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Gyalwa Gyatso Long Sadhana c5 PDF
Gyalwa Gyatso Long Sadhana c5 PDF
of All Attainments
The Sadhana of the Great
Compassionate One Gylwa Gyatso
by Klsang Gyatso, the Seventh Dalai Lama
Practice Requirements
In order to do this practice, you must have taken a highest yoga
tantra empowerment into Gylwa Gyatso from a qualified tantric
master.
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Set in Calibri 12.5./15, Century Gothic, and Lydian BT.
Printed in the USA.
Hold the vajra between the thumb and ring finger of the right
hand, resting it on your left hip, and say:
OM VAJRA GHANDA HUM
Say the following while holding the vajra on the right hip or moving it in a circle.
OM VAJRA DHARMA RANITA PRARANITA SAMPRARANITA
SARVA BUDDHA KSHETRA PRACHALINE PRAJNA PARAMITA
NADA SVABHAVE VAJRA SATTVA HRIDAYA SANTOSHANI HUM
HUM HUM HO HO HO SVAHA
Recite thus.
the three syllables and their seats. The three syllables together
with their moon seats dissolve into the nectar.
OM AH HUM
After reciting this three times, imagine that the undefiled nectar
which is very clear like mercury, possesses the power of giving
inexhaustible great bliss.
Thus bless.
After reciting this three times, imagine that the undefiled nectar
which is very clear like mercury, possesses the power of giving
inexhaustible great bliss.
And then:
Light rays in the form of hooks radiate from the HUM HRIH at
ones heart, invoking the directional protectors, the field protectors, and so on with their entourages. They are seated in the eight
cardinal and intermediate directions. Instantly, they enter into
clear light and reappear in the form of the Great Compassionate
One with his consort.
From HUM on the tongues of the guests arise white one-pronged
vajras through which they draw up and imbibe the essence of the
torma.
Think thus.
Oer the torma with:
OM DASHA DIKA LOKAPALA SAPARIVARA AKARO MUKHAM
SARVA DHARMANAM ADYANUTPAN NA TVATA OM AH HUM
PHAT SVAHA
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Thus bless.
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After reciting this three times, imagine that the undefiled nectar
which is very clear like mercury, possesses the power of giving
inexhaustible great bliss.
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And then:
Light rays in the form of hooks radiate from the HUM HRIH at
ones heart, invoking the directional protectors, the field protectors, and so on with their entourages. They are seated in the eight
cardinal and intermediate directions. Instantly, they enter into
clear light and reappear in the form of the Great Compassionate
One with his consort.
From HUM on the tongues of the guests arise white one-pronged
vajras through which they draw up and imbibe the essence of the
torma.
Think thus.
Oer the torma with:
OM DASHA DIKA LOKAPALA SAPARIVARA AKARO MUKHAM
SARVA DHARMANAM ADYANUTPAN NA TVATA OM AH HUM
PHAT SVAHA
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Vajrasattva Meditation
If one wishes, one may do the following Vajrasattva meditationrecitation.
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transforms into white Vajrasattva with one face and two hands,
holding a vajra and a bell. Seated in vajra posture, he embraces
his consort, the white Vajra Nairatmya. She has one face and two
hands and holds a curved knife and skullcup. Both are adorned
with silks and various precious ornaments. On both of their
crowns is an OM, at their throats is an AH, and at their hearts is
a HUM. Light rays issue from the HUM at their hearts, inviting the
wisdom beings who are similar to the main deities.
JAH HUM BAM HOH
Thus empowered, Vajrasattvas body is filled with the transcendental wisdom nectar. The excess water at the crown transforms
into Akshobhya, who becomes the crown ornament. On the moon
disk at Vajrasattvas heart stands the syllable HUM, encircled by
the hundred-syllable mantra.
O Bhagavan Vajrasattva, please pacify and purify all negative
karma, obscurations, and degenerated and broken commitments
of myself and all living beings.
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3. Making Offerings
Oering goddesses arises from the HUM at my heart and make
the oerings.
Imagine this and then:
OM GURU ARYA LOKESHVARA SAPARIVARA ARGHAM
(PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA /
SHAPTA) PRATICCHA HUM SVAHA
4. Confession
To the lord of the three times,
All non-virtues of body, speech, and mind,
Whatever I committed or caused others to do,
Or in which I have rejoiced, I confess.
5. Taking Refuge
In the Buddha, lord among men,
In the Dharma, devoid of attachment,
And in the Sangha, the field of accumulation,
With a sincere mind, I take refuge.
7. Rejoicing in Virtue
I rejoice in all the ten virtuous actions engaged in by the worldly,
In the accumulation of virtuous actions of the hearers and
solitary realizers,
And in the activities of the buddhas and their sons
Done for the sake of beings.
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From emptiness arises a YAM, from which appears a blue bowshaped air mandala marked by victory banners. Above that is a
RAM, from which comes a red triangular fire mandala marked
by a garland of flames. Above that is a BAM, from which comes
a white circular water mandala marked by a vase. Above that is
a LAM, from which comes a yellow square Mount Meru made
of four types of jewels. In the center of that is a RAM. From that
comes a sun disk on which is a HUM, which becomes a variegated vajra marked by HUM at its center. From that, light rays radiate downwards and everything below becomes the vajra ground.
Light rays radiate outwards to left and right, making the vajra
fence all around. Light rays radiate upwards, transforming everything above into the vajra roof. Under the roof and above the
fence is the vajra ceiling. All are in the nature of flaming vajras
forming a single structure with no gaps. Outside are mountains
of flames in five dierent colors, like the fire at the end of an eon,
blazing into the ten directions.
At the center of the fence is a PAM, from which arises a variegated lotus, at the center of which is a HUM. This becomes a
variegated vajra of the following colors: eastern prongs, white;
southern prongs, yellow; western prongs, red; northern prongs,
green; and a blue hub. On top of this hub is a BHRUM, which completely transforms into a square, celestial mansion constructed
of various precious substances and having four doors. The walls
are in five layers; from the outside in, these layers are blue, yellow, red, green, and white. On the circumference of the jewel wall
is a red jewel frieze studded with jewel triangles, squares, and so
forth. Upon that is an architrave of four golden girdles. On the
outer face of this, rafters protrude with sea monster heads from
whose mouths hang garlands and half garlands of pearls. Outside,
beyond that, jewel ornaments hang from the ends of the cantilevers. Upon that is a balustrade in the shape of half lotus petals.
This is adorned with golden vases standing on it containing eight
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banners and eight victory banners. The four corners of the roof
are adorned with four parasols. At the foot of the outer wall is a
red ledge, upon which stand many goddesses in various dancing
postures and colors, presenting oerings.
Outside the doors and vestibules, as well as outside and inside the
four corners of the mansion walls, stand half moons, upon which
rest red jewels adorned by vajras. In front of each of the doors
are four square plinths. Upon each plinth is a vase. From each
vase emerges a pillar. These pillars support the gateway arches of
eleven layers. On top of this is a Dharma wheel flanked by a buck
and a doe. To the right and left of the gateways are fine vases,
from which grow wish-fulfilling trees bearing the seven precious
attributes of a monarch. In the empty space above (the mansion)
are accomplished yogis and gods emerging from clouds. They are
holding flower garlands that make everything beautiful.
Within the celestial mansion are eight pillars that support the vajra beams. The beams beautifully support the roof. The peak of
the roof is decorated by a vajra and a precious jewel. The ceiling
and the floor on the inside of the celestial mansion are blue in the
east, yellow in the south, red in the west, green in the north, and
white in the center.
In the center of the floor is an eight-petal lotus, at the center of
which is a moon and a sun disk. On the four cardinal petals are
sun disks. At the four doors are variegated lotuses with a sun disk
on each. On the center seat is HRIH, from which comes an utpala
flower marked by HRIH. On the seats of the four cardinal directions
are HA, RI, NI, SA, from which come curved knives marked by their
individual seed syllables. At the eastern door is HUM, from which
arises a vajra marked by HUM. At the southern door is TRAM, from
which arises a jewel marked by TRAM. At the western door is HRIH,
from which arises a lotus marked by HRIH. At the northern door is
AH, from which arises a variegated vajra marked by AH.
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Their right hands hold curved knives and their left hands hold
skullcups filled with blood. Their hair flowing loose, they are all
naked and adorned by five mudras. They stand in the dancing
pose of right leg drawn in and left stretched out in a half asana.1
They are standing amid a blaze of light.
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radiating light invokes the supporting and the supported mandalas of the Great Compassionate One, Gylwa Gyatso, from their
natural abodes, surrounded by buddhas and hosts of bodhisattvas.
If one wishes to invoke the wisdom beings elaborately:
Imagine that:
The supporting and supporting mandalas of wisdom beings dissolve into the individual commitment beings and become nondual.
Again, light rays issue from the seed syllable at my heart, invoking
the five buddha races of empowerment, their consorts, male and
female bodhisattvas, and male and female wrathful deities along
with the oering goddesses.
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To the mouth of the kind and root guru Losang Klsang Gyatso
OM AH HUM.
Furthermore, to the mouths of the holy gurus who have given me
initiations, tantric teachings, and pith instructions, together with
their lineage gurus OM AH HUM.
OM MANI PDME HUM DHUMA GAYE HARINISA RATSA HRIH
YA SVAHA OM AH HUM.
Furthermore, to the mouths of the host of deities of the mindseal (yidam) mandalas associated with the four great classes of
tantra OM AH HUM.
To the mouths of all guardians possessing power and skill who
protect the holy Dharma OM AH HUM.
To the mouths of the heroes, dakinis, directional protectors, field
protectors, nagas, and so forth who abide in the twenty-four places, thirty-two regions, and eight charnel grounds OM AH HUM.
To the mouths of the naturally abiding lords of the land, and to all
sentient beings as deities OM AH HUM.
All buddhas of the ten directions are invoked. They dissolve into
ones body.
All buddhas of the ten directions are invoked. They dissolve into
ones body. Imagining this, taste the nectar by placing it on the
tongue with:
OM AMRITA SVADHANA SVABHAVA ATMAKO HAM
Imagine that all the guests are delighted and satisfied by the wisdom nectar.
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Praise
If one wishes to praise elaboratelym recite the prayer below. For
a brief version, see page 34.
HRIH Great compassion, the essence of all sugatas,
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Mantra Recitation
To the well-prepared rosary of bodhi seeds (an Indian fig tree)
and so forth.
Cleanse with:
OM VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT
Purify with:
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA
SHUDDHO HAM
The rosary becomes emptiness. From emptiness instantly appears the Speech-Vajra, red Padmateshvara, with one face and
four hands. The two right hands hold lotus and damaru, and the
two left hands hold a bell and skullcup, together with a khatvanga.
Completely naked with his hair hanging loose, he has three eyes,
is adorned by five mudras, and is sitting with his right leg extended. On his crown is an OM, at his throat is an AH, and at his heart
is a HUM. Light rays issue from the HUM at this heart, invoking a
wisdom being similar to the meditated one (Pdmatashvara).
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Imagine that:
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In the approaching of the deities for accomplishing boundless activities, one should recite the mantra 400,000 times, and so forth,
in accordance with the general maha-anuttara tantra mandala.6
Whichever of these two is done, the fundamental importance
of approaching the deity is to train yourself in pure appearance
and conception with an undistracted mind. Think that the celestial mansion is the actual self-appearing immeasurable mansion
of the result-time wisdom. Also, with regard to the inhabiting
deities, you should imagine that you are the actual All-Merciful
One lord and consort and that you have exhausted all faults
and accomplished all excellences by abandoning views, such as
seeing the main deity and surrounding deities as having separate mindstreams and seeing them as separate from you. You
should primarily train in divine pride, knowing yourself to be the
surrounding deities as well. All of the supporting and supported
mandala should repeatedly be clearly evoked by familiarizing the
mind with it and by achieving clear appearance. Furthermore, you
should train to stabilize the mind single-pointedly, without the
faults of scattering and sinking, on an object of meditation that
arises easily, like the pair lord and consort arising as one. On all
those occasions, focus on the object of visualization: the supporting and supported mandalas. Not even an atom of these definitely exists from the side of the object beyond being merely imputed
by thought. Also training the objective form of the mind that is
realizing profound emptiness arising as a mandala is an important feature of the path. It is definitely necessary to understand
this destroy truth holding the root of samsara and quickly accomplish the supreme and mundane attainments, and so forth.
Therefore, do not be easily satisfied with [only] a little knowledge
of, for example, deity yoga, but listen to and contemplate the
scriptural works of the great Tsongkhapa and his spiritual sons
and become familiar with them.
After pleasing the qualified exalted teacher, who himself has complete understanding, incorporate the oral instructions received
into the practice.
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Offering
OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM/
PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA)
PRATICCHA HUM SVAHA
Praise
HRIH Emptiness and the appearance
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Thus:
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Torma Offering
The manner of oering the torma is: Having been blessed as on
the previous occasion of the preliminary blessing of the inner offering, the torma, oerings, and tormas are oered to the guests.
From the seed syllable at my heart, light rays radiate and invite
to the space before me the supporting and supported mandalas
of the Great Compassionate One, Gylwa Gyatso, surrounded by
the directional and field protectors, nagas, and so forth, together
with their retinues. From HUMs on the tongues of all the transcendental guests appear white one-pronged vajras with hollow
tubes of light. The guests draw up and imbibe the essence of the
torma through these tubes of light.
Oer the torma seven times with:
OM ARYA LOKESHVARA SAPARIVARA IDAM BALIMTA KHA
KHA KHAHI KHAHI (7x)
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Praise
Emptiness and appearance
Arise as the handsome divine body;
The compassion of all the victors
Of the three times encompassed in one.
To the supreme Arya Gylwa Gyatso,
Lord, consort, and so forth,
To the assembly of mandala deities,
I bow down and praise.
Thus praise, or by praises of any kind. By praising and making requests for the fulfillment of ones wishes, think that it has been
agreed.
In an instant the direction protectors and so forth with their retinues dissolve into clear light. They arise in the form of the Great
Compassionate One and consort. On the tongues of the guests
from a HUM appears a white one-pronged vajra with a hollow
tube of light through which they draw up the essence of the torma and absorb it.
By reciting three times, oer the torma.
OM DASHADIKA LOKAPALA SAPARIVARA AKARO MUKHAM
SARVA DHARMANAM ADYANUTPANNA TVATA OM AH HUM
PHAT SVAHA (3x)
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And then:
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Dissolution
From the seed syllable at my heart, light rays radiate, striking the
environments and their inhabitants. The environments all become immeasurable mansions, and sentient beings, the inhabitants, become deities. They melt into light, which dissolves into
the protection wheel. The protection wheel dissolves into the celestial mansion, which dissolves into the retinue of deities. They
dissolve into the consort who then dissolves into me. My body
melts into light successively from above and below and this light
absorbs into HRIH at my heart. The HRIH-letter dissolves into the
dots of the syllable. These too become smaller and smaller and
disappear into clear light like a rainbow fading in the sky.
From emptiness, I arise in the form of the Great Compassionate
One, lord and consort, marked on the crown by OM, at the throat
by AH, and at the heart by HUM.
At the time of eating and drinking, bless the food and drink into
nectar with OM AH HUM and think that the syllable HRIH at the
heart actually encompasses all deities. By oering, think they
are pleased and filled with great bliss. Thus enjoy.
At the time of sleep, do as on the occasion of the close absorption from: From the seed syllable at my heart, light rays radiate, purifying the environments and their inhabitants. The
environments all become immeasurable mansions and sentient beings, the inhabitants, become deities. They melt into
light, which dissolves into the protection wheel. The protection
wheel dissolves into the mansion, which dissolves into the entourage. The whole entourage dissolves into the consort, and
the consort dissolves into me. My body melts into light successively from above and below and this light absorbs into HRIH
at my heart. The HRIH letter dissolves into the dots of the syllable. These too become smaller and smaller and disappear into
clear light like a rainbow fading in the sky. Thereafter, place
the mind in the meditative equipoise of the clear light of sleep.
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Notes:
1. The right leg is bent up so that the right foot is next to the left thigh and the
left leg is slightly bent.
2. A double vajra.
3. This sadhana is not translated into English, but the commentaries by Kyabje
Choden Rinpoche and Venerable Kirti Tsenshab Rinpoche (of the Chenrezig
Gylwa Gyatso Cycle) explain the practice according to this sadhana of Panchen Losang Yeshe.
4. Oer to the root lama from the level of the crown, to the lineage lamas from
the level of the eyebrows, to the deities of the mandala from the level of the
heart, to the protectors, dakas, and dakinis from the level of the navel, and to
the lord of the site and sentient beings from the level of the knee.
5. The mantra of the deity Gylwa Gyatso in the sadhana and self initiation by
Jampal Gyatso it reads GUHYA. Jerey Hopkins also mentions, in footnote
two of his translation of the very condensed sadhana of Gylwa Gyatso by
Gungtang Gonchok Denbay Dronmay, the following: This text reads, GAYE,
but has been amended to, GUHYA, at the suggestion of His Holiness the
14th Dalai Lama, who pointed out that DHUMA GUHYA refers to the Mother. Further, in the description of the mandala and deities in this sadhana
of the Seventh Dalai Lama, it reads, In my lap is the consort Sangwa Yeshe
Khandroma. Sangwa Yeshe Khandroma translates as Secret (exalted) Wisdom Dakini in English or, Guhya Jnana Dakini in Sanskrit.
6. Here referring to the great retreat. For more information about the approximation retreat, see the Gylwa Gyatso Retreat Manual of this cycle.
Colophon:
This sadhana of the Great Compassionate Gylwa Gyatso, the so-called Treasure
Store of All Attainments, has been written by Shakya Bhikhu Lobsang Klsang
Gyatso at the request of the Rabjampa Lobsang Phuntsok, the monk from Tashi
Gomang, and Gelong Klsang Tender, the monk from Bar Yang Khil, in the hope
that it might be of benefit to others who desire to do the practice. It was composed in the celestial abode of the Potala room, Nyi Eu Khyl.
Rendered into English by Gelong Thubten Chodak Yuthok with Venerable Lama
Thubten Zopa Rinpoche and Michael Perrott. Lightly edited by Ven. Constance
Miller, FPMT Education Services, August 1999. Revised version, July 2001.
Second revision, with additional corrections from Ven. Kundrol, June 2003.
Formatted by FPMT Education Services, 2010. Third revision: By consulting the
Tibetan text a few additions and corrections were made by gelong Tenzin Namdak, Sera Jey Monastery, October 2011. Lightly edited by Sarah Shierd for FPMT
Education Department, February 2013.
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