔན སམསཉདམབཅས ནསབདགMསoནOumlགསབདཔའམ`ནBདcལའཁརབདཔ

སགས4ཞང sངeའམyནརགསZནབད ཡནཆདབཏང འད6བསབདགMསCབའགསངབདWསཔརདགས_མའ

བཀའགནངབཞནའདIརཏ druuk pa ting dzin ngoumln toak gom pa ni seacutem nyi ma kyoumld ne daak luumld dreacuten dzoak kyeacuted peacutersquoi dhuumln ji kyil khor kyeacuted pa soog ja zhing nyin jeacutersquoi droumln rik kuumln kyeacuted yan cheacuted taang dhi kaap dhaag luumld tsa weacutersquoi saang kyeacuted jeacuted par goumld la meacutersquoi karsquoi naang zhin dhi tar te Sixth is the samādhi guided by a canonical description for meditating on the deity The recitation is from ldquothe unaltered mind itselfrdquo through ldquomy body is instantly generated in the complete form of the deity [as a self-visualization] along with the maṇḍala which is visualized in frontrdquo and so on Also recite up until it says ldquovisualize all the classes of the guests who are object of compassionrdquo At this point the secret visualization of onersquos own body and chanels needs extensive detail I have [written it out] in this way at the behest of my lama བདགཉདཤསརབlམཆགབའསངགགངIརགསལབའMསcདcལ` Cདatildeམམཚནཉདmxནཞསཔ ygབའཚདན

regtradeacuteIatilde ནངདམརབའཚདནW6གགuབqགཔIatilde oངབའཚདནuཤངuacuteངཔIatilde degབཔའཚདནམཏགའདབམIatilde

གསལབའཚདནཏལBམརམ[P16]Iatilde kབནསགསངགནསcབར`ཟངཐལ`ཡདཔ

dhaak nyi sheacute raab lha chook ma weacutersquoi seacuteng geacute gong tar saal weacutersquoi luumld kyi kyil du tsa wu ma tsheacuten nyi nga dheacuten zheacuted pa chi ngo weacutersquoi tsheacuted ni be dhur ya ta wu naang maar weacutersquoi tsheacuted ni ja kaak gi khu wa juuk pa ta wu draang weacutersquoi tsheacuted ni chu shing gi dhong po ta wu saab peacutersquoi tsheacuted ni me toak gi dhaab ma ta wu saal weacutersquoi tsheacuted ni til ji mar me ta wu kyi wo neacute saang neacute kyi baar du zaang thaal du yod pa Visualize oneself as the supreme wisdom deity Ma seacuteng as above At the center of onersquos body is the central channel which has five characteristics Externally it is blue like lapis lazuli Internally it is red as if painted with a liquid lac dye It is straight like a plantain tree thin like a flower petal and bright like a sesame oil lamp It passes straight through the body from the crown of the head to the secret area

10

དའགཡསSwངམདཀརཔདང གཡན`རམདམརམགཉསCའཁརརལའrལའneདར4སནསཡདཔརབསམ བདགགuགས

ཀའཨལསཡགདཔའབའAumlmལ འsལཡགབཞབOCབཞསབ6རབའrསནས kབརམyནཔuགསཀIབགསངགནསYམསS

CའདབབWདརཡདཔདང ཡནལགབཞ|CལགབཞའyལཔYམསལབབཔའhelliphelliphellip

deacutersquoi yeacuted su kyaang ma kar po daang youmln du ro ma mar mo nyi tsa khor reacute la trip chuumld re jeacuted neacute youmld paar saam dhaak gi thuuk karsquoi a leacute yi geacute pa wo dru nga la truul yig zhi kyu tsa zhi kor wa troumld ne kyi wor drin pa thuuk ka te wa saang neacute naam su tsa dhaap jeacuted re youmld pa daang yeacuten laak zhi ru tsa laak zhi chiil pa naam la baap peacutehelliphelliphelliphelliphellip To its right is the white ldquosolitaryrdquo [rkyang ma] channel and to its left is the red ldquoflavorrdquo [ro ma] chanel these coil at each of the chanel-wheels At onersquos heart is the syllable A from which radiates the five warrior syllables from those emerge the forty-four magical letters rotating in motion The letters shower down through the eight petaled channel [wheels] at the crown neck heart navel and secret area as well as into the four coiled channels of the four limbs འདཟརཡརའrསད4ངསcབདརབརག ཤགསཔའuགསབOདབegraveསཤངསམསཅནBAEligབཔjངསནས OslashརCའཁརདལའདཟར

འ`སཏkབབདཆནBའཁརལCའཁརBདatildeསS infinགའrEང` aiumlལསEacuteཡསངཤསརབ_མདEacuteམདགདཀརསརརལy

པ8ཏའཛfནཔ [P17]ཞWནབOགSམBསབWནཔ CའདབབWདལ aཏཐདནལསplusmnབWདའད`uབལས ཤར`ཤསརབ

འརམད 4ང`ཤསརབའགགམད acircབhཤསརབམuངསམད l|ཤསརབཐགསམད ཤར4ང`ཤསརབཉཤར 4ངacircབh

ཤསརབ_འཕལ acircབl|ཤསརབZནཤས lཤར`ཤསརབZནམyནབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuན

པརབད oumld zer yar troumld ying kyi dhe war sheacutek peacutei thuuk kyuumld dhuumld shing seacutem kyen ji driip pa jang neacute laar tsa khor deacute la oumld zer dhuumld te kyi wo dheacute cheacuten khor lo tsa khor ji uumld su kyo garsquoi tri teacuteng du om leacute ku yi ma seacuteng sheacute raab la med ku dhook kar ser ral dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaap jeacuted la o ta tha dha na la sa ma ya jeacuted oumld du zhu wa le shar du sheacute raab juumlr me jaang du sheacute raab gaak meacute nuub tu sheacute raab tshung meacute lho ru sheacute raab thoak meacute shaar jaang du sheacute raab nyi shaar jang nuub tu sheacute raab lo phel nub lho ru sheacute raab kuumln sheacute lho shaar du sheacute raab kuumln cheacuten jeacuted ku dhook chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted The lights and rays of those [forty-four falling letters] radiate upwards collecting the quintessence of the enlightened beings of the expanse purifying the obscurations of sentient beings then returning back to be reabsorbed in the channel wheels At the center of the ldquogreat blissrdquo wheel at the crown of the head on a throne adorned with a lark is a syllable OM from which arises the ldquobodyrdquo Ma seacuteng unsurpassed in insight his body light yellow holding a sword [in his right hand] and a text [in his left] and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables O TA THA DHA NA LA SA MAYA dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Wisdom in the east Unceasing Wisdom in the north Incomparable Wisdom in the west Unimpeded Wisdom in the south Wisdom Sun in the northeast Enhancing Wisdom in the northwest All Knowing wisdom in the southwest and Omniscient Wisdom in the southeast མyནཔལངསkདcའཁརལCའཁརBདatildeསSགdaggerཡནཙleའgeEང` ntildeལསགSངགསངཤས4_མདEacuteམདགvངསརརལy

པ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལཨཙཚཛཝཡཤཤདབWདའད`uབལས ཤར`ཤས4Zནམyན

4ང`ཤས4འigraveལམད [P18]acircབhཤས4མuངསམད l|ཤས4ཐགསམད ཤར4ང`ཤས4AEligནམ 4ངacircབhཤས4ཉ

ཤར acircབl|ཤས4Zནགཟགས lཤར`ཤས4ZནགསལདངབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuནཔར

བད drin pa long kyoumld kyi khor lo tsa khor ji uumld su yu yi ne tsorsquoi teacuteng du hum le suung gi ma seacuteng sheacute ja la meacuted ku dhoak jang ser ral dri po ti dzin pa zhi jeacuten kyu sum ji jeacuten pa tsa dhaap jeacuted la i tsa

11

tsha dza wa ya sha sheacuted jeacuted oumld du zhu wa le shar ru sheacute ja kuumln cheacuten jaang du sheacute ja trul meacute nuup tu sheacute ja tshung meacute lho ru sheacute ja thoak meacuted shar jaang du sheacute ja droumln meacute jang nuup tu sheacute ja nyi shaar nuup lho ru sheacute ja kuumln zik lho shar du sheacute ja kuumln saal daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquoenjoymentrdquo wheel at the throat on a throne adorned with a turquoise parrot is a syllable HUM from which arises the ldquospeechrdquo Ma seacuteng unsurpassed in objects of knowledge his body yellow green holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables I TSA TSHA DZA WA YA SHA SHAD dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Knower of All Objects in the east Undeluded Objects in the north Incomparable Objects in the west Unimpeded Objects in the south Lamp of Objects in the northeast Sun of Objects in the northwest Seer of All Objects in the southwest and Illuminator of All Objects in the southeast uགསཀབནཉདcའཁརལ8འCའཁརBདatildeསSq|འneངཆནBrEང` ཨལསuགསcསངZནམyན_མདEacuteམདགདཀར

པརལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལparaཀཁགངཧཨཐགབWདའད`uབལས ཤར`Zནམyན

འརམད 4ང`Zནམyནའགགམད acircབhZནམyནམuངསམད l|Zནམyནཐགསམད ཤར4ང`Zནམyནདམགསམད

4ང[P19]acircབhZནམyནགཡ8མzད acircབl|Zནམyནའཇགསམད lཤར`ZནམyནAringམདདངབWདEacuteམདགyགམཚནWན

དངཆMགསགཙbདངམuནཔརབད thuuk ka boumln nyi kyi khor lorsquoi tsa khor ji uumld su ju rursquoi chung chen ji tri teacuteng du a leacute thuuk kyi ma seacuteng kuumln chen la meacuted ku dhoak kar po raal dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaap jeacuted la wu ka kha ga nga ha a thig jeacuted oumld du zhu wa le shar du kuumln cheacuten jur meacuted jang du kuumln chen gaak meacuted nuup tu kuumln cheacuten tshuung meacuted lho ru kuumln cheacuten thoak meacuted shar jaang du kuumln cheacuten mik meacuted jang nuup tu kuumln cheacuten yo meacuted nuup lho ru kuumln cheacuten jik meacuted lho shaar du kuumln cheacuten dha meacuted daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the wheel of ldquoreality itselfrdquo at the heart on a throne adorned with a coral garuḍa is a syllable A from which arises the ldquomindrdquo Ma seacuteng unsurpassed in omniscience his body white holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables WU KA KHA GA NGA HA A THIG dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchangeable Omniscience in the east Unceasing Omniscience in the north Incomparable Omniscience in the west Unimpeded Omniscience in the south Omniscience Without Reference Points in the northeast Unwavering Omniscience in the northwest Fearless Omniscience in the southwest and Unrivaled Omniscience in the southeast IབལཔའའཁརལCའཁརBདatildeསS གdaggerཡའAumlགཆནBrEང` རམལསཡནཏནBསང_8ynས_མདEacuteམདགདམརསར

རལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལཨཅཆཇཉརཞmicroབWདའད`uབལས ཤར`_8ynསའར

མད 4ང`_8ynསའགགམད acircབh_8ynསམuངསམད l|_8ynསཐགསམད ཤར4ང`_8ynསཉམ 4ངacircབh_8ynསWལཔ

acircབl|_8ynསWལམཚན lཤར`_8ynསAring~ལདངབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuནཔརབད te wa truumll peacutersquoi khor lo tsa khor ji uumld su yu yi druuk cheacuten ji tri teacuteng du ram le youmln teacuten ji ma seacuteng lo droumld la meacuted ku dhoak mar seacuter raal dri po ti dzin pa zhi jeacuten kyu sum ji jeacuten pa tsa dhaab jeacuted la e kya cha ja nya ra zha mara jeacuted oumld du zhu wa le shaar du lo droumld jur meacuted jang du lo droumld gaak meacuted nuup tu lo droumld tshuung meacuted lho ru lo droumld thoak meacuted shaar jaang du lo droumld nyi ma jang nuup tu lo droumld jaal po nuub lho ru lo droumld jal tsheacuten lho shaar du lo droumld dha draal daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquoemanationrdquo wheel at the navel on a throne adorned with a mighty turquoise dragon is a syllable RA from which arises the ldquogood qualitiesrdquo Ma seacuteng unsurpassed in

12

intelligence his body golden red holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables E CA CHA JA NYA RA ZHA MARA dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Intelligence in the east Unceasing Intelligence in the north Incomparable Intelligence in the west Unimpeded Intelligence in the south Sun of Intelligence in the northeast King of Intelligence in the northwest Victory Banner of Intelligence in the southwest and Peerless Intelligence in the southeast གསངགནས[P20]བདངའཁརལ8འCའཁརBདatildeསS མཐངགuqགགrEང` ཛལསའrནལསcསངརགགསལ_མད

Eacuteམདགgནཔརལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལLཔཕབམཟའཚfགབWདའད`uབལས ཤར

`རགགསལའརམད 4ང`རགགསལའགགམད acircབhརགགསལམuངསམད l|རགགསལཐགསམད ཤར4ང`རག

གསལགdaggerངVང 4ངacircབhརགགསལའAumlགAElig acircབl|རགགསལཡཤས lཤར`རགགསལpartནugraveབདངབWདEacuteམདགyག

མཚནWནདངཆMགསགཙbདངམuནཔརབད sang neacute dheacute kyong khor lo tsa khor ji uumld su thing gi khu jug gi tri teacuteng du dza le trin leacute kyi ma seacuteng rig saal la meacuted ku dhoak ngon po ral dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaab jeacuted la mu pa pha ba ma za lsquoa tshig jeacuted oumld du zhu wa leacute shar du rik saal juumlr meacuted jang du rik saal gaak meacuted nuup tu rik saal tshung meacuted lho ru rik saal thoak meacuted shar jang du rik saal yung drung jang nub tu rik saal druuk dra nub lho ru rik saal ye sheacute lho shar du rik saal lhuumln duup daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquobliss sustainingrdquo wheel at the secret area on a throne adorned with an azure cuckoo is a syllable DZA from which arises the ldquoactivitiesrdquo Ma seacuteng unsurpassed in clear awareness his body blue holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables MU PA PHA BA MA ZA lsquoA TSHIG dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Clear Awareness in the east Unceasing Clear Awareness in the north Incomparable Clear Awareness in the west Unimpeded Clear Awareness in the south Everlasting Clear Awareness in the northeast Thundering Clear Awareness in the northwest Wisdom of Clear Awareness in the southwest and Spontaneously Present Clear Awareness in the southeast ཡནལགགདབངཆནuགསcCལགབཞལཨཡགབཞའད`uབལས yགགཡསcམཐལ`UumlབCལEབསསངགཤལདཀར[P

21]འད ཞབསགཡསcམཐལ`Uumlབདཔལxནསངགའདདཀརའཛfན ཞབསགཡནBམཐལ`UumlབCལEབསསངགནམམཁའe

yགགཡནBམཐལ`UumlབཟབདནསངགའཛfནBབདགདངབཞན Eacuteམདགདཀརvངདམརgyགགཡསཤསརབcརལyརར

yགགཡནའTགའཆངuacuteམplusmnསcརང[གསའཛfནཔརབད yeacuten laak gi wang cheacuten shuuk kyi tsa laak zhi la am yig zhi oumld dhu zhu wa le chaak yeacuted kyi thil du go wa tsal toap seacuteng ge shel kar oumld zhaab yeacuted kyi thil du go wa paal dheacuten seng ge oumld kar dzin zhaab youmln ji thil du go wa tsal toap seng ge naam kha je chaak youmln ji thil du go wa zaap doumln seacuteng ge dzin ji dhaak daang zhi ni ku dhoak kar jang mar ngo chaak yeacuted sheacute raab kyi ral dri re re chaak youmln guuk ching dhom nyoumld kyi raang taak dzin par kyeacuted Four AM syllables dissolve into light at the four ldquogreat powerrdquo channels of the limbs and four guardians manifest the powerful guard lion White Crystal Light on the right palm the glorious guard lion White Light Holder on the right sole the powerful guard lion Lord of the Clear Sky on the left sole and the profound guard lion Self Holder on the left palm Their bodies white green red and blue respectively they each hold wisdom swords in their right hands and their left hands makes the distinctive signs of a lure a bond a shackle and an intoxicant

13

གuངIར lཚbགསདདགག སགསབeད ཚབམངན[གས 6དཅགབདགཉད སགསབUumlམམ འད6བསཨགསལ

ཚངསཔརབཏང zhung tar lha tshook dhe daak gi soog joumld tsheacute druup ngon toak ke kyik dhaak nyi soog gom mo dhi kaap a saal tshang par taang Recite ldquothose assembled deitiesrdquo and so on according to the main text Meditate using the canonical description of the deity from the Long Life Practice and reciting ldquooneself [being a complete form of the deity] in a single momentrdquo and so on At this point complete the [remaining] reading of Peaceful Deity of the Clear Letter A

(b) 7 The Samādhi of Invitation བ`ནཔkནoངསཔའཏངའཛfནན yགཞལཡསདcལའཁར ནངབདགMསCགནསSབདཔའlཚbགསYམསལའདཟརཡར

འrསཔསཤསརབlམཆགབའསངགགཙbའཁརYམས རངབཞནད4ངསcདcལའཁརནས prodར[P22]མBགསoumlགIatildeའ

ཏངའཛfནBསkནoངསནསབདགམ`ནབདཔYམསདངགཉསSམདཔརབསམ ཚfགབཤདན ཨaiumlntilde ཡཤསཐགལ

དང ཚབIར aiumlའཆམདགdaggerངVང ནས བuགསSགསལ ཡན4

dhuumln pa kyeacuten draang peacutersquoi ting dzin ni chi zhal yeacute kyil khor naang dhaak luumld tsa neacute su kyeacuted peacutei lha tshook nam la oumld zer yar troumld peacute sheacute raab lha choak ma weacutersquoi seacuteng geacute tso khor naam raang zhin ying kyi kyil khor neacute nyur joak loak ta wursquoi ting dzin ji kyeacuten draang neacute dhaak dhuumln kyeacuted pa naam daang nyi su med par saam tshig sheacute ni a om hum yeacute sheacute thig le daang tsheacute druup tar om chi med yung drung ne zhuuk su sool yan ja Seventh is the samādhi of invitation The host of deities is visualized externally in an inestimable maṇḍala palace and internally in the focal points of the channels of onersquos body Imagine the light from those deities radiates upward inviting the supreme wisdom deity Ma seacuteng and his main retinue from the maṇḍala of the natural expanse using the ldquosamādhi like swift lightningrdquo and the deities generated in front become inseparable from oneself The recitation is ldquoA OM HUM a wisdom droprdquo and from the Long Life Practice from ldquoOM undying yungdrungrdquo through ldquoplease take a seatrdquo

(b) 8 Prostration བWདཔyགའཚལབན དcལའཁརYམཔགSམBlཚbགསYམསལ བདགMསཞངགeacuteལrད`ལནས

བདརག ཤགསlདངགཉསSམདཔརབསམ ཡནལགབ`ནyགདཀནབཞyགYམས4 སངIར ཨaiumlntilde ཡ

ཤསསང ཚབIར aiumlའཆམད དངཚfགགSམཔམཐར UumlགSམTསཔསjར སངགསལའདབསQདyགཁ

བར4 jeacuted pa chaak tshal wa ni kyil khor nam pa suum ji lha tshoak nam la dhaak luumld zhing gi dhuul nyed du truul neacute dher shek lha daang nyi su meacute par saam yeacuten laak dhuumln chaak koumln zhi chaak naam ja ma seacuteng tar a om hum yeacute sheacute ma seacuteng tsheacute druup tar om chi med daang tshik suum po thar go sum guumld peacute jor ma seacuteng sool dheb juumld chaak kha jur ja Eighth is prostration Contemplate ldquoFor the host of deities of the three maṇḍalas I emanate my body equal to the number of atoms in the universe thus becoming inseparable from the sugata deitiesrdquo Perform the seven branches practice of prostration and the prostration to the four jewels According to Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo According the Long Life Practice recite ldquoOM undyingrdquo after reciting three lines it says ldquoengaging respectfully with body speech and mindrdquo apart from ldquoa recitation of a devotional prayerrdquo ma seacuteng does not contain text specifically for the recitation of the prostration to the lineage lamas During a

14

prostration session A Supplication to the Lamas of the Ma seacuteng Lineage is used but the words are modified substituting I prostrate to for ldquoI pray tordquo

(b) 9 Confession དTཔuacuteགཔབཤགསཔན བདགགཚརབསཐགམདཔགhམདཔནས མཐའམདIའMས_ངསཡནཆདcས

བསགསཔའuacuteགཔགངབBས[P23]ཐམསཅད_8ཡ_ངལབཤགསཔས4ངདགཚངསཔམཆགགདངས

ugraveབཐབཔརབསམ ལཚfགབཅད ཨaiumlntildeབདགན`གm ཚབIར aiumlའཆམདགdaggerངVང ཚfགགSམམཐར

མདགའལསkད jརར འད6བས4ནདབབདབངནསལནདགས

gu pa dhig pa shaak pa ni dhaak gi tsheacute raab thok ma paak tu meacute pa neacute tha ma da tarsquoi luumld laang yeacuten cheacuted kyi saak peacutersquoi dhik pa gaang jid thaam kyeacuted lo yi laang la shaak pe jang daag tshang pa choak gi ngoumld druup thoop par saam la tshig kyeacuted a om hum dhaak ni duuk nga tsheacute druup tar om chi meacuted yung drung tshik suum thar mi geacutersquoi leacute kyoumld jar ro dhi kaap jin baab wang neacute leacuten goumld Ninth is making confession Contemplate ldquoI call to mind and confess whatever sins I have committed since the unfathomable beginning of my succession of lives up until taking my present birth As a result my sins are purified and I will make the supreme accomplishmentrdquo The recitation begins with ldquoA OM HUM I due to the five poisonsrdquo Recite ldquoOM undying yungdrungrdquo according to the Long Life Practice after reciting three lines [skip two lines and read] the last part of the sentence beginning with the phrase ldquonon-virtuous conductrdquo In this session the prayer ldquorain down blessingsrdquo must be taken from the text of the empowerment ritual

(b) 10 Five External Offerings བOཔyམཆདYམmའatildeལཏ བདགགuགསལསཨaiumlntildeགSམའrསནས ཨYམmའFདལཕགཔསགཙང

དགoམདཡད`འངབར aiumlབOདལཕགཔསIབམཐའ~ལBAEligནམ kདཔཆགསམདcཡནཆབ

Uumlམཔཡངསམདctསo དམཚfགo~ལBཞལཟས འ~སatildeམངནརBམཏགYམསSརནས ntilde

གསམཆདའatildeལBlམསབintའjརནསuལབས lཚbགསYམསcEacutemཡཤསmཡ]ང`ཐམཔར

བསམ ཚfགབཤད [P24] ཨaiumlntilde ཡཤསསང སགསདངཚབIར aiumlའཆམདགdaggerངVང སགསYམmའ

ཚfག_ངལའatildeལལ kyu pa chi choumld naam nga bhul te dhaak gi thuuk le a om hum sum troumld neacute a naam ngeacutersquoi noumld la phoak peacute tsaang dhaak dri meacute yid du ong wa jur om kyuumld la phoak peacute ta wa tha draal ji droumln meacute kyoumld pa chaak meacute kyi youmln chaap gom pa yeacuteng meacute kyi poumld dri daam tshik dri draal ji zhaal zeacute dreacute wu ngoumln jur ji me toak naam su jur neacute hum gi choumld bhul ji lha moumld dhaa jar neacute phuul weacuted lha tshoak naam kyi ku nga ye sheacute nga yi loank du thimm par saam tshik sheacute a om hum yeacute sheacute ma seacuteng soog daang tsheacute druup tar om chi meacuted yung drung soog naam ngeacutersquoi tshik laank la bhul lo Tenth is making the five external offerings11 Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the five offerings making it pure stainless and beautiful The syllable OM strikes the contents [the five offerings themselves] transforming them into a butter lamp representing the view that is free from extremes a water offering representing conduct free from attachment fragrant incense representing meditation free from distraction a ritual cake representing commitment free from stains and a flower representing the fruition becoming manifest The syllable HUM is a symbol that represents the offering goddess

15

When she makes the offerings they dissolve into vast expanse of the five bodies and five wisdoms of the host of deitiesrdquo The recitation begins with ldquoA OM HUM wisdom deity Ma seacutengrdquo and so on According to the Long Life Practice recite ldquoOM undying yungdrungrdquo and so on making the offering through reciting the rest of the verses of the five offerings from the Long Life Practice

(b) 11 The Medicinal Offering བOགཅགiནམཆདན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨiནམཆདcFདལཕགཔསགཙང

དགoམདཡད`འངབརར aiumlབOདལཕགཔས iནམཆདདཉདyIརནQགཉསwནགSམjརབའ

ཨmicroཏ ནངIརན`གགSམགནསSདགཔའབ`དC གསངབIརནIUumlམkདགSམBརངབཞན`

ཤསཏ ntildeགའrའ`འlལuལབས EacuteགSངuགསམཆགམཉསཔའམཆགདངxནཔརབསམ iནའཛབ

ལནབཞབeདཅང ཚfགབཤད ཨaiumlntilde རབའ4མསམཁའད4ངས ཚབ aiumlའཆམདཚཡ སགསiནམཆདལ

འatildeལ གསལའདབསཁའརདང བདརག ཤགས[P25]ཞབའ སགསའatildeལ དངསugraveབ_ངབན ཨaiumlntilde ཡཤས

སང སགསབeད

kyu kyik meacuten choumld ni dhaak gi thuuk leacute a om hum suum troumld neacute a meacuten choumld kyi noumld la phoak peacute tsaang dhaak dri meacute yid du lsquoong war jur om kyuumld la phoak peacute meacuten choumld deacute nyi chi tar na ju nyi kyeacuten suum jor weacutersquoi a mri ta naang tar na duuk suum neacute su dhaak peacute dhud tsi saang wa tar na ta gom kyoumld suum ji raang zhin du sheacute te hum gi tro dhursquoi lha la phuumll weacutersquoi ku suung thuuk choak nye peacutersquoi choak daang dhen par saam meacuten dzaab leacuten zhi joumld kying tshik sheacute a om hum raab jaam kha ying tsheacute druup om chi meacute tsheacute yi soog meacuten choumld la bhul sol dheacuteb kha jur daang dher sheacutek zhi weacutersquoi soog bhul ngoumld druup laank wa ni a om hum yeacute sheacute ma seacuteng soog joumld Eleventh is the offering of medicine Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the medicine offering making it pure stainless and beautiful The syllable OM strikes the contents the medicinal offering revealing its nature externally as ambrosia compounded of two causes and three conditions internally as ambrosia that completely purifies the three inner poisons and secretly as the view meditation and conduct The syllable HUM [as the offering goddess] makes the offerings to all the deities participating in the emanation and reabsorption becoming superbly pleasing to their supreme bodies speech and mindsrdquo Recite the medicine mantra four times and then begin the recitation with ldquoA OM HUM the immeasurable expanse of spacerdquo Recite ldquoOM undying liferdquo and so on according to the Long Life Practice In the prayer of transmission of the lineage lamas the lines ldquodevotionally prayrdquo must be replaced by ldquomake the offering of medicinerdquo Then further recite ldquothe peaceful Sugatasrdquo and so on and make the offering12 To receive the siddhi [of medicine] recite ldquoA OM HUM wisdom deity Ma seacutengrdquo and so on

(b) 12 Offering the [Triangular] Torma བOགཉསཔགཏརམའatildeལབན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨགཏརམའFདལཕགཔས

གཙངདགoམདཡད`འངབརར aiumlའrསནསབOདལཕགཔསགཏརམཡང yIརནརརབoumlང

དTའབཀདཔ ནངIརནའདདདTuནཚbགསcཡ4ད གསངབIརནUumlམལམདTཡདགངསཔ|ཤར

ཏ ntildeགའrའ`འlལuལབསཐགལཉགགཅགགད4ངསSཐམཔརབསམ ཚfགབཤད ཨaiumlntilde Iབ

མཁའཡངས ཚབIར aiumlའཆམདཚཡ གཏརམ|6བསད4ལའatildeལལ

16

kyu nyi pa tor ma bhul wa ni daak gi thuuk leacute a om hum suum troumld neacute a tor marsquoi noumld la phoak peacute tsaang dhaak dri meacute yid du lsquoong war jur om troumld ne kyuumld la phoak peacute tor ma yang chi tar na ri raab ling ghursquoi koumld pa nang tar na dhoumld gu phun tshok kyi yo jeacuted saang wa tar na gom lam gu yi gong pa ru shar teacute hum gi tro dhursquoi lha la phul weacutersquoi thig le nyak kyik gi ying su thim par saam tshig sheacute a om hum ta wa kha yang tsheacute druup tar om chi meacute tsheacute yi tor ma ru kaap ye la bhul lo Twelfth is offering the [triangular] torma Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the torma making it pure stainless and beautiful The syllable OM strikes the contents [the torma itself] which appears externally as Mt Meru and the nine continents internally as ritual materials containing all nine desirables and secretly as the realization of the nine parts of the path of meditation13 The syllable HUM [as the offering goddess] makes the offerings to all the deities participating in the emanation and reabsorption and they dissolve into the expanse of the single sphererdquo Begin the recitation with ldquoA OM HUM the vast skylike viewrdquo Recite ldquoOM undying liferdquo and so on according to the Long Life Practice Continuously read a subchapter of the torma recitation then finally offer the torma (b) 13 The Emanation and Absorption of the Mantra བOགSམཔའཛབcའrའ`ན གuང`4ནཔk|yབཔའMངIརབegraveདཔརགནངའ`གཔས [P26] བབཔའ6བསSlmས8

ས8འབsནཔའའrའ`ས8སnརདགསཔའ 6བསད4བའབཀའགནངབབཞན

kyu suum pa dzaab kyi tro dhu ni zhung du joumln pa kyi ru chaab peacutei lung tar dhuumld par naang dhuuk peacute duup peacute kaap su lha nga so sorsquoi nyen peacutersquoi tro dhu so sor goumld peacute kaap ye weacutersquoi ka naang wa zhin Regarding the emanation and absorption of the mantras Sonam Lodroumlrsquos root text Dispelling the Darkness of Ignorance is seemingly organized in a more generic and condensed style where the emanation and absorption are intended as a casual ritual activity (འrནལས6བས) in which the five deities are arranged together as one category In contrast in my manual Ritual Procedure for the Wisdom Deity Ma seacuteng the section on emanation and absorption of the mantras is designed as a more specific and detailed practice This means it is designed for a longer period of retreat (བsནབ6བས) In this case [my lama] asked me to make separate descriptions for the emanation and absorption of the mantras of each of the individual five deities (b) 131 The Emanation and Absorption of the ldquoMindrdquo Mantra དངཔuགསcsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSneངཆནB

གདནལ uགསcསངལཔདངབཅསཔUumlམཔའsངགདcལ` ཨལསuགསcsངཔ4ང6ར`

འཁརབ དལའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམསཅདས

ལསངངམབeདགszligངསདངxནཔརབསམ ཡངuགསcསངགuགསལསའདཟརinfinགསordfIatildeyངས

མདའrསནས འqངབཆནཔནམམཁའབOདམདངས ཤསརབའདཟརBབOདདང Cཤངནགསཚལ

BབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacuteབWདYམས

cacircས[P27]པདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡཤས

lཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསངཆནཔར

ར སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ

17

dang po thuuk kyi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su chung chen ji dhen la thuuk kyi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu a leacute thuuk kyi nying po jang kor du khor wa de la oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang thuuk kyi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po nam kharsquoi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam First is the emanation and absorption of the ldquomindrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great garuḍa seat atop which sits the lsquomindrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable A from which emerges the lsquomindrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquomindrsquo Ma seacuteng [gathering back] the essence and luminosity of the great space element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབ ཨaiumlntildeརཛ ཅནདང uགསcདགསའཛབ ཨparaཀཁ ཅནགཉསཔའrནལས6བསཡནནལནགཉསདངབsན

བབ6བསཡནནkའཛབEངགཉསདངདགསའཛབEངrགགཅགབyངལའཛབབEདཔན ཨaiumlntilde ཡཤསའཇའའད

འཁརལ8འགཞལཡསནས ཤསརབuགསcསངའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcས

མཆད ཤསརབམIརའབརབའདངསugraveབCལ ཅསཔས[P28]བEདད kyi dzaab a om hum ram dza kyen daang thuuk kyi goumld dzaab a lsquou ka kha kyen nyi po trin leacute kaap yin na leacuten nyi daang nyen druup kaap yin na kyi dzaab tong nyi daang goumld dzaab tong traak kyik draang la dzaab toumld pa ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab thuuk kyi ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol kye peacutersquoi toumld dho Here the ldquogeneralrdquo mantra is A OM HUM RAM DZA while the ldquospecificrdquo mantra needed for the mind [section] is A lsquoU KA KHA If one is engaging in a short session [such as for a day] the mantras are recited twice in longer sessions the general mantra is recited 2000 times and the specific mantra 1000 With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquomindrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 132 The Emanation and Absorption of the ldquoBodyrdquo Mantra

18

གཉསཔEacuteའsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSinfinགའགདནལ

EacuteཡསངལཔདངབཅསཔUumlམཔའsངགདcལ` aiumlལསEacuteཡsངཔ4ང6ར`འཁརབ དལསའད

ཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམསཅདསལསངངམབeད

གszligངསདངxནཔརབསམ ཡངEacuteཡསངགuགསལསའདཟརinfinགསordfIatildeyངསམདའrསནས

འqངབཆནཔསཡབOདམདངས ཤསརབའདཟརBབOདདང CཤངནགསཚལBབOདདང ཉAringདང

ཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacuteབWདYམསcacircསཔདང Wལཔ8

_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡཤསlཚbགསYམས[P29]cཤས

རབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསངཆནཔརརནས སམསཉད

གཞEངད4རམདསལསངངགསལབརབསམ nyi pa kursquoi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su kyo garsquoi dheacuten la ku yi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu om leacute ku yi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang ku yi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po sa yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Second is the emanation and absorption of the ldquobodyrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great lark seat atop which sits the lsquobodyrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable OM from which emerges the lsquobodyrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquobodyrsquo Ma seacuteng [gathering back] the essence and luminosity of the great earth element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIརལEacuteཡདགསའཛབ aiumlཨཏཐ སགསལབyངཚདགངདངའoལའཛབབEདན ཨaiumlntilde ཡཤསའཇའ

འདའཁརལ8འགཞལཡསནས ཤསརབEacuteཡསངའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcས

མཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar la ku yi goumld dzaab om o ta tha soog kyi draang tsheacuted gong daang dra la dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab ku yi ma

19

seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the body section is OM O TA THA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquobodyrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 133 The Emanation and Absorption of the ldquoSpeechrdquo Mantra གSམཔགSངགsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSནཙleའge

གདནལ གSངགསངལཔདངབཅསཔUumlམཔའsངགདcལ` ntildeལསགSངགsངཔ4ང6ར`

འཁརབ དལསའདཟརཡགའAumlཆརIར[P30]བབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངགSངགསངགuགསལསའདཟརinfinགས

ordfIatildeyངསམདའrསནས འqངབཆནཔordmངགབOདམདངས ཤསརབའདཟརBབOདདང Cཤང

ནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacute

བWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡ

ཤསlཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསང

ཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ suum pa sung gi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su ne tsorsquoi dheacuten la suung gi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu hum leacute suung gi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang suung gi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po luung gi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Third is the emanation and absorption of the ldquospeechrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great parrot seat atop which sits the lsquospeechrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable HUM from which emerges the lsquospeechrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquospeechrsquo Ma seacuteng [gathering back] the essence and luminosity of the great wind element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods

20

such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར གSངགདགསའཛབ ntildeཨཙཚ སགསལབyངཚདགངIརརའཛབབEདན ཨ[P31]aiumlntilde ཡཤས

འཇའའདའཁརལ8འགཞལཡསནས ཤསརབགSངགསངའཁརབཅསལ དམགསམད]ངནསཡཤས

འཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar suung gi goumld dzaab hu i tsa tsha soog kyi draang tsheacuted gong tar ro dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab suung gi ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the speech section is HUM I TSA TSHA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquospeechrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 134 The Emanation and Absorption of the ldquoGood Qualitiesrdquo Mantra བཞཔཡནཏནBsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSགdaggerའAumlག

གགདནལ ཡནཏནBསངལཔདངབཅསཔUumlམཔའsངགདcལ` རལསཡནཏནBsངཔ4ང6ར

`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམས

ཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངཡནཏནBསངགuགསལསའདཟརinfinགསordfI

atildeyངསམདའrསནས འqངབཆནཔ8མzཡབOདམདངས ཤསརབའདཟརBབOདདང C[P32]ཤང

ནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacute

བWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡ

ཤསlཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསང

ཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ zhi pa youmln teacuten ji nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su yu druuk gi dheacuten la youmln teacuten ji ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu ram leacute youmln teacuten ji nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang youmln teacuten ji ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po me yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Fourth is the emanation and absorption of the ldquogood qualitiesrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a dragon seat atop which sits the lsquogood qualitiesrsquo Ma seacuteng along with his emanations At the center of the heart of this

21

meditative deity is a syllable RAM from which emerges the lsquogood qualitiesrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquogood qualitiesrsquo Ma seacuteng [gathering back] the essence and luminosity of the great fire element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར ཡནཏནBདགསའཛབ རཨཅཆཇཉ སགསབyངཚདགངགeསSའy8Ez འཛབབEདན ཨaiumlntilde ཡ

ཤསའཇའའདའཁརལ8འགཞལཡསནས ཤསརབཡནཏནསངའཁརབཅསལ དམགསམད]ངནསཡ

ཤསའཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar youmln teacuten ji goumld dzaab ram e kya cha ja nya soog draang tsheacuted gong gi jeacuted su dro te dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab youmln teacuten ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the good qualities section is RAM E KYA CHA JA NYA and so on For the number of times to recite them follow the above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquogood qualitiesrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 135 The Emanation and Absorption of the ldquoActivitiesrdquo Mantra mཔrནལསcsངཔ8འའrའ`ན བདགཉདཡཤས[P33]སངགuགསཀརའདmའའཁརལ8འདatildeསSu

qགགགདནལ rནལསcསངལཔདངབཅསཔUumlམཔའsངགདcལ` ཛལསའrནལསcsངཔ

4ང6ར`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངའrནལསcསངགuགསལསའདཟར

infinགསordfIatildeyངསམདའrསནས འqངབཆནཔuཡབOདམདངས ཤསརབའདཟརBབOདདང C

ཤངནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegན

uacuteབWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང

ཡཤསlཚbགསYམསcཤསརབacircས[P34]པགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcང

སངཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ nga pa trin leacute kyi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su khu juuk gi dheacuten la trin leacute ji ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu dza leacute

22

trin leacute kyi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang trin leacute kyi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po chu yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Fifth is the emanation and absorption of the ldquoactivitiesrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great cuckoo seat atop which sits the lsquoactivitiesrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable DZA from which emerges the lsquoactivitiesrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquoactivitiesrsquo Ma seacuteng [gathering back] the essence and luminosity of the great earth element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར འrནལསcདགསའཛབ ཛLཔཕ སགསབyངཚདགངདངམuངས འཛབབEདན ཨaiumlntilde ཡཤས

འཇའའདའཁརལ8འགཞལཡསནས ཤསརབའrནལསསངའཁརབཅསལ དམགསམད]ངནསཡཤས

འཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar trin leacute kyi goumld dzaab dza mu pa pha soog draang tsheacuted gong daang tshuung dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab trin leacute ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the activities section is DZA MU PA PHA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquoactivitiesrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 136 Abandonment During the Sādhana Period དIརབsནཔའ6བསSoumlལབecircདཔའགordmངགཤངགཅམཚfགསགས བsནཔའསལཡནཔསtངསདགས uན6བསནམའཇག

`སacircསཔབདཔའད4ངསགསལ lགཆདབ6ངབའཡགབW ཤསབeད[ནའ~ལsངཔYམསལནགSམགSམ`བAringསཔར

4འ yངསནkའཛབལའatildeམrགགཅག[P35]དང དགསའཛབརརrrགརཐནནས བ6རརམབsནuངགཅགkའཛབལ

4བགཅགདང དགསའཛབའatildeམརབAringསནསབsནཆནནམyངསབsནOumlགསཔE སངརགསmའནངནསgནBལསའr

མuནཔཅགཞལམའཇལམdegདད ཚབའཛབUumlམན རངཉདཤསརབ ནས བΩ8aaeligཨཡ སགས6བསདངjརལབyངས

ཞངའཛབབEདན བΩ8ནEacuteགSང སགསcབEདད

23

deacute tar nyeacuten peacutei kaap su laal wa trid pa og lung shaang kyi mi tshik soog nyen peacutei seacutel yin peacute paang goumld thuumln kaap nam joak dus nus pa kyeacuted peacutei yaang saal lhaak cheacuted kaang weacutersquoi yik ja shi joumld teacuten drel nying po naam leacuten suum suum du dheacuted par jarsquoo draang ni kyi dzaab la bhum traak kyik daang goumld dzaab re re tri traak re thoumln ne druup kor ram nyeacuten chung kyik kyi dzaab la je wa kyik daang goumld dzaab bhum re dheacuted neacute nyeacuten cheacuten naam draang nyeacuten dzoak pa te ma seacuteng rik ngeacutei nang neacute ngoumln ji leacute tro thuumln pa kyik zhaal mi jal mi sid dho tsheacute druup dzaab gom ni rang nyi sheacute raab neacute so om a yam soog kaap daang jar la draang zhing dzaab toumld ni so ni ku suung soog kyi toumld do During the sādhana period yawning sneezing passing gas defecating urinating talking and so forth are considered obstructions to attaining onersquos goal so they should be abandoned When taking a break from a session [of recitation] three mantras should be repeated three times the ldquovowels and consonantsrdquo will enhance the power [of mantra] the ldquohundred syllablesrdquo will correct any additions or omissions and the heart syllables on dependent relation will express auspiciousness For a minor retreat or minor sādhana the general mantra is recited 100000 times and the mantras specific to each deity are recited 10000 times each For a major retreat or a complete countrdquo14 retreat the general mantra is recited 10000000 times and the mantras specific to each deity are recited 100000 times each Should practitioners who have a previous karmic connection with one of the five families of Ma seacuteng complete such a [great] retreat it would be impossible for them not to see his face The description of visualizing the mantras of the Long Life Practice is found in the lines ldquoOneself being wisdomrdquo through ldquoSO OM A YAMrdquo and so on Here the total number of mantras recited must be adapted to the circumstances The hymns of praise preceded by mantras are made with ldquoSO is body and speechrdquo and so on

(b) 14 The Visualization of the Feast Offering བΩuumlཏ སགསདང བOགཉསཔཚbགསcཏངའཛfནན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨཚbགསc

Fདལཕགཔས ཚbགསFདEངགSམའཇག[ནདངམཉམཔའiiཉམསAEligབcམགསཔའདatildeསS aiuml

འrསནསཚbགསམཆདལཕགཔསFངdegདFདབOདyཡཚbགསདང Mསསམསཉནམངསནང[P36]ག

ཚbགསདང uངཔབ`དmགསངབའཚbགསདང མརགབ`དmཡངགསངགཚbགསདང བདགའཛfནལམ

mདནBཚbགསཐམསཅདntildeགའrའ`ད4ངསདངཡཤས མཁའདང]ང` ཐབསདངཤསརབdaggerལདང

དབངཔ lདངའyཐམསཅདགཉསམདམཉམཔཆནཔ8འད4ངསSརལཔའདགངསཔདངxནཔར

བསམ so tra ta soog daang kyu nyi pa tshoak kyi ting dzin ni dhaak gi thuuk leacute a om hum suum troumld neacute a tshoak kyi noumld la phoak peacute tshoak noumld tong suum jig teacuten daang nyaam peacutersquoi ma me nyaam dip kyi ma goumld peacutei uumld su om troumld neacute tshoak choumld la phoak peacute naang sid noumld kyuumld chi yi tshoak daang luumld seacutem nyoumln mong naang gi tshoak daang phung po dhuumld nga saang weacutersquoi tshoak daang ma rik dhuumld nga yaang saang gi tshoak daang dhak dzin lam nga dhoumln ji tshoak thaam kyeacuted hum gi trho dhu ying daang yeacute sheacute kha daang loank du thaap daang sheacute raap yul daang wang po lha daang kyeacute dro thaam kyeacuted nyi meacuted nyaam pa cheacuten porsquoi ying su rol peacutersquoi gong pa daang dheacuten par saam Fourteenth is the mantra SO TRA TA and so on and the visualization of the feast offering Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the feast offering making it equal in size to the billionfold universe freeing it from defilements or taints from samaya violations The syllable OM strikes the feast offering at its center

24

[revealing it as] the external feast offering of the existent world and the beings it contains the internal feast offering of the body mind and afflictions the secret feast offering of the demons of the five aggregates the most secret feast offering of the demons of the five ignorances and the true feast offering of ego grasping and the five paths of sentient beings The syllable HUM [emerges to be the base of manifestations ལགཞ and manifestations themselves ལཔ] With that concept in

onersquos mind one has a great realization of all of thesemdashalong with all emanations and absorptions the expanse and primordial wisdom the sky and the vast expanse method and wisdom the objects and the sense faculties gods and beingsmdashas being displays in the expanse of the nondual great equality

(b) 14 The Visualization of the Feast Offering 141 Invitation 142 Offering 143 Confession 144 Liberation 145 Proffering 146 General Mending Ritual and 147 Specific Mending Ritual kནའoན མཆདཔ བཤགསཔ བAEligལབ བEབཔ གuངདངཚབecircགལབཏངབར4འ འད6བསkoslashངསQདབ6ངདངསང

Qདབ6ངགཉསecircགཞངབཏང yདཔབ6ངབཚརནས མབ`དkནའoན ལངསkདlརལ4 དངསugraveབcཏངའཛfནན བདག

གuགསལསའདཟརབཐགགཟངཔIatildeའrསནསདcལའཁརlཚbགསལཕགཔས uགསདམQདབEacuteལ

ཏ lཚbགསYམསcགནསmའདcཐགལདཀརསརདམརvངgནཔ[P37]mqངནས རངགགནསm

ལཐམཔས uནམངགདངསugraveབmན འརམདགdaggerངVངགཚདང བདའམངརབOདxནBཟསདང

མacircབབཙནyགསcབསདནམསདང ལངསkདགཏརམཛbདcནརདང འཕནདརདཔལBQདདངm

མཆགགདངསugraveབmན འརབམདཔའEacute འགགཔམདཔའགSང འigraveལཔམདཔའuགསདང ན

yབམདཔའཡནཏནདང ཐགཔམདཔའའrནལསབOཔམངན`ཐབཔརབསམ ཨམཧ WལབZན

འ`ས དངསངIརདངསugraveབན ཨaiumlntilde EacutempartནB སགསདང ཚབIར aiumlཚཟན སགས4འ

kyeacuten dreacuten choumld pa shaag pa draal wa taap pa zhung daang tsheacute druup draak la taang war jarsquoo dhi kaap kyi pung juumld kaang daang ma seacuteng juumld kaang draak zhing taang cheacuted paar kaang wa tshar neacute mi dhuumld kyeacuten dreacuten loong kyoumld lha rol ja ngoumld druup kyi ting dzin ni dhaak gi thuuk le oumld zer ba thaak zeacuteng pa ta wu troumld neacute kyil khor lha tshoak la phoak peacute thuuk daam juumld kul te lha tshoak naam kyi neacuted nga oumld kyi thik leacute kaar seacuter mar jaang ngoumln po nga juung neacute rang gi neacute nga la thim peacute thuumln mong gi ngoumld druup nga ni jur meacute yung drung gi tsheacute daang dha ngar kyuumld dheacuten ji zeacute daang mi nuup tseacuten draak kyi soumld naam daang loank kyoumld ter dzoumld kyi nor daang pheacuten dar pal ji juumld daang nga chook gi ngoumld druup nga ni jur wa meacute peacutei ku gaak pa meacute peacutei suung truul pa meacute peacutei thuuk daang kyoumln drip meacute peacutei youmln teacuten daang thok pa meacute peacutei trin le kyu po ngoumln du thoop par saam e ma ho jal wa kuumln dhuumld daang ma seacuteng taar ngoumld druup ni a om hum ku nga lhuumln ji soog daang tsheacute druup tar om tsheacute zeacuten soog jarsquoo The invitation offering confession liberation and proffering from the main text should be conjoined15 with [the same sections from] the Long Life Practice At this point for the [general] mending ritual the Juumld-kang of the tantric masters of the Kyipung cycle should be interwoven16 with the Juumld-kang of the lineage masters of Ma seacuteng This is followed by the ldquospecificrdquo mending ritual17 When this is finished one needs to recite the invitation to the guardian named Mi dhuumld (Human-Demon) then read the ldquoenjoyment of godlike wealthrdquo For the visualization of the accomplishments contemplate ldquoLight and rays shine from my heart extending in all directions like spider webs Striking the deities of the maṇḍala they urge them [to fulfill their pledges] In response luminous white yellow red green and blue spheresdrops emerge from the five on the deitiesrsquo bodies and dissolve into the five locations of my own This results in the attainment of all

25

ten accomplishments the five common of unchanging and everlasting life sweet and nutritious food undiminishing powerful and well known merit wealth from a treasury of resources and a magnificent family line like an [unflagging] banner along with the five supreme accomplishments of an unchanging body unceasing speech an unerring mind good qualities free from flaws and obscurations and unhindered activitiesrdquo Then recite ldquoE MA HO embodiment of the victorious onesrdquo Perform the ldquoaccomplishmentrdquo recitation from Ma seacuteng ldquoA OM HUM the five bodies spontaneouslyrdquo and so on Then recite ldquoOM those who [metaphorically] eat lifespanhellipas a foodrdquo and so on according to the Long Life Practice

(b) 17 The Visualization of the Fire Offering [where the Tshok and Torma offered to the maṇḍala are removed and put in the fire] མམཆདcཏངའཛfནན Iབའརམདcམཐབh UumlམཔརངyལBམtརལ kདཔབག[P38]AEligབcཤངབdegགསཔས འ~སatilde

སངEacutemའད4ངསSཐམཔརབསམ སངམམཆད ཨaiumlntilde Iབའརམད སགས4

meacute choumld kyi ting dzin ni ta wa jur meacute kyi me thaap tu gom pa raang drol ji meacute par la kyoumld pa baak dip kyi shing seacuteg peacute dreacute wu ma seacuteng ku ngeacutei ying su thim par saam ma seacuteng meacute choumld a om hum ta wa juumlr meacute soog ja For the visualizations of the fire offering contemplate ldquoOn the hearth of the unchanging view I ignite the fire of self-liberating meditation This burns the wood of conductrsquos obscurations and karmic traces and as a result [the ashes] dissolve into expanse of the five bodies of Ma seacutengrdquo Perform the recitation for the Ma seacuteng fire offering ldquounchanging viewrdquo and so on

(b) 15 The Visualization for the Praise of the Deities བཅmཔEacuteབEདཔའཏངའཛfནན ཤསརབlམཆགབའསངགའlཚbགསYམསལབEདཔuལབསཤསརབམ

Iརའབརབའ[གསབ`ནམངནཔརugraveབE དཡངམཤསཔའLནཔགསལབདང ཡཤསckནདངxན

པདང sནངགདཔལBསངགདངའoབདང མyནཔའཡཤསcཉམཤརབདང མབeདཔའགszligངས

c_8ynསཐབཔདང Cདཔའtབཔཐགདངའoབདང oནཔའ_8ཤzདoumlགབཞནprodརབདངབ`ནམངན`

ugraveབཔརབསམལ ཚfགབཤདན དབཞནརགསc སགསབཏང དགངསམབཀའངབEacuteལབསགསkIརཤསལ

kyo nga pa ku toumld peacutei ting dzin ni sheacute raab lha choak ma weacutei seacuteng geacutei lha tshoak naam la toumld pa phul weacutei sheacute raab meacute tar bhar weacutei taak dhuumln ngoumln par druup te de yang mi sheacute peacutei mun pa saal wa daang yeacute sheacute kyi kyeacuten daang dheacuten pa daang nyeacuten ngag pal ji seacuteng geacute daang dra wa daang cheacuten peacutei yeacute sheacute kyi nyi ma shar wa daang mi jeacuted peacutei zuung kyi lo droumld thoap pa daang tsoumld peacutei poob pa thoak daang dra wa daang dreacuten peacutei lo sheacute loak zhin nyur wa daang dhuumln ngon du druup par saam la tshig sheacuted ni deacute zhin rik kyi soog taang gong mo ka kyong kul wa soog kyi taar sheacute la Fifteenth is the visualizations for the praise of the deities Contemplate ldquoBy praising the host of gods around the supreme wisdom deity Ma seacuteng [I accomplish] the seven signs of wisdom that blazes like fire clearing away the darkness of ignorance coming to possess the wisdom eye becoming like the magnificent lion in the art of speech18 the dawning of the sun of knowing wisdom attaining intelligence with the power of non-forgetfulness confidence in debate like a powerful thunderbolt and powerful memory with the swiftness of lightningrdquo The recitation begins with ldquothe tathagata thusness familyrdquo and so on The morning [practice and the] urging of the guardians and so forth is understood as normal procedure so it should be followed accordingly19

(b) 15 1 The Middle Part of the ldquoRed Path

26

[P39]དམརལམབརམའ6བསS གuངདངཚབགཉསཔའགཏརའatildeལ4 ~བeacuteངyཚkIར4ཞང ཚབ6བསSཚབc

EacuteབEད4 yཚའཁབ6ངསYམསOumlགསནསuརལཚདབངIར4 གuངIརlགམབg གuངདངཚབགཉསciནལམ

གདབ སདདoslashངསས4ཞངགuངགནངམཚམསབཅད གཤནརབ_མསགསkIར4 ནངཔརརམབཞནབསངམཆདའatildeལ ད

ནསkIརBདམབཅའམOumlགསcབར` དངསགཞཉརགཅགགདངཔནངམཚམསབཅདཔནས བཅmEacuteབEདཡནཆདgརIར

བyསས mar laam bar marsquoi kaab su zhung daang tsheacute druup nyi porsquoi tor bhuumll ja dro dhuung cha tsheacute kyi taar ja zhing tsheacute druup kaap su tsheacute druup kyi ku toumld ja cha tsheacutersquoi kha kaang nam dzoak ne zhu rol tsheacute wang tar ja zhuung tar lhag ma ngo zhung daang tsheacute druup nyi kyi moumln laam dhaab sad do puung so ja zhing zhuung gi nang tshaam kyeacuted sheacuten raab la ma soog kyi tar ja nang par rim zhin saang choumld bhul deacute neacute kyi tar ji daam kya ma dzoak kyi bar du ngoumld zhi nyer kyik gi daang po nang tsham kyeacuted pa neacute kyo nga ku toumld yeacuten cheacuted ngar tar dre so In the middle part of the ldquored pathrdquo20 one conducts the recitation of the torma offerings according to both the main text and the Long Life Practice After that the recitations for the dance21 and for summoning luck and longevity are performed in the usual way In the long-life session make the praise from the Long Life Practice Once the supplementary texts on luck and longevity are recited [by the lama] the request and amusement of siddhi are performed according to the Long Life Empowerment22 Perform the dedication of the remaining [tormas]23 according to the main text Then make the aspirational prayers according to both the main text and the Long Life Practice Recite the sad do pung so at the beginning part of the mantra from the urging of the guardian then perform the recitation for establishing the internal boundary24 as well as the devotional prayer ldquoShenrab lamardquo and so forth as usual The next morning the order of procedure begins with a fumigation offering Then until the time of reading pledge25 is not over then the general reading procedure among the twenty one sections of the actual practice can be comparable from first day to last day which begins with the (b) 1 establishing a boundary up until the (b) 15 praise Please see page IV Reading Procedure of the the Actual Sādhana

(b) 152 The Concluding Activities for the Main Body 1 གSམཔeསc4བལ དངཔདབངབEacuteརབན དངཔ]དདནདངདབངrདcWབཡག]ག དབངrདIརམཆདབeད ]དདན

ཚངམ དབངrདIར བWདrབཞEང ནས དབངབEacuteརབལཡདཆསཔར4དཔའལQས[P40]བཤདཔདང Qདiནཔར4ད

པའདབངདངསདང མཐརyནཔར4དཔའeསc4བའ དངཔ8ནyགབཞསནས དངཔ8ཡདཆསཔར4དཔརལQསcརམཔར

བEནཔའ ཡནཆདད

suum pa jeacuted kyi ja wa la daang po wang kur wa ni daang po leacuted doumln daang wang tri kyi jaab yig loak wang tri tar tsheacuten joumld leacuted doumln tshang ma wang tri tar jeacuted tri zhi tong neacute wang kur wa la yid cheacute par jeacuted peacutei lo juumld sheacute pa daang juumld min par jeacuted peacutei wang ngoumld daang thar chin par jeacuted peacutei jeacuted kyi ja walsquoo daang po ni chaak zhed neacute daang po yi cheacute par jeacuted par lo juumld kyi rim par teacuten parsquoo yeacuten choumld do Third is the concluding activities for the main body [This begins with the empowerment ritual and is mainly conducted by lama who reads all the following texts] The first of these is the bestowing of empowerment To begin read the Introduction [of the Empowerment] and the Cover Title of the Treatise for the Instructions on the Empowerment of Ma seacuteng Then according to the instructions on the empowerment of Ma seacuteng recite the verses of worship and praise Complete the introduction [of the empowerment] According to the instructions on the empowerment of Ma seacuteng read the parts from ldquoeighty-four thousandrdquo up through - the historical account of the bestowing of the empowerment which is intended to engender faith - the actual empowerment that ripens onersquos

27

mindstream and - the concluding activities The first of these is explained in the first section of the [main body of this] Ritual Procedure the historical account which engenders faith in the practice

(b) 153 The Concluding Activities for the Main Body 2 དནསདབངགམཚམསབཅད igraveས Uumlད4 བསའy སམསབད uacuteགབཤགས 4ནའབབས Qདདབང lདབང atildeམདབང

གཏརདབང བ`དCངdད བQདརམiནལམདངབཅསཔ4འ དནསལངསkདlརལ སངiནལམ ཞར WལབZན

འ`ས ཞདབངrགSམ སངདངསugraveབཏངའཛfནགངIར4

deacute neacute wang gi tsham kyeacuted truumld go yeacute kyaap dro seacutem kyeacuted dhik shaak jin beacuteb juumld wang lha wang bum wang tor wang dhuumld tsi ngo treacuted juumld rim moumln laam daang kyeacuted pa jarsquoo deacute neacute loank kyoumld lha rol ma seacuteng moumln laam zhi jur jal wa kun dhuumld zhi wang tro suum ma seacuteng ngoumld druup ting zin gong tar ja After that perform the sections on establishing the boundary for the empowerment the water purification opening the doors of the maṇḍala refuge bodhicitta confession bringing down the blessings the empowerment of the transmission of the lineage holders the deity empowerment the vase empowerment the torma empowerment introducing the ambrosia and the [empowerment] of the line of transmission along with its aspirational prayer Next comes the ldquoenjoyment of godlike wealthrdquo the aspirational prayer of Ma seacuteng the prayer for pacification the prayer ldquoembodiment of the all victorsrdquo and the [mantras of] the peaceful powerful and wrathful deities The visualization of the accomplishments is performed as described above Please see (b) 14 for the visualization of the accomplishmentshelliphelliphelliphelliphellip

(b) 16 Requests to Grant the Accomplishments བOVགཔདངསugraveབ_ངས Cབsནkའཛབབeདལ

kyu druuk pa ngoumld druup laang tsa nyeacuten kyi dzaab joumld la Sixteenth is [the requests to grant] the accomplishments After that the recitation of the general mantra [A OM HUM RAM DZA BA KI DHE HEN NA MA SHA YA SI TI DHU] of the deity of the Ma seacuteng is required

(b) 19 The Making of Pledge བOདTཔདམབཅའ4 གངགནངམཚམསcགསངམཚམས4 མlབད མམཆདཏངའཛfནགངIར4

kyu gu pa daam kya ja gong gi naang tshaam kyi saang tshaam ja meacute lha kyeacuted meacute choumld ting zin gong tar ja Nineteenth is the making of pledges26 Following this create a secret boundary by modifying the above text on the ldquoinner boundaryrdquo27 Next one generates the fire deity and performs the visualizations for the fire offering as described above

(b) 17 The Fire Offering བOབ`ནཔམམཆདའatildeལ Qདབ6ངyདཔརབ6ངབ བཀའངབEacuteལ དམརལམBཏངའཛfནན གཏརམཤrགགWན

དངབཅསཔདཉད[P41]yIརནབAEligལབའཞངབOའབAEligལབའཤrག ནངIརན_8རམདTའབeད

འoའuངཔ གསངབIརནའདདདTuནSམཚbགསཔའཡ4དབསམལ lམཆགཤསརབcམངའ

བདགགཙbའཁརབཀའངucircངམདངབཅསཔལuལབས uགསQདཡངསSབ6ངE འrནལསpartནBས

ugraveབཔརབསམ

28

kyu dhuumln pa meacute choumld bhul meacute lha kyeacuted meacute choumld ting zin gong tar ja kyu dhuumln pa meacute choumld bhul juumld kaang cheacuted paar kaang wa ka kyong kul mar laam ji ting zin ni tor ma sha traak gi jeacuten daang kyeacuted pa deacute nyi chi tar na draal weacutei zhing kyursquoi draal weacutei sha traak nang tar na lo rim gursquoi jeacuted drersquoi phung po sang wa tar na dhoumld gu phuumln suum tshoak peacutei yo jeacuted saam la lha choak sheacute raab kyi nga dhaak tso khor ka kyong suung ma daang kyeacuted pa la phuumll weacutersquoi thuuk juumld yong su kaang te trin le lhuumln ji druup par saam Seventeenth is making the fire offering That is followed by the lineage mending-ritual and the specific mending-ritual28 Then perform the [evening prayer] urging the guardians For the visualizations for [the middle part of] the ldquored pathrdquo29 contemplate ldquoFrom the external point of view the torma adorned with flesh and blood are the liberated flesh and blood of those who possessed the ten grounds for liberation From the internal point of view they are the bodies of the demons of forgetfulness [who plague] the nine levels of the [ignorant] mind From the secret point of view they are ritual objects perfectly endowed with all desirablesrdquo And contemplate ldquoThrough offering these torma to the the supreme wisdom deity along with his retinues and the spiritual guardians [our] spiritual bonds are repaired and all [desired] activities are spontaneously accomplishedrdquo

(b) 20 The Torma Offering ཉuཔགཏརམའatildeལཏ ཨaiumlntilde Iབམཁའད4ངས སགས4 oབདམརནགསགསནསiquestཚཡནཆདkའyས4འ y

ཚའ6བསSཚབcEacuteབEདགངIར4

nyi shu pa tor ma bhul te a om hum ta wa kha ying soog ja dra wa mar naag soog neacute cha tsheacute yeacuten cheacuted kyi dreacuted jarsquoo cha tsheacutersquoi kaap su tsheacute druup kyi ku toumld gong tar ja Twentieth [the middle part of the ldquored pathrdquo] is the torma offering Perform the recitation ldquoA OM HUM view like the expanse of spacerdquo and so on Next [the lower part of the ldquored pathrdquo] is the recitation for [the guardians of] red and black nets and so on The recitation for summoning luck and longevity is performed in the usual way In the session [of reading] for long life and longevity make the praise from the Long Life Prayer as above

(c) The Conclusion of the Actual Sādhana (c) 1 The Prayer for Auspiciousness གSམཔeསc4བདངཔབuཤསགསལཏ ཨaiumlntilde yདངནངམད ཚབIར ཨམཧ མའརyཚསགས4

བ6ལབཟངདatildeསནས ཞའར Qདགབའ iནལམའདབཏབསགས4

suum pa jeacuted kyi ja wa daang po tra shi sol teacute a om hum chi daang nang meacute tsheacute druup taar e ma ho mi jur cha tsheacute soog ja kaal zang uumld neacute zhi jur ju geacute weacutei moumln laam dhi taap soog ja The first of these is the prayer for auspiciousness beginning with ldquoA OM HUM without inside or outsiderdquo Recite ldquoE MA HO unchanging luck and longevityrdquo and so on according to the Long Life Practice To recite ldquo[Shenrab stands] in the midst of [all the Buddhas] from the fortunate eonhelliprdquo and then perform the prayer for pacification [pacifying the partisanship of the demons]hellip The next prayer ldquothe cause of good actionshelliprdquo is recited [by the lama] This is followed by making this aspirational prayer and so forth

(c) 2 The Prayer for Gathering What has been Divided གཉསཔད4བegraveན ཨaiuml[P42]ntilde གཞལཡསlཚbགས ཚབIར aiumlཚཡlལ སགསབeད རལམའatildeལ

nyi pa yeacute dhu ni a om hum zhaal yeacute lha tshoak tsheacute druup tar om tsheacute yi lha la soog joumld rol mo bhul

29

Second is gathering what has been divided This begins with ldquoA OM HUM the deities assembled in the inestimable mansionrdquo Recite ldquoOM long life deityrdquo and so on according to the Long Life Practice Make an offering by playing the cymbals

(c) 3 The Prayer for Bring the View of Dzogchen Back to Mind Oumlགསཔཆནཔགསལགདབཔ ཨaiumlntilde འཁརའདསZནBསགས4 བདརག ཤགསkནoངས iནལམYམགSམསགསc

མཐརiexclངང dzoak pa cheacuten po saal dhaap pa a om hum khor dheacute kuumln ji soog ja dheacuter sheacutek kyeacuten draang moumln laam naam suum soog kyi thar chung ngo [Third] bring the view of Dzogchen back to mind performing ldquoA OM HUM all phenomena of saṃsāra and nirvāṇardquo and so on Next is ldquothe invitation of the Sugatas and finally the threefold aspirational prayer and so on

The Colophon ཞསཤསརབབའསངགབབཔའཟནརསརཞགབEནཔའ དIརlམཆགབའསངགའབབཔའཐབས དདནགསལབར4ད

པའyགབཞསའད དའoཡགརབཏབཔའYམདཀརགང དdegདའyབའཤསQདགསལacircསཤག ཅསཤསརབlམཆགབའ

སངགའབབགuངམརགLནསལByགhབཞསཔའཐབསCབOདsངཔ8འQནབཟངའདཡངeརནཔ8ཆzEacuteམ`ནབསདནམས_8

ynསདབངགWལཔ8དzཉདcས རངརསམཛདཔའབབགuངའདལyགhབཞསཔའགསལ4དཞགདགསཔའབཀའགSངxག[P

43]མད`གནངབབཞན rནཤསརབclབབལཤནh_8Czགཅགhoལབའ uacuteདགམངའརསcdངའyམསཔ 6མབNtildeནVང

Lཉཝརབདགགསས[Aringབབཞཔའཡརཚསcག ཤནབEནiནརའདགནBསངབབཔའ6བསSjརབ[ནའ~ལ_མད`

རཅག སnotཛཡནh དགའ

zhe sheacute raab ma weacutei seacuteng geacute druup peacutei zin ris reacute zhik teacuten parsquoo deacute tar lha choak ma weacutei seacuteng geacutei druup peacutei thaap deacute dhoumln saal war jeacuted peacutei chaak zheacuted dhi deacute dra yi geacuter taap peacutei naam kar gaang deacute sid dro weacutersquoi sheacute juumld saal nuumls shoak kyeacuted sheacute raab lha choak ma weacutei seacuteng geacutei druup zhung ma rig muumln seacutel ji chaak tu zheacuted peacutei thaap tsi kyuumld nying porsquoi juumln zaang dhi yaang je rin po cheacute ku dhuumln soumld naam lo droumld wang gi jal po deacute nyid kyi rang reacute dzaad peacutei druup zhung dhi la chaak tu zheacuted peacutei saal jeacuted zhig goumld peacutei ka suung dhok meacuted du naang wa zhin treacuten sheacute raab kyi lha druup la shin tu lo tseacute kyik tu dril weacutei dheacute geacute nga ris kyi traang chaam pa kam tsuumln drung mu nyi weacuter dhaak gi sa ta dha wa zhi peacutei yar tsheacute kyi sheacuten teacuten meacuten rirsquoi ghoumln ji ma seacuteng druup peacutei kaap su jar wa teacuten dreacutel la meacute du jur kyik sarba dzaa yeacuten tu gersquoo This has been an explanation of the guidelines for the sādhana of the wisdom deity Ma seacuteng Whatever bright virtue has been created from writing this ritual procedure to clarify the meaning of the sādhana of Ma seacuteng may that be able to illuminate the mindstreams of beings This text the Excellent Flow of Essential Nectar a ritual procedure for Illuminating the Darkness of Ignorance the main sādhana text for the wisdom deity Ma seacuteng was composed when the precious lord the ldquopresencerdquo Sonam Lodrouml Wang-gi-gyelpo himself requested a ritual procedure to clarify the sādhana text that he had composed So as not to go against his word and being fully focused on accomplishing the practice of the supreme wisdom deity I Drungmu Nyiwer a monk from the family line of Kam-[tshang] a wanderer and beggar from Derge territory wrote this text at Menri Monastery where the teachings of the Shen are preserved It was written in the earth horse year at the beginning of the fourth month on the occasion of the retreat for the deity of Ma seacuteng

May its auspiciousness be supreme May it be virtuous

30

A Supplication to the Lamas of the Ma seacuteng Lineage P45]སངབQདཔའགསལའདབསབuགསས

ma seacuteng juumld peacute sol dheacuteb zhuuk so

ཨམཧ བནཉདབདཆནdས~ལཞངཁམསན བནEacuteZནhབཟངཔལགསལབའདབས འགམནབདབ

ཆནཔ8འཕ~ང` OumlགསEacuteསངརགསmལགསལབའདབས གནསམཆགའལམMངརངགཞངཁམས

ན ལEacuteOslashབདཔནYམབཞལགསལབའདབས གནམམཚbམངམཁརརགའཛfནབགནསS Zནམyན

མཁསཔམབཞལགསལབའདབས གངསཅནiནBརབ8འགདནS| སངལཔYམབཞལགསལབ

འདབས རངརངའyའ`ལལཔའཞངཁམསS oནཅནCབའ_མལགསལབའདབས EacuteགSམསངས

Wསཐབཔར4ནBསradicབས Yམyལ[P46]vགསདངxནཔར4ནBསradicབས རངསམསབནEacuteར[གས

པར4ནBསradicབས ཡནཏནuནSམཚbགསཔར4ནBསradicབས འy8དnནམཐའ|yནཔར4ནBསradicབས

ནདགདནབརཆདཞབར4ནBསradicབས yགག6བསSyགའཚལལ iནB6བསSབ`དCiནBམཆདཔའatildeལ

སགསཁབརར ཅསཔའདནEacuteམ`ནབསདནམས_8ynསcསབuསཤསiནརའrད`jརབའ བuཤསཔརཤག

E ma ho boumln nyi dheacute cheacuten troumld draal zhing khaam na boumln ku kuumln tu zaang po la sol wa dheacuteb lsquoog min dheacute wa cheacuten porsquoi pho draang na dzoak ku ma seacuteng rik nga la sol wa dheacuteb neacute choice ol mo lung ring gi zhing khaam na trul ku loap poumln naam zhi la sol wa dheacuteb naam tsho mang khar rik zin druup neacute su kuumln cheacuten kheacute pa mi zhi la sol wa dheacuteb gaang kyeacuten meacuten ji ri worsquoi dheacuten sa ru ma seacuteng trul pa naam zhi la sol wa dheacuteb rang rang dro dhul trul peacute zhing khaam su drin kyeacuten tsa weacutei la ma la sol wa dheacuteb ku sum saang je thoop par jin ji loob naam drol jaag daang dheacuten par jin ji loob rang sem boumln kur toak par jin ji loob youmln teacuten phuumln suum tshoak par jin ji loob dro d oumln tha ru chin par jin ji loob ne dhoumln bar choumld zhi war jin ji loob chaak gi kaap su chaka tshal lo meacuten ji kaap su dhuumld tsi meacuten ji choumld pa bhul soog kha jur ro kyeacuted pa dhi ni ku dhuumln soumld naam loumld droumld kyi tra shi meacuten rirsquoi troumld du jar warsquoo tra shi par shoak E MA HO I pray to the eternal body of Boumln Kuntu Zangpo in the field of reality itself the great bliss that is free of elaborations I pray to the five families of Ma seacuteng the body of innate perfection in Okminrsquos palace of great bliss I pray to the four spiritual masters the emanation body in the pure field of Olmo Lungring the supreme holy place I pray to the four omniscient learned scholars in Namtsho and Mangkhar meditation places of the awareness holders I pray to the four emanations of Ma seacuteng in the Snowy Land at the seat Medicinal Mountain I pray to the kind root lamas in the fields where they emanate in different forms to tame different kind of beings Bless me to attain the three kayas Bless me to attain the enlightened tongue Bless me to realize my own mind as the Dharmakaya Bless me so that my good qualities become perfectly complete Bless me to completely accomplish the aims of beings Through your blessings may sickness and hindrances be pacified During a prostration session change the recitation to ldquoI prostrate tordquo During the offering of ambrosial medicine change it to ldquoI offer ambrosial medicine tordquo This was composed by Sonam Lodrouml holder of the title ldquothe presencerdquo at the auspicious location of Menri Monastery May it be auspicious

31

ཤསརབབའསངགའབགuངམརགLནསལཞས4བབuགསས

sheacute raab ma weacutei seacuteng geacutei zhung ma rig muumln sel zhe ja wa zhuuk so Dispelling the Darkness of Ignorance The Main Sādhana Text of the Wisdom Deity Ma seacuteng

Homage and History [P56]ངམཚརའཇའའདའཁརལmཡདatildeས

neངinfin8ནzའAumlགuqགrEང`

བOVགལངཚbརལyཔ8ཏའཛfན

EacutemསངlཚbགསརབhབEད

ngo tshar ja oumld khor lo nga yi uumld chung kyo neacute druuk khu juuk tri teacuteng du kyu druuk lang tsho ral dri po ti zin ku nga ma seacuteng lha tshoak raab tu toumld I praise the five deities in the assembly of Ma seacuteng the youths holding their texts and swords sitting atop garuda lark parrot dragon and cuckoo thrones at the center of five marvelous circles of rainbow light

བདགའoད~བNtildeནཤརWལལ

སངའAumlགAringའཡརཚསབཅmའཉན

སངསWསའ`གནསiནརའནམམཁའ[P57]ལ

སངEacutemམངནSམ4ནFངནས

ZནBསyགགཡསརལyགཡནཔ8ཏ

བདགགkབརབཞགEའད6དགSང

dhaak dra ra tsuumln sheacuter jal la sa kyong druuk dharsquoi yar tsheacute kyo ngeacutei nyin sang jeacute dhu neacute meacuten rirsquoi naam kha la ma seacuteng ku nga ngoumln suum joumln naang neacute kuumln ji chaak yeacuted ral dri youmln po ti dhaak gi kyi wor zhaak teacute dhi keacute suung In the earth protector year30 on the 15th day of the dragon month in the sky above Menri Monastery gathering place of the enlightened beings the five deities of Ma seacuteng manifested in vision to a person such as me Rwatsun Shejal Each had a sword in his right hand and a text in his left touching these to the crown of my head they said

32

ད~བNtildeནཤསརབདགངསWལཉན

Zནབཟངདགངསཔuགསcདབང

ལངསkདOumlགསEacuteགSངགདབང

ཅརཡངལEacuteEacuteཡདབང

བWདrབཞEངབནBདབང

ra tsuumln sheacute raab gong jal nyoumln kuumln zang gong pa thuuk kyi wang long kyoumld dzoak ku suung gi wang kyir yang truumll ku ku yi wang jeacuted tri zhi tong boumln ji wang ldquoRwatsun Sherab Gongjal listen The primordial state of Kuntu Zangpo is the empowerment of enlightened mind The body of innate perfection is the empowerment of enlightened speech The emanation body is the empowerment of enlightened body The 84000 teachings are the empowerment of Boumln

The ldquoGeneralrdquo Mantra and the ldquoSpecificrdquo Mantras of five Families of Ma seacuteng ཨaiumlntildeརཛ བྷཀདྷཧནནམཤཡསdའ` ཨparaཀཁགངཧཨཐགདྷཧནསdའ` ཨཅཆཇཉརཞmicro[P58]དྷཧནསdའ`

ཨཏཐདནལསplusmnདྷཧནསdའ` Lཔཕབམཟའཚfགདྷཧནསdའ` ཨཙཚཛཝཡཤཤདདྷཧནསdའ`

a om hum ram dza wah ki dheacute heacuten na ma sha ya si dhi dhu a lsquou ka kha ga nga ha a thik dheacute heacuten si dhi dhu e kya cha ja nya ra zha mara dheacute heacuten si dhi dhu o ta tha da na la sa maya dheacute heacuten si dhi dhu mu pa pha ba ma za lsquoa tshig dheacute heacuten si dhi dhu i tsa tsha dza wa ya sha sheacuted dheacute heacuten si dhi dhu ldquoA OM HUM RAM DZA WA KI DHE HEN NA MA SHA YA SI DHI DHU A lsquoU KA KHA GA NGA HA A THIG DHE HEN SI DHI DHU E KYA CHA JA NYA RA ZHA MARA DHE HEN SI DHI DHU O TA THA DA NA LA SA MAYA DHE HEN SI DHI DHU MU PA PHA BA MA ZA lsquoA TSHIG DHE HEN SI DHI DHU I TSA TSHA ZA WA YA SHA SHED DHE HEN SI DHI DHUrdquo

དIརབཀའཡའཁརལའད 6ལxནyདལདབངབEacuteརབ EངགSམབཀའའཁརབ6རབརཤག འyZན_8Uumlnའ4དཔརཤག

བEནཔའWལམཚནའaacuteགཔཤག eའagraveགམཐའ|yནཔརཤག འy8དnནདཔགམདacircསཔརཤག ཞསགSངསནསའཇའIརཡལཏ

སང deacute tar ka yi khor lo dhi kal dheacuten choumld la waang kur wa tong suum ka khor kor war shoak dro kuumln lo go jeacuted par shoak teacuten peacutei jaal tsheacuten zuuk pa shoak je juuk tha ru chin par shoak dro doumln paak meacuted nuumld paar shoak zheacute suung neacute ja tar yal teacute soong ldquoThus this wheel of the word of the enlightened beings is bestowed as an empowerment to you fortunate one May you turn the wheel of teachings in the billionfold universe May you open the minds of all beings May you erect the victory banner of the teaching May the followers of the teaching last until the very end May the aims of limitless sentient beings be accomplishedrdquo Having spoken they faded away like a rainbow

33

Compounding the Ambrosial Medicine བ`དCiནBལགལནལ ཐངདངརལatildeyམགSམ

dhuumld tsi meacuten ji laak leacuten la thaang daang ril bu cheacute ma suum Regarding the procedure [for compounding] ambrosial medicine31 there are three modes of preparation as a decoction [thang] as pills and as a powder

A Decoction དངཔ གསརམདག tངWན deg8ལn TརTམ Oགང ཤངམངར laquoནའAumlམ ཤངཚ Sགiལ ཀར ཏགཏ ཝouml གཙངཕག infin

གའUumlངuང དལསYམསཐངགuacute

dang po seacuter dhok paang jeacuten so lo gur gum kyu gaang shing ngar guumln duum shing tsha suk meacutel ka ra tik ta wa lo tsang phaak kyo garsquoi gong chung da li naam thang gi dheacute The firstmdashthe decoctionmdashuses a type of myrobalan gentiana sedum saffron bamboo mana cinnamon raisin cinnamon elettaria cardamom sugar gentiana barbaat foxrsquos lung pork from Tsang province a small larkrsquos egg and rhododendron with fragrant leaves

The Pills གཉསཔདལ[P59] གསརམདག oumlC daggerངབ ཙནདན ཨཀ| མཚལདཀར tངtས དབངཔལགཔ ཨབ uདག ཤང

མངར W6ག བའ ecircངCYམསརལatildeའuacute

nyi pa da li seacuter dhoak la tsi yung wa tseacuten dheacuten a ka ru tshaal kar pang poumld wang po laak pa a wa shu dhaak shing ngar ja keacuteg barsquoo drang tsi naam ril bhursquoi dheacute The secondmdashthe pillsmdashuses rhododendron with fragrant leaves a type of myrobalan musk turmeric sandal aloe wood bright vermilion jatamansi a plant root shaped like the human hand sweet flag cinnamon lac dye cowrsquos milk and honey

The Powder གSམཔ uqག ནཙb ཐངཀར ཐབ igraveངigraveང ཕ8རnག 4ཕ infinགའsང AEligནཤང uགཔ Yམསནyམའuacute

suum pa khu juuk neacute tso thaang kar thi wa trung trung pho roak ja pho kyo garsquoi nying droumln shing shuuk pa naam ni cheacute marsquoi dheacute The thirdmdashthe powdermdashuses [dried meat from] a cuckoo a parrot a white vulture a pigeon or a swallow a crane a crow or raven and a cock a larkrsquos heart torchwood and juniper

The Nine Vocal Melodies 4~ག6དcཅངདTན ངརབའདདནགསརམདགoslashངས sནཔརའདདནཏགཏཤངམངརoslashངས aumlམཔརའདདནSགiལ

oslashངས rབརའདདནdeg8ལnoslashངས རངབརའདདནtངWནoslashངས བདབརའདདནagraveགངoslashངས jeacute daak ke kyi kyong ghu ni ngar wa dhoumld na seacuter dhoak puung nyeacuten paar dhoumld na tik ta shing ngaar puung boom par dhoumld na suuk meacutel puung tra war dhoumld na so lo puung ring war dhoumld na pang jeacuten puung dhe war dhoumld na ju gaang puung Regarding the nine vocal melodies if one wishes to have a fierce voice then a heap of the myrobalan is placed at the center of the maṇḍala If one wishes to have a pleasant voice then a heap of gentiana barbaat and cinnamon is used If one wishes to have a loud voice then a heap of elettaria cardamom is used If one wishes to have a soft voice then a heap of sedum is used If one wishes to have a high pitched voice then a heap of gentiana is used If one wishes to have a soothing voice then a heap of bamboo mana is used [In these examples a fierce voice is like that of a tiger lion or garuda a pleasant voice is like that of a viol or a nightingale a loud voice is like the voice of a

34

dragon or the sound of lightning a soft voice is like the sound of a flute a high pitched voice is like that of a cuckoo and a soothing voice is like that of a parrot or lark]

The Fourty Magical Letters yངསནའsལཡགབཞབOའyངས ཡནཏནyལབའvགསདངxནཔཡས ཚངསཔའགSངད4ངསVགOའqང མབeདགszligངས

xནདངསugraveབཐབ

dranng ni truul yik zhi kyursquoi draang youmln teacuten drool weacutei jaak daang dheacuten pa yi tshaang peacute suung yaang druuk kyu jung mi jeacuted zuung dheacuten ngoumld duup thoap Regarding the definitive number of the magical letters32 there are forty [with eight for each of the five deities of the mandala The forty miraculous letters are keys that open the box of intelligence from which] one can become endowed with a tongue that ldquoreleasesrdquo good qualities through this the sixty types of divine melodic speech emerge and one attains the accomplishment of non-forgetfulness

Stages of the Actual Sādhana བཐབསgནའyདངསགཞeསདངགSམ

druup thaap ngoumln dro ngoumld zhi jeacuted daang suum The sādhana has three main sections (a) the preliminaries (b) the main body and (c) the conclusion

(a) The Preliminaries དངཔལབOE igraveས བསང གཏའཆན4ནའབབས དཀརགཏར བགགསotildeད y[P60]མཚམས ཐགགདབ ཆགགདབ atildeམ

འagraveག Wནདགད

daang po la kyu teacute truumld saang ta cheacuten jin beacuteb kar tor geacuteg luumld chi tshaam thik dhaab chaak dhaab bum juug jeacuten goumld The first has ten parts the water purification the fumigation consecrating the ldquosacramental substancerdquo [ta chen] the white torma the ransom torma the external boundary [of the retreat] striking the lines [of the maṇḍala] sprinkling water placing the vase [in the maṇḍala] and setting out the ornaments

(a) 1 The Water Purification དངཔཚནigraveསན ཨaiumlntilde ཡཤསསངuགསeའམཁའད4ངསལ 4ནradicབསdནའrགབ`དCའཆར

འབབསནས གཙངམརབཤམསཔའཚནཆབigraveསགསལབས མགཙངབགAEligབམMསའigraveདརཅག

danng po tsheacuten truumld ni a om hum yeacute sheacute ma seacuteng thuuk jersquoi kha ying la jin laap trin trik dhuumld tsirsquoi char beacuteb neacute tsaang mar shaam peacute tsheacuten chaap truumld sool weacutei mi tsaang baak dip ma luumld truumld jur kyik First for the water purification recite ldquoA OM HUM in the vast compasionate sky of the wisdom deity Ma seacuteng clouds of blessings gather and a rain of ambrosia falls Through this purely displayed water purification may all impure obscurations and karmic tendencies be cleansedrdquo

(a) 2 The Fumigation with Incense

35

གཉསཔtསབསངན ཨaiumlntilde ཡཤསསངuགསeའམཆནBས འy8wzནནགསཚལབdegགསཔའtས`ད

འyལ གཙངམརབཤམསཔའiནtསoཞམབསང མགཙངཉམསyབམMསབསངརཅག

nyi pa poumld saang ni a om hum yeacute sheacute ma seacuteng thuuk jersquoi meacute cheacuten ji dro kyeacuten naak tshaal seek peacute poumld duumld chil tsaang maar shaam peacute meacuten poumld dri zhim saang mi tsaang nyaam dip ma luumld saang jur kyik Second for the fumigation with incense recite ldquoA OM HUM the great fire of the compassion of the wisdom deity Ma seacuteng burns the forest of beingsrsquo karmic circumstances and this smoke of incense swirls Through this purely displayed fumigation of fragrant medicinal incense may impurities from samaya violations be purified such that none are left behindrdquo

(a) 3 The Consecration of the Sacramental Substance གSམཔགཏའཆན4ནདབབན ཨaiumlntilde ཡཤསསངlmའuགསཀནས བ`དCའuབQནམདབབསནས

ན གཏའཆནརནཆནFད`བ`དCའyལ lཚbགསའདརབuགས[P61]མYམསucircངཤངབས

suum pa ta cheacuten jin waap ni a om hum yeacute sheacute ma seacuteng lha ngeacutersquoi thuuk ka neacute dhuumld tsirsquoi chu wo juumln meacuted baap neacute ni ta cheacuten rin cheacuten noumld du dhuumld tsi chil lha tshoak dhir zhuuk mi naam suung shing kyoob Third for the consecration of the sacramental substance [ta chen] recite ldquoA OM HUM from their hearts the five Ma seacuteng wisdom deities uninteruptedly send down ambrosial rivers As the ambrosia gathers in the precious container of the ta-chen may the deities assembled here become protectors of the humansrdquo

(a) 4 Offering the White Torma བཞཔདཀརམཆདན ཨaiumlntilde ཡཤསསང4ནradicབསལགསའqངབའ iནtསདཀརམངརརནཆནའAuml

བ ཤསའད མyནབཞའཁརབཅསའatildeལཞངjནཔཡས བག ཤནབརཆདསལཞངuacuteངyགསམཛbད

zhi pa kar choumld ni a om hum yeacute sheacute ma seacuteng jin laap leacutek juung weacutei meacuten poumld kar ngar rin cheacuten dru shoumld dhi droumln zhi khor kyeacuted bhuul zhing jin pa yi duup sheacuten baar cheacuted sel zhing dhong droak zoumld Fourth for offering the white torma recite ldquoA OM HUM as this divine food made of medicinal herbs incense white and sweet ingredients and grains is offered and given to the four types of guests and their retinues may it dispel the hindrances of the Shen practitioners and provide assistance to themrdquo

(a) 5 Giving the Ransom Torma mཔotildeདགཏརjནཔན ཨaiumlntilde འདདཡནZནཚངotildeདགཏརWཆནའད བརཆད4དཔའབགགསརགས

Zནལབg རངརངའདདཔZནཚfམསགནདསམསཞ 4མསཔའསམསxནག ཤནBབཀའཉནམཛbད

nga pa luumld tor jin pa ni a om hum dhoumld youmln kuumln tshaang luumld tor ja cheacuten dhi bar cheacuted jeacuted peacute geacuteg rik kuumln la ngo raang raang dhoumld pa kuumln tshim noumld sem zhi jaam peacute seacutem dhen sheacuten ji ka nyeacuten zoumld Fifth for giving the ransom torma recite ldquoA OM HUM this vast ransom torma complete with all desirable objects is given to all the kinds of obstructive beings who create hindrances As a result of

36

this may their desires be satisfied and their malevolent minds pacified May they become endowed with loving minds and obey the words of the Shenrdquo

(a) 6 Establishing the External Boundary Vགཔyམཚམསབཅད ཨaiumlntilde ཡཤསསངལཔWལཆནབཞ ཤལདཀརའདདངoང|མའཛfན ནམ

མཁའཐངeའཛfནBབདག Eacuteམདགyགསམuནརགས[གས[P62]Wནདངxན དརBནབཟའརན

ཆནFཚbགསWན yགནཤསརབརལyརརའཛfན yགསབཞའབརཆད4དཔའབགགསརགསZན

uགསeསuགསcསཐམསཅདབAEligལབར4འ druuk pa chi tsham kyeacuted a om hum yeacute sheacute ma seacuteng truumll pa jaal cheacuten zhi sheacutel kar oumld daang draang rum zin naam kha thaang je zin ji dhaak ku dhoak choak thuumln rik taag jeacuten daang dheacuten dar ji na za rin cheacuten na tshoak jeacuten chaak na sheacute raab raal dri re re dzin choak zhirsquoi bar cheacuted jeacuted peacute geacuteg rik kuumln thuuk jeacute shuuk kyi thaam kyeacuted draal war jarsquoo Sixth in establishing the external boundary [for the retreat] recite ldquoA OM HUM four great kingsmdashWhite Crystal Light [Lord Entrusted with controlling order] Lord of the Clear Sky and Self Holdermdashare emanations of the wisdom deity Ma seacuteng With their colors matching those of the four directions they are endowed with their typological marks and ornaments Adorned with silk garments and various precious ornaments each holds a wisdom sword in his hand With the power compassion may they liberate all the obstructive beings who create obstacles in the four directionsrdquo

(a) 7 Striking the lines [of the Maṇḍala] བ`ནཔཐགགདབཔན ཨaiumlntilde ཡཤསསངlཡuགསཁནས མཛསཔའའདཟརmའrསཔས Qཆན

འqངmའཐགརནས འqངmའདcལའཁརpartནBསugraveབ

dhuumln pa thik dhaab pa ni a om hum yeacute sheacute ma seacuteng lha yi thuuk kha neacute zeacute peacute oumld zeacuter nga troumld peacute ju cheacuten juung ngeacutei thik jur neacute juung ngeacutei kyil khor lhuumln ji druup Seventh for striking the lines [of the maṇḍala] recite ldquoA OM HUM from the heart of the wisdom deity Ma seacuteng radiates five colorful lights As these become the lines of the five great causal elements the maṇḍala of the five elements comes about spontaneouslyrdquo

(a) 8 Sprinkling Water [to Settle the Dust] བWདཔཆགཆགགདབཔན ཨaiumlntilde ཡཤསlmའuགསeའdནoslashངསལས 4ནradicབསབ`དCའཆརཆན

འབབཔའདས དcལའཁརའདལཆགཆགགདབཔཡས མཛསལགསཡདའངངམཚརམཉམརཅག

jeacuted pa chaak chaak dhaab pa ni a om hum yeacute sheacute lha ngeacutei thuuk jeacute trin puung leacute jin laap dhuumld tsi chaar cheacuten baap pa dhi kyil khor dhi la chaak chaak dhaab pa yi zeacute leacutek yi lsquoong ngo tshar nyaam jur kyik Eighth for sprinkling water [to settle the dust] recite ldquoA OM HUM from the clouds of compassion of the five wisdom deities falls a great rain of ambrosial blessings As a result [the dust] in this maṇḍala is settled May [the maṇḍala] become beautiful fine attractive and amazing in equal measurerdquo

37

(a) 8 1 Drawing the Maṇḍala

ཞསབeདལ མཐའཐགབཞདངཚངསཐགབཞགདབ མཐའཐགམཚམསནསབ6རཐགརམགSམ[P63]གདབ ugraveཐགབ6རཐག

szligརནསཕ~ངཐགབཞགདབ ཆཆནགཉསcནང`ཕ~ངནངཐགགདབ དལདཀརཐགmmསབཤག མཚམསཐགདcལམའ

གཡསགཡནཆརསརནས Uuml8ཐགབཞགདབ Uuml8ཐགགཡསགཡནཀག`ང ཐགལཆrནར དཡསཕ~ངoumlངདTའqང yགས

བཞདatildeསmབ6རཐགVགརབ6ར དལའདmཟརVག~ས མཚམསབཞvནཤངEང`རལyoumlགབམ~ས གངགདཀརཐགm

ལཆrནVག དངཔའqངCགསགཉསཔའདདཡནདམར གSམཔཡགདg བཞཔ[བབནག mཔཟརཚགསར Vགཔདརatildeཁད

ནམཛསཚbན4 Aringགམyགསམདག Uumlབཞyགསའད གdaggerག`ངབཞ གསརBསཀབབWདcསའདགསཔ ཀགདནཔདམ ཀu

Aringབའད4བས Uuml8yབནག [བབདཀརvངདམརg8སzར atildeམཔདཀར ~6སར འཁརལདམར ཆརཁབgལ[P64]ཏགདང4

|4yསར དརདhellipངམཛསཔར4ད སབནན དatildeསcའདའཁར` ཨ ཀཁགངཧཨཐགYམས~ས ཤརBའདའཁརལ aiuml

ཨཏཐདནལསplusmnYམས~ས 4ངགའདའཁརལ ntildeཨཙཚཛཝཡཤཤདYམས~ས acircབcའདའཁརལ རཨཅཆཇཉརཞmicro

Yམས~ས l8ཡའདའཁརལ ཛLཔཕབམཟའཚfགYམས~ས

zheacute joumld la tha thik zhi daang tshaang thik zhi dhaap tha thik tshaam neacute kor thik rim suum dhaap dru thik kor thik zur neacute pho draang thik zhi dhaab cha cheacuten nyi kyi naang du pho draang naang thik dhaap deacute la kar thik nga ngas shaak tshaam thik kyil meacute yeacuted youmln cha reacute sor neacute go thik zhi dhaap go thik yeacuted youmln ka dhung thik la cha treacuten reacute deacute yis pho draang ling gu jung choak zhi uumld nga kor thik druuk reacute kor deacute la lsquood zer druuk dri tshaam zhi joumln shing teacuteng du raal dri lek baam dri gong gi kar thik nga la cha treacuten druuk daang po jung tseacutek nyi pa dhoumld youmln mar suum pa ya geacuted ngo zhi pa ta baab naak nga pa zar tshag seacuter duuk pa dar bu kheacuted ni zoumld tshoumln ja dha gaam choak dhoak go zhi choak oumld yu dhung zhi ser ji ka wa jeacuted kyi dheacuteg pa ka dheacuten pad ma ka zhu dha weacutei yiib go driib naak ta baap kar jang mar ngo seacuter bum pa kar dreacute keacute seacuter khor lo mar char kheb ngo la toak daang ja ru ja dri seacuter dar kyang zeacuted par jeacuted sa boumln ni uumld kyi oumld khor du a hu ka kha ga nga ha a thik naam dri shar ji oumld khor la om o ta tha da na la sa maya nam dri jang gi oumld khor la hu i tsa tsha za wa ya sha sheed nam dri nuup kyi oumld khor la ram e kya cha ja nya ra zha mara nam dri lho yi oumld khor la za mu pa pha ba ma za lsquoa tshig nam dri After reading the above verses one draws the four perimeter lines [mtharsquo thig] and four central lines [tshangs thig] of the maṇḍala [using a chalk line] Draw the three concentric circles [moving inward] from the perimeter lines Strike the four lines of the square palace such that its corners intersect with the [middle] circle Moving inward two large units then strike the [square] inner lines of the palace Divide up the interior of the resulting square with five white lines for each side From the cardinal central lines measure one [large] unit to the right and one to the left and strike the four lines for the doors To the right and left of the door lines measure one small unit and strike lines for the pillars and beams these form the nine sections of the palace In five of the sectionsmdashthose in the four directions and the centermdashdraw circles surrounded by six concentric rings five of those are the ldquolightrdquo circles and one is the ldquorayrdquo circle In the four corner sections draw a tree with a sword and text atop it The above mentioned five white lines form six sections that are each one small unit [in width] The first [and innermost] layer is called ldquostacked elementsrdquo The second called ldquodesirable objectsrdquo is red The third called ldquofootstoolsrdquo is blue The fourth the ldquohorse dismounting pointrdquo is black The fifth ldquocriss cross patternsrdquo is yellow The sixth ldquopelmetsrdquo is colored with attractive hues The colors of the four semicircles correspond to the colors of the four directions The colors of the four doors correspond to the colors of the lights radiating from the four directions The four turquoise beams are held up by eight golden pillars The pillars have pedestals in the shape of lotuses their capitals are shaped like moons The doors are shaded [Atop the beams] are the archways or ldquohorse dismounting pointsrdquo with terraced steps of white green red blue and yellow

38

On these are [stūpas each with] a white vase a golden neck-block red wheels and a blue rain-cover on this is a tip bird-horns and a golden sword These are decorated with silk streamers Regarding the seed syllables write the syllables A lsquoU KA KHA GA NGA HA A THIG in the center light wheel Write the syllables OM O TA THA DHA NA LA SA MAYA in the eastern light wheel Write the syllables HU I TSA TSHA DZA WA YA SHA SHAED in the northern light wheel Write the syllables RAM E CA CHA JA NYA RA ZHA MARA in the western light wheel And write the syllables DZA MU PA PHA BA MA ZA lsquoA TSHIG in the southern light wheel

(a) 8 2 Filling in the Colors ཚbནBབcབན ཨaiumlntilde ཡཤསསངlmའuགསཁནས འདཟརmའrསམཛསཔའཚbནmརར དcལ

འཁརཕ~ངགནསSཕགཔའཚ རངqངའདmའགཞལཡསའugraveབརཅག

tshoumln ji kyeacute wa ni a om hum yeacute sheacute ma seacuteng lha ngeacutei thuuk kha neacute oumld zeacuter nga troumld zeacuted peacute tshoumln ngar jur kyil khor pho draang neacuted su phoak peacute tsheacute rang juung oumld ngeacutei zhal yeacute druup jur kyik For filling in the colors recite ldquoA OM HUM from the hearts of the five Ma seacuteng wisdom deities radiate five lights which transform into the five beautiful colors When these strike the palaces in the maṇḍala may they become a self-emergent inestimable mansionsof five-colored lightsrdquo

(a) 9 Setting Out the Vase the Pure Palace of Primordial WisdomདTཔatildeམཔན ཐགམརཚནtསcསigraveསབསང4E ཨaiumlntilde ཡཤསཤསརབlmའuགསཁནས ཏངའཛfནའད

ཟརའrའ`འཚནtསའདས རནཆན[P65]atildeམཔབAgraveསཤངབསངབཡས ཡཤསཕ~ངགཙངདག

འugraveབརཅག gu pa bum pa ni thoak mar tsheacuten poumld kyi truumld saang ja teacute a om hum yeacute sheacute sheacute raab lha ngeacutei thuuk kha neacute ting zin oumld zeacuter tro dhursquoi tsheacuten poumld dhi rin cheacuten buum pa truumld shing saang wa yi yeacute sheacute pho draang tsaang dhag druup jur kyik Ninth for the vase first it is purified using water and incense Recite ldquoA OM HUM the hearts of the five Ma seacuteng wisdom deities radiate and recollect contemplative lights in the form of purified water and incense which wash and fumigate the precious vase Through this may it become a meticulously clean and pure palace of primordial wisdomrdquo

དནསམཚམསབཅདཔན ampརampར)ཕཊ deacute neacute tshaam kyeacuted pa ni tri ni tri ni dhu ram dhu ram hum phe Then to establish a boundary [before placing the vase in the maṇḍala] recite ldquoTI NI TI NI DHU RAM DHU RAM HUM PHATrdquo

(a) 91 Filling the Vases with Contents Symbolizing the Five Bodies of the Wisdom DeitiesདནསབOདCལཏsངཔYམསགསངQདkIར ཨaiumlntilde iནmtསmའAumlmsངཔm རནཆནmདངuགཙངའ

མསགས རནཆནatildeམཔའབOད`Cལབཡས ཡཤསསངEacutemའugraveབརཅག dheacute neacute kyuumld tsal teacute nying po naam saang juumld kyi tar a om hum meacuten nga poumld nga dru nga nying po nga rin cheacuten nga daang chu tsaang lsquoo ma soog rin cheacuten bum peacute kyuumld du tsaal wa yi yeacute sheacute ma seacuteng ku nga druup jur kyik

39

ldquoNext while the vase is equipped with its contents the three heart mantras of the secret tantric cycle are peformed according to the usual procedure Then recite ldquoA OM HUM five medicines five types of incense five grains five seeds five precious materials clean water milk and so forth are allocated as the content of the precious vase As a result may they become the five bodies of the wisdom deities of Ma seacutengrdquo

(a) 92 Placing the Vase in the Center of the Maṇḍala atildeམཔམདatildeསSབཀད ཨaiumlntilde lདངགཞལཡསད4རམདatildeམཔའད ཤསརབསངEacutemཡཤསmས

འyZན`གmབ`དmབཅམསཔའyར དcལའཁརམདatildeསSབuགསSགསལ

bum pa manji uumld su koumld a om hum lha dhaang zhal yeacuted yeacuter meacuted bum pa dhi sheacute raab ma seacuteng ku nga yeacute sheacute ngeacutes dro kuumln duuk nga dhuumld nga kyom peacute chir kyil khor manji uumld su zhuuk su soon Placing the vase in the center of the maṇḍala recite ldquoA OM HUM this vase is the deities and divine mansion inseparable So their five wisdoms may conquer the five demonsmdashthe five poisons of all beingsmdashmay the five bodies of the wisdom deities of Ma seacuteng take a seat in the center of the maṇḍalardquo

(a) 93 Placing the Pills [in the Maṇḍala] རལatildeབཀདཔན ཨaiumlntilde རནཆནmugraveབpartངབཟདཡདའང` ཡཤསmugraveབཟདམདརལatildeསབཀང[P

66]ཁདགFmདརBཞལཁབལ yགསབཞདatildeསmརགས[གསWཡསའདབས སངEacutemད4རམད

རལatildeའད དcལའཁརཕ~ངདatildeསSབuགསSགསལ

ril bu koumld pa ni a om hum rin cheacuten nga druup lhuung zeacuted yi ong du yeacute sheacute nga druup zeacuted meacuted ril buumls kaang kha dhoak na nga dar ji zhaal kheacutep la choak zhi uumld nga rik taag ja yi dheeb ma seacuteng ku nga yeacuter meacuted ril bu dhi kyil khor pho draang uumld su zhuuk su sool Placing the pills [in the maṇḍala] recite ldquoA OM HUM this delightful alms bowl made from five precious materials is filled with inexhaustible pills made from the five primordial wisdoms The five colored silk that covers the bowl is sealed with the distinctive symbols in the four directions and center May the five bodies of the wisdom deities of Ma seacuteng inseparable from these pills take a seat in the center of the maṇḍalardquo

(a) 10 For Setting out the Ornaments བOཔWནདགདཔན ཨaiumlntilde ཡཤསསངlmབཔའ[ན མལངཤལགངའsལཡག4ངatildeདང གནམ

Wན_~འཕནག`གསདརདhellipངདང བརWནདརཡལརནཆནཟརཚག སWནlOumlསམཆདOumlས

བཤམསཔYམས དcལའཁརམཛསཔའWན`བuམཔར4

kyu pa jeacuten goumld pa ni a om hum yeacute sheacute ma seacuteng lha nga druup peacute teacuten meacute loong sheacutel goong trul yik jaang bu daang naam jeacuten la dreacute pheacuten dhuuk daar kyaang daang bar jeacuten dar yol rin cheacuten za ra tshaak sa jeacuten lha zeacuted choumld zeacuted shaam pa naam kyil khor zeacuted peacute jeacuten du traam par ja Tenth for setting out the ornaments recite ldquoA OM HUM the supports for practicing the five wisdom deities of Ma seacuteng are a mirror a crystal ball and an inscription of the miraculous letters

40

the sky ornaments a canopy banner parasol and tassel the middle ornaments a silk curtain and strings of jewels hanging in criss-cross patterns and the earth ornaments displayed objects of divinity or offering substances May this display of ornaments beautify the maṇḍalardquo

(b) The Main Body of the Ritual གཉསཔདངསགཞལཉརགཅག nyi pa ngoumld zhi la nyer kyik te Second is the main body There are twenty-one divisions here

(b) 1 Establishing the Boundary [of the Retreat] དངཔམཚམསབཅདཔན ཨaiumlntilde ངནEacutemཡཤསཆནཔ8འངང དyབགགསYམ[གབརཆདམངམདcང

འyZནམརག`གmའའigraveལwན[P67]Bས གལཏལགའoནབརཆདཡདdegདན བརཆདའqངཔ

དyབགགསབ`དmZན ཡཤསཆནཔ8འངང`བAEligལབར4འ

dang po tshaam kyeacuted pa ni a om hum nga ni ku nga yeacute sheacute cheacuten porsquoi ngang dra geacutek naam toak bar cheacuted ming meacuted kyaang dro kuumln ma rik duuk ngeacutei trul kyeacuten ji gaal teacute loak dreacuten bar cheacuted youmld siid na bar cheacuted juung po dra geacutek dhuumld nga kuumln yeacute sheacute cheacuten porsquoi ngang du draal war jarsquoo First for establishing the boundary [of the retreat] recite ldquoA OM HUM I am the five bodies in the state of whose primordial wisdom not even the names lsquoenemyrsquo lsquoevil spiritrsquo lsquosupersitionrsquo and lsquoobstaclersquo exist But if due to the conditions that cause sentient beingsrsquo strayingmdashtheir ignorance and their five poisonsmdashthere should be any possibility of misleading spirits or obstructions may all of themmdashobstructions elemental spirits enemies evil spirits the five poisonsmdashbe liberated in the state of the great primordial wisdomsrdquo

(b) 2 Taking Refuge གཉསཔབསSའyབན EacuteགSམའqངགནསབསdaggerལZནའ`སམཆག བQདགSམ_མYམསལབས

Sམཆའ འyབའམགནབསཐརལམEནཔའAEligན `སགSམསངསWསYམསལབསSམཆ Atildeགསཔ

ཁའ4དyལབvགསcམཆག ཚདགSམMང[གསབནལབསSམཆའ འyZནསལམབyདཔའས

མཁནམཆག ལམགSམསམསཔའཚbགསལབསSམཆའ

nyi pa kyaap su dro wa ni ku suum jung neacute kyaap yul kuumln dhuumld choak juumld suum la ma naam la kyaap su chirsquoo dro weacutei goumln kyaap thar laam toumln peacutei droumln dus suum sang jeacuted naam la kyab su chi kuuk pa kha jeacuted drol wa jaak kyi choak tsheacuted suum luung toak boumln la kyaap su chi dro kuumln sa laam droumld peacute sa kheacuten choak lam suum sem peacute tshoak la kyaap su chi Second for taking refuge recite ldquoI go for refuge to the three lineagesrsquo lamas who are the source of the three bodies who are like the supreme objects of refuge all gathered together in one place I go for refuge to the buddhas of the three times the protectors of beings the lamps illuminating the path to liberation I go for refuge to the Boumln scriptures and realizations which are verified by the three kinds of valid cognition and are the supreme [speech] that eliminates muteness and lets the tongue roll freely I go for refuge to the assembly of bodhisattvas of the three paths the excellent guides for all beings traveling the grounds and pathsrdquo

41

(b) 3 Generating Bodhicitta གSམཔསམསབདཔན ཨaiumlntilde བདགནའཇག[ནsནyགསམཡནཔར ཡཤས[P68]སངགའཕངམ

ཐབབར ཤསརབསངསམསམཆགབདཔIར བདགག4ངuབམཆགསམསབདཔར4འ

suum pa seacutem kyeacuted pa ni a om hum dhaak ni jik teacuten nyeacuten draak ma yin par yeacute sheacute ma seacuteng go phang ma thoop bar sheacute raab ma seacuteng seacutem choak kyeacuted pa tar dhaak gi jang chuup choak seacutem kyeacuted par jarsquoo Third for generating bodhicitta recite ldquoA OM HUM in the same way that the wisdom deity Ma seacuteng developed his own supreme intention I myself will cultivate the mind set upon supreme enlightenment until I attain the state of the wisdom deity Ma seacuteng without [concern for] worldly famerdquo

(b) 4 Confession of Misdeeds བཞཔuacuteགཔབཤགསཔན ཨaiumlntilde བདགདངཕམམཁའyབའyVགYམས ཐགམརའigraveལནསདIའ`ས

འདབར `གmདབངརམདགའལསkདZན སངEacutemའkནgརམཐལལབཤགས

zhi pa dhik pa shaak pa ni a om hum dhaak daang pha ma kha chaab dro duuk naam thoak mar truumll neacute da teacute duumld dhi baar duuk nga wang jur mi geacutei leacute kyoumld kuumln ma seacuteng ku ngeacutei kyeacuten ngar thol lo shaak Fourth for confession of misdeeds recite ldquoA OM HUM I my parents and the beings of the six realms pervading all of space have been deluded from the beginning up until now Whatever nonvirtuous actions [I] have committed under the influence of five toxic emotions [I as a spokeperson for all sentient beings] acknowledge and confess them in the presence of the five embodiments of the deity Ma seacutengrdquo

(b) 5 The Maṇḍala Offering mཔམbullལའatildeལབན ཨaiumlntilde རབའ4མསZནགཞyབགདལམbullལལ ཡཤསའདཟརའrའ`འཚbམatildeར

བཀད ཏངའཛfནརལཔའCལ`དམགསནསའatildeལ འyZན_ལཡཤསམའབརཤག

nga pa meacuten taal bhul wa ni a om hum raab jaam kuumln zhi chaap dhaal meacuten taal la yeacute sheacute oumld zer tro dhursquoi tshom bur koumld ting dzin rol peacute tsaal du mik neacute bhuul dro kuumln lo la yeacute sheacute meacute bhar shoak Fifth for the maṇḍala offering recite ldquoA OM HUM on the omni-pervasive [cosmic] maṇḍala of the vast and infinite kun-zhi33 are displayed clusters of wisdom lights emanating and being reabsorbed I offer this conceiving of it as the playful expression of the contemplative mind [Through this] may the flame of wisdom blaze up in the mind of all sentient beingsrdquo

(b) 6 The Meditation of the Three Contemplations VགཔཏངའཛfནYམགSམབUumlམཔན སམསཉདམབཅསཐགལགཅགལམཉམཔརབཞག དIརམ[གསཔའ

[P69]སམསཅནZནལཚདམདབཞxནསམསབད དནསབདགཉད6དཅགoནOumlགསལཤསརབ

སངཞWནབOགSམཚངསཔའuལདTདངxནཔའuགསལས ཨཡརམཁAumlYམསའrསཔས མ`ནB

42

དcལའཁརལཕགཏའད`uབལས འqངmརམབCགསདcལའཁརEང` Aumlལསརནཔ8ཆzFཚbགས

ལསugraveབཔའlའགཞལཡསཁངugraveབཞUumlབཞUumlWནདངབཅསཔའནང`གསརBཀབགdaggerཡག`ངམ

རནཔ8ཆzཡoལyམ yའqངmའCགསཔ འདདཡནདམརལམཆདOumlས ཡགདgལམཏགནགསཚལ

གསརBoབདངརནཆནBཟརཚག འཇའམཚbནBདརatildeཁད Uuml8Ezང[བབསདཀརvངདམརg8སzརལ

`ངགatildeམཔ གསརB~6[P70] 4|འའཁརལ གdaggerཡཆརཁབས གསརBཏགདང 4|4y

འཇའམཚbནBདརདhellipངZནhའuརབ དའyརམཟངསinfinགསcLneདcསབ6རབ duuk pa ting zin naam suum gom pa ni seacutem nyi ma kyoumld thik leacute kyik la naaym par zhaak deacute tar ma toak peacute seacutem kyeacuten kuumln la tsheacuted meacuted zhi dheacuten seacutem kyeacuted deacute neacute dhaak nyi keacute kyik dreacuten zoak la sheacute raab ma seacuteng zhi jeacuten kyu suum tshang peacute tshul gu daang dheacuten peacute thuuk leacute am yam ram mam kham druum nam troumld peacute dhuumln ji kyil khor la phoak te oumld du zhu wa le jung nga rim tseacutek kyil khor teacuteng du druum leacute rin po cheacute na tshoak leacute druup peacutersquoi lharsquoi zhaal yeacute khaang druu zhi go zhi go jeacuten daang kyeacuted peacutersquoi naang du ser ji ka wa yu yi dhuung ma rin po cheacute yi draal chaam chi jung ngeacutei tsik pa dhoumld youmln mar la choumld zeacuted ya geacuted ngo la meacute toak naak tshaal ser ji dra wa daang rin cheacuten ji za ra tshaak ja tshoumln ji dar bu kheacuted go teacuteng ta baap kar jang mar ngo ser la duung gi bum pa ser ji dreacute keacute ji rursquoi khor lo yu yi chaar khep ser ji toak daang ja ru ja dri ja tshoumln ji dar kyaang kuumln tu phur wa dersquoi chi rim zang kyak kyi mu chuumld kyi kor wa Sixth is the meditation of the three contemplations Set oneself in meditative equipoise on the unfabricated single sphere of the mind itself Those unable to realize this can give rise to the four immeasurables34 toward all beings Then in a single moment I become a complete form of the wisdom deity Ma seacuteng endowed with a peaceful deityrsquos thirteen ornaments and nine pure attributes the syllables AM YAM RAM MAM KHAM DRUM radiating from his heart As these strike the maṇḍala in front of me [the syllables] melt into light from which emerges the maṇḍala with its five levels of stacked elements35 Atop the maṇḍala from the syllable DRUM arises a divine mansion made of a precious materials it is square its four doors ornamented with decorations Inside its pillars are gold its joists turquoise and its beams and rafters made of precious materials Outside its walls are [concentric squares] of the five elements The first [and innermost] known as lsquodesirable objectsrsquo is red and contains an array of offering substances The second known as lsquofootstoolrsquo is blue and contains an array of flower groves The third is black with loosely dangling strings of jewels The fourth is yellow with nets and strings of jewels hanging in criss-cross paterns The fifth is multicolored with rainbow colored pelemets Atop the doors are archways with layers of white green red blue and yellow On these are [stūpas each with] a white vase a golden neck-block coral-red wheels a turquoise rain-cover and a golden tip topped with bird-horns a sword and rainbow colored silk streamers flying in all directions The outer circumference [of the maṇḍala] is circled by copper and iron rings

(b) 6 Generating Deities through Visualization Process lཡཕ~ངདའདatildeསSའཇའམཚbནའདmཟརVགxནཔ འཁརལmཡའདའཁརདatildeསS ཨལསམཁའ

xངneངཆནBEང`uགསcསངEacuteམདགདཀརགསལཞལགཅགyགགཉས རལyཔ8ཏའཛfནཔཞ

WནབOགSམBསབWནཔ དའyརམparaཀཁགངཧཨཐགབWདལuགསལསངབWད Eacuteམདག

yགམཚནWནདངཆMགསགཙleབOtildeདངམuནཔརབད

43

lha yi pho draang dersquoi uumld su ja tshoumln oumld nga zeacuter druuk dheacuten pa khor lo nga yi oumld khoumlr uumld su a leacute kha dhing chuung cheacuten ji teacuteng du thuuk kyi ma seacuteng ku dhoak kar saal zhaal kyik chaak nyi ral dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim lsquou ka kha ga nga ha a thig jeacuted la thuuk trul ma seacuteng jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso wo daang thuumln par kyeacuted [Continuously contemplating the deities through visualization imagine] at the center of that divine mansion are five wheels composed of five concentric lsquolightrsquo circles in the colors of the rainbow plus one lsquorayrsquo circle for a total of six In the middle of the central wheel is the syllable A from which emerges the lsquomindrsquo Ma seacuteng sitting atop a garuḍa With a pure white body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables lsquoU KA KHA GA NGA HA A THIG from which the eight emanations of the lsquomindrsquo Ma seacuteng emerge the colors implements ornaments and dress of the eight emanations resembling the main deity

ཤརBའདའཁརདatildeསSaiumlལསinfinགདཀརཔ8འrEང` EacuteཡསངEacuteམདགདཀརསརཞལགཅགyག

གཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ[P71] དའyརམ`ཨཏཐདནལསplusmnབWད

ལསEacuteལགཙbདངམuནཔའསངབWདབད shar ji lsquood khor uumld su om leacute kyo ga kar porsquoi tri teacuteng du ku yi ma seacuteng ku dhoak kar ser zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim lsquoo ta tha da na la sa maya jeacuted leacute ku trul tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the eastern light wheel is the syllable OM from which emerges the lsquobodyrsquo Ma seacuteng sitting atop a white lark throne With a light yellow body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables O TA THA DA NA LA SA MAYA from which the eight emanations of the lsquobodyrsquo Ma seacuteng emerge visualized in resemblance to the main deity

4ངགའདའཁརདatildeསSntildeལསནཙbvངuའEང`གSངགསངEacuteམདགvངསརཞལགཅགyགགཉས

རལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམཨཙཚཛཝཡཤཤདབWདལསགSངལ

གཙbདངམuནཔའསངབWདབད jang gi oumld khor uumld su hum leacute ne tso jaang khursquoi teng du suung gi ma seacuteng ku dhoak jang seacuter zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim i tsa tsha dza wa ya sha sheacuted jeacuted leacute suung trul tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the northern light wheel is the syllable HUM from which emerges the lsquospeechrsquo Ma seacuteng sitting atop a green parrot With a yellow green body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables I TSA TSHA DZA WA YA SHA SHAD from which the eight emanations of the lsquospeechrsquo Ma seacuteng emerge visualized in resemblance to the main deity

acircབcའདའཁརདatildeསSརལསAEligWལའAumlགཆནEང`ཡནཏནསངསངEacuteམདགདམརསརཞལ

གཅགyགགཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམཨཅཆཇཉརཞmicroབWད

ལསཡནཏནBལཔགཙbདངམuནཔའསསངབWད

44

nuub kyi oumld khoumlr uumld su ram leacute dra jaal druuk cheacuten ji teacuteng du youmln teacuten ma seacuteng ku dhoak mar seacuter zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim e kya cha ja nya ra zha mara jeacuted leacute youmln teacuten ji trul pa tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the western light wheel is the syllable RAM from which emerges the lsquogood qualitiesrsquo Ma seacuteng sitting atop a great dragon With an orange body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables E KYA CHA JA NYA RA ZHA MARA from which the eight emanations of the lsquogood qualitiesrsquo Ma seacuteng emerge resembling the main deity

l8ཡའདའཁརBདatildeསSཛལསགdaggerཡuqགEང[P72]`rནལསcསངEacuteམདགgནཔཞལགཅག

yགགཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམLཔཕབམཟའཚགབWདལས

rནལསལཔགཙbདངམuནཔའསངབWདབད lho yi oumld khor ji uumld su dza leacute yu yi khu juuk teacuteng du trin leacute kyi ma seacuteng ku dhoak ngoumln po zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim mu pa pha ba ma za lsquoa tsheacutek jeacuted leacute trin leacute trul pa tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the southern light wheel is the syllable DZA from which emerges the lsquoactivitiesrsquo Ma seacuteng sitting atop turquoise cuckoo With a blue body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables MU PA PHA BA MA ZA lsquoA TSHEK from which the eight emanations of the lsquoactivitiesrsquo Ma seacuteng emerge visualized in resemblance to the main deity UumlབཞལཨབཞལསWལཔ8ཆzནཔབཞ ཟངསརinfinགསརལཡནཏནལནཆགསsངeའམyནརགསZན

བད lཚbགསདདགགསuགསལསའདཟརཡརའrསམམངནཔའད4ངསནསཡཤསསམསདཔའ

yངསམདཔkནoངསནས བདཔYམསལཐམཔསགཉསམདལསcསམསདཔརརནསའy8དnནW

ལགyདཔརར འདཟརཕརའrསསམསཅནཐམསཅདcAEligབཔjངས uརའ`སབ`དCiནལཐམ

པསཡཤསmཡiནBWམཚbའyལཏསམསཅནཐམསཅདལའདཟརའrསནས[P73]ནབསསཤབOslashང

ནསནདགདན~ལཏམའརགdaggerངVངགEacute|ར མབeདཔའགszligངསདངxནཔརརཅག go zhi la am zhi leacute jaal po cheacuten po zhi zang ri kyaak ri la youmln teacuten leacuten chaak nying rjersquoi droumln rik kuumln kyeacuted lha tshoak dheacute daak gi thuuk leacute oumld zer yar troumld mi ngoumln peacute yink neacute yeacute sheacute seacutem pa draang meacuted pa kyeacuten draang neacute kyeacuted pa naam la thim peacute nyi meacuted leacutes kyi seacutem paar jur neacute dro doumln ja laak cheacuted paar jur oumld zer phar troumld seacutem kyeacuten thaam kyeacuted kyi drip pa jang tshur dhuumld dhuumld tsi meacuten la thim peacute yeacute sheacute nga yi meacuten ji ja tsho chil teacute seacutem kyeacuten thaam kyeacuted la oumld zeacuter troumld neacute na wa soumld shi wa loank neacute neacuted dhoumln draal teacute mi jur yung drung gi ku ru jur mi jeacuted peacute zuung daang dheacuten paar jur kyik The four great kings emerge from four am syllables one at each of the four doors At the copper and iron rings visualize all the types of guests those with good qualities those with karmic debts and those who are objects of compassion Those assembled deities radiate lights and rays upward from their hearts thus inviting innumerable wisdom beings from their invisible celestial realms They dissolve into their respective visualizations becoming nondual action beings able to completely carry out the aims of beings As the lights radiate out [from those assembled deities] they purify the obscurations of all beings Returning back they dissolve into the ambrosial medicine thus pooling into an ocean of the medicine of the five primordial wisdoms As the lights and rays radiate to all sentient beings the sick are healed and the dead are brought back to life

45

Freed from illness and obstructions may they take on the unchanging yungdrung body and be endowed with the power of non-forgetfulness

(b) 7 Invitation བ`ནཔkནའoནན ཨaiumlntilde ཡཤསཐགལའདའཁརགཞལཡསནས neངinfin8ནzparaཙbའAumlགདངuqགEང ཡ

ཤསཤསརབསངའཁརདངབཅས དརངའyབའདན`kནའoནཔའ དབཞནཐགལའདའཁརགཞལ

ཡསའདར ཡཤསmའའདདངཆསཏག ཤགསSགསལ འsལཡགབཞབOའlཚbགསབuགསSགསལ

dhuumln pa kyeacuten dreacuten ni a om hum yeacute sheacute thik leacute oumld khor zhaal yeacute neacute chuung tso neacute tso druuk daang khu juuk teacuteng yeacute sheacute sheacute raab ma seacuteng khor daang kyeacuted deacute ring dro weacutei dhoumln du kyeacuten dreacuten peacute deacute zhin thik leacute oumld khor zhaal yeacute dhir yeacute sheacute ngai oumld daang cheacute teacute sheacutek su sool trul yik zhi kyursquoi lha tshoak zhuuk su sool Seventh for the invitation recite ldquoA OM HUM the Ma seacuteng deities with primordial wisdom and wisdom-[knowledge] atop garuḍa lark parrot dragon and cuckoo seatsmdashare invited today along with their retinues from their lsquowisdomrsquo mansion with its spheres36 circled in light for the purpose of carrying out the aims of beings May you come here to the lsquothusnessrsquo mansion with its spheres circled in light May the assembly of deities of the forty miraculous letters take their seats [in this mansion]rdquo

(b) 8 Prostration བWདཔyགའཚལབན ཨaiumlntilde ཡཤསསངEacutemལཔརབཅས དcལའཁརlཚbགསའཁརདངབཅསཔལ

འyZནམxགཡཤསཐབཔའyར UumlགSམTསཔསyགའཚལབསSམཆ

jeacuted pa chaak tshal wa ni a om hum yeacute sheacute ma seacuteng ku nga trul par kyeacuted kyil khor lha tshoak khor daang kyeacuted pa la dro kuumln mi dhoak yeacute sheacute thoop peacute chir go suum guumld peacute chaak tshaal kyaap su chi Eighth for prostration recite ldquoA OM HUM in order to attain the irreversable primordial wisdom for the sake of all beings [I will attain wisdom for the sake of all beings] I prostrate respectfully with body speech and mind going for refuge to the five embodiments of the wisdom deity Ma seacuteng along with their emanations and to the maṇḍalarsquos assembly of deities along with their retinuesrdquo

(b) 9 Confession དTཔuacuteགབཤགསན[P74] ཨaiumlntilde བདགན`གmསའigraveལནསMསའདའབར Wལབའབཀའདངའཕགས

པའMངའགལསགས མདགuacuteགཔའལསkདམMསབཤགས ཚངསཔའགSངགདངསugraveབབདགལ

Cལ gu pa dhik pa shaak pa ni a om hum dhaak ni dhuuk nga trul neacute luumld dhirsquoi bhar jal weacutei ka daang phaak peacute luung gaal soog mi gheacute dhik peacute leacute kyoumld ma luumld shaak tshaang peacute suung gi ngoumld druup dhaak la tsol Ninth for confession recite ldquoA OM HUM deluded by the five toxic emotions [from beginningless time] until my present birth I have gone against the word of the Victors the explanations of the

46

Noble Ones and so on I confess all my nonvirtuous acts without exception As a result of this please grant me the accomplishment of pure speech [with sixty divine melodies]rdquo

(b) 10 Five External Offerings བOཔམཆདཔའatildeལབན ཨaiumlntilde ཡཤསསངlཚbགསའཁརབཅསལ རབའ4མསWམཚleའgeསམསc]ང

ཡངསS Fངབམཐའ~ལIབའAEligནམའatildeལ 4བ4རམདkདཔའཡནཆབའatildeལ ཤསཔརངpartགUumlམ

པའtསoའatildeལ བucircངམཚམསyགས~ལདམཚfགཞལཟསའatildeལ ཉམས[གསམངནརའ~སatildeམཏག

འatildeལ ཡཤསཆནཔ8འ]ང`བཞསSགསལ འyZན_8AElignམUumlWའ4དཔརམཛbད

kyu pa choumld pa bhul wa ni a om hum yeacute sheacute ma seacuteng lha tshoak khor kyeacuted la raab jam ja tshorsquo i seacutem kyi loank yang su nang wa tha draal ta weacutei droumln meacute bhuul ja wa jar meacute kyoumld peacute youmln chaab bhuul sheacute pa raang luuk goom peacute poumld dri bhuul suung tshaam choak draal dam tshik zhaal zeacute bhuul nyaam toak ngoumln jur dreacute wu meacute toak bhuul yeacute sheacute cheacuten porsquoi loank du zheacute su sool dro kuumln lo drom go ja jeacuted paar dzoumld Tenth for offering recite ldquoA OM HUM to the assembly of the wisdom deities of Ma seacuteng along with their retinues in the vast expanse of the limitless ocean of my mind I offer lamps representing the illumination of the view that is free from extremes I offer water representing the conduct in which there is nothing to be done37 I offer fragrant incense representing meditation where the mind is in a natural state of unrestrained ease I offer food representing commitments that are impartial free from lsquokeepingrsquo and lsquobreaking I offer flowers representing the manifest fruits of experiences and realizations May these offerings be accepted in the expanse of your great primordial wisdom [and as a result] may you open the lsquoboxrsquo of intelligence for all beingsrdquo

(b) 11 Making the Offering of Ambrosial Medicine བOགཅག[P75]པiནམཆདའatildeལབན ཨaiumlntilde རབའ4མསམཁའད4ངསསམསcཞལatilde| IUumlམkདགSམ

བ`དCའWམཚbའyལ སངEacutemའlལའatildeལལབཞས ཡཤསའཕལyབམདཔའདངསugraveབCལ དནས

དངསugraveབ_ངབན ཨaiumlntilde ཡཤསསངEacutemའལཔརབཅས EacuteགSངuགསདངཡནཏནའrནལསc

མཆགམuནདངསugraveབམMསཐམསཅདZན དIprodར`བདགལCལ`གསལ kyu kyik pa meacuten choumld bhuul wa ni a om hum raab jam kha ying seacutem kyi zhaal bhu ru ta gom kyoumld suum dhuumld tsi ja tsho chil ma seacuteng ku ngeacutei lha la bhul lo zheacuted yeacute sheacute pheacutel dip meacuted peacutei ngoumld druup tsol deacute neacute ngoumld druup laang wa ni a om hum yeacute sheacute ma seacuteng ku ngeacutei trul par kyeacute ku suung thuuk daang youmln teacuten trin leacute kyi choak thuumln ngoumld druup ma luumld thaam kyeacute kuumln dha ta nyur du dhaak la tsal du sool Eleventh for making the offering of ambrosial medicine recite ldquoA OM HUM in this offering bowl representing the limitless skylike expanse of the the mind an ocean of the ambrosia of the view meditation and conduct has pooled Offered to the five divine embodiments of Ma seacuteng may you accept them [As a result] may you grant us the accomplishment of wisdom that is free from waxing and waningrdquo Then for receiving the siddhi recite ldquoA OM HUM five embodiments of the wisdom deity Ma seacuteng along with your emanations now may you quickly grant me all the supreme and ordinary accomplishments of body speech mind good qualities and activitiesrdquo

47

(b) 12 The Torma Offering བOགཉསཔགཏརམའatildeལབན ཨaiumlntilde Iབམཁའཡངསརནཆནགཏརགཞང` Uumlམཔའདགསལརངའqང

གཏརམབཤམས kདཔཤrགདཀརམངརརIརoslashངས ཤསརབསངའཁརདངབཅསལའatildeལ

kyu nyi pa tor ma bhuul wa ni a om hum ta wa kha yang rin cheacuten tor zhong dhu gom pa oumld saal rang jung tor ma shaam kyoumld pa sha traak kar ngar ri tar puung sheacute raab ma seacuteng khor daang kye la bhuul Twelfth for the torma offering recite ldquoA OM HUM on a precious torma plate representing the open skylike view I set out a self-originated torma representing the luminous meditation and pile up a mountain of flesh blood white and sweet offerings representing the conduct I offer these to the wisdom deity Ma seacuteng along with his retinuesrdquo

(b) 13 The Emanation and Absorbtion of the Mantras བOགSམཔའཛབན དངཔའrའ`ལ[P76] བདགཉདཡཤསསངuགསཀརའདmའའཁརལmཡདatildeས

སམསཅནmཡEང`སངEacutemལཔབཅསcsངགདcལ`ཨaiumlntildeརཛmལ རངརངགgགསYམས

4ངབ6ར`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངཤསརབསངYམསcuགསལསའདཟར

infinགསordfIatildeyངསམདའrསནས འqངབཆནཔmཡབOདམདངསདང ཤསརབའདཟརBབOདདང

CཤངནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརདང བནངདཔལམགནldegནuacute

བWདYམསcཤསརབacircསཔདང Wལཔ8_nནཔབNtildeནམ8སnགསསམསཅནརགཔཅནYམསcཤསརག

དང ཡཤསlཚbགསYམས[P77]cཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔསབདག

cངསངཆནཔརརནས སམསབདEངད4རམདཡཤསསལསངངགསལབརབསམ kyu suum pa dzaab ni daang po tro dhu la dhaak nyi yeacute sheacute ma seacuteng thuuk kar oumld ngeacutei khor lo nga yi uumld seacutem kyeacuten nga yi teacuteng dhu ma seacuteng ku nga truumll pa kyeacuted kyi nying gi kyil dhu a om hum ram dza nga la rang rang gi ngaak naam jang kor du khor wa de leacute oumld zer yik dru char taar baap neacute dhaak la thim peacute lo muumln baak drip saal neacute thaam kyeacute sa leacute seacuteng nge mi jeacuted zuung daang dheacuten par saam yang sheacute raab ma seacuteng naam kyi thuk leacute oumld zer kyak kyu ta wu draang meacute troumld neacute jung wa cheacuten po nga yi kyuumld dhaang daang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer daang boumln kyong pal goumln lha sin dheacute jeacuted naam kyi nuumld pa daang jal po loumln po tsuumln mo soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld neacute dhaak la thim peacute dhaak kyang ma seacuteng cheacuten por jur neacute seacutem dheacute tong yeacuter meacuted yeacute sheacute sa leacute sang ngeacute saal war saamThirteenth is the mantras First for the emanation and absorbtion contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart are five wheels composed of the five colors of light At their centers atop five animals are the five embodiments of Ma seacuteng along with their emanations There are five syllablesmdashA OM HUM RAM DZAmdashone at the center of each of their hearts with their respective mantras circling them counterclockwise From those luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the hearts of the Ma seacuteng

48

deities gathering in the essence and luminosity of the five great elements the essence of wisdomrsquos light and rays the essence of greenery and forests the lights and rays of the sun moon and wish fulfilling gems the wisdom power of the protectors of Boumln the glorious guardians and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the assemblies of wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind becomes inseparable bliss and emptiness its primordial wisdom becoming vividly and clearly presentrdquo

(b) 13 1 The General Specific and Praise Mantras kའཛབན ཨaiumlntilde རཛབྷཀདྷཧནནམཤཡསdའ` Uumlསའཛབལ uགསcsངཔ8ན ཨparaཀཁགངཧཨཐག

དྷཧནསdའ` Eacuteའsངཔ8ན aiumlཨཏཐདནལསplusmnདྷཧནསdའ` གSངགsངཔ8ན ntildeཨཙཚཛཝཡཤཤད

དྷཧནསdའ` ཡནཏནBsངཔ8ན རཨཅཆཇཉརཞmicroདྷཧནསdའ` འrནལསcsངཔ8ན ཛLཔཕབམཟ

འཚགདྷཧནསdའ` དནསའཛབབEད ཨaiumlntilde ཡཤསའཇའའདའཁརལ8འགཞལཡས[P78]ནས ཤས

རབསངEacutemའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcམཆད ཤསརབམIརའབརབའ

དངསugraveབCལ

kyi dzaab ni a om hum ram dza bha ki deacute heacuten na ma sha ya si dhi dhu goumld dzaab la thuuk kyi nying po ni a lsquou ka kha ga nga ha a thik deacute heacuten si dhi dhu ku yi nying po ni om o ta tha da na la sa maya dheacute heacuten si dhi dhu suung gi nying po ni hu i tsa tsha dza wa ya sha sheacuted dheacute heacuten si dhi dhu youmln teacuten ji nying po ni raam e kya cha ja nya ra zha mara dheacute heacuten si dhi dhu trin leacute kyi nying po ni dza mu pa pha ba ma za lsquoa tsheacutek dheacute heacuten si dhi dhu deacute neacute dzaab toumld a om hum yeacute sheacute ja oumld khor lorsquoi zhal yeacuted neacute sheacute raab ma seacuteng ku nga khor kyeacuted la mig meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raab meacute tar bhaar weacutei ngoumld druup tsol The general mantra is A OM HUM RAM DZA BHA KI DHE HEN NA MA SHA YA SIDHI DHU As for the [five] specific mantras the essential ldquomindrdquo mantra is A HU KA KHA GA NGA HA A THIG DHE HEN SIDHI DHU The essential ldquobodyrdquo mantra is OM O TA THA DHA NA LA SA MAYA DHE HEN SIDHI DHU The essential ldquospeechrdquo mantra is HU I TSA TSHA DZA WA YA SHA SHED DHE HEN SIDHI DHU The essential ldquogood qualitiesrdquo mantra is RAM E KYA CHA JA NYA RA ZHA MARA DHE HEN SIDHI DHU And the essential ldquoactivitiesrdquo mantra is DZA MU PA PHA BHA MA ZA lsquoA TSHEK DHE HEN SIDHI DHU The praise mantra is chanted with the following hymn ldquoA OM HUM from the wisdom mansion with its circles of rainbow light come the five embodiments of the wisdom deity Ma seacuteng along with their retinues To them I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 14 The Feast Offering བOབཞཔཚbགསམཆདན ཨaiumlntilde ཡཤསཤསརབསངའཁརབཅསལ བདགཅགམཤསŒངསཔགསལབའ

yར གནསའདརཞལཟསཚbགསལkནoངསནས ཡཤསམདངསདངཆསཏག ཤགསSགསལ

kyu zhi pa tshoak choumld ni a om hum yeacute sheacute sheacute raab ma seacuteng khor kyeacute la dhaak kyaag mi sheacute mong pa saal weacutei chir neacuted dhir zhaal zeacute tshoak la kyeacuten dreacuten neacute yeacute sheacute dhaang daang cheacute teacute sheek su sool

49

Fourteenth for the feast offering recite ldquoA OM HUM in order to dispel our ignorance and confusion I invite the Ma seacuteng deities with primordial wisdom and wisdom-[knowledge] along with their retinues here to this place for a feast offering May you come here bringing the radiance of your wisdomrdquo

(b) 141 Make the Offering མཆདའatildeལན ཨaiumlntilde ཟདམདཡཤསམཆདཔའdནདœངགཏབས ཡཤསསངལཔབཅསལའatildeལ

uགསe4ནBསradicབསལབཞསSགསལ དམགསམདཤསརབཆནཔ8འདངསugraveབCལ

choumld bhul ni a om hum zeacuted meacute yeacute sheacute choumld peacute trin puung tipb yeacute sheacute ma seacuteng truumll pa kyeacuted la bhul thuuk jeacute jin ji loab la zheacute su sool mik meacuted sheacute raab cheacuten porsquoi ngoumld druup tsol To make the offering recite ldquoA OM HUM we offer an inexhaustible wisdom offering amassed like banks of clouds to the Ma seacuteng wisdom deities and their emanations May you receive them in your compassionate blessings May you grant us the accompishment of the great wisdom devoid of reference pointsrdquo

(b) 142 The Confession བཤགསཔན ཨaiumlntilde ཤསརབསངlཚbགསདགངསSགསལ བདགསགསམརགགszligངསའཛfནའigraveལ

པའ_[P79] EacuteགSངuགསcCལགདམཚfགདང བཀའའགལམMསཚbགསcསབཤགསཔརབBའ shaak pa ni a om hum sheacute raab ma seacuteng lha tshoak gong su sool dhaak soog ma rik zung zin trul peacute lo ku suung thuuk kyi tsa laak dham tshik daang ka gaal ma luumld tshoak kyi shaak par jirsquoo For the confession recite ldquoA OM HUM assembled Ma seacuteng wisdom deities please think of me I and others like me with our ignorant dualistic deluded minds [violate] the root and branch commitments of body speech and mind and go against your words All of this we confess through the feast offeringrdquo

(b) 143 The Liberation བAEligལབན ཨaiumlntilde FངdegདFདབOདཞངཁམསམMསZན ཡཤསཤསརབསངརངབཞནལ བརཆད

དyབགགས4བམངམདcང `གmཡཤསmཡད4ངསSAEligལ draal wa ni a om hum naang si noumld kyuumld zhing khaam ma luumld kuumln yeacute sheacute sheacute raab ma seacuteng raang zhin la bar cheacuted dra geacutek ja wa ming meacuted kyaang duuk nga yeacute sheacute nga yi yink su drol For the liberation recite ldquoA OM HUM appearance and existence the container world and the beings that inhabit it and all realms without exceptionmdashthose have the nature of primordial wisdom of the Ma seacuteng wisdom deities Though not even the names lsquoobstaclersquo lsquoenemyrsquo and lsquoevil spiritrsquo exist there it is where the five toxic emotions are liberated in the expanse of the five wisdomsrdquo

(b) 144 The Proffering

50

བEབཔན ཨaiumlntilde ཉནམངས`གmའigraveལཔའYམ[གZན ཡཤསསངEacutemའཞལ`བEབ མརག

ŒངསཔའབགཆགསuacuteགAEligབYམས ཡཤསཆནཔ8འ]ང`བEབཔར4འ

taap pa ni a om hum nyoumln mong dhuuk nga trul peacute naam toak kuumln yeacute sheacute ma seacuteng ku ngeacutei zhaal du taap ma rik moong peacute baak chaak dhig drip naam yeacute sheacute cheacuten porsquoi loank du taap par jarsquoo For the proffering38 recite ldquoA OM HUM [I] proffer all those afflictions five toxic emotions and deluded superstitious thoughts to the mouths of the five embodiments of the wisdom deity Ma seacuteng May dulling karmic traces negative deeds and obscurations be lsquofedrsquo into the vastness of the great primordial wisdomrdquo

(b) 15 The Praise བཅmཔEacuteབEདཔན ཨaiumlntilde དབཞནརགསcའཇའའདའཁརལ8འནང ཡཤསIབ4|འneངཆནEང

uགསclམཆགཤསརབསངEacute Eacuteམདགདཀརགསལ[P80]མཚནདཔལངསkདOumlགས དatildepound

གdaggerszligརབདརག ཤགསyངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདr

བཞEངའབར གSངལའགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལ

འབབས yགགཡསཤསརབཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yག

གཡནUumlབཞམཛbདmའoumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན Eངཉདཡཤསབདགལ

དགངསSགསལ EངགSམAEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབh

གསལ Yམyལprodརཔདམའvགསxནནས AEligརལཙའགནསmZནཤསཔའ [P81]མབeད

གszligངསxནཤསརབ_8ynསསགས སངཉདདངགཉསSམདཔརམཛbད

kyo nga pa ku toumld ni a om hum deacute zhin rik kyi ja oumld khor lorsquoi naang yeacute sheacute ta wa ji rursquoi chung cheacuten teacuteng thuuk kyi lha choak sheacute raab ma seacuteng ku ku dhok kar saal tsheacuten peacute loank kyoumld dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln tong nyi yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld Fifteenth for the praise recite ldquoA OM HUM in the rainbow circle39 of the Thusness family on a coral garuḍa of the wisdom view is the supreme wisdom deity the lsquomindrsquo Ma seacuteng His pure white body bears the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the

51

root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the wisdom of emptiness please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo ཨaiumlntilde གdaggerངVངརགསcའཇའའདའཁརལ8འནང ཡཤསvགསxན`ངགinfinགའEང Eacuteཡlམཆག

ཤསརབསངEacute EacuteམདགདཀརསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརག ཤགསyངས

མདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལའགག

མདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབཡཤས

རལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའoumlགབམ

བFམས [P82]བWདrབཞEངབནUuml8ས8སnརEན མལངཡཤསབདགལདགངསSགསལ EངགSམ

AEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum yung drung rik kyi ja oumld khor lorsquoi naang yeacute sheacute jaak dheacuten dung gi kyo geacutersquoi teacuteng ku yi lha choak sheacute raab ma seacuteng ku ku dhok kar ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln me long yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Yungdrung family on a lark white like a conch shell with a wisdom tongue is the supreme wisdom deity the lsquobodyrsquo Ma seacuteng His light yellow body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the mirrorlike wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo

52

ཨaiumlntilde འཁརལ8རགསcའཇའའདའཁརལ8འནང ཡཤསགSངxནགdaggervངནཙleའgeEང གSངགl

མཆགཤསརབསངEacute EacuteམདགvངསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརགཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWད[P83]rབཞEངའབར

གSངལའགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡས

ཤསརབཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའ

oumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན མཉམཉདཡཤསབདགལདགངསSགསལ Eང

གSམAEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodར

པདམའvགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས

སངཉདདངགཉསSམདཔརམཛbད

a om hum khor lo rik kyi ja oumld khor lorsquoi naang yeacute sheacute suung dheacuten yu jang neacute tsorsquoi teacuteng suung gi lha choak sheacute raab ma seacuteng ku ku dhok jaang ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln nyaam nyi yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Wheel family on turquoise green parrot endowed with wisdom speech is the supreme wisdom deity the lsquospeechrsquo Ma seacuteng His yellow green body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the wisdom of equality please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiuml[P84]ntilde པདམརགསcའཇའའདའཁརལ8འནང ཡཤསAEligxནགdaggerཡའAumlགཆནEང ཡནཏན

lམཆགཤསརབསངEacute EacuteམདགདམརསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརག ཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལ

འགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབ

53

ཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའoumlགབམ

བFམས བWདrབཞEངབནUuml8ས8སnརEན ས8སnརཡཤསབདགལདགངསSགསལ EངགSམAEligAEligགས

ཚངསད4ངསVགOཡས འsལཡག[P85]བཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum pad ma rik kyi ja oumld khor lorsquoi naang yeacute sheacute dra dheacuten yu yi druuk cheacuten teacuteng youmln teacuten lha choak sheacute raab ma seacuteng ku ku dhok mar ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln so sor yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Lotus family on great turquoise dragon endowed with wisdomrsquos sound is the supreme wisdom deity the lsquogood qualitiesrsquo Ma seacuteng His orange body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the individualy discriminating wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiumlntilde རནཆནརགསcའཇའའདའཁརལ8འནང ཡཤསད4ངསxནམཐངགuqགEང rནལསl

མཆགཤསརབསངEacute EacuteམདགgསངསམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརགཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལ

འགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབ

ཡཤསརལyའཛfན འyZན[P86]འigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའ

oumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན 4ugraveབཡཤསབདགལདགངསSགསལ EངགSམ

AEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

54

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum rin cheacuten rik kyi ja oumld khor lorsquoi naang yeacute sheacute yang dheacuten thing gi khu juuk teacuteng trin leacute lha choak sheacute raab ma seacuteng ku ku dhok ngo saang tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln ja druup yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Jewel family on blue cuckoo endowed with wisdomrsquos melody is the supreme wisdom deity the lsquoactivitiesrsquo Ma seacuteng His light blue body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the all-accomplishing wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiumlntilde ལཔའསངབཞབOUumlབཞབཅས EacuteམདགyགསམuནམཚནདཔཡནཏནOumlགས yགམཚན

WནདངཆMགསགཙbདངམuན ཚདམདཡཤསབདགལདགངསSགསལ EངགSམAEligAEligགསཚངས[P

87]ད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའvགསxན

ནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སངཉདདང

གཉསSམདཔརམཛbད

a om hum truumll peacute ma seacuteng zhi kyu go zhi kyeacuted ku dhoak choak thuumln tsheacuten peacute youmln teacuten dzoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln tsheacuted meacute yeacute sheacute dhaak la gong su sool tong suum dra drog tshaang yaang druuk kyu yi truumll yik zhi kyursquoi chaar tar waap tu sool naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM the forty emanations of Ma seacuteng along with [the four guardians of] the four gateways are colored in accord with their respective directions They have all the perfect qualities the major and minor marks and their implements ornaments and dress resemble those of their main deity You who are the immeasurable wisdom please consider me sound the sixty divine

55

melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo

(b) 16 [The Requests to Grant] the Accomplishments བOVགཔདངསugraveབན ཨaiumlntilde EacutempartནBསugraveབཔའདངསugraveབCལ གSངmཚངསད4ངསOumlགསཔའདངས

ugraveབCལ uགསmཡཤས_མདདངསugraveབCལ WནmལགསའqངཡནཏནདངསugraveབCལ ལསmrན

ལསམཐརyནདངསugraveབCལ [གསཔཆནཔIབའདངསugraveབCལ YམཔརདགཔkདཔའདངསugraveབCལ

དམགསSམདཔUumlམཔའདངསugraveབCལ བucircངམཚམས~ལབདམཚfགདངསugraveབCལ _ནམདཔའ~ས

atildeའདངསugraveབCལ གཞནཡངམཆགདངམuནམངདངསugraveབYམས[P88] མMསOumlགསཔརབདགལ

Cལ`གསལ kyu druuk pa ngoumld druup ni a om hum ku nga lhun ji druup peacute ngoumld druup tsol suung nga tshaang yaang dzoak peacute ngoumld druup tsol thuuk nga yeacute sheacute la meacute ngoumld druup tsol jeacuten nga leacutek jung youmln teacuten ngoumld druup tsol leacute nga trin leacute thaar chin ngoumld druup tsol toak pa cheacuten po ta weacutei ngoumld druup tsol naam par daak pa kyoumld peacute ngoumld druup tsol mik su meacuted pa gom peacute ngoumld druup tsol suung tshaam draal wa daam tshik ngoumld druup tsol la na meacute pa dreacute bhursquoi ngoumld druup tsol zheacuten yaang choak daang thuumln mong ngoumld druup naam ma luumld dzoak par dhaag la tsal du sool Sixteenth for [the requests to grant] the accomplishments recite ldquoA OM HUM please grant me the accomplishments of your five spontaneously accomplished bodies Grant me the accomplishment of your five types of speech endowed with all the [sixty] divine melodies Grant me the accomplishments of your five minds endowed with the unsurpassed primordial wisdoms Grant me the accomplishments of the five ornaments your marvelous [five] qualities And grant me the accomplishment of the five actions your [five] perfected activities ldquoGrant me the accomplishment of the view the great realization Grant me the accomplishment of conduct meticulous and pure Grant me the accomplishment of meditation free of any particular focal points Grant me the accomplishment of commitments beyond the borders of lsquokeepingrsquo and lsquobreakingrsquo And grant me the accomplishment of the unsurpassed fruit Moreover please grant me the supreme and ordinary accomplishments all without any exceptionrdquo

(b) 17 The Fire Offering བOབ`ནཔམམཆདན ཨaiumlntilde Iབའརམདབདཆནམཐབh Uumlམཔརངགསལཡmའམtརབས kདཔ

`གmའབགAEligབམMསབdegགས འ~སatildeEacutemད4རམདཡསངསWས uumluumlཛལརམཛལརམ

kyu dhuumln pa meacute choumld ni a om hum ta wa jur meacute dheacute cheacuten meacute thaab tu gom pa rang saal yeacute ngeacutei meacute paar weacutei kyoumld pa duuk ngeacutei baak drip ma luumld seacutek dreacute bu ku nga yeacuter meacute yeacute saang jeacuted tri ni tri ni dza la ram dza la ram Seventeenth for the fire offering recite ldquoA OM HUM on the hearth of the view unchanging and blissful blazes the fire of meditation the self-illuminating five wisdoms Through this comes the conduct that burns the obscurations and karmic traces of the five toxic emotions and then the fruit

56

the five inseparable bodies of a primordially enlightened being TRI NI TRI NI DZA LA RAM DZA LA RAMrdquo

(b)18 The Remainder བཅབWདཔlགམན ཨaiumlntilde འདདmདམགསམདjནཔWཆནའད ཡཤསདགངསཔས4ནradicབསtལནས

jན རངརངཅའདདཡནབཞནའrདནསcང ག`གསམསབརནས_མདསཐབཤག kyo jeacuted pa lhaak ma ni a om hum dhoumld nga mik meacuted jin pa ja cheacuten dhi yeacute sheacute gong peacute jin laab peacutel neacute jin rang rang kyi dhoumld yi zhin treacuted neacute kyang dhuuk seacutem bhor neacute la meacute sa thoap shoak Eighteenth for the remainder40 recite ldquoA OM HUM this vast gift of five desireablesmdashfirst blessed then increased in number using the innermost intent of deep wisdommdashis now given away without focus41 As a result may beings meet with whatever they desire abandon their malevolent intents and attain the unsurpassed groundrdquo

(b) 19 The Pledge བOདTཔདམབཅའན བདགནཚརབསགངནསདIའབར ཡཤསཤསརབསངབཔཡ དIAEligབjངl

མཆགཉདདངམཇལ ཞལམཐངཙམBསཤསརབ[P89]མIརའབར སངཉདནམtང[གhབUumlམ

བUumlམཔཉདདངད4རམདOumlགསསངསWས

kyu gu pa daam kya ni dhaak gi tsheacute raab gong neacute da teacutersquoi bhar yeacute sheacute sheacute raab ma seacuteng druup pa yi da ta drip jaang lha choak nyi daang jal zhaal thoong tsam ji sheacute raab me tar bhar ma seacuteng nyi ni mi paang taag tu gom gom pa nyi daang yer meacuted dzoog saang jeacuted Nineteenth for the pledge recite ldquoThrough previous lives and up to the present I have practiced the wisdom deity Ma seacuteng By this now my obscurations are cleared away and I encounter the supreme deity himself Just by seeing his face my wisdom blazes up like fire Ma seacuteng I will not abandon you but will meditate regularly Through this meditation may I become a complete buddha inseparable from yourdquo

(b) 20 The Torma Offering ཉuཔགཏརའatildeལན ཨaiuml Iབམཁའད4ངསYམདགགཏརགཞང` Uumlམཔའདགསལཟདམདགཏར

མསབཀང kདཔརངཤརརངyལཤrགoslashངས འ~སatildeབཤམསལ_མདམཆདཔའatildeལ Wལབ

མཉསཤངདམཅནuགསདམབ6ང ldegནཞཞངརགསVགjནཔསཚfམ ཉམསཆགསབ6ངཞངབརཆད

wནYམསAringག མMས_མདOumlགསསངསWསཔརཤག

nyi shu pa tor bhul ni a om hum ta wa kha ying naam dhaak tor zhong du gom pa oumld saal zeacuted meacuted tor ma shaam kyoumld pa raang shar raang drol sha trak pung dreacute bu shaam trul la meacuted choumld pa bhuul jal wa nye shing daam kyeacuten thuuk dhaam kaang lha sin zhi zhing rik druuk jin peacute tshim nyaam chaak kaang zhing bar cheacuted kyeacuten naam dhok ma luumld la meacuted dzoak saang jeacuted par shoak Twentieth for the torma offering recite ldquoA OM HUM this pure torma plate representing the open skylike view I fill with an inexhaustible tormas representing the luminous meditation and pile with

57

flesh and blood representing self-arisen and self-liberated conduct As the fruit I make the unsurpassed offering both substantial and mentally created [As a result] may all the Victors be pleased and the wishes of the oath-bound guardians are fulfilled May all the gods and spirits are pacified and the beings in the six realms are satisfied by generosity May declining and broken commitments are mended and obstacles and negative circumstances are repelled May everyone become perfectly enlightened beings with no one left behindrdquo

(b) 21 The Aspirational Prayer ཉརགཅགཔiནལམན ཨaiumlntilde ཤསརབསངlཚbགསདགངསSགསལ བདགསགསདཔནOslashབའཁརདང

བཅསཔལ ཚརངནདམདལངསkདརགས[P90]Qདའཕལ བསམཔཡདབཞནའugraveབཔརམཛད`

གསལ AEligབགཉས4ངཞངཚbགསགཉསOumlགསརཅག ཤrགགདསཔའMསའདབརབའ`ས ཤསརབ

སངlམཆགEacuteཐབནས རངདནprodརugraveབགཞནདནམཐརyནཤག

nyer kyik pa moumln lam ni a om hum sheacute raab ma seacuteng lha tshoak gong su sol dhaak soak poumln lobe khor daang kyeacuted pa la tsheacute ring neacute meacute long kyoumld rik juumld phel saam pa yid zhin druup par dzeacuted du sool drip nyi jang zhing tshoak nyi dzoak jur kyik sha traak dhoumld peacutersquoi luumld dhi bhor weacutersquoi dhuumld sheacute raab ma seacuteng lha choak ku thoop neacute raang doumln nyur druup zheacuten dhoumln thar chin shoak Twenty-first for the aspirational prayer recite ldquoA OM HUM assembled wisdom deities of Ma seacuteng please consider us myself and the others the masters and their retinues Grant us longevity health resources and flourishing family lines and let us accomplish our wishes just as we conceive them May our two obscurations be cleansed and our two accumulations completed When we abandon these material bodies of flesh and blood may we attain the body of the supreme wisdom deity Ma seacuteng then swiftly attain our own aims and fully accomplish the aims of othersrdquo

(c) The Conclusion གSམཔeསc4བན suum pa jeacuted kyi ja wa ni Third is the concluding activities (c) 1 The Request for Auspiciousness དངཔབuཤསགསལབན ཨaiumlntilde yདངནངམདའདགསལགཞལཡསཁང དatildeསདངམཐའམད[གཆདར

དགསམད ཕ~ངགཞལཡསབuཤསགངལགསཔ དངའདརགསལཞངབuཤསབདལགསཤག སང

EacutemལཔUumlབསགས Fངལདངསམདགསལལརངབཞནམད ཟགམདའདEacuteའབuཤསབདལགས

ཤག དངའདརགསལཞངབuཤསབདལགསཤག _8AElignམUumlའ4དའsལཡགབཞབOདང ནསསཤOslashང

བ`དCiནམཆགསགས uནཚbགས[P91]Oumlསcབuཤསགངལགསཔ དངའདརགསལཞངབu

ཤསབདལགསཤག

daang po tra shi sol wa ni a om hum chi daang naang meacute oumld saal zhaal yeacute khang uumld daang tha meacute taak cheacute re dhoak meacute pho draang zhaal yeacute tra shi gaang leacutek pa deacuteng dhir saal zhing tra shi dheacute leacuteg shoak ma seacuteng ku nga trul pa go wa soog nang la ngoumld meacute saal la raang zhin meacute zaak meacute oumld kursquoi tra shi dheacute leacutek shoak deacuteng dhir saal zhing tra shi dheacute leacutek shoak lo droom go jeacuted trul yik zhi

58

kyu daang na soumld shi loank duumld tsi meacuten choak soog phuumln tshoak dzeacuted kyi tra shi gang leacutek pa deacuteng dhir saal zhing tra shi dhe leacutek shoak The first of these is the request for auspiciousness ldquoA OM HUM the inestimable mansion has no inside or outside it is devoid of center and periphery existence and nonexistence hopes and fears Whatever good there is in this auspicious inestimable palace may the auspiciousness and goodness of the perfect substances shed their light here today The five embodiments of Ma seacuteng their emanations the guardians and so on appear but are without concrete form they are visible but have no self-nature Whatever good there is in these undefiled luminous bodies May the auspiciousness and goodness of the undefiled luminous bodies shed their light here today ldquoThe forty miraculous letters that [are keys to] open the box of intelligence the ambrosial medicine that heals the sick and brings the dead to life whatever goodness there is in these auspicious perfect substances may the auspiciousness and goodness of the perfect substances shed their light here today

(c) 2 The Dissolution གཉསཔད4བegraveན ཨaiumlntilde གཞལཡསསངགཙbའཁརལཔZན སབནཡགའAumlལབegraveསཡགYམས

བདགགཤuནདatildeསSཐམཔཡ རངསམསམགཡམཉམགསལEacuteགSམOumlགས

nyi pa yeacute dhu ni a om hum zhaal yeacute ma seacuteng tso khor trul pa kuumln sa boumln yik dru la dhuumld yi geacute naam dhaak gi sheacute thuumln uumld su thim pa yi raang seacutem mi yo nyaam saal ku suum zoog Second for the dissolution recite ldquoA OM HUM the inestimable mansion the main deity Ma seacuteng the retinues and emanations all gather back into their seed syllables and those syllables dissolve into the center of my heart My own mind is now complete with the three bodies the unwavering eternal body of Boumln the luminous body of innate perfection and the emanation body of equalityrdquo42

(c) 3 The Great Completeness Oumlགསཔཆནཔ8ན ཨaiumlntilde འཁརའདསZནBsངཔརངགསམས སམསཉདམབཅསdས~ལབནཉད

ད4ངས ད4ངསཉདང8བnནམམཁའམཐའདངམཉམ མཉམཉདམབཅསཐགལའངངལབཞག

dzoak pa cheacuten po ni a om hum khor dheacute kuumln ji nying po raang gi seacutem seacutem nyi ma kyoumld troumld draal boumln nyi ying ying nyi ngo bo naam kharsquoi tha daang nyaam nyaam nyi ma kyoumld thik lersquoi ngang la zhaak Third for the great completeness recite ldquoA OM HUM the essence of samsara and nirvana is [none other than] onersquos own mind [The nature of] mind-itself unfabricated and free of elaborations is [the nature of] Boumln-itself [The union of the two represents] the nature of dimension-itself which is equal to the dimensionless sky space That equality itself is the unfabricated [single] sphere rest in that staterdquo Please see a [single] sphere in footnote no 36

Colophon ཞསཔའདནབདགའoགནམབནཤསརབདགངསWལལ སངཤང4འའAumlགAringའབཅmལ lམཆགསངདངསམཇལཞལMང

གནངཡངཡགརམབཀདcང དནསYམའརinfinགསཕEགལ8འ[P92]སགAringབའཚསབཅmལ རབའ4མས_8ynསའདཟརBས

བEacuteལངརཡགརབཀདཔས ལམངསངབསOངཙམམགཏགསབeདའ`གཔལ lགཆདནརའigraveལཉསའགལགངqངYམས མyན

xནYམསckནgརམཐལལབཤགས དགCགངqངའyZནདན`བg བuཤསཔརཤག

59

zheacute pa dhi ni dhaak dra naam boumln sheacute raab gong jaal la sa kyong shing jarsquoi druuk dharsquoi kyo nga la lha choak ma seacuteng ngoumld jaal zhaal luung naang yaang yi geacuter ma koumld kyaang deacute neacute naam jur kyaag pho taag lorsquoi sa ga dha weacutei tsheacute kyo nga la raab jaam lo droumld lsquooumld zeacuter ji kuul ngor yi geacuter koumld peacute lo maang song weacutei kyung tsam ma toak jeacuted dhuuk pa la lhaak cheacute nor trul nyeacute ghaal gaang juung naam cheacuten dheacuten naam kyi kyeacuten ngar thol lo shaak geacute tsa gaang juung dro kuumln doumln du ngo tra shi paar shoak This text was verbally transmitted to a person such as me Sherab Gongjal from the clan of Celestial Boumln in the female wood-bird year the year known as ldquoearth protectorrdquo on the 15th day of the dragon month when I directly encountered the supreme deities of Ma seacuteng [in vision] I did not write it down at that time Later in the male iron-tiger year in the [fourth] month knows as saga-dawa on the fifteenth day I wrote it down as the behest of [Geshe] Rabjam Lodoe Oumldzer Since many years had elapsed I had forgotten much and only a small portion remained in my memory Thus whatever additions and omissions errors and faults I have made I solemnly confess before all learned persons On the other hand whatever roots of virtue have been created I dedicate for the benefit of all sentient beings May it be auspicious

[P93]གབaumlསགསངབའགཤམatildeལགསས བཟ8རགལ ཤརEacute དlདདབྷརཐཚནསdའ` AEligརགལ 4ང

གSང ]ངརndash8ཡzཐཚནསdའ` ཚདམའརགཔལ acircབཡནཏན དྷམདཧཐཚནསdའ` གས8རགལ l8rན

ལས 1ཏདཤནཐཚནསdའ` ནངརགལ དatildeསuགས Zཁརཤནནཐཚནསdའ` Cསརགསལ ཤརEacute

འགཔbullཏསdའ` sནངགལ 4ངགSང wནཔbullཏསdའ` uacuteབjརལ དatildeསuགས པཔbullཏསdའ` མངན

བeདལ acircབཡནཏན མམངཔbullཏསdའ` Aringསགརལ l8rནལས[P94] ན[པbullཏསdའ` gaab bheacute saang weacutei shaam bhu leacutek so zo rik la shar ku dha lhoumld deacute bhar tha tsheacuten si ti du dra rik la jaang sung laang jur hro yeacute tha tsheacuten si ti dhu tsheacute meacute rik pa la nuup youmln teacuten dhi ma dha ha tha tsheacuten si ti du so rik la lho trin leacute mri ta dheacute shin tha tsheacuten si ti du nang rik la uumld thuuk ku khir shin no tha tsheacuten si ti du tsi rik la shaar ku lsquoig peacuten dri ta si ti du nyeacuten ngaak la jaang suung kyeacuten peacuten dri ta si ti du dheacuteb jor la uumld thuuk pa peacuten dri ta si ti du ngoumln joumld la nuup youmln teacuten ma ming peacuten dri ta si ti du dhoumld gar la lho trin leacute nirt peacuten dri ta si ti du

Supplementary Mantra Text Supplementary Text on the Hidden and Concealed Secrets [of the Ten Fields of Knowledge]

For arts and crafts [east and body] DA LHOumlD DEacute BHAR THA TSHEacuteN SI TI DU For language [north and speech] LAANG JUR HRO YE THA TSHEacuteN SI TI DU For logic [west and good qualities] DHI MA DA HA THA TSHEacuteN SI TI DU For medicine [south and activities] MRI TA DHEacute SHIN THA TSHEacuteN SI TI DU For metaphysics [center and mind] KU KHIR SHIN NO THA TSHEacuteN SI TI DU For astrology [east and body] lsquoIG PEacuteN DRI TA SI TU DU For poetry [north and speech] KYEacuteN PEacuteN DRI TA SI TI DU For composition [center and mind] PA PEacuteN DRI TA SI TI DU For synonymics [west and good qualities] MA MING PEacuteN DRI TA SI TI DU For performance [south and activities] NIRT PEacuteN DRI TA SI TU DU སངgགསcགཤམརའད མཁསཔགསརBatildeམབཟངནང Mང[གསབ`དCཡནཏནབ6ངས བOrགརགཔའཁWནབNtildeག

EངགSམབནཞངདatildeསSབཀད ཅསཔuEནགdaggerངVངཉWལལ རགའཛfནདགངསQདའqངབཞན` ད~བNtildeནཤསWལབདག

60

ལའམ མཁའའy8འsནQདqངབཞནSག~ས4ས ཉསའགལཐམསཅདབསགནསkནgརབཤགས དགCགངམཆསམཁའ

མཉམའyལབg བEནདངབEནའཛfནདཔནOslashབགངའཕལཞང eacuteལབཞནའཕལཞངdaggerནགནསབuཤསཤག གསངWrམ`

བཤདཔས|ངམནcང lyགསuགསདགངསམཉསyརrལ`uལ དགའ

ma seacuteng ngaak kyi shaam jur dhi kheacute pa seacuter ji buum zaang naang luung toak dhuumld tsi youmln teacuten kaang kyu traak rik peacute kha jeacuten tsuuk tong suum boumln zhing uumld su koumld kye pa zhu toumln yuung drung nyi jal la rik dzin gong juumld juung zhin du ra tsuumln sheacute jaal dhaak larsquoam kha drorsquoi nyeacuten juumld juung zhin suuk dri jeacuted nyeacute gaal thaam kyeacute kyaap neacute kyeacuten ngar shaak geacute tsa gaang chi kha nyaam dro la ngo teacuten daang teacuten dzin poumln lobe gong pheacutel zhing dhuul zhin pheacutel zhing yuumln neacute traa shi shoak saang ja trom dhu sheacute peacute ruung min kyang lha drok thuuk gong nyeacute chir traal du phuul gersquoo This supplementary text transcribing the mantras of Ma seacuteng fills the perfect golden ldquovaserdquo43 of the wise with good qualities with the nectar of scriptural knowledge and realization With the ten fields of knowledge ornamenting the mouth of the vase it is displayed in the realm of Boumln at the center of the billionfold universe Whereas the Zhu master Yung-dung Nyi-jal received this in a mind-to-mind transmission from the awareness holders I Ratsun Sherjal obtained it as an oral transmission from the sky-goers and I wrote it down In the presence of the objects of refuge I confess all of my faults Whatever roots of virtue it may contain I dedicate for beings equal [in vastness] to the sky May the teachings and the teaching-holders the masters and disciples flourish Increasing in number like an upsurge of dust may they last long and be auspicious This is sealed to secrecy and inappropriate to disclose in public But in order to please my spiritual friend I sent it to him immediately May it be virtuous

61

Long Life Text [P95] ཤསརབབའསངགའཚབགdaggerངVངཚདཔགམདཅས4བབuགསས sheacute raab ma weacutei seacuteng geacutei tsheacute druup yung drung tsheacute paak meacuted kyeacute ja wa zhuuk so Indestructible Boundless Life A Longevity Practice for the Wisdom Deity Ma seacuteng

[P96]lགཔའlམཆགཤསརབབའསང གdaggerངVངཚདཔགམདལyགའཚལལ གdaggerངVངlཡ6ད`ན སངསཔའatildeམr

ཞངuང6ད` Z4མངཀ Wགར6ད` འཇམདཔལད4ངས བད6ད`ཤསརབསང ཅསཔའདནགཞནacircབOVགནཚbད

འཆམདགdaggerངVངགEacuteདངxནཔ བབཅངཡདམ4དནཚལའatildeམruབཅང འyབསམསཅནཚཟདཚཉམཚའyམསཔYམས

ལམགནབསམཛདཅང ཚདངདབངཐངལངསkདཤསརབསགསcདངསugraveབprodར`4ནཔའགdaggerངVངཚདཔགམདའདཉདབ

ཐབསལ gནའyདངསགཞeསདངགSམམ lhaak peacute lha choak sheacute raab ma weacutei seacuteng yung drung tsheacute paak meacute la chaak tshal lo yung drung lha yi keacute dhu na saang po bhum tri zhang zhung keacute dhu ku ji maang keacute ja gar keacute dhu jaam paal yaang boumld keacuted du sheacute raab ma seacuteng kyeacuted pa dhi ni zhoumln nu kyu druuk na tshoumld chi meacuted yung druung gi ku daang dheacuten pa druup cing yi dhaam jeacuted na tsheacute lo bhuum tri thuup cing dro wa seacutem kyeacuten tsheacute zeacuted tsheacute nyaam tsheacute chaam pa naam la goumln kyaab dzeacuted kying tsheacute daang waang thaang loong kyoumld sheacute raab soak kyi ngoumld druup nyur du jin peacute yung drung tsheacute paagk meacute dhi nyid druup thaap la ngoumln dro ngoumld zhi jeacuted daang sum mo Homage to the most supreme wisdom deity Ma seacuteng [known as] ldquoIndestructible Boundless Liferdquo In the language of the everlasting gods he is Sang-po-bhum-tri In the language of Zhang-zhung he is called Ku-ji-mang-ke In the language of India he is Manjushri In Tibetan he is the wisdom deity Ma seacuteng Appearing in the form of a sixteen year old he is endowed with an immortal and everlasting body Those who perform his practices and regard him as their personal deity may obtain inestimable lifespans they may act as protectors guarding those whose lifespans have come to an end whose lifespans are in a state of decline or whose lifespans have been stolen by evil spirits He grants at once the accomplishments of longevity power and charisma wealth wisdom and so on This sādhana Indestructible Boundless Life has three sections (a) the preliminaries (b) the main body of the ritual and (c) the conclusion

(a) The Preliminaries Procuring Longevity Arrow Vase and Torma

དངཔ8gnནའyལ ཚམདའ[P97]Wནxནལ ཚatildeམ ཚགཏརལམbullལEང`atildeམཔའཁརཞWསདབངoགནརatildeབCགས yགས

བཞརགས[གསམཐའརལatildeསབ6ར ཚཆངཚརལ ཚbགསདངགཏརམདཀརབགགསབOumlསZནབསགསལ daang po ngoumln dro la tsheacute dha jeacuten dheacuten la tsheacute bhuum tsheacute tor la meacuten taal teacuteng dhu buum peacutersquoi khar zhi jeacuted waang draak nor bu tseak choak zhir rik taak thah ril bhuumld kor tsheacute chang tsheacute ril tshoak daang tor ma kar geacutek druup dzeacuted kuumln saak la For the preliminaries [procure] a longevity arrow with all its decorations [of colored silk and jewels] and a longevity vase For the longevity torma place a vase [made of dough] on the

62

maṇḍala on the surface of the vase pile up gems [made of dough] representing the four actions of pacifying increasing magnetizing and subjugating Place the four typological marks in the four directions and surround the border with [a large number of] round balls [made of dough] Further one needs longevity liquor and the longevity pills [made from dough] Collect tshok a torma a white torma a torma for the obstructers and all the substances for the sādhana

(b) The Main Body of the Ritual (b) 1 The Water and Incense Purification དངསགཞལ aiumlབག ཤནགནསཁངམཆདOumlསZན uདTདགཔའigraveསཆབདང SམབWVགOའtས

`དcས ཡངསSདགཅངགཙངབར4

ngoumld zhi la om druup sheacuten neacute khaang choumld zeacute kuumln chu gu daak peacute truumld chaap daang sum ja druk kyursquoi poumld dhuumld kyi yong su daag cing tsang war ja For the main body of the ritual begin with the recitation OM May the Shen practitioners44 the (divine) residence45 and all the offering substances be immaculately purified by the cleansing water from nine sources and the smoke of three hundred sixty types of incense

(b) 2 Bringing Down the Blessings 4ནའབབསན aiumlཡཤསlཡuགསཁནས བ`དCQནམདབབསནསན དངའདརཚatildeམའདརའyལབའ

ཚདབངལངསkདའཕལབརམཛbད

jin beacuteb ni om yeacute sheacute lha yi thuuk kha neacute dhuumld tsi juumln meacute baab neacute ni deacuteng dhir tsheacute buum dhir chil weacutei tsheacute waang long kyoumld pheacutel war dzoumld Showering blessings OM From the heart of the wisdom deity a stream of nectar flows continuously Pooling now in this longevity vase may it increase longevity charisma and power and wealth

(b) 3 Establishing the External Boundary yམཚམསན aiuml[P98]yUumlucircངམཛདWལཆནབཞ འདདཡནགཏརམའདབཞསལ བརཆདལགའoན

བགགསརགསZན དཔགཚདབWདrརWངམཚམསགཅད aiumlZuumlyནལཐ8ཡzndashགགཤག`ལནན chi tshaam ni om chi go suung zeacute jaal cheacuten zhi dhoumld youmln tor ma dhi zheacuted la bar cheacute loak dreacuten geacutek rik kuumln paak tsheacute jeacuted triir jaang tshaam kyoumld om ku tra dreacuten la tho yeacute hrik go shaak dhul neacuten Establishing the external boundary OM May the four great kings who safeguard the four external doors accept this torma endowed with the five sensory enjoyments and establish a boundary against all types obstacles misguiding forces and obstructing spirits extending out 80000 leagues OM KU TRA DREacuteN LA THO YEacute HRIK GO SHAAG DHUL NEacuteN

(b) 4 Striking the Lines and Sprinkling Water ཐགཆགན aiumlའqངབmཡཐགགདབཔས ཡmའདcལའཁརགསལབརར ཚནདངtསcཆགགདབ

པས མཛསལགསངམཚརམཉམཔརར EacuteགSངuགསcཐགགདབཔས lདངགཞལཡསའugraveབར

ཅག མཛསཔའསཚbནའདགསལབས lདངགཞལཡསས8སnརགསལ

63

thik chaak ni om jung wa nga yi thik dhaab peacute yeacute ngeacutei kyil khor saal war jur tsheacuten daang poumld kyi chaak dhaap peacute dzeacute leacutek ngo tshaar nyaam par jur ku suung thuuk kyi thik dhaab peacute lha daang zhaal yeacute druup jur kyik dzeacute peacute sa tshoumln dhi sool weacutersquoi lha daang zhaal yeacute so sor saal Striking the lines and sprinkling water OM By drawing the lines of the five elements [the maṇḍala] clearly transforms into the maṇḍala of five wisdoms By sprinkling it with water and incense it becomes equally beautiful excellent and amazing to behold By drawing the lines of body speech and mind may the deities and inestimable mansion become present By applying these beautiful earth pigments may the deities and inestimable mansion become vividly distinct

(b) 5 Placing the Vase in the Maṇḍala དནསatildeམཔབཀདཔན aiumlརནཆནatildeམཔཚཡགཞལཡསཁང ནངབOདརནཆནགཏརBམཛbད ཁWནཚ

ཡlཚbགསEacute གszligངསཐགཚ[P99]ཡuགསeའཞགས མTལuཚཟདཚཉམསགས ཚམདའཚཆང

རལatildeསགས འཆམདགdaggerངVངཚབ[ན དcལའཁརདatildeསSབuགསSགསལ deacute neacute bum pa koumld pa ni om rin cheacuten bum pa tsheacute yi zhaal yeacute khaang nang kyuumld rin cheacuten teacuter ji zoumld kha jeacuten tsheacute yi lha tshoak ku zung thaak tsheacute yi thuuk jeacutersquoi zhaak ghul chu tsheacute zeacuted tsheacute nyaam so tsheacute dha tsheacute chang ril bu soak chi meacute yung drung tsheacute druup teacuten kyil khor uumld su zhuuk su sol OM The precious vase is the inestimable mansion of the long life [deity] The contents of the vase is like a treasury of wealth The mouth-ornament of the vase is the assembled deities of long life The mantra thread46 is the compassionate lasso of long life The [vasersquos] throat ornament sustains life preventing it from ending or declining The longevity arrow liquor pills and so forth are supports for the practice of the immortal and indestructible [life force] May those objects be seated in the center of the maṇḍala

(b) 6 Establishing the Boundary མཚམསབཅདཔན བΩངནཤསརབསངEacute འཆམདགdaggerངVངཚདཔགམད བརཆདདyབགགསམང

མདcང སམསཅན`གmའའigraveལwནBས ཚལབརཆདཡདdegདན དམགསམདEངགསལངང`AEligལ

Byནuནགམརཡཕཊ tshaam kyeacuted pa ni so nga ni sheacute raab ma seacuteng ku chi meacute yung drung tsheacute paak meacuted bar cheacute dra geacutek ming meacuted kyaang seacutem kyeacuten dhuuk ngeacutei trul kyeacuten ji tsheacute la bar cheacute youmld si na mik meacute tong saal ngang du drol ji dreacuten shu nik ma ra ya phet Establishing the boundary SO I am an embodiment of Sherab Ma seacuteng immortal and endowed with indestructible boundless life Not even the names ldquoobstaclerdquo ldquoenemyrdquo or ldquoevil spiritrdquo exist [for me] But due to their five poisonsmdashthe conditions that cause delusionsmdashshould obstacles arise to the lives of sentient beings may those obstacles be liberated in the state with no reference points the state of emptiness and luminosity JI DREacuteN SHU NIK MA RA YA PHET

(b) 7 Devotional prayer

64

གསལའདབསན ཨམཧ བནEacuteZནhབཟངཔལགསལབའདབས OumlགསEacuteསངརགསmལགསལབ

འདབས ལEacuteOslashབདཔནYམབཞལགསལབའདབས ugraveབཐབམཁསཔམབཞལགསལབའདབས སང

[P100]Yམལཆབཞལགསལབའདབས oནཅནCབའ_མལགསལབའདབས འདyབརད8འལམB

བརཆདསལ ཚལརངདབངཐབཔར4ནBསradicབས

sol dheacutep ni e ma ho boumln ku kuumln tu zaang po la sol wa dheacuteb dzoak ku ma seacuteng rik nga la sol wa dh dheacuteb trul ku lobe poumln naam zhi la sol ba dheacuteb druup thoap kheacute pa mi zhi la sol wa dheacuteb ma seacuteng naam trul cheacute zhi la sol wa dheacuteb trin kyeacuten tsa weacutei la ma la sol wa dheacuteb dhi chi bar dorsquoi lam ji bar cheacute seacutel tsheacute la raang wang thoap par jin ji lobe Devotional prayer E MA HO I pray to the eternal body of Boumln Kuntu Zangpo I pray to the body of innate perfection the five families of Ma seacuteng I pray to the emanation body the four masters I pray to the four learned and spiritually realized beings I pray to the four great emanations of Ma seacuteng And I pray to my kind root lama Please clear away the obstacles of this life the next life and the intermediate state Bless me that I may attain mastery over long life

(b) 8 The Generation Stage བདརམན 6དཅགབདགཉདཤསརབlམཆགགཞནacircབOVགལངཚbEacuteམདགདཀརགསལཞལགཅག

yགགཉསམདའདརཚatildeམའཛfནཔ ཞWནབOགSམBསབWནཔའuགསཁནས aiumlལསའདཟརཕར

འrསསམསཅནཐམསཅདcཚབuགབegraveསuརའ`སབདགདངucircང4Yམསcཚདངབསདནམསདབང

ཐངWསཔརབསམ kyeacute rim ni keacute kyik dhaak nyi sheacute raab lha choak zhoumln nu kyu druuk laang tsho ku dhoak kar saal zhaal kyik chaak nyi dha dar tsheacute bum dzin pa zhi jeacuten kyu suum ji jeacuten peacutei thuuk kha neacute om leacute oumld zeacuter phar troumld seacutem kyeacuten thaam kyeacuted kyi tsheacute traak dhuumld tshur dhuumld dhaak daang suung ja naam kyi tsheacute daang soumld naam wang thaang jeacuted par saam The Generation Stage Contemplate I instantly generate myself in the form of the supreme wisdom deity who appears in the form of a charming sixteen-year-old youth With a pure white body one face and two arms he holds an arrow of long life in his right hand a longevity vase in his left and is adorned with the thirteen ornaments of peaceful deity At his heart is a syllable OM radiating out lights and rays which are absorbed into the life-luster of all sentient beings then gathered back expanding the longevity merit charisma and power of myself and others in need of protection47 ཡངརངགuགསཁནསཨཡརམཁAumlམ`ནBབརFངལའrསཔས འqངབརམབCགསདcལའཁར

Eང`Aumlའད`uབལས འཇའམཚbནགdaggerངVངའཁརལཔདམརནཆནམཚbནཆམuགངསརདTརམ[P

101]Bསབ6རབའདcལ` aiumlལསའཆམདགdaggerངVངཚདཔགམད འདcEacuteFངགསལརངབཞནམད

པརབUumlམ yaang rang gi thuuk kha neacute a yam ram mam kham brum dhuumln ji bar naang la troumld peacute juung wa rim tseacutek kyil khor teacuteng dhu druum oumld dhu zhu wa leacute ja tshoumln yung drung khor lo peacuted ma rin cheacuten tshoumln cha meacute chu gaang ri ghu rim ji kor weacutei kyil dhu om leacute chi meacute yung drung tsheacute paak meacute oumld kyi ku nang saal raang zhin meacute par goom

65

Further meditate From my heart the syllables A YAM RAM MAM KHAM DRUM radiate in the space before me and the syllable DRUM melts into light above the maṇḍala of layered elements Out of that [light] emerges a rainbow a yungdrung a wheel a lotus a jewel a weapon fire water and a snow mountain These nine gradually circle it in sequence [a circle of rainbows a circle of yungdrungs etc] In the center of that is a syllable OM from which emerges a body of lightmdashimmortal and endowed with indestructible boundless lifemdashappearing vividly but without any self-nature དའyརམ`བདགཅགབག ཤནཡནམཆདམནརའཁརBསབ6རབརབསམ དདགགuགསལསའད

ཟརཡརའrསdeguའམyནརགསkནoངས ཕརའrསཡནཏནལནཆགསམyནརགསldquoའsལEབས

uགསཐམསཅདབegraveས མརའrསརགསVགསམསཅནBཚབuགཐམསཅདབegraveསནས རངཉདལཐམ

པསགཉསམདལསcསམསདཔའཆནཔརརནསརངགཚབuགམདངསགSམལuacuteབWདགངགས

བད`མuགསཔརབསམ deacutersquoi chi rim dhu dhaak kyak druup sheacuten youmln choumld mi nor khor ji kor war saam deacute dhaak gi thuuk leacute oumld zeacuter yar troumld si zhursquoi droumln rik kyeacuten draang phar troumld youmln teacuten leacuten chaak droumln rik dzu trul toap shuuk thaam kyeacuted dhuumld mar troumld rik druuk seacutem kyeacuten ji tsheacute traak thaam kyeacuted dhuumld neacute raang nyi la thim peacute nyi meacute leacute kyi seacutem pa cheacuten por jur neacute raang gi tsheacute traak dhaang suum la dheacute jeacuted gank gi kyeacuted dhu mi tshuuk par saam Imagine that surrounding the perimeter of that are we Shen practitioners the benefactor and recipients along with their wealth Then contemplate From their hearts lights and rays radiate upward inviting the classes of guests who are to be revered Radiating horizontally to the classes of guests who have good qualities and who seek karmic debts they gather in their miraculous powers and strength Radiating downward to the beings of the six realms they gather in their life-luster Finally they dissolve into oneself such that oneself [and the deity] become a non-dual ldquoaction beingrdquo and none of the eight classes [of evil spirits] can harm the enhancement of onersquos own longevity luster and radiance

(b) 9 Invitation kནའoནyགབཤགསནངམཆདན aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚ

ཉམསའyZནབསཔའ[P102]yར གནསའདརkནའoནག ཤགསSགསལ kyeacuten dreacuten chaak shaak nang choumld ni om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir neacuted dhir kyeacuten dreacuten sheek su sool Invitation prostration confession [external] and internal offerings OM You who are immortal and endowed with indestructible boundless life we invite you here to this place to safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining (b) 10 Prostration aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚཉམསའyZནབསཔའ[P

102]yར UumlགSམTསཔསyགའཚལབས om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir go suum guumld peacute chaak tshaal kyaap

66

OM You who are immortal and endowed with indestructible boundless life we seek refuge and prostrate respectfully with body speech and mind in order for safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining

(b) 11 Confession aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚཉམསའyZནབསཔའ[P

102]yར མདགའལསkདམMསབཤགས om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir mi geacutei leacute kyoumld ma luumld shaak OM You who are immortal and endowed with indestructible boundless life we confess our nonvirtuous actions and conduct in order for safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining

(b) 12 [The external and Internal Offerings] aiumlའཆམདཚཡlཚbགསལ གszligགསAEligoར8རzགབནགཏར YམmYམབWདདཀརམངརདང kན

གཟགསགཏརམཤrགདང བ`དCiནམཆདWམཚbདང དངསའ4རཡདལམཆདOumlསZན uགས

ཉདདBསཔའམཆདdནའatildeལ ཚནརལངསkདདངསugraveབCལ om chi meacute tsheacute yi lha tshoak la zuuk dra dri ro reacutek boumln teacuter naam nga naam jeacuted kar ngar daang kyeacuten zik tor ma sha traak daang dhuumld tsi meacuten choumld ja tsho daang ngoumld jor yi trul choumld zeacute kun thuuk nyi jeacuted peacutei choumld trin bhuul tsheacute nor loank kyoumld ngoumld druup tsol OM For the assembled deities of boundless life we make a cloud of offerings to please your minds sights sounds smells tastes and tactile sensations fivefold and eightfold offerings48 [three] white [curd milk and butter] and [three] sweets [sugar molasses and honey] all objects pleasing to sight [secret] torma of flesh and blood an oceanic offering of ambrosial medicine offering substances actual and imagined Please grant us the accomplishment of long life wealth and enjoyments

(b) 13 Six Session Visualizations for Mantra Recitation `སVགའཛབདགངསན རངཉདཤསརབསངEacuteམདགདཀརགསལཞལགཅགyགགཉསགཞནacircབOVག

ནཚbདམདའདརཚatildeམའཛfནཔ འཆམདགdaggerངVངཚཡlདངགཉསSམདཔའuགསལསའདཟརyངས

མདཔའrསནས ཚཡlཚbགསyག[P103]ནinfinགསordfཞགསཔའཛfནཔyངསམད`རནས yགས

བOའའཇག[ནཁམསZནསམསཅནYམསc_ཡདསམསགSམང8བ8ཡགམངཔབegraveས བདགདང

བucircང4Yམསལཐམཔརབསམ duumld druuk zaab goong ni rang nyi sheacute raab ma seacuteng ku dhoak kar saal zhaal kyik chaak nyi zhoumln nu kyu druuk na tshoumld dha dar tsheacute bhuum dzin pa chi meacute yung drung tsheacute yi lha daang nyi su meacute peacutei thuuk leacute oumld zer draang meacuted pa troumld neacute tsheacute yi lha tshoak chaak na kyak kyu zhaak pa dzin pa draang meacuted du jur neacute choak kyursquoi jik teacuten khaam kuumln seacutem kyeacuten naam kyi la yi seacutem suum ngo wo yi geacute ni mang po dhuumld dhaak daang sung ja naam la thim par saam

67

Six session visualizations for mantra recitation Imagine oneself as the wisdom deity Ma seacuteng appearing in the form of a sixteen-year-old youth With a pure white body one face and two arms he holds an arrow of long life in his right hand and a longevity vase in his left He is none other than the immortal and indestructible deity of longevity Innumerable lights and rays radiate from his heart which become countless deities of longevity each holding a metal hook and lasso in their hands They gather in the essence of soul consciousness and mindmdashin the form of seed syllables RNRImdashfrom the sentient beings of all the world systems in the ten directions Those dissolve into myself and others whose life needs to be spared from harm གཞནཡངdeguའམyནརགསYམསcuགསe4ནradicབསདང ཡནཏནལནཆགསམyནརགསYམསcldquo

འsལདངEབསuགས sངeའམyནརགསYམསcཚབuགབOདམདངསཐམསཅདབegraveསནསབདག

དངབucircང4YམསལཐམཔསའཆམདགdaggerངVངཚཡWལཔ8འEacute|ugraveབཔརབསམ zheacuten yaang si zhuumlrsquoi droumln rik naam kyi thuuk jeacute jin laab daang youmln teacuten leacuten chaak droumln rik naam kyi dzu trul daang toap shuuk nying jeacutersquoi droumln rik naam kyi tsheacute traak kyuumld dhaang thaam kyeacuted dhuumld neacute dhaak daang suung ja naam la thim peacute chi meacute yung drung tsheacute yi jaal porsquoi ku ru druup par saam Further contemplate They gather the compassionate blessings of the guests to be revered the miraculous powers and strength of the guests who have good qualities and who seek karmic debts and all the life-luster vital essence and radiation of the guests who are objects of compassion As these dissolve into myself and others whose life needs to be spared from harm we all become embodiments of the immortal and indestructible king of longevity

(b) 14 The Praise Mantra བΩ8aaeligཨཡརམཁAumlའ` ཨdaggerཤNtildeཚཛཛ བΩ8ནEacuteགSངསuགསcམཆག aiumlནEacutemཡཤསm

ཨནEངཉདཡཤསEacute ཡནམཉམཉདཡཤསEacute[P104] རནསར[གསཡཤསEacute མན4ugraveབཡཤས

Eacute ཁནམལངཡཤསEacute AumlནའདཟརinfinགསordfE འ`ནyགསབOར_ཚegraveད ཨdaggerཚགཡངདབངཐང

egraveད ཤNtildeབསདནམསལངསkདegraveད ཚ_ཡདསམསcsང ཛཛགནསའདརprodར`uག མཆགuན

ཚདབངདངསugraveབCལ so om a yam ram mam kham drum dhu a yu sheacute tsu tsheacute rnri dza dza so ni ku suung thuuk kyi choak om ni tong nyi yeacute sheacute ku yam ni nyam nyi yeacute sheacute ku ram ni sor toak yeacute sheacute ku mam ni ja druup yeacute sheacute ku khaam ni me long yeacute sheacute ku drum ni oumld zer kyak kyu teacute dhu ni choak kyur la tsheacute dhuumld a yu tsheacute yang wang thang dhuumld she tsu soumld naam loank kyoumld dhuumld tsheacute rnri la yi seacutem kyi nying dza dza neacute dhir nyur du khuuk choak thuumln tsheacute wang ngoumld druup tsol SO OM A YAM RAM MAM KHAM DRUM DHU A YU SHEacute TSU TSHEacute RNRI DZA DZA Here the syllable SO is the supreme body speech and mind of the enlightened beings OM is the five bodies and five wisdoms A is the embodiment of the wisdom of emptiness YAM is the embodiment of the wisdom of equality RAM is the embodiment of the individually discriminating wisdom MAM is the embodiment of the all-accomplishing wisdom KHAM is the embodiment of of the mirrorlike wisdom DRUM is the luminous hooks DHU refers to gathering soul and life-force from the ten directions A YU refers to gathering life prosperity and charismatic power49

68

SHE TSU refers to gathering merit and a wealth of enjoyments50 Tsheacute RNRI are the heart syllables of soul consciousness and mind DZA DZA urges [the above fortunes] to gather here instantly Please grant us the supreme and ordinary accomplishments as well as mastery over long life

(b)15 Invitation for the Feast offering ཚbགསམཆདན aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར ཞལཟསཚbགསལkན

འoནནས མཐགprodར`ག ཤགསSགསལ tshoak choumld ni om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir zhaal zeacute tshoak la kyeacuten dreacuten neacute ma thoak nyur du sheek su sool The feast offering OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death we invite you to this tshok feast Please come quickly and without delay

(b) 16 Offering aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར ཟདམདམཆདdནའདའatildeལབས 4ན

BསradicབསལབཞསSགསལ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir zeacuted meacute choumld trin dhi bhul weacutei jin ji lobe la zheacute su sool OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death as we make inexhaustible clouds of offerings please enjoy them and grant us blessings

(b) 17 Confession aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར མརགའigraveལཔའབཀའའགལལས མ

MསཚbགསcསབཤགསཔརབBའ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir ma rik trul peacute ka gaal leacute ma luumld tshoak kyi shaak paar jirsquoo OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death having violated your word through delusion based on ignorance with this feast offering we confess and set aside these acts all without exception

(b) 18 Liberation aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར uལཚཡབརཆདZན Eངཞངབདག

མདད4ངསSབAEligལ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir nyu leacute tsheacute yi bar cheacute kuumln toong zhing dhaak meacute yink su draal OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death may all the nyu-le51 who cause obstacles to longevity be liberated in the expanse of emptiness and selflessness

(b) 19 Proffering

69

aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར བརཆདཚ[P105]བ`དwནངན

Zན ཡཤསཆནཔ8འ]ང`བEབ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir bar cheacute tsheacute dhuumld kyeacuten ngeacuten kuumln yeacute sheacute cheacuten porsquoi loank du taap OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death may all obstacles demons who attack onersquos life force and adverse circumstances be fed into the vastness of the great primordial wisdom

(b) 20 Praising the Deity EacuteབEདན aiumlའཇའཚbནའདའཁརའyལཔའགཞལཡསདatildeས ཡཤསmxནEacutemOumlགསཔའEacute འཆམད

གdaggerངVངཚཡWལཔ8Ez ཤསརབlམཆགསངཚདཔགམད Eacuteམདགདཀརགསལཤལདཀརrdquoངས

པའམདག ཞལགཅགyགགཉསཞབསགཉསལAgraveངབuགས yགགཡསཚམདའདརཚbནmབWན

འཛfན སམསཅནཚཟདཚབdegངdegགབབསམཛད yགགཡནའཆམདབ`དCatildeམབཀངསའཛfན སམས

ཅནཚཉམསཚdegགགསསཔརམཛད རནཆནཞWནབOགSམWནBསབWན སམསཅནནདགདནwན

ངནབརཆདསལ འཇགསམདTརཁངདTརམyབ6རབ ku toumld ni om ja tshoumln lsquooumld khor chil peacute zhaal yeacute uumld yeacute sheacute nga dheacuten ku nga zoak peacute ku chi meacute yung drung tsheacute yi jal po teacute sheacute raab lha choak ma seacuteng tsheacute paak meacute ku dhoak kar saal sheacutel kar dhang peacute dhoak zhaal kyik chaak nyi zhaab nyi kyil truung zhuuk chaak yeacute tsheacute dha dar tshoumln nga jeacuten dzin seacutem kyeacuten tsheacute zeacuted tsheacute sink soak kyaap dzeacuted chaak youmln chi meacute dhuumld tsi bum kaang dzin seacutem kyeacuten tsheacute nyam tsheacute soak soumld par dzeacuted rin cheacuten zhi jeacuten kyu suum jeacuten ji jeacuten seacutem kyeacuten neacute dhoumln kyeacuten ngeacuten bar cheacute seacutel jik meacute gur khsang ghu rim chi kor wa Praising the deity OM At the center of the immeasurable mansion swirling in a luminous circle of rainbow light are five bodies endowed with the five wisdoms the complete perfection body This is the immortal and indestructible king of longevity the supreme wisdom deity Ma seacuteng with boundless life His body pure white clear like white crystal With one face and two arms he sits with his two legs in cross legged posture Holding an arrow of long life adorned with five colors of silk in his right hand he serves as a protector of life extending beingsrsquo lifespan when it is on the verge of ending Holding a vase filled with a nectar of immortality in his left hand he serves as a sustainer of life reviving those beings whose life force is in decline Adorned with the thirteen jeweled ornaments of peaceful deity he clears away disease demonic forces and adverse circustances of sentient beings [P106]བརཆདདyབགགསམངམདརངབཞནར འཆམདགdaggerངVངlམཆགཚདཔགམད uགས

eའའདཟརinfinགསordfyགསབOརའrས FངdegདཚབuགམMསའདརབegraveསནས བདགདངབucircང4འཚ

བdegངdegགབསམཛbད གཞནཡངiquestཚདབངཐངལངསkདZན yགསབOའའཇག[ནཞངཁམསགར

འyམསcང ཚཡWལཔསགནསའདརprodརuགལ yཚབསདནམསལངསkདདབངཐངདང འཆམད

70

གdaggerངVངཚཡདངསugraveབCལ ཅབསམprodར`འugraveབཔའདངསugraveབCལ མཆགuནདངསugraveབམMསprodར

`Cལ bar cheacute dra geacuteg ming meacute raang zhin jur chi meacute yung drung lha choak tsheacute paak meacute thuuk jersquoi oumld zeacuter kyaak kyu choak kyur troumld nang si tsheacute traak ma luumld dhir dhuumld neacute dhaak daang suung jarsquoi tsheacute sing soak kyaab zoumld zheacuten yang cha tsheacute wang thaang long kyoumld kuumln choak kyursquoi jik teacuten zhing khaam gar chaam kyang tsheacute yi jaal poumld neacute dhir nyur khuuk la cha tsheacute soumld naam long kyoumld wang thaang daang chi meacute yung drung tsheacute yi ngoumld druup tsol kyi saam nyur du druup peacute ngoumld druup tsol choak thuumln ngoumld druup ma luumld nyur dhu tsol The indestructible tent has nine encircling rings such that not even the names ldquoobstaclerdquo ldquoenemyrdquo or ldquonoxious spiritrdquo exist [inside it] Supreme deity of boundless life who is immortal and indestructible please act as the protector of life and lengthen our lifespans radiating out luminous compassionate hooks in the ten directions to gather in all life forces that appear and exist Furthermore King of Longevity as fortune longevity charismatic power and wealth of enjoyments are dispersed through the world systems in the ten directions whatever realm they may be in please quickly return them to this place Through this please grant us fortune longevity merit wealth of enjoyments and the accomplishment of immortal and indestructible long life Please grant us the accomplishment of quickly attaining whatever one wishes May you quickly grant us all supreme and ordinary accomplishments without exception

(b) 21 Torma Offering གཏརམའatildeལབན aiumlགdaggerངVངཚཡlཚbགསལ དཀརམངརཤrགགཏརམདང དངསའ4རཡདལ

མཆདཔའatildeལ `སམནའཆབབAringགhགསལ tor ma bhul wa ni om yung drung tsheacute yi lha tshoak la kar ngar sha traak tor ma daang ngoumld jor yi trul choumld pa bhul dhuumld min chi wa dhok tu sol Torma offering OM To the indestructible deities of longevity we offer tormasmdashwhite sweet flesh and bloodmdashalong with offerings real and imaginary Please turn untimely death away

(b) 22 Returning [the Deities] to the Expanse P107]ད4ངསSབདཔན aiumlཚཡlལག ཤགསབuགསམའཚལཏ སམསཅནདནugraveབབནཉདད4ངསS

ག ཤགས [གhད4ངསSག ཤགསཔམལགསཔས OslashརཡངའyལuགསeསQན`དགངས

yink su kyoumld pa ni om tsheacute yi lha la shaeacutek zhuuk mi tshal teacute seacutem kyeacuten doumln druup boumln nyi yink su shaeacutek taak tu yink su shaeacutek pa ma laak peacute lar yaang dro la thuuk jeacute juumln dhu ghoong Returning [the deities] to the expanse OM Though the deities of longevity have no need for going or staying the aims of beings have been accomplished for the time being so may you return to the expanse of Boumln itself As you return to the expanse may it not be forever once again and always think compassionately of sentient beings

(b) 23 Auspicious Prayer

71

བuཤསན ཨམཧ མའརiquestཚEacuteཡབuཤསཤག མའགགiquestཚགSངགབuཤསཤག མའigraveལiquestཚ

uགསcབuཤསཤག ལགསའqངiquestཚཡནཏནབuཤསཤག partནugraveབiquestཚrནལསབuཤསཤག

tra shi ni e ma ho mi jur cha tsheacute ku yi tra shi shoak mi gaak cha tsheacute suung gi tra shi shoak mi truul cha tsheacute thuuk kyi tra shi shoak legs jung cha tsheacute youmln teacuten tra shi shoak lhuumln druup cha tsheacute trin le tra shi shoak Auspicious prayer E MA HO May there be unchanging fortune and longevity the auspiciousness of body May there be unceasing of fortune and longevity the auspiciousness of speech May there be unmistaken fortune and longevity the auspiciousness of mind May there be fortune and longevity deriving from the source of all goodness the auspiciousness of good qualities May there be spontaneous fortune and longevity the auspiciousness of activities

(b) 24 Colophon ཅསབནEacuteZནབཟང OumlགསEacuteསང ལEacuteཤསWལནསབདགལའ བuཤས གསངW དགའ

kyeacuted boumln ku kuumln zaang dzoak ku ma seacuteng trul ku sheacute jal neacute dhaak larsquoo tra shi saang ja gersquoo Colophon This was transmitted from the eternal body of Boumln Kuntu Zangpo to the body of innate perfection Ma seacuteng and then to the emanation body Sherab Jaltsheacuten [the first Menri abbot who was subsequently followed by two other emanations of Ma seacuteng the ninth and tenth abbots finally it has been passed down] to me [Sonam Lodrouml] May it be auspicious sealed to secrecy and virtuous

Juumld-Kang52 of the Lineage of the Supreme Deity Ma seacuteng [P109]lམཆགསངགQདབ6ངབuགས ཨaiumlntilde gནརབསརམ4ནབQདཔའསངསWསན Zནབཟང

ག ཤནlཤསརབསངདང འདཟརདཔགམདLནཔZནགསལདང sལག ཤནFངxནགསངབ

འ`སཔཡས རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuདབཤམསནས ཡ

ཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངབབཞན དངའདརལངསkདཚbགསc

uགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམMསCལ`གསལ lha choak ma seacuteng gi juumld kang zhuuk a om hum ngoumln raab rim joumln juumld peacute saang jeacute ni kuumln zaang sheacuten lha sheacute raab ma seacuteng daang oumld zer paak meacute muumln pa kuumln seacutel daang truumll sheacuten naang dheacuten saang wa dhuumld pa yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute long kyoumld tshok ci phuumld shaam neacute yeacute sheacute zu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kang gang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool Juumld-Kang of the Lineage of the Supreme Deity Ma seacuteng A OM HUM the succession of the former generations in the lineage of enlightened beings is Kuntu Zangpo Shen-lha Oumlkar Sherab Ma seacuteng Oumlzer Pakmeacute Muumlnpa Kuumlnsel Truumllshen Nangden and Sangwa Duumlpa In each of their respective dwelling places their delightful palaces they would set out the first part of a tshoks feast as a rite of consumption of food offering Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception

72

དཡQདའཛfནདངསugraveབཐབཔའག ཤན EངQངམuཆནཤརདatildeཆནདང BམཚŒuངinfinཚམཁརatilde

ཡས[P110] རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuདབཤམསནས

ཡཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངསབབཞན དངའདརལངསkད

ཚbགསcuགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམMསCལ`

གསལ

dheacute yi juumld dzin ngoumld druup thoap peacute sheacuten tong juung thu cheacuten sha ri u cheacuten daang jim tsha ma chung kyeacute tsha khar bu yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute loank kyoumld tshok kyi phuumld shaam neacute yeacute sheacute dzu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kaang gaang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool The lineage holders following them Shen who had attained the accomplishments were Tong-jung Thu-chen Shari U-chen Jim-tsha Ma-chung and Kye-tsha Khar-wu In each of their respective dwelling places their delightful palaces they would set out food and enjoyments the first part of a tshoks feast Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception དཡQདའཛfནདངསugraveབཐབཔའག ཤན ཤསWལབསདགdaggerངགdaggerངuལཤརWལདང བཀའoན

མuངསམདCབའ_མཡས རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuད

བཤམསནས ཡཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངབབཞན དངའདར

ལངསkདཚbགསcuགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམ

MསCལ`གསལ dheacute yi juumld dzin ngoumld drup thoap peacute sheacuten sheacute jaal soumld yung yung tshul sheacuter jaal daang ka trin tshuung meacute tsa weacutei la ma yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute loank kyoumld tshok kyi phuumld shaam neacute yeacute sheacute zu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kaang gang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool The lineage holders following them the Shen who had attained the accomplishments were She-jal Soumld-yung Yung-tshul and Sher-jal53 along with onersquos own root lama whose kindness is incomparable In each of their respective dwelling places their delightful palaces they would set out food and enjoyments the first part of a tshoks feast Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception

73

ཨaiumlntilde deguཡནཏནལན[P111]ཆགསsངeའམyན གཙbའཁརལཔཡངལམMསZན ལངས

kདཚbགསcམཆདཔསuགསདམབ6ང དIརཚbགསམཆདuལབའ4ནradicབསcས Wལབའlཚbགས

མཆདཔསམཉསརཅག དམཅནདཔལམགནuགསདམབ6ངརཅག ldegནuacuteབWདག`གlsquoབཞར

ཅག རགསVགསམསཅནjནཔསཚfམརཅག བརཆདདyབགགསནདགདནwནངནZན བAringག

བརབAEligལཞངམངཡངམདཔརམཛbད མuནwནདགབའuacuteངདངyགསབBསལ བEནཔདརWསdaggerན

རངགནསཔདང སམསཅནབདདuནSམའཚbགསཔརམཛbད མཆགuནདངསugraveབམMསབདགལ

Cལ བEནདyམMསབAEligལབའrནལས[P112]མཛbད ཅསཔའདནEacuteམ`ནབསདནམས_8ynསcསiནརའ_~ང

`jརབའ དགའ

a om hum si zhu youmln teacuten leacuten chaak nying jeacutersquoi droumln tso khor trul pa yang trul ma luumld kuumln loank kyoumld tshok kyi choumld peacute thuuk daam kaang deacute taar tshok choumld phul weacutei jin laap kyi jaal weacutei lha tshok choumld peacute nyeacute jur kyik daam kyeacuten pal goumln thuuk dam kang jur kyik lha sin dheacute jeacuted dhuuk tsuub zhi jur kyik rik truuk seacutem kyeacuten jin peacute tshim jur kyik bar cheacute dra geacutek neacute dhoumln kyeacuten ngan kuumln dhoak jur draal zhing ming yang meacute par zoumld thuumln kyeacuten geacute weacutei dhong daang droak ji la teacuten pa dar jeacuted yuumln ring neacuted pa daang seacutem kyeacuten dheacute kyid phuumln suum tshoak par zoumld choak thuumln ngoumld druup ma luumld dhaak la tsol teacuten dra ma luumld draal weacutei trin leacute zoumld kyeacute pa dhi ni ku dhuumln soumld naam loumld droumld kyi meacuten rirsquoi la draang du jar warsquoo gersquoo A OM HUM engaging enjoyably in the offering of the tshok feast restores the sacred bonds with the guests to be revered the guests with good qualities the guests seeking karmic debts and the guests who are objects of compassion Through the blessings of offering the tshok feast in this way may the assembly of divine victors be pleased by the offerings May the bonds with the oath-bound glorious guardians be restored May the ferocious eight classes of gods and spirits be pacified May the six realms of being satisfied by the gifts May all obstacles enemies obstructors disease demonic forces and adverse circustances be reversed transformed and liberated such that even their names no longer exist Bring about favorable conditions and serve as virtuous allies such that the teaching flourishes and endures Make sentient beings happy with all their desires becoming perfectly complete Please grant us all the supreme and ordinary accomplishments without exception and perform the action of liberating all the enemies of the teaching This was composed by ldquothe presencerdquo Soumld-nam Loumld-droumld in his personal residence at Menri May it be virtuous

Footnotes

1 The sādhana (sgrub thabs or ldquomethods of accomplishmentrdquo) here refers to the main text used as an aid in conducting the visualizations and recitations

2 Ie to extend their capacities for eloquent and incisive speech

3 Another name for Sonam Lodrouml

4 While reciting mantras during the sādhana a ritual assistant brings the pulverized medicinal substances in front of mantra reciter and the reciter blows HA or PHU on the substance a several times

74

5 Using precious materials and herbs mixed with different types of blood

6 Using precious materials medicinal herbs and milk mixed into water

7 These days the ta-chen is an offering bowl of chang placed at the center of the maṇḍala in each tantric ritual At the end of the concluding ritual there is an opening of the door of the maṇḍala when the ta-chen is removed Historically the concept of the ta-chen a core sacramental substance handed down from past master to present practitioner symbolizing the transmission of the tantric practice in an unbroken lineage

8 This includes amrita substances sweets and grains

9 These are commands to the malevolent spirits to stop their harmful acts

10 This ritual is designed to guide new practitioners so that they become integrated with the older spiritual friends it is also designed to reinforce the commitments of the older spiritual practitioners These aims are accomplished by the lama bestowing an empowerment that introduces the newcomers to their commitments towards the deities lamas and spiritual friends the empowerment also reinforces the practice of older practitioners by causing them to remember forgotten commitments and to repair broken ones

11 This consists of the objects of the five senses Please see footnote no 48

12 The offering can be performed by tossing a spoonful of amrita in the air or by taking a small portion of amrita from a bowl and putting in the maṇḍala several times

13 Ie the second through tenth bhumis

14 A complete count retreat (grangs bsnyen rdzogs pa) refers to a retreat in which one recites a mantra 10000000 times Traditionally this is said to be the highest number of mantras that one can feasibly recite

15 First read the invitation section from the main text and then read the invitation from the Long Life Practice next read the offering section from the main text and then the offering section from the Long Life Practice This pattern continues until completing the proffering

16 [For the ldquogeneralrdquo mending ritual first one reads the Kyipung Juumld-kang for the lineage of the early spread of Bon this is followed by the Ma seacuteng Juumld-kang for the lineage of the early spread of Bon Next one reads the Kyipung Juumld-kang for the lineage of the later spread of Bon this is followed by the Ma seacuteng Juumld-kang for the lineage of the later spread of Bon The ldquospecificrdquo mending ritual comes only from Kyipung as Ma seacuteng does not have a ldquospecificrdquo mending ritual]

17 This is another mending ritual in which all the deities guardians and spirits are worshiped

18 The lionrsquos roar conquers the pride of all other animals

19 When performing inner tantric rituals on a daily basis one follows a regulation to perform a purification (bsang) in the morning and an evening prayer that urges the guardians to carry out their work (bka skyong bskul ba)

20 The last part of the urging the guardians (bka skyong bskul ba) is called the ldquored pathrdquo which refers to the worship of guardians using flesh and blood offerings Here these offerings are presented through substitute tormas The ldquored pathrdquo text is divided into upper middle and lower sections During the middle section the recitations related to torma offerings are recited from the main text and the Long Life Prayer

21 Here dance (bro brdung) refers to guardians dancing on the bodies of evil spirits

22 This text is a sādhana practice aimed at making the accomplishment of master Tshewang Rigzin according to the Tibetan cycle (which contrasts to the Indian cycle) Each tantric ritual contains a tshog feast when tshog is offered to the lama at the end of the feast a ritual assistant chants a four-line stanza requesting the lama to accept the tshog feast In response the lama chants a four-line stanza before he accepts and enjoys the tshog offeing These two parts the request and the response are excerpted from the Long Life Empowerment

23 This is for the weak spirits the ldquoguestsrdquo who are the objects of compassion

24 This time it is performed without chanting or musical instruments

25 A (b) 19 ldquothe pledge of not abandoning deityrdquo will be read only on the final day of the retreat

26 These are the pledges to keep the commitments of the empowerment

75

27 The main sādhana does not have a separate procedure for establishing a ldquosecretrdquo boundary The text here suggests using the ldquoinner boundaryrdquo text but changing it to read ldquosecret boundaryrdquo

28 The first (rgyud bskang) is a mending ritual of the general lineage of the tantric masters of the Kyipung cycle according to the early and later spread of Bon The second (khyad par bskang ba) is a specific mending ritual worshiping all the deities guardians and spirits

29 As above the last part of the urging is the ldquored pathrdquo

30 ldquoEarth protectorrdquo (sa skyong) is an epithet for the female bird year (shing mo bya lo)

31 Note that part of the preliminary practices is the gathering of physical substances Because the physical and non-physical are related it is considered essential to gather physical substances to support the the attainment of non-physical accomplishments

32 These forty magical letters are used compose all the mantras including the one ldquogenericrdquo mantra and the four ldquospecificrdquo mantras

33 The mind base of all (kun gzhi)

34 These are love compassion admiration and equanimity

35 These serve as the base of the maṇḍala

36 The English term ldquospheresrdquo here translates the Tibetan term thigle (rendered in Sanskrit as bindu) Numerically the term thigle conveys the idea of ldquozerordquo in the sense that it depicts an emptiness In reality a thigle is not an object of the conceptual mind so the use of the words ldquothiglerdquo or ldquosphererdquo is a dualistic interpretation Speaking non-dualistically thigle means non-duality itself looking from the non-dualistic aspect of time it can also mean ldquoeternityrdquo Numerically non-duality means ldquonot being twordquo which could refer to either ldquozerordquo or ldquoonerdquo ldquoZerordquo indicates an indivisibility of two entities while ldquoonerdquo indicates the union of two entities In non-duality it is same whether we say that there is no beginning and end (speaking from the perspective of zero) or whether we talk about the union of beginning and end (speaking from the perspective of ldquoone or ldquoonenessrdquo) Likewise one could say that there are no separate entities of time and space inside and outside light and particle knower and known subject and object existence and non-existence samsara and nirvana good and bad Alternatively one could say that those dualities are in union Zero and oneness convey the idea of equality perceiving equality in the external world is how one can develop equanimity within oneself Dualistic interpretations are essential for discussing dualism but they misrepresent non-duality and furthermore create a dichotomy between duality (dualistic concepts) and and non-duality On the one hand it is true that there is no way to explain non-duality without using dualistic language on the other hand language can easily mystify us So the understandings of the term thigle as meaning sphere zero empty and emptiness are unsafe and deceptive and therefore should not be taken literarily

37 Because nature has already organized it

38 Proffering (bstab pa) means ldquoto feedrdquo ie to place something in anotherrsquos mouth Here the negativities that were liberated in the previous stage (which are represented by the cut tshog) are put in the deityrsquos mouth

39 The circle here is the abode of the ldquonaturalrdquo or ldquothe eternal body of Boumlnrdquo type of deity the abode has no center or periphery and is just a dimensionless space

40 ldquoRemainderrdquo or ldquoleftoversrdquo (lhag ma) refers the residual torma which are given to those weak spirits who are the objects of compassion

41 Ie without the concept of a ldquogiverrdquo and without specifying any particular individuals as ldquorecipients

42 ldquoEqualityrdquo here refers to a union of the previous two qualities

43 Referring to the vocal cords

44 Here the term ldquoShen practitionersrdquo (sgrub gshen) refers to Bon practitioners in the present case it refers to those who are performing the ritual When somebody belongs to the lineage of Tonpa Shenrab one is then called a ldquoShenrdquo (or using a Zhang-zhung Tibetan compound word a ldquoMu-shenrdquo) Sometimes one sees a similar term ldquoboumln-shenrdquo ldquoShen practitionerrdquo (sgrub gshen) can also be used to depict onersquos efficacy in tantric practice

45 This refers to the location of the ritual including the maṇḍala etc

76

46 A mantra thread is ball of thread with one end connected to the vase in the mandala and the other end (a ball of thread) lying in front of the lamarsquos table At each pause in the recitation a ritual assistant brings the ball of thread from the lamarsquos table and carries it to each of the monks Each monk then blows ldquophurdquo on the ball of thread such that the mantra is channeled to the vase and stored there Here the thread is likened to the compassion that holds onto onersquos lifespan preventing it from ending from declining or from being stolen by evil spirits

47 That is those who face a potential threat from the lord of death

48 In Tibetan these are referred to as མཆདཔFm (the fivefold offerings) or མཆདཔYམm (the five sensory offerings) They are (1) butter lamps (2) incense (3) water offerings (4) tormas and (5) flowers These are conceived of as offerings to the five sensory faculties but note that this traditional list does not contain an explicit offering of sound At times the list is expanded to make six offerings with ldquomindrdquo being added as the sixth sensory faculty This sixfold set of offerings is intended to encompass all types of phenomena in the universe with the offerings to the five senses representing physical phenomena and the offerings to the mind representing mental phenomena The difference between these two types of phenomena is that the physical phenomena are objects of the five sensory consciousnesses as supported by their associated sense faculties mental phenomena are objects of the mental consciousness and are not physical but are projected by mind The essential characteristic of the fivefold or sixfold offerings is that they bear qualities of stimulating sense pleasure Sometimes these offerings are eight in number with (7) ornaments and (8) treasures being added to the sixfold offerings In the eightfold formulation there is no clear connection with the eightfold group of consciousnesses (While the first six offerings are clearly related to the first six consciousnesses there is no particular relationship between (7) ornaments and the afflicted consciousness or between (8) treasures and the mind base of all) These offerings are viewed differently in sutra tantra and dzogchen corresponding to their respective views of the mind According to sutra mind is mainly classified into six consciousnesses in tantra and dzogchen mind is classified into eight consciousnesses The practice of using fivefold offerings as ldquoexternalrdquo offerings is very common in sutra but is almost unknown in tantra The use of the eightfold offering occurs in tantra from time to time but a special characteristic of tantra is its use of ldquointernalrdquo offering In dzogchen there is no ritualistic offering

Having said this the sutra perspective views the mental consciousness (the sixth of the eight consciousnesses) as being positive negative or neutral but focuses the most attention on cultivating positive minds to overcome negative minds Therefore in the sutra perspective when making offerings it is mandatory that they have the five desirable qualities of sight sound smell taste and touch Tantra on the other hand focuses on the ldquoafflicted mindrdquo (nyon yid) (the seventh of the eight consciousnesses) and works to transform it into a positive mind It uses ldquoinnerrdquo offerings of flesh bone and blood to represent offerings of transmuted attachment anger and ignorance Humans tend to not accept the arrangement of nature as it is but rather attempt to categorize things as good better and best or bad worse and worst The nature of offerings in sutra and tantra is an outcome of their inability to accept the natural organized as it is In dzogchen all thoughts are manifestations of the nature of mind and languages and actions are manifestations of thoughts Therefore there is no point in affirming some things and condemning others Rather all the displays of nature are said to be offerings that manifest from the ldquomind base of allrdquo (kun gzhi) (the eighth of the eight consciousnesses) as innermost secret offerings

49 In the Zhang Zhung language a yu means ldquolifespanrdquo

50 In the Zhang Zhung language she tsu means ldquomeritrdquo

51 These are forces that travel in different parts of and individualrsquos body they are different each day forming a cycle throughout the month

52 A juumld-kang (rgyud bskang) is a type of kang-wa (bskang ba) ritual The juumld-kang is a part of the tshog feast it is a ritual in which the lineage lamas and deities are invited so that one can restore their bonds with them and please them through the tshog feast Kang-wa which literally means ldquorefillingrdquo has four functions pleasing restoring appeasing and satiating When kang-wa is directed toward deities and lamas its aim is mainly restoring breached commitments and then pleasing the deities and lamas When kang-wa is directed toward protectors worldly gods and spirits then it functions to appease restore and please Satiation is only used for the class of beings who are weary and the helpless

53 These are four emanations of Ma seacuteng

77

Ambrosial Medicinerdquo in this text must also follow the rule of animals that have died from natural causes These days the most effective and easiest way to acquire such ritual substances is to order them from the Bon monastery in India or in Nepal

IX

[P 3] ཤསརབསངགyགབཞསCབOདsངཔ8འQནབཟངཞས4བབuགསས

sheacute raab ma seacuteng gi chaag zheacuted tsi kyuumld nying porsquoi juumln zang zheacute ja wa zhuuk so Ritual Procedure for the Wisdom Deity Ma seacuteng

an Excellent Flow of Essential Nectar

Seeking Blessings and Approval for Composing the Work [P4] མཚནབཟངSམOTརTམཁདགཅན

ཚངསད4ངསVགOའབWདrབཞEངདན

ཡཤསབWདOའYམཔཐམསཅདམyན

EནམཆགབའསངགའཤསཔརCལ

tsheacuten zaang sum kyu gur gum kha dhog kyeacuten tshang yang drug kyursquoi jaed tri zhi tong doumln ye sheacutes jeacute kyursquoi naam pa thaam kyeacuted cheacuten toumln chog ma weacutei seacuteng geacutersquoi shi par tsol You with the thirty-two auspicious marks your body saffron in color sixty divine melodies containing the eighty-four thousand teachings omniscient one with the eighty primordial wisdoms supreme teacher Ma seacuteng may you bless us

Homage ཤས4འགནསZནམyནཔའམཁའཡངསལས

རབའ4མསMང[གསཡནཏནཉམཤར

དགངསཔསགརyབམཐའ]སགསལམཛདཔའ

Wལབའདབངཔ[P5]_མའཞབསལའ`ད

sheacute jeacutersquoi neacute kun chen peacutei kha yang leacute raab jaam luung tok youmln teacuten nyi ma shaar gong peacute gar chaab tha leacuted saal dze peacute jaal weacutei waang po la marsquoi zhaab la duumld From your (wisdom like) vast space that knows all the vital point of knowledge rises the sun of infinite scriptural knowledge and realization Wherever your thoughts spread boundless [darkness] is illuminated I we bow down at the feet of a supreme victorious lama [Sonam Lodrouml]

Pledge to Complete the Composition མངམངབཀའMངཚbགསcཡངsངཆ

ཟབཟབབའསངགབཔའགuང

གསལགསལམརགLནསལyགབཞསཐབས

ངསངསCབOདQནབཟངའདནd

ཞསཤསབeདyག4དངསཔ8འཚfགགསgནབSསཏ maang maang ka luung tshok kyi yaang nying cheacute zaab zaab ma weacutei seacuteng ge drup peacute zhung saal saal ma rig muumln seacutel chaag zheacute thaap

1

nged nged tsi kyuumld juumln saang dhi na tro zheacute shi joumld chaag ja ngoumld poumlrsquoi tshig gi ngoumln suumld te Many many The great quintessence of the enlightened beingsrsquo words Deep deep The sādhana text of the Ma seacuteng Clear clear The ritual procedure for Illuminating the Darkness of Ignorance Definite definite The Excellent Flow of Essential Nectar will be explained here The above words are for expressing auspiciousness and paying homage before the main text commences

Main Body of the Text ཤསརབབའསངགའབགuངམརགLནསལyགhབཞསཐབསCབOདsངཔ8འQནབཟངཞས4བབEནཔལགSམE ཡད

ཆསཔར4བའལQསབཤདཔདང བ`དCiནjར[P6]Bལགལནདང བཐབསདངསགཞག8རམདངགSམམ

sheacute raab ma weacutei seacuteng geacutersquoi druup zhung ma rig muumln seacutel chaak tu zheacute thaap tsi kyuumld nying porsquoi juumln zaang zheacute ja wa teacuten pa la suum te yid che paar ja weacutei lo juumld sheacute pa daang duumld tsi meacuten jor laak leacute n daang druup thaap ngoumld zhi go rim daang suum mo This manual Ritual Procedure for the Wisdom Deity Ma seacuteng An Excellent Flow of Essential Nectar is an explanation provides guidelines for understanding [Sonam Lodroumlrsquos] Dispelling the Darkness of Ignorance The Sādhana Text for the Wisdom Deity Ma seacuteng The explanation has three sections (I) a history [of the sādhana] intended to engender faith in the practice (II) the procedure for compounding the ambrosial medicine and (III) the stages of the actual sādhana1

I The History དངཔ8ཡདཆསཔར4དཔའལQསབཤདཔན kརཤསརབclམཆགརགསmལ འཁརབཞབOCབཞདངབཅསཔའདཉད y

IརཀངCརགསmདངསམསཔབཞབOCབཞ ནངIརWལབརགསmདངཞlབཞབOCབཞ གསངབIརནསངརགསmདང

ཤསརབབཞབOCབཞང8བnགཅགhoལཏབདརག ཤགསགSངགམuEབསལསqངབའཡནཏནཐམསཅདདང yདཔརརགཔའ

གནསཆuངབOrགགཅགདང 4བ4དཔའའsལཆསགསའདལསqངབའ སངསWསcབEནཔtལབདངསམསཅནBཤས

Qདབuལབདང བའvགསརངཔwངབརའདདཔZནBསའདལཤནhབབཤངབCནཔའགནསས

daang po yit cheacute paar jeacute peacute lo juumld sheacute pa ni kyir sheacute raap kyi lha chook rik nga la khor zhi kyu tsa zhi daang kyeacute pa dhi nyi chi taar keng tse rig nga daang sem pa zhi kyu tsa zhi naang tar jal wa rig nga daang zhi lha zhi kyu tsa zhi saang wa tar na ma seacuteng rig nga daang sheacute raap zhi kyu tsa zhi ngo wo kyik tu dril te deacuter sheacutek suung gi thu tope le jung weacutei youmln teacuten thaam kyeacuted daang che par rig peacute neacute che chung kyu traak kyik daang ja wa jeacute peacutei truul cha sok dhi leacute jung weacute saang jeacute kyi teacuten pa peacutel wa daang seacutem kyen ji sheacute juumld trool wa daang ma weacutei jaak ring po kyang war doumld pa kun ji dhi la shin tu druup shing tson peacutei neacute so First a historical account [of the sādhana] intended to engender faith in the practice In general the supreme wisdom deity has five families Each family has eight retinues adding four guardians to this makes a total of forty-four members From the external perspective these are the five families of Kengtseacute and the forty-four bodhisattvas From the internal perspective they are the five families of the Victors and the forty-four peaceful deities From the secret perspective they are the five families of Ma seacuteng and the forty-four wisdoms all combined in a single essence all the good qualities that emerge from the powerful speech of the sugatas the ten major and minor fields of knowledge the mechanical devices used to carry out tasks and so forth all arise from this All who wish to propagate the teachings of the Buddha to liberate the mindstreams of beings and to extend their long tongues2 should strive hard and work diligently at this practice

2

yདཔརབཐབསའདཉདདཔལxནiནརབའeའyབའམགནཔ8ཤzསརབWལམཚན[P7]དཉདcགདནསརའ4ནཔཐམསཅད

ཤསརབབའསངགའལཔ|ངསཤང yདཔརམཆགhརཔའYམལཆསབཞའནངཚན གནམབནད~ཡག`ངལསyལ

བའZནམyནབསདནམས_8ynསདབངགWལཔ8དzཉདལ cheacute par druup thaab dhi nyi pal deacuten meacuten ri weacutersquoi je dro weacutei goumln po sheacute raab jal tsheacuten de nyi kyi deacuten sar joumln pa thaam kyeacute sheacute raab ma weacutei seacuteng geacutersquoi truul pa ru ngeacute shing che par chok tu jur peacutersquoi naam truul cheacute zhirsquoi nang tsheacuten naam boumln rwa yi dhung le drol weacutersquoi kuumln cheacute n soumld naam louml droumld wang gi jal po de nyi la In particular this was the means of accomplishment of the first Menri abbot Sherab Gyaltsen the supreme saviour of sentient beings All those who rose to the throne of that monastery were without doubt emanations of the wisdom deity Ma seacuteng More specifically among the Menri abbots there are Four Superiors known as the great manifestations of Ma seacuteng One of those is the omniscient Sonam Lodrouml Wang-gi-gyelpo whose family line originated from the Rha clan of celestial Boumln

སངཞསཔཤངམ4ལ8འའAumlགAringའཚསབཅmའཉནཔར སངསWསའ`གནསiནརདགནB_~ང`བuགས6བས ནམམཁའ

ད4ངSའཇའའདFmའTརཁངགདcལ` སངརགསmའཁརབཞབOCབཞདངབཅསཔ4ནནས ZནByགhརལyཔ8ཏ

ཐམསཅདckབརདབངབEacuteརའད6དགSངས ད~བNtildeནཤསརབདགངསWལཉན Zནབཟངདགངསཔuགསcདབང ལངསkད

OumlགསEacuteགSངགདབང ཅརཡངལEacuteEacuteཡདབང བWདrབཞEངབནBདབང དIརབཀའཡའཁརལའད 6ལxནyདལ

དབངབEacuteརབའ EངགSམ[P8]བཀའའཁརབ6རབརཤག འyZན_8Uumlnའ4དཔརཤག བEནཔའWལམཚནའaacuteགསཔརཤག

eསའagraveགམཐར|yནཔརཤག འy8དnནདཔགམདacircསཔརཤག

sa kyong zheacute pa shing mo ja lorsquoi druuk dharsquoi tsheacute kyo nga nyin par sang jeacuted dhu neacuted meacuten ri goumln ji la drang du zhuuk kaap nam kharsquoi ying su ja oumld na ngeacutersquoi gur khang gi kyil du ma seacuteng rik nga khor zhi kyu tsa zhi daang kyeacute pa joumln neacute kun ji chaak tu ral dri po ti thaam kyeacute kyi kyi wor wang kur dhi keacute suung rwa tsun sheacute raap gong jal nyoumln kun zaang gong pa thuuk kyi wang long kyoumld dzok ku suung gi wang cir yang truul ku ku yi wang jeacute tri zhi tong boumln ji wang de tar ka yi khor lo dhi kal deacuten che la wang kur weacutersquoi toong suum ka khor kor war shoak dro kuumln lo go jeacute par shoak teacuten peacutersquoi jal tsheacuten dzuuk par shoak jeacute juuk tha ru chin par shoak dro doumln paak meacute nuumld paar shoak In the female wood bird year on the fifteenth day of the dragon month Sonam Lodrouml was in the abbotrsquos residence at Menri Monastery the gathering place of the enlightened beings At that moment a five colored tent of rainbow light appeared in the expanse of the sky The five families of Ma seacuteng and the forty-four members of the retinue came into the center of the tent With a sword in their right hands and a text in their left they bestowed their empowerment upon him touching the swords and texts to the crown of his head They said ldquoRwa-tsuumln Sheacuterap Gong-gyel3 listen The primordial state of Kuntu Zangpo is the mind empowerment The body of innate perfection is the speech empowerment The emanation body is the body empowerment The 84000 teachings are the empowerment of Boumln In this way fortunate one this wheel of the word of the enlightened beings is bestowed as an empowerment to you May you turn the wheel of teachings in the billionfold universe May you open the minds of all beings May you erect the victory banner of the teaching May the followers of the teaching last until the very end May the aims of limitless sentient beings be accomplished

ཞསགSངསནསsན`QདཔའབགuངཚབlཡམཚནBགསལ4དརགཔའགནསབOའགབaumlསགསངབའགཤམatildeདངབཅས

པའདབངMངབཀའགནངབཐམསཅདཁ8བ8ཐnསuངVངLཉཝརབདགལatildeམཔགང48འuལ`གནངནས yགབཞསས8ས8འཏང

3

འཛfནབདགབད6རསགསWསཔརdབའགསལ4དཐམསཅདyདcདགངསགSངསནསབཀའCལབཞན yགསSབཀདཔའ ད

ནཡདཆསཔར4དཔའལQསcརམཔབEནཔའ

zheacute suung neacute nyeacuten du juumld peacutersquoi druup zhung tsheacute druup lha yi tsheacuten ji saal jeacute rig peacutersquoi naeacute kyursquoi gaap beacute saang weacutersquoi shaam bhu daang kyeacute peacutersquoi wang lung naang wa thaam kyeacute kho wo thoumld chuung drung mu nyi wer daak la buum pa gang byorsquoi tshul du nang neacute chag zheacute so sorsquoi ting dzin dhaak kyeacute kor soak jeacute par tro weacutersquoi saal jeacute thaam kyeacute choumld kyi goong suung ne ka tsal zhin chook su koumld parsquoo de ni yi cheacute paar jeacute peacutei lo juumld kyi rim pa teacuten parsquoo I Drungmu Nyiwer a person of little learning obtained the oral transmission of the Supplementary Text on the Hidden and Concealed Secrets of the Ten Fields of Knowledge which is a clarification of the names of the deities in the Sādhana Text and the Long Life Practice For these [he] gave me the empowerment the reading transmission and the permission to engage in practice like one vase filling the other to the brim Following this [he] requested that I write a guide that would clarify and elaborate on the practice of each samādhi the self visualization and so forth I composed this according to his request This has been an explanation of the stages in the history [of the sādhana] intended to engender faith in the practice

II The General Outline 1 Compounding the Ambrosial medicine kདནགཉསཔབ`དCiནjརBལགལནན དངཔཐངjརiནFབཅmགuངནསབཤདཔདཉདCངཞབརནཔརབeacuteངལ གSམ

གཉསབegraveསཐང`བ6ལནས བ[P9]ཞགགང4དcནངཔརརམབཞནབ6ལyང4དལབhང

kyi doumln nyi pa duumld tsi meacuten jor ji laak leacuten ni dang po thaang jor meacuten na kyo nga zhuung neacute sheacute pa de nyid tsing zhib reacuten par dhuung la sum nyi duumld thaang du kol neacute druup zhag gang jeacute kyi nang par rim zhin kol draang jeacute la tuung The second main topic is the procedure for compounding the ambrosial medicine First for preparing the decoction [thang] one uses the fifteen medicines mentioned in the main text These are ground to moderate size neither too coarse nor too fine The decoction is boiled until it is reduced by two thirds The decoction should be boiled [the evening before] each retreat day cooled and then drunk on the morning of the retreat

II 2 Making the Pills གཉསཔརལatildeའiནFབཅm ཞབཔརཚགསSའཚགསལ ecircངགམགབegraveསལ རལatildeདམཔརyབ6མ4ཞང བ`སདcལ

འཁརatildeམཔའམ`ན`བཞགལ བབཔཐནནསཡརཚསགཟའ6རབཟངབའཉནཔརགསལ

nyi pa ril bursquoi meacuten na kyo nga zhip par tshaak su tshaak la drang gi go duumld la ril bu dhaam par drib kaam ja zhing druup duumld kyil khor bum peacutersquoi dhuumln du zhaak la druup pa thoumln neacute yaar tsheacute za kar zaang weacutersquoi nyin paar sol Second the fifteen medicines for making the pills must be finely ground and passed through a sieve Using honey as a binder these are formed into firm pills and set out to dry in the shade During the sādhana the pills are placed in front of the vase that is on the maṇḍala When the retreat is finished they are to be eaten during the period of the waxing moon on days when the astrology is auspicious

II 3 Consecrated Ten Powdered Medicines གSམཔyམའམརjརབའiནFབOཔལ 4~ག6དcགཅངདTའཁརདངrFན4ཞངབཚgགསcཧགདབལ བབཔ

ཐནནསནམདགས`སSགསལ suum pa cheacute meacutersquoi maar jor weacutersquoi meacuten na kyu po la je traak keacuted kyi kyoong gursquoi kha jur daang tri neacuten ja zhing druup tsheacute ngaag kyi ha dhaap la drup pa thoumln neacute naam goumld duumld su sool

4

Third regarding the ten powdered medicines that are mixed with butter [these are consecrated by] using nine vocal melodies changing the degree of the melodies according to the quantity of the requisite substances and blowing ldquohardquo upon them during the sādhana4 [For example if one is deficient in the ldquofiercerdquo voice then one adds more myrobalan and lessens the ldquopleasantrdquo voice by reducing the amount of gentiana barbaat and cinnamon] When the sādhana is complete a pill can be taken whenever one feels it is needed Please see page 34 the subsection The Nine Vocal Melodies under Compounding the Ambrosial Medicine in Dispelling the Darkness of Ignorance

II 4 Torma Support for the Chief Deity བཞཔlཡ[ནགཏརན གདནཔདམའདབབཞའEང`ཞབ ཤསiacuteམཔགཅགལ འཁརརངའoབབཞའབ6ར བཀའངསགསk

Iརར གཞནཡངyནངགམཆདOumlསZནཚངསཔརབཤམམ དནiནjརལགལནབEནཔའ

zhi pa lha yi teacuten toor ni deacuten peacute ma dhaab zhirsquoi teacuteng du zhi shoumld dhuum po kyik la khor raang dra wa zhirsquoi kor ka kyong soog kyi taar ro zhen yang chi nang gi choumld dze kun tshaang par shaam mo de ni meacuten jor lag len teacuten parsquoo Fourth for the torma that serves as a support for the chief deity a round peaceful torma is placed atop a four-petaled lotus seat This is surrounded by four subsidiary torma of the same shape [but slightly smaller] Torma representing religious guardians and so forth should be made as usual Moreover one should set out the complete set of inner and outer offering substances This has been an explanation of the procedure for compounding the ambrosial medicine

III The Stages of the Actual Sādhana

kདནགSམཔབཐབསདངསcག8རམལ [P10]གSམE gནའyདངསགཞeསདངགSམམ kyi doumln suum pa druup thaab ngoumld kyi go rim la suum te ngoumln dro ngoumld zhi jeacuted daang suum mo The third main topic is the order of the actual sādhana There are three main sections here (a) the preliminaries (b) the main body of the ritual and (c) and the conclusion

དངཔ8gnནའyལབOཡདཔའ

daang po ngoumln dro la kyu youmld peacutersquoi (a) The Preliminaries There are ten parts here (a) 1 Red and White Cleansing དངཔབསངནགདམརཚནlབསངདཀརཚནསགསkIརཚརནས rWལགངམདང སངIརཚནigraveས ཨaiumlntilde ཡ

ཤསསང ཚབIར aiumlབག ཤནལigraveསIར4

daang po saang naag mar tsheacuten lha saang kar tsheacuten soog kyi tar tshar neacute tro jal gong ma daang ma seacuteng tar tsheacuten truumld a om hum yeacute sheacute ma seacuteng tsheacute druup tar om druup shen la truumld tar ja First one should conduct the ldquoblackrdquo fumigation the ldquoredrdquo cleansing5 the ldquodivinerdquo fumigation the ldquowhiterdquo cleansing6 and so forth in the usual way Once this is finished recite the upper part of King of Wrathful Deities According to the water purification in Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo Recite ldquoOM a Shen practitionerrdquo according to the ldquocleansingrdquo section of the Long Life Practice

(a) 2 The Purification of Incense and Smoke

5

གཉསཔtསབསངན rWལའགམདང སངIར ཨaiumlntilde ཡཤསསང ཚབIར aiumlབག ཤནtསབསང

Iར4 དགགཙངཁབ6ངསགསའo

nyi pa poumld saang ni tro jaal oak ma daang ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar om druup sheacuten poumld saang tar ja daak tsang kha kaang soog draa Second for the fumigation with incense recite the subsequent part of of King of Wrathful Deities According to Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo According to the Long Life Practice recite ldquoOM a Shen practitionerrdquo according to [the section on] incense and smoke purification In conclusion a reading of the supplementary purification text and so forth is conducted [by the lama alone] in the usual way

(a) 3 The Sacramental Substance གSམཔགཏའཆནབཅའEiནའཛབལནབཞབeདཅང སངIར ཨaiumlntilde ཡཤསསང ཚབIར aiumlཡཤསlཡ སགས4ཞངབuག`iནའཛབལནགཉསའAumlལgགསཏocircག suum pa ta chen kyaa te meacuten dzaab leacuten zhi joumld kying ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar om ye sheacute lha yi soog ja zhing zhuuk du meacuten dzaab leacuten nyi dru la ngaak te luke Third is the preparation of the ldquosacramental substancerdquo [gtarsquo chen]7 Before the ta-chen is placed in

the maṇḍala the participants chant the mantra of ldquomedicinal changrdquo four times recite ldquoA OM HUM the wisdom deity Ma seacutengrdquo according to Ma seacuteng and ldquoOM a deity of wisdomrdquo and so on according to the Long Life Practice Finally [the lama] recites the mantra of ldquomedicinal changrdquo twice blows phu on a few pieces of grain and puts them in the ta-chen

(a) 4 The White offering བཞཔདཀརམཆདནསངIར ཨaiumlntilde ཡཤསསང སགསcoumlངདTའatildeལ

zhi pa kaar choumld ni ma seacuteng tar a om hum ye sh ma seacuteng sog kyi ling gu bhul Fourth for the white offering8 recite ldquoA OM HUM wisdom deity Ma seacuteng rdquo according to Ma seacuteng and so forth then offer a torma with nine continents

(a) 5 The Ransom Torma mཔotildeདགཏརན ཨaiumlntilde[P11]འདདཡནZནཚངསསགསcotildeདབg

nga pa luumld tor ni a om hum doumld youmln kun tshaang soog kyi luumld ngo Fifth is the ransom torma Here beginning the recitation with ldquoA OM HUMrdquo one sets out a ransom effigy that is complete with all the desirable objects and so forth

(a) 6 Establishing the External Boundary Vགཔyམཚམསབཅདཔལ རལམཁབ6ངསགསkདངའoལ ཏངའཛfནབUumlམཏ བདགཉདཤསརབlམཆགབའསངགགསལ

བའuགསལསཨམཡགབཞའrསཔལས ཤརyགསSWལཔ8ཆzནཔ8ཤzལདཀརའད 4ངyགསSWལཔ8ཆzནཔ8འnདདཀརའཛfན acircབ

yགསSWལཔ8ཆzནཔནམཐངe l8ynགསSWལཔ8ཆzནཔའཛfནBབདགབཞལ འཁརརངརངའoབའatildeམuacuteརརསབ6རནས

གསསམཁརགཉནཔ8འyགསབཞནས yཡབརཆདནང`མབཏངཞང ནངགདངསugraveབy|མཡལབའucircངམཛདཔརབསམ ཚfག

བཅདསངIར ཨaiumlntilde སང སགསདང ཚབ aiumlyUumlucircངམཛད སགས4ཞངབ ཤསatildeyགསབཞལའatildeལཞང

བཀའ[P12]བག4འ

druuk pa chi tshaam kyeacuted pa la rol mo kha kang soog kyi daang dra la ting dzin goam te dhaak nyi sheacute raab lha chook ma weacutersquoi seacuteng ge saal weacutersquoi thuuk le am yig zhi troumld pa leacute shaar chook su jal

6

po chen po shel kar oumld jang chook su jal po chen po oumld kar dzin nub chook su jal po chen po nam thang je lho chook su jal po chen po dzin ji dhaak zhi la khor rang rang dra wa bhum dhe reacute reacutersquoi kor neacute seacuted khar nyen porsquoi chook zhi neacute chi yi bar choumld nang du mi taang zhing naang gi ngoumld druup chi ru ma yal weacutersquoi suung dzeacuted par saam tshig kyeacuted ma seacuteng tar a om hum ma seacuteng soog daang tsheacute druup om chi go sung dzeacuted soog ja zhing shoumld bu chook zhi la buul zhing ka go jalsquoo Sixth is establishing the external boundary [of the retreat] Here in the usual way the supplementary text is recited [by the lama] to the music of cymbals Then meditate with visualizations contemplating ldquoI myself am the supreme wisdom deity Ma seacuteng with four AM syllables radiating from his luminous heart From these arise the guardians of the four directions the great king White Crystal Light in the east the great king White Light Holder in the north the great king Lord of the Clear Sky in the west and the great king Self Holder in the south Each is circled by a retinue of 100000 beings stationed as guardians around the four directions of the divine citadel they prevent obstacles and hindrances from coming inside and prevent the accomplishments inside from slipping outrdquo Recite ldquoA OM HUM Ma seacutengrdquo and so on according to Ma seacuteng and ldquoOM guardian of the external doorrdquo and so on according to the Long Life Practice The [daily] tormas [juumln tor] are offered to the four directions and [the lama] issues commands9

(a) 7 Striking the line བ`ནཔཐགགདབནསངIར ཨaiumlntilde ཡཤསསང དངཚབIར aiumlའqངབནསཚfགགཉསབཏང

dhuumln pa thig dhaab ni ma seacuteng tar a om hum ye sheacute ma seacuteng daang tsheacute druup tar om jung wa neacute tshig nyi taang Seventh is striking the lines [of the maṇḍala] Recite ldquoA OM HUM wisdom deity Ma seacutengrdquo according to Ma seacuteng and the two lines ldquoOM the elementsrdquo according to the Long Life Practice

(a) 8 Sprinkling Water and Adding the Colors བWདཔཆགཆགན སངIར ཨaiumlntilde ཡཤསlmའ དངཚབIར ཚནདངtསc ཚfགགཉསཔབཏང

6བསའདརདcལའཁར~བའ4བགuངIར4འ དནསཚbནབcབན སངIར ཨaiumlntilde ཡཤསསང ཚབIར

མཛསཔའས སགསཚfགགཉསཔ8Oumlnགསཔརབཏང

jeacute pa chaak chaak ni ma seacuteng tar a om hum ye sheacute lha ngeacutersquoi daang tsheacute druup tar tsheacuten daang poumld kyi tshig nyi po taang kaap dhir kyil khor dri weacutei ja wa zhung tar jarsquoo dhe neacute tshoumln kye wa ni ma seacuteng tar a om hum ye sheacute ma seacuteng tsheacute druup tar dze peacutersquoi sa soog tshig nyi po dzoak par taang Eighth is sprinkling water [in order to settle the dust] Recite ldquoA OM HUM the five wisdom deitiesrdquo according to Ma seacuteng and the two lines ldquopurified water and incenserdquo according to the Long Life Practice At this point the act of drawing maṇḍala is conducted according to the main text Then for adding the colors recite ldquoA OM HUM wisdom deity Ma seacutengrdquo according to Ma seacuteng and complete it with the two lines ldquobeautiful earth pigmentrdquo and so on from the Long Life Practice

(a) 9 Preparing the Vase

7

དTཔatildeམཔབཅའE དངཔཚནtས4E ཨaiumlntilde ཡཤསཤསརབ atildeམཔའམཚམསབཅད uumlཅནལནགཉསབeད ད

ནསཞདབངrགSམ སལའད སངརགསmའkདགསcའཛབYམསདང ཧརམཚབདངབཅསཔལནགཉསatildeམOumlསYམས

ལgགསནསocircག gu pa bum pa kya te daang po tsheacuten poumld ja te a om hum ye sheacute sheacute raap bum peacutersquoi tshaam kyeacuted ni tri kyen leacuten nyi joumld deacute neacute zhi wang tro sum sa le oumld ma seacuteng rik ngeacutersquoi kyi goumld kyi dzaap naam daang he ram tsheacute druup daang kye pa leacuten nyi bum dzeacuted naam la ngak neacute luuk Ninth is preparing the vase To start [purify it] using purified water and incense and recite ldquoA OM HUM wisdom and insightrdquo Next establish a boundary for the vase reciting the mantra NI TRI two times Then recite the mantras of the peaceful powerful wrathful deities the SA LE OumlD mantra and the mantras required for the five families of the Ma seacuteng Recite the long life mantra HE RAM two times and [the lama] blows phu on the substances for the vase then puts them in

(a) 91 The Content of Vase དནསatildeམབOདCལཏ ཨaiumlntilde iནmtསm དངཚབIརaiuml[P13]རནཆནatildeམཔ ནས ཚཉམསགས ཞསཔའ

མཚམསS འཆམདགdaggerངVང སགསཚfགགཉསjརལocircགག

deacute neacute bum kyuumld tsaal te a om hum meacuten nga poumld nga daang tsheacute druup tar om rin cheacuten bum pa neacute tsheacute nyaam so zhe peacutersquoi tshaam su chi meacuted yung drung soog tshig nyi jaar la luuk go Then once the vase is equipped with the substances a recitation begins with ldquoA OM HUM five medicinal herbs and five incensesrdquo followed by ldquoOM precious vaserdquo through ldquoto revive longevity in declinerdquo from the Long Life Practice With this complete add the two lines ldquoindestructible yungdrungrdquo and [the medicinal herbs and incense] are put in the vase

(a) 92 Place the Vase དནསatildeམཔབཀདད སངIར ཨaiumlntilde lདངགཞལཡས སགསcatildeམཔབཀད

deacute neacute bum pa koumld deacute ma seacuteng tar a om hum lha daang zhaal yeacuted soog kyi bum pa koumld Then place the vase [on the maṇḍala] reciting ldquoA OM HUM the deity and the inestimable mansionrdquo and so forth according to the ldquoplacing the vaserdquo section of Ma seacuteng

(a) 93 Place the Pills དནསརལatildeབཀདད སངIར ཨaiumlntilde རནཆནmugraveབ དངཚབIར ཚམདའཚཆངསགས4

deacute neacute ril bu koumld deacute ma seacuteng tar a om hum rin cheacuten nga druup daang tsheacute druup tar tsheacute dhaa tsheacute chaang soog ja Next place the pills [on the maṇḍala] reciting ldquoA OM HUM [pills] formed of five precious materialsrdquo according to Ma seacuteng and ldquolong life arrow and long life changrdquo from the Long Life Practice

(a) 10 Arrange the Ornaments བOཔWནབཀདད ཨaiumlntilde ཡཤསསང ནས བuམཔར4འ ཡནཆདལབཀད འད6བསUumlད4བdegབFནBརམཔ

དགསན དངཔ མནམམཁའ ]དདནWབཡག དབངrདWབཡག དབངrདདatildeནས བ6ལབཟངསངསWསསགས

མཆདབeདདང]དདནབཏང དབངrདIར བWདrབཞEང ནསདབངབEacuteརབཞསཔའམཚམསSyགབཞསནས དངཔ8

8

ཡདཆསཔར4དཔའལQས ནས ལQསcརམཔབEནཔའ ཡནཆད [P14]དནསགཉསཔigraveསདང བཞཔབས

འy mཔསམསབད VགཔuacuteགབཤགསYམསབཏང དབངQདགང|ངཞགནསuབuལནགཉས_ངསནསམཏགའཕངང མ

ཏགགངལཕགཔའlདངjརནསགསངམཚནབཏགསལsངཔའབག kyu pa jeacuten koumld de a om hum ye sheacute ma seacuteng neacute traam par jalsquoo yeacuten choumld la koumld dhi kaap go ye seacute neacuten ji rim pa goumld na daang po ma nam kha leacuted doumln jaap yik waang tri jaap yik wang tri wu neacute kal zang saang jeacuted soog choumld joumld daang leacuted doumln taang wang tri tar jaed tri zhi tong ne wang kur wa zheacuted peacutersquoi tshaam su chaak zheacuted ne daang po yi cheacute par jeacuted peacutei lo juumld neacute lo juumld kyi rim pa teacuten parsquoo yeacuten choumld deacute neacute nyi pa truumld daang zhi pa kyaap dro nga pa seacutem kyeacuted druuk pa dhik shaak naam taang wang juumld gang rung zhik neacute zhu wa zhu len nyi laang neacute me toak phang ngo me toak gang la phook peacutersquoi lha daang jar neacute saang tsheacuten taak la nying po bhoak Tenth arrange the ornaments reciting from ldquoA OM HUM wisdom deity Ma seacutengrdquo up through ldquoput them on displayrdquoAt this point [at the end of the preliminaries if the devotees will have an empowerment bestowed by the lamas then] there is a requirement to perform the process of ldquointegration and reinforcementrdquo10 as a ldquodoor openingrdquo ritual First recite ldquomother like the skyrdquo followed by reading the cover title of the Treatise of the Introduction and the cover title of the Treatise of the Instructions on the Empowerment of Ma seacuteng Then recite the verse of worship and praise from the start of the Instructions on the Empowerment of Ma Seacuteng ldquoBuddha of the good eonrdquo and so on continuing through the praise and the preliminary part of the text According to the Instructions on the Empowerment of Ma seacuteng recite from ldquoeighty four thousandrdquo through to the end ldquobestowing empowermentrdquo Then from the Ritual Procedure start with ldquoFirst a historical account [of the sādhana text] to engender faith in the practicerdquo and go through ldquoThis has been an explanation of the stages in the history [of the sādhana]rdquo Then second is the water purification fourth is refuge fifth is bodhicitta and sixth is confession Several stanzas contain the disciplesrsquo request for the master to grant an empowerment and the masterrsquos response agreeing to grant the empowerment This type of stanza can be taken from any tantric treatise first the disciple reads the stanza and then master read his answer from the stanza This process is followed by disciple tosses a flower and the lama gives the disciple a secret name and a mantra according to whichever deity the flower strikes

(b) The Main Body of the Ritual གཉསཔདངསགཞལཉརགཅགཡདཔའ nyi pa ngoumld zhi la nyer kyik youmld peacutei Second is the actual practice There are twenty-one parts here

(b) 1 Establishing the Internal Boundary དངཔནངམཚམསབཅདཔན དངཔ8ཏངངའཛfནན བདགཉདཤསརབlམཆགབའསངགགསལབའuགསལས འདཟརདབལB

མརམཚbནཆIatildeyངསམདཔརའrསནས yནངགསངབའབརཆདཐམསཅདཉཡངམacircསཔར མཐའཡLནཔལབpoundདཔརབསམ

ཚfགབཤདན ཨaiumlntilde ངནEacutem ཚབIར བསངནཤསརབ སགསབeདཅངམཚuང~མམ དནསཞབཨགསལB

ecircགMགསkIརལ

dang po nang tsham kyeacuted pa ni daang po ting ngeacute dzin ni dhaak nyi sheacute raab lha choak ma weacutersquoi seacuteng geacute saal weacutersquoi thuuk leacute oumld zer waal ji meacute ri tshoumln cha ta wu drang meacuted pa troumld neacute chi nang saang weacutersquoi baar cheacute thaam kyeacuted nye yang mi nuumld paar tha yi muumln pa la treet par saam tshig sheacuted ni a om hum nga ni ku nga tsheacute druup tar so nga ni sheacute raab sog joumld kying tsheacute nyung drim mo deacute neacute zhi wa a saal ji draak luuk kyi tar la

9

First establishing the internal boundary [of the retreat] For the visualizations contemplate ldquoI myself am the supreme wisdom deity Ma seacuteng with countless light rays patterned as a flaming circle of piercing weapons radiating from his luminous heart As a result no outer inner or secret obstacles are able to come near but are driven away to the horizon of darknessrdquo The recitation begins with ldquoA OM HUM I am the five enlightened bodiesrdquo Recite ldquoSO I am wisdomrdquo and so on from the Long Life Practice Then toss the dried ephedra leaves and mustard seeds After that comes the prayer text Peaceful Deity of the Clear Letter A which is read side by side [with the sādhana text] in the usual way

(b) 2 Refuge 3 Bodhicitta 4 Confession 5 Maṇḍala སངIརགཉསཔབསའy གSམཔསམསབད བཞ[P15]པuacuteགབཤགས mཔམbullལYམསབཏང གསལའདབསལparaszligར

གསལIར ཚབགསལའདབས4

ma seacuteng tar nyi pa kyaap dro suum pa seacutem kyeacuted zhi pa dhig shaak nga pa meacuten taal naam taang sol dheacuteb leacutersquou zur saal tar tsheacute druup sol dheacuteb ja Following Ma seacuteng refuge is second bodhicitta is third confession is fourth and maṇḍala offering is fifth Perform the supplication according to the separate [folio of] written text and then recite also the supplication from the Long Life Practice

(b) 6 A Canonical Description for Meditating on the Deity Vགཔཏངའཛfནམངན[གསབUumlམཔན སམསཉདམབཅས ནསབདགMསoནOumlགསབདཔའམ`ནBདcལའཁརབདཔ

སགས4ཞང sངeའམyནརགསZནབད ཡནཆདབཏང འད6བསབདགMསCབའགསངབདWསཔརདགས_མའ

བཀའགནངབཞནའདIརཏ druuk pa ting dzin ngoumln toak gom pa ni seacutem nyi ma kyoumld ne daak luumld dreacuten dzoak kyeacuted peacutersquoi dhuumln ji kyil khor kyeacuted pa soog ja zhing nyin jeacutersquoi droumln rik kuumln kyeacuted yan cheacuted taang dhi kaap dhaag luumld tsa weacutersquoi saang kyeacuted jeacuted par goumld la meacutersquoi karsquoi naang zhin dhi tar te Sixth is the samādhi guided by a canonical description for meditating on the deity The recitation is from ldquothe unaltered mind itselfrdquo through ldquomy body is instantly generated in the complete form of the deity [as a self-visualization] along with the maṇḍala which is visualized in frontrdquo and so on Also recite up until it says ldquovisualize all the classes of the guests who are object of compassionrdquo At this point the secret visualization of onersquos own body and chanels needs extensive detail I have [written it out] in this way at the behest of my lama བདགཉདཤསརབlམཆགབའསངགགངIརགསལབའMསcདcལ` Cདatildeམམཚནཉདmxནཞསཔ ygབའཚདན

regtradeacuteIatilde ནངདམརབའཚདནW6གགuབqགཔIatilde oངབའཚདནuཤངuacuteངཔIatilde degབཔའཚདནམཏགའདབམIatilde

གསལབའཚདནཏལBམརམ[P16]Iatilde kབནསགསངགནསcབར`ཟངཐལ`ཡདཔ

dhaak nyi sheacute raab lha chook ma weacutersquoi seacuteng geacute gong tar saal weacutersquoi luumld kyi kyil du tsa wu ma tsheacuten nyi nga dheacuten zheacuted pa chi ngo weacutersquoi tsheacuted ni be dhur ya ta wu naang maar weacutersquoi tsheacuted ni ja kaak gi khu wa juuk pa ta wu draang weacutersquoi tsheacuted ni chu shing gi dhong po ta wu saab peacutersquoi tsheacuted ni me toak gi dhaab ma ta wu saal weacutersquoi tsheacuted ni til ji mar me ta wu kyi wo neacute saang neacute kyi baar du zaang thaal du yod pa Visualize oneself as the supreme wisdom deity Ma seacuteng as above At the center of onersquos body is the central channel which has five characteristics Externally it is blue like lapis lazuli Internally it is red as if painted with a liquid lac dye It is straight like a plantain tree thin like a flower petal and bright like a sesame oil lamp It passes straight through the body from the crown of the head to the secret area

10

དའགཡསSwངམདཀརཔདང གཡན`རམདམརམགཉསCའཁརརལའrལའneདར4སནསཡདཔརབསམ བདགགuགས

ཀའཨལསཡགདཔའབའAumlmལ འsལཡགབཞབOCབཞསབ6རབའrསནས kབརམyནཔuགསཀIབགསངགནསYམསS

CའདབབWདརཡདཔདང ཡནལགབཞ|CལགབཞའyལཔYམསལབབཔའhelliphelliphellip

deacutersquoi yeacuted su kyaang ma kar po daang youmln du ro ma mar mo nyi tsa khor reacute la trip chuumld re jeacuted neacute youmld paar saam dhaak gi thuuk karsquoi a leacute yi geacute pa wo dru nga la truul yig zhi kyu tsa zhi kor wa troumld ne kyi wor drin pa thuuk ka te wa saang neacute naam su tsa dhaap jeacuted re youmld pa daang yeacuten laak zhi ru tsa laak zhi chiil pa naam la baap peacutehelliphelliphelliphelliphellip To its right is the white ldquosolitaryrdquo [rkyang ma] channel and to its left is the red ldquoflavorrdquo [ro ma] chanel these coil at each of the chanel-wheels At onersquos heart is the syllable A from which radiates the five warrior syllables from those emerge the forty-four magical letters rotating in motion The letters shower down through the eight petaled channel [wheels] at the crown neck heart navel and secret area as well as into the four coiled channels of the four limbs འདཟརཡརའrསད4ངསcབདརབརག ཤགསཔའuགསབOདབegraveསཤངསམསཅནBAEligབཔjངསནས OslashརCའཁརདལའདཟར

འ`སཏkབབདཆནBའཁརལCའཁརBདatildeསS infinགའrEང` aiumlལསEacuteཡསངཤསརབ_མདEacuteམདགདཀརསརརལy

པ8ཏའཛfནཔ [P17]ཞWནབOགSམBསབWནཔ CའདབབWདལ aཏཐདནལསplusmnབWདའད`uབལས ཤར`ཤསརབ

འརམད 4ང`ཤསརབའགགམད acircབhཤསརབམuངསམད l|ཤསརབཐགསམད ཤར4ང`ཤསརབཉཤར 4ངacircབh

ཤསརབ_འཕལ acircབl|ཤསརབZནཤས lཤར`ཤསརབZནམyནབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuན

པརབད oumld zer yar troumld ying kyi dhe war sheacutek peacutei thuuk kyuumld dhuumld shing seacutem kyen ji driip pa jang neacute laar tsa khor deacute la oumld zer dhuumld te kyi wo dheacute cheacuten khor lo tsa khor ji uumld su kyo garsquoi tri teacuteng du om leacute ku yi ma seacuteng sheacute raab la med ku dhook kar ser ral dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaap jeacuted la o ta tha dha na la sa ma ya jeacuted oumld du zhu wa le shar du sheacute raab juumlr me jaang du sheacute raab gaak meacute nuub tu sheacute raab tshung meacute lho ru sheacute raab thoak meacute shaar jaang du sheacute raab nyi shaar jang nuub tu sheacute raab lo phel nub lho ru sheacute raab kuumln sheacute lho shaar du sheacute raab kuumln cheacuten jeacuted ku dhook chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted The lights and rays of those [forty-four falling letters] radiate upwards collecting the quintessence of the enlightened beings of the expanse purifying the obscurations of sentient beings then returning back to be reabsorbed in the channel wheels At the center of the ldquogreat blissrdquo wheel at the crown of the head on a throne adorned with a lark is a syllable OM from which arises the ldquobodyrdquo Ma seacuteng unsurpassed in insight his body light yellow holding a sword [in his right hand] and a text [in his left] and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables O TA THA DHA NA LA SA MAYA dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Wisdom in the east Unceasing Wisdom in the north Incomparable Wisdom in the west Unimpeded Wisdom in the south Wisdom Sun in the northeast Enhancing Wisdom in the northwest All Knowing wisdom in the southwest and Omniscient Wisdom in the southeast མyནཔལངསkདcའཁརལCའཁརBདatildeསSགdaggerཡནཙleའgeEང` ntildeལསགSངགསངཤས4_མདEacuteམདགvངསརརལy

པ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལཨཙཚཛཝཡཤཤདབWདའད`uབལས ཤར`ཤས4Zནམyན

4ང`ཤས4འigraveལམད [P18]acircབhཤས4མuངསམད l|ཤས4ཐགསམད ཤར4ང`ཤས4AEligནམ 4ངacircབhཤས4ཉ

ཤར acircབl|ཤས4Zནགཟགས lཤར`ཤས4ZནགསལདངབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuནཔར

བད drin pa long kyoumld kyi khor lo tsa khor ji uumld su yu yi ne tsorsquoi teacuteng du hum le suung gi ma seacuteng sheacute ja la meacuted ku dhoak jang ser ral dri po ti dzin pa zhi jeacuten kyu sum ji jeacuten pa tsa dhaap jeacuted la i tsa

11

tsha dza wa ya sha sheacuted jeacuted oumld du zhu wa le shar ru sheacute ja kuumln cheacuten jaang du sheacute ja trul meacute nuup tu sheacute ja tshung meacute lho ru sheacute ja thoak meacuted shar jaang du sheacute ja droumln meacute jang nuup tu sheacute ja nyi shaar nuup lho ru sheacute ja kuumln zik lho shar du sheacute ja kuumln saal daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquoenjoymentrdquo wheel at the throat on a throne adorned with a turquoise parrot is a syllable HUM from which arises the ldquospeechrdquo Ma seacuteng unsurpassed in objects of knowledge his body yellow green holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables I TSA TSHA DZA WA YA SHA SHAD dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Knower of All Objects in the east Undeluded Objects in the north Incomparable Objects in the west Unimpeded Objects in the south Lamp of Objects in the northeast Sun of Objects in the northwest Seer of All Objects in the southwest and Illuminator of All Objects in the southeast uགསཀབནཉདcའཁརལ8འCའཁརBདatildeསSq|འneངཆནBrEང` ཨལསuགསcསངZནམyན_མདEacuteམདགདཀར

པརལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལparaཀཁགངཧཨཐགབWདའད`uབལས ཤར`Zནམyན

འརམད 4ང`Zནམyནའགགམད acircབhZནམyནམuངསམད l|Zནམyནཐགསམད ཤར4ང`Zནམyནདམགསམད

4ང[P19]acircབhZནམyནགཡ8མzད acircབl|Zནམyནའཇགསམད lཤར`ZནམyནAringམདདངབWདEacuteམདགyགམཚནWན

དངཆMགསགཙbདངམuནཔརབད thuuk ka boumln nyi kyi khor lorsquoi tsa khor ji uumld su ju rursquoi chung chen ji tri teacuteng du a leacute thuuk kyi ma seacuteng kuumln chen la meacuted ku dhoak kar po raal dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaap jeacuted la wu ka kha ga nga ha a thig jeacuted oumld du zhu wa le shar du kuumln cheacuten jur meacuted jang du kuumln chen gaak meacuted nuup tu kuumln cheacuten tshuung meacuted lho ru kuumln cheacuten thoak meacuted shar jaang du kuumln cheacuten mik meacuted jang nuup tu kuumln cheacuten yo meacuted nuup lho ru kuumln cheacuten jik meacuted lho shaar du kuumln cheacuten dha meacuted daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the wheel of ldquoreality itselfrdquo at the heart on a throne adorned with a coral garuḍa is a syllable A from which arises the ldquomindrdquo Ma seacuteng unsurpassed in omniscience his body white holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables WU KA KHA GA NGA HA A THIG dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchangeable Omniscience in the east Unceasing Omniscience in the north Incomparable Omniscience in the west Unimpeded Omniscience in the south Omniscience Without Reference Points in the northeast Unwavering Omniscience in the northwest Fearless Omniscience in the southwest and Unrivaled Omniscience in the southeast IབལཔའའཁརལCའཁརBདatildeསS གdaggerཡའAumlགཆནBrEང` རམལསཡནཏནBསང_8ynས_མདEacuteམདགདམརསར

རལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལཨཅཆཇཉརཞmicroབWདའད`uབལས ཤར`_8ynསའར

མད 4ང`_8ynསའགགམད acircབh_8ynསམuངསམད l|_8ynསཐགསམད ཤར4ང`_8ynསཉམ 4ངacircབh_8ynསWལཔ

acircབl|_8ynསWལམཚན lཤར`_8ynསAring~ལདངབWདEacuteམདགyགམཚནWནདངཆMགསགཙbདངམuནཔརབད te wa truumll peacutersquoi khor lo tsa khor ji uumld su yu yi druuk cheacuten ji tri teacuteng du ram le youmln teacuten ji ma seacuteng lo droumld la meacuted ku dhoak mar seacuter raal dri po ti dzin pa zhi jeacuten kyu sum ji jeacuten pa tsa dhaab jeacuted la e kya cha ja nya ra zha mara jeacuted oumld du zhu wa le shaar du lo droumld jur meacuted jang du lo droumld gaak meacuted nuup tu lo droumld tshuung meacuted lho ru lo droumld thoak meacuted shaar jaang du lo droumld nyi ma jang nuup tu lo droumld jaal po nuub lho ru lo droumld jal tsheacuten lho shaar du lo droumld dha draal daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquoemanationrdquo wheel at the navel on a throne adorned with a mighty turquoise dragon is a syllable RA from which arises the ldquogood qualitiesrdquo Ma seacuteng unsurpassed in

12

intelligence his body golden red holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables E CA CHA JA NYA RA ZHA MARA dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Intelligence in the east Unceasing Intelligence in the north Incomparable Intelligence in the west Unimpeded Intelligence in the south Sun of Intelligence in the northeast King of Intelligence in the northwest Victory Banner of Intelligence in the southwest and Peerless Intelligence in the southeast གསངགནས[P20]བདངའཁརལ8འCའཁརBདatildeསS མཐངགuqགགrEང` ཛལསའrནལསcསངརགགསལ_མད

Eacuteམདགgནཔརལyཔ8ཏའཛfནཔཞWནབOགSམBསབWནཔ CའདབབWདལLཔཕབམཟའཚfགབWདའད`uབལས ཤར

`རགགསལའརམད 4ང`རགགསལའགགམད acircབhརགགསལམuངསམད l|རགགསལཐགསམད ཤར4ང`རག

གསལགdaggerངVང 4ངacircབhརགགསལའAumlགAElig acircབl|རགགསལཡཤས lཤར`རགགསལpartནugraveབདངབWདEacuteམདགyག

མཚནWནདངཆMགསགཙbདངམuནཔརབད sang neacute dheacute kyong khor lo tsa khor ji uumld su thing gi khu jug gi tri teacuteng du dza le trin leacute kyi ma seacuteng rig saal la meacuted ku dhoak ngon po ral dri po ti dzin pa zhi jeacuten kyu suum ji jeacuten pa tsa dhaab jeacuted la mu pa pha ba ma za lsquoa tshig jeacuted oumld du zhu wa leacute shar du rik saal juumlr meacuted jang du rik saal gaak meacuted nuup tu rik saal tshung meacuted lho ru rik saal thoak meacuted shar jang du rik saal yung drung jang nub tu rik saal druuk dra nub lho ru rik saal ye sheacute lho shar du rik saal lhuumln duup daang jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln par kyeacuted At the center of the ldquobliss sustainingrdquo wheel at the secret area on a throne adorned with an azure cuckoo is a syllable DZA from which arises the ldquoactivitiesrdquo Ma seacuteng unsurpassed in clear awareness his body blue holding a sword and a text and adorned with thirteen peaceful ornaments At the eight-petaled channel [wheel] the eight syllables MU PA PHA BA MA ZA lsquoA TSHIG dissolve into light and eight deities arise their colors implements ornaments and dress resembling the main deity Unchanging Clear Awareness in the east Unceasing Clear Awareness in the north Incomparable Clear Awareness in the west Unimpeded Clear Awareness in the south Everlasting Clear Awareness in the northeast Thundering Clear Awareness in the northwest Wisdom of Clear Awareness in the southwest and Spontaneously Present Clear Awareness in the southeast ཡནལགགདབངཆནuགསcCལགབཞལཨཡགབཞའད`uབལས yགགཡསcམཐལ`UumlབCལEབསསངགཤལདཀར[P

21]འད ཞབསགཡསcམཐལ`Uumlབདཔལxནསངགའདདཀརའཛfན ཞབསགཡནBམཐལ`UumlབCལEབསསངགནམམཁའe

yགགཡནBམཐལ`UumlབཟབདནསངགའཛfནBབདགདངབཞན Eacuteམདགདཀརvངདམརgyགགཡསཤསརབcརལyརར

yགགཡནའTགའཆངuacuteམplusmnསcརང[གསའཛfནཔརབད yeacuten laak gi wang cheacuten shuuk kyi tsa laak zhi la am yig zhi oumld dhu zhu wa le chaak yeacuted kyi thil du go wa tsal toap seacuteng ge shel kar oumld zhaab yeacuted kyi thil du go wa paal dheacuten seng ge oumld kar dzin zhaab youmln ji thil du go wa tsal toap seng ge naam kha je chaak youmln ji thil du go wa zaap doumln seacuteng ge dzin ji dhaak daang zhi ni ku dhoak kar jang mar ngo chaak yeacuted sheacute raab kyi ral dri re re chaak youmln guuk ching dhom nyoumld kyi raang taak dzin par kyeacuted Four AM syllables dissolve into light at the four ldquogreat powerrdquo channels of the limbs and four guardians manifest the powerful guard lion White Crystal Light on the right palm the glorious guard lion White Light Holder on the right sole the powerful guard lion Lord of the Clear Sky on the left sole and the profound guard lion Self Holder on the left palm Their bodies white green red and blue respectively they each hold wisdom swords in their right hands and their left hands makes the distinctive signs of a lure a bond a shackle and an intoxicant

13

གuངIར lཚbགསདདགག སགསབeད ཚབམངན[གས 6དཅགབདགཉད སགསབUumlམམ འད6བསཨགསལ

ཚངསཔརབཏང zhung tar lha tshook dhe daak gi soog joumld tsheacute druup ngon toak ke kyik dhaak nyi soog gom mo dhi kaap a saal tshang par taang Recite ldquothose assembled deitiesrdquo and so on according to the main text Meditate using the canonical description of the deity from the Long Life Practice and reciting ldquooneself [being a complete form of the deity] in a single momentrdquo and so on At this point complete the [remaining] reading of Peaceful Deity of the Clear Letter A

(b) 7 The Samādhi of Invitation བ`ནཔkནoངསཔའཏངའཛfནན yགཞལཡསདcལའཁར ནངབདགMསCགནསSབདཔའlཚbགསYམསལའདཟརཡར

འrསཔསཤསརབlམཆགབའསངགགཙbའཁརYམས རངབཞནད4ངསcདcལའཁརནས prodར[P22]མBགསoumlགIatildeའ

ཏངའཛfནBསkནoངསནསབདགམ`ནབདཔYམསདངགཉསSམདཔརབསམ ཚfགབཤདན ཨaiumlntilde ཡཤསཐགལ

དང ཚབIར aiumlའཆམདགdaggerངVང ནས བuགསSགསལ ཡན4

dhuumln pa kyeacuten draang peacutersquoi ting dzin ni chi zhal yeacute kyil khor naang dhaak luumld tsa neacute su kyeacuted peacutei lha tshook nam la oumld zer yar troumld peacute sheacute raab lha choak ma weacutersquoi seacuteng geacute tso khor naam raang zhin ying kyi kyil khor neacute nyur joak loak ta wursquoi ting dzin ji kyeacuten draang neacute dhaak dhuumln kyeacuted pa naam daang nyi su med par saam tshig sheacute ni a om hum yeacute sheacute thig le daang tsheacute druup tar om chi med yung drung ne zhuuk su sool yan ja Seventh is the samādhi of invitation The host of deities is visualized externally in an inestimable maṇḍala palace and internally in the focal points of the channels of onersquos body Imagine the light from those deities radiates upward inviting the supreme wisdom deity Ma seacuteng and his main retinue from the maṇḍala of the natural expanse using the ldquosamādhi like swift lightningrdquo and the deities generated in front become inseparable from oneself The recitation is ldquoA OM HUM a wisdom droprdquo and from the Long Life Practice from ldquoOM undying yungdrungrdquo through ldquoplease take a seatrdquo

(b) 8 Prostration བWདཔyགའཚལབན དcལའཁརYམཔགSམBlཚbགསYམསལ བདགMསཞངགeacuteལrད`ལནས

བདརག ཤགསlདངགཉསSམདཔརབསམ ཡནལགབ`ནyགདཀནབཞyགYམས4 སངIར ཨaiumlntilde ཡ

ཤསསང ཚབIར aiumlའཆམད དངཚfགགSམཔམཐར UumlགSམTསཔསjར སངགསལའདབསQདyགཁ

བར4 jeacuted pa chaak tshal wa ni kyil khor nam pa suum ji lha tshoak nam la dhaak luumld zhing gi dhuul nyed du truul neacute dher shek lha daang nyi su meacute par saam yeacuten laak dhuumln chaak koumln zhi chaak naam ja ma seacuteng tar a om hum yeacute sheacute ma seacuteng tsheacute druup tar om chi med daang tshik suum po thar go sum guumld peacute jor ma seacuteng sool dheb juumld chaak kha jur ja Eighth is prostration Contemplate ldquoFor the host of deities of the three maṇḍalas I emanate my body equal to the number of atoms in the universe thus becoming inseparable from the sugata deitiesrdquo Perform the seven branches practice of prostration and the prostration to the four jewels According to Ma seacuteng recite ldquoA OM HUM wisdom deity Ma seacutengrdquo According the Long Life Practice recite ldquoOM undyingrdquo after reciting three lines it says ldquoengaging respectfully with body speech and mindrdquo apart from ldquoa recitation of a devotional prayerrdquo ma seacuteng does not contain text specifically for the recitation of the prostration to the lineage lamas During a

14

prostration session A Supplication to the Lamas of the Ma seacuteng Lineage is used but the words are modified substituting I prostrate to for ldquoI pray tordquo

(b) 9 Confession དTཔuacuteགཔབཤགསཔན བདགགཚརབསཐགམདཔགhམདཔནས མཐའམདIའMས_ངསཡནཆདcས

བསགསཔའuacuteགཔགངབBས[P23]ཐམསཅད_8ཡ_ངལབཤགསཔས4ངདགཚངསཔམཆགགདངས

ugraveབཐབཔརབསམ ལཚfགབཅད ཨaiumlntildeབདགན`གm ཚབIར aiumlའཆམདགdaggerངVང ཚfགགSམམཐར

མདགའལསkད jརར འད6བས4ནདབབདབངནསལནདགས

gu pa dhig pa shaak pa ni dhaak gi tsheacute raab thok ma paak tu meacute pa neacute tha ma da tarsquoi luumld laang yeacuten cheacuted kyi saak peacutersquoi dhik pa gaang jid thaam kyeacuted lo yi laang la shaak pe jang daag tshang pa choak gi ngoumld druup thoop par saam la tshig kyeacuted a om hum dhaak ni duuk nga tsheacute druup tar om chi meacuted yung drung tshik suum thar mi geacutersquoi leacute kyoumld jar ro dhi kaap jin baab wang neacute leacuten goumld Ninth is making confession Contemplate ldquoI call to mind and confess whatever sins I have committed since the unfathomable beginning of my succession of lives up until taking my present birth As a result my sins are purified and I will make the supreme accomplishmentrdquo The recitation begins with ldquoA OM HUM I due to the five poisonsrdquo Recite ldquoOM undying yungdrungrdquo according to the Long Life Practice after reciting three lines [skip two lines and read] the last part of the sentence beginning with the phrase ldquonon-virtuous conductrdquo In this session the prayer ldquorain down blessingsrdquo must be taken from the text of the empowerment ritual

(b) 10 Five External Offerings བOཔyམཆདYམmའatildeལཏ བདགགuགསལསཨaiumlntildeགSམའrསནས ཨYམmའFདལཕགཔསགཙང

དགoམདཡད`འངབར aiumlབOདལཕགཔསIབམཐའ~ལBAEligནམ kདཔཆགསམདcཡནཆབ

Uumlམཔཡངསམདctསo དམཚfགo~ལBཞལཟས འ~སatildeམངནརBམཏགYམསSརནས ntilde

གསམཆདའatildeལBlམསབintའjརནསuལབས lཚbགསYམསcEacutemཡཤསmཡ]ང`ཐམཔར

བསམ ཚfགབཤད [P24] ཨaiumlntilde ཡཤསསང སགསདངཚབIར aiumlའཆམདགdaggerངVང སགསYམmའ

ཚfག_ངལའatildeལལ kyu pa chi choumld naam nga bhul te dhaak gi thuuk le a om hum sum troumld neacute a naam ngeacutersquoi noumld la phoak peacute tsaang dhaak dri meacute yid du ong wa jur om kyuumld la phoak peacute ta wa tha draal ji droumln meacute kyoumld pa chaak meacute kyi youmln chaap gom pa yeacuteng meacute kyi poumld dri daam tshik dri draal ji zhaal zeacute dreacute wu ngoumln jur ji me toak naam su jur neacute hum gi choumld bhul ji lha moumld dhaa jar neacute phuul weacuted lha tshoak naam kyi ku nga ye sheacute nga yi loank du thimm par saam tshik sheacute a om hum yeacute sheacute ma seacuteng soog daang tsheacute druup tar om chi meacuted yung drung soog naam ngeacutersquoi tshik laank la bhul lo Tenth is making the five external offerings11 Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the five offerings making it pure stainless and beautiful The syllable OM strikes the contents [the five offerings themselves] transforming them into a butter lamp representing the view that is free from extremes a water offering representing conduct free from attachment fragrant incense representing meditation free from distraction a ritual cake representing commitment free from stains and a flower representing the fruition becoming manifest The syllable HUM is a symbol that represents the offering goddess

15

When she makes the offerings they dissolve into vast expanse of the five bodies and five wisdoms of the host of deitiesrdquo The recitation begins with ldquoA OM HUM wisdom deity Ma seacutengrdquo and so on According to the Long Life Practice recite ldquoOM undying yungdrungrdquo and so on making the offering through reciting the rest of the verses of the five offerings from the Long Life Practice

(b) 11 The Medicinal Offering བOགཅགiནམཆདན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨiནམཆདcFདལཕགཔསགཙང

དགoམདཡད`འངབརར aiumlབOདལཕགཔས iནམཆདདཉདyIརནQགཉསwནགSམjརབའ

ཨmicroཏ ནངIརན`གགSམགནསSདགཔའབ`དC གསངབIརནIUumlམkདགSམBརངབཞན`

ཤསཏ ntildeགའrའ`འlལuལབས EacuteགSངuགསམཆགམཉསཔའམཆགདངxནཔརབསམ iནའཛབ

ལནབཞབeདཅང ཚfགབཤད ཨaiumlntilde རབའ4མསམཁའད4ངས ཚབ aiumlའཆམདཚཡ སགསiནམཆདལ

འatildeལ གསལའདབསཁའརདང བདརག ཤགས[P25]ཞབའ སགསའatildeལ དངསugraveབ_ངབན ཨaiumlntilde ཡཤས

སང སགསབeད

kyu kyik meacuten choumld ni dhaak gi thuuk leacute a om hum suum troumld neacute a meacuten choumld kyi noumld la phoak peacute tsaang dhaak dri meacute yid du lsquoong war jur om kyuumld la phoak peacute meacuten choumld deacute nyi chi tar na ju nyi kyeacuten suum jor weacutersquoi a mri ta naang tar na duuk suum neacute su dhaak peacute dhud tsi saang wa tar na ta gom kyoumld suum ji raang zhin du sheacute te hum gi tro dhursquoi lha la phuumll weacutersquoi ku suung thuuk choak nye peacutersquoi choak daang dhen par saam meacuten dzaab leacuten zhi joumld kying tshik sheacute a om hum raab jaam kha ying tsheacute druup om chi meacute tsheacute yi soog meacuten choumld la bhul sol dheacuteb kha jur daang dher sheacutek zhi weacutersquoi soog bhul ngoumld druup laank wa ni a om hum yeacute sheacute ma seacuteng soog joumld Eleventh is the offering of medicine Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the medicine offering making it pure stainless and beautiful The syllable OM strikes the contents the medicinal offering revealing its nature externally as ambrosia compounded of two causes and three conditions internally as ambrosia that completely purifies the three inner poisons and secretly as the view meditation and conduct The syllable HUM [as the offering goddess] makes the offerings to all the deities participating in the emanation and reabsorption becoming superbly pleasing to their supreme bodies speech and mindsrdquo Recite the medicine mantra four times and then begin the recitation with ldquoA OM HUM the immeasurable expanse of spacerdquo Recite ldquoOM undying liferdquo and so on according to the Long Life Practice In the prayer of transmission of the lineage lamas the lines ldquodevotionally prayrdquo must be replaced by ldquomake the offering of medicinerdquo Then further recite ldquothe peaceful Sugatasrdquo and so on and make the offering12 To receive the siddhi [of medicine] recite ldquoA OM HUM wisdom deity Ma seacutengrdquo and so on

(b) 12 Offering the [Triangular] Torma བOགཉསཔགཏརམའatildeལབན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨགཏརམའFདལཕགཔས

གཙངདགoམདཡད`འངབརར aiumlའrསནསབOདལཕགཔསགཏརམཡང yIརནརརབoumlང

དTའབཀདཔ ནངIརནའདདདTuནཚbགསcཡ4ད གསངབIརནUumlམལམདTཡདགངསཔ|ཤར

ཏ ntildeགའrའ`འlལuལབསཐགལཉགགཅགགད4ངསSཐམཔརབསམ ཚfགབཤད ཨaiumlntilde Iབ

མཁའཡངས ཚབIར aiumlའཆམདཚཡ གཏརམ|6བསད4ལའatildeལལ

16

kyu nyi pa tor ma bhul wa ni daak gi thuuk leacute a om hum suum troumld neacute a tor marsquoi noumld la phoak peacute tsaang dhaak dri meacute yid du lsquoong war jur om troumld ne kyuumld la phoak peacute tor ma yang chi tar na ri raab ling ghursquoi koumld pa nang tar na dhoumld gu phun tshok kyi yo jeacuted saang wa tar na gom lam gu yi gong pa ru shar teacute hum gi tro dhursquoi lha la phul weacutersquoi thig le nyak kyik gi ying su thim par saam tshig sheacute a om hum ta wa kha yang tsheacute druup tar om chi meacute tsheacute yi tor ma ru kaap ye la bhul lo Twelfth is offering the [triangular] torma Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the torma making it pure stainless and beautiful The syllable OM strikes the contents [the torma itself] which appears externally as Mt Meru and the nine continents internally as ritual materials containing all nine desirables and secretly as the realization of the nine parts of the path of meditation13 The syllable HUM [as the offering goddess] makes the offerings to all the deities participating in the emanation and reabsorption and they dissolve into the expanse of the single sphererdquo Begin the recitation with ldquoA OM HUM the vast skylike viewrdquo Recite ldquoOM undying liferdquo and so on according to the Long Life Practice Continuously read a subchapter of the torma recitation then finally offer the torma (b) 13 The Emanation and Absorption of the Mantra བOགSམཔའཛབcའrའ`ན གuང`4ནཔk|yབཔའMངIརབegraveདཔརགནངའ`གཔས [P26] བབཔའ6བསSlmས8

ས8འབsནཔའའrའ`ས8སnརདགསཔའ 6བསད4བའབཀའགནངབབཞན

kyu suum pa dzaab kyi tro dhu ni zhung du joumln pa kyi ru chaab peacutei lung tar dhuumld par naang dhuuk peacute duup peacute kaap su lha nga so sorsquoi nyen peacutersquoi tro dhu so sor goumld peacute kaap ye weacutersquoi ka naang wa zhin Regarding the emanation and absorption of the mantras Sonam Lodroumlrsquos root text Dispelling the Darkness of Ignorance is seemingly organized in a more generic and condensed style where the emanation and absorption are intended as a casual ritual activity (འrནལས6བས) in which the five deities are arranged together as one category In contrast in my manual Ritual Procedure for the Wisdom Deity Ma seacuteng the section on emanation and absorption of the mantras is designed as a more specific and detailed practice This means it is designed for a longer period of retreat (བsནབ6བས) In this case [my lama] asked me to make separate descriptions for the emanation and absorption of the mantras of each of the individual five deities (b) 131 The Emanation and Absorption of the ldquoMindrdquo Mantra དངཔuགསcsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSneངཆནB

གདནལ uགསcསངལཔདངབཅསཔUumlམཔའsངགདcལ` ཨལསuགསcsངཔ4ང6ར`

འཁརབ དལའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམསཅདས

ལསངངམབeདགszligངསདངxནཔརབསམ ཡངuགསcསངགuགསལསའདཟརinfinགསordfIatildeyངས

མདའrསནས འqངབཆནཔནམམཁའབOདམདངས ཤསརབའདཟརBབOདདང Cཤངནགསཚལ

BབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacuteབWདYམས

cacircས[P27]པདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡཤས

lཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསངཆནཔར

ར སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ

17

dang po thuuk kyi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su chung chen ji dhen la thuuk kyi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu a leacute thuuk kyi nying po jang kor du khor wa de la oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang thuuk kyi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po nam kharsquoi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam First is the emanation and absorption of the ldquomindrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great garuḍa seat atop which sits the lsquomindrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable A from which emerges the lsquomindrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquomindrsquo Ma seacuteng [gathering back] the essence and luminosity of the great space element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབ ཨaiumlntildeརཛ ཅནདང uགསcདགསའཛབ ཨparaཀཁ ཅནགཉསཔའrནལས6བསཡནནལནགཉསདངབsན

བབ6བསཡནནkའཛབEངགཉསདངདགསའཛབEངrགགཅགབyངལའཛབབEདཔན ཨaiumlntilde ཡཤསའཇའའད

འཁརལ8འགཞལཡསནས ཤསརབuགསcསངའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcས

མཆད ཤསརབམIརའབརབའདངསugraveབCལ ཅསཔས[P28]བEདད kyi dzaab a om hum ram dza kyen daang thuuk kyi goumld dzaab a lsquou ka kha kyen nyi po trin leacute kaap yin na leacuten nyi daang nyen druup kaap yin na kyi dzaab tong nyi daang goumld dzaab tong traak kyik draang la dzaab toumld pa ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab thuuk kyi ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol kye peacutersquoi toumld dho Here the ldquogeneralrdquo mantra is A OM HUM RAM DZA while the ldquospecificrdquo mantra needed for the mind [section] is A lsquoU KA KHA If one is engaging in a short session [such as for a day] the mantras are recited twice in longer sessions the general mantra is recited 2000 times and the specific mantra 1000 With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquomindrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 132 The Emanation and Absorption of the ldquoBodyrdquo Mantra

18

གཉསཔEacuteའsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSinfinགའགདནལ

EacuteཡསངལཔདངབཅསཔUumlམཔའsངགདcལ` aiumlལསEacuteཡsངཔ4ང6ར`འཁརབ དལསའད

ཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམསཅདསལསངངམབeད

གszligངསདངxནཔརབསམ ཡངEacuteཡསངགuགསལསའདཟརinfinགསordfIatildeyངསམདའrསནས

འqངབཆནཔསཡབOདམདངས ཤསརབའདཟརBབOདདང CཤངནགསཚལBབOདདང ཉAringདང

ཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacuteབWདYམསcacircསཔདང Wལཔ8

_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡཤསlཚbགསYམས[P29]cཤས

རབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསངཆནཔརརནས སམསཉད

གཞEངད4རམདསལསངངགསལབརབསམ nyi pa kursquoi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su kyo garsquoi dheacuten la ku yi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu om leacute ku yi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang ku yi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po sa yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Second is the emanation and absorption of the ldquobodyrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great lark seat atop which sits the lsquobodyrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable OM from which emerges the lsquobodyrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquobodyrsquo Ma seacuteng [gathering back] the essence and luminosity of the great earth element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIརལEacuteཡདགསའཛབ aiumlཨཏཐ སགསལབyངཚདགངདངའoལའཛབབEདན ཨaiumlntilde ཡཤསའཇའ

འདའཁརལ8འགཞལཡསནས ཤསརབEacuteཡསངའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcས

མཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar la ku yi goumld dzaab om o ta tha soog kyi draang tsheacuted gong daang dra la dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab ku yi ma

19

seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the body section is OM O TA THA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquobodyrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 133 The Emanation and Absorption of the ldquoSpeechrdquo Mantra གSམཔགSངགsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSནཙleའge

གདནལ གSངགསངལཔདངབཅསཔUumlམཔའsངགདcལ` ntildeལསགSངགsངཔ4ང6ར`

འཁརབ དལསའདཟརཡགའAumlཆརIར[P30]བབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངགSངགསངགuགསལསའདཟརinfinགས

ordfIatildeyངསམདའrསནས འqངབཆནཔordmངགབOདམདངས ཤསརབའདཟརBབOདདང Cཤང

ནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacute

བWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡ

ཤསlཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསང

ཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ suum pa sung gi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su ne tsorsquoi dheacuten la suung gi ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu hum leacute suung gi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang suung gi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po luung gi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Third is the emanation and absorption of the ldquospeechrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great parrot seat atop which sits the lsquospeechrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable HUM from which emerges the lsquospeechrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquospeechrsquo Ma seacuteng [gathering back] the essence and luminosity of the great wind element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods

20

such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར གSངགདགསའཛབ ntildeཨཙཚ སགསལབyངཚདགངIརརའཛབབEདན ཨ[P31]aiumlntilde ཡཤས

འཇའའདའཁརལ8འགཞལཡསནས ཤསརབགSངགསངའཁརབཅསལ དམགསམད]ངནསཡཤས

འཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar suung gi goumld dzaab hu i tsa tsha soog kyi draang tsheacuted gong tar ro dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab suung gi ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the speech section is HUM I TSA TSHA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquospeechrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 134 The Emanation and Absorption of the ldquoGood Qualitiesrdquo Mantra བཞཔཡནཏནBsངཔ8འའrའ`ན བདགཉདཡཤསསངགuགསཀརའདmའའཁརལ8འདatildeསSགdaggerའAumlག

གགདནལ ཡནཏནBསངལཔདངབཅསཔUumlམཔའsངགདcལ` རལསཡནཏནBsངཔ4ང6ར

`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས ཐམས

ཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངཡནཏནBསངགuགསལསའདཟརinfinགསordfI

atildeyངསམདའrསནས འqངབཆནཔ8མzཡབOདམདངས ཤསརབའདཟརBབOདདང C[P32]ཤང

ནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegནuacute

བWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང ཡ

ཤསlཚbགསYམསcཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcངསང

ཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ zhi pa youmln teacuten ji nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su yu druuk gi dheacuten la youmln teacuten ji ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu ram leacute youmln teacuten ji nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang youmln teacuten ji ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po me yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Fourth is the emanation and absorption of the ldquogood qualitiesrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a dragon seat atop which sits the lsquogood qualitiesrsquo Ma seacuteng along with his emanations At the center of the heart of this

21

meditative deity is a syllable RAM from which emerges the lsquogood qualitiesrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquogood qualitiesrsquo Ma seacuteng [gathering back] the essence and luminosity of the great fire element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར ཡནཏནBདགསའཛབ རཨཅཆཇཉ སགསབyངཚདགངགeསSའy8Ez འཛབབEདན ཨaiumlntilde ཡ

ཤསའཇའའདའཁརལ8འགཞལཡསནས ཤསརབཡནཏནསངའཁརབཅསལ དམགསམད]ངནསཡ

ཤསའཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar youmln teacuten ji goumld dzaab ram e kya cha ja nya soog draang tsheacuted gong gi jeacuted su dro te dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab youmln teacuten ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the good qualities section is RAM E KYA CHA JA NYA and so on For the number of times to recite them follow the above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquogood qualitiesrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 135 The Emanation and Absorption of the ldquoActivitiesrdquo Mantra mཔrནལསcsངཔ8འའrའ`ན བདགཉདཡཤས[P33]སངགuགསཀརའདmའའཁརལ8འདatildeསSu

qགགགདནལ rནལསcསངལཔདངབཅསཔUumlམཔའsངགདcལ` ཛལསའrནལསcsངཔ

4ང6ར`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངའrནལསcསངགuགསལསའདཟར

infinགསordfIatildeyངསམདའrསནས འqངབཆནཔuཡབOདམདངས ཤསརབའདཟརBབOདདང C

ཤངནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརབuགསདང བནངདཔལམགནldegན

uacuteབWདYམསcacircསཔདང Wལཔ8_nནཔབNtildeནམལསགསསམསཅནརགཔཅནYམསcཤསརགདང

ཡཤསlཚbགསYམསcཤསརབacircས[P34]པགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔས བདགcང

སངཆནཔརརནས སམསཉདགཞEངད4རམདསལསངངགསལབརབསམ nga pa trin leacute kyi nying porsquoi tro dhu ni dhaak nyi yeacute sheacutes ma seacuteng gi thuuk kar oumld ngeacutei khor lorsquoi uumld su khu juuk gi dheacuten la trin leacute ji ma seacuteng truumll pa daang kyeacuted pa gom peacute nying gi kyil dhu dza leacute

22

trin leacute kyi nying po jang kor du khor wa de leacute oumld zer yig dru char tar baab neacute dhaak la thim peacute lo muumln baak drib saal neacute thaam kye sa leacute seacuteng nge mi jeacuted zung daang dheacuten par saam yang trin leacute kyi ma seacuteng gi thuuk leacute oumld zer kyag kyu ta wu draang meacuted troumld neacute jung wa chen po chu yi kyuumld dhang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer traak daang boumln kyong paal goumln lha sin dhe jeacuted naam kyi nuumld pa daang jal po loumln po tsun mo la soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld ne dhaak la thim peacute dhaak kyaang ma seacuteng chen por jur neacute seacutem nyi zhi tong yer meacuted sa le sang nge saal war saam Fifth is the emanation and absorption of the ldquoactivitiesrdquo mantra Contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart is a disc of five lights at its center is a great cuckoo seat atop which sits the lsquoactivitiesrsquo Ma seacuteng along with his emanations At the center of the heart of this meditative deity is a syllable DZA from which emerges the lsquoactivitiesrsquo mantra surrounding it and circling it counterclockwise From that luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the heart of the lsquoactivitiesrsquo Ma seacuteng [gathering back] the essence and luminosity of the great earth element the luminous essence of wisdom the essence of plants and forests the luminous radiance of the sun moon and wish fulfilling gems the abilities of the guardians of Boumln and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind-itself and the empty ground become vividly and clearly inseparablerdquo kའཛབགངIར འrནལསcདགསའཛབ ཛLཔཕ སགསབyངཚདགངདངམuངས འཛབབEདན ཨaiumlntilde ཡཤས

འཇའའདའཁརལ8འགཞལཡསནས ཤསརབའrནལསསངའཁརབཅསལ དམགསམད]ངནསཡཤས

འཛབcསམཆད ཤསརབམIརའབརབའདངསugraveབCལ kyi dzaab gong tar trin leacute kyi goumld dzaab dza mu pa pha soog draang tsheacuted gong daang tshuung dzaab toumld ni a om hum yeacute sheacute ja oumld khor lorsquoi zhaal yeacuted neacute sheacute raab trin leacute ma seacuteng khor kyeacuted la mik meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raap me tar bhar weacutersquoi ngoumld druup tsol Here the general mantra is the same as above while the specific mantra needed for the activities section is DZA MU PA PHA and so on The number of times to recite them is also the same as above With this complete the praise mantra is chanted with the following hymn ldquoA OM HUM from the disc of the wisdom mansion of rainbow light comes the wisdom deity the lsquoactivitiesrsquo Ma seacuteng along with his retinue I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 136 Abandonment During the Sādhana Period དIརབsནཔའ6བསSoumlལབecircདཔའགordmངགཤངགཅམཚfགསགས བsནཔའསལཡནཔསtངསདགས uན6བསནམའཇག

`སacircསཔབདཔའད4ངསགསལ lགཆདབ6ངབའཡགབW ཤསབeད[ནའ~ལsངཔYམསལནགSམགSམ`བAringསཔར

4འ yངསནkའཛབལའatildeམrགགཅག[P35]དང དགསའཛབརརrrགརཐནནས བ6རརམབsནuངགཅགkའཛབལ

4བགཅགདང དགསའཛབའatildeམརབAringསནསབsནཆནནམyངསབsནOumlགསཔE སངརགསmའནངནསgནBལསའr

མuནཔཅགཞལམའཇལམdegདད ཚབའཛབUumlམན རངཉདཤསརབ ནས བΩ8aaeligཨཡ སགས6བསདངjརལབyངས

ཞངའཛབབEདན བΩ8ནEacuteགSང སགསcབEདད

23

deacute tar nyeacuten peacutei kaap su laal wa trid pa og lung shaang kyi mi tshik soog nyen peacutei seacutel yin peacute paang goumld thuumln kaap nam joak dus nus pa kyeacuted peacutei yaang saal lhaak cheacuted kaang weacutersquoi yik ja shi joumld teacuten drel nying po naam leacuten suum suum du dheacuted par jarsquoo draang ni kyi dzaab la bhum traak kyik daang goumld dzaab re re tri traak re thoumln ne druup kor ram nyeacuten chung kyik kyi dzaab la je wa kyik daang goumld dzaab bhum re dheacuted neacute nyeacuten cheacuten naam draang nyeacuten dzoak pa te ma seacuteng rik ngeacutei nang neacute ngoumln ji leacute tro thuumln pa kyik zhaal mi jal mi sid dho tsheacute druup dzaab gom ni rang nyi sheacute raab neacute so om a yam soog kaap daang jar la draang zhing dzaab toumld ni so ni ku suung soog kyi toumld do During the sādhana period yawning sneezing passing gas defecating urinating talking and so forth are considered obstructions to attaining onersquos goal so they should be abandoned When taking a break from a session [of recitation] three mantras should be repeated three times the ldquovowels and consonantsrdquo will enhance the power [of mantra] the ldquohundred syllablesrdquo will correct any additions or omissions and the heart syllables on dependent relation will express auspiciousness For a minor retreat or minor sādhana the general mantra is recited 100000 times and the mantras specific to each deity are recited 10000 times each For a major retreat or a complete countrdquo14 retreat the general mantra is recited 10000000 times and the mantras specific to each deity are recited 100000 times each Should practitioners who have a previous karmic connection with one of the five families of Ma seacuteng complete such a [great] retreat it would be impossible for them not to see his face The description of visualizing the mantras of the Long Life Practice is found in the lines ldquoOneself being wisdomrdquo through ldquoSO OM A YAMrdquo and so on Here the total number of mantras recited must be adapted to the circumstances The hymns of praise preceded by mantras are made with ldquoSO is body and speechrdquo and so on

(b) 14 The Visualization of the Feast Offering བΩuumlཏ སགསདང བOགཉསཔཚbགསcཏངའཛfནན བདགགuགསལསཨaiumlntildeགSམའrསནས ཨཚbགསc

Fདལཕགཔས ཚbགསFདEངགSམའཇག[ནདངམཉམཔའiiཉམསAEligབcམགསཔའདatildeསS aiuml

འrསནསཚbགསམཆདལཕགཔསFངdegདFདབOདyཡཚbགསདང Mསསམསཉནམངསནང[P36]ག

ཚbགསདང uངཔབ`དmགསངབའཚbགསདང མརགབ`དmཡངགསངགཚbགསདང བདགའཛfནལམ

mདནBཚbགསཐམསཅདntildeགའrའ`ད4ངསདངཡཤས མཁའདང]ང` ཐབསདངཤསརབdaggerལདང

དབངཔ lདངའyཐམསཅདགཉསམདམཉམཔཆནཔ8འད4ངསSརལཔའདགངསཔདངxནཔར

བསམ so tra ta soog daang kyu nyi pa tshoak kyi ting dzin ni dhaak gi thuuk leacute a om hum suum troumld neacute a tshoak kyi noumld la phoak peacute tshoak noumld tong suum jig teacuten daang nyaam peacutersquoi ma me nyaam dip kyi ma goumld peacutei uumld su om troumld neacute tshoak choumld la phoak peacute naang sid noumld kyuumld chi yi tshoak daang luumld seacutem nyoumln mong naang gi tshoak daang phung po dhuumld nga saang weacutersquoi tshoak daang ma rik dhuumld nga yaang saang gi tshoak daang dhak dzin lam nga dhoumln ji tshoak thaam kyeacuted hum gi trho dhu ying daang yeacute sheacute kha daang loank du thaap daang sheacute raap yul daang wang po lha daang kyeacute dro thaam kyeacuted nyi meacuted nyaam pa cheacuten porsquoi ying su rol peacutersquoi gong pa daang dheacuten par saam Fourteenth is the mantra SO TRA TA and so on and the visualization of the feast offering Contemplate ldquoAs the three syllables A OM HUM radiate from my heart the syllable A strikes the container of the feast offering making it equal in size to the billionfold universe freeing it from defilements or taints from samaya violations The syllable OM strikes the feast offering at its center

24

[revealing it as] the external feast offering of the existent world and the beings it contains the internal feast offering of the body mind and afflictions the secret feast offering of the demons of the five aggregates the most secret feast offering of the demons of the five ignorances and the true feast offering of ego grasping and the five paths of sentient beings The syllable HUM [emerges to be the base of manifestations ལགཞ and manifestations themselves ལཔ] With that concept in

onersquos mind one has a great realization of all of thesemdashalong with all emanations and absorptions the expanse and primordial wisdom the sky and the vast expanse method and wisdom the objects and the sense faculties gods and beingsmdashas being displays in the expanse of the nondual great equality

(b) 14 The Visualization of the Feast Offering 141 Invitation 142 Offering 143 Confession 144 Liberation 145 Proffering 146 General Mending Ritual and 147 Specific Mending Ritual kནའoན མཆདཔ བཤགསཔ བAEligལབ བEབཔ གuངདངཚབecircགལབཏངབར4འ འད6བསkoslashངསQདབ6ངདངསང

Qདབ6ངགཉསecircགཞངབཏང yདཔབ6ངབཚརནས མབ`དkནའoན ལངསkདlརལ4 དངསugraveབcཏངའཛfནན བདག

གuགསལསའདཟརབཐགགཟངཔIatildeའrསནསདcལའཁརlཚbགསལཕགཔས uགསདམQདབEacuteལ

ཏ lཚbགསYམསcགནསmའདcཐགལདཀརསརདམརvངgནཔ[P37]mqངནས རངགགནསm

ལཐམཔས uནམངགདངསugraveབmན འརམདགdaggerངVངགཚདང བདའམངརབOདxནBཟསདང

མacircབབཙནyགསcབསདནམསདང ལངསkདགཏརམཛbདcནརདང འཕནདརདཔལBQདདངm

མཆགགདངསugraveབmན འརབམདཔའEacute འགགཔམདཔའགSང འigraveལཔམདཔའuགསདང ན

yབམདཔའཡནཏནདང ཐགཔམདཔའའrནལསབOཔམངན`ཐབཔརབསམ ཨམཧ WལབZན

འ`ས དངསངIརདངསugraveབན ཨaiumlntilde EacutempartནB སགསདང ཚབIར aiumlཚཟན སགས4འ

kyeacuten dreacuten choumld pa shaag pa draal wa taap pa zhung daang tsheacute druup draak la taang war jarsquoo dhi kaap kyi pung juumld kaang daang ma seacuteng juumld kaang draak zhing taang cheacuted paar kaang wa tshar neacute mi dhuumld kyeacuten dreacuten loong kyoumld lha rol ja ngoumld druup kyi ting dzin ni dhaak gi thuuk le oumld zer ba thaak zeacuteng pa ta wu troumld neacute kyil khor lha tshoak la phoak peacute thuuk daam juumld kul te lha tshoak naam kyi neacuted nga oumld kyi thik leacute kaar seacuter mar jaang ngoumln po nga juung neacute rang gi neacute nga la thim peacute thuumln mong gi ngoumld druup nga ni jur meacute yung drung gi tsheacute daang dha ngar kyuumld dheacuten ji zeacute daang mi nuup tseacuten draak kyi soumld naam daang loank kyoumld ter dzoumld kyi nor daang pheacuten dar pal ji juumld daang nga chook gi ngoumld druup nga ni jur wa meacute peacutei ku gaak pa meacute peacutei suung truul pa meacute peacutei thuuk daang kyoumln drip meacute peacutei youmln teacuten daang thok pa meacute peacutei trin le kyu po ngoumln du thoop par saam e ma ho jal wa kuumln dhuumld daang ma seacuteng taar ngoumld druup ni a om hum ku nga lhuumln ji soog daang tsheacute druup tar om tsheacute zeacuten soog jarsquoo The invitation offering confession liberation and proffering from the main text should be conjoined15 with [the same sections from] the Long Life Practice At this point for the [general] mending ritual the Juumld-kang of the tantric masters of the Kyipung cycle should be interwoven16 with the Juumld-kang of the lineage masters of Ma seacuteng This is followed by the ldquospecificrdquo mending ritual17 When this is finished one needs to recite the invitation to the guardian named Mi dhuumld (Human-Demon) then read the ldquoenjoyment of godlike wealthrdquo For the visualization of the accomplishments contemplate ldquoLight and rays shine from my heart extending in all directions like spider webs Striking the deities of the maṇḍala they urge them [to fulfill their pledges] In response luminous white yellow red green and blue spheresdrops emerge from the five on the deitiesrsquo bodies and dissolve into the five locations of my own This results in the attainment of all

25

ten accomplishments the five common of unchanging and everlasting life sweet and nutritious food undiminishing powerful and well known merit wealth from a treasury of resources and a magnificent family line like an [unflagging] banner along with the five supreme accomplishments of an unchanging body unceasing speech an unerring mind good qualities free from flaws and obscurations and unhindered activitiesrdquo Then recite ldquoE MA HO embodiment of the victorious onesrdquo Perform the ldquoaccomplishmentrdquo recitation from Ma seacuteng ldquoA OM HUM the five bodies spontaneouslyrdquo and so on Then recite ldquoOM those who [metaphorically] eat lifespanhellipas a foodrdquo and so on according to the Long Life Practice

(b) 17 The Visualization of the Fire Offering [where the Tshok and Torma offered to the maṇḍala are removed and put in the fire] མམཆདcཏངའཛfནན Iབའརམདcམཐབh UumlམཔརངyལBམtརལ kདཔབག[P38]AEligབcཤངབdegགསཔས འ~སatilde

སངEacutemའད4ངསSཐམཔརབསམ སངམམཆད ཨaiumlntilde Iབའརམད སགས4

meacute choumld kyi ting dzin ni ta wa jur meacute kyi me thaap tu gom pa raang drol ji meacute par la kyoumld pa baak dip kyi shing seacuteg peacute dreacute wu ma seacuteng ku ngeacutei ying su thim par saam ma seacuteng meacute choumld a om hum ta wa juumlr meacute soog ja For the visualizations of the fire offering contemplate ldquoOn the hearth of the unchanging view I ignite the fire of self-liberating meditation This burns the wood of conductrsquos obscurations and karmic traces and as a result [the ashes] dissolve into expanse of the five bodies of Ma seacutengrdquo Perform the recitation for the Ma seacuteng fire offering ldquounchanging viewrdquo and so on

(b) 15 The Visualization for the Praise of the Deities བཅmཔEacuteབEདཔའཏངའཛfནན ཤསརབlམཆགབའསངགའlཚbགསYམསལབEདཔuལབསཤསརབམ

Iརའབརབའ[གསབ`ནམངནཔརugraveབE དཡངམཤསཔའLནཔགསལབདང ཡཤསckནདངxན

པདང sནངགདཔལBསངགདངའoབདང མyནཔའཡཤསcཉམཤརབདང མབeདཔའགszligངས

c_8ynསཐབཔདང Cདཔའtབཔཐགདངའoབདང oནཔའ_8ཤzདoumlགབཞནprodརབདངབ`ནམངན`

ugraveབཔརབསམལ ཚfགབཤདན དབཞནརགསc སགསབཏང དགངསམབཀའངབEacuteལབསགསkIརཤསལ

kyo nga pa ku toumld peacutei ting dzin ni sheacute raab lha choak ma weacutei seacuteng geacutei lha tshoak naam la toumld pa phul weacutei sheacute raab meacute tar bhar weacutei taak dhuumln ngoumln par druup te de yang mi sheacute peacutei mun pa saal wa daang yeacute sheacute kyi kyeacuten daang dheacuten pa daang nyeacuten ngag pal ji seacuteng geacute daang dra wa daang cheacuten peacutei yeacute sheacute kyi nyi ma shar wa daang mi jeacuted peacutei zuung kyi lo droumld thoap pa daang tsoumld peacutei poob pa thoak daang dra wa daang dreacuten peacutei lo sheacute loak zhin nyur wa daang dhuumln ngon du druup par saam la tshig sheacuted ni deacute zhin rik kyi soog taang gong mo ka kyong kul wa soog kyi taar sheacute la Fifteenth is the visualizations for the praise of the deities Contemplate ldquoBy praising the host of gods around the supreme wisdom deity Ma seacuteng [I accomplish] the seven signs of wisdom that blazes like fire clearing away the darkness of ignorance coming to possess the wisdom eye becoming like the magnificent lion in the art of speech18 the dawning of the sun of knowing wisdom attaining intelligence with the power of non-forgetfulness confidence in debate like a powerful thunderbolt and powerful memory with the swiftness of lightningrdquo The recitation begins with ldquothe tathagata thusness familyrdquo and so on The morning [practice and the] urging of the guardians and so forth is understood as normal procedure so it should be followed accordingly19

(b) 15 1 The Middle Part of the ldquoRed Path

26

[P39]དམརལམབརམའ6བསS གuངདངཚབགཉསཔའགཏརའatildeལ4 ~བeacuteངyཚkIར4ཞང ཚབ6བསSཚབc

EacuteབEད4 yཚའཁབ6ངསYམསOumlགསནསuརལཚདབངIར4 གuངIརlགམབg གuངདངཚབགཉསciནལམ

གདབ སདདoslashངསས4ཞངགuངགནངམཚམསབཅད གཤནརབ_མསགསkIར4 ནངཔརརམབཞནབསངམཆདའatildeལ ད

ནསkIརBདམབཅའམOumlགསcབར` དངསགཞཉརགཅགགདངཔནངམཚམསབཅདཔནས བཅmEacuteབEདཡནཆདgརIར

བyསས mar laam bar marsquoi kaab su zhung daang tsheacute druup nyi porsquoi tor bhuumll ja dro dhuung cha tsheacute kyi taar ja zhing tsheacute druup kaap su tsheacute druup kyi ku toumld ja cha tsheacutersquoi kha kaang nam dzoak ne zhu rol tsheacute wang tar ja zhuung tar lhag ma ngo zhung daang tsheacute druup nyi kyi moumln laam dhaab sad do puung so ja zhing zhuung gi nang tshaam kyeacuted sheacuten raab la ma soog kyi tar ja nang par rim zhin saang choumld bhul deacute neacute kyi tar ji daam kya ma dzoak kyi bar du ngoumld zhi nyer kyik gi daang po nang tsham kyeacuted pa neacute kyo nga ku toumld yeacuten cheacuted ngar tar dre so In the middle part of the ldquored pathrdquo20 one conducts the recitation of the torma offerings according to both the main text and the Long Life Practice After that the recitations for the dance21 and for summoning luck and longevity are performed in the usual way In the long-life session make the praise from the Long Life Practice Once the supplementary texts on luck and longevity are recited [by the lama] the request and amusement of siddhi are performed according to the Long Life Empowerment22 Perform the dedication of the remaining [tormas]23 according to the main text Then make the aspirational prayers according to both the main text and the Long Life Practice Recite the sad do pung so at the beginning part of the mantra from the urging of the guardian then perform the recitation for establishing the internal boundary24 as well as the devotional prayer ldquoShenrab lamardquo and so forth as usual The next morning the order of procedure begins with a fumigation offering Then until the time of reading pledge25 is not over then the general reading procedure among the twenty one sections of the actual practice can be comparable from first day to last day which begins with the (b) 1 establishing a boundary up until the (b) 15 praise Please see page IV Reading Procedure of the the Actual Sādhana

(b) 152 The Concluding Activities for the Main Body 1 གSམཔeསc4བལ དངཔདབངབEacuteརབན དངཔ]དདནདངདབངrདcWབཡག]ག དབངrདIརམཆདབeད ]དདན

ཚངམ དབངrདIར བWདrབཞEང ནས དབངབEacuteརབལཡདཆསཔར4དཔའལQས[P40]བཤདཔདང Qདiནཔར4ད

པའདབངདངསདང མཐརyནཔར4དཔའeསc4བའ དངཔ8ནyགབཞསནས དངཔ8ཡདཆསཔར4དཔརལQསcརམཔར

བEནཔའ ཡནཆདད

suum pa jeacuted kyi ja wa la daang po wang kur wa ni daang po leacuted doumln daang wang tri kyi jaab yig loak wang tri tar tsheacuten joumld leacuted doumln tshang ma wang tri tar jeacuted tri zhi tong neacute wang kur wa la yid cheacute par jeacuted peacutei lo juumld sheacute pa daang juumld min par jeacuted peacutei wang ngoumld daang thar chin par jeacuted peacutei jeacuted kyi ja walsquoo daang po ni chaak zhed neacute daang po yi cheacute par jeacuted par lo juumld kyi rim par teacuten parsquoo yeacuten choumld do Third is the concluding activities for the main body [This begins with the empowerment ritual and is mainly conducted by lama who reads all the following texts] The first of these is the bestowing of empowerment To begin read the Introduction [of the Empowerment] and the Cover Title of the Treatise for the Instructions on the Empowerment of Ma seacuteng Then according to the instructions on the empowerment of Ma seacuteng recite the verses of worship and praise Complete the introduction [of the empowerment] According to the instructions on the empowerment of Ma seacuteng read the parts from ldquoeighty-four thousandrdquo up through - the historical account of the bestowing of the empowerment which is intended to engender faith - the actual empowerment that ripens onersquos

27

mindstream and - the concluding activities The first of these is explained in the first section of the [main body of this] Ritual Procedure the historical account which engenders faith in the practice

(b) 153 The Concluding Activities for the Main Body 2 དནསདབངགམཚམསབཅད igraveས Uumlད4 བསའy སམསབད uacuteགབཤགས 4ནའབབས Qདདབང lདབང atildeམདབང

གཏརདབང བ`དCངdད བQདརམiནལམདངབཅསཔ4འ དནསལངསkདlརལ སངiནལམ ཞར WལབZན

འ`ས ཞདབངrགSམ སངདངསugraveབཏངའཛfནགངIར4

deacute neacute wang gi tsham kyeacuted truumld go yeacute kyaap dro seacutem kyeacuted dhik shaak jin beacuteb juumld wang lha wang bum wang tor wang dhuumld tsi ngo treacuted juumld rim moumln laam daang kyeacuted pa jarsquoo deacute neacute loank kyoumld lha rol ma seacuteng moumln laam zhi jur jal wa kun dhuumld zhi wang tro suum ma seacuteng ngoumld druup ting zin gong tar ja After that perform the sections on establishing the boundary for the empowerment the water purification opening the doors of the maṇḍala refuge bodhicitta confession bringing down the blessings the empowerment of the transmission of the lineage holders the deity empowerment the vase empowerment the torma empowerment introducing the ambrosia and the [empowerment] of the line of transmission along with its aspirational prayer Next comes the ldquoenjoyment of godlike wealthrdquo the aspirational prayer of Ma seacuteng the prayer for pacification the prayer ldquoembodiment of the all victorsrdquo and the [mantras of] the peaceful powerful and wrathful deities The visualization of the accomplishments is performed as described above Please see (b) 14 for the visualization of the accomplishmentshelliphelliphelliphelliphellip

(b) 16 Requests to Grant the Accomplishments བOVགཔདངསugraveབ_ངས Cབsནkའཛབབeདལ

kyu druuk pa ngoumld druup laang tsa nyeacuten kyi dzaab joumld la Sixteenth is [the requests to grant] the accomplishments After that the recitation of the general mantra [A OM HUM RAM DZA BA KI DHE HEN NA MA SHA YA SI TI DHU] of the deity of the Ma seacuteng is required

(b) 19 The Making of Pledge བOདTཔདམབཅའ4 གངགནངམཚམསcགསངམཚམས4 མlབད མམཆདཏངའཛfནགངIར4

kyu gu pa daam kya ja gong gi naang tshaam kyi saang tshaam ja meacute lha kyeacuted meacute choumld ting zin gong tar ja Nineteenth is the making of pledges26 Following this create a secret boundary by modifying the above text on the ldquoinner boundaryrdquo27 Next one generates the fire deity and performs the visualizations for the fire offering as described above

(b) 17 The Fire Offering བOབ`ནཔམམཆདའatildeལ Qདབ6ངyདཔརབ6ངབ བཀའངབEacuteལ དམརལམBཏངའཛfནན གཏརམཤrགགWན

དངབཅསཔདཉད[P41]yIརནབAEligལབའཞངབOའབAEligལབའཤrག ནངIརན_8རམདTའབeད

འoའuངཔ གསངབIརནའདདདTuནSམཚbགསཔའཡ4དབསམལ lམཆགཤསརབcམངའ

བདགགཙbའཁརབཀའངucircངམདངབཅསཔལuལབས uགསQདཡངསSབ6ངE འrནལསpartནBས

ugraveབཔརབསམ

28

kyu dhuumln pa meacute choumld bhul meacute lha kyeacuted meacute choumld ting zin gong tar ja kyu dhuumln pa meacute choumld bhul juumld kaang cheacuted paar kaang wa ka kyong kul mar laam ji ting zin ni tor ma sha traak gi jeacuten daang kyeacuted pa deacute nyi chi tar na draal weacutei zhing kyursquoi draal weacutei sha traak nang tar na lo rim gursquoi jeacuted drersquoi phung po sang wa tar na dhoumld gu phuumln suum tshoak peacutei yo jeacuted saam la lha choak sheacute raab kyi nga dhaak tso khor ka kyong suung ma daang kyeacuted pa la phuumll weacutersquoi thuuk juumld yong su kaang te trin le lhuumln ji druup par saam Seventeenth is making the fire offering That is followed by the lineage mending-ritual and the specific mending-ritual28 Then perform the [evening prayer] urging the guardians For the visualizations for [the middle part of] the ldquored pathrdquo29 contemplate ldquoFrom the external point of view the torma adorned with flesh and blood are the liberated flesh and blood of those who possessed the ten grounds for liberation From the internal point of view they are the bodies of the demons of forgetfulness [who plague] the nine levels of the [ignorant] mind From the secret point of view they are ritual objects perfectly endowed with all desirablesrdquo And contemplate ldquoThrough offering these torma to the the supreme wisdom deity along with his retinues and the spiritual guardians [our] spiritual bonds are repaired and all [desired] activities are spontaneously accomplishedrdquo

(b) 20 The Torma Offering ཉuཔགཏརམའatildeལཏ ཨaiumlntilde Iབམཁའད4ངས སགས4 oབདམརནགསགསནསiquestཚཡནཆདkའyས4འ y

ཚའ6བསSཚབcEacuteབEདགངIར4

nyi shu pa tor ma bhul te a om hum ta wa kha ying soog ja dra wa mar naag soog neacute cha tsheacute yeacuten cheacuted kyi dreacuted jarsquoo cha tsheacutersquoi kaap su tsheacute druup kyi ku toumld gong tar ja Twentieth [the middle part of the ldquored pathrdquo] is the torma offering Perform the recitation ldquoA OM HUM view like the expanse of spacerdquo and so on Next [the lower part of the ldquored pathrdquo] is the recitation for [the guardians of] red and black nets and so on The recitation for summoning luck and longevity is performed in the usual way In the session [of reading] for long life and longevity make the praise from the Long Life Prayer as above

(c) The Conclusion of the Actual Sādhana (c) 1 The Prayer for Auspiciousness གSམཔeསc4བདངཔབuཤསགསལཏ ཨaiumlntilde yདངནངམད ཚབIར ཨམཧ མའརyཚསགས4

བ6ལབཟངདatildeསནས ཞའར Qདགབའ iནལམའདབཏབསགས4

suum pa jeacuted kyi ja wa daang po tra shi sol teacute a om hum chi daang nang meacute tsheacute druup taar e ma ho mi jur cha tsheacute soog ja kaal zang uumld neacute zhi jur ju geacute weacutei moumln laam dhi taap soog ja The first of these is the prayer for auspiciousness beginning with ldquoA OM HUM without inside or outsiderdquo Recite ldquoE MA HO unchanging luck and longevityrdquo and so on according to the Long Life Practice To recite ldquo[Shenrab stands] in the midst of [all the Buddhas] from the fortunate eonhelliprdquo and then perform the prayer for pacification [pacifying the partisanship of the demons]hellip The next prayer ldquothe cause of good actionshelliprdquo is recited [by the lama] This is followed by making this aspirational prayer and so forth

(c) 2 The Prayer for Gathering What has been Divided གཉསཔད4བegraveན ཨaiuml[P42]ntilde གཞལཡསlཚbགས ཚབIར aiumlཚཡlལ སགསབeད རལམའatildeལ

nyi pa yeacute dhu ni a om hum zhaal yeacute lha tshoak tsheacute druup tar om tsheacute yi lha la soog joumld rol mo bhul

29

Second is gathering what has been divided This begins with ldquoA OM HUM the deities assembled in the inestimable mansionrdquo Recite ldquoOM long life deityrdquo and so on according to the Long Life Practice Make an offering by playing the cymbals

(c) 3 The Prayer for Bring the View of Dzogchen Back to Mind Oumlགསཔཆནཔགསལགདབཔ ཨaiumlntilde འཁརའདསZནBསགས4 བདརག ཤགསkནoངས iནལམYམགSམསགསc

མཐརiexclངང dzoak pa cheacuten po saal dhaap pa a om hum khor dheacute kuumln ji soog ja dheacuter sheacutek kyeacuten draang moumln laam naam suum soog kyi thar chung ngo [Third] bring the view of Dzogchen back to mind performing ldquoA OM HUM all phenomena of saṃsāra and nirvāṇardquo and so on Next is ldquothe invitation of the Sugatas and finally the threefold aspirational prayer and so on

The Colophon ཞསཤསརབབའསངགབབཔའཟནརསརཞགབEནཔའ དIརlམཆགབའསངགའབབཔའཐབས དདནགསལབར4ད

པའyགབཞསའད དའoཡགརབཏབཔའYམདཀརགང དdegདའyབའཤསQདགསལacircསཤག ཅསཤསརབlམཆགབའ

སངགའབབགuངམརགLནསལByགhབཞསཔའཐབསCབOདsངཔ8འQནབཟངའདཡངeརནཔ8ཆzEacuteམ`ནབསདནམས_8

ynསདབངགWལཔ8དzཉདcས རངརསམཛདཔའབབགuངའདལyགhབཞསཔའགསལ4དཞགདགསཔའབཀའགSངxག[P

43]མད`གནངབབཞན rནཤསརབclབབལཤནh_8Czགཅགhoལབའ uacuteདགམངའརསcdངའyམསཔ 6མབNtildeནVང

Lཉཝརབདགགསས[Aringབབཞཔའཡརཚསcག ཤནབEནiནརའདགནBསངབབཔའ6བསSjརབ[ནའ~ལ_མད`

རཅག སnotཛཡནh དགའ

zhe sheacute raab ma weacutei seacuteng geacute druup peacutei zin ris reacute zhik teacuten parsquoo deacute tar lha choak ma weacutei seacuteng geacutei druup peacutei thaap deacute dhoumln saal war jeacuted peacutei chaak zheacuted dhi deacute dra yi geacuter taap peacutei naam kar gaang deacute sid dro weacutersquoi sheacute juumld saal nuumls shoak kyeacuted sheacute raab lha choak ma weacutei seacuteng geacutei druup zhung ma rig muumln seacutel ji chaak tu zheacuted peacutei thaap tsi kyuumld nying porsquoi juumln zaang dhi yaang je rin po cheacute ku dhuumln soumld naam lo droumld wang gi jal po deacute nyid kyi rang reacute dzaad peacutei druup zhung dhi la chaak tu zheacuted peacutei saal jeacuted zhig goumld peacutei ka suung dhok meacuted du naang wa zhin treacuten sheacute raab kyi lha druup la shin tu lo tseacute kyik tu dril weacutei dheacute geacute nga ris kyi traang chaam pa kam tsuumln drung mu nyi weacuter dhaak gi sa ta dha wa zhi peacutei yar tsheacute kyi sheacuten teacuten meacuten rirsquoi ghoumln ji ma seacuteng druup peacutei kaap su jar wa teacuten dreacutel la meacute du jur kyik sarba dzaa yeacuten tu gersquoo This has been an explanation of the guidelines for the sādhana of the wisdom deity Ma seacuteng Whatever bright virtue has been created from writing this ritual procedure to clarify the meaning of the sādhana of Ma seacuteng may that be able to illuminate the mindstreams of beings This text the Excellent Flow of Essential Nectar a ritual procedure for Illuminating the Darkness of Ignorance the main sādhana text for the wisdom deity Ma seacuteng was composed when the precious lord the ldquopresencerdquo Sonam Lodrouml Wang-gi-gyelpo himself requested a ritual procedure to clarify the sādhana text that he had composed So as not to go against his word and being fully focused on accomplishing the practice of the supreme wisdom deity I Drungmu Nyiwer a monk from the family line of Kam-[tshang] a wanderer and beggar from Derge territory wrote this text at Menri Monastery where the teachings of the Shen are preserved It was written in the earth horse year at the beginning of the fourth month on the occasion of the retreat for the deity of Ma seacuteng

May its auspiciousness be supreme May it be virtuous

30

A Supplication to the Lamas of the Ma seacuteng Lineage P45]སངབQདཔའགསལའདབསབuགསས

ma seacuteng juumld peacute sol dheacuteb zhuuk so

ཨམཧ བནཉདབདཆནdས~ལཞངཁམསན བནEacuteZནhབཟངཔལགསལབའདབས འགམནབདབ

ཆནཔ8འཕ~ང` OumlགསEacuteསངརགསmལགསལབའདབས གནསམཆགའལམMངརངགཞངཁམས

ན ལEacuteOslashབདཔནYམབཞལགསལབའདབས གནམམཚbམངམཁརརགའཛfནབགནསS Zནམyན

མཁསཔམབཞལགསལབའདབས གངསཅནiནBརབ8འགདནS| སངལཔYམབཞལགསལབ

འདབས རངརངའyའ`ལལཔའཞངཁམསS oནཅནCབའ_མལགསལབའདབས EacuteགSམསངས

Wསཐབཔར4ནBསradicབས Yམyལ[P46]vགསདངxནཔར4ནBསradicབས རངསམསབནEacuteར[གས

པར4ནBསradicབས ཡནཏནuནSམཚbགསཔར4ནBསradicབས འy8དnནམཐའ|yནཔར4ནBསradicབས

ནདགདནབརཆདཞབར4ནBསradicབས yགག6བསSyགའཚལལ iནB6བསSབ`དCiནBམཆདཔའatildeལ

སགསཁབརར ཅསཔའདནEacuteམ`ནབསདནམས_8ynསcསབuསཤསiནརའrད`jརབའ བuཤསཔརཤག

E ma ho boumln nyi dheacute cheacuten troumld draal zhing khaam na boumln ku kuumln tu zaang po la sol wa dheacuteb lsquoog min dheacute wa cheacuten porsquoi pho draang na dzoak ku ma seacuteng rik nga la sol wa dheacuteb neacute choice ol mo lung ring gi zhing khaam na trul ku loap poumln naam zhi la sol wa dheacuteb naam tsho mang khar rik zin druup neacute su kuumln cheacuten kheacute pa mi zhi la sol wa dheacuteb gaang kyeacuten meacuten ji ri worsquoi dheacuten sa ru ma seacuteng trul pa naam zhi la sol wa dheacuteb rang rang dro dhul trul peacute zhing khaam su drin kyeacuten tsa weacutei la ma la sol wa dheacuteb ku sum saang je thoop par jin ji loob naam drol jaag daang dheacuten par jin ji loob rang sem boumln kur toak par jin ji loob youmln teacuten phuumln suum tshoak par jin ji loob dro d oumln tha ru chin par jin ji loob ne dhoumln bar choumld zhi war jin ji loob chaak gi kaap su chaka tshal lo meacuten ji kaap su dhuumld tsi meacuten ji choumld pa bhul soog kha jur ro kyeacuted pa dhi ni ku dhuumln soumld naam loumld droumld kyi tra shi meacuten rirsquoi troumld du jar warsquoo tra shi par shoak E MA HO I pray to the eternal body of Boumln Kuntu Zangpo in the field of reality itself the great bliss that is free of elaborations I pray to the five families of Ma seacuteng the body of innate perfection in Okminrsquos palace of great bliss I pray to the four spiritual masters the emanation body in the pure field of Olmo Lungring the supreme holy place I pray to the four omniscient learned scholars in Namtsho and Mangkhar meditation places of the awareness holders I pray to the four emanations of Ma seacuteng in the Snowy Land at the seat Medicinal Mountain I pray to the kind root lamas in the fields where they emanate in different forms to tame different kind of beings Bless me to attain the three kayas Bless me to attain the enlightened tongue Bless me to realize my own mind as the Dharmakaya Bless me so that my good qualities become perfectly complete Bless me to completely accomplish the aims of beings Through your blessings may sickness and hindrances be pacified During a prostration session change the recitation to ldquoI prostrate tordquo During the offering of ambrosial medicine change it to ldquoI offer ambrosial medicine tordquo This was composed by Sonam Lodrouml holder of the title ldquothe presencerdquo at the auspicious location of Menri Monastery May it be auspicious

31

ཤསརབབའསངགའབགuངམརགLནསལཞས4བབuགསས

sheacute raab ma weacutei seacuteng geacutei zhung ma rig muumln sel zhe ja wa zhuuk so Dispelling the Darkness of Ignorance The Main Sādhana Text of the Wisdom Deity Ma seacuteng

Homage and History [P56]ངམཚརའཇའའདའཁརལmཡདatildeས

neངinfin8ནzའAumlགuqགrEང`

བOVགལངཚbརལyཔ8ཏའཛfན

EacutemསངlཚbགསརབhབEད

ngo tshar ja oumld khor lo nga yi uumld chung kyo neacute druuk khu juuk tri teacuteng du kyu druuk lang tsho ral dri po ti zin ku nga ma seacuteng lha tshoak raab tu toumld I praise the five deities in the assembly of Ma seacuteng the youths holding their texts and swords sitting atop garuda lark parrot dragon and cuckoo thrones at the center of five marvelous circles of rainbow light

བདགའoད~བNtildeནཤརWལལ

སངའAumlགAringའཡརཚསབཅmའཉན

སངསWསའ`གནསiནརའནམམཁའ[P57]ལ

སངEacutemམངནSམ4ནFངནས

ZནBསyགགཡསརལyགཡནཔ8ཏ

བདགགkབརབཞགEའད6དགSང

dhaak dra ra tsuumln sheacuter jal la sa kyong druuk dharsquoi yar tsheacute kyo ngeacutei nyin sang jeacute dhu neacute meacuten rirsquoi naam kha la ma seacuteng ku nga ngoumln suum joumln naang neacute kuumln ji chaak yeacuted ral dri youmln po ti dhaak gi kyi wor zhaak teacute dhi keacute suung In the earth protector year30 on the 15th day of the dragon month in the sky above Menri Monastery gathering place of the enlightened beings the five deities of Ma seacuteng manifested in vision to a person such as me Rwatsun Shejal Each had a sword in his right hand and a text in his left touching these to the crown of my head they said

32

ད~བNtildeནཤསརབདགངསWལཉན

Zནབཟངདགངསཔuགསcདབང

ལངསkདOumlགསEacuteགSངགདབང

ཅརཡངལEacuteEacuteཡདབང

བWདrབཞEངབནBདབང

ra tsuumln sheacute raab gong jal nyoumln kuumln zang gong pa thuuk kyi wang long kyoumld dzoak ku suung gi wang kyir yang truumll ku ku yi wang jeacuted tri zhi tong boumln ji wang ldquoRwatsun Sherab Gongjal listen The primordial state of Kuntu Zangpo is the empowerment of enlightened mind The body of innate perfection is the empowerment of enlightened speech The emanation body is the empowerment of enlightened body The 84000 teachings are the empowerment of Boumln

The ldquoGeneralrdquo Mantra and the ldquoSpecificrdquo Mantras of five Families of Ma seacuteng ཨaiumlntildeརཛ བྷཀདྷཧནནམཤཡསdའ` ཨparaཀཁགངཧཨཐགདྷཧནསdའ` ཨཅཆཇཉརཞmicro[P58]དྷཧནསdའ`

ཨཏཐདནལསplusmnདྷཧནསdའ` Lཔཕབམཟའཚfགདྷཧནསdའ` ཨཙཚཛཝཡཤཤདདྷཧནསdའ`

a om hum ram dza wah ki dheacute heacuten na ma sha ya si dhi dhu a lsquou ka kha ga nga ha a thik dheacute heacuten si dhi dhu e kya cha ja nya ra zha mara dheacute heacuten si dhi dhu o ta tha da na la sa maya dheacute heacuten si dhi dhu mu pa pha ba ma za lsquoa tshig dheacute heacuten si dhi dhu i tsa tsha dza wa ya sha sheacuted dheacute heacuten si dhi dhu ldquoA OM HUM RAM DZA WA KI DHE HEN NA MA SHA YA SI DHI DHU A lsquoU KA KHA GA NGA HA A THIG DHE HEN SI DHI DHU E KYA CHA JA NYA RA ZHA MARA DHE HEN SI DHI DHU O TA THA DA NA LA SA MAYA DHE HEN SI DHI DHU MU PA PHA BA MA ZA lsquoA TSHIG DHE HEN SI DHI DHU I TSA TSHA ZA WA YA SHA SHED DHE HEN SI DHI DHUrdquo

དIརབཀའཡའཁརལའད 6ལxནyདལདབངབEacuteརབ EངགSམབཀའའཁརབ6རབརཤག འyZན_8Uumlnའ4དཔརཤག

བEནཔའWལམཚནའaacuteགཔཤག eའagraveགམཐའ|yནཔརཤག འy8དnནདཔགམདacircསཔརཤག ཞསགSངསནསའཇའIརཡལཏ

སང deacute tar ka yi khor lo dhi kal dheacuten choumld la waang kur wa tong suum ka khor kor war shoak dro kuumln lo go jeacuted par shoak teacuten peacutei jaal tsheacuten zuuk pa shoak je juuk tha ru chin par shoak dro doumln paak meacuted nuumld paar shoak zheacute suung neacute ja tar yal teacute soong ldquoThus this wheel of the word of the enlightened beings is bestowed as an empowerment to you fortunate one May you turn the wheel of teachings in the billionfold universe May you open the minds of all beings May you erect the victory banner of the teaching May the followers of the teaching last until the very end May the aims of limitless sentient beings be accomplishedrdquo Having spoken they faded away like a rainbow

33

Compounding the Ambrosial Medicine བ`དCiནBལགལནལ ཐངདངརལatildeyམགSམ

dhuumld tsi meacuten ji laak leacuten la thaang daang ril bu cheacute ma suum Regarding the procedure [for compounding] ambrosial medicine31 there are three modes of preparation as a decoction [thang] as pills and as a powder

A Decoction དངཔ གསརམདག tངWན deg8ལn TརTམ Oགང ཤངམངར laquoནའAumlམ ཤངཚ Sགiལ ཀར ཏགཏ ཝouml གཙངཕག infin

གའUumlངuང དལསYམསཐངགuacute

dang po seacuter dhok paang jeacuten so lo gur gum kyu gaang shing ngar guumln duum shing tsha suk meacutel ka ra tik ta wa lo tsang phaak kyo garsquoi gong chung da li naam thang gi dheacute The firstmdashthe decoctionmdashuses a type of myrobalan gentiana sedum saffron bamboo mana cinnamon raisin cinnamon elettaria cardamom sugar gentiana barbaat foxrsquos lung pork from Tsang province a small larkrsquos egg and rhododendron with fragrant leaves

The Pills གཉསཔདལ[P59] གསརམདག oumlC daggerངབ ཙནདན ཨཀ| མཚལདཀར tངtས དབངཔལགཔ ཨབ uདག ཤང

མངར W6ག བའ ecircངCYམསརལatildeའuacute

nyi pa da li seacuter dhoak la tsi yung wa tseacuten dheacuten a ka ru tshaal kar pang poumld wang po laak pa a wa shu dhaak shing ngar ja keacuteg barsquoo drang tsi naam ril bhursquoi dheacute The secondmdashthe pillsmdashuses rhododendron with fragrant leaves a type of myrobalan musk turmeric sandal aloe wood bright vermilion jatamansi a plant root shaped like the human hand sweet flag cinnamon lac dye cowrsquos milk and honey

The Powder གSམཔ uqག ནཙb ཐངཀར ཐབ igraveངigraveང ཕ8རnག 4ཕ infinགའsང AEligནཤང uགཔ Yམསནyམའuacute

suum pa khu juuk neacute tso thaang kar thi wa trung trung pho roak ja pho kyo garsquoi nying droumln shing shuuk pa naam ni cheacute marsquoi dheacute The thirdmdashthe powdermdashuses [dried meat from] a cuckoo a parrot a white vulture a pigeon or a swallow a crane a crow or raven and a cock a larkrsquos heart torchwood and juniper

The Nine Vocal Melodies 4~ག6དcཅངདTན ངརབའདདནགསརམདགoslashངས sནཔརའདདནཏགཏཤངམངརoslashངས aumlམཔརའདདནSགiལ

oslashངས rབརའདདནdeg8ལnoslashངས རངབརའདདནtངWནoslashངས བདབརའདདནagraveགངoslashངས jeacute daak ke kyi kyong ghu ni ngar wa dhoumld na seacuter dhoak puung nyeacuten paar dhoumld na tik ta shing ngaar puung boom par dhoumld na suuk meacutel puung tra war dhoumld na so lo puung ring war dhoumld na pang jeacuten puung dhe war dhoumld na ju gaang puung Regarding the nine vocal melodies if one wishes to have a fierce voice then a heap of the myrobalan is placed at the center of the maṇḍala If one wishes to have a pleasant voice then a heap of gentiana barbaat and cinnamon is used If one wishes to have a loud voice then a heap of elettaria cardamom is used If one wishes to have a soft voice then a heap of sedum is used If one wishes to have a high pitched voice then a heap of gentiana is used If one wishes to have a soothing voice then a heap of bamboo mana is used [In these examples a fierce voice is like that of a tiger lion or garuda a pleasant voice is like that of a viol or a nightingale a loud voice is like the voice of a

34

dragon or the sound of lightning a soft voice is like the sound of a flute a high pitched voice is like that of a cuckoo and a soothing voice is like that of a parrot or lark]

The Fourty Magical Letters yངསནའsལཡགབཞབOའyངས ཡནཏནyལབའvགསདངxནཔཡས ཚངསཔའགSངད4ངསVགOའqང མབeདགszligངས

xནདངསugraveབཐབ

dranng ni truul yik zhi kyursquoi draang youmln teacuten drool weacutei jaak daang dheacuten pa yi tshaang peacute suung yaang druuk kyu jung mi jeacuted zuung dheacuten ngoumld duup thoap Regarding the definitive number of the magical letters32 there are forty [with eight for each of the five deities of the mandala The forty miraculous letters are keys that open the box of intelligence from which] one can become endowed with a tongue that ldquoreleasesrdquo good qualities through this the sixty types of divine melodic speech emerge and one attains the accomplishment of non-forgetfulness

Stages of the Actual Sādhana བཐབསgནའyདངསགཞeསདངགSམ

druup thaap ngoumln dro ngoumld zhi jeacuted daang suum The sādhana has three main sections (a) the preliminaries (b) the main body and (c) the conclusion

(a) The Preliminaries དངཔལབOE igraveས བསང གཏའཆན4ནའབབས དཀརགཏར བགགསotildeད y[P60]མཚམས ཐགགདབ ཆགགདབ atildeམ

འagraveག Wནདགད

daang po la kyu teacute truumld saang ta cheacuten jin beacuteb kar tor geacuteg luumld chi tshaam thik dhaab chaak dhaab bum juug jeacuten goumld The first has ten parts the water purification the fumigation consecrating the ldquosacramental substancerdquo [ta chen] the white torma the ransom torma the external boundary [of the retreat] striking the lines [of the maṇḍala] sprinkling water placing the vase [in the maṇḍala] and setting out the ornaments

(a) 1 The Water Purification དངཔཚནigraveསན ཨaiumlntilde ཡཤསསངuགསeའམཁའད4ངསལ 4ནradicབསdནའrགབ`དCའཆར

འབབསནས གཙངམརབཤམསཔའཚནཆབigraveསགསལབས མགཙངབགAEligབམMསའigraveདརཅག

danng po tsheacuten truumld ni a om hum yeacute sheacute ma seacuteng thuuk jersquoi kha ying la jin laap trin trik dhuumld tsirsquoi char beacuteb neacute tsaang mar shaam peacute tsheacuten chaap truumld sool weacutei mi tsaang baak dip ma luumld truumld jur kyik First for the water purification recite ldquoA OM HUM in the vast compasionate sky of the wisdom deity Ma seacuteng clouds of blessings gather and a rain of ambrosia falls Through this purely displayed water purification may all impure obscurations and karmic tendencies be cleansedrdquo

(a) 2 The Fumigation with Incense

35

གཉསཔtསབསངན ཨaiumlntilde ཡཤསསངuགསeའམཆནBས འy8wzནནགསཚལབdegགསཔའtས`ད

འyལ གཙངམརབཤམསཔའiནtསoཞམབསང མགཙངཉམསyབམMསབསངརཅག

nyi pa poumld saang ni a om hum yeacute sheacute ma seacuteng thuuk jersquoi meacute cheacuten ji dro kyeacuten naak tshaal seek peacute poumld duumld chil tsaang maar shaam peacute meacuten poumld dri zhim saang mi tsaang nyaam dip ma luumld saang jur kyik Second for the fumigation with incense recite ldquoA OM HUM the great fire of the compassion of the wisdom deity Ma seacuteng burns the forest of beingsrsquo karmic circumstances and this smoke of incense swirls Through this purely displayed fumigation of fragrant medicinal incense may impurities from samaya violations be purified such that none are left behindrdquo

(a) 3 The Consecration of the Sacramental Substance གSམཔགཏའཆན4ནདབབན ཨaiumlntilde ཡཤསསངlmའuགསཀནས བ`དCའuབQནམདབབསནས

ན གཏའཆནརནཆནFད`བ`དCའyལ lཚbགསའདརབuགས[P61]མYམསucircངཤངབས

suum pa ta cheacuten jin waap ni a om hum yeacute sheacute ma seacuteng lha ngeacutersquoi thuuk ka neacute dhuumld tsirsquoi chu wo juumln meacuted baap neacute ni ta cheacuten rin cheacuten noumld du dhuumld tsi chil lha tshoak dhir zhuuk mi naam suung shing kyoob Third for the consecration of the sacramental substance [ta chen] recite ldquoA OM HUM from their hearts the five Ma seacuteng wisdom deities uninteruptedly send down ambrosial rivers As the ambrosia gathers in the precious container of the ta-chen may the deities assembled here become protectors of the humansrdquo

(a) 4 Offering the White Torma བཞཔདཀརམཆདན ཨaiumlntilde ཡཤསསང4ནradicབསལགསའqངབའ iནtསདཀརམངརརནཆནའAuml

བ ཤསའད མyནབཞའཁརབཅསའatildeལཞངjནཔཡས བག ཤནབརཆདསལཞངuacuteངyགསམཛbད

zhi pa kar choumld ni a om hum yeacute sheacute ma seacuteng jin laap leacutek juung weacutei meacuten poumld kar ngar rin cheacuten dru shoumld dhi droumln zhi khor kyeacuted bhuul zhing jin pa yi duup sheacuten baar cheacuted sel zhing dhong droak zoumld Fourth for offering the white torma recite ldquoA OM HUM as this divine food made of medicinal herbs incense white and sweet ingredients and grains is offered and given to the four types of guests and their retinues may it dispel the hindrances of the Shen practitioners and provide assistance to themrdquo

(a) 5 Giving the Ransom Torma mཔotildeདགཏརjནཔན ཨaiumlntilde འདདཡནZནཚངotildeདགཏརWཆནའད བརཆད4དཔའབགགསརགས

Zནལབg རངརངའདདཔZནཚfམསགནདསམསཞ 4མསཔའསམསxནག ཤནBབཀའཉནམཛbད

nga pa luumld tor jin pa ni a om hum dhoumld youmln kuumln tshaang luumld tor ja cheacuten dhi bar cheacuted jeacuted peacute geacuteg rik kuumln la ngo raang raang dhoumld pa kuumln tshim noumld sem zhi jaam peacute seacutem dhen sheacuten ji ka nyeacuten zoumld Fifth for giving the ransom torma recite ldquoA OM HUM this vast ransom torma complete with all desirable objects is given to all the kinds of obstructive beings who create hindrances As a result of

36

this may their desires be satisfied and their malevolent minds pacified May they become endowed with loving minds and obey the words of the Shenrdquo

(a) 6 Establishing the External Boundary Vགཔyམཚམསབཅད ཨaiumlntilde ཡཤསསངལཔWལཆནབཞ ཤལདཀརའདདངoང|མའཛfན ནམ

མཁའཐངeའཛfནBབདག Eacuteམདགyགསམuནརགས[གས[P62]Wནདངxན དརBནབཟའརན

ཆནFཚbགསWན yགནཤསརབརལyརརའཛfན yགསབཞའབརཆད4དཔའབགགསརགསZན

uགསeསuགསcསཐམསཅདབAEligལབར4འ druuk pa chi tsham kyeacuted a om hum yeacute sheacute ma seacuteng truumll pa jaal cheacuten zhi sheacutel kar oumld daang draang rum zin naam kha thaang je zin ji dhaak ku dhoak choak thuumln rik taag jeacuten daang dheacuten dar ji na za rin cheacuten na tshoak jeacuten chaak na sheacute raab raal dri re re dzin choak zhirsquoi bar cheacuted jeacuted peacute geacuteg rik kuumln thuuk jeacute shuuk kyi thaam kyeacuted draal war jarsquoo Sixth in establishing the external boundary [for the retreat] recite ldquoA OM HUM four great kingsmdashWhite Crystal Light [Lord Entrusted with controlling order] Lord of the Clear Sky and Self Holdermdashare emanations of the wisdom deity Ma seacuteng With their colors matching those of the four directions they are endowed with their typological marks and ornaments Adorned with silk garments and various precious ornaments each holds a wisdom sword in his hand With the power compassion may they liberate all the obstructive beings who create obstacles in the four directionsrdquo

(a) 7 Striking the lines [of the Maṇḍala] བ`ནཔཐགགདབཔན ཨaiumlntilde ཡཤསསངlཡuགསཁནས མཛསཔའའདཟརmའrསཔས Qཆན

འqངmའཐགརནས འqངmའདcལའཁརpartནBསugraveབ

dhuumln pa thik dhaab pa ni a om hum yeacute sheacute ma seacuteng lha yi thuuk kha neacute zeacute peacute oumld zeacuter nga troumld peacute ju cheacuten juung ngeacutei thik jur neacute juung ngeacutei kyil khor lhuumln ji druup Seventh for striking the lines [of the maṇḍala] recite ldquoA OM HUM from the heart of the wisdom deity Ma seacuteng radiates five colorful lights As these become the lines of the five great causal elements the maṇḍala of the five elements comes about spontaneouslyrdquo

(a) 8 Sprinkling Water [to Settle the Dust] བWདཔཆགཆགགདབཔན ཨaiumlntilde ཡཤསlmའuགསeའdནoslashངསལས 4ནradicབསབ`དCའཆརཆན

འབབཔའདས དcལའཁརའདལཆགཆགགདབཔཡས མཛསལགསཡདའངངམཚརམཉམརཅག

jeacuted pa chaak chaak dhaab pa ni a om hum yeacute sheacute lha ngeacutei thuuk jeacute trin puung leacute jin laap dhuumld tsi chaar cheacuten baap pa dhi kyil khor dhi la chaak chaak dhaab pa yi zeacute leacutek yi lsquoong ngo tshar nyaam jur kyik Eighth for sprinkling water [to settle the dust] recite ldquoA OM HUM from the clouds of compassion of the five wisdom deities falls a great rain of ambrosial blessings As a result [the dust] in this maṇḍala is settled May [the maṇḍala] become beautiful fine attractive and amazing in equal measurerdquo

37

(a) 8 1 Drawing the Maṇḍala

ཞསབeདལ མཐའཐགབཞདངཚངསཐགབཞགདབ མཐའཐགམཚམསནསབ6རཐགརམགSམ[P63]གདབ ugraveཐགབ6རཐག

szligརནསཕ~ངཐགབཞགདབ ཆཆནགཉསcནང`ཕ~ངནངཐགགདབ དལདཀརཐགmmསབཤག མཚམསཐགདcལམའ

གཡསགཡནཆརསརནས Uuml8ཐགབཞགདབ Uuml8ཐགགཡསགཡནཀག`ང ཐགལཆrནར དཡསཕ~ངoumlངདTའqང yགས

བཞདatildeསmབ6རཐགVགརབ6ར དལའདmཟརVག~ས མཚམསབཞvནཤངEང`རལyoumlགབམ~ས གངགདཀརཐགm

ལཆrནVག དངཔའqངCགསགཉསཔའདདཡནདམར གSམཔཡགདg བཞཔ[བབནག mཔཟརཚགསར Vགཔདརatildeཁད

ནམཛསཚbན4 Aringགམyགསམདག Uumlབཞyགསའད གdaggerག`ངབཞ གསརBསཀབབWདcསའདགསཔ ཀགདནཔདམ ཀu

Aringབའད4བས Uuml8yབནག [བབདཀརvངདམརg8སzར atildeམཔདཀར ~6སར འཁརལདམར ཆརཁབgལ[P64]ཏགདང4

|4yསར དརདhellipངམཛསཔར4ད སབནན དatildeསcའདའཁར` ཨ ཀཁགངཧཨཐགYམས~ས ཤརBའདའཁརལ aiuml

ཨཏཐདནལསplusmnYམས~ས 4ངགའདའཁརལ ntildeཨཙཚཛཝཡཤཤདYམས~ས acircབcའདའཁརལ རཨཅཆཇཉརཞmicro

Yམས~ས l8ཡའདའཁརལ ཛLཔཕབམཟའཚfགYམས~ས

zheacute joumld la tha thik zhi daang tshaang thik zhi dhaap tha thik tshaam neacute kor thik rim suum dhaap dru thik kor thik zur neacute pho draang thik zhi dhaab cha cheacuten nyi kyi naang du pho draang naang thik dhaap deacute la kar thik nga ngas shaak tshaam thik kyil meacute yeacuted youmln cha reacute sor neacute go thik zhi dhaap go thik yeacuted youmln ka dhung thik la cha treacuten reacute deacute yis pho draang ling gu jung choak zhi uumld nga kor thik druuk reacute kor deacute la lsquood zer druuk dri tshaam zhi joumln shing teacuteng du raal dri lek baam dri gong gi kar thik nga la cha treacuten druuk daang po jung tseacutek nyi pa dhoumld youmln mar suum pa ya geacuted ngo zhi pa ta baab naak nga pa zar tshag seacuter duuk pa dar bu kheacuted ni zoumld tshoumln ja dha gaam choak dhoak go zhi choak oumld yu dhung zhi ser ji ka wa jeacuted kyi dheacuteg pa ka dheacuten pad ma ka zhu dha weacutei yiib go driib naak ta baap kar jang mar ngo seacuter bum pa kar dreacute keacute seacuter khor lo mar char kheb ngo la toak daang ja ru ja dri seacuter dar kyang zeacuted par jeacuted sa boumln ni uumld kyi oumld khor du a hu ka kha ga nga ha a thik naam dri shar ji oumld khor la om o ta tha da na la sa maya nam dri jang gi oumld khor la hu i tsa tsha za wa ya sha sheed nam dri nuup kyi oumld khor la ram e kya cha ja nya ra zha mara nam dri lho yi oumld khor la za mu pa pha ba ma za lsquoa tshig nam dri After reading the above verses one draws the four perimeter lines [mtharsquo thig] and four central lines [tshangs thig] of the maṇḍala [using a chalk line] Draw the three concentric circles [moving inward] from the perimeter lines Strike the four lines of the square palace such that its corners intersect with the [middle] circle Moving inward two large units then strike the [square] inner lines of the palace Divide up the interior of the resulting square with five white lines for each side From the cardinal central lines measure one [large] unit to the right and one to the left and strike the four lines for the doors To the right and left of the door lines measure one small unit and strike lines for the pillars and beams these form the nine sections of the palace In five of the sectionsmdashthose in the four directions and the centermdashdraw circles surrounded by six concentric rings five of those are the ldquolightrdquo circles and one is the ldquorayrdquo circle In the four corner sections draw a tree with a sword and text atop it The above mentioned five white lines form six sections that are each one small unit [in width] The first [and innermost] layer is called ldquostacked elementsrdquo The second called ldquodesirable objectsrdquo is red The third called ldquofootstoolsrdquo is blue The fourth the ldquohorse dismounting pointrdquo is black The fifth ldquocriss cross patternsrdquo is yellow The sixth ldquopelmetsrdquo is colored with attractive hues The colors of the four semicircles correspond to the colors of the four directions The colors of the four doors correspond to the colors of the lights radiating from the four directions The four turquoise beams are held up by eight golden pillars The pillars have pedestals in the shape of lotuses their capitals are shaped like moons The doors are shaded [Atop the beams] are the archways or ldquohorse dismounting pointsrdquo with terraced steps of white green red blue and yellow

38

On these are [stūpas each with] a white vase a golden neck-block red wheels and a blue rain-cover on this is a tip bird-horns and a golden sword These are decorated with silk streamers Regarding the seed syllables write the syllables A lsquoU KA KHA GA NGA HA A THIG in the center light wheel Write the syllables OM O TA THA DHA NA LA SA MAYA in the eastern light wheel Write the syllables HU I TSA TSHA DZA WA YA SHA SHAED in the northern light wheel Write the syllables RAM E CA CHA JA NYA RA ZHA MARA in the western light wheel And write the syllables DZA MU PA PHA BA MA ZA lsquoA TSHIG in the southern light wheel

(a) 8 2 Filling in the Colors ཚbནBབcབན ཨaiumlntilde ཡཤསསངlmའuགསཁནས འདཟརmའrསམཛསཔའཚbནmརར དcལ

འཁརཕ~ངགནསSཕགཔའཚ རངqངའདmའགཞལཡསའugraveབརཅག

tshoumln ji kyeacute wa ni a om hum yeacute sheacute ma seacuteng lha ngeacutei thuuk kha neacute oumld zeacuter nga troumld zeacuted peacute tshoumln ngar jur kyil khor pho draang neacuted su phoak peacute tsheacute rang juung oumld ngeacutei zhal yeacute druup jur kyik For filling in the colors recite ldquoA OM HUM from the hearts of the five Ma seacuteng wisdom deities radiate five lights which transform into the five beautiful colors When these strike the palaces in the maṇḍala may they become a self-emergent inestimable mansionsof five-colored lightsrdquo

(a) 9 Setting Out the Vase the Pure Palace of Primordial WisdomདTཔatildeམཔན ཐགམརཚནtསcསigraveསབསང4E ཨaiumlntilde ཡཤསཤསརབlmའuགསཁནས ཏངའཛfནའད

ཟརའrའ`འཚནtསའདས རནཆན[P65]atildeམཔབAgraveསཤངབསངབཡས ཡཤསཕ~ངགཙངདག

འugraveབརཅག gu pa bum pa ni thoak mar tsheacuten poumld kyi truumld saang ja teacute a om hum yeacute sheacute sheacute raab lha ngeacutei thuuk kha neacute ting zin oumld zeacuter tro dhursquoi tsheacuten poumld dhi rin cheacuten buum pa truumld shing saang wa yi yeacute sheacute pho draang tsaang dhag druup jur kyik Ninth for the vase first it is purified using water and incense Recite ldquoA OM HUM the hearts of the five Ma seacuteng wisdom deities radiate and recollect contemplative lights in the form of purified water and incense which wash and fumigate the precious vase Through this may it become a meticulously clean and pure palace of primordial wisdomrdquo

དནསམཚམསབཅདཔན ampརampར)ཕཊ deacute neacute tshaam kyeacuted pa ni tri ni tri ni dhu ram dhu ram hum phe Then to establish a boundary [before placing the vase in the maṇḍala] recite ldquoTI NI TI NI DHU RAM DHU RAM HUM PHATrdquo

(a) 91 Filling the Vases with Contents Symbolizing the Five Bodies of the Wisdom DeitiesདནསབOདCལཏsངཔYམསགསངQདkIར ཨaiumlntilde iནmtསmའAumlmsངཔm རནཆནmདངuགཙངའ

མསགས རནཆནatildeམཔའབOད`Cལབཡས ཡཤསསངEacutemའugraveབརཅག dheacute neacute kyuumld tsal teacute nying po naam saang juumld kyi tar a om hum meacuten nga poumld nga dru nga nying po nga rin cheacuten nga daang chu tsaang lsquoo ma soog rin cheacuten bum peacute kyuumld du tsaal wa yi yeacute sheacute ma seacuteng ku nga druup jur kyik

39

ldquoNext while the vase is equipped with its contents the three heart mantras of the secret tantric cycle are peformed according to the usual procedure Then recite ldquoA OM HUM five medicines five types of incense five grains five seeds five precious materials clean water milk and so forth are allocated as the content of the precious vase As a result may they become the five bodies of the wisdom deities of Ma seacutengrdquo

(a) 92 Placing the Vase in the Center of the Maṇḍala atildeམཔམདatildeསSབཀད ཨaiumlntilde lདངགཞལཡསད4རམདatildeམཔའད ཤསརབསངEacutemཡཤསmས

འyZན`གmབ`དmབཅམསཔའyར དcལའཁརམདatildeསSབuགསSགསལ

bum pa manji uumld su koumld a om hum lha dhaang zhal yeacuted yeacuter meacuted bum pa dhi sheacute raab ma seacuteng ku nga yeacute sheacute ngeacutes dro kuumln duuk nga dhuumld nga kyom peacute chir kyil khor manji uumld su zhuuk su soon Placing the vase in the center of the maṇḍala recite ldquoA OM HUM this vase is the deities and divine mansion inseparable So their five wisdoms may conquer the five demonsmdashthe five poisons of all beingsmdashmay the five bodies of the wisdom deities of Ma seacuteng take a seat in the center of the maṇḍalardquo

(a) 93 Placing the Pills [in the Maṇḍala] རལatildeབཀདཔན ཨaiumlntilde རནཆནmugraveབpartངབཟདཡདའང` ཡཤསmugraveབཟདམདརལatildeསབཀང[P

66]ཁདགFmདརBཞལཁབལ yགསབཞདatildeསmརགས[གསWཡསའདབས སངEacutemད4རམད

རལatildeའད དcལའཁརཕ~ངདatildeསSབuགསSགསལ

ril bu koumld pa ni a om hum rin cheacuten nga druup lhuung zeacuted yi ong du yeacute sheacute nga druup zeacuted meacuted ril buumls kaang kha dhoak na nga dar ji zhaal kheacutep la choak zhi uumld nga rik taag ja yi dheeb ma seacuteng ku nga yeacuter meacuted ril bu dhi kyil khor pho draang uumld su zhuuk su sool Placing the pills [in the maṇḍala] recite ldquoA OM HUM this delightful alms bowl made from five precious materials is filled with inexhaustible pills made from the five primordial wisdoms The five colored silk that covers the bowl is sealed with the distinctive symbols in the four directions and center May the five bodies of the wisdom deities of Ma seacuteng inseparable from these pills take a seat in the center of the maṇḍalardquo

(a) 10 For Setting out the Ornaments བOཔWནདགདཔན ཨaiumlntilde ཡཤསསངlmབཔའ[ན མལངཤལགངའsལཡག4ངatildeདང གནམ

Wན_~འཕནག`གསདརདhellipངདང བརWནདརཡལརནཆནཟརཚག སWནlOumlསམཆདOumlས

བཤམསཔYམས དcལའཁརམཛསཔའWན`བuམཔར4

kyu pa jeacuten goumld pa ni a om hum yeacute sheacute ma seacuteng lha nga druup peacute teacuten meacute loong sheacutel goong trul yik jaang bu daang naam jeacuten la dreacute pheacuten dhuuk daar kyaang daang bar jeacuten dar yol rin cheacuten za ra tshaak sa jeacuten lha zeacuted choumld zeacuted shaam pa naam kyil khor zeacuted peacute jeacuten du traam par ja Tenth for setting out the ornaments recite ldquoA OM HUM the supports for practicing the five wisdom deities of Ma seacuteng are a mirror a crystal ball and an inscription of the miraculous letters

40

the sky ornaments a canopy banner parasol and tassel the middle ornaments a silk curtain and strings of jewels hanging in criss-cross patterns and the earth ornaments displayed objects of divinity or offering substances May this display of ornaments beautify the maṇḍalardquo

(b) The Main Body of the Ritual གཉསཔདངསགཞལཉརགཅག nyi pa ngoumld zhi la nyer kyik te Second is the main body There are twenty-one divisions here

(b) 1 Establishing the Boundary [of the Retreat] དངཔམཚམསབཅདཔན ཨaiumlntilde ངནEacutemཡཤསཆནཔ8འངང དyབགགསYམ[གབརཆདམངམདcང

འyZནམརག`གmའའigraveལwན[P67]Bས གལཏལགའoནབརཆདཡདdegདན བརཆདའqངཔ

དyབགགསབ`དmZན ཡཤསཆནཔ8འངང`བAEligལབར4འ

dang po tshaam kyeacuted pa ni a om hum nga ni ku nga yeacute sheacute cheacuten porsquoi ngang dra geacutek naam toak bar cheacuted ming meacuted kyaang dro kuumln ma rik duuk ngeacutei trul kyeacuten ji gaal teacute loak dreacuten bar cheacuted youmld siid na bar cheacuted juung po dra geacutek dhuumld nga kuumln yeacute sheacute cheacuten porsquoi ngang du draal war jarsquoo First for establishing the boundary [of the retreat] recite ldquoA OM HUM I am the five bodies in the state of whose primordial wisdom not even the names lsquoenemyrsquo lsquoevil spiritrsquo lsquosupersitionrsquo and lsquoobstaclersquo exist But if due to the conditions that cause sentient beingsrsquo strayingmdashtheir ignorance and their five poisonsmdashthere should be any possibility of misleading spirits or obstructions may all of themmdashobstructions elemental spirits enemies evil spirits the five poisonsmdashbe liberated in the state of the great primordial wisdomsrdquo

(b) 2 Taking Refuge གཉསཔབསSའyབན EacuteགSམའqངགནསབསdaggerལZནའ`སམཆག བQདགSམ_མYམསལབས

Sམཆའ འyབའམགནབསཐརལམEནཔའAEligན `སགSམསངསWསYམསལབསSམཆ Atildeགསཔ

ཁའ4དyལབvགསcམཆག ཚདགSམMང[གསབནལབསSམཆའ འyZནསལམབyདཔའས

མཁནམཆག ལམགSམསམསཔའཚbགསལབསSམཆའ

nyi pa kyaap su dro wa ni ku suum jung neacute kyaap yul kuumln dhuumld choak juumld suum la ma naam la kyaap su chirsquoo dro weacutei goumln kyaap thar laam toumln peacutei droumln dus suum sang jeacuted naam la kyab su chi kuuk pa kha jeacuted drol wa jaak kyi choak tsheacuted suum luung toak boumln la kyaap su chi dro kuumln sa laam droumld peacute sa kheacuten choak lam suum sem peacute tshoak la kyaap su chi Second for taking refuge recite ldquoI go for refuge to the three lineagesrsquo lamas who are the source of the three bodies who are like the supreme objects of refuge all gathered together in one place I go for refuge to the buddhas of the three times the protectors of beings the lamps illuminating the path to liberation I go for refuge to the Boumln scriptures and realizations which are verified by the three kinds of valid cognition and are the supreme [speech] that eliminates muteness and lets the tongue roll freely I go for refuge to the assembly of bodhisattvas of the three paths the excellent guides for all beings traveling the grounds and pathsrdquo

41

(b) 3 Generating Bodhicitta གSམཔསམསབདཔན ཨaiumlntilde བདགནའཇག[ནsནyགསམཡནཔར ཡཤས[P68]སངགའཕངམ

ཐབབར ཤསརབསངསམསམཆགབདཔIར བདགག4ངuབམཆགསམསབདཔར4འ

suum pa seacutem kyeacuted pa ni a om hum dhaak ni jik teacuten nyeacuten draak ma yin par yeacute sheacute ma seacuteng go phang ma thoop bar sheacute raab ma seacuteng seacutem choak kyeacuted pa tar dhaak gi jang chuup choak seacutem kyeacuted par jarsquoo Third for generating bodhicitta recite ldquoA OM HUM in the same way that the wisdom deity Ma seacuteng developed his own supreme intention I myself will cultivate the mind set upon supreme enlightenment until I attain the state of the wisdom deity Ma seacuteng without [concern for] worldly famerdquo

(b) 4 Confession of Misdeeds བཞཔuacuteགཔབཤགསཔན ཨaiumlntilde བདགདངཕམམཁའyབའyVགYམས ཐགམརའigraveལནསདIའ`ས

འདབར `གmདབངརམདགའལསkདZན སངEacutemའkནgརམཐལལབཤགས

zhi pa dhik pa shaak pa ni a om hum dhaak daang pha ma kha chaab dro duuk naam thoak mar truumll neacute da teacute duumld dhi baar duuk nga wang jur mi geacutei leacute kyoumld kuumln ma seacuteng ku ngeacutei kyeacuten ngar thol lo shaak Fourth for confession of misdeeds recite ldquoA OM HUM I my parents and the beings of the six realms pervading all of space have been deluded from the beginning up until now Whatever nonvirtuous actions [I] have committed under the influence of five toxic emotions [I as a spokeperson for all sentient beings] acknowledge and confess them in the presence of the five embodiments of the deity Ma seacutengrdquo

(b) 5 The Maṇḍala Offering mཔམbullལའatildeལབན ཨaiumlntilde རབའ4མསZནགཞyབགདལམbullལལ ཡཤསའདཟརའrའ`འཚbམatildeར

བཀད ཏངའཛfནརལཔའCལ`དམགསནསའatildeལ འyZན_ལཡཤསམའབརཤག

nga pa meacuten taal bhul wa ni a om hum raab jaam kuumln zhi chaap dhaal meacuten taal la yeacute sheacute oumld zer tro dhursquoi tshom bur koumld ting dzin rol peacute tsaal du mik neacute bhuul dro kuumln lo la yeacute sheacute meacute bhar shoak Fifth for the maṇḍala offering recite ldquoA OM HUM on the omni-pervasive [cosmic] maṇḍala of the vast and infinite kun-zhi33 are displayed clusters of wisdom lights emanating and being reabsorbed I offer this conceiving of it as the playful expression of the contemplative mind [Through this] may the flame of wisdom blaze up in the mind of all sentient beingsrdquo

(b) 6 The Meditation of the Three Contemplations VགཔཏངའཛfནYམགSམབUumlམཔན སམསཉདམབཅསཐགལགཅགལམཉམཔརབཞག དIརམ[གསཔའ

[P69]སམསཅནZནལཚདམདབཞxནསམསབད དནསབདགཉད6དཅགoནOumlགསལཤསརབ

སངཞWནབOགSམཚངསཔའuལདTདངxནཔའuགསལས ཨཡརམཁAumlYམསའrསཔས མ`ནB

42

དcལའཁརལཕགཏའད`uབལས འqངmརམབCགསདcལའཁརEང` Aumlལསརནཔ8ཆzFཚbགས

ལསugraveབཔའlའགཞལཡསཁངugraveབཞUumlབཞUumlWནདངབཅསཔའནང`གསརBཀབགdaggerཡག`ངམ

རནཔ8ཆzཡoལyམ yའqངmའCགསཔ འདདཡནདམརལམཆདOumlས ཡགདgལམཏགནགསཚལ

གསརBoབདངརནཆནBཟརཚག འཇའམཚbནBདརatildeཁད Uuml8Ezང[བབསདཀརvངདམརg8སzརལ

`ངགatildeམཔ གསརB~6[P70] 4|འའཁརལ གdaggerཡཆརཁབས གསརBཏགདང 4|4y

འཇའམཚbནBདརདhellipངZནhའuརབ དའyརམཟངསinfinགསcLneདcསབ6རབ duuk pa ting zin naam suum gom pa ni seacutem nyi ma kyoumld thik leacute kyik la naaym par zhaak deacute tar ma toak peacute seacutem kyeacuten kuumln la tsheacuted meacuted zhi dheacuten seacutem kyeacuted deacute neacute dhaak nyi keacute kyik dreacuten zoak la sheacute raab ma seacuteng zhi jeacuten kyu suum tshang peacute tshul gu daang dheacuten peacute thuuk leacute am yam ram mam kham druum nam troumld peacute dhuumln ji kyil khor la phoak te oumld du zhu wa le jung nga rim tseacutek kyil khor teacuteng du druum leacute rin po cheacute na tshoak leacute druup peacutersquoi lharsquoi zhaal yeacute khaang druu zhi go zhi go jeacuten daang kyeacuted peacutersquoi naang du ser ji ka wa yu yi dhuung ma rin po cheacute yi draal chaam chi jung ngeacutei tsik pa dhoumld youmln mar la choumld zeacuted ya geacuted ngo la meacute toak naak tshaal ser ji dra wa daang rin cheacuten ji za ra tshaak ja tshoumln ji dar bu kheacuted go teacuteng ta baap kar jang mar ngo ser la duung gi bum pa ser ji dreacute keacute ji rursquoi khor lo yu yi chaar khep ser ji toak daang ja ru ja dri ja tshoumln ji dar kyaang kuumln tu phur wa dersquoi chi rim zang kyak kyi mu chuumld kyi kor wa Sixth is the meditation of the three contemplations Set oneself in meditative equipoise on the unfabricated single sphere of the mind itself Those unable to realize this can give rise to the four immeasurables34 toward all beings Then in a single moment I become a complete form of the wisdom deity Ma seacuteng endowed with a peaceful deityrsquos thirteen ornaments and nine pure attributes the syllables AM YAM RAM MAM KHAM DRUM radiating from his heart As these strike the maṇḍala in front of me [the syllables] melt into light from which emerges the maṇḍala with its five levels of stacked elements35 Atop the maṇḍala from the syllable DRUM arises a divine mansion made of a precious materials it is square its four doors ornamented with decorations Inside its pillars are gold its joists turquoise and its beams and rafters made of precious materials Outside its walls are [concentric squares] of the five elements The first [and innermost] known as lsquodesirable objectsrsquo is red and contains an array of offering substances The second known as lsquofootstoolrsquo is blue and contains an array of flower groves The third is black with loosely dangling strings of jewels The fourth is yellow with nets and strings of jewels hanging in criss-cross paterns The fifth is multicolored with rainbow colored pelemets Atop the doors are archways with layers of white green red blue and yellow On these are [stūpas each with] a white vase a golden neck-block coral-red wheels a turquoise rain-cover and a golden tip topped with bird-horns a sword and rainbow colored silk streamers flying in all directions The outer circumference [of the maṇḍala] is circled by copper and iron rings

(b) 6 Generating Deities through Visualization Process lཡཕ~ངདའདatildeསSའཇའམཚbནའདmཟརVགxནཔ འཁརལmཡའདའཁརདatildeསS ཨལསམཁའ

xངneངཆནBEང`uགསcསངEacuteམདགདཀརགསལཞལགཅགyགགཉས རལyཔ8ཏའཛfནཔཞ

WནབOགSམBསབWནཔ དའyརམparaཀཁགངཧཨཐགབWདལuགསལསངབWད Eacuteམདག

yགམཚནWནདངཆMགསགཙleབOtildeདངམuནཔརབད

43

lha yi pho draang dersquoi uumld su ja tshoumln oumld nga zeacuter druuk dheacuten pa khor lo nga yi oumld khoumlr uumld su a leacute kha dhing chuung cheacuten ji teacuteng du thuuk kyi ma seacuteng ku dhoak kar saal zhaal kyik chaak nyi ral dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim lsquou ka kha ga nga ha a thig jeacuted la thuuk trul ma seacuteng jeacuted ku dhoak chaak tsheacuten jeacuten daang cha luuk tso wo daang thuumln par kyeacuted [Continuously contemplating the deities through visualization imagine] at the center of that divine mansion are five wheels composed of five concentric lsquolightrsquo circles in the colors of the rainbow plus one lsquorayrsquo circle for a total of six In the middle of the central wheel is the syllable A from which emerges the lsquomindrsquo Ma seacuteng sitting atop a garuḍa With a pure white body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables lsquoU KA KHA GA NGA HA A THIG from which the eight emanations of the lsquomindrsquo Ma seacuteng emerge the colors implements ornaments and dress of the eight emanations resembling the main deity

ཤརBའདའཁརདatildeསSaiumlལསinfinགདཀརཔ8འrEང` EacuteཡསངEacuteམདགདཀརསརཞལགཅགyག

གཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ[P71] དའyརམ`ཨཏཐདནལསplusmnབWད

ལསEacuteལགཙbདངམuནཔའསངབWདབད shar ji lsquood khor uumld su om leacute kyo ga kar porsquoi tri teacuteng du ku yi ma seacuteng ku dhoak kar ser zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim lsquoo ta tha da na la sa maya jeacuted leacute ku trul tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the eastern light wheel is the syllable OM from which emerges the lsquobodyrsquo Ma seacuteng sitting atop a white lark throne With a light yellow body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables O TA THA DA NA LA SA MAYA from which the eight emanations of the lsquobodyrsquo Ma seacuteng emerge visualized in resemblance to the main deity

4ངགའདའཁརདatildeསSntildeལསནཙbvངuའEང`གSངགསངEacuteམདགvངསརཞལགཅགyགགཉས

རལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམཨཙཚཛཝཡཤཤདབWདལསགSངལ

གཙbདངམuནཔའསངབWདབད jang gi oumld khor uumld su hum leacute ne tso jaang khursquoi teng du suung gi ma seacuteng ku dhoak jang seacuter zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim i tsa tsha dza wa ya sha sheacuted jeacuted leacute suung trul tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the northern light wheel is the syllable HUM from which emerges the lsquospeechrsquo Ma seacuteng sitting atop a green parrot With a yellow green body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables I TSA TSHA DZA WA YA SHA SHAD from which the eight emanations of the lsquospeechrsquo Ma seacuteng emerge visualized in resemblance to the main deity

acircབcའདའཁརདatildeསSརལསAEligWལའAumlགཆནEང`ཡནཏནསངསངEacuteམདགདམརསརཞལ

གཅགyགགཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམཨཅཆཇཉརཞmicroབWད

ལསཡནཏནBལཔགཙbདངམuནཔའསསངབWད

44

nuub kyi oumld khoumlr uumld su ram leacute dra jaal druuk cheacuten ji teacuteng du youmln teacuten ma seacuteng ku dhoak mar seacuter zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim e kya cha ja nya ra zha mara jeacuted leacute youmln teacuten ji trul pa tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the western light wheel is the syllable RAM from which emerges the lsquogood qualitiesrsquo Ma seacuteng sitting atop a great dragon With an orange body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables E KYA CHA JA NYA RA ZHA MARA from which the eight emanations of the lsquogood qualitiesrsquo Ma seacuteng emerge resembling the main deity

l8ཡའདའཁརBདatildeསSཛལསགdaggerཡuqགEང[P72]`rནལསcསངEacuteམདགgནཔཞལགཅག

yགགཉསརལyཔ8ཏའཛfནཔ ཞWནབOགSམBསབWནཔ དའyརམLཔཕབམཟའཚགབWདལས

rནལསལཔགཙbདངམuནཔའསངབWདབད lho yi oumld khor ji uumld su dza leacute yu yi khu juuk teacuteng du trin leacute kyi ma seacuteng ku dhoak ngoumln po zhaal kyik chaak nyi raal dri po ti zin pa zhi jeacuten kyu suum ji jeacuten pa dersquoi chi rim mu pa pha ba ma za lsquoa tsheacutek jeacuted leacute trin leacute trul pa tso daang thuumln peacute ma seacuteng jeacuted kyeacuted In the middle of the southern light wheel is the syllable DZA from which emerges the lsquoactivitiesrsquo Ma seacuteng sitting atop turquoise cuckoo With a blue body one face and two arms he holds a sword and text and is adorned with the thirteen ornaments of peaceful deity Surrounding him are the eight syllables MU PA PHA BA MA ZA lsquoA TSHEK from which the eight emanations of the lsquoactivitiesrsquo Ma seacuteng emerge visualized in resemblance to the main deity UumlབཞལཨབཞལསWལཔ8ཆzནཔབཞ ཟངསརinfinགསརལཡནཏནལནཆགསsངeའམyནརགསZན

བད lཚbགསདདགགསuགསལསའདཟརཡརའrསམམངནཔའད4ངསནསཡཤསསམསདཔའ

yངསམདཔkནoངསནས བདཔYམསལཐམཔསགཉསམདལསcསམསདཔརརནསའy8དnནW

ལགyདཔརར འདཟརཕརའrསསམསཅནཐམསཅདcAEligབཔjངས uརའ`སབ`དCiནལཐམ

པསཡཤསmཡiནBWམཚbའyལཏསམསཅནཐམསཅདལའདཟརའrསནས[P73]ནབསསཤབOslashང

ནསནདགདན~ལཏམའརགdaggerངVངགEacute|ར མབeདཔའགszligངསདངxནཔརརཅག go zhi la am zhi leacute jaal po cheacuten po zhi zang ri kyaak ri la youmln teacuten leacuten chaak nying rjersquoi droumln rik kuumln kyeacuted lha tshoak dheacute daak gi thuuk leacute oumld zer yar troumld mi ngoumln peacute yink neacute yeacute sheacute seacutem pa draang meacuted pa kyeacuten draang neacute kyeacuted pa naam la thim peacute nyi meacuted leacutes kyi seacutem paar jur neacute dro doumln ja laak cheacuted paar jur oumld zer phar troumld seacutem kyeacuten thaam kyeacuted kyi drip pa jang tshur dhuumld dhuumld tsi meacuten la thim peacute yeacute sheacute nga yi meacuten ji ja tsho chil teacute seacutem kyeacuten thaam kyeacuted la oumld zeacuter troumld neacute na wa soumld shi wa loank neacute neacuted dhoumln draal teacute mi jur yung drung gi ku ru jur mi jeacuted peacute zuung daang dheacuten paar jur kyik The four great kings emerge from four am syllables one at each of the four doors At the copper and iron rings visualize all the types of guests those with good qualities those with karmic debts and those who are objects of compassion Those assembled deities radiate lights and rays upward from their hearts thus inviting innumerable wisdom beings from their invisible celestial realms They dissolve into their respective visualizations becoming nondual action beings able to completely carry out the aims of beings As the lights radiate out [from those assembled deities] they purify the obscurations of all beings Returning back they dissolve into the ambrosial medicine thus pooling into an ocean of the medicine of the five primordial wisdoms As the lights and rays radiate to all sentient beings the sick are healed and the dead are brought back to life

45

Freed from illness and obstructions may they take on the unchanging yungdrung body and be endowed with the power of non-forgetfulness

(b) 7 Invitation བ`ནཔkནའoནན ཨaiumlntilde ཡཤསཐགལའདའཁརགཞལཡསནས neངinfin8ནzparaཙbའAumlགདངuqགEང ཡ

ཤསཤསརབསངའཁརདངབཅས དརངའyབའདན`kནའoནཔའ དབཞནཐགལའདའཁརགཞལ

ཡསའདར ཡཤསmའའདདངཆསཏག ཤགསSགསལ འsལཡགབཞབOའlཚbགསབuགསSགསལ

dhuumln pa kyeacuten dreacuten ni a om hum yeacute sheacute thik leacute oumld khor zhaal yeacute neacute chuung tso neacute tso druuk daang khu juuk teacuteng yeacute sheacute sheacute raab ma seacuteng khor daang kyeacuted deacute ring dro weacutei dhoumln du kyeacuten dreacuten peacute deacute zhin thik leacute oumld khor zhaal yeacute dhir yeacute sheacute ngai oumld daang cheacute teacute sheacutek su sool trul yik zhi kyursquoi lha tshoak zhuuk su sool Seventh for the invitation recite ldquoA OM HUM the Ma seacuteng deities with primordial wisdom and wisdom-[knowledge] atop garuḍa lark parrot dragon and cuckoo seatsmdashare invited today along with their retinues from their lsquowisdomrsquo mansion with its spheres36 circled in light for the purpose of carrying out the aims of beings May you come here to the lsquothusnessrsquo mansion with its spheres circled in light May the assembly of deities of the forty miraculous letters take their seats [in this mansion]rdquo

(b) 8 Prostration བWདཔyགའཚལབན ཨaiumlntilde ཡཤསསངEacutemལཔརབཅས དcལའཁརlཚbགསའཁརདངབཅསཔལ

འyZནམxགཡཤསཐབཔའyར UumlགSམTསཔསyགའཚལབསSམཆ

jeacuted pa chaak tshal wa ni a om hum yeacute sheacute ma seacuteng ku nga trul par kyeacuted kyil khor lha tshoak khor daang kyeacuted pa la dro kuumln mi dhoak yeacute sheacute thoop peacute chir go suum guumld peacute chaak tshaal kyaap su chi Eighth for prostration recite ldquoA OM HUM in order to attain the irreversable primordial wisdom for the sake of all beings [I will attain wisdom for the sake of all beings] I prostrate respectfully with body speech and mind going for refuge to the five embodiments of the wisdom deity Ma seacuteng along with their emanations and to the maṇḍalarsquos assembly of deities along with their retinuesrdquo

(b) 9 Confession དTཔuacuteགབཤགསན[P74] ཨaiumlntilde བདགན`གmསའigraveལནསMསའདའབར Wལབའབཀའདངའཕགས

པའMངའགལསགས མདགuacuteགཔའལསkདམMསབཤགས ཚངསཔའགSངགདངསugraveབབདགལ

Cལ gu pa dhik pa shaak pa ni a om hum dhaak ni dhuuk nga trul neacute luumld dhirsquoi bhar jal weacutei ka daang phaak peacute luung gaal soog mi gheacute dhik peacute leacute kyoumld ma luumld shaak tshaang peacute suung gi ngoumld druup dhaak la tsol Ninth for confession recite ldquoA OM HUM deluded by the five toxic emotions [from beginningless time] until my present birth I have gone against the word of the Victors the explanations of the

46

Noble Ones and so on I confess all my nonvirtuous acts without exception As a result of this please grant me the accomplishment of pure speech [with sixty divine melodies]rdquo

(b) 10 Five External Offerings བOཔམཆདཔའatildeལབན ཨaiumlntilde ཡཤསསངlཚbགསའཁརབཅསལ རབའ4མསWམཚleའgeསམསc]ང

ཡངསS Fངབམཐའ~ལIབའAEligནམའatildeལ 4བ4རམདkདཔའཡནཆབའatildeལ ཤསཔརངpartགUumlམ

པའtསoའatildeལ བucircངམཚམསyགས~ལདམཚfགཞལཟསའatildeལ ཉམས[གསམངནརའ~སatildeམཏག

འatildeལ ཡཤསཆནཔ8འ]ང`བཞསSགསལ འyZན_8AElignམUumlWའ4དཔརམཛbད

kyu pa choumld pa bhul wa ni a om hum yeacute sheacute ma seacuteng lha tshoak khor kyeacuted la raab jam ja tshorsquo i seacutem kyi loank yang su nang wa tha draal ta weacutei droumln meacute bhuul ja wa jar meacute kyoumld peacute youmln chaab bhuul sheacute pa raang luuk goom peacute poumld dri bhuul suung tshaam choak draal dam tshik zhaal zeacute bhuul nyaam toak ngoumln jur dreacute wu meacute toak bhuul yeacute sheacute cheacuten porsquoi loank du zheacute su sool dro kuumln lo drom go ja jeacuted paar dzoumld Tenth for offering recite ldquoA OM HUM to the assembly of the wisdom deities of Ma seacuteng along with their retinues in the vast expanse of the limitless ocean of my mind I offer lamps representing the illumination of the view that is free from extremes I offer water representing the conduct in which there is nothing to be done37 I offer fragrant incense representing meditation where the mind is in a natural state of unrestrained ease I offer food representing commitments that are impartial free from lsquokeepingrsquo and lsquobreaking I offer flowers representing the manifest fruits of experiences and realizations May these offerings be accepted in the expanse of your great primordial wisdom [and as a result] may you open the lsquoboxrsquo of intelligence for all beingsrdquo

(b) 11 Making the Offering of Ambrosial Medicine བOགཅག[P75]པiནམཆདའatildeལབན ཨaiumlntilde རབའ4མསམཁའད4ངསསམསcཞལatilde| IUumlམkདགSམ

བ`དCའWམཚbའyལ སངEacutemའlལའatildeལལབཞས ཡཤསའཕལyབམདཔའདངསugraveབCལ དནས

དངསugraveབ_ངབན ཨaiumlntilde ཡཤསསངEacutemའལཔརབཅས EacuteགSངuགསདངཡནཏནའrནལསc

མཆགམuནདངསugraveབམMསཐམསཅདZན དIprodར`བདགལCལ`གསལ kyu kyik pa meacuten choumld bhuul wa ni a om hum raab jam kha ying seacutem kyi zhaal bhu ru ta gom kyoumld suum dhuumld tsi ja tsho chil ma seacuteng ku ngeacutei lha la bhul lo zheacuted yeacute sheacute pheacutel dip meacuted peacutei ngoumld druup tsol deacute neacute ngoumld druup laang wa ni a om hum yeacute sheacute ma seacuteng ku ngeacutei trul par kyeacute ku suung thuuk daang youmln teacuten trin leacute kyi choak thuumln ngoumld druup ma luumld thaam kyeacute kuumln dha ta nyur du dhaak la tsal du sool Eleventh for making the offering of ambrosial medicine recite ldquoA OM HUM in this offering bowl representing the limitless skylike expanse of the the mind an ocean of the ambrosia of the view meditation and conduct has pooled Offered to the five divine embodiments of Ma seacuteng may you accept them [As a result] may you grant us the accomplishment of wisdom that is free from waxing and waningrdquo Then for receiving the siddhi recite ldquoA OM HUM five embodiments of the wisdom deity Ma seacuteng along with your emanations now may you quickly grant me all the supreme and ordinary accomplishments of body speech mind good qualities and activitiesrdquo

47

(b) 12 The Torma Offering བOགཉསཔགཏརམའatildeལབན ཨaiumlntilde Iབམཁའཡངསརནཆནགཏརགཞང` Uumlམཔའདགསལརངའqང

གཏརམབཤམས kདཔཤrགདཀརམངརརIརoslashངས ཤསརབསངའཁརདངབཅསལའatildeལ

kyu nyi pa tor ma bhuul wa ni a om hum ta wa kha yang rin cheacuten tor zhong dhu gom pa oumld saal rang jung tor ma shaam kyoumld pa sha traak kar ngar ri tar puung sheacute raab ma seacuteng khor daang kye la bhuul Twelfth for the torma offering recite ldquoA OM HUM on a precious torma plate representing the open skylike view I set out a self-originated torma representing the luminous meditation and pile up a mountain of flesh blood white and sweet offerings representing the conduct I offer these to the wisdom deity Ma seacuteng along with his retinuesrdquo

(b) 13 The Emanation and Absorbtion of the Mantras བOགSམཔའཛབན དངཔའrའ`ལ[P76] བདགཉདཡཤསསངuགསཀརའདmའའཁརལmཡདatildeས

སམསཅནmཡEང`སངEacutemལཔབཅསcsངགདcལ`ཨaiumlntildeརཛmལ རངརངགgགསYམས

4ངབ6ར`འཁརབ དལསའདཟརཡགའAumlཆརIརབབནསབདགལཐམཔས _LནབགAEligབབསལནས

ཐམསཅདསལསངངམབeདགszligངསདངxནཔརབསམ ཡངཤསརབསངYམསcuགསལསའདཟར

infinགསordfIatildeyངསམདའrསནས འqངབཆནཔmཡབOདམདངསདང ཤསརབའདཟརBབOདདང

CཤངནགསཚལBབOདདང ཉAringདངཡདབཞནནརatildeའའདཟརདང བནངདཔལམགནldegནuacute

བWདYམསcཤསརབacircསཔདང Wལཔ8_nནཔབNtildeནམ8སnགསསམསཅནརགཔཅནYམསcཤསརག

དང ཡཤསlཚbགསYམས[P77]cཤསརབacircསཔགཟ4ནཐམསཅདབegraveསནསབདགལཐམཔསབདག

cངསངཆནཔརརནས སམསབདEངད4རམདཡཤསསལསངངགསལབརབསམ kyu suum pa dzaab ni daang po tro dhu la dhaak nyi yeacute sheacute ma seacuteng thuuk kar oumld ngeacutei khor lo nga yi uumld seacutem kyeacuten nga yi teacuteng dhu ma seacuteng ku nga truumll pa kyeacuted kyi nying gi kyil dhu a om hum ram dza nga la rang rang gi ngaak naam jang kor du khor wa de leacute oumld zer yik dru char taar baap neacute dhaak la thim peacute lo muumln baak drip saal neacute thaam kyeacute sa leacute seacuteng nge mi jeacuted zuung daang dheacuten par saam yang sheacute raab ma seacuteng naam kyi thuk leacute oumld zer kyak kyu ta wu draang meacute troumld neacute jung wa cheacuten po nga yi kyuumld dhaang daang sheacute raab oumld zer ji kyuumld daang tsi shing naak tshal ji kyuumld daang nyi dha daang yi zhin nor bhursquoi oumld zer daang boumln kyong pal goumln lha sin dheacute jeacuted naam kyi nuumld pa daang jal po loumln po tsuumln mo soog seacutem kyeacuten rik pa kyeacuten naam kyi sheacute rik daang yeacute sheacute lha tshoak naam kyi sheacute raab nuumld pa zi jin thaam kyeacuted dhuumld neacute dhaak la thim peacute dhaak kyang ma seacuteng cheacuten por jur neacute seacutem dheacute tong yeacuter meacuted yeacute sheacute sa leacute sang ngeacute saal war saamThirteenth is the mantras First for the emanation and absorbtion contemplate ldquoI myself am the wisdom deity Ma seacuteng at whose heart are five wheels composed of the five colors of light At their centers atop five animals are the five embodiments of Ma seacuteng along with their emanations There are five syllablesmdashA OM HUM RAM DZAmdashone at the center of each of their hearts with their respective mantras circling them counterclockwise From those luminous seed syllables fall like rain dissolving into me and clearing away my mindrsquos darkness habitual tendencies and obscurations everything becomes vividly clear and I gain the power of non-forgetfulnessrdquo Further contemplate ldquoCountless light rays in the form of iron hooks radiate from the hearts of the Ma seacuteng

48

deities gathering in the essence and luminosity of the five great elements the essence of wisdomrsquos light and rays the essence of greenery and forests the lights and rays of the sun moon and wish fulfilling gems the wisdom power of the protectors of Boumln the glorious guardians and the eight classes of gods and spirits the intellect of intelligent beings like kings ministers and queens and the insight power and magnificent blessings of the assemblies of wisdom gods such that they dissolve into me Through this I too become the great Ma seacuteng as the mind becomes inseparable bliss and emptiness its primordial wisdom becoming vividly and clearly presentrdquo

(b) 13 1 The General Specific and Praise Mantras kའཛབན ཨaiumlntilde རཛབྷཀདྷཧནནམཤཡསdའ` Uumlསའཛབལ uགསcsངཔ8ན ཨparaཀཁགངཧཨཐག

དྷཧནསdའ` Eacuteའsངཔ8ན aiumlཨཏཐདནལསplusmnདྷཧནསdའ` གSངགsངཔ8ན ntildeཨཙཚཛཝཡཤཤད

དྷཧནསdའ` ཡནཏནBsངཔ8ན རཨཅཆཇཉརཞmicroདྷཧནསdའ` འrནལསcsངཔ8ན ཛLཔཕབམཟ

འཚགདྷཧནསdའ` དནསའཛབབEད ཨaiumlntilde ཡཤསའཇའའདའཁརལ8འགཞལཡས[P78]ནས ཤས

རབསངEacutemའཁརབཅསལ དམགསམད]ངནསཡཤསའཛབcམཆད ཤསརབམIརའབརབའ

དངསugraveབCལ

kyi dzaab ni a om hum ram dza bha ki deacute heacuten na ma sha ya si dhi dhu goumld dzaab la thuuk kyi nying po ni a lsquou ka kha ga nga ha a thik deacute heacuten si dhi dhu ku yi nying po ni om o ta tha da na la sa maya dheacute heacuten si dhi dhu suung gi nying po ni hu i tsa tsha dza wa ya sha sheacuted dheacute heacuten si dhi dhu youmln teacuten ji nying po ni raam e kya cha ja nya ra zha mara dheacute heacuten si dhi dhu trin leacute kyi nying po ni dza mu pa pha ba ma za lsquoa tsheacutek dheacute heacuten si dhi dhu deacute neacute dzaab toumld a om hum yeacute sheacute ja oumld khor lorsquoi zhal yeacuted neacute sheacute raab ma seacuteng ku nga khor kyeacuted la mig meacuted loank neacute yeacute sheacute dzaab kyi choumld sheacute raab meacute tar bhaar weacutei ngoumld druup tsol The general mantra is A OM HUM RAM DZA BHA KI DHE HEN NA MA SHA YA SIDHI DHU As for the [five] specific mantras the essential ldquomindrdquo mantra is A HU KA KHA GA NGA HA A THIG DHE HEN SIDHI DHU The essential ldquobodyrdquo mantra is OM O TA THA DHA NA LA SA MAYA DHE HEN SIDHI DHU The essential ldquospeechrdquo mantra is HU I TSA TSHA DZA WA YA SHA SHED DHE HEN SIDHI DHU The essential ldquogood qualitiesrdquo mantra is RAM E KYA CHA JA NYA RA ZHA MARA DHE HEN SIDHI DHU And the essential ldquoactivitiesrdquo mantra is DZA MU PA PHA BHA MA ZA lsquoA TSHEK DHE HEN SIDHI DHU The praise mantra is chanted with the following hymn ldquoA OM HUM from the wisdom mansion with its circles of rainbow light come the five embodiments of the wisdom deity Ma seacuteng along with their retinues To them I make this offering of wisdom mantras from the vast expanse with no reference points May I be granted the accomplishment of wisdom that blazes like firerdquo

(b) 14 The Feast Offering བOབཞཔཚbགསམཆདན ཨaiumlntilde ཡཤསཤསརབསངའཁརབཅསལ བདགཅགམཤསŒངསཔགསལབའ

yར གནསའདརཞལཟསཚbགསལkནoངསནས ཡཤསམདངསདངཆསཏག ཤགསSགསལ

kyu zhi pa tshoak choumld ni a om hum yeacute sheacute sheacute raab ma seacuteng khor kyeacute la dhaak kyaag mi sheacute mong pa saal weacutei chir neacuted dhir zhaal zeacute tshoak la kyeacuten dreacuten neacute yeacute sheacute dhaang daang cheacute teacute sheek su sool

49

Fourteenth for the feast offering recite ldquoA OM HUM in order to dispel our ignorance and confusion I invite the Ma seacuteng deities with primordial wisdom and wisdom-[knowledge] along with their retinues here to this place for a feast offering May you come here bringing the radiance of your wisdomrdquo

(b) 141 Make the Offering མཆདའatildeལན ཨaiumlntilde ཟདམདཡཤསམཆདཔའdནདœངགཏབས ཡཤསསངལཔབཅསལའatildeལ

uགསe4ནBསradicབསལབཞསSགསལ དམགསམདཤསརབཆནཔ8འདངསugraveབCལ

choumld bhul ni a om hum zeacuted meacute yeacute sheacute choumld peacute trin puung tipb yeacute sheacute ma seacuteng truumll pa kyeacuted la bhul thuuk jeacute jin ji loab la zheacute su sool mik meacuted sheacute raab cheacuten porsquoi ngoumld druup tsol To make the offering recite ldquoA OM HUM we offer an inexhaustible wisdom offering amassed like banks of clouds to the Ma seacuteng wisdom deities and their emanations May you receive them in your compassionate blessings May you grant us the accompishment of the great wisdom devoid of reference pointsrdquo

(b) 142 The Confession བཤགསཔན ཨaiumlntilde ཤསརབསངlཚbགསདགངསSགསལ བདགསགསམརགགszligངསའཛfནའigraveལ

པའ_[P79] EacuteགSངuགསcCལགདམཚfགདང བཀའའགལམMསཚbགསcསབཤགསཔརབBའ shaak pa ni a om hum sheacute raab ma seacuteng lha tshoak gong su sool dhaak soog ma rik zung zin trul peacute lo ku suung thuuk kyi tsa laak dham tshik daang ka gaal ma luumld tshoak kyi shaak par jirsquoo For the confession recite ldquoA OM HUM assembled Ma seacuteng wisdom deities please think of me I and others like me with our ignorant dualistic deluded minds [violate] the root and branch commitments of body speech and mind and go against your words All of this we confess through the feast offeringrdquo

(b) 143 The Liberation བAEligལབན ཨaiumlntilde FངdegདFདབOདཞངཁམསམMསZན ཡཤསཤསརབསངརངབཞནལ བརཆད

དyབགགས4བམངམདcང `གmཡཤསmཡད4ངསSAEligལ draal wa ni a om hum naang si noumld kyuumld zhing khaam ma luumld kuumln yeacute sheacute sheacute raab ma seacuteng raang zhin la bar cheacuted dra geacutek ja wa ming meacuted kyaang duuk nga yeacute sheacute nga yi yink su drol For the liberation recite ldquoA OM HUM appearance and existence the container world and the beings that inhabit it and all realms without exceptionmdashthose have the nature of primordial wisdom of the Ma seacuteng wisdom deities Though not even the names lsquoobstaclersquo lsquoenemyrsquo and lsquoevil spiritrsquo exist there it is where the five toxic emotions are liberated in the expanse of the five wisdomsrdquo

(b) 144 The Proffering

50

བEབཔན ཨaiumlntilde ཉནམངས`གmའigraveལཔའYམ[གZན ཡཤསསངEacutemའཞལ`བEབ མརག

ŒངསཔའབགཆགསuacuteགAEligབYམས ཡཤསཆནཔ8འ]ང`བEབཔར4འ

taap pa ni a om hum nyoumln mong dhuuk nga trul peacute naam toak kuumln yeacute sheacute ma seacuteng ku ngeacutei zhaal du taap ma rik moong peacute baak chaak dhig drip naam yeacute sheacute cheacuten porsquoi loank du taap par jarsquoo For the proffering38 recite ldquoA OM HUM [I] proffer all those afflictions five toxic emotions and deluded superstitious thoughts to the mouths of the five embodiments of the wisdom deity Ma seacuteng May dulling karmic traces negative deeds and obscurations be lsquofedrsquo into the vastness of the great primordial wisdomrdquo

(b) 15 The Praise བཅmཔEacuteབEདཔན ཨaiumlntilde དབཞནརགསcའཇའའདའཁརལ8འནང ཡཤསIབ4|འneངཆནEང

uགསclམཆགཤསརབསངEacute Eacuteམདགདཀརགསལ[P80]མཚནདཔལངསkདOumlགས དatildepound

གdaggerszligརབདརག ཤགསyངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདr

བཞEངའབར གSངལའགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལ

འབབས yགགཡསཤསརབཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yག

གཡནUumlབཞམཛbདmའoumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན Eངཉདཡཤསབདགལ

དགངསSགསལ EངགSམAEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབh

གསལ Yམyལprodརཔདམའvགསxནནས AEligརལཙའགནསmZནཤསཔའ [P81]མབeད

གszligངསxནཤསརབ_8ynསསགས སངཉདདངགཉསSམདཔརམཛbད

kyo nga pa ku toumld ni a om hum deacute zhin rik kyi ja oumld khor lorsquoi naang yeacute sheacute ta wa ji rursquoi chung cheacuten teacuteng thuuk kyi lha choak sheacute raab ma seacuteng ku ku dhok kar saal tsheacuten peacute loank kyoumld dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln tong nyi yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld Fifteenth for the praise recite ldquoA OM HUM in the rainbow circle39 of the Thusness family on a coral garuḍa of the wisdom view is the supreme wisdom deity the lsquomindrsquo Ma seacuteng His pure white body bears the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the

51

root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the wisdom of emptiness please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo ཨaiumlntilde གdaggerངVངརགསcའཇའའདའཁརལ8འནང ཡཤསvགསxན`ངགinfinགའEང Eacuteཡlམཆག

ཤསརབསངEacute EacuteམདགདཀརསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརག ཤགསyངས

མདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལའགག

མདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབཡཤས

རལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའoumlགབམ

བFམས [P82]བWདrབཞEངབནUuml8ས8སnརEན མལངཡཤསབདགལདགངསSགསལ EངགSམ

AEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum yung drung rik kyi ja oumld khor lorsquoi naang yeacute sheacute jaak dheacuten dung gi kyo geacutersquoi teacuteng ku yi lha choak sheacute raab ma seacuteng ku ku dhok kar ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln me long yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Yungdrung family on a lark white like a conch shell with a wisdom tongue is the supreme wisdom deity the lsquobodyrsquo Ma seacuteng His light yellow body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the mirrorlike wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo

52

ཨaiumlntilde འཁརལ8རགསcའཇའའདའཁརལ8འནང ཡཤསགSངxནགdaggervངནཙleའgeEང གSངགl

མཆགཤསརབསངEacute EacuteམདགvངསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརགཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWད[P83]rབཞEངའབར

གSངལའགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡས

ཤསརབཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའ

oumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན མཉམཉདཡཤསབདགལདགངསSགསལ Eང

གSམAEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodར

པདམའvགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས

སངཉདདངགཉསSམདཔརམཛbད

a om hum khor lo rik kyi ja oumld khor lorsquoi naang yeacute sheacute suung dheacuten yu jang neacute tsorsquoi teacuteng suung gi lha choak sheacute raab ma seacuteng ku ku dhok jaang ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln nyaam nyi yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Wheel family on turquoise green parrot endowed with wisdom speech is the supreme wisdom deity the lsquospeechrsquo Ma seacuteng His yellow green body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the wisdom of equality please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiuml[P84]ntilde པདམརགསcའཇའའདའཁརལ8འནང ཡཤསAEligxནགdaggerཡའAumlགཆནEང ཡནཏན

lམཆགཤསརབསངEacute EacuteམདགདམརསརམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརག ཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལ

འགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབ

53

ཡཤསརལyའཛfན འyZནའigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའoumlགབམ

བFམས བWདrབཞEངབནUuml8ས8སnརEན ས8སnརཡཤསབདགལདགངསSགསལ EངགSམAEligAEligགས

ཚངསད4ངསVགOཡས འsལཡག[P85]བཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum pad ma rik kyi ja oumld khor lorsquoi naang yeacute sheacute dra dheacuten yu yi druuk cheacuten teacuteng youmln teacuten lha choak sheacute raab ma seacuteng ku ku dhok mar ser tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln so sor yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Lotus family on great turquoise dragon endowed with wisdomrsquos sound is the supreme wisdom deity the lsquogood qualitiesrsquo Ma seacuteng His orange body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the individualy discriminating wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiumlntilde རནཆནརགསcའཇའའདའཁརལ8འནང ཡཤསད4ངསxནམཐངགuqགEང rནལསl

མཆགཤསརབསངEacute EacuteམདགgསངསམཚནདཔཡནཏནOumlགས དatildepoundགdaggerszligརབདརགཤགས

yངསམདEacute Eacuteལསའདཟརuངཔyངསམདའrས uགསལསཡཤསབWདrབཞEངའབར གSངལ

འགགམདཚངསད4ངསVགOxན འsལཡགབཞབOའཆརཆནཡངསལའབབས yགགཡསཤསརབ

ཡཤསརལyའཛfན འyZན[P86]འigraveལ[གབདགའཛfནCདནསགཅད yགགཡནUumlབཞམཛbདmའ

oumlགབམབFམས བWདrབཞEངབནUuml8ས8སnརEན 4ugraveབཡཤསབདགལདགངསSགསལ EངགSམ

AEligAEligགསཚངསད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའ

54

vགསxནནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སང

ཉདདངགཉསSམདཔརམཛbད a om hum rin cheacuten rik kyi ja oumld khor lorsquoi naang yeacute sheacute yang dheacuten thing gi khu juuk teacuteng trin leacute lha choak sheacute raab ma seacuteng ku ku dhok ngo saang tsheacuten peacute youmln teacuten dzoak u tra yu zur dheacuter sheak draang meacute ku ku leacute oumld zeacuter phung po draang meacute troumld thuuk leacute yeacute sheacute jeacuted tri zhi toong bhar suung la gaag meacute tshaang yang druuk kyu dheacuten trul yik zhi kyursquoi char cheacuten yoong la bheacuteb chaak yeacuted sheacute raab yeacute sheacute ral dri zin dro kuumln trul toak dhaag zin tseacuted neacute kyoumld chaak youmln go zhi dzoumld ngeacutei leacutek bahm naam jeacuted tri zhi tong boumln go so sor toumln ja druup yeacute sheacute dhaak la goong su sool tong suum dra drog tshang yang druuk kyu yi truumll yik zhi kyursquoi char tar waap tu sol naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM in the rainbow circle of the Jewel family on blue cuckoo endowed with wisdomrsquos melody is the supreme wisdom deity the lsquoactivitiesrsquo Ma seacuteng His light blue body has all the perfect qualities the major and minor marks On the tips of his turquoise [colored] hairs are uncountable figures of sugatas Uncountable masses of light rays radiate from his body the wisdom of the 84000 [Boumln teachings] blazes from his mind and the sixty unceasing divine melodies are present in his speech A torrential rain of the forty miraculous letters falls all around him In his right hand he holds a sword of insight and wisdom which cuts beingsrsquo deluded thought and ego-clinging at the root In his left hand he carries volume containing the Four Portals and the Treasury [with which he] teaches each of the 84000 doors of Boumln You who are the all-accomplishing wisdom please consider me sound the sixty divine melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciences ཨaiumlntilde ལཔའསངབཞབOUumlབཞབཅས EacuteམདགyགསམuནམཚནདཔཡནཏནOumlགས yགམཚན

WནདངཆMགསགཙbདངམuན ཚདམདཡཤསབདགལདགངསSགསལ EངགSམAEligAEligགསཚངས[P

87]ད4ངསVགOཡས འsལཡགབཞབOའཆརIརདབབhགསལ Yམyལprodརཔདམའvགསxན

ནས AEligརལཙའགནསmZནཤསཔའ མབeདགszligངསxནཤསརབ_8ynསསགས སངཉདདང

གཉསSམདཔརམཛbད

a om hum truumll peacute ma seacuteng zhi kyu go zhi kyeacuted ku dhoak choak thuumln tsheacuten peacute youmln teacuten dzoak chaak tsheacuten jeacuten daang cha luuk tso daang thuumln tsheacuted meacute yeacute sheacute dhaak la gong su sool tong suum dra drog tshaang yaang druuk kyu yi truumll yik zhi kyursquoi chaar tar waap tu sool naam drol ma nyur peacuted marsquoi jaak dheacuten neacute dra jur lo tsarsquoi neacuted nga kuumln sheacute peacute mi jeacuted zuung dheacuten sheacute raab lo droumld soog ma seacuteng nyi dhaang nyied su meacute par dzoumld ldquoA OM HUM the forty emanations of Ma seacuteng along with [the four guardians of] the four gateways are colored in accord with their respective directions They have all the perfect qualities the major and minor marks and their implements ornaments and dress resemble those of their main deity You who are the immeasurable wisdom please consider me sound the sixty divine

55

melodies through the billionfold universe sending down the forty miraculous letters like rain Make me indivisible from Ma seacuteng himself with a lotus tongue liberated and quick with the memory insight intelligence and so forth of the lotsawas who can translate all five major sciencesrdquo

(b) 16 [The Requests to Grant] the Accomplishments བOVགཔདངསugraveབན ཨaiumlntilde EacutempartནBསugraveབཔའདངསugraveབCལ གSངmཚངསད4ངསOumlགསཔའདངས

ugraveབCལ uགསmཡཤས_མདདངསugraveབCལ WནmལགསའqངཡནཏནདངསugraveབCལ ལསmrན

ལསམཐརyནདངསugraveབCལ [གསཔཆནཔIབའདངསugraveབCལ YམཔརདགཔkདཔའདངསugraveབCལ

དམགསSམདཔUumlམཔའདངསugraveབCལ བucircངམཚམས~ལབདམཚfགདངསugraveབCལ _ནམདཔའ~ས

atildeའདངསugraveབCལ གཞནཡངམཆགདངམuནམངདངསugraveབYམས[P88] མMསOumlགསཔརབདགལ

Cལ`གསལ kyu druuk pa ngoumld druup ni a om hum ku nga lhun ji druup peacute ngoumld druup tsol suung nga tshaang yaang dzoak peacute ngoumld druup tsol thuuk nga yeacute sheacute la meacute ngoumld druup tsol jeacuten nga leacutek jung youmln teacuten ngoumld druup tsol leacute nga trin leacute thaar chin ngoumld druup tsol toak pa cheacuten po ta weacutei ngoumld druup tsol naam par daak pa kyoumld peacute ngoumld druup tsol mik su meacuted pa gom peacute ngoumld druup tsol suung tshaam draal wa daam tshik ngoumld druup tsol la na meacute pa dreacute bhursquoi ngoumld druup tsol zheacuten yaang choak daang thuumln mong ngoumld druup naam ma luumld dzoak par dhaag la tsal du sool Sixteenth for [the requests to grant] the accomplishments recite ldquoA OM HUM please grant me the accomplishments of your five spontaneously accomplished bodies Grant me the accomplishment of your five types of speech endowed with all the [sixty] divine melodies Grant me the accomplishments of your five minds endowed with the unsurpassed primordial wisdoms Grant me the accomplishments of the five ornaments your marvelous [five] qualities And grant me the accomplishment of the five actions your [five] perfected activities ldquoGrant me the accomplishment of the view the great realization Grant me the accomplishment of conduct meticulous and pure Grant me the accomplishment of meditation free of any particular focal points Grant me the accomplishment of commitments beyond the borders of lsquokeepingrsquo and lsquobreakingrsquo And grant me the accomplishment of the unsurpassed fruit Moreover please grant me the supreme and ordinary accomplishments all without any exceptionrdquo

(b) 17 The Fire Offering བOབ`ནཔམམཆདན ཨaiumlntilde Iབའརམདབདཆནམཐབh Uumlམཔརངགསལཡmའམtརབས kདཔ

`གmའབགAEligབམMསབdegགས འ~སatildeEacutemད4རམདཡསངསWས uumluumlཛལརམཛལརམ

kyu dhuumln pa meacute choumld ni a om hum ta wa jur meacute dheacute cheacuten meacute thaab tu gom pa rang saal yeacute ngeacutei meacute paar weacutei kyoumld pa duuk ngeacutei baak drip ma luumld seacutek dreacute bu ku nga yeacuter meacute yeacute saang jeacuted tri ni tri ni dza la ram dza la ram Seventeenth for the fire offering recite ldquoA OM HUM on the hearth of the view unchanging and blissful blazes the fire of meditation the self-illuminating five wisdoms Through this comes the conduct that burns the obscurations and karmic traces of the five toxic emotions and then the fruit

56

the five inseparable bodies of a primordially enlightened being TRI NI TRI NI DZA LA RAM DZA LA RAMrdquo

(b)18 The Remainder བཅབWདཔlགམན ཨaiumlntilde འདདmདམགསམདjནཔWཆནའད ཡཤསདགངསཔས4ནradicབསtལནས

jན རངརངཅའདདཡནབཞནའrདནསcང ག`གསམསབརནས_མདསཐབཤག kyo jeacuted pa lhaak ma ni a om hum dhoumld nga mik meacuted jin pa ja cheacuten dhi yeacute sheacute gong peacute jin laab peacutel neacute jin rang rang kyi dhoumld yi zhin treacuted neacute kyang dhuuk seacutem bhor neacute la meacute sa thoap shoak Eighteenth for the remainder40 recite ldquoA OM HUM this vast gift of five desireablesmdashfirst blessed then increased in number using the innermost intent of deep wisdommdashis now given away without focus41 As a result may beings meet with whatever they desire abandon their malevolent intents and attain the unsurpassed groundrdquo

(b) 19 The Pledge བOདTཔདམབཅའན བདགནཚརབསགངནསདIའབར ཡཤསཤསརབསངབཔཡ དIAEligབjངl

མཆགཉདདངམཇལ ཞལམཐངཙམBསཤསརབ[P89]མIརའབར སངཉདནམtང[གhབUumlམ

བUumlམཔཉདདངད4རམདOumlགསསངསWས

kyu gu pa daam kya ni dhaak gi tsheacute raab gong neacute da teacutersquoi bhar yeacute sheacute sheacute raab ma seacuteng druup pa yi da ta drip jaang lha choak nyi daang jal zhaal thoong tsam ji sheacute raab me tar bhar ma seacuteng nyi ni mi paang taag tu gom gom pa nyi daang yer meacuted dzoog saang jeacuted Nineteenth for the pledge recite ldquoThrough previous lives and up to the present I have practiced the wisdom deity Ma seacuteng By this now my obscurations are cleared away and I encounter the supreme deity himself Just by seeing his face my wisdom blazes up like fire Ma seacuteng I will not abandon you but will meditate regularly Through this meditation may I become a complete buddha inseparable from yourdquo

(b) 20 The Torma Offering ཉuཔགཏརའatildeལན ཨaiuml Iབམཁའད4ངསYམདགགཏརགཞང` Uumlམཔའདགསལཟདམདགཏར

མསབཀང kདཔརངཤརརངyལཤrགoslashངས འ~སatildeབཤམསལ_མདམཆདཔའatildeལ Wལབ

མཉསཤངདམཅནuགསདམབ6ང ldegནཞཞངརགསVགjནཔསཚfམ ཉམསཆགསབ6ངཞངབརཆད

wནYམསAringག མMས_མདOumlགསསངསWསཔརཤག

nyi shu pa tor bhul ni a om hum ta wa kha ying naam dhaak tor zhong du gom pa oumld saal zeacuted meacuted tor ma shaam kyoumld pa raang shar raang drol sha trak pung dreacute bu shaam trul la meacuted choumld pa bhuul jal wa nye shing daam kyeacuten thuuk dhaam kaang lha sin zhi zhing rik druuk jin peacute tshim nyaam chaak kaang zhing bar cheacuted kyeacuten naam dhok ma luumld la meacuted dzoak saang jeacuted par shoak Twentieth for the torma offering recite ldquoA OM HUM this pure torma plate representing the open skylike view I fill with an inexhaustible tormas representing the luminous meditation and pile with

57

flesh and blood representing self-arisen and self-liberated conduct As the fruit I make the unsurpassed offering both substantial and mentally created [As a result] may all the Victors be pleased and the wishes of the oath-bound guardians are fulfilled May all the gods and spirits are pacified and the beings in the six realms are satisfied by generosity May declining and broken commitments are mended and obstacles and negative circumstances are repelled May everyone become perfectly enlightened beings with no one left behindrdquo

(b) 21 The Aspirational Prayer ཉརགཅགཔiནལམན ཨaiumlntilde ཤསརབསངlཚbགསདགངསSགསལ བདགསགསདཔནOslashབའཁརདང

བཅསཔལ ཚརངནདམདལངསkདརགས[P90]Qདའཕལ བསམཔཡདབཞནའugraveབཔརམཛད`

གསལ AEligབགཉས4ངཞངཚbགསགཉསOumlགསརཅག ཤrགགདསཔའMསའདབརབའ`ས ཤསརབ

སངlམཆགEacuteཐབནས རངདནprodརugraveབགཞནདནམཐརyནཤག

nyer kyik pa moumln lam ni a om hum sheacute raab ma seacuteng lha tshoak gong su sol dhaak soak poumln lobe khor daang kyeacuted pa la tsheacute ring neacute meacute long kyoumld rik juumld phel saam pa yid zhin druup par dzeacuted du sool drip nyi jang zhing tshoak nyi dzoak jur kyik sha traak dhoumld peacutersquoi luumld dhi bhor weacutersquoi dhuumld sheacute raab ma seacuteng lha choak ku thoop neacute raang doumln nyur druup zheacuten dhoumln thar chin shoak Twenty-first for the aspirational prayer recite ldquoA OM HUM assembled wisdom deities of Ma seacuteng please consider us myself and the others the masters and their retinues Grant us longevity health resources and flourishing family lines and let us accomplish our wishes just as we conceive them May our two obscurations be cleansed and our two accumulations completed When we abandon these material bodies of flesh and blood may we attain the body of the supreme wisdom deity Ma seacuteng then swiftly attain our own aims and fully accomplish the aims of othersrdquo

(c) The Conclusion གSམཔeསc4བན suum pa jeacuted kyi ja wa ni Third is the concluding activities (c) 1 The Request for Auspiciousness དངཔབuཤསགསལབན ཨaiumlntilde yདངནངམདའདགསལགཞལཡསཁང དatildeསདངམཐའམད[གཆདར

དགསམད ཕ~ངགཞལཡསབuཤསགངལགསཔ དངའདརགསལཞངབuཤསབདལགསཤག སང

EacutemལཔUumlབསགས Fངལདངསམདགསལལརངབཞནམད ཟགམདའདEacuteའབuཤསབདལགས

ཤག དངའདརགསལཞངབuཤསབདལགསཤག _8AElignམUumlའ4དའsལཡགབཞབOདང ནསསཤOslashང

བ`དCiནམཆགསགས uནཚbགས[P91]Oumlསcབuཤསགངལགསཔ དངའདརགསལཞངབu

ཤསབདལགསཤག

daang po tra shi sol wa ni a om hum chi daang naang meacute oumld saal zhaal yeacute khang uumld daang tha meacute taak cheacute re dhoak meacute pho draang zhaal yeacute tra shi gaang leacutek pa deacuteng dhir saal zhing tra shi dheacute leacuteg shoak ma seacuteng ku nga trul pa go wa soog nang la ngoumld meacute saal la raang zhin meacute zaak meacute oumld kursquoi tra shi dheacute leacutek shoak deacuteng dhir saal zhing tra shi dheacute leacutek shoak lo droom go jeacuted trul yik zhi

58

kyu daang na soumld shi loank duumld tsi meacuten choak soog phuumln tshoak dzeacuted kyi tra shi gang leacutek pa deacuteng dhir saal zhing tra shi dhe leacutek shoak The first of these is the request for auspiciousness ldquoA OM HUM the inestimable mansion has no inside or outside it is devoid of center and periphery existence and nonexistence hopes and fears Whatever good there is in this auspicious inestimable palace may the auspiciousness and goodness of the perfect substances shed their light here today The five embodiments of Ma seacuteng their emanations the guardians and so on appear but are without concrete form they are visible but have no self-nature Whatever good there is in these undefiled luminous bodies May the auspiciousness and goodness of the undefiled luminous bodies shed their light here today ldquoThe forty miraculous letters that [are keys to] open the box of intelligence the ambrosial medicine that heals the sick and brings the dead to life whatever goodness there is in these auspicious perfect substances may the auspiciousness and goodness of the perfect substances shed their light here today

(c) 2 The Dissolution གཉསཔད4བegraveན ཨaiumlntilde གཞལཡསསངགཙbའཁརལཔZན སབནཡགའAumlལབegraveསཡགYམས

བདགགཤuནདatildeསSཐམཔཡ རངསམསམགཡམཉམགསལEacuteགSམOumlགས

nyi pa yeacute dhu ni a om hum zhaal yeacute ma seacuteng tso khor trul pa kuumln sa boumln yik dru la dhuumld yi geacute naam dhaak gi sheacute thuumln uumld su thim pa yi raang seacutem mi yo nyaam saal ku suum zoog Second for the dissolution recite ldquoA OM HUM the inestimable mansion the main deity Ma seacuteng the retinues and emanations all gather back into their seed syllables and those syllables dissolve into the center of my heart My own mind is now complete with the three bodies the unwavering eternal body of Boumln the luminous body of innate perfection and the emanation body of equalityrdquo42

(c) 3 The Great Completeness Oumlགསཔཆནཔ8ན ཨaiumlntilde འཁརའདསZནBsངཔརངགསམས སམསཉདམབཅསdས~ལབནཉད

ད4ངས ད4ངསཉདང8བnནམམཁའམཐའདངམཉམ མཉམཉདམབཅསཐགལའངངལབཞག

dzoak pa cheacuten po ni a om hum khor dheacute kuumln ji nying po raang gi seacutem seacutem nyi ma kyoumld troumld draal boumln nyi ying ying nyi ngo bo naam kharsquoi tha daang nyaam nyaam nyi ma kyoumld thik lersquoi ngang la zhaak Third for the great completeness recite ldquoA OM HUM the essence of samsara and nirvana is [none other than] onersquos own mind [The nature of] mind-itself unfabricated and free of elaborations is [the nature of] Boumln-itself [The union of the two represents] the nature of dimension-itself which is equal to the dimensionless sky space That equality itself is the unfabricated [single] sphere rest in that staterdquo Please see a [single] sphere in footnote no 36

Colophon ཞསཔའདནབདགའoགནམབནཤསརབདགངསWལལ སངཤང4འའAumlགAringའབཅmལ lམཆགསངདངསམཇལཞལMང

གནངཡངཡགརམབཀདcང དནསYམའརinfinགསཕEགལ8འ[P92]སགAringབའཚསབཅmལ རབའ4མས_8ynསའདཟརBས

བEacuteལངརཡགརབཀདཔས ལམངསངབསOངཙམམགཏགསབeདའ`གཔལ lགཆདནརའigraveལཉསའགལགངqངYམས མyན

xནYམསckནgརམཐལལབཤགས དགCགངqངའyZནདན`བg བuཤསཔརཤག

59

zheacute pa dhi ni dhaak dra naam boumln sheacute raab gong jaal la sa kyong shing jarsquoi druuk dharsquoi kyo nga la lha choak ma seacuteng ngoumld jaal zhaal luung naang yaang yi geacuter ma koumld kyaang deacute neacute naam jur kyaag pho taag lorsquoi sa ga dha weacutei tsheacute kyo nga la raab jaam lo droumld lsquooumld zeacuter ji kuul ngor yi geacuter koumld peacute lo maang song weacutei kyung tsam ma toak jeacuted dhuuk pa la lhaak cheacute nor trul nyeacute ghaal gaang juung naam cheacuten dheacuten naam kyi kyeacuten ngar thol lo shaak geacute tsa gaang juung dro kuumln doumln du ngo tra shi paar shoak This text was verbally transmitted to a person such as me Sherab Gongjal from the clan of Celestial Boumln in the female wood-bird year the year known as ldquoearth protectorrdquo on the 15th day of the dragon month when I directly encountered the supreme deities of Ma seacuteng [in vision] I did not write it down at that time Later in the male iron-tiger year in the [fourth] month knows as saga-dawa on the fifteenth day I wrote it down as the behest of [Geshe] Rabjam Lodoe Oumldzer Since many years had elapsed I had forgotten much and only a small portion remained in my memory Thus whatever additions and omissions errors and faults I have made I solemnly confess before all learned persons On the other hand whatever roots of virtue have been created I dedicate for the benefit of all sentient beings May it be auspicious

[P93]གབaumlསགསངབའགཤམatildeལགསས བཟ8རགལ ཤརEacute དlདདབྷརཐཚནསdའ` AEligརགལ 4ང

གSང ]ངརndash8ཡzཐཚནསdའ` ཚདམའརགཔལ acircབཡནཏན དྷམདཧཐཚནསdའ` གས8རགལ l8rན

ལས 1ཏདཤནཐཚནསdའ` ནངརགལ དatildeསuགས Zཁརཤནནཐཚནསdའ` Cསརགསལ ཤརEacute

འགཔbullཏསdའ` sནངགལ 4ངགSང wནཔbullཏསdའ` uacuteབjརལ དatildeསuགས པཔbullཏསdའ` མངན

བeདལ acircབཡནཏན མམངཔbullཏསdའ` Aringསགརལ l8rནལས[P94] ན[པbullཏསdའ` gaab bheacute saang weacutei shaam bhu leacutek so zo rik la shar ku dha lhoumld deacute bhar tha tsheacuten si ti du dra rik la jaang sung laang jur hro yeacute tha tsheacuten si ti dhu tsheacute meacute rik pa la nuup youmln teacuten dhi ma dha ha tha tsheacuten si ti du so rik la lho trin leacute mri ta dheacute shin tha tsheacuten si ti du nang rik la uumld thuuk ku khir shin no tha tsheacuten si ti du tsi rik la shaar ku lsquoig peacuten dri ta si ti du nyeacuten ngaak la jaang suung kyeacuten peacuten dri ta si ti du dheacuteb jor la uumld thuuk pa peacuten dri ta si ti du ngoumln joumld la nuup youmln teacuten ma ming peacuten dri ta si ti du dhoumld gar la lho trin leacute nirt peacuten dri ta si ti du

Supplementary Mantra Text Supplementary Text on the Hidden and Concealed Secrets [of the Ten Fields of Knowledge]

For arts and crafts [east and body] DA LHOumlD DEacute BHAR THA TSHEacuteN SI TI DU For language [north and speech] LAANG JUR HRO YE THA TSHEacuteN SI TI DU For logic [west and good qualities] DHI MA DA HA THA TSHEacuteN SI TI DU For medicine [south and activities] MRI TA DHEacute SHIN THA TSHEacuteN SI TI DU For metaphysics [center and mind] KU KHIR SHIN NO THA TSHEacuteN SI TI DU For astrology [east and body] lsquoIG PEacuteN DRI TA SI TU DU For poetry [north and speech] KYEacuteN PEacuteN DRI TA SI TI DU For composition [center and mind] PA PEacuteN DRI TA SI TI DU For synonymics [west and good qualities] MA MING PEacuteN DRI TA SI TI DU For performance [south and activities] NIRT PEacuteN DRI TA SI TU DU སངgགསcགཤམརའད མཁསཔགསརBatildeམབཟངནང Mང[གསབ`དCཡནཏནབ6ངས བOrགརགཔའཁWནབNtildeག

EངགSམབནཞངདatildeསSབཀད ཅསཔuEནགdaggerངVངཉWལལ རགའཛfནདགངསQདའqངབཞན` ད~བNtildeནཤསWལབདག

60

ལའམ མཁའའy8འsནQདqངབཞནSག~ས4ས ཉསའགལཐམསཅདབསགནསkནgརབཤགས དགCགངམཆསམཁའ

མཉམའyལབg བEནདངབEནའཛfནདཔནOslashབགངའཕལཞང eacuteལབཞནའཕལཞངdaggerནགནསབuཤསཤག གསངWrམ`

བཤདཔས|ངམནcང lyགསuགསདགངསམཉསyརrལ`uལ དགའ

ma seacuteng ngaak kyi shaam jur dhi kheacute pa seacuter ji buum zaang naang luung toak dhuumld tsi youmln teacuten kaang kyu traak rik peacute kha jeacuten tsuuk tong suum boumln zhing uumld su koumld kye pa zhu toumln yuung drung nyi jal la rik dzin gong juumld juung zhin du ra tsuumln sheacute jaal dhaak larsquoam kha drorsquoi nyeacuten juumld juung zhin suuk dri jeacuted nyeacute gaal thaam kyeacute kyaap neacute kyeacuten ngar shaak geacute tsa gaang chi kha nyaam dro la ngo teacuten daang teacuten dzin poumln lobe gong pheacutel zhing dhuul zhin pheacutel zhing yuumln neacute traa shi shoak saang ja trom dhu sheacute peacute ruung min kyang lha drok thuuk gong nyeacute chir traal du phuul gersquoo This supplementary text transcribing the mantras of Ma seacuteng fills the perfect golden ldquovaserdquo43 of the wise with good qualities with the nectar of scriptural knowledge and realization With the ten fields of knowledge ornamenting the mouth of the vase it is displayed in the realm of Boumln at the center of the billionfold universe Whereas the Zhu master Yung-dung Nyi-jal received this in a mind-to-mind transmission from the awareness holders I Ratsun Sherjal obtained it as an oral transmission from the sky-goers and I wrote it down In the presence of the objects of refuge I confess all of my faults Whatever roots of virtue it may contain I dedicate for beings equal [in vastness] to the sky May the teachings and the teaching-holders the masters and disciples flourish Increasing in number like an upsurge of dust may they last long and be auspicious This is sealed to secrecy and inappropriate to disclose in public But in order to please my spiritual friend I sent it to him immediately May it be virtuous

61

Long Life Text [P95] ཤསརབབའསངགའཚབགdaggerངVངཚདཔགམདཅས4བབuགསས sheacute raab ma weacutei seacuteng geacutei tsheacute druup yung drung tsheacute paak meacuted kyeacute ja wa zhuuk so Indestructible Boundless Life A Longevity Practice for the Wisdom Deity Ma seacuteng

[P96]lགཔའlམཆགཤསརབབའསང གdaggerངVངཚདཔགམདལyགའཚལལ གdaggerངVངlཡ6ད`ན སངསཔའatildeམr

ཞངuང6ད` Z4མངཀ Wགར6ད` འཇམདཔལད4ངས བད6ད`ཤསརབསང ཅསཔའདནགཞནacircབOVགནཚbད

འཆམདགdaggerངVངགEacuteདངxནཔ བབཅངཡདམ4དནཚལའatildeམruབཅང འyབསམསཅནཚཟདཚཉམཚའyམསཔYམས

ལམགནབསམཛདཅང ཚདངདབངཐངལངསkདཤསརབསགསcདངསugraveབprodར`4ནཔའགdaggerངVངཚདཔགམདའདཉདབ

ཐབསལ gནའyདངསགཞeསདངགSམམ lhaak peacute lha choak sheacute raab ma weacutei seacuteng yung drung tsheacute paak meacute la chaak tshal lo yung drung lha yi keacute dhu na saang po bhum tri zhang zhung keacute dhu ku ji maang keacute ja gar keacute dhu jaam paal yaang boumld keacuted du sheacute raab ma seacuteng kyeacuted pa dhi ni zhoumln nu kyu druuk na tshoumld chi meacuted yung druung gi ku daang dheacuten pa druup cing yi dhaam jeacuted na tsheacute lo bhuum tri thuup cing dro wa seacutem kyeacuten tsheacute zeacuted tsheacute nyaam tsheacute chaam pa naam la goumln kyaab dzeacuted kying tsheacute daang waang thaang loong kyoumld sheacute raab soak kyi ngoumld druup nyur du jin peacute yung drung tsheacute paagk meacute dhi nyid druup thaap la ngoumln dro ngoumld zhi jeacuted daang sum mo Homage to the most supreme wisdom deity Ma seacuteng [known as] ldquoIndestructible Boundless Liferdquo In the language of the everlasting gods he is Sang-po-bhum-tri In the language of Zhang-zhung he is called Ku-ji-mang-ke In the language of India he is Manjushri In Tibetan he is the wisdom deity Ma seacuteng Appearing in the form of a sixteen year old he is endowed with an immortal and everlasting body Those who perform his practices and regard him as their personal deity may obtain inestimable lifespans they may act as protectors guarding those whose lifespans have come to an end whose lifespans are in a state of decline or whose lifespans have been stolen by evil spirits He grants at once the accomplishments of longevity power and charisma wealth wisdom and so on This sādhana Indestructible Boundless Life has three sections (a) the preliminaries (b) the main body of the ritual and (c) the conclusion

(a) The Preliminaries Procuring Longevity Arrow Vase and Torma

དངཔ8gnནའyལ ཚམདའ[P97]Wནxནལ ཚatildeམ ཚགཏརལམbullལEང`atildeམཔའཁརཞWསདབངoགནརatildeབCགས yགས

བཞརགས[གསམཐའརལatildeསབ6ར ཚཆངཚརལ ཚbགསདངགཏརམདཀརབགགསབOumlསZནབསགསལ daang po ngoumln dro la tsheacute dha jeacuten dheacuten la tsheacute bhuum tsheacute tor la meacuten taal teacuteng dhu buum peacutersquoi khar zhi jeacuted waang draak nor bu tseak choak zhir rik taak thah ril bhuumld kor tsheacute chang tsheacute ril tshoak daang tor ma kar geacutek druup dzeacuted kuumln saak la For the preliminaries [procure] a longevity arrow with all its decorations [of colored silk and jewels] and a longevity vase For the longevity torma place a vase [made of dough] on the

62

maṇḍala on the surface of the vase pile up gems [made of dough] representing the four actions of pacifying increasing magnetizing and subjugating Place the four typological marks in the four directions and surround the border with [a large number of] round balls [made of dough] Further one needs longevity liquor and the longevity pills [made from dough] Collect tshok a torma a white torma a torma for the obstructers and all the substances for the sādhana

(b) The Main Body of the Ritual (b) 1 The Water and Incense Purification དངསགཞལ aiumlབག ཤནགནསཁངམཆདOumlསZན uདTདགཔའigraveསཆབདང SམབWVགOའtས

`དcས ཡངསSདགཅངགཙངབར4

ngoumld zhi la om druup sheacuten neacute khaang choumld zeacute kuumln chu gu daak peacute truumld chaap daang sum ja druk kyursquoi poumld dhuumld kyi yong su daag cing tsang war ja For the main body of the ritual begin with the recitation OM May the Shen practitioners44 the (divine) residence45 and all the offering substances be immaculately purified by the cleansing water from nine sources and the smoke of three hundred sixty types of incense

(b) 2 Bringing Down the Blessings 4ནའབབསན aiumlཡཤསlཡuགསཁནས བ`དCQནམདབབསནསན དངའདརཚatildeམའདརའyལབའ

ཚདབངལངསkདའཕལབརམཛbད

jin beacuteb ni om yeacute sheacute lha yi thuuk kha neacute dhuumld tsi juumln meacute baab neacute ni deacuteng dhir tsheacute buum dhir chil weacutei tsheacute waang long kyoumld pheacutel war dzoumld Showering blessings OM From the heart of the wisdom deity a stream of nectar flows continuously Pooling now in this longevity vase may it increase longevity charisma and power and wealth

(b) 3 Establishing the External Boundary yམཚམསན aiuml[P98]yUumlucircངམཛདWལཆནབཞ འདདཡནགཏརམའདབཞསལ བརཆདལགའoན

བགགསརགསZན དཔགཚདབWདrརWངམཚམསགཅད aiumlZuumlyནལཐ8ཡzndashགགཤག`ལནན chi tshaam ni om chi go suung zeacute jaal cheacuten zhi dhoumld youmln tor ma dhi zheacuted la bar cheacute loak dreacuten geacutek rik kuumln paak tsheacute jeacuted triir jaang tshaam kyoumld om ku tra dreacuten la tho yeacute hrik go shaak dhul neacuten Establishing the external boundary OM May the four great kings who safeguard the four external doors accept this torma endowed with the five sensory enjoyments and establish a boundary against all types obstacles misguiding forces and obstructing spirits extending out 80000 leagues OM KU TRA DREacuteN LA THO YEacute HRIK GO SHAAG DHUL NEacuteN

(b) 4 Striking the Lines and Sprinkling Water ཐགཆགན aiumlའqངབmཡཐགགདབཔས ཡmའདcལའཁརགསལབརར ཚནདངtསcཆགགདབ

པས མཛསལགསངམཚརམཉམཔརར EacuteགSངuགསcཐགགདབཔས lདངགཞལཡསའugraveབར

ཅག མཛསཔའསཚbནའདགསལབས lདངགཞལཡསས8སnརགསལ

63

thik chaak ni om jung wa nga yi thik dhaab peacute yeacute ngeacutei kyil khor saal war jur tsheacuten daang poumld kyi chaak dhaap peacute dzeacute leacutek ngo tshaar nyaam par jur ku suung thuuk kyi thik dhaab peacute lha daang zhaal yeacute druup jur kyik dzeacute peacute sa tshoumln dhi sool weacutersquoi lha daang zhaal yeacute so sor saal Striking the lines and sprinkling water OM By drawing the lines of the five elements [the maṇḍala] clearly transforms into the maṇḍala of five wisdoms By sprinkling it with water and incense it becomes equally beautiful excellent and amazing to behold By drawing the lines of body speech and mind may the deities and inestimable mansion become present By applying these beautiful earth pigments may the deities and inestimable mansion become vividly distinct

(b) 5 Placing the Vase in the Maṇḍala དནསatildeམཔབཀདཔན aiumlརནཆནatildeམཔཚཡགཞལཡསཁང ནངབOདརནཆནགཏརBམཛbད ཁWནཚ

ཡlཚbགསEacute གszligངསཐགཚ[P99]ཡuགསeའཞགས མTལuཚཟདཚཉམསགས ཚམདའཚཆང

རལatildeསགས འཆམདགdaggerངVངཚབ[ན དcལའཁརདatildeསSབuགསSགསལ deacute neacute bum pa koumld pa ni om rin cheacuten bum pa tsheacute yi zhaal yeacute khaang nang kyuumld rin cheacuten teacuter ji zoumld kha jeacuten tsheacute yi lha tshoak ku zung thaak tsheacute yi thuuk jeacutersquoi zhaak ghul chu tsheacute zeacuted tsheacute nyaam so tsheacute dha tsheacute chang ril bu soak chi meacute yung drung tsheacute druup teacuten kyil khor uumld su zhuuk su sol OM The precious vase is the inestimable mansion of the long life [deity] The contents of the vase is like a treasury of wealth The mouth-ornament of the vase is the assembled deities of long life The mantra thread46 is the compassionate lasso of long life The [vasersquos] throat ornament sustains life preventing it from ending or declining The longevity arrow liquor pills and so forth are supports for the practice of the immortal and indestructible [life force] May those objects be seated in the center of the maṇḍala

(b) 6 Establishing the Boundary མཚམསབཅདཔན བΩངནཤསརབསངEacute འཆམདགdaggerངVངཚདཔགམད བརཆདདyབགགསམང

མདcང སམསཅན`གmའའigraveལwནBས ཚལབརཆདཡདdegདན དམགསམདEངགསལངང`AEligལ

Byནuནགམརཡཕཊ tshaam kyeacuted pa ni so nga ni sheacute raab ma seacuteng ku chi meacute yung drung tsheacute paak meacuted bar cheacute dra geacutek ming meacuted kyaang seacutem kyeacuten dhuuk ngeacutei trul kyeacuten ji tsheacute la bar cheacute youmld si na mik meacute tong saal ngang du drol ji dreacuten shu nik ma ra ya phet Establishing the boundary SO I am an embodiment of Sherab Ma seacuteng immortal and endowed with indestructible boundless life Not even the names ldquoobstaclerdquo ldquoenemyrdquo or ldquoevil spiritrdquo exist [for me] But due to their five poisonsmdashthe conditions that cause delusionsmdashshould obstacles arise to the lives of sentient beings may those obstacles be liberated in the state with no reference points the state of emptiness and luminosity JI DREacuteN SHU NIK MA RA YA PHET

(b) 7 Devotional prayer

64

གསལའདབསན ཨམཧ བནEacuteZནhབཟངཔལགསལབའདབས OumlགསEacuteསངརགསmལགསལབ

འདབས ལEacuteOslashབདཔནYམབཞལགསལབའདབས ugraveབཐབམཁསཔམབཞལགསལབའདབས སང

[P100]Yམལཆབཞལགསལབའདབས oནཅནCབའ_མལགསལབའདབས འདyབརད8འལམB

བརཆདསལ ཚལརངདབངཐབཔར4ནBསradicབས

sol dheacutep ni e ma ho boumln ku kuumln tu zaang po la sol wa dheacuteb dzoak ku ma seacuteng rik nga la sol wa dh dheacuteb trul ku lobe poumln naam zhi la sol ba dheacuteb druup thoap kheacute pa mi zhi la sol wa dheacuteb ma seacuteng naam trul cheacute zhi la sol wa dheacuteb trin kyeacuten tsa weacutei la ma la sol wa dheacuteb dhi chi bar dorsquoi lam ji bar cheacute seacutel tsheacute la raang wang thoap par jin ji lobe Devotional prayer E MA HO I pray to the eternal body of Boumln Kuntu Zangpo I pray to the body of innate perfection the five families of Ma seacuteng I pray to the emanation body the four masters I pray to the four learned and spiritually realized beings I pray to the four great emanations of Ma seacuteng And I pray to my kind root lama Please clear away the obstacles of this life the next life and the intermediate state Bless me that I may attain mastery over long life

(b) 8 The Generation Stage བདརམན 6དཅགབདགཉདཤསརབlམཆགགཞནacircབOVགལངཚbEacuteམདགདཀརགསལཞལགཅག

yགགཉསམདའདརཚatildeམའཛfནཔ ཞWནབOགSམBསབWནཔའuགསཁནས aiumlལསའདཟརཕར

འrསསམསཅནཐམསཅདcཚབuགབegraveསuརའ`སབདགདངucircང4Yམསcཚདངབསདནམསདབང

ཐངWསཔརབསམ kyeacute rim ni keacute kyik dhaak nyi sheacute raab lha choak zhoumln nu kyu druuk laang tsho ku dhoak kar saal zhaal kyik chaak nyi dha dar tsheacute bum dzin pa zhi jeacuten kyu suum ji jeacuten peacutei thuuk kha neacute om leacute oumld zeacuter phar troumld seacutem kyeacuten thaam kyeacuted kyi tsheacute traak dhuumld tshur dhuumld dhaak daang suung ja naam kyi tsheacute daang soumld naam wang thaang jeacuted par saam The Generation Stage Contemplate I instantly generate myself in the form of the supreme wisdom deity who appears in the form of a charming sixteen-year-old youth With a pure white body one face and two arms he holds an arrow of long life in his right hand a longevity vase in his left and is adorned with the thirteen ornaments of peaceful deity At his heart is a syllable OM radiating out lights and rays which are absorbed into the life-luster of all sentient beings then gathered back expanding the longevity merit charisma and power of myself and others in need of protection47 ཡངརངགuགསཁནསཨཡརམཁAumlམ`ནBབརFངལའrསཔས འqངབརམབCགསདcལའཁར

Eང`Aumlའད`uབལས འཇའམཚbནགdaggerངVངའཁརལཔདམརནཆནམཚbནཆམuགངསརདTརམ[P

101]Bསབ6རབའདcལ` aiumlལསའཆམདགdaggerངVངཚདཔགམད འདcEacuteFངགསལརངབཞནམད

པརབUumlམ yaang rang gi thuuk kha neacute a yam ram mam kham brum dhuumln ji bar naang la troumld peacute juung wa rim tseacutek kyil khor teacuteng dhu druum oumld dhu zhu wa leacute ja tshoumln yung drung khor lo peacuted ma rin cheacuten tshoumln cha meacute chu gaang ri ghu rim ji kor weacutei kyil dhu om leacute chi meacute yung drung tsheacute paak meacute oumld kyi ku nang saal raang zhin meacute par goom

65

Further meditate From my heart the syllables A YAM RAM MAM KHAM DRUM radiate in the space before me and the syllable DRUM melts into light above the maṇḍala of layered elements Out of that [light] emerges a rainbow a yungdrung a wheel a lotus a jewel a weapon fire water and a snow mountain These nine gradually circle it in sequence [a circle of rainbows a circle of yungdrungs etc] In the center of that is a syllable OM from which emerges a body of lightmdashimmortal and endowed with indestructible boundless lifemdashappearing vividly but without any self-nature དའyརམ`བདགཅགབག ཤནཡནམཆདམནརའཁརBསབ6རབརབསམ དདགགuགསལསའད

ཟརཡརའrསdeguའམyནརགསkནoངས ཕརའrསཡནཏནལནཆགསམyནརགསldquoའsལEབས

uགསཐམསཅདབegraveས མརའrསརགསVགསམསཅནBཚབuགཐམསཅདབegraveསནས རངཉདལཐམ

པསགཉསམདལསcསམསདཔའཆནཔརརནསརངགཚབuགམདངསགSམལuacuteབWདགངགས

བད`མuགསཔརབསམ deacutersquoi chi rim dhu dhaak kyak druup sheacuten youmln choumld mi nor khor ji kor war saam deacute dhaak gi thuuk leacute oumld zeacuter yar troumld si zhursquoi droumln rik kyeacuten draang phar troumld youmln teacuten leacuten chaak droumln rik dzu trul toap shuuk thaam kyeacuted dhuumld mar troumld rik druuk seacutem kyeacuten ji tsheacute traak thaam kyeacuted dhuumld neacute raang nyi la thim peacute nyi meacute leacute kyi seacutem pa cheacuten por jur neacute raang gi tsheacute traak dhaang suum la dheacute jeacuted gank gi kyeacuted dhu mi tshuuk par saam Imagine that surrounding the perimeter of that are we Shen practitioners the benefactor and recipients along with their wealth Then contemplate From their hearts lights and rays radiate upward inviting the classes of guests who are to be revered Radiating horizontally to the classes of guests who have good qualities and who seek karmic debts they gather in their miraculous powers and strength Radiating downward to the beings of the six realms they gather in their life-luster Finally they dissolve into oneself such that oneself [and the deity] become a non-dual ldquoaction beingrdquo and none of the eight classes [of evil spirits] can harm the enhancement of onersquos own longevity luster and radiance

(b) 9 Invitation kནའoནyགབཤགསནངམཆདན aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚ

ཉམསའyZནབསཔའ[P102]yར གནསའདརkནའoནག ཤགསSགསལ kyeacuten dreacuten chaak shaak nang choumld ni om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir neacuted dhir kyeacuten dreacuten sheek su sool Invitation prostration confession [external] and internal offerings OM You who are immortal and endowed with indestructible boundless life we invite you here to this place to safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining (b) 10 Prostration aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚཉམསའyZནབསཔའ[P

102]yར UumlགSམTསཔསyགའཚལབས om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir go suum guumld peacute chaak tshaal kyaap

66

OM You who are immortal and endowed with indestructible boundless life we seek refuge and prostrate respectfully with body speech and mind in order for safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining

(b) 11 Confession aiumlའཆམདགdaggerངVངཚདཔགམད `སངནཉམསཐགཚཟདདང ཚཉམསའyZནབསཔའ[P

102]yར མདགའལསkདམMསབཤགས om chi meacute yung drung tsheacute paak meacuted duumld ngan nyaam thaak tsheacute zeacuted daang tsheacute nyaam dro kuumln kyoap peacute chir mi geacutei leacute kyoumld ma luumld shaak OM You who are immortal and endowed with indestructible boundless life we confess our nonvirtuous actions and conduct in order for safeguard all beings who are in bad times who are miserable whose lifespan is exhausted or declining

(b) 12 [The external and Internal Offerings] aiumlའཆམདཚཡlཚbགསལ གszligགསAEligoར8རzགབནགཏར YམmYམབWདདཀརམངརདང kན

གཟགསགཏརམཤrགདང བ`དCiནམཆདWམཚbདང དངསའ4རཡདལམཆདOumlསZན uགས

ཉདདBསཔའམཆདdནའatildeལ ཚནརལངསkདདངསugraveབCལ om chi meacute tsheacute yi lha tshoak la zuuk dra dri ro reacutek boumln teacuter naam nga naam jeacuted kar ngar daang kyeacuten zik tor ma sha traak daang dhuumld tsi meacuten choumld ja tsho daang ngoumld jor yi trul choumld zeacute kun thuuk nyi jeacuted peacutei choumld trin bhuul tsheacute nor loank kyoumld ngoumld druup tsol OM For the assembled deities of boundless life we make a cloud of offerings to please your minds sights sounds smells tastes and tactile sensations fivefold and eightfold offerings48 [three] white [curd milk and butter] and [three] sweets [sugar molasses and honey] all objects pleasing to sight [secret] torma of flesh and blood an oceanic offering of ambrosial medicine offering substances actual and imagined Please grant us the accomplishment of long life wealth and enjoyments

(b) 13 Six Session Visualizations for Mantra Recitation `སVགའཛབདགངསན རངཉདཤསརབསངEacuteམདགདཀརགསལཞལགཅགyགགཉསགཞནacircབOVག

ནཚbདམདའདརཚatildeམའཛfནཔ འཆམདགdaggerངVངཚཡlདངགཉསSམདཔའuགསལསའདཟརyངས

མདཔའrསནས ཚཡlཚbགསyག[P103]ནinfinགསordfཞགསཔའཛfནཔyངསམད`རནས yགས

བOའའཇག[ནཁམསZནསམསཅནYམསc_ཡདསམསགSམང8བ8ཡགམངཔབegraveས བདགདང

བucircང4Yམསལཐམཔརབསམ duumld druuk zaab goong ni rang nyi sheacute raab ma seacuteng ku dhoak kar saal zhaal kyik chaak nyi zhoumln nu kyu druuk na tshoumld dha dar tsheacute bhuum dzin pa chi meacute yung drung tsheacute yi lha daang nyi su meacute peacutei thuuk leacute oumld zer draang meacuted pa troumld neacute tsheacute yi lha tshoak chaak na kyak kyu zhaak pa dzin pa draang meacuted du jur neacute choak kyursquoi jik teacuten khaam kuumln seacutem kyeacuten naam kyi la yi seacutem suum ngo wo yi geacute ni mang po dhuumld dhaak daang sung ja naam la thim par saam

67

Six session visualizations for mantra recitation Imagine oneself as the wisdom deity Ma seacuteng appearing in the form of a sixteen-year-old youth With a pure white body one face and two arms he holds an arrow of long life in his right hand and a longevity vase in his left He is none other than the immortal and indestructible deity of longevity Innumerable lights and rays radiate from his heart which become countless deities of longevity each holding a metal hook and lasso in their hands They gather in the essence of soul consciousness and mindmdashin the form of seed syllables RNRImdashfrom the sentient beings of all the world systems in the ten directions Those dissolve into myself and others whose life needs to be spared from harm གཞནཡངdeguའམyནརགསYམསcuགསe4ནradicབསདང ཡནཏནལནཆགསམyནརགསYམསcldquo

འsལདངEབསuགས sངeའམyནརགསYམསcཚབuགབOདམདངསཐམསཅདབegraveསནསབདག

དངབucircང4YམསལཐམཔསའཆམདགdaggerངVངཚཡWལཔ8འEacute|ugraveབཔརབསམ zheacuten yaang si zhuumlrsquoi droumln rik naam kyi thuuk jeacute jin laab daang youmln teacuten leacuten chaak droumln rik naam kyi dzu trul daang toap shuuk nying jeacutersquoi droumln rik naam kyi tsheacute traak kyuumld dhaang thaam kyeacuted dhuumld neacute dhaak daang suung ja naam la thim peacute chi meacute yung drung tsheacute yi jaal porsquoi ku ru druup par saam Further contemplate They gather the compassionate blessings of the guests to be revered the miraculous powers and strength of the guests who have good qualities and who seek karmic debts and all the life-luster vital essence and radiation of the guests who are objects of compassion As these dissolve into myself and others whose life needs to be spared from harm we all become embodiments of the immortal and indestructible king of longevity

(b) 14 The Praise Mantra བΩ8aaeligཨཡརམཁAumlའ` ཨdaggerཤNtildeཚཛཛ བΩ8ནEacuteགSངསuགསcམཆག aiumlནEacutemཡཤསm

ཨནEངཉདཡཤསEacute ཡནམཉམཉདཡཤསEacute[P104] རནསར[གསཡཤསEacute མན4ugraveབཡཤས

Eacute ཁནམལངཡཤསEacute AumlནའདཟརinfinགསordfE འ`ནyགསབOར_ཚegraveད ཨdaggerཚགཡངདབངཐང

egraveད ཤNtildeབསདནམསལངསkདegraveད ཚ_ཡདསམསcsང ཛཛགནསའདརprodར`uག མཆགuན

ཚདབངདངསugraveབCལ so om a yam ram mam kham drum dhu a yu sheacute tsu tsheacute rnri dza dza so ni ku suung thuuk kyi choak om ni tong nyi yeacute sheacute ku yam ni nyam nyi yeacute sheacute ku ram ni sor toak yeacute sheacute ku mam ni ja druup yeacute sheacute ku khaam ni me long yeacute sheacute ku drum ni oumld zer kyak kyu teacute dhu ni choak kyur la tsheacute dhuumld a yu tsheacute yang wang thang dhuumld she tsu soumld naam loank kyoumld dhuumld tsheacute rnri la yi seacutem kyi nying dza dza neacute dhir nyur du khuuk choak thuumln tsheacute wang ngoumld druup tsol SO OM A YAM RAM MAM KHAM DRUM DHU A YU SHEacute TSU TSHEacute RNRI DZA DZA Here the syllable SO is the supreme body speech and mind of the enlightened beings OM is the five bodies and five wisdoms A is the embodiment of the wisdom of emptiness YAM is the embodiment of the wisdom of equality RAM is the embodiment of the individually discriminating wisdom MAM is the embodiment of the all-accomplishing wisdom KHAM is the embodiment of of the mirrorlike wisdom DRUM is the luminous hooks DHU refers to gathering soul and life-force from the ten directions A YU refers to gathering life prosperity and charismatic power49

68

SHE TSU refers to gathering merit and a wealth of enjoyments50 Tsheacute RNRI are the heart syllables of soul consciousness and mind DZA DZA urges [the above fortunes] to gather here instantly Please grant us the supreme and ordinary accomplishments as well as mastery over long life

(b)15 Invitation for the Feast offering ཚbགསམཆདན aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར ཞལཟསཚbགསལkན

འoནནས མཐགprodར`ག ཤགསSགསལ tshoak choumld ni om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir zhaal zeacute tshoak la kyeacuten dreacuten neacute ma thoak nyur du sheek su sool The feast offering OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death we invite you to this tshok feast Please come quickly and without delay

(b) 16 Offering aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར ཟདམདམཆདdནའདའatildeལབས 4ན

BསradicབསལབཞསSགསལ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir zeacuted meacute choumld trin dhi bhul weacutei jin ji lobe la zheacute su sool OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death as we make inexhaustible clouds of offerings please enjoy them and grant us blessings

(b) 17 Confession aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར མརགའigraveལཔའབཀའའགལལས མ

MསཚbགསcསབཤགསཔརབBའ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir ma rik trul peacute ka gaal leacute ma luumld tshoak kyi shaak paar jirsquoo OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death having violated your word through delusion based on ignorance with this feast offering we confess and set aside these acts all without exception

(b) 18 Liberation aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར uལཚཡབརཆདZན Eངཞངབདག

མདད4ངསSབAEligལ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir nyu leacute tsheacute yi bar cheacute kuumln toong zhing dhaak meacute yink su draal OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death may all the nyu-le51 who cause obstacles to longevity be liberated in the expanse of emptiness and selflessness

(b) 19 Proffering

69

aiumlའཆམདགdaggerངVངཚདཔགམད `སམནའཆབབAringགཔའyར བརཆདཚ[P105]བ`དwནངན

Zན ཡཤསཆནཔ8འ]ང`བEབ om chi meacute yung drung tsheacute paak meacute duumld min chi wa dhoak peacute chir bar cheacute tsheacute dhuumld kyeacuten ngeacuten kuumln yeacute sheacute cheacuten porsquoi loank du taap OM You who are immortal and endowed with indestructible boundless life in order to prevent untimely death may all obstacles demons who attack onersquos life force and adverse circumstances be fed into the vastness of the great primordial wisdom

(b) 20 Praising the Deity EacuteབEདན aiumlའཇའཚbནའདའཁརའyལཔའགཞལཡསདatildeས ཡཤསmxནEacutemOumlགསཔའEacute འཆམད

གdaggerངVངཚཡWལཔ8Ez ཤསརབlམཆགསངཚདཔགམད Eacuteམདགདཀརགསལཤལདཀརrdquoངས

པའམདག ཞལགཅགyགགཉསཞབསགཉསལAgraveངབuགས yགགཡསཚམདའདརཚbནmབWན

འཛfན སམསཅནཚཟདཚབdegངdegགབབསམཛད yགགཡནའཆམདབ`དCatildeམབཀངསའཛfན སམས

ཅནཚཉམསཚdegགགསསཔརམཛད རནཆནཞWནབOགSམWནBསབWན སམསཅནནདགདནwན

ངནབརཆདསལ འཇགསམདTརཁངདTརམyབ6རབ ku toumld ni om ja tshoumln lsquooumld khor chil peacute zhaal yeacute uumld yeacute sheacute nga dheacuten ku nga zoak peacute ku chi meacute yung drung tsheacute yi jal po teacute sheacute raab lha choak ma seacuteng tsheacute paak meacute ku dhoak kar saal sheacutel kar dhang peacute dhoak zhaal kyik chaak nyi zhaab nyi kyil truung zhuuk chaak yeacute tsheacute dha dar tshoumln nga jeacuten dzin seacutem kyeacuten tsheacute zeacuted tsheacute sink soak kyaap dzeacuted chaak youmln chi meacute dhuumld tsi bum kaang dzin seacutem kyeacuten tsheacute nyam tsheacute soak soumld par dzeacuted rin cheacuten zhi jeacuten kyu suum jeacuten ji jeacuten seacutem kyeacuten neacute dhoumln kyeacuten ngeacuten bar cheacute seacutel jik meacute gur khsang ghu rim chi kor wa Praising the deity OM At the center of the immeasurable mansion swirling in a luminous circle of rainbow light are five bodies endowed with the five wisdoms the complete perfection body This is the immortal and indestructible king of longevity the supreme wisdom deity Ma seacuteng with boundless life His body pure white clear like white crystal With one face and two arms he sits with his two legs in cross legged posture Holding an arrow of long life adorned with five colors of silk in his right hand he serves as a protector of life extending beingsrsquo lifespan when it is on the verge of ending Holding a vase filled with a nectar of immortality in his left hand he serves as a sustainer of life reviving those beings whose life force is in decline Adorned with the thirteen jeweled ornaments of peaceful deity he clears away disease demonic forces and adverse circustances of sentient beings [P106]བརཆདདyབགགསམངམདརངབཞནར འཆམདགdaggerངVངlམཆགཚདཔགམད uགས

eའའདཟརinfinགསordfyགསབOརའrས FངdegདཚབuགམMསའདརབegraveསནས བདགདངབucircང4འཚ

བdegངdegགབསམཛbད གཞནཡངiquestཚདབངཐངལངསkདZན yགསབOའའཇག[ནཞངཁམསགར

འyམསcང ཚཡWལཔསགནསའདརprodརuགལ yཚབསདནམསལངསkདདབངཐངདང འཆམད

70

གdaggerངVངཚཡདངསugraveབCལ ཅབསམprodར`འugraveབཔའདངསugraveབCལ མཆགuནདངསugraveབམMསprodར

`Cལ bar cheacute dra geacuteg ming meacute raang zhin jur chi meacute yung drung lha choak tsheacute paak meacute thuuk jersquoi oumld zeacuter kyaak kyu choak kyur troumld nang si tsheacute traak ma luumld dhir dhuumld neacute dhaak daang suung jarsquoi tsheacute sing soak kyaab zoumld zheacuten yang cha tsheacute wang thaang long kyoumld kuumln choak kyursquoi jik teacuten zhing khaam gar chaam kyang tsheacute yi jaal poumld neacute dhir nyur khuuk la cha tsheacute soumld naam long kyoumld wang thaang daang chi meacute yung drung tsheacute yi ngoumld druup tsol kyi saam nyur du druup peacute ngoumld druup tsol choak thuumln ngoumld druup ma luumld nyur dhu tsol The indestructible tent has nine encircling rings such that not even the names ldquoobstaclerdquo ldquoenemyrdquo or ldquonoxious spiritrdquo exist [inside it] Supreme deity of boundless life who is immortal and indestructible please act as the protector of life and lengthen our lifespans radiating out luminous compassionate hooks in the ten directions to gather in all life forces that appear and exist Furthermore King of Longevity as fortune longevity charismatic power and wealth of enjoyments are dispersed through the world systems in the ten directions whatever realm they may be in please quickly return them to this place Through this please grant us fortune longevity merit wealth of enjoyments and the accomplishment of immortal and indestructible long life Please grant us the accomplishment of quickly attaining whatever one wishes May you quickly grant us all supreme and ordinary accomplishments without exception

(b) 21 Torma Offering གཏརམའatildeལབན aiumlགdaggerངVངཚཡlཚbགསལ དཀརམངརཤrགགཏརམདང དངསའ4རཡདལ

མཆདཔའatildeལ `སམནའཆབབAringགhགསལ tor ma bhul wa ni om yung drung tsheacute yi lha tshoak la kar ngar sha traak tor ma daang ngoumld jor yi trul choumld pa bhul dhuumld min chi wa dhok tu sol Torma offering OM To the indestructible deities of longevity we offer tormasmdashwhite sweet flesh and bloodmdashalong with offerings real and imaginary Please turn untimely death away

(b) 22 Returning [the Deities] to the Expanse P107]ད4ངསSབདཔན aiumlཚཡlལག ཤགསབuགསམའཚལཏ སམསཅནདནugraveབབནཉདད4ངསS

ག ཤགས [གhད4ངསSག ཤགསཔམལགསཔས OslashརཡངའyལuགསeསQན`དགངས

yink su kyoumld pa ni om tsheacute yi lha la shaeacutek zhuuk mi tshal teacute seacutem kyeacuten doumln druup boumln nyi yink su shaeacutek taak tu yink su shaeacutek pa ma laak peacute lar yaang dro la thuuk jeacute juumln dhu ghoong Returning [the deities] to the expanse OM Though the deities of longevity have no need for going or staying the aims of beings have been accomplished for the time being so may you return to the expanse of Boumln itself As you return to the expanse may it not be forever once again and always think compassionately of sentient beings

(b) 23 Auspicious Prayer

71

བuཤསན ཨམཧ མའརiquestཚEacuteཡབuཤསཤག མའགགiquestཚགSངགབuཤསཤག མའigraveལiquestཚ

uགསcབuཤསཤག ལགསའqངiquestཚཡནཏནབuཤསཤག partནugraveབiquestཚrནལསབuཤསཤག

tra shi ni e ma ho mi jur cha tsheacute ku yi tra shi shoak mi gaak cha tsheacute suung gi tra shi shoak mi truul cha tsheacute thuuk kyi tra shi shoak legs jung cha tsheacute youmln teacuten tra shi shoak lhuumln druup cha tsheacute trin le tra shi shoak Auspicious prayer E MA HO May there be unchanging fortune and longevity the auspiciousness of body May there be unceasing of fortune and longevity the auspiciousness of speech May there be unmistaken fortune and longevity the auspiciousness of mind May there be fortune and longevity deriving from the source of all goodness the auspiciousness of good qualities May there be spontaneous fortune and longevity the auspiciousness of activities

(b) 24 Colophon ཅསབནEacuteZནབཟང OumlགསEacuteསང ལEacuteཤསWལནསབདགལའ བuཤས གསངW དགའ

kyeacuted boumln ku kuumln zaang dzoak ku ma seacuteng trul ku sheacute jal neacute dhaak larsquoo tra shi saang ja gersquoo Colophon This was transmitted from the eternal body of Boumln Kuntu Zangpo to the body of innate perfection Ma seacuteng and then to the emanation body Sherab Jaltsheacuten [the first Menri abbot who was subsequently followed by two other emanations of Ma seacuteng the ninth and tenth abbots finally it has been passed down] to me [Sonam Lodrouml] May it be auspicious sealed to secrecy and virtuous

Juumld-Kang52 of the Lineage of the Supreme Deity Ma seacuteng [P109]lམཆགསངགQདབ6ངབuགས ཨaiumlntilde gནརབསརམ4ནབQདཔའསངསWསན Zནབཟང

ག ཤནlཤསརབསངདང འདཟརདཔགམདLནཔZནགསལདང sལག ཤནFངxནགསངབ

འ`སཔཡས རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuདབཤམསནས ཡ

ཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངབབཞན དངའདརལངསkདཚbགསc

uགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམMསCལ`གསལ lha choak ma seacuteng gi juumld kang zhuuk a om hum ngoumln raab rim joumln juumld peacute saang jeacute ni kuumln zaang sheacuten lha sheacute raab ma seacuteng daang oumld zer paak meacute muumln pa kuumln seacutel daang truumll sheacuten naang dheacuten saang wa dhuumld pa yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute long kyoumld tshok ci phuumld shaam neacute yeacute sheacute zu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kang gang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool Juumld-Kang of the Lineage of the Supreme Deity Ma seacuteng A OM HUM the succession of the former generations in the lineage of enlightened beings is Kuntu Zangpo Shen-lha Oumlkar Sherab Ma seacuteng Oumlzer Pakmeacute Muumlnpa Kuumlnsel Truumllshen Nangden and Sangwa Duumlpa In each of their respective dwelling places their delightful palaces they would set out the first part of a tshoks feast as a rite of consumption of food offering Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception

72

དཡQདའཛfནདངསugraveབཐབཔའག ཤན EངQངམuཆནཤརདatildeཆནདང BམཚŒuངinfinཚམཁརatilde

ཡས[P110] རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuདབཤམསནས

ཡཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངསབབཞན དངའདརལངསkད

ཚbགསcuགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམMསCལ`

གསལ

dheacute yi juumld dzin ngoumld druup thoap peacute sheacuten tong juung thu cheacuten sha ri u cheacuten daang jim tsha ma chung kyeacute tsha khar bu yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute loank kyoumld tshok kyi phuumld shaam neacute yeacute sheacute dzu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kaang gaang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool The lineage holders following them Shen who had attained the accomplishments were Tong-jung Thu-chen Shari U-chen Jim-tsha Ma-chung and Kye-tsha Khar-wu In each of their respective dwelling places their delightful palaces they would set out food and enjoyments the first part of a tshoks feast Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception དཡQདའཛfནདངསugraveབཐབཔའག ཤན ཤསWལབསདགdaggerངགdaggerངuལཤརWལདང བཀའoན

མuངསམདCབའ_མཡས རངརངགརབuགསཕ~ངཉམསདགའ| ཞལཟསལངསkདཚbགསcuད

བཤམསནས ཡཤསldquoའsལལསདངའཇག[ནl uགསདམགཉནཔ8ཇIརབ6ངབབཞན དངའདར

ལངསkདཚbགསcuགསདམབ6ང གངབཅལའrནལསཐམསཅདprodརབལ མཆགuནདངསugraveབམ

MསCལ`གསལ dheacute yi juumld dzin ngoumld drup thoap peacute sheacuten sheacute jaal soumld yung yung tshul sheacuter jaal daang ka trin tshuung meacute tsa weacutei la ma yi rang rang gar zhuuk pho draang nyam ga ru zhaal zeacute loank kyoumld tshok kyi phuumld shaam neacute yeacute sheacute zu trul leacute daang jik teacuten lha thuuk daam nyeacuten po ji tar kaang wa zhin ding dhir loank kyoumld tshok kyi thuuk dham kaang gang kyol trin leacute thaam kyeacuted nyur druup la choak thuumln ngoumld druup ma luumld tsal du sool The lineage holders following them the Shen who had attained the accomplishments were She-jal Soumld-yung Yung-tshul and Sher-jal53 along with onersquos own root lama whose kindness is incomparable In each of their respective dwelling places their delightful palaces they would set out food and enjoyments the first part of a tshoks feast Through this their sacred bonds with the wisdom gods miraculous gods and worldly gods would be restored In the same way here at this moment we restore our bonds through the enjoyments of the tshoks feast Swiftly accomplish the activities entrusted to you and please grant us all the supreme and ordinary accomplishments without exception

73

ཨaiumlntilde deguཡནཏནལན[P111]ཆགསsངeའམyན གཙbའཁརལཔཡངལམMསZན ལངས

kདཚbགསcམཆདཔསuགསདམབ6ང དIརཚbགསམཆདuལབའ4ནradicབསcས Wལབའlཚbགས

མཆདཔསམཉསརཅག དམཅནདཔལམགནuགསདམབ6ངརཅག ldegནuacuteབWདག`གlsquoབཞར

ཅག རགསVགསམསཅནjནཔསཚfམརཅག བརཆདདyབགགསནདགདནwནངནZན བAringག

བརབAEligལཞངམངཡངམདཔརམཛbད མuནwནདགབའuacuteངདངyགསབBསལ བEནཔདརWསdaggerན

རངགནསཔདང སམསཅནབདདuནSམའཚbགསཔརམཛbད མཆགuནདངསugraveབམMསབདགལ

Cལ བEནདyམMསབAEligལབའrནལས[P112]མཛbད ཅསཔའདནEacuteམ`ནབསདནམས_8ynསcསiནརའ_~ང

`jརབའ དགའ

a om hum si zhu youmln teacuten leacuten chaak nying jeacutersquoi droumln tso khor trul pa yang trul ma luumld kuumln loank kyoumld tshok kyi choumld peacute thuuk daam kaang deacute taar tshok choumld phul weacutei jin laap kyi jaal weacutei lha tshok choumld peacute nyeacute jur kyik daam kyeacuten pal goumln thuuk dam kang jur kyik lha sin dheacute jeacuted dhuuk tsuub zhi jur kyik rik truuk seacutem kyeacuten jin peacute tshim jur kyik bar cheacute dra geacutek neacute dhoumln kyeacuten ngan kuumln dhoak jur draal zhing ming yang meacute par zoumld thuumln kyeacuten geacute weacutei dhong daang droak ji la teacuten pa dar jeacuted yuumln ring neacuted pa daang seacutem kyeacuten dheacute kyid phuumln suum tshoak par zoumld choak thuumln ngoumld druup ma luumld dhaak la tsol teacuten dra ma luumld draal weacutei trin leacute zoumld kyeacute pa dhi ni ku dhuumln soumld naam loumld droumld kyi meacuten rirsquoi la draang du jar warsquoo gersquoo A OM HUM engaging enjoyably in the offering of the tshok feast restores the sacred bonds with the guests to be revered the guests with good qualities the guests seeking karmic debts and the guests who are objects of compassion Through the blessings of offering the tshok feast in this way may the assembly of divine victors be pleased by the offerings May the bonds with the oath-bound glorious guardians be restored May the ferocious eight classes of gods and spirits be pacified May the six realms of being satisfied by the gifts May all obstacles enemies obstructors disease demonic forces and adverse circustances be reversed transformed and liberated such that even their names no longer exist Bring about favorable conditions and serve as virtuous allies such that the teaching flourishes and endures Make sentient beings happy with all their desires becoming perfectly complete Please grant us all the supreme and ordinary accomplishments without exception and perform the action of liberating all the enemies of the teaching This was composed by ldquothe presencerdquo Soumld-nam Loumld-droumld in his personal residence at Menri May it be virtuous

Footnotes

1 The sādhana (sgrub thabs or ldquomethods of accomplishmentrdquo) here refers to the main text used as an aid in conducting the visualizations and recitations

2 Ie to extend their capacities for eloquent and incisive speech

3 Another name for Sonam Lodrouml

4 While reciting mantras during the sādhana a ritual assistant brings the pulverized medicinal substances in front of mantra reciter and the reciter blows HA or PHU on the substance a several times

74

5 Using precious materials and herbs mixed with different types of blood

6 Using precious materials medicinal herbs and milk mixed into water

7 These days the ta-chen is an offering bowl of chang placed at the center of the maṇḍala in each tantric ritual At the end of the concluding ritual there is an opening of the door of the maṇḍala when the ta-chen is removed Historically the concept of the ta-chen a core sacramental substance handed down from past master to present practitioner symbolizing the transmission of the tantric practice in an unbroken lineage

8 This includes amrita substances sweets and grains

9 These are commands to the malevolent spirits to stop their harmful acts

10 This ritual is designed to guide new practitioners so that they become integrated with the older spiritual friends it is also designed to reinforce the commitments of the older spiritual practitioners These aims are accomplished by the lama bestowing an empowerment that introduces the newcomers to their commitments towards the deities lamas and spiritual friends the empowerment also reinforces the practice of older practitioners by causing them to remember forgotten commitments and to repair broken ones

11 This consists of the objects of the five senses Please see footnote no 48

12 The offering can be performed by tossing a spoonful of amrita in the air or by taking a small portion of amrita from a bowl and putting in the maṇḍala several times

13 Ie the second through tenth bhumis

14 A complete count retreat (grangs bsnyen rdzogs pa) refers to a retreat in which one recites a mantra 10000000 times Traditionally this is said to be the highest number of mantras that one can feasibly recite

15 First read the invitation section from the main text and then read the invitation from the Long Life Practice next read the offering section from the main text and then the offering section from the Long Life Practice This pattern continues until completing the proffering

16 [For the ldquogeneralrdquo mending ritual first one reads the Kyipung Juumld-kang for the lineage of the early spread of Bon this is followed by the Ma seacuteng Juumld-kang for the lineage of the early spread of Bon Next one reads the Kyipung Juumld-kang for the lineage of the later spread of Bon this is followed by the Ma seacuteng Juumld-kang for the lineage of the later spread of Bon The ldquospecificrdquo mending ritual comes only from Kyipung as Ma seacuteng does not have a ldquospecificrdquo mending ritual]

17 This is another mending ritual in which all the deities guardians and spirits are worshiped

18 The lionrsquos roar conquers the pride of all other animals

19 When performing inner tantric rituals on a daily basis one follows a regulation to perform a purification (bsang) in the morning and an evening prayer that urges the guardians to carry out their work (bka skyong bskul ba)

20 The last part of the urging the guardians (bka skyong bskul ba) is called the ldquored pathrdquo which refers to the worship of guardians using flesh and blood offerings Here these offerings are presented through substitute tormas The ldquored pathrdquo text is divided into upper middle and lower sections During the middle section the recitations related to torma offerings are recited from the main text and the Long Life Prayer

21 Here dance (bro brdung) refers to guardians dancing on the bodies of evil spirits

22 This text is a sādhana practice aimed at making the accomplishment of master Tshewang Rigzin according to the Tibetan cycle (which contrasts to the Indian cycle) Each tantric ritual contains a tshog feast when tshog is offered to the lama at the end of the feast a ritual assistant chants a four-line stanza requesting the lama to accept the tshog feast In response the lama chants a four-line stanza before he accepts and enjoys the tshog offeing These two parts the request and the response are excerpted from the Long Life Empowerment

23 This is for the weak spirits the ldquoguestsrdquo who are the objects of compassion

24 This time it is performed without chanting or musical instruments

25 A (b) 19 ldquothe pledge of not abandoning deityrdquo will be read only on the final day of the retreat

26 These are the pledges to keep the commitments of the empowerment

75

27 The main sādhana does not have a separate procedure for establishing a ldquosecretrdquo boundary The text here suggests using the ldquoinner boundaryrdquo text but changing it to read ldquosecret boundaryrdquo

28 The first (rgyud bskang) is a mending ritual of the general lineage of the tantric masters of the Kyipung cycle according to the early and later spread of Bon The second (khyad par bskang ba) is a specific mending ritual worshiping all the deities guardians and spirits

29 As above the last part of the urging is the ldquored pathrdquo

30 ldquoEarth protectorrdquo (sa skyong) is an epithet for the female bird year (shing mo bya lo)

31 Note that part of the preliminary practices is the gathering of physical substances Because the physical and non-physical are related it is considered essential to gather physical substances to support the the attainment of non-physical accomplishments

32 These forty magical letters are used compose all the mantras including the one ldquogenericrdquo mantra and the four ldquospecificrdquo mantras

33 The mind base of all (kun gzhi)

34 These are love compassion admiration and equanimity

35 These serve as the base of the maṇḍala

36 The English term ldquospheresrdquo here translates the Tibetan term thigle (rendered in Sanskrit as bindu) Numerically the term thigle conveys the idea of ldquozerordquo in the sense that it depicts an emptiness In reality a thigle is not an object of the conceptual mind so the use of the words ldquothiglerdquo or ldquosphererdquo is a dualistic interpretation Speaking non-dualistically thigle means non-duality itself looking from the non-dualistic aspect of time it can also mean ldquoeternityrdquo Numerically non-duality means ldquonot being twordquo which could refer to either ldquozerordquo or ldquoonerdquo ldquoZerordquo indicates an indivisibility of two entities while ldquoonerdquo indicates the union of two entities In non-duality it is same whether we say that there is no beginning and end (speaking from the perspective of zero) or whether we talk about the union of beginning and end (speaking from the perspective of ldquoone or ldquoonenessrdquo) Likewise one could say that there are no separate entities of time and space inside and outside light and particle knower and known subject and object existence and non-existence samsara and nirvana good and bad Alternatively one could say that those dualities are in union Zero and oneness convey the idea of equality perceiving equality in the external world is how one can develop equanimity within oneself Dualistic interpretations are essential for discussing dualism but they misrepresent non-duality and furthermore create a dichotomy between duality (dualistic concepts) and and non-duality On the one hand it is true that there is no way to explain non-duality without using dualistic language on the other hand language can easily mystify us So the understandings of the term thigle as meaning sphere zero empty and emptiness are unsafe and deceptive and therefore should not be taken literarily

37 Because nature has already organized it

38 Proffering (bstab pa) means ldquoto feedrdquo ie to place something in anotherrsquos mouth Here the negativities that were liberated in the previous stage (which are represented by the cut tshog) are put in the deityrsquos mouth

39 The circle here is the abode of the ldquonaturalrdquo or ldquothe eternal body of Boumlnrdquo type of deity the abode has no center or periphery and is just a dimensionless space

40 ldquoRemainderrdquo or ldquoleftoversrdquo (lhag ma) refers the residual torma which are given to those weak spirits who are the objects of compassion

41 Ie without the concept of a ldquogiverrdquo and without specifying any particular individuals as ldquorecipients

42 ldquoEqualityrdquo here refers to a union of the previous two qualities

43 Referring to the vocal cords

44 Here the term ldquoShen practitionersrdquo (sgrub gshen) refers to Bon practitioners in the present case it refers to those who are performing the ritual When somebody belongs to the lineage of Tonpa Shenrab one is then called a ldquoShenrdquo (or using a Zhang-zhung Tibetan compound word a ldquoMu-shenrdquo) Sometimes one sees a similar term ldquoboumln-shenrdquo ldquoShen practitionerrdquo (sgrub gshen) can also be used to depict onersquos efficacy in tantric practice

45 This refers to the location of the ritual including the maṇḍala etc

76

46 A mantra thread is ball of thread with one end connected to the vase in the mandala and the other end (a ball of thread) lying in front of the lamarsquos table At each pause in the recitation a ritual assistant brings the ball of thread from the lamarsquos table and carries it to each of the monks Each monk then blows ldquophurdquo on the ball of thread such that the mantra is channeled to the vase and stored there Here the thread is likened to the compassion that holds onto onersquos lifespan preventing it from ending from declining or from being stolen by evil spirits

47 That is those who face a potential threat from the lord of death

48 In Tibetan these are referred to as མཆདཔFm (the fivefold offerings) or མཆདཔYམm (the five sensory offerings) They are (1) butter lamps (2) incense (3) water offerings (4) tormas and (5) flowers These are conceived of as offerings to the five sensory faculties but note that this traditional list does not contain an explicit offering of sound At times the list is expanded to make six offerings with ldquomindrdquo being added as the sixth sensory faculty This sixfold set of offerings is intended to encompass all types of phenomena in the universe with the offerings to the five senses representing physical phenomena and the offerings to the mind representing mental phenomena The difference between these two types of phenomena is that the physical phenomena are objects of the five sensory consciousnesses as supported by their associated sense faculties mental phenomena are objects of the mental consciousness and are not physical but are projected by mind The essential characteristic of the fivefold or sixfold offerings is that they bear qualities of stimulating sense pleasure Sometimes these offerings are eight in number with (7) ornaments and (8) treasures being added to the sixfold offerings In the eightfold formulation there is no clear connection with the eightfold group of consciousnesses (While the first six offerings are clearly related to the first six consciousnesses there is no particular relationship between (7) ornaments and the afflicted consciousness or between (8) treasures and the mind base of all) These offerings are viewed differently in sutra tantra and dzogchen corresponding to their respective views of the mind According to sutra mind is mainly classified into six consciousnesses in tantra and dzogchen mind is classified into eight consciousnesses The practice of using fivefold offerings as ldquoexternalrdquo offerings is very common in sutra but is almost unknown in tantra The use of the eightfold offering occurs in tantra from time to time but a special characteristic of tantra is its use of ldquointernalrdquo offering In dzogchen there is no ritualistic offering

Having said this the sutra perspective views the mental consciousness (the sixth of the eight consciousnesses) as being positive negative or neutral but focuses the most attention on cultivating positive minds to overcome negative minds Therefore in the sutra perspective when making offerings it is mandatory that they have the five desirable qualities of sight sound smell taste and touch Tantra on the other hand focuses on the ldquoafflicted mindrdquo (nyon yid) (the seventh of the eight consciousnesses) and works to transform it into a positive mind It uses ldquoinnerrdquo offerings of flesh bone and blood to represent offerings of transmuted attachment anger and ignorance Humans tend to not accept the arrangement of nature as it is but rather attempt to categorize things as good better and best or bad worse and worst The nature of offerings in sutra and tantra is an outcome of their inability to accept the natural organized as it is In dzogchen all thoughts are manifestations of the nature of mind and languages and actions are manifestations of thoughts Therefore there is no point in affirming some things and condemning others Rather all the displays of nature are said to be offerings that manifest from the ldquomind base of allrdquo (kun gzhi) (the eighth of the eight consciousnesses) as innermost secret offerings

49 In the Zhang Zhung language a yu means ldquolifespanrdquo

50 In the Zhang Zhung language she tsu means ldquomeritrdquo

51 These are forces that travel in different parts of and individualrsquos body they are different each day forming a cycle throughout the month

52 A juumld-kang (rgyud bskang) is a type of kang-wa (bskang ba) ritual The juumld-kang is a part of the tshog feast it is a ritual in which the lineage lamas and deities are invited so that one can restore their bonds with them and please them through the tshog feast Kang-wa which literally means ldquorefillingrdquo has four functions pleasing restoring appeasing and satiating When kang-wa is directed toward deities and lamas its aim is mainly restoring breached commitments and then pleasing the deities and lamas When kang-wa is directed toward protectors worldly gods and spirits then it functions to appease restore and please Satiation is only used for the class of beings who are weary and the helpless

53 These are four emanations of Ma seacuteng

77