Tröma Ngöndro

༄༅།། བདུད་འཇོམས་ཁྲོ་མའི་སྔོན་འགྲོའི་ངག་འདོན་བཞུགས་སོ།།
The Throma Ngondro

The Preliminaries for the Cycle of the Black Wrathful One
Mother from the Treasures of Dudjom Lingpa
together with associated prayers and commentaries
version 4.0, May 2020
CC BY-NC-SA 4.0
English translation by John Ross is licensed under a Creative Commons Attribution-
NonCommercial-ShareAlike 4.0 International License.
Table of Contents
Translator’s Introduction ii
Note on Transliteration iv
Table of Names for the Three Buddha Bodies v
The Preliminary Practice 1
Short Dedication 21
Aspiration Prayer 22
Song for this Life 27
Commentary on the Aspiration Prayer 28
Glossary 34
Visualization Aids 47
~i~
Translator’s Introduction
This treasure of the vajra speech of Heruka Dudjom Lingpa is the magical
display of the limitless naturally self-accomplished buddha basis. This remarkable
short liturgy for the preliminary practices condenses the key points of the entire vajra
vehicle, and in particular embeds the key points of the Great Completeness in language
that is both poetic and precise. A translation from the tiny dualistic mind of someone
like me could never do it justice. Nonetheless, with the aspiration to be of benefit to
those with faith in the Great Mother who don’t know the Tibetan language, I have tried
to create a translation that is as transparent as possible and which conveys at least a
small taste of the joyous and nuanced flavor of the original.
This translation renders many names and terms into English that are usually left
in Tibetan or Sanskrit. Readers who prefer the Tibetan or Sanskrit are free to substitute
for the English translations I have used, but be aware that the experience of a Tibetan
practitioner reading this text would be to understand names and terminology through
the medium of her own language. There is a danger to avoiding one’s native language.
Using words from languages that are not deep “in our bones” allows us to avoid
confronting and transcending the messy inadequacy of all languages. That can become
a kind of spiritual materialism.
Samaya, the sacred commitment of one who takes the vajra vehicle as a way of
life, is the basis and the life force of any benefit or accomplishment. If the sacred
commitment is kept pristine, accomplishment will happen and samsara, the endless
cycle of suffering, will come to an end. If the sacred commitment is damaged, genuine
accomplishment is not possible. And if the sacred commitment is allowed to really
degenerate, one can expect nothing but disaster. So there is no point engaging in this or
any other Vajrayana practice without carefully maintaining the sacred commitments.
Dudjom Rinpoche Jigdrel Yeshe Dorje composed an aspiration prayer for the
progressive path of the profound treasure of the Wrathful Mother which reviewed the
key points of samaya, so practitioners could constantly be reminded of the essential
points of their practice and be inspired to pursue this profound path to it’s ultimate
completion. Dudjom Rinpoche gave a detailed teaching on the meaning of this prayer
to my own kind teacher Lama Chime Dorje and encouraged him to write a brief
commentary to the prayer based on that teaching. With that in mind, Lama Chime later
asked one of his own disciples to help him compose the commentary I have translated
here.
The words and concepts of the vajra vehicle are easy to misunderstand. Even
with the commentary and glossary that have been included here, one cannot expect to
understand this practice and associated texts without an extended process of study,
practice, reflection and, most importantly, explanations and clarifications from a
qualified teacher.
This translation has benefited greatly from comments and corrections generously
offered by other translators, teachers and devoted practitioners, and has been revised
~ ii ~
through several editions over the course of almost five years. Any mistakes and
imperfections that remain are entirely my responsibility, and I would be grateful to
anyone who calls them to my attention so they can be corrected in future versions.
This text is an offering to those with the capacity to be inspired by this
extraordinary practice and the merit and strength of character to follow through with it.
As such, it has been published under a Creative Commons Attribution-
NonCommercial-ShareAlike 4.0 International License, which allows non-commercial
uses such as reproduction, sharing and derivation. For more information about that
license, go to https://creativecommons.org/licenses/by-nc-sa/4.0/.
May all beings benefit!
Lama John Ross

May, 2020
~ iii ~
A Note on Transliteration of Tibetan Words and Sanskrit Mantras
The phonetic transliteration of Tibetan script into Latin letters in this text is based on the
standardized system developed by the Tibetan Himalayan Library at the University of
Virginia. You can find out more about this phonetic transliteration system at:
http://www.thlib.org/reference/transliteration/#!essay=/thl/phonetics/
Mantras in Tibetan texts are transliterations of Sanskrit with Tibetan letters, not
translations into Tibetan. In this text mantras have been transliterated twice. The first
line is a transliteration which represents the spelling of the original Sanskrit. The
second line is a phonetic transliteration according to the way the mantra is pronounced
by native Tibetan speakers.
The pronunciation of mantras is a difficult subject which has been the focus of a great
deal of controversy since ancient times. In any case, contemporary Tibetans pronounce
Sanskrit mantras differently than contemporary Indians, and there are numerous
variations among Tibetans as well. I have tried to give the most common Tibetan
pronunciation in the second line. Those who are more familiar with Sanksrit can read
the mantras directly from the first line of transliteration. Because this text is a treasure
revelation, some of the Sanskrit is non-standard.
The table below shows how standard Sanskrit has been transliterated and phoneticized
in this translation.
ཨ་ཨཱཿ ཨི་ཨཱི། ཨུ་ཨཱུ། རྀ་རཱྀ། ལྀ་ལཱྀ། ཨེ་ཨེེ། ཨོ་ཨོོ། ཨཾ་ཨཿ

ah āḥ iī uū ṛṝ ḷḹ e ai o au aṃ aḥ
AH AAH I EE U OOH RI REE LI LEE EY EIY OH OW ANG AHH
ཀ་ཁ་ག་གྷ་ང་། ཙ་ཚ་ཛ་ཛྷ་ཉ། ཊ་ཋ་ཌ་ཌྷ་ཎ།

ka kha ga gha nga ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa
KA KHA GA GHA NGA TZA TSHA DZA DZHA NYA TA THA DA DHA NA
ཏ་ཐ་ད་དྷ་ན། པ་ཕ་བ་བྷ་མ། ཡ་ར་ལ་ཝ།

ta tha da dha na pa pha ba bha ma ya ra la wa
TA THA DA DHA NA PA PHA BA BHA MA YA RA LA WA
ཤ་ཥ་ས་ཧ་ཀྵཿ
sha ṣha sa ha kṣhaḥ
SHA KA SA HA KYAH
~ iv ~
The Three Buddha Bodies in the Mandala of the Black Wrathful One Mother
Sanskrit dharmakāya sambhogakāya nirmanakāya

Tibetan chos kyi sku long spyod rdzogs sprul pa’i sku
Wylie pa’i sku
Tibetan CHÖ KYI KU or LONG CHÖ DZOK TRÜL PÉ KU or
phonetic CHÖ KU PÉ KU or LONG KU TRÜL KU
English true buddha body beatific buddha body emanation buddha
body
alternative body of reality body of the body of
English completion of manifestation
enjoyment
embodiments:
Sanskrit samantabhadrāḥ or vajravārāhī or krodhi kāli
samantabhadri vajrayoginī
Tibetan kun tu bzang mo rdo rje phag mo or thros ma nag mo
Wylie rdo rje rnal byor ma
Tibetan KÜN TU ZANG MO DOR JE PHAG MO or TRÖ MA NAK MO
phonetic DOR JE NAL JOR MA
English Totally Good Vajra Sow or Black Wrathful
Indestructible Union Mother
common name Kuntuzangmo Dorje Phagmo or Throma
Dorje Naljorma
other names the primal buddha in Queen of Active Space Black Wrathful One
feminine form Mother
~v~
~ vi ~
བདུད་གཅོད་ཟབ་མོའི་སྔོན་འགྲོའི་ངག་འདོན་ཁྲིད་གཞུང་ལས་ཁོལ་དུ་ཕྱུངས་པ་བཞུགས་སོ༔
The Liturgy for the Preliminaries for the Profound Cutting of the Maras,
as excerpted from the explanatory scripture
ཐོག་མར་བླ་མ་ལ་གསོལ་བ་གདབ་པ་ནི༔
First, Praying to the Lama:
ཀྱེེ༔ རྒྱལ་དང་རྒྱལ་སྲས་མ་ལུས་འདུས་པའི་ཞལ༔
KYÉ GYEL DANG GYEL SÉ MA LÜ DÜ PÉ ZHEL
kye Single face of all the Victors and their Heirs,
སྐལ་ལྡན་གདུལ་བྱའི་ཤེས་རྒྱུད་སྨིན་མཛད་ཅིང་༔
KEL DEN DÜL JÉ SHÉ GYÜ MIN DZÉ CHING
ripening the mind-streams of those fortunate to be tamed,
འཁོར་བ་མྱང་འདས་ཀློང་སྒྲོལ་མཐུ་མངའ་བའི༔
KHOR WA NYANG DÉ LONG DRÖL TU NGA WÉ
wielding the power to liberate the expanse of samsara and nirvana,
རིགས་ཀུན་ཁྱབ་བདག་བླ་མ་དེ་མཁྱེན་ནོ༔
RIK KÜN KHYAP DAK LA MA DÉ KHYEN NO
universal source of all mandalas, Lama, thus you know!
དལ་འབྱོར་རྙེད་དཀའ་བསམ་པ་ནི༔
Reflecting on the Difficulty of Obtaining the Freedoms and Endowments:
དལ་འབྱོར་ལྡན་པའི་མི་ལུས་རིན་ཆེན་ཐོབ༔
DEL JOR DEN PÉ MI LÜ RIN CHEN TOP
I’ve obtained this precious human body with freedoms and endowments,
ཚོགས་སྨོན་ལས་འབྲས་བཟང་པོས་རྒྱུ་འབྲས་བསྐྱེད༔
TSOK MÖN LÉ DRÉ ZANG PÖ GYU DRÉ KYÉ
the karmic result of positive actions and aspirations,
ཡང་ཡང་རྙེད་དཀའ་ཨུ་དུམ་ཝ་ར་འདྲ༔
YANG YANG NYÉ KA U DUM WA RA DRA
so difficult to obtain again, like an udumbara flower.
Ngondro ~1~ Throma

ཐམས་ཅད་མཁྱེན་པའི་གོ་འཕང་མྱུར་འགྲུབ་ཤོག༔
TAM CHÉ KHYEN PÉ GO PANG NYUR DRUP SHOK
May I swiftly attain the omniscient state!
ཚེ་མི་རྟག་པ་བསམ་པ་ནི༔
Reflecting on the Impermanence of Life:
ཕྱི་སྣོད་འཇིག་རྟེན་མི་རྟག་འཇིག་ཆགས་གནས༔
CHI NÖ JIK TEN MI TAK JIK CHAK NÉ
The outer universe is impermanent, a cycle of disintegration, creation and endurance.
ནང་བཅུད་སེམས་ཅན་སྐྱེ་འཆིའི་ཚོང་དུས་འགྲིམ༔
NANG CHÜ SEM CHEN KYÉ CHI TSONG DÜ DRIM
Beings within wander, amidst the marketplace of birth and death.
ལོ་ཟླ་ཞག་དུས་གར་གྱི་རྣམ་འགྱུར་བཞིན༔
LO DA ZHAK DÜ GAR GYI NAM GYUR ZHIN
Days, months and years pass, like the gestures of a dance.
མི་རྟག་འཆི་བ་དྲན་པར་བླ་མ་མཁྱེན༔
MI TAK CHI WA DREN PAR LA MA KHYEN
Remembering death and impermanence, Lama, you who know!
འཁོར་བའི་སྡུག་བསྔལ་བསམ་པ་ནི༔
Reflecting on the Misery of Cyclic Existence:
བཟོད་མེད་སྡུག་བསྔལ་དྲག་པོའི་ཁྲི་མུན་དུ༔
ZÖ MÉ DUK NGEL DRAK PÖ TRI MÜN DU
In this dark dungeon of intense and unbearable misery,
ཐང་ཅིག་བདེ་བའི་སྐབས་མེད་ཉམ་ཐག་ཅིང་༔
TANG CHIK DÉ WÉ KAP MÉ NYAM TAK CHING
bereft of even a moment’s happiness,
མཐའ་མེད་ལས་ཀྱི་འཕེལ་ཁར་སྣོན་སྤེལ་བའི༔
TA MÉ LÉ KYI PEL KHAR NÖN PEL WÉ
the limitless proliferation of karma ever-accumulating,
Ngondro ~2~ Throma

འཁོར་བའི་མཚོ་ལས་སྒྲོལ་ཞིག་བླ་མ་མཁྱེན༔
KHOR WÉ TSO LÉ DRÖL ZHIK LA MA KHYEN
free me from the ocean of samsara, Lama, you who know!
ལས་རྒྱུ་འབྲས་བསམ་པ་ནི༔
Reflecting on the Cause and Effect of Actions:
དཀར་ནག་ལས་ཀྱི་རྣམ་སྨིན་མི་བསླུ་བར༔
KAR NAK LÉ KYI NAM MIN MI LU WAR
The ripening of positive and negative actions is inevitable.
བག་ཆགས་བདེ་སྡུག་ཉེ་བར་ལེན་པའི་སེམས༔
BAK CHAK DÉ DUK NYÉ WAR LEN PÉ SEM
The thinking mind gathers happiness, suffering and habitual patterns,
རྒྱུ་དང་འབྲས་བུར་སྤྱོད་པའི་མཁན་པོར་གྲུབ༔
GYU DANG DRÉ BUR CHÖ PÉ KHEN POR DRUP
creating the one that experiences causes and results.
བསླུ་མེད་གཏན་གྱི་མགོན་པོ་བླ་མ་མཁྱེན༔
LU MÉ TEN GYI GÖN PO LA MA KHYEN
Unfailing steadfast protector, Lama, you who know!
སྐྱབས་སུ་འགྲོ་བ་ནི༔
Going for Refuge:
ཕཊ༔ ཡེ་གཞི་ཀ་དག་ཕྱོགས་ཡན་ཀུན་བཟང་མོ༔
PHAT YÉ ZHI KA DAK CHOK YEN KÜN ZANG MO
phat Primal basis, directionless expanse of original purity, Totally Good,
རང་བཞིན་རང་ངོར་སངས་པ་མཁའ་སྤྱོད་མ༔
RANG ZHIN RANG NGOR SANG PA KHA CHÖ MA
nature, pure and fresh upon its own face, Mother Active Space,
ཐུགས་རྗེ་ཀུན་ཁྱབ་བརྡལ་བ་ཁྲོས་མའི་སྐུར༔
TUK JÉ KÜN KHYAP DEL WA TRÖ MÉ KUR
all-pervasive compassion, ever-expanding, Wrathful Mother’s body,
Ngondro ~3~ Throma

སྐྱབས་སུ་མཆིའོ་དགོངས་པར་འུབ་ཆུབ་རོལ༔
KYAP SU CHI OH GONG PAR UP CHUP RÖL
thus I go for refuge. Enjoy all-encompassing buddha-mind!
སེམས་བསྐྱེད་པ་ནི༔
Generating the Motivation:
ཕཊ༔ འགྲོ་ཀུན་སྲིད་པའི་མཚོ་ལས་བསྒྲལ་བར་བྱ༔
PHAT DRO KÜN SI PÉ TSO LÉ DREL WAR JA
phat I will liberate all beings from the ocean of becoming.
སྐྱབས་གནས་དམ་པའི་མཆོག་རྣམས་དགོངས་སུ་གསོལ༔
KYAP NÉ DAM PÉ CHOK NAM GONG SU SÖL
Sublime, sacred abodes of refuge, please bestow your intention!
བདག་གིས་བྱང་ཆུབ་སེམས་བསྐྱེད་བསླབ་ལ་གནས༔
DAK GI JANG CHUP SEM KYÉ LAP LA NÉ
I will live the training in awakening mind.
འཁོར་བ་དོང་སྤྲུགས་ནུས་པའི་དཔལ་ཐོབ་ཤོག༔
KHOR WA DONG TRUK NÜ PÉ PEL TOP SHOK
May I achieve the splendor that dredges the depths of samsara!
མཎྜལ་འབུལ་བ་ནི༔
Offering a Mandala:
ཕཊ༔ སྟོང་གསུམ་རབ་འབྱམས་བཀོད་པ་ཕྱི་ཡི་ཡུལ༔
PHAT TONG SUM RAP JAM KÖ PA CHI YI YÜL
phat The array of infinite world systems is the outer universe.
རང་ལུས་བཀོད་པ་རབ་རྫོགས་ནང་གི་དཔལ༔
RANG LÜ KÖ PA RAP DZOK NANG GI PEL
The array of my body, supreme and complete, is the inner splendor.
རང་སྣང་ལྷུན་གྲུབ་བཀོད་པ་གསང་བའི་དལ༔
RANG NANG LHÜN DRUP KÖ PA SANG WÉ DEL
The array of naturally present self-appearance is the secret mandala.
Ngondro ~4~ Throma

ཚོགས་གཉིས་རྫོགས་ཕྱིར་རྒྱལ་བ་རྣམས་ལ་འབུལ༔
TSOK NYI DZOK CHIR GYEL WA NAM LA BÜL
In order to complete the two accumulations, I offer these to the Victors.
ཡན་ལག་བདུན་པ་ནི༔
The Seven Branch Offering:
ཕཊ༔ སྐུ་གསུམ་རྒྱལ་བ་རྣམས་ལ་ཕྱག་འཚལ་ལོ༔
PHAT KU SUM GYEL WA NAM LA CHAK TSEL LO
phat I bow down to the three bodies of the Victors,
ལུས་དང་ལོངས་སྤྱོད་ཐམས་ཅད་མཆོད་པ་འབུལ༔
LÜ DANG LONG CHÖ TAM CHÉ CHÖ PA BÜL
offer all my bodies and enjoyments,
སྒོ་གསུམ་ཉེས་པའི་སྒྲིབ་ཚོགས་མཐོལ་ལོ་བཤགས༔
GO SUM NYÉ PÉ DRIP TSOK TÖL LO SHAK
with regret confess faults and obscurations accumulated through the three doors,
རྣམ་དཀར་དགེ་ཚོགས་ཀུན་ལ་རྗེས་ཡི་རང་༔
NAM KAR GÉ TSOK KÜN LA JÉ YI RANG
and rejoice in all accumulation of virtue.
གང་ལ་གང་འདུལ་ཆོས་འཁོར་བསྐོར་བར་བསྐུལ༔
GANG LA GANG DÜL CHÖ KHOR KOR WAR KÜL
Please turn the Wheel of Dharma that tames each individual accordingly!
རྒྱལ་རྣམས་མྱ་ངན་མི་འདའ་བཞུགས་གསོལ་འདེབས༔
GYEL NAM NYA NGEN MI DA ZHUK SÖL DEP
Victorious Ones, don’t pass beyond sorrow, please remain!
བདག་གི་དགེ་རྩ་འགྲོ་བ་ཡོངས་ལ་བསྔོ༔
DAK GI GÉ TSA DRO WA YONG LA NGO
Whatever virtue I have accumulated is dedicated to all beings,
མ་ལུས་ཕྱམ་གཅིག་སངས་རྒྱས་ས་ཐོབ་ཤོག༔
MA LÜ CHAM CHIK SANG GYÉ SA TOP SHOK
without exception, in a single instant, may all attain the buddha state!
Ngondro ~5~ Throma

སྐུ་གསུམ་མཁའ་འགྲོའི་བསྒོམ་བཟླས་ནི༔
The Meditation and Recitation of the Three Bodies of the Dakini:
ཕཊ༔ སྐད་ཅིག་གིས་སྣང་བ་ཐམས་ཅད་རྨི་ལམ་དབྱིངས་སུ་སད་པ་ལྟར་ཞིང་ཁམས་རྣམ་པར་དག་པའི་དབུས་སུ་མ་ཆགས་པདྨ་འདབ་བརྒྱད་ཉི་ཟླའི་
གདན་ལ་རང་ཉིད་ཁྲོས་མ་ནག་མོ་ཞལ་གཅིག་ཕྱག་གཉིས་གཡས་གྲི་གུག་དང་གཡོན་ཐོད་ཁྲག་བསྣམས་པ་ཞབས་གཉིས་གར་སྟབས་མཛད་པའི་སྤྱི་བོར་ཕག་
ཞལ་ནག་པོ་གྱེན་དུ་ངུར་བ་དུར་ཁྲོད་ཆས་བརྒྱད་ཀྱིས་བརྒྱན་པ་ཤིན་ཏུ་ཁྲོས་པའི་ཉམས་དང་ལྡན་པ་ཡེ་ཤེས་ཀྱི་མེ་དཔུང་རབ་ཏུ་འབར་བའི་ཀློང་དུ་བཞུགས་པའི་
ཐུགས་ཀར་ཉི་ཟླའི་གའུ་ཁ་སྦྱོར་གྱི་ནང་དུ་ཡེ་གེ་ཧཱུྃ་མཐིང་ནག་གི་མཐར་སྔགས་ཀྱི་ཕྲེང་བས་བསྐོར་བའི་འོད་ཟེར་གྱིས་ནད་གདོན་སྡིག་སྒྲིབ་གདོས་བཅས་ཀྱི་ཕུང་
པོ་དང་བཅས་པ་ཐམས་ཅད་བ་མོ་ལ་ཉི་ཟེར་ཕོག་པ་ལྟར་སངས་ཀྱིས་དག་པར་གྱུར༔
PHAT KÉ CHIK GI NANG WA TAM CHÉ MI LAM YING SU SÉ PA TAR ZHING
phat Instantly, like awakening from a dream into the fertile expanse, all appearances
KHAM NAM PAR DAK PÉ Ü SU MA CHAK PEMA DAP GYÉ NYI DÉ DEN LA
become an utterly pure realm. In the center, upon a lotus of non-attachment, petals
RANG NYID TRÖ MA NAK MO ZHEL CHIK CHAK NYI YÉ DRI GUK DANG YÖN
unfolded, upon a sun and moon seat, I am Black Wrathful Mother, with one
TÖ TRAK NAM PA ZHAP NYI GAR TAP DZÉ PÉ CHI WOR PAK ZHEL NAK PO
face, two hands, a curved knife in the right and a skull cup filled with blood in the left,
GYEN DU NGUR WA DUR TRÖ CHÉ GYÉ KYI GYEN PA SHIN TU TRÖ PÉ NYAM
two feet in the dancing posture, a bellowing black sow’s head protruding from my
DANG DEN PA YÉ SHÉ KYI MÉ PUNG RAP TU BAR WÉ LONG DU ZHUK PÉ TUK
crown, adorned with the eight regalia of the charnel ground, with an extremely
KAR NYI DÉ GAU KHA JOR GYI NANG DU YÉ GÉ HUNG TING NAK GI
wrathful expression, amidst a blazing expanse of flames of primal knowing.
ཧཱུྃ
TAR NGAK KYI TRENG WÉ KOR WÉ Ö ZER GYI NÉ DÖN DIK DRIP DÖ CHÉ
In my heart within a joined sun and moon amulet is a dark blue letter hūṃ
KYI PUNG PO DANG CHÉ PA TAM CHÉ BA MO LA NYI ZER POK PA TAR SANG
surrounded by the mantra garland. Light emanates clearing away and purifying all
KYI DAK PAR GYUR

disease, harmful influences, non-virtue, obscuration and solid aggregates like the sun’s
rays touching the frost.
Ngondro ~6~ Throma

དེའི་སྤྱི་བོར་ལོངས་སྐུ་རྡོ་རྗེ་ཕག་མོ་དམར་གསལ་གྲི་ཐོད་ཅན་ཞབས་གཉིས་པད་ཟླའི་གདན་ལ་གར་སྟབས་བསྒྱུར་བ་ཡེ་ཤེས་མེ་དང་འོད་ཕུང་རབ་ཏུ་འཁྲིགས་
པའི་ཀློང་དུ་བསྐྱེད་དོ༔
DÉ CHI WOR LONG KU DOR JÉ PAK MO MAR SEL DRI TÖ CHEN ZHAP NYI PÉ DÉ
Above that, amidst a magnificent expanse of massed lights and flames of primal
DEN LA GAR TAP GYUR WA YÉ SHÉ MÉ DANG Ö PUNG RAP TU TRIK PÉ LONG
knowing, is the beatific body, lucid red Vajra Sow, holding a curved knife and
DU KYÉ DO
a skull cup, two legs in dancing posture upon a lotus and moon seat.
དེའི་སྤྱི་བོར་ཆོས་སྐུ་དབྱིངས་ཀྱི་ཡུམ་ཆེན་ཀུན་ཏུ་བཟང་མོ་མཐིང་ནག་གཅེར་བུ་རྡོ་རྗེ་སྐྱིལ་ཀྲུང་གིས་བཞུགས་ཤིང་ཕྱག་གཉིས་ས་གནོན་མཛད་པ་ཡེ་ཤེས་འོད་
ཐིག་ཟླུམ་པོ་གཏིང་གསལ་གྱི་ཀློང་དུ་བསྐྱེད་དོ༔
DÉ CHI WOR CHÖ KU YING KYI YUM CHEN KÜN TU ZANG MO TING NAK CHER
Above that, amidst a deep lucid vastness of spheres and drops of primal knowing light,
BU DOR JÉ KYIL TRUNG GI ZHUK SHING CHAK NYI SA NÖN DZÉ PA YÉ SHÉ Ö
is the true body, the great mother of the fertile expanse Totally Good, dark blue, naked,
TIK DUM PO TING SEL GYI LONG DU KYÉ DO

sitting in vajra posture with both hands touching the earth.
རིགས་ཀྱི་བདག་མོ་ཆོས་ཀྱི་སྐུ་དང་ལོངས་སྐུ་གཉིས་ཀྱི་ཐུགས་ཀར་ཨ་ཡིག་དང་བྃ་ཡིག་དཀར་དམར་གསལ་བ་ལ་ཡང་སྔགས་ཀྱི་ཕྲེང་བས་བསྐོར་བའི་འོད་
ཟེར་གྱིས་བདག་དང་སེམས་ཅན་ཐམས་ཅད་ཀྱི་རྒྱུད་སྦྱངས་ནས་འོད་གསལ་ཀ་དག་གི་སྐུར་སད་པར་བསྒོམ༔
RIK KYI DAK MO CHÖ KYI KU DANG LONG KU NYI KYI TUK KAR AH YIK ཨ
Meditating that within the hearts of the two matriarchs, the true body and the
བྃ DANG BAM YIK KAR MAR SEL WA LA YANG NGAK KYI TRENG
beatific body, are the letters ah and baṃ, lucid white and red, and that from the
WÉ KOR WÉ Ö ZER GYI DAK DANG SEM CHEN TAM CHÉ KYI GYÜ JANG NÉ Ö
mantra garlands surrounding them, light rays purify the mind-streams of myself and
SEL KA DAK GI KUR SÉ PAR GOM

all sentient beings, awakening all into the body of luminous original purity.
Ngondro ~7~ Throma

ཨོཾ་བཛྲ་ཀྲོ་དྷི་ཀ་ལི་བྃ་ཧ་རི་ནི་ས་སརྦ་པཱ་པཾ་ཤཱནྟིཾ་ཀུ་རུ་ཡེ་སྭཱ་ཧཱ༔ ཞེས་མང་དུ་བཟླས་མཐར༔
oṃ vajra krodhi kali baṃ ha ri ni sa sarva pāpaṃ shāntiṃ kuru ye svāhā
OM BENZAR KRODHI KALI BAM HA RI NI SA SARWA PAH PAM SHANTIM
KURU YÉ SO HA
After reciting that many times,
རིགས་བདག་རྡོ་རྗེ་ཕག་མོའི་ཐུགས་ཀའི་སྔགས་ཕྲེང་ལས་འོད་ཟེར་ཁ་དོག་ལྔ་ལྡན་དྲོད་དང་ལྡན་པ་ཝལ་གྱིས་བྱུང་ནས་བདག་ཉིད་ཁྲོས་མའི་ཐུགས་ཀར་ཐིམ་
པས་འོད་ཀྱི་ཐིག་ལེ་དཀར་པོར་གྱུར་ནས་ལོངས་སྐུ་ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མའི་ཐུགས་ཀར་ཐིམ་པས་རང་ཉིད་རྡོ་རྗེ་ཕག་མོའི་ཐུགས་ཀར་བྃ་དམར་པོའི་མཐར་
སྔགས་ཀྱི་ཕྲེང་བས་བསྐོར་བའི་འོད་ཟེར་གྱིས་ཁམས་གསུམ་གྱི་བག་ཆགས་ལས་ཉོན་ཐམས་ཅད་སངས་ཀྱིས་དག་ནས་ཁམས་གསུམ་དག་པའི་ཞིང་དང་ལྷ་
སྔགས་ཆོས་ཉིད་ཀྱི་རོལ་པར་དམིགས་ལ༔
RIK DAK DOR JÉ PAK MÖ TUK KÉ NGAK TRENG LÉ Ö ZER KHA DOK NGA
From the mantra garland in the heart of the matriarch Vajra Sow, brilliant, warm,
DEN DRÖ DANG DEN PA WEL GYI JUNG NÉ DAK NYID TRÖ MÉ TUK KAR TIM
five-colored rays of light emerge and dissolve into my own, Wrathful Mother’s, heart.
PÉ Ö KYI TIK LÉ KAR POR GYUR NÉ LONG KU YÉ SHÉ KYI KHA DRO MÉ TUK
Transforming into a drop of white light and dissolving into the heart of the beatific body
KAR TIM PÉ RANG NYID DOR JÉ PAK MÖ TUK KAR BAM MAR PÖ TAR NGAK
of the primal knowing dakini, I become Vajra Sow. Within my heart is baṃ
KYI TRENG WÉ KOR WÉ Ö ZER GYI KHAM SUM GYI BAK CHAK LÉ NYÖN TAM
surrounded by the mantra garland, from which light rays clear away and purify all of
CHÉ SANG KYI DAK NÉ KHAM SUM DAK PÉ ZHING DANG LHA NGAK CHÖ
the neurotic compulsion, karma and subtle latencies of the three realms. Viewing the
NYID KYI RÖL PAR MIK LA

three realms as a pure realm, the display of deity, mantra and the actual nature,
ཨོཾ་བཛྲ་ཝཱ་ར་ཧི་བྃ་ཧ་རི་ནི་ས་སརྦ་པཱ་པཾ་ཤཱནྟིཾ་ཀུ་རུ་ཡེ་སྭཱ་ཧཱ༔
oṃ vajra wārahi baṃ ha ri ni sa sarva pāpaṃ shāntiṃ kuru ye svāhā
OM BENZAR WARAHI BAM HA RI NI SA SARWA PAH PAM SHANTIM KURU YÉ
SO HA
རིགས་བདག་ཀུན་ཏུ་བཟང་མོའི་ཐུགས་ཀའི་སྔགས་ཕྲེང་ལས་འོད་ཟེར་འཕྲོས་པས་བདག་དང་སྣང་བ་ཐམས་ཅད་ཆོས་ཀྱི་དབྱིངས་ཀྱི་རང་བཞིན་དུ་ཞིག་པར་
བསམ༔
Ngondro ~8~ Throma

RIK DAK KÜN TU ZANG MÖ TUK KÉ NGAK TRENG LÉ Ö ZER TRÖ PÉ DAK
From the mantra garland in the heart of the matriarch Totally Good, light rays emanate
DANG NANG WA TAM CHÉ CHÖ KYI YING KYI RANG ZHIN DU ZHIK PAR
dissolving myself and all appearances into the nature of the fertile expanse of
SAM
reality.
ཨོཾ་བཛྲ་ཝཱ་ར་ཧི་བྃ་ཧ་རི་ནི་ས་སརྦ་པཱ་པཾ་ཤཱནྟིཾ་ཀུ་རུ་ཡེ་སྭཱ་ཧཱ༔ ཅི་ནུས་བཟླས་མཐར༔
OM BENZAR WARAHI BAM HA RI NI SA SARWA PAH PAM SHANTIM KURU YÉ
SO HA
After reciting as much as you can,
ཡུམ་ཀུན་ཏུ་བཟང་མོའི་ཐུགས་ཀ་ནས་འོད་ཟེར་མཐིང་ནག་འཕྲོས་པས་བདག་ཉིད་རྡོ་རྗེ་ཕག་མོའི་ཐུགས་ཀར་ཐིམ་པས་འོད་དམར་གྱི་གོང་བུ་ཞིག་ཏུ་གྱུར་ནས་
ཆོས་སྐུ་ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མའི་ཐུགས་ཀར་ཐིམ་པས་བདག་ཉིད་ཀུན་ཏུ་བཟང་མོའི་ཐུགས་ཀར་ཨ་ཡིག་དཀར་པོའི་མཐར་སྔགས་ཀྱི་ཕྲེང་བས་བསྐོར་བའི་
འོད་ཟེར་གྱིས་འཁོར་བ་མྱང་འདས་ཆེན་པོའི་ཀློང་དུ་བཤིགས་ཤིང་རྒྱལ་བ་ཐམས་ཅད་ཡེ་ཤེས་ཀྱི་དབྱིངས་སུ་རོ་གཅིག་པའི་བདག་ཉིད་ཅན་དུ་གྱུར།
YUM KÜN TU ZANG MÖ TUK KA NÉ Ö ZER TING NAK TRÖ PÉ DAK NYID DOR JÉ
From the heart of the mother Totally Good, dark blue light rays emanate, dissolving
PAK MÖ TUK KAR TIM PÉ Ö MAR GYI GONG BU ZHIK TU GYUR NÉ CHÖ
into my own, Vajra Sow’s, heart. Transforming into an orb of red light and
KU YÉ SHÉ KYI KHA DRO MÉ TUK KAR TIM PÉ DAK NYID KÜN TU ZANG MÖ
dissolving into the heart of the true body of the primal knowing dakini, I become
TUK KAR AH YIK KAR PÖ TAR NGAK KYI TRENG WÉ KOR WÉ Ö ZER GYI KHOR
Totally Good. From the mantra garland surrounding the white ah in my heart, light
WA NYANG DÉ CHEN PÖ LONG DU SHIK SHING GYEL WA TAM CHÉ YÉ SHÉ

rays dissolve the immensity of samsara and nirvana into vastness, becoming the single
KYI YING SU RO CHIK PÉ DAK NYID CHEN DU GYUR

taste of sacred presence in the fertile expanse of the primal knowing of all the victors.
Ngondro ~9~ Throma

ཨོཾ་བཛྲ་ས་མནྟཱ་བྷ་ཏྲ་ཨོཾ༔ ཞེས་བཟླས་པས༔ འཁོར་འདས་མཉམ་བརྡལ་གྱི་ཀློང་ཆེན་པོར་རིག་པས༔ རྩ་སྔགས་མཐར༔
oṃ vajra samantābhatra oṃ
OM BENZAR SAMANTABHADRA OM
Recite this with awareness of the great vastness of the evenness and expansiveness of samsara and
nirvana. Then, at the end of the root mantra,
དྷརྨ་ཀཱ་ཡ་ས་མ་ཏི་སིདྡྷི་ཨ་ཨ་ཨ༔ ཅི་ནུས་བཟླས་མཐར་སྤྲོས་པ་དང་བྲལ་བའི་ངང་དུ་མཉམ་པར་བཞག༔
dharmakāya samati siddhi ah ah ah
DHARMAKAYA SAMADHI SIDDHI AH AH AH
After reciting as much as you can, evenly let be in the state free from elaboration.
བླ་མའི་རྣལ་འབྱོར་ནི༔
Guru Yoga:
ཕཊ༔ རང་སྣང་རྣམ་དག་ཆོས་ཀྱི་དབྱིངས་ཆེན་པོ༔
PHAT RANG NANG NAM DAK CHÖ KYI YING CHEN PO
phat Self-appearance is the immense, completely pure, fertile expanse of reality.
བདེ་ཆེན་འཕོ་འགྱུར་མེད་པའི་ཞིང་ཁམས་སུ༔
DÉ CHEN PO GYUR MÉ PÉ ZHING KHAM SU
In the pure realm of unchanging great bliss,
རང་རིག་ཡེ་ཤེས་ཁྲོས་མ་དམར་གསལ་མཛེས༔
RANG RIK YÉ SHÉ TRÖ MA MAR SEL DZÉ
self-aware primal knowing is Wrathful Mother, lucid red, beautiful,
ཕྱག་གཡས་གྲི་གུག་གཡོན་པས་ཐོད་ཁྲག་བསྣམས༔
CHAK YÉ DRI GUK YÖN PÉ TÖ TRAK NAM
a curved knife in the right hand, a skull full of blood in the left,
ཞབས་གཉིས་གར་སྟབས་རུས་རྒྱན་མེ་དཔུང་འབར༔
ZHAP NYI GAR TAP RÜ GYEN MÉ PUNG BAR
two legs in dancing posture, with bone ornaments, amidst blazing clouds of flames.
མདུན་གྱི་ནམ་མཁར་འཇའ་འོད་ཐིག་ལེའི་ཀློང་༔
DÜN GYI NAM KHAR JA Ö TIK LÉ LONG
In the sky in front, within an expanse of rainbow light and spheres,
Ngondro ~ 10 ~ Throma
བརྒྱུད་གསུམ་བླ་མ་ཡོངས་འདུས་བདག་ཉིད་དཔལ༔
GYÜ SUM LA MA YONG DÜ DAK NYID PEL
is the splendor of the great being that embodies all the lamas of the three lineages,
རྩ་བའི་བླ་མ་རྡོ་རྗེ་ཕག་མོའི་སྐུ༔
TSA WÉ LA MA DOR JÉ PAK MÖ KU
the root guru embodied as Vajra Sow,
ཕྱག་གཡས་གྲི་གུག་གཡོན་པས་བྷན་ཐོད་བསྣམས༔
CHAK YÉ DRI GUK YÖN PÉ BHEN TÖ NAM
holding a curved knife in her right hand, a skull cup in her left,
ཞབས་གཉིས་གར་སྟབས་རུས་པའི་རྒྱན་དྲུག་གསོལ༔
ZHAP NYI GAR TAP RÜ PÉ GYEN DRUK SÖL
two legs in dancing posture, wearing the six bone ornaments,
སྤྱི་བོར་ཕག་ཞལ་ནག་པོ་གྱེན་དུ་ངུར༔
CHI WOR PAK ZHEL NAK PO GYEN DU NGUR
a bellowing black sow’s head protruding from her crown,
ཞི་འཛུམ་མདངས་ལྡན་མཚན་དཔེའི་ལང་ཚོས་མཛེས༔
ZHI DZUM DANG DEN TSEN PÉ LANG TSÖ DZÉ
peaceful, smiling, radiant, with the signs and marks, youthful, beautiful.
སྤྱི་བོར་ཀུན་ཏུ་བཟང་མོ་མཉམ་གཞག་བཞུགས༔
CHI WOR KÜN TU ZANG MO NYAM ZHAK ZHUK
Above her head is Totally Good sitting in equipoise.
མཐར་བསྐོར་སངས་རྒྱས་བྱང་སེམས་རིག་འཛིན་ཚོགས༔
TAR KOR SANG GYÉ JANG SEM RIK DZIN TSOK
Buddhas, bodhisattvas and awareness holders gather all around, ཨོཾ
མ་འདྲེས་ཡོངས་རྫོགས་ཏིལ་གོང་ཕྱུར་བཞིན་གསལ༔ ཨཱཿ
MA DRÉ YONG DZOK TIL GONG CHUR ZHIN SEL
distinct and complete, like masses of sesame seeds.
ཧཱུྃ
འོད་འཕྲོས་དབྱིངས་ནས་སྤྱན་དྲངས་དབྱེར་མེད་རོལ༔
Ö TRÖ YING NÉ CHEN DRANG YER MÉ RÖL
Light emanates, inviting from the fertile expanse—enjoy without separation!
ཧཱུྃ༔ གླིང་གི་གླིང་མཆོག་དག་པ་མཁའ་སྤྱོད་གླིང་༔
HUNG LING GI LING CHOK DAK PA KHA CHÖ LING
hūṃ Supreme realm among realms, pure Realm of Active Space,
གནས་ཀྱི་མཆོག་གྱུར་འོག་མིན་ཆོས་དབྱིངས་ནས༔
NÉ KYI CHOK GYUR OK MIN CHÖ YING NÉ
from the supreme abode, the unexcelled fertile expanse of reality,
བརྒྱུད་གསུམ་བླ་མ་ཡོངས་འདུས་རིན་པོ་ཆེ༔
GYÜ SUM LA MA YONG DÜ RIN PO CHÉ
precious embodiment of the lamas of the three lineages,
མཁའ་སྤྱོད་དབང་མོའི་རྣམ་རོལ་གར་བསྒྱུར་གྱིས༔
KHA CHÖ WANG MÖ NAM RÖL GAR GYUR GYI
dance of the display of the Queen of Active Space,
བརྒྱུད་འཛིན་བྱིན་གྱིས་བརླབས་ཕྱིར་གཤེགས་སུ་གསོལ༔
GYÜ DZIN JIN GYI LAP CHIR SHEK SU SÖL
please come and bless this heir to your lineage!
བདག་རྒྱུད་སྨིན་གྲོལ་ནུས་པར་བྱིན་གྱིས་རློབས༔
DAK GYÜ MIN DRÖL NÜ PAR JIN GYI LOP
Bless me with the power to ripen and liberate my mind stream!
འབྲལ་མེད་རྗེས་སུ་ཟུངས་ལ་དབུགས་དབྱུང་མཛོད༔
DREL MÉ JÉ SU ZUNG LA UK YUNG DZÖ
Hold and care for me without separation, bestow the breath of freedom!
གུ་རུ་ཧ་རི་ནི་ས་སིདྡྷི་ཧཱུྃ༔
guru ha ri ni sa siddhi hūṃ
GURU HA RI NI SA SIDDHI HUNG
ཕཊ༔ དུས་གསུམ་སངས་རྒྱས་ཡོངས་འདུས་བདག་ཉིད་དཔལ༔
PHAT DÜ SUM SANG GYÉ YONG DÜ DAK NYID PEL
phat Glorious great being, embodiment of all the buddhas of the three times,
བཀའ་དྲིན་འཁོར་མེད་བླ་མ་རིན་པོ་ཆེ༔
KA DRIN KHOR MÉ LA MA RIN PO CHÉ
unrepayable kindness, precious Lama,
ཁྱབ་བདག་འཁོར་ལོའི་དབང་ཕྱུག་རྡོ་རྗེ་འཛིན༔
KHYAP DAK KHOR LÖ WANG CHUK DOR JÉ DZIN
universal source, sovereign of the mandala, vajra holder,
མཁྱེན་བརྩེ་ནུས་པའི་དཔལ་ཡོན་རྫོགས་པའི་གཏེར༔
KHYEN TSÉ NÜ PÉ PEL YÖN DZOK PÉ TER
bestowing the complete splendor and qualities of knowledge, love and power,
སྐྱེ་འགྲོ་སྲིད་ལས་སྒྲོལ་བའི་དཔའ་བོ་ཆེ༔
KYÉ DRO SI LÉ DRÖL WÉ PA WO CHÉ
great hero who liberates beings from becoming,
བཀའ་དྲིན་ཡོན་ཏན་དྲན་པའི་མོས་གུས་ཀྱིས༔
KA DRIN YÖN TEN DREN PÉ MÖ GÜ KYI
with yearning respect that recalls your qualities and kindness,
གསོལ་བ་འདེབས་སོ་ཐུགས་རྗེའི་སྤྱན་གྱིས་གཟིགས༔
SÖL WA DEP SO TUK JÉ CHEN GYI ZIK
to you I pray, look upon me with compassion!
དབྱིངས་ལས་དགོངས་པ་བསྐྱོད་ལ་ཞལ་གྱིས་ཕྱོགས༔
YING LÉ GONG PA KYÖ LA ZHEL GYI CHOK
Arouse buddha-mind from the fertile expanse, show your face.
དུས་གསུམ་རྒྱུན་ཆད་མེད་པར་མཁྱེན་བརྩེས་དགོངས༔
DÜ SUM GYÜN CHÉ MÉ PAR KHYEN TSÉ GONG
Focus your knowledge and love upon me unceasingly throughout the three times.
བདག་གི་ལུས་དང་ལོངས་སྤྱོད་དགེ་རྩར་བཅས༔
DAK GI LÜ DANG LONG CHÖ GÉ TSAR CHÉ
My bodies, wealth, and merit,
ཆགས་འཛིན་ཞེན་པ་བྲལ་བས་ཁྱེད་ལ་འབུལ༔
CHAK DZIN ZHEN PA DREL WÉ KHYÉ LA BÜL
are offered to you without grasping or attachment.
སྒོ་གསུམ་མོས་གུས་གདུང་ཤུགས་དྲག་པོ་ཡིས༔
GO SUM MÖ GÜ DUNG SHUK DRAK PO YI
With intense yearning devotion of body, speech and mind,
གཏན་གྱི་མགོན་པོ་ཁྱེད་ལ་རྟེན་བཅའ་འོ༔
TEN GYI GÖN PO KHYÉ LA TEN CHA OH
unfailing protector I’m relying on you!
སྐྱབས་གནས་བསླུ་མེད་ཁྱེད་ལ་སྐྱབས་མཆི་ཞིང་༔
KYAP NÉ LU MÉ KHYÉ LA KYAP CHI ZHING
Unfailing refuge, I go for refuge in you.
མཐོང་ཐོས་དྲན་རེག་རྣམ་འདྲེན་དེད་དཔོན་ལ༔
TONG TÖ DREN REK NAM DREN DÉ PÖN LA
To the guide who seen, heard, remembered or touched perfectly shows the way,
དུས་གསུམ་འཕོ་འགྱུར་མེད་པའི་དད་གུས་ཀྱིས༔
DÜ SUM PO GYUR MÉ PÉ DÉ GÜ KYI
with faith and respect unchanging throughout the three times,
ཕྱག་འཚལ་སྣང་སྲིད་བློ་ཡིས་བླངས་ཏེ་འབུལ༔
CHAK TSEL NANG SI LO YI LANG TÉ BÜL
I make prostrations and with my mind offer all appearance and possibility.
ཉེས་ལྟུང་ཀུན་བཤགས་དགེ་ལ་རྗེས་ཡི་རང་༔
NYÉ TUNG KÜN SHAK GÉ LA JÉ YI RANG
I confess all faults and downfalls and rejoice in all virtue.
རྟག་ཏུ་ཆོས་འཁོར་བསྐོར་ཞིང་བཞུགས་པར་གསོལ༔
TAK TU CHÖ KHOR KOR ZHING ZHUK PAR SÖL
Please remain and continuously turn the Wheel of Dharma.
འགྲོ་ཁམས་རྒྱ་མཚོ་དོང་ནས་སྤྲུགས་གྱུར་ཅིག༔
DRO KHAM GYA TSO DONG NÉ TRUK GYUR CHIK
Stir the depths of the ocean of wandering beings.
གསོལ་བ་འདེབས་སོ་བླ་མ་རིན་པོ་ཆེ༔
SÖL WA DEP SO LA MA RIN PO CHÉ
Precious Lama, to you I pray!
ཐུགས་རྗེས་ཟུངས་ཤིག་ཡེ་ཤེས་མཁའ་འགྲོ་མ༔
TUK JÉ ZUNG SHIK YÉ SHÉ KHA DRO MA
Hold me with compassion, primal knowing dakini,
བྱིན་གྱིས་རློབས་ཤིག་འགྲོ་བའི་མགོན་པོ་མཆོག༔
JIN GYI LOP SHIK DRO WÉ GÖN PO CHOK
bless and transform me, sublime protector of beings,
དལ་འབྱོར་དོན་དང་ལྡན་པར་བྱིན་གྱིས་རློབས༔
DEL JOR DÖN DANG DEN PAR JIN GYI LOP
bless me to make the freedoms and endowments meaningful,
འཆི་བ་སྙིང་ནས་དྲན་པར་བྱིན་གྱིས་རློབས༔
CHI WA NYING NÉ DREN PAR JIN GYI LOP
bless me to remember death from my heart,
བླང་དོར་གནས་ལ་མཁས་པར་བྱིན་གྱིས་རློབས༔
LANG DOR NÉ LA KHÉ PAR JIN GYI LOP
bless me to be expert at what to adopt and abandon,
འཁོར་བ་ཞེན་པ་ལོག་པར་བྱིན་གྱིས་རློབས༔
KHOR WA ZHEN PA LOK PAR JIN GYI LOP
bless me to uproot attachment to cyclic existence,
དགོས་མེད་རྒྱུད་ལ་སྐྱེད་བར་བྱིན་གྱིས་རློབས༔
GÖ MÉ GYÜ LA KYÉ WAR JIN GYI LOP
bless me to be without needs,
ཟོལ་མེད་རང་རྒྱུད་ཐུལ་བར་བྱིན་གྱིས་རློབས༔
ZÖL MÉ RANG GYÜ TÜL WAR JIN GYI LOP
bless me to subdue my own mind-stream without deceit,
ཆགས་མེད་རྒྱུད་ལ་བརྟན་པར་བྱིན་གྱིས་རློབས༔
CHAK MÉ GYÜ LA TEN PAR JIN GYI LOP
bless my mind-stream to be firmly free from attachment,
གྲོགས་མེད་བློ་བདེ་དྲེན་པར་བྱིན་གྱིས་རློབས༔
DROK MÉ LO DÉ DREN PAR JIN GYI LOP
bless me to remember to be joyous without companions,
ངེས་མེད་གཉན་ཁྲོད་ཟིན་པར་བྱིན་གྱིས་རློབས༔
NGÉ MÉ NYEN TRÖ ZIN PAR JIN GYI LOP
bless me to wander aimlessly in challenging places,
བྱར་མེད་རི་ཁྲོད་ཐུབ་པར་བྱིན་གྱིས་རློབས༔
JAR MÉ RI TRÖ TUP PAR JIN GYI LOP
bless me to be able to remain in seclusion without pursuing activities,
འཕྱུགས་མེད་ཆོས་ཚུགས་ཟིན་པར་བྱིན་གྱིས་རློབས༔
CHUK MÉ CHÖ TSUK ZIN PAR JIN GYI LOP
bless me to unmistakenly become certain about the teachings,
འགྱུར་མེད་མོས་གུས་བརྟན་པར་བྱིན་གྱིས་རློབས༔
GYUR MÉ MÖ GÜ TEN PAR JIN GYI LOP
bless me with steadfast unchangeable devotion,
ཉམས་མེད་ངེས་འབྱུང་སྐྱེ་བར་བྱིན་གྱིས་རློབས༔
NYAM MÉ NGÉ JUNG KYÉ WAR JIN GYI LOP
bless me with twofold certainty that never degenerates,
འབྲལ་མེད་བླ་མ་དྲན་པར་བྱིན་གྱིས་རློབས༔
DREL MÉ LA MA DREN PAR JIN GYI LOP
bless me to always remember the Lama without separation,
གཞོལ་མེད་དངོས་གྲུབ་འཐོབ་པར་བྱིན་གྱིས་རློབས༔
ZHÖL MÉ NGÖ DRUP TOP PAR JIN GYI LOP
bless me to attain undefeatable spiritual accomplishment,
འཇིགས་མེད་གདིང་ཆེན་འཐོབ་པར་བྱིན་གྱིས་རློབས༔
JIK MÉ DING CHEN TOP PAR JIN GYI LOP
bless me to attain fearless great assurance,
སྣང་བ་བདེན་མེད་རྟོགས་པར་བྱིན་གྱིས་རློབས༔
NANG WA DEN MÉ TOK PAR JIN GYI LOP
bless me to realize all appearances are untrue,
བདག་མེད་ཤེས་རབ་རྟོགས་པར་བྱིན་གྱིས་རློབས༔
DAK MÉ SHÉ RAP TOK PAR JIN GYI LOP
bless me to realize wisdom beyond self,
ཡུལ་མེད་ཟང་ཐལ་མཐོང་བར་བྱིན་གྱིས་རློབས༔
YÜL MÉ ZANG TEL TONG WAR JIN GYI LOP
bless me to see penetrating openness free from domains,
འཁྲུལ་མེད་བཙན་ས་ཟིན་པར་བྱིན་གྱིས་རློབས༔
TRÜL MÉ TSEN SA ZIN PAR JIN GYI LOP
bless me to seize the impregnable ground beyond delusion,
ཡེངས་མེད་ཁོར་ཡུག་འདྲེས་པར་བྱིན་གྱིས་རློབས༔
YENG MÉ KHOR YUK DRÉ PAR JIN GYI LOP
bless me to complete the cycle of day and night beyond distraction,
བསྒོམ་མེད་རྫོགས་ཆེན་རྟོགས་པར་བྱིན་གྱིས་རློབས༔
GOM MÉ DZOK CHEN TOK PAR JIN GYI LOP
bless me to realize great completeness beyond cultivation!
བཅོས་མེད་གནས་ལུགས་རང་གཞིའི་ཞལ་མཐོང་ནས༔
CHÖ MÉ NÉ LUK RANG ZHI ZHEL TONG NÉ
Seeing the face of my own basis, the uncontrived actual state,
སྐུ་བཞིའི་བདག་ཉིད་དཔལ་དུ་གདིང་ཐོབ་ཤོག༔
KU ZHI DAK NYID PEL DU DING TOP SHOK
may I attain assurance of the great presence and splendor of the four bodies!
ཕཊ་ཕཊ་ཕཊ༔
PHAT PHAT PHAT
དབང་བཞི་ལེན་པ་ལ༔
Receiving the Four Empowerments:
ཕ་བླ་མ་དུས་གསུམ་སངས་རྒྱས་མཁྱེན༔
PA LA MA DÜ SUM SANG GYÉ KHYEN
Father Lama, buddha of the three times, you who know!
བུའི་ལུས་དང་རྩ་ཡི་སྒྲིབ་པ་སྦྱོངས༔
BÜ-I LÜ DANG TSA YI DRIP PA JONG
Purify the obscurations of your child’s body and channels.
སྐུ་བུམ་པའི་དབང་གིས་རབ་སྨིན་ནས༔
KU BUM PÉ WANG GI RAP MIN NÉ
Completely ripening with the vase body empowerment,
ལུས་སྤྲུལ་པའི་སྐུ་རུ་བསྒྱུར་དུ་གསོལ༔
LÜ TRÜL PÉ KU RU GYUR DU SÖL
transform this body into the emanation body.
ད་རྣམ་སྨིན་རིག་འཛིན་ཨ་ལ་ལ༔
DA NAM MIN RIK DZIN A LA LA
Now, fully-matured awareness holder, ah la la!
PHAT PHAT PHAT
བུའི་ངག་དང་རླུང་གི་སྒྲིབ་པ་སྦྱོངས༔
BÜ-I NGAK DANG LUNG GI DRIP PA JONG
Purify the obscurations of your child’s speech and winds.
གསུང་གསང་བའི་དབང་གིས་སྨིན་གྲོལ་ཏེ༔
SUNG SANG WÉ WANG GI MIN DRÖL TÉ
Ripening and liberating with the secret speech empowerment,
ངག་ལོངས་སྤྱོད་རྫོགས་སྐུ་བྱིན་གྱིས་རློབས༔
NGAK LONG CHÖ DZOK KU JIN GYI LOP
bless speech to be the beatific body.
ད་ཚེ་དབང་རིག་འཛིན་ཨ་ལ་ལ༔
DA TSÉ WANG RIK DZIN A LA LA
Now, awareness holder with power over life, ah la la!
PHAT PHAT PHAT
བུའི་ཡིད་དང་ཐིག་ལེའི་སྒྲིབ་པ་སྦྱོངས༔
BÜ-I YID DANG TIK LÉ DRIP PA JONG
Purify the obscurations of your child’s mind and essential drops.
ཐུགས་ཤེས་རབ་དབང་གིས་སྨིན་གྲོལ་ནས༔
TUK SHÉ RAP WANG GI MIN DRÖL NÉ
Ripening and liberating with the heart-wisdom empowerment,
སེམས་ཆོས་ཀྱི་སྐུ་རུ་བྱིན་གྱིས་རློབས༔
SEM CHÖ KYI KU RU JIN GYI LOP
bless mind to be the true body.
ད་ཕྱག་རྒྱའི་རིག་འཛིན་ཨ་ལ་ལ༔
DA CHAK GYÉ RIK DZIN A LA LA
Now, great seal awareness holder, ah la la!
PHAT PHAT PHAT
བུའི་སྒྲིབ་གཉིས་བག་ཆགས་སྦྱངས་དུ་གསོལ༔
BÜ-I DRIP NYI BAK CHAK JANG DU SÖL
Please purify your child’s two obscurations and subtle latencies.
དོན་ཚིག་དབང་ཆེན་པོས་སྨིན་གྲོལ་ནས༔
DÖN TSIK WANG CHEN PÖ MIN DRÖL NÉ
Ripening and liberating with the great word empowerment, the ultimate meaning,
ཀློང་སྐུ་བཞིའི་དཔལ་དུ་དབུགས་དབྱུང་མཛོད༔
LONG KU ZHI PEL DU UK YUNG DZÖ
breath into me the splendor of the vastness of the four bodies.
ད་ལྷུན་གྲུབ་རིག་འཛིན་ཨ་ལ་ལ༔
DA LHÜN DRUP RIK DZIN A LA LA
Now, naturally self-accomplished awareness holder, ah la la!
PHAT PHAT PHAT
ཕ་བླ་མའི་དགོངས་རྒྱུད་ཀློང་ཆེན་པོ༔
PA LA MÉ GONG GYÜ LONG CHEN PO
Great vastness, buddha-mind-continuum of the father Lama,
འོད་མཐིང་ནག་རྣམ་པར་བདག་ལ་ཐིམ༔
Ö TING NAK NAM PAR DAK LA TIM
in the form of dark blue light, dissolves into me.
གཤིས་རྫོགས་པ་ཆེན་པོའི་ཀློང་དུ་སད༔
SHI DZOK PA CHEN PÖ LONG DU SÉ
Wake up in the vastness of the nature, great completeness.
གཞི་ཀ་དག་ངང་དུ་གཉིས་མེད་རོལ༔
ZHI KA DAK NGANG DU NYI MÉ RÖL
Enjoy without duality in the state of originally purity, the basis.
ངང་གཞོན་ནུ་བུམ་སྐུར་བྱང་ཆུབ་བོ༔
NGANG ZHÖN NU BUM KUR JANG CHUP BO
Encompass awakening in the state of the youthful vase body.
ད་འཁོར་འདས་དག་མཉམ་ཨ་ལ་ལ༔
DA KHOR DÉ DAK NYAM A LA LA
Now, the purity and equality of samsara and nirvana, ah la la!
PHAT PHAT PHAT
ཅེས་སྤྲོས་པ་དང་བྲལ་བ་ཁྱབ་བརྡལ་དེ་བཞིན་ཉིད་དུ་མཉམ་པར་བཞག་གོ༔ དགེའོ༔ ལེགས་སོ༔ སརྦ་མངྒ་ལཾ༔

Thus, evenly let be within the pervasive expansiveness of suchness free from elaboration. Virtue!
Excellence! SARWA MANGALAM!
Dedication and Auspicious Prayer,
short version excerpted from The Sun of Primal Knowing
ཕཊ༔ བདག་གི་དུས་གསུམ་དགེ་རྩ་ཀུན༔
PHAT DAK GI DÜ SUM GÉ TSA KÜN
phat Whatever virtue I have accumulated throughout the three times,
འགྲོ་ཀུན་སངས་རྒྱས་ཐོབ་ཕྱིར་བསྔོ༔
DRO KÜN SANG GYÉ TOP CHIR NGO
is dedicated so all beings become buddha.
ཁམས་གསུམ་སེམས་ཅན་མ་ལུས་པ༔
KHAM SUM SEM CHEN MA LÜ PA
May all sentient beings of the three realms without exception,
ཕྱམ་གཅིག་རྫོགས་སངས་རྒྱས་གྱུར་གཅིག༔
CHAM CHIK DZOK SANG GYÉ GYUR CHIK
in a single moment become complete buddhas.
དཀོན་མཆོག་གསུམ་གྱི་བདེན་པ་དང་༔
KÖN CHOK SUM GYI DEN PA DANG
By the power of truth of the Three Jewels, and
སྐུ་གསུམ་མཁའ་འགྲོའི་བྱིན་རླབས་ཀྱིས༔
KU SUM KHA DRÖ JIN LAP KYI
the blessing of the three bodies of the dakini,
བདག་ཅག་འཁོར་དང་བཅས་པ་ལ༔
DAK CHAK KHOR DANG CHÉ PA LA
may we and all associated with us,
དཔལ་ཡོན་ཕུན་ཚོགས་བཀྲ་ཤིས་ཤོག༔
PEL YÖN PÜN TSOK TRA SHI SHOK
enjoy bountiful splendor, wealth, and auspiciousness!
Short Dedication ~ 21 ~ Throma

༄༅། །ཟབ་གཏེར་ཁྲོས་མའི་ལམ་རིམ་དང་སྦྱར་བའི་སྨོན་ལམ་ཌཱ་ཀི་དགྱེས་པའི་བཞད་སྒྲ་ཞེས་བྱ་བ་བཞུགས་སོ།།
The Laughter that Delights the Dakinis, an Aspiration Prayer for the Progressive Path of
the Profound Treasure of the Wrathful Mother
ཧོཿ བླ་མ་ཡུམ་ཆེན་ལྷ་ཚོགས་བདག་ལ་དགོངས།
HO LA MA YUM CHEN LHA TSOK DAK LA GONG
ho Great Mother Guru, deity assembly, please heed me!
།དེང་འདིར་བསྒྲུབས་པའི་དགེ་བས་རབ་མཚོན་ཏེ།
DENG DIR DRUP PÉ GE WÉ RAP TSÖN TÉ
As so excellently symbolized by the merit accomplished here and now,
།དུས་གསུམ་བསགས་ཡོད་བསོད་ནམས་ཅི་མཆིས་པ།
DÜ SUM SAK YÖ SÖ NAM CHI CHI PA
whatever merit has been accumulated throughout the three times,
།མཁའ་ཁྱབ་འགྲོ་རྣམས་བྱང་ཆུབ་དོན་དུ་བསྔོ།
KHA KHYAP DRO NAM JANG CHUP DÖN DU NGO
I dedicate to the awakening of all beings throughout space.
།ཚེ་རབས་ཀུན་ཏུ་གསང་ཆེན་རིགས་མཆོག་གི།
TSÉ RAP KÜN TU SANG CHEN RIK CHOK GI
In each and every lifetime, obtaining a vajra body
།སྐལ་ཅན་དྲུག་ལྡན་རྡོར་རྗེའི་ལུས་ཐོབ་ནས།
KEL CHEN DRUK DEN DOR JÉ LÜ TOP NÉ
of the supreme lineage of the great secret, endowed with the six good fortunes,
།སྲིད་དང་ཞི་བའི་མཐའ་ལ་མི་སྨོན་པའི།
SI DANG ZHI WÉ TA LA MI MÖN PÉ
without aspiring to the extremes of possibility or peace,
།རྨད་བྱུང་ཐེག་པའི་ལམ་འདིར་འཇུག་པར་ཤོག
MÉ JUNG TEK PÉ LAM DIR JUK PAR SHOK
may we enter this path of the wondrous vehicle!
།འགྲན་གྱི་ཟླ་གྲལ་ཁྲག་འཐུང་བདུད་འཇོམས་གླིང་།
DREN GYI DA DREL TRAK TUNG DÜ JOM LING
Heruka without rival, Dudjom Lingpa,
Aspiration Prayer ~ 22 ~ Throma

།གཅིག་ཆོག་སྐྱབས་ཀྱི་མཆོག་ཏུ་མི་འབྲལ་ཞིང་། རྒྱུད་ལས། བུ་ཁྱོད་སློབ་དཔོན་མི་སྤང་ངོ་། །རྡོ་རྗེ་ཕག་མོའི་དམ་ཚིག་ཡིན། །ཅེས་སོ།།
CHIK CHOK KYAP KYI CHOK TU MI DREL ZHING
never separating from you, supreme sufficient refuge,
From the tantras, “Child, never abandon the teacher!” That is samaya of Vajra Sow.
།རང་རིག་གཤིས་སུ་གདོད་ནས་རོ་མཉོམ་པར།
RANG RIK SHI SU DÖ NÉ RO NYOM PAR
primordially one taste within the self-aware nature,
།རྟོགས་པའི་གསོལ་བ་སྙིང་ལ་ཐེབས་པར་ཤོག
TOK PÉ SÖL WA NYING LA TEP PAR SHOK
please plant realization within our hearts!
།བླ་མེད་རྡོར་རྗེ་བཞི་ཡི་དཀྱིལ་འཁོར་དུ།
LA MÉ DOR JÉ ZHI YI KYIL KHOR DU
Perfectly entering the unexcelled mandala of the four vajras,
།ལེགས་ཞུགས་དབང་བཞིའི་ཆོ་གས་བདག་རྒྱུད་སྨིན།
LEK ZHUK WANG ZHI CHO GÉ DAK GYÜ MIN
ripening my mind-stream with the ritual of the four empowerments,
།རྡོ་རྗེ་མཁའ་འགྲོས་ རྒྱུད་རྣམས་ལས། ཡོང་བགྲགས་ རྩ་ལྟུང་བཅུ་བཞི་སོགས་ཐུན་མོང་སྤྱིའི་ དམ་ཚིག་ཚུལ།

DOR JÉ KHA DRÖ YONG DRAK DAM TSIK TSÜL
according to the renowned sacred commitments of the vajra dakinis,
From the tantras, the general way of keeping the samaya, such as the 14 root downfalls and so forth:
།ཁ་ན་མ་ཐོ་མེད་པར་བསྲུང་ནུས་ཤོག
KHA NA MA TO MÉ PAR SRUNG NÜ SHOK
may I be able to protect them without fault!
For the special sacred commitment of this practice:

།སྒྲུབ་པ་ཁྱད་པར་གྱི་དམ་ཚིག །སྣང་སྲིད་གཞིར་བཤེངས་ཡེ་རྫོགས་བསྐྱེད་རིམ་དང་།
NANG SI ZHIR SHENG YÉ DZOK KYÉ RIM DANG
The primally complete creation stage of appearance and possibility rising up as the basis,
།འོད་གསལ་ཐིག་ལེ་ལྷུན་གྲུབ་རྫོགས་པའི་རིམ།
Ö SEL TIK LÉ LHÜN DRUP DZOK PÉ RIM
and the naturally self-accomplished completion stage of spheres of luminosity,

།ཟུང་འཇུག་མཆོག་གསང་རྡོ་རྗེ་རྩེ་མོའི་གནད།
ZUNG JUK CHOK SANG DOR JÉ TSÉ MÖ NÉ
this supreme secret unity is the critical point of the vajra summit.
།ནམ་མཁའི་ཀློང་མཛོད་ལམ་དུ་ལོངས་པར་ཤོག
NAM KHÉ LONG DZÖ LAM DU LONG WAR SHOK
May I enjoy the treasury of the vastness of space as the path!
For the special sacred commitments of the dakinis of the five families:
།མཁའ་འགྲོ་རིགས་ལྔ་ལྷག་པའི་དམ་ཚིག །ཀུན་ལ་བྱམས་ཤིང་ སངས་རྒྱས་མཁའ་འགྲོའི་དམ་ཚིག ཅི་ལའང་ཆགས་པ་མེད། རིན་ཆེན་མཁའ་འགྲོའི་དམ་ཚིག
KÜN LA JAM SHING CHI LANG CHAK PA MÉ
Loving to all*, without attachment to any**,
* is the samaya of the buddha dakinis. ** is the samaya of the ratna dakinis.
།ཤེས་རབ་ མ་མཚན་ལྡན། བདུད་རྩི་ ལྔ་དང་ ཤ་ཆེན་ ལྔ་རྣམས་ བསྟེན་ཅིང་བཟའ། པདྨ་མཁའ་འགྲོའི་དམ་ཚིག

SHÉ RAP DÜ TSI SHA CHEN TEN CHING ZA
relying on and consuming great meat*, the elixir** of wisdom, ***
* five meats, ** five elixirs, *** a fully qualified wisdom goddess, is the samaya of the padma dakinis.
The general sacred commitments of the dakinis:

མཁའ་འགྲོ་སྤྱིའི་དམ་ཚིག་ །བཏུལ་ཞུགས་ཆས་ལྡེན་ རུས་རྒྱན་ཅང་ཏེའུ་སོགས། གླུ་གར་འདོད་ཡོན་བཅས།
TÜL ZHUK CHÉ DEN LU GAR DÖ YÖN CHÉ
wearing the regalia* of disciplined conduct, with song and dance and sensual delights,
* wearing bone ornaments and so forth
།གདུག་གཏུམ་ རྡོ་རྗེས་མཁའ་འགྲོའི་དམ་ཚིག རྒྱུག་མཆོང་སྤྱོད་པ་ ལས་ཀྱི་མཁའ་འགྲོའི་དམ་ཚིག མཐར་དབྱུང་ཤོག

DUK TUM GYUK CHONG CHÖ PA TAR JUNG SHOK
may I take cruel, raging*, rushing and jumping** conduct to the limit!
* is the samaya of the vajra dakinis, ** is the samaya of the karma dakinis
བསྡུས་པའི་དམ་ཚིག །མི་ཕོད་ཐོག་ཏུ་བརྫི་ཞིང་ ཟས་གོས་གཏམ་ལ་ འཁྲི་བ་བཅད།

MI PÖ TOK TU DZI ZHING TRI WA CHÉ
To be challenged by the impossible* and cutting the bonds**,
* the cumulative samaya, ** food, clothes and conversation
།ཞེན་པ་གཏིང་ལོག་ འཁོར་གཡོག་ལ། གཅེས་འཛིན་སྙེམ་ཐག་ཆད།

ZHEN PA TING LOK CHÉ DZIN NYEM TAK CHÉ
reversing attachment from deep within*, cutting the thread of subtle pride that is grasped
onto as so precious,
* throughout the cycle of day and night

།ལུས་དང་ཆོས་ཀྱི་སྤྱིན་པས་རབ་བསྡུས་ནས།
LÜ DANG CHÖ KYI CHIN PÉ RAP DÜ NÉ
with the ultimate offering of my body and the Dharma,
།སྣང་སྲིད་ལྷ་འདྲེ་སེམས་ཅན་ཀུན་སྒྲོལ་ཤོག
NANG SI LHA DRÉ SEM CHEN KÜN DRÖL SHOK
may I liberate gods, demons and all sentient beings of appearance and possibility!
།ཆོས་ཅན་འཁྲུལ་པའི་སྣང་བ་ཇི་སྙེད་པ།
CHÖ CHEN TRÜL PÉ NANG WA JI NYÉ PA
Any and all deluded phenomenal appearances,
།ཆོས་ཉིད་བརྗོད་དུ་མེད་པའི་དབྱིངས་ཟད་དེ།
CHÖ NYI JÖ DU MÉ PÉ YING ZÉ DÉ
exhausted into the inexpressible fertile expanse of the actual nature,
།སྒྲིབ་བྲལ་འཇའ་ལུས་ཡེ་ཤེས་སྒྱུ་མའི་སྐུ།
DRIP DREL JA LÜ YE SHÉ GYU MÉ KU
in this very life may I actually attain
།ཚེ་འདི་ཉིད་ལ་མངོན་དུ་འགྱུར་བར་ཤོག
TSÉ DI NYI LA NGÖN DU GYUR WAR SHOK
the magical buddha body of primal knowing, the rainbow body free from obscuration.
།གལ་ཏེ་སྦྱངས་གོམས་བརྩོན་འགྲུས་སྟོབས་ཞན་པས།
GEL TÉ JANG GOM TSÖN DRÜ TOP ZHEN PÉ
And if my enthusiasm and ability to become familiar and gain mastery is not adequate,
།ཚེ་འདིར་ལམ་གྱི་གྲུབ་མཐའ་མ་སྙེགས་ན།
TSÉ DIR LAM GYI DRUP TA MA NYEK NA
if I don’t reach the consummation of the path in this life,
།འཆི་བའི་དུས་བབས་འདའ་ཀའི་ཏིང་གནེ་འཛིན།
CHI WÉ DÜ BAP DA KÉ TING NÉ DZIN
at the time of death my meditative absorption persisting,
།དགོངས་པ་མི་ཡོའི་ངང་ནས་འཕོ་བར་ཤོག
GONG PA MI YÖ NGANG NÉ PO WAR SHOK
in the unwavering state of buddha-mind, may I pass on!

།རང་སྣང་དཔའ་བོ་མཁ་འགྲོ་མ་ཚོགས་ཀྱིས།
RANG NANG PA WO KHA DRO MA TSOK KYI
Self-appearance the assembly of heroes and dakinis,
།གླུ་གར་རོལ་མོ་བཆོད་པས་མདུན་བསུས་ཏེ།
LU GAR RÖL MO CHÖ PÉ DÜN SÜ TÉ
escorting me with music, song and dance,
།འོག་མིན་མཁའ་སྤྱོད་ཞིང་ཁམས་ཉམས་དགའ་བར།
OK MIN KHA CHÖ ZHING KHAM NYAM GA WAR
to the joyous pure realm Unexcelled Active Space,
།རིགས་བདག་བླ་མའི་དྲུང་དུ་འཁྲིད་པར་ཤོག
RIK DAK LA MÉ DRUNG DU TRI WAR SHOK
may I meet the Lama, lord of the family!
།སྣང་ཆ་མ་འགགས་ཐབས་མཆོག་ཧེ་རུ་ཀ
NANG CHA MA GAK TAP CHOK HÉ RU KA
The unobstructed aspect of appearance is the heruka, the supreme skillful means.
།སྟོང་ཆེན་ཤེས་རབ་དབྱིངས་ཕྱུག་ཁྲོས་མའི་མཁར།
TONG CHEN SHÉ RAP YING CHUK TRÖ MÉ KHAR
Great-emptiness-wisdom is the space of the Wrathful Mother, the queen of the fertile
expanse.
།མཉམ་སྦྱོར་མཁའ་ཁྱབ་ཡེ་ཤེས་བདེ་བ་ཆེ།
࿀࿀
NYAM JOR KHA KHYAP YÉ SHÉ DÉ WA CHÉ
Their union is great bliss primal knowing pervading space.
།ཟུང་འཇུག་རྡོ་རྗེའཛིན་རྒྱལ་བདག་འགྲུབ་ཤོག
࿀࿀
ZUNG JUK DOR JÉ DZIN GYEL DAK DRUP SHOK
May I achieve the unity of a victorious vajra holder!
།ཅེས་པའང་ཟབ་མོའི་ལམ་འདིར་གཡར་དམ་དུ་འཆའ་བའི་རྣལ་འབྱོར་པ་མྱོས་སྟོན་ཚེ་དབང་དཔལ་འབྱོར་གྱིས་བསྐུལ་བའི་ངོར། འཇིགས་བྲལ་ཡེ་ཤེས་རྡོ་
རྗེས་མཁའ་འགྲོ་འདུ་བའི་དུས་བཟང་པོར་བྲིས་པ་སིདྷི་རསྟུ།། །།
Thus due to the request of Nyoton Tsewang Peljor, a yogi who has committed himself to this
profound path, Jigdrel Yeshe Dorje wrote this at the auspicious time of the gathering of the dakinis.
SIDDHI RASTU!

Song for This Life
༄༅། །སངས་རྒྱས་ཀུན་འདུས་རྩ་བའི་བླ་ལ།
SANG GYAY KUN DU TZA WAI LA MA LA
Embodiment of all the buddhas, root guru,
Kind root guru, all the buddhas’ face,
།སྒོ་གསུམ་གུས་པ་ཆེན་པོས་གསོལ་བ་འདེབས།
GO SUM GU PA CHEN PO SOL WA DEB
from my three doors, with great respect, I pray.
three doors reverently I pray to you,
གདོད་མའི་གནས་ལུགས་རང་ངོ་ཤེས་པར་རུ།
DOD MAI NAY LUG RANG NGO SHE PA RU
The primordial actual state recognizing itself,
primal way recognizing own-face,
།ཚེ་གང་སྒྲུབ་པ་མཉམ་པར་བྱིན་གྱིས་རློབས།།
TSE DANG DRUP PA NYAM PAR JIN GYI LOB
grant your blessings that my life and my practice be the same!
life and practice equal grant your grace!
>ù->¡ïœ×ñ-/‰-µ¥-9ß-ýV-<ÜKÜ-œ×ñÎ
oṃ āḥ hūṃ vajra guru padma siddhi hūṃ
OM AH HUNG BENZAR GURU PEMA SIDDHI HUNG
Song for this Life ~ 27 ~ Throma

༄༅། །ཟབ་གཏེར་ཁྲོས་མའི་ལམ་རིམ་དང་སྦྱར་བའི་སྨོན་ལམ་ཌཱ་ཀི་དགྱེས་པའི་བཞད་སྒྲ་ཞེས་བྱ་བའི་འགྲེལ་པ་རིག་འཛིན་ཚངས་
དབྱངས་སྙེམས་པའི་མགྲིན་གླུ་ཞེས་པ་བཞུགས།།
The Song of the Awareness Holder that Rivals the Melody of Brahma
A Commentary on the Aspiration Prayer for the Progressive Path of the Profound
Treasure of the Wrathful Mother called the Laughter that Delights the Dakinis
“ho”is a way of calling out. Which extraordinary source of refuge is being called
upon? The one that is unexcelled [unexcelled = Tibetan: LAMA, bla ma = Sanskrit: guru],
the mother that gives birth to all the buddhas, the Great Mother Guru that is the
Perfection of Wisdom. Within the fertile expanse of the true buddha body, she is Totally
Good. Within the fertile expanse of the beatific buddha body, she is Vajra Sow. Within the
fertile expanse of the emanation buddha body, she is Black Wrathful Mother. This is the
singular identity of the three buddha bodies of the dakini, the deity self-appearance of the
Wrathful Mother, together with the emanations that comprise the surrounding assembly.
“Please heed me!” means calling out with longing, requesting the attention of her great
impartial, non-referential love.
As so excellently symbolized primarily by both the defiled and undefiled roots of
merit accomplished here with my body, speech, and mind, now at this time, whatever
merit has been accumulated due to positive virtue throughout the three times, past,
present and future, all of it I dedicate to the awakening of all sentient beings throughout
the limits of space, who cycle through the six realms due to karma and neurotic
compulsion, as if embracing a circling water-wheel, so that these myriad beings circling in
samsara may awaken to the all-encompassing purity of the omniscient state.
In each and every lifetime may all beings awaken the positive karma and
aspiration to be devoted to the great secret vajra vehicle, which is superior to all other
vehicles, obtaining the good fortune of a vajra body (the realm of primal knowing
awareness that has six elemental bases) of the supreme lineage suitable for accomplishing
the path of the definitive secret essence.
Without merely aspiring to the extremes of the temporary possibilities of joyous
karmic results, or just the blissful state of peace, may we enter the wondrous secret
transmission, this short path of the essential luminosity for becoming free in the body of
light, the great transformation rainbow body, the sovereign summit of all the vehicles, in a
single lifetime.
Inseparable from the enlightened mind of the glorious Orgyen Dharma King, the
unrivalled crown ornament of a million accomplished awareness holders, is the guardian
of the mandala Heruka Dudjom Drodul Lingpa [Blood-Drinker Awesome Subduer of
Demons and Tamer of Beings]. Protector, accepting you as the sole refuge is sufficient to
invoke all sources of refuge. Supreme sacred refuge, until I attain complete awakening,
please remain as the ornament of the wheel of great bliss at the crown of my head and
Commentary on Aspiration ~ 28 ~ Throma

watch over me without ever separating for even an instant. From the tantras, “Child,
never abandon the teacher!” That is samaya of Vajra Sow.
Samsara and nirvana are primordially of one taste within the self-aware nature.
Please perfectly plant the clear essence of the meaning of this realization within our
hearts, so it arises by itself.
The basis for perfectly entering the mandala of the certain secret, the unexcelled
skillful means, is the body, speech, mind and primal knowing. These are the four vajras.
Purifying and ripening my mind-stream has been accomplished by the ritual skillful
means of the four empowerments: the vase empowerment, the secret empowerment, the
wisdom empowerment and the word empowerment.
Among the various classes of tantras of the vajra dakinis, the fourteen root
downfalls are renowned. From the tantras, the general way of keeping the samaya such
as the 14 root downfalls and so forth:
If one takes a tree as an example, by relying on the roots the leaves and fruits
flourish, but if the roots degenerate everything falls. So here if one is able to protect these
sacred commitments, they are like the roots from which all the qualities of the path and
result arise. And if they degenerate, one will fall into the Hell of Unceasing Torment. That
is a “root downfall”. So there are fourteen:
(1) First, denigrating the teacher: The teachers who have given you empowerment,
or explained the tantras to you, or guided you with practical instructions are gurus. So to
denigrate them from your heart, or to actually show them deprecating speech or conduct,
or to create trouble among their immediate circle, or to engage in other such actions which
would disturb their minds or cause them to be displeased is the first root downfall.
(2) Second, violating the teachings of the Bliss-Gone: To knowingly and
intentionally disregard the meaning of any of the supreme teachings spoken by the Bliss-
Gone Teacher, such as the three sections of the sutras and the four sections of the tantras,
or to teach others to disregard them, is the second root downfall.
(3) Third, becoming angry at vajra siblings: In general, all sentient beings,
especially those who have entered the door of the Buddha’s teachings, particularly those
who have entered the vehicle of mantra, and most especially those who have received
empowerments and oral instructions from a single guru, are siblings. To become angry at
any of them from your heart or to bear a grudge against them, and thus to use harsh
words and make them unhappy, is the third root downfall.
(4) Fourth, abandoning love: From your heart to wish that any sentient being not be
happy, or to wish them to suffer, is the fourth root downfall.
(5) In general, to abandon the awakening mind of aspiration and application toward
sentient beings, and except in permitted circumstances to needlessly loose the
quintessence, is the fifth root downfall.
(6) Sixth, denigrating other spiritual traditions: With a hostile intention to denigrate
or consider useless other spiritual traditions such as the non-Buddhist traditions that lead
to liberation from the lower realms, or from the Buddhist tradition the lesser vehicles of
the shravakas and pratyekabuddhas, or the greater vehicle which is the path of the
bodhisattvas, is the sixth root downfall.

(7) Seventh, revealing secrets: If one reveals secrets of the profound meaning to
those who are not suitable vessels for the teachings of secret mantra, or to those who are
fearful of the teachings of profound meaning, such as the shravakas and pratyekabuddhas
of the lesser vehicle, or to those who do have faith but whose mind-streams have not yet
been matured by the ripening empowerments, that is the seventh root downfall.
(8) Eighth, denigrating the aggregates: In the system of mantra, the nature of the
five aggregates is understood to be the buddhas of the five families of the victors. So to
regard them solely as a material body which is the source of all karmic accumulation,
neurotic compulsion, and karmic results, and therefore to denigrate the body with various
forms of violence is the eighth root downfall.
(9) Ninth, to doubt the Dharma: To doubt, or not to have confidence in, any and all
of the teachings of basis, path and result which are the speech of naturally pristine
awareness, the essence of those gone to bliss, which from the very beginning are present
within the primordial actual state, is the ninth root downfall.
(10) Tenth, not to liberate the ten suitable objects: These are the enemies who would
harm the Three Jewels and so forth. If one has the power to liberate but one does not
employ manifest activity to liberate whichever of these evil beings, and especially those
who would harm one’s own kind root guru and others who uphold the teachings, or if one
develops perverse attachments and befriends them and cooperates with them, that is the
tenth root downfall.
(11) Eleventh, considering the Dharma to have measurable characteristics: To grasp
at the ultimate meaning of the actual state of emptiness, which can neither be named nor
shown by symbols and is free from all elaborated extremes, as either the extreme of
substantiality or of insubstantiality, or to exaggerate or deprecate with intellectual analysis
and sophistry, is the eleventh root downfall.
(12) Twelfth, causing those with faith to become discouraged: When sentient beings
possess the three kinds of faith and are suitable vessels for receiving the Dharma, not to
teach them, or to speak negatively toward them, or to deceive them and so forth, causing
them to be discouraged and lose faith is the twelfth root downfall.
(13) Thirteenth, to allow samaya substances to be used inappropriately: When
engaging in the conduct of a practitioner of secret mantra, at the time of the celebratory
gathering circle [=TSOK = tshogs kyi ‘khor lo] of heroes and heroines and so forth, with
regard to implements and accessories such as vajra, bell, formal dance costumes,
ornaments and so forth, or substances that are enjoyed such as the five meats, the five
elixirs and so forth, as well as conduct appropriate to the circumstances such as song,
dance and so forth, to think this contradicts the precepts of the shravakas and is therefore
impure and to see it as a fault and be displeased is the thirteenth root downfall.
(14) Fourteenth, to denigrate a wisdom goddess: To criticize women in general as
being deceitful, manipulative and so forth, and in particular with regard to a wisdom
goddess upon whom one is relying, to denigrate her explicitly or to criticize her indirectly
and to feel satisfied, if the one being criticized understands, that is the fourteenth root
downfall.

In addition, there are the eight branch weighty infractions. These are not a cause for
the complete destruction of one’s vow like the root downfalls; however, they are heavy
faults that become obstacles for swiftly attaining the spiritual accomplishments. Thus they
are called “weighty downfalls”. There are eight:
(1) First, to merely rely on an awareness goddess who has not received
empowerment, who does not hold the sacred commitments, or whose mind-stream has
not been ripened.
(2) Second, to rely on an awareness goddess who is not fully qualified in a manner
that is not taught in the tantras by relying on the power of one’s own winds to take elixir
from an ordinary awareness goddess in a way that does not accord with the practice of
secret mantra.
(3) Third, to nakedly teach the profound meaning to a large assembly including
students who are not suitable vessels for such practical instructions.
(4) Fourth, at the time of the gathering circle and so forth, although one does not
harbor a malicious intention within one’s heart, to fight with or strike one’s vajra siblings,
or to verbally disparage them and so forth.
(5) Fifth, for a disciple with faith and enthusiasm for the Dharma who asks
questions about the words and the meaning, not to teach them accordingly or to teach
some other subject.
(6) Sixth, to stay for a week in the home of a shravaka who criticizes the conduct of
secret mantra, or with other such sophists.
(7) Seventh, for a yogin who himself has not realized the singular primal knowing
to manipulatively claim to be a vajra-holding master of secret mantra.
(8) Eighth, to teach the profound meaning of mantra to someone without faith in
the teachings of secret mantra who is not an appropriate vessel.
These fourteen root downfalls and eight branches are the ordinary general way of
protecting the sacred commitments of the varjra vehicle. May I be able to protect them
without fault, without the slightest downfall, misconduct or non-virtue!
For the special sacred commitment of this practice: The view of the creation stage
is to never separate from the state of realizing the vajra nature of body, speech and mind in
which all phenomena that appear and are possible rise up as the equal purity of the
basis, in which the qualities of the buddha bodies and primal knowing are naturally
complete from the very beginning as the display of deity, mantra and the actual nature.
Realizing that the primal knowing mandala of awareness spheres need not be
sought but is naturally self-accomplished within the sign-less ultimate luminosity is the
completion stage. This supreme secret of the unity of the creation and completion stages
is the critical point of the profound meaning of the summit of the vajra vehicle. In this
very life may I enjoy, actually take as the path, the treasury of the vastness of space free
from limiting extremes!
For the special sacred commitments of the dakinis of the five families:
Being loving to all sentient beings and completely abandoning anger is the samaya
of the buddha dakinis.

Being without attachment to any phenomenal appearances of desirable qualities is
the samaya of the ratna dakinis.
As taught in the tantras, relying on a fully qualified wisdom goddess, as well as
consuming great smell, great water, rakta, mamsa and vajra splendor, which are the five
elixirs, and also elephant flesh, human flesh, horse flesh, dog flesh, and cow or peacock
flesh, which are the five great meats, is the samaya of the padma dakinis.
The general sacred commitments of the dakinis are as follows:
Wearing the regalia of the extraordinary disciplined conduct of mantra such as
bone ornaments, dance costumes and so forth, and enjoying sensual delights and vajra
song, as well as cruel and raging wrathful behavior, is the samaya of the vajra dakinis.
Rushing and jumping is the samaya of the karma dakinis. May I authentically
take all of this conduct to the limit.
The cumulative samaya is: to be challenged by impossible situations like
challenging places and so forth; to completely cut the visible material bonds of ordinary
food, clothes and useless chatter; to reverse from deep within the craving thoughts which
are attachment to samsara throughout the cycle of day and night; to cut the thread of
subtle pride that is grasped onto and perceived as being so precious.
According to the methods of this profound path, the offering of my own body, and
of the non-dual view which is the ultimate consummation of the offering of the Dharma,
may I liberate the gods and demons which are the reification of perceiving the deluded
phenomena of grasper and grasped, whatever appears and is possible as either beneficial
or harmful, as well as all sentient beings, from the realm of impure deluded appearances.
The phenomena of samsara and nirvana, which from the relative perspective of the
deluded phenomenal consciousness appear like a non-existent illusion, any and all of
them as much as there are, are exhausted into the inexpressible, inconceivable fertile
expanse of emptiness, the ultimate actual nature.
In this very lifetime without requiring a very long time, as in the other vehicles
which require eons, by relying on this profound path may I actually attain the state of the
magical buddha body of primal knowing , the uncorrupted great transference rainbow
body completely free from the subtle obscurations of the three appearances.
And if, although the profound meaning actually manifests, my enthusiasm and
ability to become familiar and gain mastery is not adequate, and as a result I don’t reach
the consummation of the path of the essential vajra luminosity in this lifetime, if I’m not
able to reach the summit, then at the time of my death with clear knowledge of the
profound practical instructions in my heart, so that meditative absorption persists
without the slightest wavering from the state of the buddha-mind of the path luminosity,
may I decisively reach the home of the basis luminosity, the buddha-mind of the
indivisibility of the three buddha bodies, and transfer into the vastness of the originally
pure true body.
And if I am not able to be liberated in that way, may the self-appearance of my own
awareness become the assembly of heroes and dakinis, with beautiful celestial melodies
that are the resounding self-sounding music of emptiness, with vajra song and dance, and
with variegated offerings of uncorrupted desirable qualities, escorting me to the ultimate

abode of the primal knowing dakinis, the wondrous bountiful array of the unexcelled
joyous pure realm of Active Space. Without any hindrance may I be brought before the
Lama, the universal lord of all families!
The naturally self-accomplished unobstructed aspect of appearance is the great
bliss blood-drinking heruka, the great supreme skillful means of whatever arises. Within
the great emptiness of original purity, the space of the great Wrathful Mother, the queen
of the fertile expanse of wisdom, the equal union of skillful means and wisdom is the all-
pervasive space of primal knowing, the uncorrupted great bliss. May I attain the
indivisible unity of emptiness and appearance, the victorious state of an undefeatable
vajra holder!
Thus due to the request of Nyoton Tsewang Peljor, a yogi who has committed himself to
this profound path, Jigdrel Yeshe Dorje wrote this at the auspicious time of the gathering
of the dakinis. SIDDHI RASTU!
The heart disciple of the precious great treasure revealer, the powerful yogi Lama Chime
Dorje, who through this very path of the Wrathful Mother gained dominion over manifest
realization, previously before the feet of the master was earnestly and with great affection
encouraged that it would be excellent to compose a commentary such as this. So relying on that
authorization, at my revered Lama’s residence in Kalimpong, beneath the golden peak of the Palace
of Lotus Light of the Glorious Copper Colored Mountain of Ngayab, in the female earth rabbit year
(1999) under the sign of the Six Brights, when the moon was in the house of the Scorpion on the
great tenth day of the waxing phase, wishing that during all my lifetimes I may be a servant to the
great father and son treasure-revealers, the least among the disciples of the stainless lineage of these
profound treasures, the fortunate Karma Wangdu composed this. May it be virtuous!

Glossary
English, PHONETIC TIBETAN, Wylie Tibetan transliteration, +/- Sanskrit. +/- brief
definition.
-----
actual nature, CHÖ NYID, chos nyid, dharmatā. What things actually are. Compare with
phenomenal consciousness.
actual state, NÉ LUK, gnas lugs. The way things actually are, as opposed to the way they
appear to be. Sometimes translated as “way of abiding”, which is a literal translation
based on one usage of the root gnas. However, there are other usages of gnas which fit
much better with the actual meaning of this term.
assurance, DING, gding. Assurance means being absolutely sure of a skill or power or
ability. For example, a bird has assurance of not falling out of the sky. This is different
than confidence, which is an attitude that may or may not be matched by sufficient ability.
awareness, RIK PA, rig pa, vidyā. This is the noun form, but this term can also be used as a
verb. “Awareness” is a critically important term which has a unique meaning in the
language of the Great Completeness. Awareness is what must be recognized to enter the
path, and what must be completely realized and integrated to achieve liberation.
In recent years there has been some discussion and controversy among translators
as to whether “awareness” is an appropriate translation for rig pa. First of all, it is
important to understand how rig pa is used in the Tibetan language. Depending on
context, rig pa has a number of different meanings. The meaning of rig pa in colloquial
conversation is different from the way it is used in Dharma literature. Moreover, the
meaning of this term in the Madyamaka literature is different from it’s meaning in the
Abidharma literature, and in Great Completeness literature the meaning of rig pa is also
different and unique. So in both languages, the terms in question have a variety of
meanings according to context.
Here, in the context of the Great Completeness, rig pa refers to the awareness which
is the functioning, or presence, of ye shes, “primal knowing”. Primal knowing is the
knowing that has been present from the very beginning. Although primal knowing is and
always has been present to all sentient beings, due to karmic obscurations they are not
aware of it. They don’t recognize it, don’t see it. The awareness which is the functioning
of primal knowing, called rig pa, becomes the basis for the practice of the Great
Completeness. So it seems, that awareness is quite usable as a translation for rig pa.
Without a doubt, what is meant by awareness when we use it as a technical term in
the context of the Great Completeness is completely different from ordinary English usage.
But that is also the case for the Tibetan term. And in both languages the actual referent of
Glossary ~ 34 ~ Throma
the term is inexpressible and beyond the scope of language and ordinary analytical mind.
It is important to avoid mystifying and fetishizing Tibetan or Sanskrit words as if hanging
on to a word from another language can somehow transcend the limits and inadequacy of
language in general. A clear and accurate understanding of any of the terminology of the
Great Completeness, in any language, can only be achieved by a process of receiving oral
instructions and clarifications at the feet of a qualified master and deepening ones
experience and understanding through practice.
awareness holder, RIK PA DZIN PA or RIK DZIN, rig pa ‘dzin pa, vidyādhara. Someone
who has not only recognized awareness, but also stabilized that recognition to the point of
attaining some level of mastery over the experiences of life and death.
basis, ZHI, gzhi. Often translated as “ground”. The source and substance of all and
everything.
beatific body or beatific buddha body, LONG CHÖ DZOK PÉ KU, or LONG KU, longs
spyod rdzogs pa’i sku, sambhogakāya. Literally “the body of the completion of enjoyment”.
Other translations are: “complete enjoyment body”, “enjoyment body”, and ”body of
perfect rapture”.
becoming, SI PA, srid pa. See possibility.
Black Wrathful Mother, TRÖ MA NAK MO, khros ma nag mo, krodhi kāli. Throma Nagmo.
blood-drinker, TRAK TUNG, khrag ‘thung. see heruka.
buddha body, KU, sku, kāya. This term, which means “body” is often left in Sanskrit or
sometimes glossed as “aspect” or something other than “body”, but Shakyamuni Buddha
himself chose this paradoxical and challenging terminology. Thus the term has been
translated from Sanskrit into both Tibetan and Chinese as “body”. Tibetan has the
advantage of an honorific form which indicates that the referent is not an ordinary body,
but the body of a buddha. We can accomplish this with two words in English: “buddha
body”. In Notes on the Basis at the Time of Cutting Through (gzhi khregs chod skabs kyi zin bris),
Khenpo Ngaga describes buddha body as “a support for qualities”. In both The Tantra of
the Self-Occurring Actual State (brgyud gnas lugs rang byung) and The Secret Explanation
Sealed by Command (gsangs khrid bka’ rgya ma), Dudjom Lingpa defines buddha body as
“like an aggregation of qualities”.
buddha-mind, GONG PA, dgongs pa. The literal meaning is “intention”, and this term is
often translated that way, but the actual usage is as an honorific form for “mind”. The
honorific signifies that the mind being referenced is not an ordinary mind, but rather the
mind of a buddha. This is sometimes translated as “enlightened intention”.
daka, see dakini and hero
dakini, KHA DRO, mkha’ ‘gro ma, ḍākiṇi. This term has a wide range of meaning according
to context, including goddesses, female demons, highly realized women and enlightened
manifestations. The literal meaning of the Tibetan is “that which moves through space” or
“the movement of space”. This text refers to “primal knowing dakinis” (ye shes mkha’ ‘gro)
that are the feminine expression of the three buddha bodies, the movements of the space of
primal knowing. The masculine form ḍāka is also used, and is sometimes translated into
Tibetan as “hero” dpa’ bo. Similarly, “heroine” dpa’ mo is sometimes used as a substitute for
dakini.
defiled and undefiled, ZAK CHÉ, zag cas, and ZAK MÉ, zag med. zag cas literally means
“characterized by leakage”, which refers to the deluded appearance of having separated
from, or “leaked out of”, the all-encompassing basis. Thus all dualistic appearance is
characterized by leakage and therefore impaired or “defiled”. Conversely, zag med means
“un-leaked”, as in never having been characterized by the illusion of separation from the
all-encompassing basis, and thus “undefiled”.
deity translates both Tibetan terms LHA (lha) and YIDAM (yi dam). The Tibetan usage of
lha is very broad. It can mean the same thing as yi dam, what is sometimes called a
“meditation deity” or “tutelary deity” or “chosen deity”. The Tibetan yi dam literally
means “that which binds the mind”, while the Sanskrit antecedent iṣhṭhadevata means “the
deity one has chosen” or “one’s personal deity”. However, lha can also refer to worldly
beings or spirits, either to beings who have been born into the highest realms of cyclic
existence, or to various more or less powerful spirits that sometimes share our space and
experiences in the human realm, which translates to the non-monotheistic usage of “god”.
domain, YUL, yul. This term is usually translated as “object”; however, the literal meaning
is “place”. The technical meaning of yul in dharma literature is understood in contrast to
yul can (YUL CHEN), literally “that which is characterized by a domain”, but usually
translated as “subject”. Unfortunately, the understanding of “subject and object” in
English really does not reflect the way yul and yul can are understood to function from a
Buddhist perspective; “domain” and “consciousness characterized by a domain” is
probably as precise as we can get in English.
drop. See sphere.
elixir, DUD TSEE, bdud rtsi, amṛta. Both the Tibetan and English literally mean “a
medicinal nectar that defeats death”, although the metaphorical meaning is broader.
emanation body or emanation buddha body, TRUL PÉ KU, or TRUL KU, sprul pa’i sku,
nirmanakāya. Sometimes translated as “manifestation body”.
enjoy, ROL, rol. The imperative of the verb rol pa, “to enjoy”. The noun form of rol pa is
sometimes translated as “display”, which can be one sense of this term.
fertile expanse, YING, dbyings, dātu. This term has a range of meaning from “space” or
“expanse” to “container” or “source”. Colloquial usages can be synonymous with
“space”, but dharma usages tend toward the more technical meaning which would be
something like “the ultimate expansiveness and fecundity that is the source of anything
and everything”. This is sometimes translated as “basic space”, but that misses the sense
in which the dātu is understood to be like a womb that is pregnant with possibility.
fertile expanse of reality, CHÖ KYI YING or CHÖ YING, chos kyi dbyings, dharmadātu.
This term is sometimes translated as “basic space of phenomena”. “Phenomena” is,
indeed, one of the canonical meanings of dharma, and the dharmadātu is, ultimately, the
source of all phenomena. However, we could also render a quite literal translation of
dharmadātu as “the realm of what is true, what is really as it is”. In contrast,
“phenomenon” means “a thing appearing to view”. In other words, phenomena are
known dualistically, they are not “what is really as it is”, the actual nature (Tib. chos nyid,
Skt. dharmāta).
great completeness, DZOK PA CHEN PO, rdzogs pa chen po, mahāsamdhi. The most
common translation is “great perfection”, sometimes “great completion”. rdzogs pa means
“to complete”. Here the noun form of that verb is used. So linguistically, either great
completion or great completeness would be correct. However, “completion” could be
interpreted as a process or an entity. “Completeness” better conveys the intended sense of
a primal, unchanging and all-encompassing state. Consider this passage from the All-
Accomplishing King (kun byed rgyal po), which is the root tantra of the Mind Class (sems rde):
One is complete. Two is complete. They are complete within mind.

One is complete: whatever has been done by mind is complete.
Two is complete: complete within the bountiful splendor.
All is complete, complete within awakening mind.
And this passage from the Root Tantra Sound Transforming Dust (dra thal gyur rtsa ba’i
brgyud), which is the root tantra of the Practical Instruction Class (man ngag rde):
One is complete,
whatever is done by mind is complete,
Two is complete,
both samsara and nirvana are complete.
god, LHA, lha, devaḥ. The Tibetan lha has two usages. One is translated here as “god”, the
other as “deity”. For a detailed comparision see deity.
guru, LA MA, bla ma, guru. In the vajra vehicle one relates to the teacher as a guru. One
interpretation of this Sanskrit word is “heavy”, as in heavy with the knowledge and
blessings of the lineage. The Tibetan translation of “guru” is “lama”, which means
“nothing is higher than this”.
hero, PA WO, dpa’ bo, vīra or ḍāka. Male embodiments of dakinis are sometimes referred to
as dakas, sometimes as “heroes” (vīra). Dakinis are sometimes referred to as “heroines”
(PA MO, dpa’ mo).
heruka, HE RU KA, khrag ‘thung, heruka. This term is most often used to refer to wrathful
male deities, but it has a more general meaning which refers to the appearance aspect of
the unity of appearance and emptiness. The literal meaning of the Tibetan translation of
this term (khrag ‘thung, TRAK TUNG) is “blood-drinker”. Blood symbolizes the craving
which is the life-blood of samsara, and which this term signifies as the libation that a
heruka consumes.
karma, LÉ or LÉ GYU DRE, las or las rgyu ‘bras. The Tibetan las translates the Sanskrit
karma, which means “actions”, but the complete term las rgyu ‘bras means “action-cause-
result”.
Lama, LA MA, bla ma, guru. See guru.
lucid, SEL WA, gsal ba. There are many usages of gsal ba, either alone or in compound with
other words, which need to be distinguished carefully according to context.
Etymologically, gsal ba is very similar to the English word “lucid”, in that there are two
elements—clarity and knowing—and both of those elements are essential. gsal ba can be
used as either an adjective or a verb. An example as an adjective would be “lucid red”, as
in “vivid, clear, luminous red”. As a verb it can mean “visualize clearly and vividly”.
When used to describe meditation experiences, it can refer to a wide range of
“clairvoyant” experiences. When used in reference to mind, it refers to the aspect, or
quality, of knowing. When compounded into od gsal ba, it refers to the fundamental non-
dual level of mind, and sometimes gsal ba alone can be an abbreviated reference to that
meaning as well. See luminous and luminosity.
luminous or luminosity, OD SAL WA, ‘od gsal ba, prabhāsvara. This term can function as
either an adjective or a noun, but in either case it refers to the fundamental non-dual level
of mind, the buddha-nature. As for gsal ba alone, the meaning of this term necessarily
includes components of both “clarity” and “knowing”, but the addition of ‘od, which
means “light”, indicates that the clear knowing is “lighting up” or “illuminating”.
Although sometimes translated as “clear light”, this term refers primarily to knowing,
indeed to the ultimate knowing, rather than some sort of light. So “clearly knowing
illumination” would be a closer literal translation.
mamsa is Sanskrit for human meat, which represents the ignorance of reified experience.
mantra garland, NGAG KYI TRENG WA, sngags kyi phreng ba. The mantra garland is the
circular string of Sanskrit syllables surrounding the seed syllable in a deity’s heart.
matriarch, RIK KYI DAK MO, rigs kyi bdag mo. The more common male gendered version
of this term is usually translated as “the lord of the family”. Regardless of gender, the term
refers to the deity form which is considered to be the source and sovereign of a mandala,
usually visualized above the head of the principal deity (and portrayed at the top of a
thangka painting), and usually associated with the true buddha body. In the mandala of
the Black Wrathful One Mother, both the true body and beatific body are referenced and
are explicitly female gendered.
Mother Active Space, KHA CHÖ MA, mkha’ spyod ma. This is another name for
Vajrayoginī, Indestructible Union; however, in some instances in the texts of the Black
Wrathful Mother cycle it is also used as a name for Vajravarahi, Vajra Sow. In any case,
both Vajra Sow and the Black Wrathful Mother are considered to be forms of Vajrayoginī.
naturally present, see naturally self-accomplished.
naturally self-accomplished, LHÜN DRUP, lhun grub. Also “natural self-

accomplishment” or “naturally present”. Sometimes translated as: “spontaneously
accomplished”, ”spontaneous accomplishment”, or “spontaneous presence”. This term
can function as noun, adjective or adverb depending on context.
lhun means something that happens naturally, on its own. Traditional usage of the
English word “spontaneous” conveys this meaning; however, the common connotation of
“spontaneous” in contemporary language as random, impulsive or sudden does not apply.
grub is a verb of a type that does not exist in English: a non-separable transitive
verb. A simple way to explain this would be that grub means “to accomplish”, but only in
cases where whatever is doing the accomplishing and whatever is being accomplished are
not separable. This reflexive quality is the key point of the meaning. Neither
“accomplishment” nor “presence” quite get that. “Self-accomplishment” comes closer,
although one needs to understand that in this case “self” just means “auto-” or
“automatically”, not that there is some actual entity of a self. The meaning is that at the
level of the basis, whatever occurs occurs by itself without relying on causes and
conditions. There is no dualistic separation of doer, doing and done to—or of knower,
knowing and known.
neurotic compulsion, NYON MONG, nyon mongs, klesha. Often translated as “affliction”
or “afflictive emotion”. The literal meaning of the Tibetan could be interpreted as “crazed
stupidity”. This refers to all mental events based on aversion, attachment or ignorance,
which inevitably cause suffering. The meaning of this term is similar to the way
“neurosis” is used in contemporary colloquial conversation; however, there is a critical
difference from the technical meaning of “neurosis” in Freudian psychology, which
understands neurosis to be an inevitable component of the psyche that needs to be
skillfully managed. In contrast, the Buddha’s teachings identify neurosis as a temporary
and contingent affliction that can and must be eradicated.
nirvana, NYANG DÉ, myang ‘das, nirvana. The Tibetan means “going beyond sorrow”.
The Sanskrit means “extinction”. The precise meaning is contextual according to the
various vehicles.
Orgyen, OR GYEN, ‘o rgyan, odiyanna or odiyan. The Tibetan name for the place where
Guru Padmasambhava was born and raised. The Sanskrit is sometimes given as
Odiyanna, sometimes as Odiyan, but in addition to questions about the spelling there is
also some controversy about which places those names refer to. There is no question that
the Tibetans are using the term Orgyen to refer to the birthplace of the Guru, and by
extension as a name for him. The land of Orgyen was in the region of what is now known
as the Swat valley on the border of Pakistan and Afganistan.
penetrating openness, ZANG THEL, zang thal.
phenomenal consciousness, CHÖ CHEN, chos can, dharmin. Or simply “phenomenal”.

This term describes what things appear to be: knowing phenomena as individuated
domains. The opposite of actual nature, chos nyid.
possibility and peace, SI ZHI, srid zhi. This is a euphemism for “samsara and nirvana”.
srid literally means “possibility” or “becoming”, and that is the intended meaning, not
“existence” as it is often translated. Existence is an illusion refuted by the Buddha’s
teachings, and indeed that illusion is referred to by completely different terminology in
Tibetan. srid refers to samsara, but definitely and carefully does not assert its “existence”.
zhi “peace” refers to nirvana.
pratekyabuddha, RANG SANG GYÉ, rang sangs rgyas, pratekyabuddha. Literally, “self-
awakener”. This term refers to someone who has reached the culmination of realization of
the second of the nine vehicles of the Buddhist path. This is the highest state attainable
through the practice of the hinayana, the “lesser vehicle”.
primal knowing, YÉ SHÉ, ye shes, jñana. Sometimes translated as: “wisdom”, “primordial
wisdom”, “primordial awareness”, “primordial consciousness”, “timeless awareness”, or
“gnosis”. The Sanskrit jñana simply means “knowing” and is the source of the Greek
“gnosis” and the English “to know”. In The Progressive Path of the Essence of Primal
Knowing (lam rim ye shes snying po), Jamgon Kontrul defines jñana as “the knowing in
which the knower and that which is known are inseparable”. The ancient Tibetan
translators added a slightly different emphasis by choosing to translate this term with ye
shes, which is a contraction of ye nas kyi shes pa “the knowing that has been present from
the very beginning”. Khenpo Ngaga defines this term by quoting from the Pearl Rosary
Tantra, “As it is present from the very beginning, it is called ‘primal’. As it knows objects,
it is called ‘knowing’.”
Queen of Active Space, KHA CHÖ WANG MO, mkha’ spyod dbang mo. Another name for
Vajrayoginī.
rakta is Sanskrit for blood, which represents the craving that is the life blood of samsara.
Realm of Active Space, KHA CHÖ LING, mkha’ spyod gling. The pure realm of the
dakinis.
sacred commitment, DAM TSIK, dam tshig, samaya. The vows which define the lifestyle
and training of a tantric practitioner are understood as a sacred commitment, or code of
honor.
samaya, see sacred commitment
samsara, KOR WA, ‘khor ba, saṃsāra. The Tibetan literally means “circling around”, which
can be translated as “cyclic existence”. The Sanskrit has a similar meaning, but with more
of the sense of “wandering”. In either case, the meaning is that one is trapped wandering
in the endless cycle of birth, death and rebirth. Wherever one wanders, one never gets free
of DUK NGEL sdug bsngal (skt. duhkḥa), which is usually translated as “suffering” or
“misery”. However, the deeper meaning of this term is “unsatisfactoriness”, which refers
to the profound existential suffering of be trapped in a situation in which nothing ever
works out as desired.
self-awareness or self-aware, RANG RIK, rang rig. This term can be used as a noun or an
adjective. Here “self” does not imply that there is a self that is aware, but rather that
awareness is aware by itself. So “auto-awareness” or “auto-aware” would actually be
even more accurate, albeit less idiomatic. There is also a colloquial idiomatic usage of rang
rig as “oneself” which is used as a euphemistic substitute for “you” when affectionately
and politely addressing someone of equal or lower status. This seems to be an intended
double meaning of the instances in this text.
self-appearance, RANG NANG, rang snang. Often translated as “personal perception”,

but that really misses the point by giving a dualistic meaning to a term for non-duality.
Personal perception implies that there is a subject, a “person”, who is perceiving
something, and an act of perception that cognizes a domain. However, the meaning of
rang nang is that there is appearance that is completely without that sort of personal
perception. The Tibetan rang has two distinct meanings, much like the English “self”.
One is that there is a self, an owner, an ego identity that is running the show. That is
definitely not the meaning here. Rather, both rang and “self” are also used much like the
English prefix “auto”. That is what is meant here, that self-appearance appears by itself,
knows itself. Indeed, “auto-appearance” would be even more accurate, albeit less
idiomatic.
shravaka, NYEN TÖ, nyan thos, shrāvaka. Literally, “listener” or “one who studies by
listening”. When the teachings of the Buddha are organized as nine vehicles, the first two
together comprise the hinayana, the “lesser vehicle”. Among these, the first is the way of
the shravakas, those who realize by listening to the teachings in the presence of a buddha.
The second vehicle is that of the pratekyabuddhas.
six elemental bases, KHAM DRUK, khams drug. The six basic elements of a human being:
earth, water, fire, wind, space, consciousness.
six good fortunes see six elemental bases
sphere, TIK LÉ, thig le, bindu. According to context, this term can translate as either
“sphere” or “essential drop”. In the context of the basis, and the practice of crossing over
(thod rgal), the ultimate essential drops are spheres of the luminosity of primal knowing.
In the context of the vajra body, the relative essential drops are the seminal drops of the
subtle energy body.
spontaneously self-accomplished, see naturally self-accomplished
subtle latencies, BAK CHAK, bag chags. This is the most subtle level of obscuration.
three appearances, NANG WA SUM, snang ba gsum. (1) the object that is grasped. (2) the
consciousness that is grasping. (3) the body that is migrating. These three together
constitute the ordinary, dualistic, deluded condition of a sentient being.
three buddha bodies, KU SUM, sku gsum, trikāya. Sometimes translated as “three kayas”.
These are the true body dharmakāya, the beatific body sambhogakaya and the emanation
body nirmanakaya. These three buddha bodies are understood to be indivisible. Precise
definitions of each body, and of how they relate to one another, differ according to the
various vehicles. In some contexts two or four or five bodies are referenced.
three realms, KHAM SUM, khams gsum. Like the six realms, the threefold division into the
desire realm, the form realm and the formless realm are a way of categorizing the various
possible states of sentient beings.
Totally Good, KÜN TU ZANG MO, kun tu bzang mo, samantabhadri or samantabhadrāḥ.
This is the primal or ultimate buddha. This name and the form used to represent it are
usually male gendered in Tibetan and Sanskrit (kun tu bzang po and samantabhadra).
However, in the Throma mandala the name and form of the primal buddha are both
female gendered and are identified as the true body of the primal knowing dakini. Most
contemporary western scholars and translators usually reverse translate the Tibetan kun tu
bzang mo into Sanskrit as samantabhadri. However, according to the rules of Sanskrit
grammar, the proper way to feminize samantabhadra is to modify it to samantabhadrāḥ, to
change the single “ah” ending to a triple “ah” ending. Unfortunately, I am not aware of
any extant original Sanskrit texts that could adjudicate this question. Interestingly, if we
look at the mantra recitation for the true body of the dakini on pp. 9-10, first it invokes the
name “samantabhadra”, and then ends the mantra with a triple “ah”. However, in the case
of this mantra, the triple “ah” is represented with three distinct letters “ah” (much like
“aaa”), rather than the condensed orthography usually transliterated as “āḥ”. In any case,
the primal buddha is utterly and completely beyond gender. Yet both the Sanskrit and
Tibetan languages are not able to represent that buddha in an un-gendered way, and so the
primal buddha has generally been represented either as male, or as male and female in
union but with separate gendered names. In contrast, English allows us to represent the
name of the primal buddha in a non-gendered way. Indeed, in order to feminize the name
in English translation, one would have to add some meaning that is definitely not
intended or appropriate for the true body, such as “goddess” or “mother”, or even
“female”. Conversely, for the name of the emanation body of the dakini, I have chosen to
feminize the English by translating the feminizing suffix -mo as “mother”. There are good
doctrinal and contextual justifications for doing that in this case, and no good alternatives.
“Wrathful Female” or “Wrathfulness” would be sadly inadequate for the Great Mother
yum chen mo of all the buddhas. “Mother” is a term of great respect and rich meaning in
both the vajra vehicle and the perfection of wisdom tradition from which the lineage of
cutting (gcod, CHOD) derives. It is worth noting the complex ways that gender is dealt
with in this text and in this cycle of teachings in general. For example, in the Guru Yoga
section, the Lama is represented as Vajra Sow, but addressed as the “Father Lama”. And in
the creation stage, the mandala of the Wrathful Black One Mother not only represents the
true buddha body as exclusively feminine, but also represents every aspect of the primal
knowing deity as exclusively feminine. The beatific body, the emanation body, the activity
emanations, the wrathful activity emanations, and the countless hundreds of thousands of
dakinis are all in female forms, with the inherent male aspect symbolized only by the
tridents they are holding. The only explicitly male forms in the mandala are four out of
the five protectors.
true body or true buddha body, CHÖ KU, chos sku, dharmakāya. Canonical texts attribute
ten primary meanings and numerous derivative meanings to the Sanskrit word dharma
and the Tibetan equivalent chos, making any term based on that root difficult to translate
literally or consistently into English. Here the meaning of dharma is something like “what
it really is” or “the actual thing itself”, so what is being referenced is what the buddha
body truly is. Other common translations of this term are: truth body, body of truth, body
of reality.
twofold certainty, NGÉ JUNG, nges ‘byung. This is usually translated as “renunciation”,
but the meaning is much more than that. The literal meaning is “certainty emerging”. The
Buddha explained this as both certainty about the defects of samsara and certainty about
the possibility and benefits of liberation. These two kinds of certainty are intimately
related and lose their meaning when separated.
udumbara, U DUM WA RA, u dum wa ra, udumbāra. According to ancient Indian

mythology, the udumbara flower only blooms once in a thousand years.
unity, ZUNG JUK, zung ‘jug. While “union” refers to the joining of two separate entities,
“unity” refers to the essential oneness of what appear to be two separate entities, such as:
wisdom and skillful means, emptiness and compassion, emptiness and appearance,
emptiness and bliss, emptiness and lucidity, or emptiness and awareness.
universal source of all mandalas, RIK KÜN KHYAP DAK, rigs kun kyhab bdag. Literally
“pervasive lord-owner of all families”.
Vajra Sow, DOR JÉ PAK MO, rdo rje phag mo, vajravārāhī. Dorje Phagmo. The beatific
body of the primal knowing dakini.
victor or victorious one, GYEL WA, rgyal wa. An epithet for a buddha.
wisdom, SHÉ RAB, shes rab, prajña. There are two ways of interpreting the Sanskrit prajña,
based on understanding the meaning of the two components pra and jña. jña is the root
“to know”, which also gives us jñana, literally “knowing” but translated into Tibetan as ye
shes “primal knowing”. If pra is interepreted as “better” or “best”, then prajña becomes a
superior kind of knowing. That is the meaning that the ancient Tibetan translators
emphasized by chosing shes rab to translate this term, and which Chogyam Trungpa
Rinpoche referenced by choosing “super wisdom” as an English equivalent. However, pra
can also mean “before” or “the first part”, much like the English prefix “pre-”, which is
indeed derived from pra. Thus prajña is also understood to be the “first part of the
knowing”, the part which makes first contact, distinguishes, understands. This meaning
translates into English as “intelligence”, and is definitely understood by Tibetans to be part
of what they are referring to as shes rab. “Wisdom” works well as a translation, because
the wide range of usage for this English word to some extent mirrors the wide range of
usage for the Tibetan original, although in some instances “intelligence” might be a better
choice. In both languages “wisdom” means both intelligence in general, and also
knowledge that is more than just ordinary knowledge, but rather is superior in some way
—and in some cases the most superior knowledge of all.
Wrathful Mother, TRÖ MA, khros ma, krodhi. Throma. The emanation body of the primal
knowing dakini.
Youthful Vase Body, ZHON NU BUM PÉ KU, gzhon nu bum pa’i sku. The basis itself. The
unborn and undying buddha body which contains the potential for all phenomena and
which has six special characteristics: (1) appearing to itself, (2) emerging from the basis, (3)
distinguishing particularity, (4) free from distinction, (5) not occurring from other, (6)
remaining in it’s own place.
Visualization Aids
Mantra Seed Syllable Sanskrit Tibetan
ཨ ah AH
བྃ baṃ BAM
ཧཱུྃ hūṃ HUNG
ཨོཾ oṃ OM
ཨཱཿ āḥ AAH
ཧཱུྃ hūṃ HUNG
Visualization Aids ~ 47 ~ Throma

Mantra Garlands
True Body:
ཨོཾ བ ཛྲསམནྟཱ བྷ ཏྲཨོཾ དྷ རྨཀཱ ཡ སམཏི སི དྡྷི ཨ ཨཨ
ཨོཾ བ ཛྲསམནྟཱ བྷ ཏྲཨོཾ དྷ རྨཀཱ ཡ སམཏི སི དྡྷི ཨ ཨཨ

oṃ vajra samantābhatra oṃ dharmakāya samati siddhi ah ah ah
Beatific Body:
ཨོཾ བ ཛྲཝཱ ར ཧི བྃ ཧ རི ནི ས སརྦཔཱ པཾ ཤཱ ནྟིཾ ཀུ རུ ཡེ སྭཱ ཧཱ
ཨོཾ བ ཛྲཝཱ ར ཧི བྃ ཧ རི ནི ས སརྦཔཱ པཾ ཤཱ ནྟིཾ ཀུ རུ ཡེ སྭཱ ཧཱ

Emanation Body:
ཨོཾ བ ཛྲཀྲོ དྷི ཀ ལི བྃ ཧ རི ནི ས སརྦཔཱ པཾ ཤཱ ནྟིཾ ཀུ རུ ཡེ སྭཱ ཧཱ

oṃ vajra krodhi kali baṃ ha ri ni sa sarva pāpaṃ shāntiṃ kuru ye svāhā
Visualization Aids ~ 48 ~ Throma

Tröma Ngöndro

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༄༅།། བདུད་འཇོམས་ཁྲོ་མའི་སྔོན་འགྲོའི་ངག་འདོན་བཞུགས་སོ།།

The Throma Ngondro

version 4.0, May 2020

Table of Names for the Three Buddha Bodies v

The Preliminary Practice 1

Song for this Life 27

Commentary on the Aspiration Prayer 28

May all beings benefit!

Lama John Ross

ཨ་ཨཱཿ ཨི་ཨཱི། ཨུ་ཨཱུ། རྀ་རཱྀ། ལྀ་ལཱྀ། ཨེ་ཨེེ། ཨོ་ཨོོ། ཨཾ་ཨཿ

ཀ་ཁ་ག་གྷ་ང་། ཙ་ཚ་ཛ་ཛྷ་ཉ། ཊ་ཋ་ཌ་ཌྷ་ཎ།

ཏ་ཐ་ད་དྷ་ན། པ་ཕ་བ་བྷ་མ། ཡ་ར་ལ་ཝ།

Sanskrit dharmakāya sambhogakāya nirmanakāya

Ngondro ~1~ Throma

Ngondro ~2~ Throma

Ngondro ~3~ Throma

Ngondro ~4~ Throma

Ngondro ~5~ Throma

KYI DAK PAR GYUR

Ngondro ~6~ Throma

TIK DUM PO TING SEL GYI LONG DU KYÉ DO

SEL KA DAK GI KUR SÉ PAR GOM

Ngondro ~7~ Throma

After reciting that many times,

NYID KYI RÖL PAR MIK LA

Ngondro ~8~ Throma

After reciting as much as you can,

WA NYANG DÉ CHEN PÖ LONG DU SHIK SHING GYEL WA TAM CHÉ YÉ SHÉ

KYI YING SU RO CHIK PÉ DAK NYID CHEN DU GYUR

Ngondro ~9~ Throma

ཅེས་སྤྲོས་པ་དང་བྲལ་བ་ཁྱབ་བརྡལ་དེ་བཞིན་ཉིད་དུ་མཉམ་པར་བཞག་གོ༔ དགེའོ༔ ལེགས་སོ༔ སརྦ་མངྒ་ལཾ༔

Short Dedication ~ 21 ~ Throma

Aspiration Prayer ~ 22 ~ Throma

།རྡོ་རྗེ་མཁའ་འགྲོས་ རྒྱུད་རྣམས་ལས། ཡོང་བགྲགས་ རྩ་ལྟུང་བཅུ་བཞི་སོགས་ཐུན་མོང་སྤྱིའི་ དམ་ཚིག་ཚུལ།

For the special sacred commitment of this practice:

Aspiration Prayer ~ 23 ~ Throma

།ཤེས་རབ་ མ་མཚན་ལྡན། བདུད་རྩི་ ལྔ་དང་ ཤ་ཆེན་ ལྔ་རྣམས་ བསྟེན་ཅིང་བཟའ། པདྨ་མཁའ་འགྲོའི་དམ་ཚིག

The general sacred commitments of the dakinis:

།གདུག་གཏུམ་ རྡོ་རྗེས་མཁའ་འགྲོའི་དམ་ཚིག རྒྱུག་མཆོང་སྤྱོད་པ་ ལས་ཀྱི་མཁའ་འགྲོའི་དམ་ཚིག མཐར་དབྱུང་ཤོག

བསྡུས་པའི་དམ་ཚིག །མི་ཕོད་ཐོག་ཏུ་བརྫི་ཞིང་ ཟས་གོས་གཏམ་ལ་ འཁྲི་བ་བཅད།

།ཞེན་པ་གཏིང་ལོག་ འཁོར་གཡོག་ལ། གཅེས་འཛིན་སྙེམ་ཐག་ཆད།

Aspiration Prayer ~ 24 ~ Throma

Aspiration Prayer ~ 25 ~ Throma

Aspiration Prayer ~ 26 ~ Throma

Song for this Life ~ 27 ~ Throma

Commentary on Aspiration ~ 28 ~ Throma

Commentary on Aspiration ~ 29 ~ Throma

Commentary on Aspiration ~ 30 ~ Throma

Commentary on Aspiration ~ 31 ~ Throma

Commentary on Aspiration ~ 32 ~ Throma

Commentary on Aspiration ~ 33 ~ Throma

becoming, SI PA, srid pa. See possibility.

blood-drinker, TRAK TUNG, khrag ‘thung. see heruka.

drop. See sphere.

One is complete. Two is complete. They are complete within mind.

Lama, LA MA, bla ma, guru. See guru.

naturally present, see naturally self-accomplished.

naturally self-accomplished, LHÜN DRUP, lhun grub. Also “natural self-

penetrating openness, ZANG THEL, zang thal.

phenomenal consciousness, CHÖ CHEN, chos can, dharmin. Or simply “phenomenal”.

samaya, see sacred commitment

self-appearance, RANG NANG, rang snang. Often translated as “personal perception”,