Sera Khandro Series

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The Excellent Path of DevotionAn Abridged Story of a Mendicants Experiences in Response toQuestions from Vajra Kin1

by Sera KhandroEh ma ho!In the pure realm of the dharmakya, you are the teacher Samantabhadra.2In the pure realm of the sambhogakya, you are Vairochana of the five buddhafamilies.3You are the nirmakya Padmasambhava, Lord of Three Protectors.4I pray to Pema Ledrel, the lord on the crown of my head, dharma master, and guide ofdisciples.5Having ripened and freed my mind, may you abide as the Lord of Families on my crownchakra of great bliss and completely bestow the blessing of supremely sharp intelligence!

As clearly predicted in the vajra prophecies,6the dharmakya Samantabhadr, the sambhogakya Vajravarh,and the nirmakya Yeshe Tsogyal of Karchenas well as her mind emanation of enlightened speech Dorje Shyiwa Tso7are all my illusory emanations from several past lives.Yet, I remain a simple womanwith little knowledge and an ordinary form.Lacking even minor qualities from study, concentration, and meditation,I am tormented constantly by forces of laziness and distraction.For an unworthy person like myself to write a profound taleabout the arising of excellent teachings and noble qualitiescan be likened to sky-lotuseseveryone knows they dont exist.8Nevertheless, two close vajra siblings9 earnestly requested me to write this;and in order not to disappoint them,I explain here a small factual description of my present birth,which has come about through previously accumulated merit.May the assembly of space-dwelling kins grant me their permission!10

Long ago, at the feet of the Buddha, I was known as Utpalma,11In the land of India, I was Rolang Derol;and in the presence of Padmasambhava, I was Dorje Shyiwa Tso.In Khotan,12 I was the Nepalese lady Changchub Drn.Then, after many rebirths,I was born as Kunzang Dekyong Chnyi Wangmo in Lhasa, Tibet13to a family of imperial rank who were noble and rich.14

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From the time I was young, I loved the dharmaand yearned to awaken for the sake of all beings.15Having seen that the eight worldly concerns were meaningless,16I constantly prayed to the Triple Gem.17Due to such aspirations: when I turned eight,the kins blessed me, took care of me,and protected me as their own cherished daughter.Noble Tr,18 appearing as a nun, accepted me as a discipleand gave advice on arousing bodhichitta.Kungabma,19 led me through the door of the dharmaby giving me refuge vows and so onand showed me the path to liberation.Though my parents were from a good familywith virtuous minds inclined toward the dharma,they were influential in society and had an interest in power.Therefore, for some years I led a lifethat mingled both spiritual and worldly affairs,while managing our subjects and servants.It was my fathers command that I marry,and this order brought me great torment and despair.Resolved to avoid this, I prayed to Padmasambhava,Yeshe Tsogyal, and the space-dwelling kas and kins;and by the strength of those supplications,I was able to overcome this obstacle of sasra.When I was twelve, my positive karma blossomedand Saraha20, accepted me as his disciple.He taught me the paths of ripening and liberationand the pith instructions of the fourth chakra.21He bestowed this transmission completely,like giving his most cherished wealth.Through [engaging in] this practice,the obscurations of my channels and winds were reduced a little;and I progressed in the six signs of entering, abiding, and inseparability.22Magical displays of wisdom and worldly deities and demonsenhanced my realization, and I realized awareness-wisdom.Knowing that the arising of the forms of deities and demonswere the appearances of my mind,I didnt need to mentally fabricate a mask of realization.For a while, I cared for these deities and demons as my own disciples.

When I was thirteen,due to the potency of previously accumulated prayers,

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I met the powerful Siddha Kukupa.23He introduced me to the pith instructionson dispelling obscurations in the channels and winds.Using the five chakras as a support,he taught the stages of the path of outer and inner mahmudrand the secret teachings.Through the power of releasing the knots of my heart channel,the wisdom beings gave me unmistaken symbolic scrolls;and I actually beheld the faces of Padmasambhava and Yeshe Tsogyal.I was empowered as an emissary of these wisdom beings,who prophesied that the time was ripe to benefit othersand gave advice on how to gradually accomplish the two purposes:24

In the direction of Khamthe land of cannibalsyour consorts, dharma holders, and disciples reside.You will guide them humbly and skillfully in the three lands.

Thus they gave many prophecies and advice,And I received transmissions of both secret treasuries of the dkins.25They gave the symbolic scrolls,which foretold present and future occurrences.They said that in the future,I would have the power to lead those connected to meto the realm of the kins, a self-appearing pure land;and they entrusted me with these decrees in writing.Yudrnma helped me directly by writing downthe kins indications of what would happen.26In particular, she taught me the methodsof examining consorts from the five classes27and the activities of magnetizing, training, and ripening.28Having presented me texts with the symbolic communicationsof the vidydharas,29 Orgyen of the Copper Island,30and the kins, she gave oral instructionswith predictions concerning the present and future.Based on these, I was able to benefit formless gods and demons.The protectors and local spirits of Tibet,such as Nyenchen31 and others, created favorable conditions;and even though they handed me several treasures,I concealed them once again for the [future] well-being of Tibet.

At this time, one nun who was believed to be Kungabma said:

Do you know the meaning of emptiness?

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If you do not realize the meaning of emptinesseven if you are inspired to speak and act virtuouslybenefits will be insignificant.Tied to everything by the tight bonds of self-cherishing,you will spend your life juggling both virtue and vice.The results of this are rebirth in the three higher states,as well as in the lower realms,and revolving among them while remaining within the limits of sasra.Hence, dont be blind to your own wisdom.Knowing what to accept and reject,sustain the practice of this self-abiding wisdomthe great secret of the mind.

I replied:

Principal among the three-kya kins, Varhyogin of the magical wisdom danceI pray to you with irreversible devotion.Please show me the secret of my mind.Bestow your blessings, Noble Lady, so I can become like you,rather than remain in sasra in this life.

The Goddess spoke:

Eh ma ho!Listen, pure Fortunate One,to this explanation of the oral instructions on the secret of mind.First, rest your body, speech, and mind at ease;the key points of the body are the seven points of Vairochana.32The key point of speech is to stop talking,like the strings of a vina33 breaking.Dont attempt to speak.Rest your voice and breath in their own places.The key point of mind is to restin an uncontrived, clear, and empty state.The minds nature is emptythe dharmakya, free from elaboration.Its clear-light aspect is sambhogakya,unobstructed self-luminosity.Its radiation and reabsorption, the appearances of whatever arises,is nirmakya.Awareness, inseparable from the three kyas,is perfected in the ground.For those of sharpest faculties

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who can understand self-appearances as awareness,these essential oral instructions are supremely profound.Those of intermediate faculties, whose minds rely on objects,need the oral instructions on destroying the house of dualistic fixationthrough discerning sasra and enlightenment with body, speech, and mindand through the minds arising, abiding, and so forth.34You must take my advicethese profound oral instructionsto heart without being lazy like a childor allowing them to dissipate.The view of emptiness is nothing more than this.The awareness of the three kyas is this itself.Great self-originating wisdom is this.Even if you search the entire three-thousandfold universe,you wont find a higher secret of mind.Because your mind is actually the perfected buddha,do not search elsewhere for some other so-called buddha.

Then she disappeared like a rainbow into the sky.

I resolved to exert myself in practice until my deathaccording to this kins advice.From the time I was fourteen until I was eighteen:in order to accomplish the dharma,I engaged in many physical and verbal austerities.Even though I did not eat a morsel of food for almost one month,I did nothing that was not dharma.From the time I was young, I had placed my trust in the lama,the Triple Gem, and the wisdom deities;so no matter what unbearable suffering occurred,I considered it all to be the result of my previously accumulated karma.I felt that if I could not accomplish the sublime dharma in my present life,then I would be without any means to repay the great kindnessof all sentient beings in general and in particular of my parents.Thinking that way with great effort from the depth of my heart,I abandoned my homeland, which had become like a land of cannibals,and I was propelled by the force of my previous aspirationsand karmic fortune to the eastern land of Amdo-Golok.35

Because of my lowly status and state of poverty,I was reviled and abused by practically everyone.Soalthough I had the capacity to reveal profound earth treasures36due to not having the appropriate companions,dharma holders, and the like, this didnt happen.37When tormented by many negative circumstances,

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I offered a gaachakra38 to the maala of space-activity kinsand invoked them with this prayer:

Alas! O Wisdom kins please do not rest your compassion in the expanse of peace.Look upon this unfortunate girl with loving-kindness.Although I have acted in accord with the kins instructions,it is difficult for me to benefit the teachings and beings.In these degenerate times,people are deceived by wrong views and demons;and those who practice in accord with dharmaare as rare as daytime stars.People regard food that has been obtained from harmfulreligious offerings and wrong livelihoods as medicine.They cunningly deceive others, thinking this will not affect them.Taking food given in faith by the living,accruing the debts of the dead,39and disregarding the law of cause and effect,such people engage in all kinds of negativity.When such obvious signs of these degenerate times appear,how can someone like mehelp end the decline of the doctrine and beings?These pigheaded people full of wrong viewsshow anger when confronted with kindness.They say people who act harmoniously with the dharma are foolish.Even though, in accord with the teachings of the Buddha,I cherished them more than myselfand donned a suit of patienceviewing good and bad with one tastethey said I was a bad person,like a dog that doesnt understand good and evil.These many judgments and criticisms,resulted in everyone thinking I lacked noble qualities.Being the target of such abuse, slander, and wrong views forget about benefitting othersI have been the cause of everyones ruin!Therefore, may I discard my unworthy bodyand be reborn as a male with the freedom to practice dharma.40And yet still I will endeavor to fulfill the aspirationsof the guru and consort and to benefit the doctrine and beingsin line with the kins instructions.Please listen to me now,you who reside in the wisdom expanse!

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By the force of my intense wailing and cries to them,the emanations of space arose as ornaments of the expanse.The great mother of the expanse, the all-illuminating queen of space,revealed these words in the secret signs of the space-appearing kins:

Eh eh ya!The luminosity of the jewel of the eastern skyimpartially dispels the darkness of beings.How can a view of good or bad then be possibleregarding the body of a messenger of the mother kins?Everything depends on your disciples and their karmic aspirations.Dont let your heart become weary, sad, or discouraged.From the time you were eight until fourteen:due to the strength of your previous prayers to the Lotus Born,you were able to benefit gods and demons a little bit.There is no reason to be proud, as this was your previous karma.From age fifteen until twenty,you will experience unendurable suffering.Dont become disheartened;it will be the end of this karma. From age twenty-one until twenty-eight,due to corrupt conditions surrounding your disciples,your negative connections with peoplewill be more than your positive ones.Nonetheless, by diligently supplicating Padmasambhavaand Yeshe Tsogyal without any hesitation,you will encounter your destined treasure companionsand karmic dharma holders.From then on, gradually,your ability to benefit the doctrine and beings will increase,and steadily, your negative connectionswill decrease in comparison with good ones.Once againwhether the people with whomyou are connected are good or badsince they are still your disciples to tame,you must rid yourself of likes and dislikes, joy and sorrow.Your view of equanimity must be steadfast.For those who are emissaries of the mother kins,everything depends on auspicious connections.It is important to be careful and act skillfully.Whether you become a treasure revealer or notdepends on you yourself.If you do not carry out the instructions of the wisdom kins:even though you have a mandate to discover treasures,this could be obstructed by negative events;

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and you could bring unwanted results upon yourself.Although you have treasure authorization,other circumstances could overpower you.You could become a householders wife by falling in love,thereby losing your spiritual aims;and then your treasure activities would be hidden.If you engage in this kind of conduct, it will be such a shame.Whereas if you fulfill the kins commands,you will surely benefit yourself and others.Do you understand these prophecies, young lady of noble family?I, a manifestation of space, dissolve back into space!

Then she vanished into space as light.From the time I was nineteen until I was twenty-eight,my experiences of joy and sorrow fluctuated like ripples on water.Half of what occurred was for the sake of the dharma;the rest was worldly suffering.In particular, by the command of a lamafrom whom I had received empowerments,I got married and exerted myself in worldly activities.41But I was never able to make anyone happy.Upset by these situations, I despaired of sasra.

Once, when I was considering departingto the realm of the invisible glorious mountain,two beautiful girls from a nonhuman land appeared.Adorned with many precious jewels, they spoke sweetly:

Eh ma, listen friend, do you know us two?We are fine kins from a hidden pure realmwith worthy advice for you.Lady, is it good for you to departfor the blissful citadel of the kins?In degenerate times, arent the minds of beingscontrolled by demonic forces?Dont fight with your companion.The harm of samaya breakage will affect you, dont you know?42The lady named Pal43,will be your reminder to practice virtue.In order to give up attachment or aversion to that situation,isnt it best to just let things be?When the dragon adorns her crownwith [one born in the] Iron Snake [Year] from the south,44you will soon receive the precious jewel.

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Isnt that the accomplishment of the twofold purpose?Now is not the time for you to come to our place.Through the encouragementof the sublime being born in the Year of the Horse,45beneficial conditions will fall into place for this one named Vajra.46Do you understand this?For three years and three months, dont see anyone.If you are diligent in practicing:on the unmistaken special occasion of the kins on Saga Dawa,he will dispel [your obstacles], dont you know?47Whatever actions you do,if you practice perfectly according to the kins prophecies,you will attain the banner of the two treasure lineages,dont you know?48We will come and give you future prophecies from time to time.Do not share these with others;they are sealed in secrecy.Conceal them in the expanse of your heart.

Then they dissolved like rainbows into the expanse of the sky.Following that, I became a bit ill.

Then, an actual emanation of the great treasure revealer Karma Lingpa,Jigdrel Chkyi Lodr Rinpoche49, pursued me,although knowing [my circumstances].He emphasized our strong dharma and samaya connections;but because of the kins advice,there was no way I could comply.Around that time, one monk dressed like a paita50saying he was Guru Rinpocheapproached me while I was herding animals.Do you know me? he asked three times.

I replied:

If you are Guru Rinpoche,you have omniscience of the three times.Your activity is unfathomable,and your miracles are unimpeded.Having achieved the supreme siddhi,you are principal among all buddhas.I respectfully bow to you, Unsurpassed Guru.At the moment when the appearances of this life vanish,

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may I and all those connected to meimmediately awaken in the original expanse of the dharmadhtuinseparable with you, Noble Guru.

When I said that, the monk responded:

I am a nirmakya free from cause and circumstance,spontaneously present and naturally arisen for the benefit of sentient beings.This monk has no purpose other than helping sentient beings.I achieved the vajrakya, the supreme body that is formless.Although ordinary beings are far removedfrom directly seeing the Lotus Bornif they invoke Guru Rinpochewith the power of previous aspirations and faith,such devoted ones will see my face, hear my speech,and receive the blessings of my wisdom mind in the six times.Since you are also endowed with fortunate karma,you have met me;but because you have forsaken your consortand harbor doubt toward Mantra,you see me as a common monk.If you wish to harness the treasures that belong to you,near here in the direction of the southern sunis a treasure revealer who is other than myself,although inseparable from me.From the vajra family, this bodhisattvas name is Rami51,If you unite with this hero,then from the south and to the south,the two foretold treasure lineages will flourish.52If the black iron snake comes to the belly of the dragon,53from all directions a flock of golden birds will gather like clouds.If the black crow does not rain poison,for sixty years the barbarian wars will be prevented.For a while, the sun of bliss and joy will dawn for Tibet.It is crucial to take great care with the key pointsof the prophetic guides to your own treasures,like timing, signs, interdependencies, and the rest.

So he said; and due to that, my appearances were transformed,and I arrived among the ranks of an assembly of wisdom kins.From the vina of their melodious speech like the kalapingka bird,54I received the intermediate kin scroll of my profound dharma treasures.Immediately thereafter, Vimarami accepted me as his disciple;and from the western gate

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of the second great snow mountain called Machen Pomra,55at the nearby sacred place of the seven wrathful ladies,I revealed the profound treasureof the kins Secret Treasury of Reality.56Also, at the wish-accomplishing placesthe stupa of Ashoka,57Luminous Blazing Iron Mountain,the sacred place of Dong Dzong, Garua Cliff peak,the High Lotus Mountain, the Monkey Fortress, and so onfrom the major and minor sacred places,I discovered some treasures that were intangibleand others that were material.Each of these treasures included timely predictions.However, due to corruption among my disciples,the auspicious connections became obscured.Nevertheless, timely and auspicious profound teachingsare similar to the emergence of a headwaterthat cannot be blocked by earth.Although negativity was swirling like the wind, I had no fear;and I gradually encountered the fortunate ones who would hold my lineage.I became capable of skillfully abandoning activitiesof the eight worldly concerns.From age twenty-nine until thirty-two [and]based on temporary circumstances and the ripening of previous karma,I was discarded by my companion like an unwanted dog.58Moved by my condition of intense and unbearable illness,59the Lord of Refugeprotector on the crown of my head, Pema Ledrelaccepted me and bestowed his dharma treasuryof empowerments and teachings,which uprooted the dark ignorance of my mind.He then opened the secret treasuryof the one-hundred gateways of wisdom knowledge,and my mind was enriched with the wealth of study and contemplation.In particular, I awakened directly into the inner meaning of wisdom,and attained the path of liberations union of mahmudr.By the power of this, externally, my fame among disciples grew;and internally, the knots of my central and throat channels were completelyreleased.Secretly, I actualized non-conceptual wisdom;and I increasingly spread forth the doctrineof the profound treasure teachingsthrough writing them down and propagating them.Accomplishing the welfare of those to be tamed occurred effortlessly.Assemblies of deities, kins, dharmaplas,

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and treasure guardians accompanied me like my shadow,ensuring positive circumstances.Their manner of giving me prophecies and advice is shown in other texts.60

Once, after having been advised by the hero who benefits beings61when I was staying near White Crag,four nonhuman females with the faces of a tiger, lion, bear, and parrot came beforeme.In a single voice, they melodiously proclaimed:

Ha ya hi! Listen, Powerful Yogin!From the fortress of the kins called Tidro,the all-seeing wisdom lady62 has sent a sublime message for you.At the supreme placeVajra Rock Fortressin an assembly of vajra kins,the profound teachings of The Gathering of Wisdom Mindand The Heart Essence of the kins63,will appear as your unchanging fortuneat the auspicious time and circumstances.That time will be the Year of the Horse,64and then it is certain that distant guardianswill present to you your treasures.Due to the profundity [of these treasures], great discord can arise;so you must be extremely careful regarding that.Through the panting roar of the earth,it is possible that the luminous radianceof the all-radiant sun maala will diminishas dark rain clouds are summoned.At that time, be wise!People who are influenced by demonswill invite you with pleasing words,and various unwanted obstacles could occur.If you follow the one named Ma,65who knows what the outcome might be?At the appropriate future time,the kins will bring you clear prophecies explaining this.Did you understand, dear friend?

When I responded by asking who are you?I was not able to finish my question since I woke up due to other causes;and the vision vanished of its own accord.Nevertheless, according to the kins prophecies,I revealed the profound treasures,

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clearly transcribed them, and distributed them to many.During this time, a dark man wearing a white chuba,who said he was the King of Gojo arrived.66In a loud frightening voice he said:

You, Strange Lady!Why did you come to this place and where are you from?Dont stay here or we will have a fight!

Thus he snarled, curling his lips.

I responded:

You, Unfortunate One,I have never seen a person as odd as you.The Trom Valley is a passageway for all Tibetans and Chinese.I didnt know that it belonged to you alone.Whatever the case, I have neither home nor parents;and alone, I wander wherever I please.I cherish neither my body nor belongings,but offer them as a feast to gods and demonsof confused karmic perceptions.I forcefully strike down the ego-prideof all form and formless beings.I recognize everything that arises and appearsas minds magical manifestation.I uphold the instructions for destroying graspingto deluded perceptions and self-cherishing.Due to chance, you have appeared in my view.Yet free from benefit or harm,everything is the manifestation of the dharmakyawithin the expanse of the wisdom intentof the primordially liberated, unborn Great Mother. Phet!

Having retorted like that, I relaxed momentarilywithin great, empty awareness free from limitations,the space of purity and evenness.And like a dream,that confused appearance faded into basic space.

Due to the negative effects of my inadequate meritwhen I was thirty-three and thereafter,the Lord of Refuge, all-knowing jewel of my heart, Pema Ledrel,departed for the realm of the kins.67

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Without my protector,I was left behind lacking a home and partner.I was even banished to a distant landand became like a thorn, irritating everyones eyes.The heart son of the Lord of Refuge,my vajra brother Natsok Rangdrol68, aloneconsoled me by saying,You, the supreme consort of His Highness,must not exile yourself to a faraway place.He then bound me by our sacred dharma commitments.Because of that, I stayed at the holy placeof Sera Monastery69 for several years.I held, protected, and spread the profound teachingsof both the great treasure revealer and his son70according to the command of the Lord of Refuge.I propagated the profound treasures to everyone,both near and far.In particular, I entrusted the inheritanceof the two treasures71 to those fortune ones,such as the chief dharma holder Praj Rami.72Furthermore, countless other fortunate beingsmaintained the precious teachings in secluded practice.By enacting the twofold purpose,I upheld the teachings of the two treasures;and when the reincarnationof the Lord Refuge Guru was enthroned,my hearts suffering eased a bit.Moreover, out of his kindness,my Lord of Refuge, the wish-fulfilling jewel,actually had regarded a miserable dog like meas a lion with a turquoise mane; and when I reflected on that,the sadness in my mind never lifted.When the all-illuminating sun arose,I was reminded of the kya of my Lord of Refuge Wish-Fulfilling Jewel.When its light dispelled the darkness in all directions,I thought of his enlightened quality of impartial compassion.From the upper expanse of the sky,when the sun set behind the western mountains,I recalled how my master himself came to guide all of usand had now passed beyond suffering.When I saw the vast expanse of the sky,I remembered the appearance of his naturally arising,spontaneously present rpakya

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appearing from the expanse of the pure dharmakya, the ground of basic space.In all symbols and signs and in everything that I saw and that appeared,I recalled my Lord of Refuge Wish-Fulfilling Jewel.Whatever solitary place or monastery I stayed in,I missed my guru.When I reflected on my practice and the oral instructions,I missed my guru.When I met with my noble dharma brothers and sisters,I longed for my guru.No matter what I felt,I remembered my guru.I thought only of my guide and teacher, Pema Ledrel.Missing him so much,I cried incessantly all the time.Due to such intense sadness,my thinking became muddled.Although I had accompanied him for so long,it felt like one instant.I had received so many empowerments and teachings,but now it seemed that they took place in one second.When I thought of how everything happened in this way,it broke my heart.When I saw his face,faith and devotion arose from the depth of my being.Merely hearing his voice brought meto the path of maturity and liberation.The enlightened intent of his wisdom mindopened the hundred doors of the secret treasury.From him, a shower of dharma teachings rained downin accordance with the mental dispositions and capabilities of beings,liberating them from the narrow passageways of sasra.Having reached the supreme level of unsurpassed, constant exaltation,he was the guide who liberated beings in the primordial expanse.His kindness was unfathomable,and I was without any way to repay him.Reflecting on the implications of thatstirred up my grief-stricken mind even more;and I fell into wailing, thinking of my sublime guru.However, in order to repay his kindness,I cast away such selfish thinking based on my own emotions.I explained and spread the profound treasures to fortunate disciples.I acted in harmony with the dharmawith all my actions of body, speech, and mind.

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Like a rhinoceros, I kept to my practice in solitude.73Even though I had the authority [to reveal] my own treasures,I felt myself unworthy of treasure activity.If the child maintains the fathers lineage,that is enough, I thought.It is said that the locations of my own profound treasuresare the three places of enlightened body,the three places of enlightened mind,the three places of White Crag and Fortress,and two hidden sacred places.As for the profound teachings,there are the trunk, branch, flower, and fruition cyclesand the unchanging treasures of enlightened mind, like the earth.My supplementary enlightened activity treasures are inconceivable.As for my treasure companions,they are the two supreme and the three excellent ones,the five great bodhisattvas belonging to the five families.As for my dharma holders, there are four heart sons, eight supreme ones,followed by twenty-five, and then one hundred and so on.They will achieve the result of the two stages in one lifetime.The time, indications, and auspicious circumstancesof revealing my dharma treasures are indicated by the kinsin the chapters of my treasure inventories, the inner prophetic guides,the supplementary inventories, the appendices, and so on.They predicted that my work of benefitting discipleswould spread in five locations, especially in the east and in the south.

In summary, I have put this brief collection of essential wordsabout my treasures into writing in the form of an autobiography,as something of great meaning expressed with few wordsthat would fulfill the wishes of worthy disciples.How could someone like me, of ordinary inferior birth,have secret qualities of excellent speech?In any case, through the compassion of the lineage gurusand the ultimate ripening of the results of the two accumulationsover many lifetimes, I attained a birth endowed with dharmaand pleased the noble ones.The holder of profound treasures, Pema Lingpa,held me with his compassion;and by his conferral of the ripening and liberating teachings,my previous karma awakened along with the authorityto reveal some minor profound treasures.From then onward, I had the ability of undeniable siddhis[to reveal] profound treasures in several future lifetimes.

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Although I had no intention to maintain a retinue of disciples:because of my previous aspirations,I cared for them with skillful means.Lacking any significant secret qualities,this account is merely an abridged version of how I have lived.I have not written it for statusor for the eight worldly concerns.In order not to break my promise to fortunate disciples,I have put some nonsense into writing.

Through this virtue, may the lotus feetof the dharma holders remain firm.May outer and inner auspicious connections be perfected,and merit increase.May all decline of the dharma throughout the universeand among the inhabitants be dispelled.May the bad times of war and famine be pacified.May the profound treasure teachings spread in the ten directions,and the enlightened activities of the ones who uphold them increase.May the sponsors power and wealth spread and increase,and may sentient beings attain happinessand practice the fully endowed dharma.May all beings be liberated in the Lotus Light Palace of Ngayab!74,May they be welcomed by the vidydharas, kas, and kins!Singing the song of the Guru Siddhi [Mantra],may we be reborn in the land of the kins,Oiyna, indivisible from Pema Drodul Lingpa;and may teacher and disciple awaken inseparablyin his enlightened wisdom intent!

Thus, this is the story of a mendicants experiences. While it is difficult to say thename of the omniscient Lord of Refuge, I say it here for a purpose.

My two vajra brothers, sublime monks of Shkyamuni with minds free of conceptsthe sky-like yogis Donli and Rangjung who were actual disciples of the greatawareness holder and the Lord of Accomplished Ones, Gelek Palzangboth earnestlyrequested me for a long time [to write this] with stainless offering scarves and silver.My own student, the vagabond Sherab zer, who made supports for the threetreasure lineages, stayed only in isolated hermitages and propagated the profoundteachings however he could. In particular, he offered his body, speech, and mind tothe lama and, having forsaken non-virtuous activity, always engaged in practice. Healso persistently requested me [to write this].

Furthermore, many faithful students such as Rigzang, Gyurme Trinle and others also

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earnestly requested me. In order not to ignore their profound requests, the lowliestof all the students of the omniscient lord, I, Kunzang Dekyong Chnyi Wangmowrote this in the Earth Snake Year (1929) in the ninth month on the excellentsixteenth day, from the isolated retreat place at Sera Monastery. My attendant, themonk Tsultrim Dorje, supplied the writing materials.

May this spread throughout all directions and times, and may everything beauspicious! May virtue prevail in the three times!

Geo Geo Geo. Sarva Mangalam.

Translated by Christina Monson, 2012. Originally published in "The Excellent Path ofDevotion," Kama Terma Publications, Boulder, Colorado.

Kyabje Chatral Sangye Dorje Rinpoche is the Wish-Fulfilling Jewel to whom I oweeverything. The translation of these precious words of Sera Khandro came aboutthrough the support and encouragement of the great kin Saraswati Devi, ChatralRinpoches daughter. Many people provided invaluable help along the way, includingLoppn Jigme Rinpoche, Bhakha Tlku Rinpoche, Lama Chnam, Sangye Khandro,Sarah Jacoby, Heidi Nevin, Elizabeth Monson, Carol Schlenger, Julia Gruberg, SarahBolasevich, Wayne Amtzis, Sangye Dragpa, and others. The love and kindness of myparents, John and Susan Monson, have been ever-present, and their support has beeninvaluable. Kay Henry and David Bolduc facilitated the manuscript and bookpreparation for the first publication of this translation, which was partially supportedby a grant from the Brown-Monson Foundation.

1. In the Vajrayna tradition, a practitioner calls those who share the samelineage, those who receive empowerments and oral teachings together, andthose who share the same guru vajra brothers and sisters, or vajra kin.

2. According to the Buddhist tradition, the dharmakyaor absolute nature ortruth bodycan be understood as the fundamental ground of enlightenment,which is described in terms of conceptual distinctions as containing the aspectsof original purity and spontaneous presence. Within this ground, theprimordial buddha, Samantabhadra, is enlightened by recognizing the truenature of reality just as it is, without ever having to stray into confusion as asentient being.

3. The five buddha families are the families of Vairochana, Akhobhya,Ratnasambhava, Amitbha, and Amoghasiddhi. Vairochana is at the centerwhen the five are depicted together. Glacial Lake (gang chen tsho/gangs chen

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mtsho) is an epithet for Vairochana and refers to the Buddhist cosmologicalpresentation of existence as issuing forth from the scented water that flowsfrom the bodies of these buddhas, manifesting the pure realms and alluniverses. This is what can be understood as the sambhogakya, or theenjoyment nature body, which is the wisdom manifestation of the primordialground of enlightenment as buddhas, pure lands, and various wisdomappearances. For a more extensive explanation see Jamgn Kongtrul LodrTay, Myriad Worlds, translated and edited by the International TranslationCommittee founded by the V.V. Kalu Rinpoche (Ithaca, New York: Snow LionPublications, 1995) p. 103.

4. The three protectors refers to bodhisattvas Majushr, Avalokiteshvara, andVajrapi. Padmasambhava, otherwise known as Guru Rinpoche, the greatIndian master credited with establishing the Buddhist teachings in Tibet at theinvitation of King Trisong Detsen (khri srong lde btsan) in the ninth century, isviewed as the emanation of all of them combined as one. The meaning ofnirmakya, or emanation body, is the wisdom of the buddhas embodied insomeone who appears in this world to benefit confused sentient beings, usingwhatever skillful means may be necessary.

5. Pema Ledrel, Tlku Drime zer (sprul sku dri med od zer, 1881-1924), refersto the supreme guru and spiritual partner of Sera Khandro, Dewe Dorje, (se ramkha gro bde bai rdo rje, 1892-1940). Also known as Rigdzin Chenpo PemaDrodul Sangngak Lingpa (rig dzin chen po padma gro dul gsang sngags glingpa), Tlku Drimed was one of eight sons of the great treasure revealer DudjomLingpa (bdud joms gling pa, 1835-1905) and was himself a treasure revealer(tertn/gter ston), though most of his collection has not been located. Accordingto Sera Khandros biography of Tlku Drime, among his past incarnations arethe Indian khenpo Vimalamitra; the princess of the King Trisong Detsen atSamye, Semo Lhacham Pemasal (sras mo lha lcam pad ma gsal); YarlhaShampor Pema Ledreltsal (yar lha sham por pad ma las brel rtsal), mid-thirteenth century incarnation of Princess Pemasal; and Longchen Dorje Ziji(slong chen rdo rje gzi brjid, or the great omniscient Longchen Rabjam, 1308-1363). Sera Khandro commonly refers to Drime zer as Pema Ledrel or PemaLedreltsal in her autobiographical writings.

6. The vajra prophecies are predictive references found in the writings of many ofthe Tibetan Buddhist Traditions greatest masters, such as Padmasambhava,whotogether with his Tibetan consort Yeshe Tsogyalhid countlessprofound dharma teachings as treasures to be discovered in future times.Padmasambhava, as well as others, predicted the individuals who woulddiscover these teachings in the future. One such vajra prophecy regarding SeraKhandro is from the profound teaching of the great treasure revealer PemaLingpa (padma gling pa) called Concise Red Inventory (snying byang dmar po)

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and is quoted by Khenpo Pema sal Thaye, In the future, at a dharma place ofthe gods, an emanation of Vajravarh with the name Bliss (bde ba), [willcome] in the Water Dragon Year. At her crown, throat, and heart, [thesyllables] bam and ha, ri, ni and sa will be clearly written. She will assemblethe two profound treasure lineages and skillfully support her disciples. SeeKhenpo Pema sal Thaye, An Abbreviated Biography of the kin from Central[Tibet] entitled A Guide for Reaching the Pure Lands (dbus za mkha groi rnamthar bsdus pa mkha spyod bgrod pai lam yig bzhugs) in A Little Book called APleasure Garden of [Myrobalan] Nectar (deb chung a ru rai ga tsal zhe cha wazhuk/deb chung a ru rai dga tshal), (Chengdu: Sichuan Nationalities andLanguages Press, si khron mi rigs dpe skrun khang, 2003), 76.

7. As the consort of the primordial buddha, Samantabhadra, non-dual with hiswisdom mind, Samantabhadr symbolizes the female representation of thisenlightened state and, as such, is presented as the first in the line of SeraKhandros previous incarnations. Rather than to be taken literally, thisindicates that Sera Khandros wisdom mind and lineage flowed directly fromthe dharmakya itself, as represented by Samantabhadr. The sambhogakyawisdom deity Vajravarh, or the Diamond Sow, has a very important placein Sera Khandros revealed teachings for it is Vajravarh who empowered SeraKhandro at age thirteen in a dream with the two collections of treasureteachings that became the core of her practice lineage. Finally, Vajravarhsnirmakya as the great Tibetan consort of Padmasambhava, Yeshe Tsogyal,is the human origin of Sera Khandros incarnation lineage; and there areseveral meditation practices centered on Yeshe Tsogyal within her treasurecycles.

8. The example of the sky-lotus, or a sky-flower, is often invoked to refer tosomething nonexistent. In this context, Sera Khandro humbly used this imageto imply that she had no special or praiseworthy qualities and that this factwas widely known.

9. In the colophon to this text, Sera Khandro mentioned two vajra brothers, Donli(don li) and Rangjung (rang byung) who made offerings and requested her towrite her life story. In the same place, she also mentioned the names of threeothers who made requests.

10. The space-dwelling kins, or kins who wander or act within the purerealms, were frequently invoked by Sera Khandro in her commentaries andtreasure collections. These important, usually female, wisdom beings areresponsible for the protection and propagation of revealed treasures and thusplay a central role in the lives of the treasure revealers of Tibetan Buddhism.Throughout her life as recorded in her autobiographical writing, Sera Khandroinvoked and was approached and counseled by these kins on many

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occasions. Sometimes appearing in human form and sometimes as animals or acombination of human and animal, they repeatedly told Sera Khandro theproper course of action at pivotal moments on her journey.

11. This reference is to the Buddhist nun Utpala-varn, who went to elaboratemeans to be the first to greet the Buddha upon his return from the TuhitaHeaven, where he had been visiting his mother.

12. Khotan (li yi yul) was an ancient Buddhist kingdom established around thefourth century B.C.E. in the area of present-day Xinjiang, China, also knownas Chinese Turkestan. Legends attributing the founding of the kingdom to theIndian king Ashoka and/or his sons are recorded in the writings of the Chinesepilgrim Han tsang and also in the Tibetan chronicle of the Li-yul. SeeLamotte, tienne, History of Indian Buddhism, trans. Sara Webb-Boin (Louvain-La-Neuve: Universite Catholique de Louvain, Institut Orientaliste, 1988) 257-258.

13. Sera Khandro is known by other names, including Diamond Bliss kin fromCentral Tibet (dbus bza mkha gro bde bai rdo rje). The name Sera Khandrooriginates from her residence at Awo Sera Monastery at Serta in eastern Tibet,where she stayed at the request of Sotrul Natsog Rangdrol (bsod sprul snatshogs rang grol), her guru Tlku Drimes heart disciple.

14. Other sources describe Sera Khandros birth to a father named Lhasey JampaNgonpo (lha sras byams pa mngon po), Lord of Loving Kindness, Son of theGods, who was a local chief renowned as an emanation of the old man RongTsatra (rong tsha khra) and who had treasure abilities, displayed unimpededsigns of accomplishment, and was a powerful person with strength. Hermother is described as belonging to the kin class, a lady from the Nup(gnub) Lineage named Tsering Ch Dzom (tshe ring chos dzoms), Long-LifeBountiful Dharma. Her birth took place in the Water Dragon Year in theFifteenth Rabjung Cycle (1892) in Lhasa amidst many wondrous signs, such asa tent of rainbow light in the sky, a fragrant mist, and the king of the vulturesdancing on the roof of her house. See the reference to the work of KhenpoPema sal Thaye in note six above, page 77.

15. Bodhichitta, or an awakened mind, refers to a compassionate and altruisticintention to work for the well-being, happiness, and temporary and ultimatebenefit of all sentient beings until all the realms of sasra are emptied.

16. From a Buddhist point of view, the eight worldly concerns are gain and loss,praise and blame, good and bad reputation, and pleasure and pain. Theserepresent major obstacles to accomplishing dharma practice.

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17. The Three Jewels are the buddha, his teachings or the dharma, and thecommunity of spiritual practitioners or the sangha.

18. The female buddha Tr, or Jetsn Drolma as Tibetans know her, is respectedand viewed as the great mother of liberation. She appears in many forms andSera Khandros treasures contain many meditations on her as a personal deity.

19. Kungabma is a reference to Kungabumpa (kun dga bum pa), the enigmaticfourteenth century treasure revealer who was also believed to be anincarnation of Yeshe Tsogyal. She is most well known for her treasure TheSecret Mother Tantra, Daily Practice Cycles (ma rgyud gsang ba lam khyer gyichos skor).

20. The Indian mahsiddha Saraha is believed to have been born to a Brahminfamily in eastern India in the late eighth or early ninth century CE. Saraha iswell known for his dohas, or spiritual hymns, which express his insights andrealization.

21. These instructions relate to union practice. 22. These refer to practices with the breath according to training with the bodys

subtle energy channels and winds. 23. Kukurdza, another Indian mahsiddha, is said to have been taught the inner

tantras by King Dza after having received their transmission from Vajrapi,the Lord of Secrets. See Dudjom Rinpoche, Jigdrel Yeshe Dorje, The NyingmaSchool of Tibetan Buddhism: Its Fundamentals & History, translated and editedby Gyurme Dorje and Matthew Kapstein (Boston, USA: Wisdom Publications,1991), 460.

24. The two purposes here means the accomplishment of the benefit of self andother. It can also mean the accomplishment of two kyas, the dharmakya andrpakya (zk ku/gzugs sku).

25. These two treasuries are The Dkins Secret Treasury of Reality (chos nyidmkha groi gsang mdzod) and The kins Heart Essence of Reality (chos nyidmkha groi thugs thig).

26. Yudrnma, or the Adamantine Lady of the Turquoise Lamp, is an importantprotector deity associated with several important Tibetan treasure lineages.

27. The five classes refers to the five buddha families. 28. These activities should be understood as relating to consort practice. This

means hooking an appropriate consort; and then, if this person has not been23

trained in the practices of the five preliminaries, making sure that he or shetrains in these practices and achieves their fruition.

29. These are awareness holders, a title or way of referring to enlightened beings.

30. This is another name for Guru Padmasambhava. 31. Nyenchen Tanglha (gnyan chen thang lha) is a worldly protector deity named

after a mountain range in central Tibet. An important protector of theNyingma teachings, he is regarded as a bodhisattva on the eighth level.

32. These are instructions on the correct sitting posture for meditation. 33. A stringed instrument of ancient India, believed to be the antecedent to the

sitar. 34. The practices of discerning sasra and enlightenment involve various types

of physical, verbal, and mental meditations, which are categorized aspreliminary practices for engagement in the main crossing-over (thod rgal)practices of the Great Perfection (rdzogs chen) teachings. The examination ofthe minds arising, abiding, and departing is a training that often precedes theessential pointing-out instructions that introduce a practitioner to wisdomawareness, which is primarily sustained by the cutting-through (khregs chod)training of the Great Perfection path.

35. At age fifteen, Sera Khandro made a daring nighttime escape from a familyhome in Lhasa to join the traveling encampment of Drime zer and hisentourage from Golok. Not understanding or speaking the Golok dialect andunused to any sort of physical hardship in her aristocratic life, she was throwninto the intensely difficult situation of trying to adjust to a rough nomadiclifestyle among people who viewed her with a mixture of suspicion, jealousy,and indifference. Her determination to practice the dharma purely and herfaith in Drime zer eventually resulted in her gaining a tenuous acceptanceamong his entourage as they traveled east to the highland pasture region ofAmdo-Golok, which is located along the border between the two present-dayChinese provinces of Sichuan and Quinghai. It was in these areas that SeraKhandro spent the rest of her life.

36. There are many categories of treasures, within the scope of the activities of theTibetan treasure tradition. Earth treasures are usually material objects, such aprecious statues, vases, and other ritual implements. Sera Khandro reporteddiscovering such items at later points in her life, but also recounted hidingthem for fear of having their authenticity as treasures doubted.

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37. After her arrival in Golok, Sera Khandro found herself totally dependent onothers for food and shelter; and she was forced to work as a servant in ahousehold nearby the residence of Drime zer in order to survive. She wasunable to realize her ability to be a treasure revealer at this time because shehad not yet connected appropriately with the people who were destined to bethe supports for this activity. However, she still engaged assiduously indharma practice and reported finishing 100,000 prostrations in seventeen days.

38. This is an elaborate feast ceremony. 39. When religious specialists are asked to do ceremonies for dead or living people,

there is a responsibility for using the offerings appropriately. 40. Sera Khandros wish to assume a male rebirth reflects the patriarchal culture of

Golok, as well as the practical realities that made it more difficult for women tobe supported in pursuit of spiritual goals.

41. When she was eighteen, Sera Khandro received transmission from a lamanamed Kangdon Bonpo Gonwang who directed her to pursue a relationshipwith the son Gyalse of the great treasure revealer Gara Tertn (18571911).Unfortunately, though Sera Khandro had recognized signs that she was meantto be the consort of Gara Tertn himself, she was prevented from realizing thisdue to the machinations of the wife of Gara Tertn, a woman named Yakza.Sera Khandro did, however, enter into a relationship with his son Gyalse,primarily because of Bonpo Gonwangs injunction that she help preserve thetreasure revelations of Gara Tertn. Yakza maintained an attitude of dislikeand acrimony against Sera Khandro throughout the years she lived with herson Gyalse.

42. Sera Khandro also had a tumultuous relationship with Gyalse, who did notrecognize her treasure activities. Her long autobiography details numerousfights between them, despite her efforts to please him. A powerful andprominent Golok lama in his own right, Gara Tertns son Gyalse had adharma relationship with Drime zer and was very much aware of SeraKhandros connection to him. However, up until Sera Khandro took her finalleave from Gyalse, he never formally acknowledged her special qualities as atreasure revealer, nor accorded her the position and respect that she lateracquired.

43. This is a reference to Yakza. 44. The dragon is a reference to Sera Khandro who was born in the Dragon Year,

while Drime zer was born in the Snake Year.

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45. This is most likely a reference to one of her close disciples or attendants. 46. This refers to Sera Khandro, whose name in Sanskrit is Sukh Vajra. 47. That is, Tlku Drimed will dispel her obstacles. 48. These two lineages are the treasure lineages of Sera Khandro herself and that

of Drime zer. 49. In fact, Jigdrel Chkyi Lodr played a large role in Sera Khandros life as one of

the four main disciples who upheld her lineage. Also called Gotrul Rinpoche,he was the first authority to publicly recognize her as a kin and authentictreasure revealer when she was twenty-four years old.

50. A paita is a great religious scholar. 51. Rami is the Sanskrit for zer, or light rays. Drime zers name in Sanskrit

is Vimala-rami. 52. Once again, these two lineages are her own and that of Drime zer. 53. This prophecy could have intimated that Sera Khandro should bear Drime

zers child, but it is very difficult to interpret such forms of wisdom speech.

54. A small sparrow-like bird renowned for its extremely beautiful voice, thekalapingka or kalavingka is referenced in numerous sources of Buddhistliterature, such as Ashvaghohas Buddhacharita.

55. One of Tibets most important protector deities and considered to be a tenth-level bodhisattva, Machen Pomra, or Great Peacock [Mountain], resides on thesnow mountain of Amnye Machen in Golok, northeastern Tibet.

56. This is the title of one of Sera Khandros two treasure cycles. This collectioncontains extensive ritual and liturgical practices including A Gathering ofVidydharas, as well as deity practices focusing on Vajraklaya, Vajravrh,Tr, Yeshe Tsogyal, and others.

57. The Buddhist King Ashoka (third century BCE) was said to have magicallybuilt thousands of stpas in one night. It is not uncommon to find attributionof important stpas to him, and this reference may be to a stpa called GmangChorten (Stpa of Many Doors) near Bmoche Monastery in Golok.

58. In her long autobiography, Sera Khandro writes in great detail about the yearsof struggle and misery she spent living with Gara Gyalse. After having onedaughter [i.e., Yangchen Drnma] with Gyalse, she later gave birth to a

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stillborn boy, a tragedy that drew her much criticism from her detractorsamong Gyalses entourage. In fact, she was expelled from his community onmore than one occasion before Gara Gyalse himself finally sent her to Drimezer when she was thirty, despite having agreed many years earlier that sheshould go and live there. Sera Khandro gave birth to another son [i.e., RigdzinGyurme Dorje] in her late twenties and traveled with her two children betweenthe nomadic encampments of Gara Gyalsey and Drime zer numerous timesbefore she went to live with Drime zer permanently.

59. Sera Khandro suffered much of her life from arthritis or gout. This conditionworsened considerably in her late twenties; and by the time she made her finaldeparture for Drime zers encampment, she could not walk and had to be tiedonto her horse. When arriving at Drime zers encampment, she was almostdead. His healing ceremonies and their practice together revived her andaverted this obstacle to her life. In her long autobiography she also recountsanother time of intense illness when, in great sorrow over her weak health,Drime zer cried a tear that landed in her ear and traveled to her heart,thereby reviving her.

60. These texts are part of her treasure cycles. Her long autobiography alsoincludes sections of extensive prophecies.

61. This is Drime zer. 62. This refers to Yeshe Tsogyal. 63. This is the title of the second collection of Sera Khandros two treasure cycles.

64. This would have been the year 1918, when Sera Khandro was twenty-seven,

but the chronology here may be slightly out of order. 65. This reference to someone named Speech is difficult to accurately identify.

Obviously, it refers to someone who might have had a negative influence onher.

66. Gojo is the name of a previous kingdom in Kham, eastern Tibet. 67. Drime zer passed away in the year 1924 when he was forty-four years of age.

68. This is a reference to Strul Rinpoche, the head of Sera Monastery, from which

Sera Khandro took her name, and one of the Drime zers closest disciples. 69. This is a reference to Awo Sera Monastery in Serta, eastern Tibet.

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70. Dudjom Lingpa and Drime zer. 71. This refers to Sera Khandros lineage and that of Drime zer. 72. This is a reference to Sherab zer, a disciple and lineage holder who was

mentioned in the colophon to this text, in her long autobiography, and also inthe colophons to several of her mediation practices and liturgical writings.

73. Male rhinoceroses prefer to live alone. 74. Chmara Island is one of the eight smaller continents of Buddhist cosmology.

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A Song of Amazement Inspired by PracticeExperienceby Sera KhandroAt the age of twenty-nine I was with my guru at the isolated retreat of Nyimalung inAmdo when a magical display of formless divine spirits and demons arose in myperception. As these beings displayed various behaviors to me, I told them, Youshould respect your master as divine, as I have showed you the path.

They said, If you are a yogin, what are you doing here? It is good to go to anisolated retreat.

I replied, I am in an isolated retreat.

Then they said, How is your isolated retreat? If we develop devotion, what kind ofblessings will there be? Please tell us.

In my isolated mountain retreat of limitless appearances,remaining in the practice where the world and beyond arise as ornaments,I sustained the fundamental nature, free from fixating on hope and fear.Gazing upon my own true face innate luminosity I possess the instructions on self-liberation of appearances.

In my isolated mountain retreat of self-luminous detachment,resting in the practice of luminosity without clinging,I sustained the fundamental nature of self-emergent simplicity.Gazing upon my own true face carefree openness I have the teachings on self-liberation of destructive emotions.

In my isolated mountain retreat of self-emergent non-conceptuality,remaining in the practice of self-liberation of conditioned appearances,I sustained the fundamental nature of non-dual hope and fear.Encountering the wisdom of natural self-liberation,I hold the instructions for the self-release of whatever arises.

In my isolated mountain retreat devoid of fixation on hope and fear,resting in the practice of self-liberating destructive emotionsI sustained the fundamental nature of the perfect on-going state of the three kyas.Gazing upon my own true nature effortless dharmakya I possess the instructions on the primordial liberation of cyclic existence andquiescence.

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I have attained the fourfold assurance of freedom from abandonment and attainment,and am liberated inseparably with ever-excellent great bliss.This is the proper way a practitioner pursues isolated mountain retreat!

Hey, hey!Just sleeping in the mountains is not being in an isolated mountain retreat;Wild animals all sleep in the mountains.Although far from butchers who kill,they lack a single source of protection or hope.Reflecting on this makes me sad!

If you do not pray with devotion to the wish-fulfilling master,the requisite and desired accomplishments will not come,so diligently cultivate a mind filled with devotion.

If you do not give rise to the four powers of devotion,toward the master, the buddha of the three times,the blessings of the wisdom mind transmission will not enter you,so diligently give rise to devotion.

If you do not serve the masters enlightened body with devotion,your mind will not be liberated by blessings,so diligently bring forth this devoted mind.

From the maala of the masters enlightened speech,when the nectar of pith instructions is bestowed,if one-pointed devotion does not arise,it will be difficult to tame a discursive mind like mine,so diligently cultivate devotion.

From the maala of the masters enlightened heart,the entrance to the profound teachings of the secret treasury is bestowed.If you are not inspired with devotion,it is impossible for the accomplishments of your spiritual heritage to well forth,so definitely give rise to devotion.

If you do not respectfully and in the threefold mannerplease the master who is endowed with the three kindnesses,you will lack even an atoms worth of the essence of generation, recitation andperfection practice,so diligently cultivate this devoted mind.

The guru is the actual buddha of the three times,whose awakened mind is endowed with the wisdom of twofold omniscience.His compassion is neither near nor far,

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but if you do not pray with devotion,it is difficult to be held by his compassion which can lead you,so definitely inspire yourself with devotion.

Respectfully supplicating the master enables usTo cast away self-cherishing pride.Devotedly praying to our masters enables usTo discard the aggression that comes from attachment and aversion.Respectfully supplicating the master enables usTo cast away jealousy coming from competitiveness.Devotedly praying to our masters enables usTo discard wrong views coming from our disturbing emotions.

My actual master is ever-excellent Padmasmabhava,the supreme representative of the victorious ones of the three times.From the sublime guide Vimarami (Drim zer), I pray never to be apart.He transferred the blessings of the wisdom mind transmission to meAnd the knots of my dualistic fixation released into basic space,So I see the wisdom of wind-mind mastery.Without the duality of buddha and sentient being,pervading in the expanse of the primordially liberated dharmakya,various manifestations arise as the ornaments of space.The core falsities of dualistic hope and fear exhausted,gods and demons arise non-dual as the magical display of my mind.I, the yogini, am not afraid of the magical displays of illusion I am a fearless vajra yogin!I have the instructions to sever the root of the four mras.Eternally, I sever the magical display of illusory appearancesinto the great nonexistence of hope and fear.Internally, I sever the root of attachment self-cherishing into the primordially liberated expanse of non-attachment.I sever the all-ground the gathering of body and mind with the sword of triple wisdom.Secretly, I sever concepts based on five poisonsinto the continuum of self-liberated disturbing emotions.Into the expanse of the profound wisdom intent of Pacification,I sever all phenomena of the world and beyond, non-dual.

This root of attachment to confused appearances stemming from disturbingemotions,liberates in the dharmadhtu five-wisdoms own expanse,the ground of the great baseless wisdom mind expanse.I sever into the space of dharmakya evenness with PHA!PHA cuts the root of confused dualistic fixation,

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and is thoroughly understood in all meanings of the pramits. is the perfection of non-dual sasra and quiescence in the groundand liberates non-dual avoidance and acceptance into the ever excellentdharmakya.May we attain the state unified with Vajradhara!

Thus I sang, and they did prostrations and circumambulations and returned to theirplaces.

Sukha Vajra (Dew Dorje) put into words a visionary display.

Translated by Christina Monson, 2015.

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A Brief Prayer to Sera Khandroby Sera Khandro

ku sum khandr tsomo warahiPrincipal of all three-kaya kins Vajravrh,

yeshe gyum kur shyeng naljor maManifesting in magical wisdom form as the yogin,

kunzang chnyi wangmor solwa depKunzang Chnyi Wangmo to you I pray!

di chi bar sum dralm j zung tHolding us inseparably in this life, future lives and in the bardo,

sal neluk tokpa tar chin nMay we perfect realization of luminosity, the fundamental nature,

kadak kuntu zangpor chang chub shokAnd thereby awaken as Samantrabhadra within primordial purity!

Composed by the Central Tibetan woman Dekyong Wangmo. May there be virtue!Translated by Christina Monson.

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The Excellent Path of DevotionAn Abridged Story of a Mendicants Experiences in Response to Questions from Vajra Kin1by Sera Khandro

A Song of Amazement Inspired by Practice Experienceby Sera Khandro