The Exceedingly Concise Sādhana of the Peaceful Guru Padmasaṃbhava

Supplication to the Lineage of Peaceful Guru Rinpoche [according to] Padma Lingpa's [Terma]

de den zhing gi gon po nang tha ye / chen re zig wang pema jung ne zhab / jo mo tso gyal Iha cham pema sal / ter chen pe ling drub thob tse phel zang Protector of the Blissful Land—[Amitābha, Buddha of] Infinite Light— Avalokiteśvara, venerated Padmasaṃbhava, Noble Lady [Yeshe] Tsogyal, Princess Pema Sal, Great Tertön Padma Lingpa, Siddha Tsephel Zang,

gyal wang nam chag cho gyal phiin tsog dang/ cho kyi drag pa pen chen lhiin drub che / trin le zang po don kiin drub pe pal Gyalwang Narnchag, Chogyal Phuntsog, Chokyi Dragpa, Penchen Lhundrub, Trinle Zangpo, Donkun Drubpe Pal,

q��-a_""�� ·a_�ra_�'1,1·�·�'1.l·as ....-�r ....- �rC'..,_ �'1.l, ....-a:;�·�·'?C'..,_C'..,_· o-1·q�a_C'..,_· �'1.l·o-1��-1t:_·, i�r�-�'1.l·o-i��·o-i·i·o-if·o-i��, q��-q�·o-1��-��-i�-�1·��-�·1t:_·, ten dzin dro diil lho triil cho kyi gyal / cho kyi nyi ma peme gyal tsen dang/ cho kyi gyal tsen ma ha manjii tsen / ten pe dze gyen cho nyi nor bu dang Tenzin Drodül, Lhotrül Chokyi Gyal, Chokyi Nyima, Pema Gyaltsen, Chökyi Gyaltsen, Mahamañju, Tenpe Dzegyen, Chönyi Norbu,

1 5�·u�·t·z:i�·ai·�ru.i�r��r".l.l1 �r;·��-9�".l.l·a,�z:i�ra,9".l.l·��-z:i�·o51·�".l.ll ��o59 ·��·1�,;� ·�z:i·��· z:i�·C'\C'\s�·��-��z:i �1 drin chen tsa we la ma yab se la / nying ne sol deb gal kyen bar che sel / chog thiin ngo drub tsol war jin gyi lob father root guru and your spiritual sons, I supplicate you from the depths of my heart: please dispel adversities and hindrances! Please bestow your blessings to attain common and supreme accomplishments!

sam don cho zhin geg me drub gyur ne / nge don cho kii gyal sa rah zin te / chi mar kye wa zhen gyi bar ma cho / de chen dag pe zhing chog dro par shog Having accomplished without hindrance all wishes that accord with the dharma, may I seize the royal seat of the dharmakāya, the definitive truth, and may I then progress to the Supreme Pure Land of Great Bliss without retaking a saṃsāric birth!

��rr�i·a_�-a_�-3i�r41·1�1"l�·113i·;ii�-�3i·z::i��-z::i��-��1 a_s·z::i3i·����-��-��-s�·q·�3i-�3i-�-��-��1 At the request of Nagshö Gelong Könchok Phende, this [lineage supplication] was written by Driben Surya. May it be meaningful.

2 � ll BJ·� �-q�-��·s"·4�·�-q��·q 11 The Exceedingly Concise Sādhana of Peaceful Guru Padmasaṃbhava

la ma dang tsa wa sum la chag tsal lo Homage to the Guru and the Three Roots!

r r r r "'��:{�·�9·i:. �t��-(:l.t-�.i:rAla-.i·ts1·�z::_·1 ���r�·Alz:::l��-��-;J�a;i·i:.19·9o-11 �r::�-4�·�::i-�-q�·ai·Q:1,z:::9·::i·t�-�r::9�·s�·q·.-,_9..,_·��-9�·9��-r�·�-���-�r::qa·;;1·a-.i·�­ .s9·9·1::ir::1r::_·Al�-sr::_·�-��a-.i�J::i�·.-,_�sq�·a-.i·��-19·9�-�1 �·19·9·��-q·::i{9·qa· �1-t"'��-;;J·a-.i·�·::ir.i,·Al�·sr::_·s•::ia,-�Al·4�·{?·::i��-q·�1 9��·1q�-q�·�·::ia·9��-a-.i· s�-i�·::im�•qa_•9��-9��-�-ii�-�11 a-.i��-�-a-.i�\q·�o-1�1 �-� ��-5Al1 Al�·�;;i-�9�-.-,_�-s�1 ��-q�-q�·9'q\��1 �q�·i·.-,_�q·�1 Although they aspire to and practice the early dissemination of the Vajrayāna, some [practitioners] may not exhibit the most superior intelligence. Other [practitioners], who are intelligent, have knowledge that [resembles] a lotus flower withered in the frost. All of these people are incapable of comprehending the extent of empowerments and sādhanas of the Peaceful and Wrathful Guru Rinpoche, which derives from various termas. In order to reverse these flaws, the way of practicing the sādhana of the Peaceful Guru is presented in an exceedingly concise manner. In an isolated place, to the right and left of a peaceful torma adorned with [Padmasaṃbhava's] image, [arrange] amṛita and rakta. In front, set up offerings and prepare a ḍamaru, a vajra, a bell, an activity vase, and so forth. Seated on a comfortable cushion, take refuge:

�-�a1·;.i·q�·949�·a,��-q�·�1 11�·;.if9·9�;.i·�·�r;·q��-11.11 z::i19·1r;·a,��9·�;.i�·��-�;;J�1 S,t;·�q·q�·�·�q�·�·;;i$l Al�·9io-11 na mo la ma de sheg dti pe ku / kon chog sum gyi rang zhin la / dag dang dro drug sem chen nam / jang chub bar du kyab su chi Namo! To the guru, who embodies [all] those gone to bliss, and whose nature is the Three Jewels, I and all beings of the six realms take refuge until [we reach] awakening. [Recite] three times.

3 Arousing the Mind [of Bodhicitta]

sem kye dro wa kiin don du/ la ma sang gye drub ne ni/ gang la gang diil thrin le kyi / dro drug dral war dam cha-o Having given rise to bodhicitta and accomplished the awakened guru for the sake of all beings, I vow to free the six realms through activities that tame all beings according to their needs. [Recite] three times.

The Seven Pure [Branches] r ad>rRt·1�·li9�·�9�1 la1·1:.1��·91°'·�·q�9�1 ��·z;9·Rt1·9��7�J�·�9·a.c6�1 �·°'z;·9�z;·9��-��\i:.i·a,��1 la ma yi dam Iha tsog sheg / nyi da peme den la zhug / lü ngag yi sum gii chag tsal/ chi nang sang sum chö pa bül Guru and assembly of yidam deities, please come here and be seated on this throne of lotus, sun, and moon. I reverently pay homage with my body, speech, and mind, and I make outer, inner, and secret offerings.

���·a59·�9·�q·���·�z;·�9�1r 9�z;·,��·iq·�·��·Rt·�z;·1 �°'·��-9�z;·,9�-i�·��·q��1 �·z;°'·;J·a,1a.·9�°'·�°'·q�9�1 nyam chag dig drib thol zhing shag/ sang ngag drub la je yi rang/ min drol sang ngag cho khor kor/ nya ngen mi da zhen don zhug I openly confess all impaired and broken vows, evil deeds, and obscurations. I rejoice in the accomplishment of secret mantra. Please turn the dharma wheel of secret mantra that matures and liberates. I pray, do not pass into nirvāṇa but continue to remain for the benefit of others.

4 nying po sem chen don chir ngo/ yang dag dor je don tog shog I dedicate the heart-essence for the sake of sentient beings. May they realize their perfect vajra nature.

q���-���·,1r�·s�·�1 ��g�l��·7·�-��-q���1 �,-l't.l·���Q-��g,·�·'7.l·�tt·,·��-���1 Sprinkle water on the hindrance torma. Cleanse with: om ̇̆ āḥ bighnan takri ta hūm ̇̆ ||

Purify with: oṁ̆ svabhāva śhuddhaḥ sarva dharmaḥ svabhāva shuddho haṃ ||

�ོང་པ�་ངང་ལས་ༀ་ལས་�ང་བ�་རིན་པོ་ཆེ�་�ོད་ཡང་ཤིང་�་ཆེ་བ�་ནང་�་ༀ་�་�ྃ་�་བ་ ལས་�ང་བ�་གཏོར་མ་�ངས་ཤིངས་ཐོགས་པ་མེད་པ་ཟག་པ་མེད་པ�་པད་��་�ད་པར་ ཅན་བ�ེད་�ས་པ་ནམ་མཁ�་མཐའ་དང་མཉམ་པར་�ར། tong pe ngangle omle jung we rin po che no yang shing gya che we nang du om ah hung/ zhu wale jung we tor ma dang shing thog pa me pa zag pa me pe de wa khye par chen kye nii pa nam khe tha dang nyam par gyur From the state of emptiness [arises] om̆̇ , which becomes a vast and spacious jeweled vessel. Within it, om̆̇ , āḥ, and hūm̆̇ dissolve, and an immaculate, unobstructed torma, endowed with the power to generate extraordinary bliss, [emerges] and becomes as vast as the reaches of space.

om̆̇ ā hūm̆̇ | om̆̇ akāro mukhaṃ sarva dharma ṇāṃ ādyanutpanan- tvāta om̆̇ ā hūm̆̇ phaṭ svāhā || Recite three times.

5 de zhin sheg pa rin chen mang la chag tsal lo/ de zhin sheg pa zug dze dam pa la chag tsal lo / de zhin sheg pa ku jam le la chag tsal lo / de zhin sheg pa jig pa tham che dang yong su dral wa la chag tsal lo Homage to the Tathāgata Abundant Treasures! Homage to the Tathāgata Holy, Beautiful Form! Homage to the Tathāgata Infinite Body! Homage to the Tathāgata Free of All Fear!

hung/ tsa wa sum gyi kyil khor du/ ngo drub bar cho je pe geg cho jin tor ma di zhe la / ne dir ma dug zhen du deng Hūm̆̇ . All hindrances, obstructing the siddhis in the maṇḍala of the Three Roots, take this offering-and-giving torma, and do not stay here. Go to another place! t�ir �·�l�·!·!·��, t�-�-�-�·ti·��, �-i·�ru.i·�·i·t:.1·u.i·ti·��, tl:;J·�·u.,·�g�·�·1�' ��-��·u.i·i·i·��, om̆̇ sumbhani sumbhani hūm̆̇ hūm̆̇ phaṭ | om̆̇ gṛihaṇa gṛihaṇa hūm̆̇ hūm̆̇ phaṭ | gṛihaṇa paya gṛihaṇa paya hūm̆̇ hūm̆̇ phaṭ | om̆̇ ānaya hoḥ bhagavān | vidyā rājaya hūm̆̇ hūm̆̇ phaṭ ||

6 Establishing the Boundaries

r i r�:�·'1t·��-r��·�·�l ;;_i�;;_i1�r��1·i§-q�-��r;;_ir:3a_·��·1 i::i���ra_�,,,rj§-;Ta_•�(l.l·;;_i�;;_i:�r

;,i�\q·�;,i�·a.i1 Offerings

Cleanse and purify with: raṃ yaṃ khaṃ || �qs:·� �-�g i1 �qs:·�·s·�gi 1 �qs:·��gi 1 �qs:·l21·� gi 1 qs:·�·ar1·�gi1 �qs:·�f-�gi1 �qg:·�·�·s·�gi1 �qs:·4�·�gi, oṁ̆ vajra arghaṃ āḥ hūm ̆̇ | om ̆̇ vajra pādyaṃ āḥ hūm ̆̇ | oṁ̆ vajra puṣpe āḥ hūṁ̆ | om ̆̇ vajra dhūpe āḥ hūm ̆̇ | om ̆̇ vajra āloke āḥ hūm ̆̇ | om ̆̇ vajra gandhe āḥ hūm ̆̇ | om ̆̇ vajra naividyaṃ āḥ hūm ̆̇ | om ̆̇ vajra śhapda āḥ hūm ̆̇ ||

7 r ��-l�T t�gt�Q·q�b'l·�·7·tlijg t�g\·;.i1·�l�·n. ;.i�A1·tlijg t-�g\·;.i,·q-£Ji·\lijg ��-9��-9�,3-r��·J11y;i:_71·9f;i::;;rs�·��·qfl;:1�1 om̆̇ āḥ hūm̆̇ sarva pañca amṛita hūm̆̇ hrī ṭhāḥ | om̆̇ āḥ hūm̆̇ mahā rakta jvala maṇḍala hūm̆̇ hrī ṭhāḥ | om̆̇ āḥ hūm̆̇ mahā balingta hūm̆̇ hrī ṭhāḥ || Reciting each [mantra] three times, consecrate the torma with amṛita and rakta.

For the descent of blessings, burn incense, play instruments, [and chant the following].

� � � � i1 a3�·l5i;�·i;i;·A1�·t;.i�·�Al1 �i;'!Al'3]';.J't1-1'1;.J·1i;·1 ;.JfQ_'Q_�1;.i·�°\·t·d\J�·t��, %��·1;.i·qt�·19i;�·�°'·�°'·�q, hung/ cho ying ngang le du mar trill/ rang tsal la ma yi dam dang/ khan dro dam chen gya tso tsog/ thug dam tser gong jin chen phob Hūm̆̇ . Emanating myriad [forms] from within the dharmadhātu state, lama, yidam, ḍākinīs, and ocean-like assembly of oath-bound ones, please consider your heart samaya, and send down great resplendence!

om̆̇ vajra guru deva ḍākinī samaya jñāna āveśhaya a āḥ || Thus [cause blessings] to descend.

8 The main body [of the practice including] the three samādhis and the visualization of the arising stages are as follows:

hung hung/ cho nam mig me tong pe ngang / dro la jam dang nying tse gom / gyu yi yi ge hri le ni/ e yam ram barn lam sum le / nam kha lung me chu se teng Hūm̆̇ , hūm̆̇ . From the state where all phenomena are empty and without a reference point, I develop kindness, compassion, and love for [all] transient beings. From the causal syllable hrīḥ [arise] é, yaṃ, raṃ, baṃ, laṃ, and suṃ, [which respectively transform into] space, wind, fire, water, earth, and Mount Meru made of precious substances.

y r �c ��'"-ll�r��r�·�t: �l �-q�·�·l9�·q��-l��l �·l9�·� �a-�·q·� t""�-��-��-9�""-��r�r;·l o-155�·�1·��-��-�1·��-a_q�l rin chen le drub ri rah kyi/ te war na tsog peme ii / na tsog dor je te wa ru / bhrum le rin chen zhal ye khang / tsen nyi kiln den o zer bar At its center is a multi-colored lotus, in the center of which is a crossed vajra. At the hub [of the vajra] is bhrūm̆̇ , [which transforms] into a precious boundless palace. Endowed with perfect qualities, it blazes with light. q�r;·qa·��-��-q��-q�·�r;·l �-i9�·q�·la1a·�r;·l �r;·�9·�-�-���9· �l arr;�-��·q19·�1·q�·�r;·l 11�·1o-1�·s�·qa·""r;·l-��l sung we khor lo kor we nang/ na tsog pema nyi de teng/ rang rig gyu yi hri yig ni / yong gyur dag nyi pema jung/ kar mar ji pe Jang tso chen Within the surrounding protection sphere, upon a multi-colored lotus, sun, and moon, is my own awareness [in the form of] the causal syllable hrīḥ. It transforms into myself, [appearing] as the Lotus-Born—white [with a tinge of] red—and possessing the youthful splendor of a child.

9 �9·90-1�·��·%9�·1�·9�1, 9�� -r�r�·�9·;_i�;_i·q�9·�i;·, �i;·��-q�l· i�·9i;·qq�;_i�, 1�·1'.7.l·q1·��1·J1i;·, 1�·�·�·ari;·�1·��-�, chag ye dor je thug kar to / yon pa te og nyam zhag teng/ dung chen dii tsi gang wa nam/ u Ia pe zhu go dro dang/ dar na me long o zer thro My right hand holds a vajra at the heart. The left hand, placed in equipoise below the navel, holds a skull cup filled with nectar. My crown [is adorned with] a lotus hat, a vulture's feather, silken strips, and a mirror emanating rays of light.

E:!·�9·q�·1i;·1�·1;_i�·�, i�-��·?.r1·��-;_i�i;·9·;_i�q�, � �� 35 l �r � , ��·1i;·�9·�q�·;_i�l'.7.1·�1·�9�, 9 �- - �· ·�· 9 ;_i � za og her dang dar mar gyi/ cho go pho chen thing ga nab / nyen dang chag zhab giil ke sog/ ser gyi gyen cha na tsog dze I am robed in a brocade cloak, red silken dharma robes, and a blue gown. Various golden ornaments adorn my ears, hands, feet, neck, and waist.

dor je kyil trung gying tsiil zhug/ chen khung yon du tse sum dreng / khor du tho threng rig zhi dang/ tsen gye pa wo khan dro dang I am seated gracefully in vajra pose, with a khatvāṅga leaning on my left shoulder. [I am surrounded by] a retinue of Thötreng [Tsal's] four classes, the eight manifestations [of Guru Rinpoche], ḍākas, ḍākinīs,

10 9�·1�·q7ly:2;��·�9�rq·qu�1 ct)�-��·1�9�·q·l��-9�11.11 དེ་�ར་གསལ་qQ:�·�o-1�·�ི1 �-9�F�9�·11.1�·འོ1·a.�ོ�-q�I f�q-�·u.iq·��·o-1i9·��1 �--9�o-1·�·o-1·��·5��-q�o-11 ging dang ka sung dreg pa che / char trin trig pa ta bur sal / de tar sal we Iha nam kyi/ ku sung thug le o thro pe / Ibo nub nga yab ling chog ne/ tsa sum la ma chen drang tim ging warriors, dharma protectors, and haughty spirits, gathering like rain clouds [in the sky]. From the body, speech, and mind of the deities visualized in this way, light shines forth, inviting the Three Roots and the Guru to come from the southwestern Yak's Tail Island [of the rākṣas]. They then dissolve into me.

Invitation

!1 ���-�11.1-�·�q·��·o,1a;o-1�1 q�·9·��-��·ai'·11.11 u.i·o,1��·o-1i9·9·1��·�q· q��I q�-��-9��-��-�·�9�1 ��-�1qa.·2fo-1fa.·a.��-q��1 �1·�-��-�·q19·�q-��, s�-��-q�q·��·949�·�·9ij11.11 qs:·�-�-�, Hung/ or gyen yiil gyi nub jang tsam / pema ge sar dong po la/ yam tsen chog gi ngo drub nye/ pema jung ne zhe su drag/ khor du pa wo khan dro kor/ khye kyi je su dag lob chir/ jin gyi lab chir sheg su sol/ vajra sa ma ja Hūm̆̇ . In the north-west borderland of Uddiyāna, in a lotus pollen heart, sits the one renowned as Lotus-Born, who realized the excellent and highest siddhi and is surrounded by a host of ḍākas and ḍākinīs. Emulating you, I will devote myself to practice. Please come here and grant your blessings–vajra samāja. :a

11 Request to Remain and Paying Homage r r y !1 9��·'112�.q�1·�1·;,..i�1�.q�·1��1 1��·q�·91c�·q�9�·�·9��1 q19·�9·�9�;,..i·1�·q·lq�1 ��·�1·��·��·�9·q��1 hung/ zhal ye ji den dze pe ii/ gye pe den la zhug su sol / dag chag go sum dang wa yi/ dill nye Iiitri ll chag gyi-o Hūm̆̇ . Please stay on this delightful seat in the center of this resplendent, wondrous palace. Emanating bodies as many as there are atoms in the universe, I pay homage with faithful body, speech, and mind!

samaya ti�ṭha lhan | atipūhoḥ pratīccha hoḥ ||

Outer, Inner, Secret, and Suchness Offerings

hung/ cho yon zhab sil me tog po/ mar me dri dang zhal ze dang/ nga dung rol mo cho pa bill Hūm̆̇ . I offer water to drink and bathe the feet, flowers, incense, oil lamps, scented water, food, and music such as that of drums and conch shells.

tsa gye tong jar men gyi chog / gyu kyen jar we rakta dang/ ha ling gyen den cho pa bill I offer great amṛita made of the eight main and one thousand branch ingredients, rakta made from causes and conditions, and an embellished torma.

12 uir::r�e-r�;;.i�r��·1�a.·r.:i�a:;;.ii� ��·��·q�·fr; ·��·��·��, �1·�r;·;;.if1·�rr.:i��·�·�ij

��, ��, �, �-2q �·��H �f 1 �·�·51 4�·i·�·�g q1�·�·7·;;.i1·;:zl ;;.i1·q·��·rr�g �·�')·�·�·£}·;;.i1·fJ�·�/(�g ��r"'1i11 arghaṃ | pādyaṃ | puṣpe | dhūpe | āloke | gandhe | naividya | śhapda pūja hoḥ | pañca amṛita mahā rakta mahā balingta khā hiḥ | anurāgayāmi mahāmudra pūja hoḥ || Thus, offer.

Praise

om / nang zhing tong la tong zhing nang / la me ku la chag tsal to / ah / drag ching tong la tong zhing drag / la me sung la chag tsal to Om̆̇ . Homage and praise to the Guru's form, appearing yet void, void yet appearing! Āḥ. Homage and praise to the Guru's :a speech, heard yet void, void yet heard!

13 t, �r;·�r;·���-�-��,1-r��:�r;·, a1·o-1�·%��-�-��Ta_05�·q�1, ar�-7�·o-1�a_·u.i�·o-1r;a_·q·� 1, §�-��-a_�q·a_��-� -q�l, ��-q��-��1 hung/ tong zhing sal la sal zhing tong/ la me thug la chag tsal to / yon ten tha ye nga wa khyo / thrin le dro wa di.ii la to Hūm̆̇ . Homage and praise to the Guru's mind, void yet clear, clear yet void! Praise to you, who is endowed with boundless qualities and tames beings with enlightened deeds! Thus, praise.

��q·qiA1·q·�1 The Mantra Incitement ll\, �r;·q·�o-1�·�1·a:1·o-1�·1, ��l-��·�q·r�rl,\r�·�·, � i: �· r�o-1�·�1·a:1·o-1�·��r;·, �r;·,��·1s�·ii1·�·1�·1sr;�, hung hung hung/ nang wa tham che la me ku/ do ne drub pa a la la/ drag pa tham che la me sung/ lung ngag yer me na de yang ̇ ̇ ̇ Hūm̆ , hūm̆ , hūm̆ . All appearances are the Guru's form— how wondrous is primordial existence! All sounds are the Guru's speech—inseparably united wind and mantra is the primordial nāda melody.

dren tog tham che la me thug/ ye ne cho kur ka ne dag/ tong sum dzab kyi rang dra drog/ tro pe dro we don je shing / di.i ne yum gyi kha la khyil All thoughts are the Guru's mind, originally pure in the primordial dharmakāya. The sound of mantra echoes naturally throughout the cosmos of a billion worlds. By sending it out, the benefit of transient beings is fulfilled, and by gathering it back, it merges with the space of the primordial mother.

14 ma sal bar du kye ching gom / ma drub bar du mi tang ngo Until clarity is achieved, I will visualize and meditate. Until this practice is accomplished, I will not abandon it.

��g!·q�·�·�q�·�l!l ��r�z;;f"\·��-��s,l�-��-q�I om̆̇ āḥ hūm̆̇ vajra guru padma siddhi hūm̆̇ || Thus, [recite the mantra], and if you wish, also recite the Trötreng Tsal and Hrīma [mantras].

The Trötreng Tsal Mantra

om̆̇ āḥ hūm̆̇ vajra guru padma trö treng tsal vajra samaya ja siddhi phala hūm̆̇ āḥ ||

The Hrīma Mantra

om̆̇ āḥ hūm̆̇ vajra guru padma trö treng tsal vajra samaya ja siddhi phala hūm̆̇ āḥ hrīma hari nisa rāja hrīya citta hring hring ja jaḥ || icii�r��-�-�"\-�1·s"\·�1 !l �r;·�1·l�.%��·1·1�l �·�·�·��·l��·��· �r;�l ��it1r;·,·�i�i 11�·1;.i�·;.i�r;·��·q�1·i�·q��l hung/ rang nyi Iha yi thug ka ne / ram yam kham thro tsog dze jang / om ah hum dang ha ho hri / kar mar thing tro dii tsir gyur

Sprinkle amrita and rakta on the feast substances. Hūm̆̇ . I arise as the deity. From my heart, raṃ, yaṃ, and khaṃ emerge and purify the feast substances. White, red, and blue om̆̇ , āḥ, and hūm̆̇ , and ha, hoḥ, and hrīḥ issue forth and transform the substances into nectar.

om̆̇ āḥ hūm̆̇ ha ho hrīḥ || Recite three times.

15 -- C'-._ 1�:�r"'1�1·r�r�1 First, Offering [ the Select Feast Offering]

hri/ la ma yi dam khan dro la/ do yon tsog kyi chopa biil/ chi nang sang wecho pa biil / gyepar zhe la ngo drub tsol / ga na chakrapu ja kha hi Hrīḥ. To the lama, yidam, and ḍākinīs, I make offerings of all that is desirable. I make outer, inner, and secret offerings. Please accept them with delight and bestow siddhis upon me. gaṇacakra pūja khāhi ||

t!j��r�rz:i�z:r�r�I Second, Serving [the Liberation Offering]

ྃ། བ དག་ཅག་མཆོག་�བ་�ལ་འ�ོར་ལ།r ག ནོད་པ�་ད�་བགེགས་འདིར་�ག་ཅིག �ིང་�ེས་བ�ལ་བ�་ཤ་�ག་�ས། ག �མ་ཆེན་�ལ་པ�་ཚ�གས་ལ་འ�ལ། hung/ dag chag chog drub nal jor la / nope dra geg dir khug chig/ nying je dral we sha thrag rii / tum chen triil pe tsog la biil Hūm̆̇ . Every enemy and obstructer, who causes harm to the supreme accomplishment of us yogins, drag them here! To the emanated gathering of the great ferocious ones, I offer the flesh, blood, and bones, [obtained] through having liberated [enemies] with compassion.

mahā maṃsa | rakta | keṃniriti | vasuta | gorocana | citta la kha raṃ khā hi ||

16 Third, Appeasement and Confession "��--:tt."�� � �j �ll·u.,�·oo9�·lr;·�·�r;·9�r;·1 $�-�Al-�o5\q·�l·�r;·q�j ,g·9��-�-�a,•%9�·1�·q�r;·1 ���·1:.149�·ir;�•qa,•1��-§Jq·�1 hri / do yon tsog dang chi nang sang/ jor drol cho pa me jung we/ tsa sum la me thug dam kang / nyam shag tsang pe ngo drub tsol Hrīḥ. Through making wondrous offerings of desired sense objects —outer, inner, and secret as well as union and liberation—revitalize my sacred bond with the Guru and Three Roots!

��·qm·z:f{11 i��·Al·aj'r::_i�rf11 ��·;;_i·q��·Al·ij�·;i;_1·s�1 Recite the one hundred-syllable [mantra ], partake of the feast, gather the remainders, and sprinkle them with amṛita and rakta.

' � � "� � " �:i�:�a:,l·��-q�·A!t;�·�l·�ll �9·��·lqr;·q·���-Al·���1 � �-�q-�%-� •�1 � -r.i_�Al\ hung/ phii dang tsog dang lhag mar che / tsa sum che cham pho nya nam / nyer cho o pe long cho di/ lhag mar wang wa nam la bill / u chita ha lingta kha hi Hūm̆̇ . The finest part is offered to the three roots, the feast to my dharma siblings, and the remainders to the messengers. Suitable enjoyments are offered to those deserving of remainders. ucchiṣṭa balingta khāhi || Thus, offer.

17 o-1z'l,J;,·-%��·�o-1·z::i�,,-r1:r�1 In the End, Invoking the Samaya

-e, ...,,.,, C'.__ C'.__ f r i, o5�r1sr;�rr;z:,:'1-l�r�z::;p:::1.7r;� �·qa_' ;; o-l'ttC'.__ 1o-J'o,J�a,·a,:!]...,,.,,·q -o�, %9�·1 o-1·q1'1-1' � �°'''1-l �·o-1�1, q�·o51·ijai·'1-1·1 ��· �q-�, ��itq�-�-��-�·r:·1·�·�i5·�l�·'1-l·t, hung/ cho ying ngang le rah zheng pe / la ma yi dam khan dro che/ thug dam kill lo thrin le dzo/ bar che sol la ngo drub tsol om ah hum vajra gu ru de wa dakini sarva siddhi pha la hung Hūm̆̇ . Lama, yidam, and ḍākinīs manifesting from the dharmadhātu state, as I invoke your heart pledge, please perform activities, dispel obstacles, and bestow accomplishments. om̆̇ āḥ hūm̆̇ vajra guru deva ḍākinī sarva siddhi phala hūm̆̇ ||

r 00\o-1\�17,J;_·t�·��·iii·ij�·,J;_,r:]�·iii1 t, W1·1r;·q�·1r;·£ o-1a_•�, �9·a,�1·qt1•qa_•�1·�·� ��·air;�·1o-1·q-o�·�r;•o-1a_•i9�, o-1i1·9��·q4�·'1-1·�1·'1-l�·o-1�1, r �9�·�.'1-l·�·q·�·�·�·�·�·7·q·(ll�·�·�, 4�·t!j17,J;_·o-1·��iii1 hung/ ngon dang bar dang tha me tse/ rig dzin gyii pe chen nga ru/ khe lang dam che sung me tsog / cho tor zhe la thrin le dzo / om dharma pa la sa pa ri wa ra amri ta ha lingta kha hi Sprinkle amṛita and rakta on the small covenant torma. Hūm̆̇ . Assembly of protectors—you who have given your word in the presence of the vidyādhara-lineage in the beginning, in the middle, and in the end—please accept this offering torma, and carry out enlightened deeds! om̆̇ dharmapāla saparivāra amṛita balingta khāhi || Thus, offer the torma.

18 ,.,,,.,, " ,.,, " �7�·t\'j«y:::�o.i·z::ia,·1t1�·�·1�:z::i��rz::i��-o-.1·�z:::z::i·�1 r \ 1 9l�1·�t::1�:t::i�rt::11�·t::1��-qa1 q'�'f�;.J�·Ji;·t::i·t::1�1·e-1a·t9�1 ���·949�·t::i��·i·�q�·t::1·t::1��1 �1·'1.l�·�;.J·t::i�·�q·q�·;.J�11 ��·1·�·�[�·q·�·i�·�·�·7·i·t(�·�1 4�ra_�o.i1 hung/ tso chen bar we ka go pe / ho kham kyong wa ten me tsog / dir sheg dii tsi bar wa zhe / thrin le nam zhi drub par dzo / om dakini titha sa pa ri wa ra amri ta pu ja kha hi HūCleanm̆̇ . theHost torma of plateTenma, and goddesses,attend the Ten maprotectors goddesses, ofoffering Tibet them who amrita are and bound grains. by the command of the Great Blazing Master, please come here—enjoy this fiery amṛita and perform the four enlightened deeds. om̆̇ ḍākinī tiṣṭha saparivāra amṛita pūja khāhi || Thus, offer.

om̆̇ nen | āḥ nen | hūm̆̇ nen | stambha rak�a kuru nen ||

Place the torma plate face down. Then fill the plate with amṛita and grains.

\1 �9·;.Jf9·,9�·�·��·�9�·�1,i;-1 001·�9·�:;�·qa·�·e-1·19 4�·1:;·4�·�1·9:;·�i;·q1 lt9�·�;.J�·'1.l·t::ii\q�·9ij'1.l 1Ult1']·i:::im·i:::i�11 hung/ theg chog ngag kyi gor zhug kyang / che lhag nong pe dri ma dag / she dang she min gang jung wa/ Iha tsog nam la zo par sol

Hūm̆̇ . Having entered the gates of the supreme mantra path, in order to purify stains of omissions, additions, and mistakes, I beseech you, divine assembly to please forbear all errors I am aware of and all those I do not recall. Recite the hundred-syllable mantra.

19 i1 �1:�:q��-�1·q·��-��·q1 1·�-l��-1��-��-�1 r r i�·1s��r��-q��-9��-�·q�J r::Ji\�1·{{9·'?��·ts'-�·il!1��·r:i�1 hung/ rang zhin me pa lhar nang wa / gyu ma ta bii kyil khor Iha/ cho ying rang zhin ne su du/ zo me lhug nyam a la la Hūm̆̇ . The illusory maṇḍala deities, divine appearances devoid of any true existence, dissolve into the natural abode of dharmadhātu, and thus I rest within a wondrous, unleashed state of total ease. Thus, dissolve.

ho/ kiin zang ne zung tsa gyii kyi/ jin lab la me tra shi shog/ yi dam gyal wa zhi thro tsog/ ngo drub nam nyi tra shi shog Hoḥ. May the auspicious blessings of the root and lineage lamas up until Samantabhadra prevail! May the auspiciousness of the peaceful and wrathful victorious yidam deities' two siddhis prevail!

མ་�ིང་མཁའ་འ�ོ་�གས་འ�ོ་བཅས། �ན་ལས་འ�བ་པ�་བ�་ཤིས་ཤོགི i�-1�·1�·��·59�·q�·i9�1 1�·q�9�-��-9�\r::J:!T4�·49 ma sing khan dro shug dro che / thrin le drub pe tra shi shog / cho kyong dam chen dreg pe tsog / dra geg tsar cho tra shi shog May the auspiciousness of the mothers', sisters', ḍākinīs', and secondary ḍākinīs' enlightened activities prevail! May the auspiciousness of the dharmapālas' and the oath-bound haughty ones’ destruction of all enemies and hindrances prevail!

20 ��s�:1 z:if!Fys1 �2�r�·��·�·;;_i�3i·q�·s�1 fil�·q1 �9·9��Ta;9·�·�9·z:ima_�·�9 �·q�3i·

Then recite dedication prayers, and after all activities, make the place of practice unseeable for others. It is said that one word is a word and a hundred words are also nothing but words. Similarly, if a fine teaching contains all intended meanings, it is perfectly pure, whether extensive or concise. Thus, I believe that this practice accords with that. By this virtue may even those with inferior mental capacity, together with all infinite sentient beings, attain the vajra holder's state by relying on the accomplished path of the peaceful and wrathful guru. This single sādhana of the Peaceful and Wrathful guru can be separated out so that either the peaceful or wrathful guru may be practiced. In order for those of inferior mental capacity to engage in this practice without much difficulty, this exceedingly concise sādhana was written by Rigdzin Chödrak, the Drikung-pa whose wisdom of the Vajrayāna path has fully matured in the fire mouse year in the eleventh month on the thirteenth day at the grand palace Tashi Tsug of glorious Drikung.

At the request of His Eminence Garchen Rinpoche, this was translated by Ina Bieler in 2008 and revised in 2021. It was edited by Ilana Cohen in 2021. :a Copyright© The Garchen Institute 2021. All rights reserved. :a 21 Garchen Buddhist Institute Post OfficeBox 4318 Chino Valley, Arizona, 86323-4318 U.S.A. Telephone: 928.925.1237 e-mail: [email protected]

:a :a