gyalwa_gyatso_long_sadhana_c5.pdf

The Treasure Storeof All Attainments The Sadhana of the Great Compassionate One Gyälwa Gyatso by Kälsang Gyatso, the Seventh Dalai Lama Practice Requirements In order to do this practice, you must have taken a highest yoga tantra empowerment into Gyälwa Gyatso from a qualified tantric master. FPMT Inc. 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org © 2010, 2013 FPMT Inc. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or developed, without permission in writing from the publisher. Set in Calibri 12.5./15, Century Gothic, and Lydian BT. Printed in the USA. Long Sadhana of Gyalwa Gyatso 3 The Treasure Store of All Attainments NAMO GURU VIRADAKINIBHYE From the play of spontaneously produced great bliss arose Avalokiteshvara, The general embodiment of the ocean of victors. To the lord, consort, and hero and dakini hosts, obeisance. Bestow the supreme and common attainments without exception. Deity of the three families, Manifestation of knowledge, compassion, and power; Showing the same aspect as Shakyamuni Buddha; To the savior, Losang Drakpa, I respectfully bow down. To Vajradhara, master of complete mandalas, lord of speech; Principal among the learned and accomplished; The great teacher embodying the supreme rare trinity; With steadfast faithful mind, I always pay homage. The suchness of mind – the dharmakaya – is primordially pure, Isolated from the odor of hallucinatory thoughts. All the uncontaminated qualities are its blossoming adornments: This is the essential teaching of highly realized Maitri. In the vast sphere of space, the simultaneously born element, The rainbow-like play of beneficent method Is Avalokiteshvara, the merciful and charming one; Lord of incalculable dakas and dakinis. 4 Long Sadhana of Gyalwa Gyatso On the silk surface of your mind devoid of immorality, The limbs of the three secrets accomplished in succession Are drawn in a hundred hues by the brush of samadhi: Bliss, joy, and the like of supreme and ordinary attainments are instantly increased. Therefore, the method to approach the Ocean of Victors of the ten directions, the tradition asserted by the learned and realized one, which has been kindly transmitted through the authentic sublime succession, The Treasure Store of All Attainments is presented here. There are several different lineages in the Land of Snows for the practice of the exalted Lord Chenrezig, Gyälwa Gyatso, embodiment of the compassion of all the boundless victorious ones. Here follows the method of practicing the sadhana of nine-deity Gyälwa Gyatso. This is the main practice, among hundreds of mandalas, of the great accomplished Chakravartin, the venerable Shri Jagatamitra Ananda, whose lineage is unmistaken. The practitioner should have purified his or her mental continuum by the common path of faith, renunciation, compassion, bodhichitta, and so forth. He or she should have correctly obtained this initiation and should uphold the commitments and pledges undertaken at the time of initiation. The yogi who is eager to do this practice should then, in a pleasant place, beautifully arrange clean and attractive offerings in front of an image of this mind-seal (yidam) and the objects symbolizing the Three Jewels. Also arrange the preliminary torma and torma offerings for the worldly and those gone beyond. Then, directly in front of you, set up the inner offering, vajra, bell, damaru, and other requisites. Sitting upon a comfortable cushion and having examined your mental continuum, you should abandon every unwholesome, defiled, and neutral motivation. Then, having clearly conceived compassion and bodhichitta, meditate undistractedly as follows: Long Sadhana of Gyalwa Gyatso 5 In an instant, I arise in the form of Arya Great Compassion, whose color is white with reddish luster, one face, two hands. My right hand holds a rosary of pearl and my left hand holds an utpala (flower) and embraces the consort. Visualize this. Blessing the Vajra and Bell Vajra is method and bell is wisdom. These two are also the nature of ultimate bodhichitta. OM SARVA TATHAGATA SIDDHI VAJRA SAMAYA TISHTHA ESHA STVAM DHARAYAMI HI HI HI HI HI HUM HUM HUM PHAT SVAHA Hold the vajra between the thumb and ring finger of the right hand, resting it on your left hip, and say: OM VAJRA GHANDA HUM One should please Vajrasattva and so forth. Thinking thus, first recite: HUM Then moving the vajra in a circle say: The vajra separates sentient beings from ignorance; Its graceful circling thoroughly liberates. This is the Dharma activity: Therefore, hold the vajra with delight. HUM HUM HUM HO HO HO 6 Long Sadhana of Gyalwa Gyatso Say the following while holding the vajra on the right hip or moving it in a circle. OM VAJRA DHARMA RANITA PRARANITA SAMPRARANITA SARVA BUDDHA KSHETRA PRACHALINE PRAJNA PARAMITA NADA SVABHAVE VAJRA SATTVA HRIDAYA SANTOSHANI HUM HUM HUM HO HO HO SVAHA Recite thus. Blessing the Inner Offering OM VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM All becomes empty. Out of emptiness arises YAM, which becomes a blue bow-shaped air mandala. On this is RAM, which becomes a triangular red fire mandala. On this, the three, OM AH HUM form a tripod of fresh human heads. On this is white AH from which comes a white skull, broad and vast. Inside are the letters HUM, BHRUM, AM, HRIH, KHAM, BHRUM, HUM, HRIH, and TAM, from which arise the five meats and the five nectars marked by those letters. Inside these are the syllables HA, HO, HRIH, which eliminate in succession the faults of color, smell, and potency of the substances and render them perfect. The wind blows, the fire blazes and melts the substances and syllables, which boil. The substances and the froth turn the color of the rising sun and from its vapor originates the HUM. From it arises a khatvanga marked by a vajra, which melts, and by dropping three times, all becomes nectar. On top of that, from OM arises moon seats, on top of which are OM, AH, and HUM. By light rays from these, the nectar of the bodhichitta of the tathagatas of the ten directions, the nectars from the ocean and so forth, are drawn in and absorbed into Long Sadhana of Gyalwa Gyatso 7 the three syllables and their seats. The three syllables together with their moon seats dissolve into the nectar. OM AH HUM After reciting this three times, imagine that the undefiled nectar which is very clear like mercury, possesses the power of giving inexhaustible great bliss. Blessing the Preliminary Offerings The blessing of the preliminary offerings is: OM VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM All becomes emptiness. While it is empty, AHs arise and become broad and vast skullcups. Inside each is a HUM. The HUMs melt, becoming drinking water, foot washing water, flowers, incense, butter lamps, perfume, food, and music. By nature bliss and emptiness and appearing as offering substances, these objects of enjoyment of the six senses have the function of generating the extraordinary undefiled great bliss. OM ARGHAM AH HUM OM PADYAM AH HUM OM VAJRA PUSHPE AH HUM OM VAJRA DHUPE AH HUM OM VAJRA ALOKE AH HUM OM VAJRA GANDHE AH HUM OM VAJRA NAIVIDYA AH HUM OM VAJRA SHAPTA AH HUM Thus bless. 8 Long Sadhana of Gyalwa Gyatso Blessing and Offering the Preliminary Torma Bless the preliminary torma in the same way as the above inner offering. OM VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM All becomes empty. Out of emptiness arises YAM, which becomes a blue bow-shaped air mandala. On this is RAM, which becomes a triangular red fire mandala. On this, the three, OM AH HUM form a tripod of fresh human heads. On this is white AH from which comes a white skull, broad and vast. Inside are the letters HUM, BHRUM, AM, HRIH, KHAM, BHRUM, HUM, HRIH, and TAM, from which arise the five meats and the five nectars marked by those letters. Inside these are the syllables HA, HO, HRIH, which eliminate in succession the faults of color, smell, and potency of the substances and render them perfect. The wind blows, the fire blazes and melts the substances and syllables, which boil. The substances and the froth turn the color of the rising sun and from its vapor originates the HUM. From it arises a khatvanga marked by a vajra, which melts, and by dropping three times, all becomes nectar. On top of that, from OM arises moon seats, on top of which are OM, AH, and HUM. By light rays from these, the nectar of the bodhichitta of the tathagatas of the ten directions, the nectars from the ocean and so forth, are drawn in and absorbed into the three syllables and their seats. The three syllables together with their moon seats dissolve into the nectar. OM AH HUM After reciting this three times, imagine that the undefiled nectar which is very clear like mercury, possesses the power of giving inexhaustible great bliss. Long Sadhana of Gyalwa Gyatso 9 And then: Light rays in the form of hooks radiate from the HUM HRIH at one’s heart, invoking the directional protectors, the field protectors, and so on with their entourages. They are seated in the eight cardinal and intermediate directions. Instantly, they enter into clear light and reappear in the form of the Great Compassionate One with his consort. From HUM on the tongues of the guests arise white one-pronged vajras through which they draw up and imbibe the essence of the torma. Think thus. Offer the torma with: OM DASHA DIKA LOKAPALA SAPARIVARA AKARO MUKHAM SARVA DHARMANAM ADYANUTPAN NA TVATA OM AH HUM PHAT SVAHA Make the offerings with: OM DASHA DIKA LOKAPALA SAPARIVARA ARGHAM (PADYAM, PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHAPTA) PRATICCHA HUM SVAHA Make the inner offering OM DASHA DIKA LOKAPALA SAPARIVARA OM AH HUM Request the helpful activity with: Directional protectors and your entourages, 10 Long Sadhana of Gyalwa Gyatso Having accepted this sacrificial torma offering, Bestow on us practitioners and our retinues Good health, long life, and power, Glory, fame, and good fortune. May we all gain extensive wealth. Grant us the accomplishments Of the activities of peace, increase, and so forth. May the oath-bound ones protect us And assist us with all attainments. Please eliminate untimely death, Sickness, demons, and hindering spirits. Please eliminate bad dreams, Bad omens, and unwholesome actions. May the world be happy and the year good, And may the harvest be abundant and the Dharma flourish. As well-being and all goodness are perfected, May all wishes be fulfilled. Recite the hundred-syllable mantra: OM VAJRASATTVA SAMAYA MANUPALAYA / VAJRASATTVA TVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA SU CHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN SARVA TATHAGATA / VAJRA MAME MUNCHA / VAJRA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT And then say: Anything here which has been done incorrectly Because of my not having the proper materials, Long Sadhana of Gyalwa Gyatso 11 Due to lack of complete knowledge, or lack of ability: For all these, please forgive me. OM AH HUM VAJRA MUH The guests return to their abodes. Blessing the Offerings to the Self-Generation Bless the offerings of self-generation as [was done during the blessing of the preliminary offerings]. Blessing the Preliminary Offerings. The blessing of the offerings is: OM VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM All becomes emptiness. While it is empty, AHs arise and become broad and vast skullcups. Inside each is a HUM. The HUMs melt, becoming drinking water, foot washing water, flowers, incense, butter lamps, perfume, food, and music. By nature bliss and emptiness and appearing as offering substances, these objects of enjoyment of the six senses have the function of generating the extraordinary undefiled great bliss. OM ARGHAM AH HUM OM PADYAM AH HUM OM VAJRA PUSHPE AH HUM OM VAJRA DHUPE AH HUM OM VAJRA ALOKE AH HUM OM VAJRA GANDHE AH HUM OM VAJRA NAIVIDYA AH HUM OM VAJRA SHAPTA AH HUM Thus bless. 12 Long Sadhana of Gyalwa Gyatso Blessing and Offering the Torma for the SelfGeneration Bless the torma in the same way as the above inner offering. OM VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM All becomes empty. Out of emptiness arises YAM, which becomes a blue bow-shaped air mandala. On this is RAM, which becomes a triangular red fire mandala. On this, the three, OM AH HUM form a tripod of fresh human heads. On this is white AH from which comes a white skull, broad and vast. Inside are the letters HUM, BHRUM, AM, HRIH, KHAM, BHRUM, HUM, HRIH, and TAM, from which arise the five meats and the five nectars marked by those letters. Inside these are the syllables HA, HO, HRIH, which eliminate in succession the faults of color, smell, and potency of the substances and render them perfect. The wind blows, the fire blazes and melts the substances and syllables, which boil. The substances and the froth turn the color of the rising sun and from its vapor originates the HUM. From it arises a khatvanga marked by a vajra, which melts, and by dropping three times, all becomes nectar. On top of that, from OM arises moon seats, on top of which are OM, AH, and HUM. By light rays from these, the nectar of the bodhichitta of the tathagatas of the ten directions, the nectars from the ocean and so forth, are drawn in and absorbed into the three syllables and their seats. The three syllables together with their moon seats dissolve into the nectar. OM AH HUM After reciting this three times, imagine that the undefiled nectar which is very clear like mercury, possesses the power of giving inexhaustible great bliss. Long Sadhana of Gyalwa Gyatso 13 And then: Light rays in the form of hooks radiate from the HUM HRIH at one’s heart, invoking the directional protectors, the field protectors, and so on with their entourages. They are seated in the eight cardinal and intermediate directions. Instantly, they enter into clear light and reappear in the form of the Great Compassionate One with his consort. From HUM on the tongues of the guests arise white one-pronged vajras through which they draw up and imbibe the essence of the torma. Think thus. Offer the torma with: OM DASHA DIKA LOKAPALA SAPARIVARA AKARO MUKHAM SARVA DHARMANAM ADYANUTPAN NA TVATA OM AH HUM PHAT SVAHA Make the offerings with: OM DASHA DIKA LOKAPALA SAPARIVARA ARGHAM (PADYAM, PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHAPTA) PRATICCHA HUM SVAHA Make the inner offering OM DASHA DIKA LOKAPALA SAPARIVARA OM AH HUM 14 Long Sadhana of Gyalwa Gyatso Request the helpful activity with: Directional protectors and your entourages, Having accepted this sacrificial torma offering, Bestow on us practitioners and our retinues Good health, long life, and power, Glory, fame, and good fortune. May we all gain extensive wealth. Grant us the accomplishments Of the activities of peace, increase, and so forth. May the oath-bound ones protect us And assist us with all attainments. Please eliminate untimely death, Sickness, demons, and hindering spirits. Please eliminate bad dreams, Bad omens, and unwholesome actions. May the world be happy and the year good, And may the harvest be abundant and the Dharma flourish. As well-being and all goodness are perfected, May all wishes be fulfilled. Recite the hundred-syllable mantra: OM VAJRASATTVA SAMAYA MANUPALAYA / VAJRASATTVA TVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA SU CHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN SARVA TATHAGATA / VAJRA MAME MUNCHA / VAJRA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT Long Sadhana of Gyalwa Gyatso 15 And then say: Anything here which has been done incorrectly Because of my not having the proper materials, Due to lack of complete knowledge, or lack of ability: For all these, please forgive me. OM AH HUM VAJRA MUH The guests return to their abodes. Vajrasattva Meditation If one wishes, one may do the following Vajrasattva meditationrecitation. At all times I take refuge in Buddha, Dharma, and Sangha, In all the three vehicles, In the dakinis of secret mantra yoga, In the heroes, heroines, and empowering goddesses, And in the great beings, the bodhisattvas. And above all, at all times, I take refuge in my spiritual master. (3x) For the benefit of all sentient beings, Having myself become Gyälwa Gyatso, I will then establish all living beings In the supreme state of Gyälwa Gyatso. (3x) On my crown, the syllable PAM transforms into a lotus, and on that arises an AH, which transforms into a moon disk. From HUM on the moon disk, a white five-pronged vajra appears, marked by HUM at its center. Light radiates from the HUM and the two purposes are accomplished. The light returns and the vajra wholly 16 Long Sadhana of Gyalwa Gyatso transforms into white Vajrasattva with one face and two hands, holding a vajra and a bell. Seated in vajra posture, he embraces his consort, the white Vajra Nairatmya. She has one face and two hands and holds a curved knife and skullcup. Both are adorned with silks and various precious ornaments. On both of their crowns is an OM, at their throats is an AH, and at their hearts is a HUM. Light rays issue from the HUM at their hearts, inviting the wisdom beings who are similar to the main deities. JAH HUM BAM HOH They become non-dual. Again light shines forth from the HUM at the heart, inviting the empowering deities. “O tathagatas, I request you all to bestow the empowerment.” Having requested thus, they hold aloft vases filled with transcendental wisdom nectar, and confer the initation with: OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE AH HUM Thus empowered, Vajrasattva’s body is filled with the transcendental wisdom nectar. The excess water at the crown transforms into Akshobhya, who becomes the crown ornament. On the moon disk at Vajrasattva’s heart stands the syllable HUM, encircled by the hundred-syllable mantra. “O Bhagavan Vajrasattva, please pacify and purify all negative karma, obscurations, and degenerated and broken commitments of myself and all living beings.” Long Sadhana of Gyalwa Gyatso 17 By my requesting thus, light radiates from the HUM and mantra rosary at Vajrasattva’s heart. The light purifies the negative karma and obscurations of all living beings and presents offerings to the buddhas and their sons. All qualities of their body, speech, and mind are collected in the form of light and dissolve into the mantra rosary and the HUM. From this, a stream of white nectar descends and flows out from the place of union of the Lord and his consort. The stream of wisdom nectar, having entered through my aperture of Brahma (crown), fills my body, and cleanses all negative karma and obscurations. My three doors become pure. And then: OM VAJRASATTVA SAMAYA MANUPALAYA / VAJRASATTVA TVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA SU CHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN SARVA TATHAGATA / VAJRA MAME MUNCHA / VAJRA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT (21x) Through my ignorance and delusion, I have transgressed and degenerated my commitments. Spiritual master, savior, be my refuge. Lord, holder of the vajra, Endowed with great compassion, In you, the foremost of living beings, I take refuge. Vajrasattva and his consort dissolve into me, and my three doors become inseparable from Vajrasattva’s body, speech, and mind. Imagine thus. Even if you do not do this Vajrasattva meditationrecitation, there is no fault of omission. 18 Long Sadhana of Gyalwa Gyatso Invoking the Field of Accumulation From the heart seed of myself, the Great Compassionate One, lights radiate, inviting to the space in front of me the guru and the Great Compassionate Gyälwa Gyatso with the entourage of deities, surrounded by hosts of buddhas and bodhisattvas. The light rays then dissolve back into my heart. The Twelve Purities 1. Prostration to the Guru To you by whose kindness the state of great bliss Is attained in but a single moment, O lama, whose body is like a jewel, O vajra holder, to your lotus feet I bow. 2. Prostration to the Deities To all the buddhas of the ten directions, To the assembly of deities of the secret mandala, And to all bodhisattvas: I respectfully offer prostrations with my three doors. 3. Making Offerings Offering goddesses arises from the HUM at my heart and make the offerings. Imagine this and then: OM GURU ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA) PRATICCHA HUM SVAHA Long Sadhana of Gyalwa Gyatso 4. Confession To the lord of the three times, All non-virtues of body, speech, and mind, Whatever I committed or caused others to do, Or in which I have rejoiced, I confess. 5. Taking Refuge In the Buddha, lord among men, In the Dharma, devoid of attachment, And in the Sangha, the field of accumulation, With a sincere mind, I take refuge. 6. Generating the thought of enlightenment The nature of supreme enlightenment Pervades all sentient beings; For those wandering in samsara not realizing this, I generate the thought of enlightenment. 7. Rejoicing in Virtue I rejoice in all the ten virtuous actions engaged in by the worldly, In the accumulation of virtuous actions of the hearers and solitary realizers, And in the activities of the buddhas and their sons Done for the sake of beings. 8. Request to Turn the Wheel of Dharma Very soon after obtaining complete enlightenment In the buddhafields of the ten directions, I entreat you to turn the wheel of Dharma For the sake of all. 19 20 Long Sadhana of Gyalwa Gyatso 9. Request Not to Pass Beyond Sorrow As long as samsara is not emptied Please abide and do not pass into nirvana. 10. Offering the Body As long as I take a body I offer it with sincere mind and speech To the vajra master And buddhas, together with their sons. 11. Taking the Commitment to Rely on the Path I shall perfectly uphold and abide by the three types of ethics Of the buddhas of the three times, their sons, the trained and those to be trained: The ethics of collecting positive dharmas, the ethics of restraint, And the ethics of working for the sake of beings. 12. Dedicating the Roots of Virtue Whatever ten virtuous actions, Four means of collecting disciples, Ten paramitas and so forth there are, I dedicate these to the great enlightenment. Taking the Commitment of the Five Buddha Families All buddhas and bodhisattvas, Please give me your attention. I, who am called such and such (insert secret name) From this time forth, Until the essence of enlightenment is reached, Shall generate the sublime enlightenment thought Just as the lords of the three times Long Sadhana of Gyalwa Gyatso Have determined their enlightenment By generating this unexcelled spirit of enlightenment. I will firmly uphold the three branches of ethics: The precepts of moral discipline, Collecting positive dharmas, And moral discipline that benefits beings. I will uphold from this time forth The commitments arising from Buddha yoga – The unexcelled supreme rare trinity Of Buddha, Dharma, and Sangha. I will perfectly uphold The vajra, bell, and mudra Of the great supreme Vajra race, As well as upholding the spiritual masters. I will always offer the four kinds of gifts Each day at the six times, Maintaining the delightful commitment Of the supreme Ratna race. I will uphold each sublime Dharma Of the three vehicles – outer, inner, and secret – Maintaining the great and pure Padma race, Which arose from the great enlightenment. The [samaya of the] great supreme Karma race is Possessing all pledges. I will uphold each one perfectly And make offerings as much as possible. The thought of enlightenment is peerless. I will generate that thought, 21 22 Long Sadhana of Gyalwa Gyatso And I will uphold all the vows without exception For the benefit of all sentient beings. I shall deliver those not delivered; I shall release those not released; I shall free to breathe those unable to breathe; And I shall place all beings in a state beyond sorrow. The Four Immeasurables May all living beings be endowed with happiness and the cause of happiness. May all living beings be separated from suffering and the cause of suffering. May all living beings not become separated from the happiness that is devoid of suffering. May all living beings abide in equanimity, free from both desire which draws near and hatred which keeps distant. Imagine that: The field of accumulation dissolves into me and I am blessed. All this constitutes the accumulation of merit. Generation of the Mandala OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM OM SHUNYATA JÑANA VAJRA SVABHAVA ATMAKO HAM Thinking this is the accumulation of wisdom. Long Sadhana of Gyalwa Gyatso 23 From emptiness arises a YAM, from which appears a blue bowshaped air mandala marked by victory banners. Above that is a RAM, from which comes a red triangular fire mandala marked by a garland of flames. Above that is a BAM, from which comes a white circular water mandala marked by a vase. Above that is a LAM, from which comes a yellow square Mount Meru made of four types of jewels. In the center of that is a RAM. From that comes a sun disk on which is a HUM, which becomes a variegated vajra marked by HUM at its center. From that, light rays radiate downwards and everything below becomes the vajra ground. Light rays radiate outwards to left and right, making the vajra fence all around. Light rays radiate upwards, transforming everything above into the vajra roof. Under the roof and above the fence is the vajra ceiling. All are in the nature of flaming vajras forming a single structure with no gaps. Outside are mountains of flames in five different colors, like the fire at the end of an eon, blazing into the ten directions. At the center of the fence is a PAM, from which arises a variegated lotus, at the center of which is a HUM. This becomes a variegated vajra of the following colors: eastern prongs, white; southern prongs, yellow; western prongs, red; northern prongs, green; and a blue hub. On top of this hub is a BHRUM, which completely transforms into a square, celestial mansion constructed of various precious substances and having four doors. The walls are in five layers; from the outside in, these layers are blue, yellow, red, green, and white. On the circumference of the jewel wall is a red jewel frieze studded with jewel triangles, squares, and so forth. Upon that is an architrave of four golden girdles. On the outer face of this, rafters protrude with sea monster heads from whose mouths hang garlands and half garlands of pearls. Outside, beyond that, jewel ornaments hang from the ends of the cantilevers. Upon that is a balustrade in the shape of half lotus petals. This is adorned with golden vases standing on it containing eight 24 Long Sadhana of Gyalwa Gyatso banners and eight victory banners. The four corners of the roof are adorned with four parasols. At the foot of the outer wall is a red ledge, upon which stand many goddesses in various dancing postures and colors, presenting offerings. Outside the doors and vestibules, as well as outside and inside the four corners of the mansion walls, stand half moons, upon which rest red jewels adorned by vajras. In front of each of the doors are four square plinths. Upon each plinth is a vase. From each vase emerges a pillar. These pillars support the gateway arches of eleven layers. On top of this is a Dharma wheel flanked by a buck and a doe. To the right and left of the gateways are fine vases, from which grow wish-fulfilling trees bearing the seven precious attributes of a monarch. In the empty space above (the mansion) are accomplished yogis and gods emerging from clouds. They are holding flower garlands that make everything beautiful. Within the celestial mansion are eight pillars that support the vajra beams. The beams beautifully support the roof. The peak of the roof is decorated by a vajra and a precious jewel. The ceiling and the floor on the inside of the celestial mansion are blue in the east, yellow in the south, red in the west, green in the north, and white in the center. In the center of the floor is an eight-petal lotus, at the center of which is a moon and a sun disk. On the four cardinal petals are sun disks. At the four doors are variegated lotuses with a sun disk on each. On the center seat is HRIH, from which comes an utpala flower marked by HRIH. On the seats of the four cardinal directions are HA, RI, NI, SA, from which come curved knives marked by their individual seed syllables. At the eastern door is HUM, from which arises a vajra marked by HUM. At the southern door is TRAM, from which arises a jewel marked by TRAM. At the western door is HRIH, from which arises a lotus marked by HRIH. At the northern door is AH, from which arises a variegated vajra marked by AH. Long Sadhana of Gyalwa Gyatso 25 Light radiating from these makes offerings to the exalted beings and works for the benefit of all sentient beings. As it returns and dissolves, I arise in the center as the Great Compassionate One, Gyälwa Gyatso, white in color with a red luster, one face, two hands, three eyes, and slightly bared fangs. Gyälwa Gyatso smiles peacefully with an expression of mild wrath. My hair is blue-black and knotted on top; the remainder hangs loose on my shoulders. My right hand is in the gesture of counting a pearl rosary, and my left hand holds an utpala flower and embraces the consort. I sit with my right leg slightly stretched and my left drawn inwards. In my lap is the consort, the secret wisdom dakini Sangwa Yeshe Kyi Khandroma (Guhya Jñana Dakini), red in color, with three eyes and slightly bared fangs. Her face is both wrathful and smiling with an expression of passion. She is naked and her hair hangs loose. Her right hand is playing a golden damaru, and her left hand holds a skullcup filled with blood that she offers to her lord. Her legs encircle the lord, with her left leg stretched out, and her right leg drawn inward. Both deities are adorned with various jewel and bone ornaments and are seated amidst strongly blazing light. In the east is white Vajra Dakini; in the south is yellow Ratna Dakini; in the west is red Pädma Dakini; and in the north is green Karma Dakini. All four of them have three eyes, slightly bared fangs, and are smiling with an expression of passion and wrath. In the “Deity Description Garland of Pearls” these are said to be white in color, whereas “The Sword of Manjushri” and so forth state black as the color. Their right hands hold curved knives and their left hands hold skullcups filled with blood. Their hair flowing loose, they are all naked and adorned by five mudras. They stand in the dancing pose of right leg drawn in and left stretched out in a half asana.1 They are standing amid a blaze of light. 26 Long Sadhana of Gyalwa Gyatso At the eastern doorway is White Fury of the Vajra race holding a vajra in the right hand and a skullcup in the left. At the southern doorway is Yellow Fury of the Ratna race holding a jewel in the right hand. At the western doorway is Red Fury of the Lotus race holding a lotus in the right hand. At the northern doorway is Green Fury of the Karma race holding a visvavajra2 in the right hand. These latter three hold utpalas in their left hands. All four furies have three eyes and a wrathfully smiling expressions. Their fangs are slightly bared and their hair is tied up in topknots. They are adorned with various bone and jewel ornaments. Their left legs are drawn in and their right legs are stretched out. They are standing amidst blazing light. In the sadhana bestowed by the Great Omniscient Panchen,3 the method of generation presented accords with the infrastructure of the six limbs of general mother tantra, as specified in the “The Great Stages of Mantra,” which is very precise and elaborate concerning the important points on bringing the three bodies into the path, and so forth. Therefore, it is very important that beginners should meditate according to it. Here, for those who are fond of fewer complications in meditating and fewer words, the principal deity and all the surrounding deities are generated by the method described in the “Three Visualizations” from the sadhana written by the Kyishong Tulku, Tenzin Losang Gyatso. One can also generate (the deity) from the mere seed syllable as written in “The Deity Description, Garland of Pearls,” “The Sword of Manjushri,” and another text by Ngagchang Jamyangpa. Inviting the Wisdom Beings and Initiation Deities On the crown of the principal and all surrounding deities is a white OM, at the throat is a red AH, and at the heart a blue HUM. The heart of the principal is marked by a white HRIH. From this seed syllable, light radiates. As it strikes all environments and inhabitants, the external environments become celestial mansions and all the inhabitants –sentient beings – transform into deities. This Long Sadhana of Gyalwa Gyatso 27 radiating light invokes the supporting and the supported mandalas of the Great Compassionate One, Gyälwa Gyatso, from their natural abodes, surrounded by buddhas and hosts of bodhisattvas. If one wishes to invoke the wisdom beings elaborately: The protector of all sentient beings without exception, The lord who conquers the inexhaustible hoards of maras, And the one who knows without exception all existences as they really are, I beseech the Bhagavan and his retinue to come to this place. Make the offerings with: OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA) PRATICCHA HUM SVAHA JAH HUM BAM HO Imagine that: The supporting and supporting mandalas of wisdom beings dissolve into the individual commitment beings and become nondual. Again, light rays issue from the seed syllable at my heart, invoking the five buddha races of empowerment, their consorts, male and female bodhisattvas, and male and female wrathful deities along with the offering goddesses. 28 Long Sadhana of Gyalwa Gyatso Make offerings with: OM PANCHAKULA SAPARIVARA ARGHAM (PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA) PRATICCHA HUM SVAHA “Please bestow the empowerment upon me.” Thus requested, the tathagatas grant the empowerment and the female tathagatas bestow the empowerment by the water of the vase. The male and female bodhisattvas utter benedictions; the male and female wrathful deities eliminate interferences; and the goddesses make offerings. “Just as the gods offered bathing water To the lord at the time of birth, Likewise, I offer this pure divine water To bathe the divine body.” OM VAJRA UDAKA ABHIKHINCHA HUM By saying this, the empowerment is bestowed through the crown and the water of consecration fills the body and purifies the defilements of the three doors. The excess water at the crowns of the lord and his consort and the two deities in the west transform into Amitabha; the two deities of the eastern direction are crowned by Akshobhya; the two of the south are crowned by Ratnasambhava; and the two of the north are crowned by Amoghasiddha. Long Sadhana of Gyalwa Gyatso 29 Offering to the Self-Generation Present offerings to the self-generation with: OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA) PRATICCHA HUM SVAHA OM ARYA LOKESHVARA SAPARIVARA RUPA (SHAPTA / GANDHE / RASA / SPARSHA) PRATICCHA HUM SVAHA If one wishes to make more extensive offerings, one may insert any kind of versified offering stanzas with the mantra. The Inner Offering Sprinkle the inner offering with the thumb and ring finger at the level of one’s crown and so forth, in due sequence.4 OM, to the mouth of my kind and precious root guru, the pos- sessor of body, speech, mind, qualities, and enlightened activity of all the tathagatas of the ten directions and the three times OM AH HUM. To the mouth of the all-pervading victorious master, great Vajradhara OM AH HUM. To the mouth of the savior Avalokiteshvara OM AH HUM. To the mouth of Lodrö Rinchen, the spiritual son of the victors OM AH HUM. To the mouth of the Mahasiddha Tilopa OM AH HUM. To the mouth of the Mahasiddha Rolpäi Dorje OM AH HUM. To the mouth of most venerable Mitra Joki OM AH HUM. 30 Long Sadhana of Gyalwa Gyatso To the mouth of the translator Jampa Päl OM AH HUM. To the mouth of Sönam Wangchuk of Trophu OM AH HUM. To the mouth of the great abbot Sönam Senghe OM AH HUM. To the mouth of Rinchen Senghe of Yangtze OM AH HUM. To the mouth of Butön Rinchen Drub, OM AH HUM. To the mouth of Shonu Sönam of Khyungpo Lhaypa OM AH HUM. To the mouth of great Tsongkhapa, the King of Dharma OM AH HUM. To the mouth of Khedrup Geleg Pälsang OM AH HUM. To the mouth of Baso Chökyi Gyältsen OM AH HUM. To the mouth of the Mahasiddha Chökyi Dorje OM AH HUM. To the mouth of the victorious Losang Dhondrup OM AH HUM. To the mouth of Khedrub Sangye Yeshe OM AH HUM. To the mouth of the great pandita Losang Chökyi Gyaltsen OM AH HUM. To the mouth of the mantra holder Gendun Dhondrup OM AH HUM. To the mouth of Tulku Tenzin Trinläi OM AH HUM. To the mouth of the master Losang Khetsun OM AH HUM. To the mouth of the supreme realizer, Jampäl Gyatso OM AH HUM. To the mouth of the Vajradhara Trichen Ngawang Chögden OM AH HUM. Long Sadhana of Gyalwa Gyatso 31 To the mouth of the kind and root guru Losang Kälsang Gyatso OM AH HUM. Furthermore, to the mouths of the holy gurus who have given me initiations, tantric teachings, and pith instructions, together with their lineage gurus OM AH HUM. OM MANI PÄDME HUM DHUMA GAYE HARINISA RATSA HRIH YA SVAHA OM AH HUM. Furthermore, to the mouths of the host of deities of the mindseal (yidam) mandalas associated with the four great classes of tantra OM AH HUM. To the mouths of all guardians possessing power and skill who protect the holy Dharma OM AH HUM. To the mouths of the heroes, dakinis, directional protectors, field protectors, nagas, and so forth who abide in the twenty-four places, thirty-two regions, and eight charnel grounds OM AH HUM. To the mouths of the naturally abiding lords of the land, and to all sentient beings as deities OM AH HUM. All buddhas of the ten directions are invoked. They dissolve into one’s body. All buddhas of the ten directions are invoked. They dissolve into one’s body. Imagining this, taste the nectar by placing it on the tongue with: OM AMRITA SVADHANA SVABHAVA ATMAKO HAM Imagine that all the guests are delighted and satisfied by the wisdom nectar. 32 Long Sadhana of Gyalwa Gyatso Praise If one wishes to praise elaboratelym recite the prayer below. For a brief version, see page 34. HRIH Great compassion, the essence of all sugatas, Whose noble marks arise as nectar for the eyes, You, supreme deity, Ocean of Victors: To Lord Avalokiteshvara, I make obeisance. Blissful, empty, clear light like space, immutable; Self-appearing integrated body of complete enjoyment; Spontaneously produced, illusion-like play of emanation: To the divinity, inseparable from the three bodies, I make obeisance. Devoid of the bondage of attachment and imagination; Adorned by numerous mudras of the complete experience of great bliss; Bestowing wish-fulfilling attainments on the practitioner: To the secret wisdom dakini, I make obeisance. Hatred purified is the actual wisdom of the dharmadhatu Unobstructed in the boundless activities of pacification. Just seeing the Bhagavati bestows bliss: To the Vajra Dakini, I bow down. Pride purified is the actual wisdom of equanimity Unobstructed in the boundless activities of increasing. Bhagavati who bestows supreme realization by pleasing the mind: To the Ratna Dakini, I bow down. Lust purified is the actual wisdom of discerning Unobstructed in the boundless activities of power. Long Sadhana of Gyalwa Gyatso 33 Bhagavati who satisfies by the simultaneously born happiness: To the Pädma Dakini, I bow down. Jealousy purified is the actual wisdom of accomplishment Unobstructed in the boundless activities of wrath. Bhagavati bestowing great bliss by merely remembering you: To the Karma Dakini, I bow down. Body complete with the splendor of supreme whiteness of Kailash; Pulverizing the hosts of the mara of aggregates; Overpowering all conquerors, (causing them) to perform the act of summoning: To the Fury of the Vajra race, I bow down. Blazing like the brilliance of a hundred suns; Pulverizing the hosts of the mara of defilements; Overpowering all the conquerors, (causing them) to perform the act of entering: To the Fury of the Ratna race, I bow down. Shining with the brightness of a ruby mountain; Pulverizing the hosts of the Mara of the Lord of Death; Overpowering all the conquerors to do the act of binding: To the Fury of the Pädma race, I bow down. Bright and glorious like an emerald mountain; Pulverizing the hosts of the mara of the son of the god; Overpowering all the conquerors, (causing them) to perform the act of pleasing: To the Fury of the Karma race, I bow down. E MA. My sole refuge, divine lord and consort, supreme arya, Please consider the situation of me, your beloved child. 34 Long Sadhana of Gyalwa Gyatso Ever firmly embraced by your compassionate arms, Please bestow the attainments that fulfill all hopes. The wholesome deed of praising in this way Washes away completely the odor of sins and obscurations, (like) the Ganges water. May I swiftly reach the end of the noble two-stage path And achieve the majestic exaltation of the four bodies. If one wishes to praise in brief, recite the following. Otherwise, go to the mantra recitation on the next page. HRIH Praised exceedingly by all the buddhas, One who has accumulated all sublime qualities, On whom was conferred the name “Chenrezig,” To the ever-compassionate one, I bow down. The compassion of all victors, The noble marks accompanied by rainbow light, Like a mountain of stacked moonstones, To you, who are extremely handsome and brave, I bow down. Bhagavati, who binds the three worlds With the joy of simultaneously born great bliss, Who is the treasury of all attainments, To the Secret Wisdom Dakini, I bow down. I offer praises to the dakinis of the four races Whose dance of a hundred various expressions Bestows all attainments on practitioners And generates simultaneously born joy. The wisdom of the victorious ones is like an optical illusion. By the show of their dance, Long Sadhana of Gyalwa Gyatso 35 The furies accomplish the various enlightened activities; I bow down to the door-keepers and praise them. From now on, in all my lives, May I be guided without separation By the lama, the Great Compassionate One, And may I swiftly attain the three kayas. The first stanza of the praise is extracted from Kriya Tantra Legdrub and the rest is composed by Kyishong Tulku Tenzin Gyatso. Mantra Recitation To the well-prepared rosary of bodhi seeds (an Indian fig tree) and so forth. Cleanse with: OM VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT Purify with: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM The rosary becomes emptiness. From emptiness instantly appears the Speech-Vajra, red Padmateshvara, with one face and four hands. The two right hands hold lotus and damaru, and the two left hands hold a bell and skullcup, together with a khatvanga. Completely naked with his hair hanging loose, he has three eyes, is adorned by five mudras, and is sitting with his right leg extended. On his crown is an OM, at his throat is an AH, and at his heart is a HUM. Light rays issue from the HUM at this heart, invoking a wisdom being similar to the meditated one (Pädmatashvara). 36 Long Sadhana of Gyalwa Gyatso JAH HUM BAH HOH They become non-dual. Make the offerings from ARGHAM to SHAPTA. OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA) PRATICCHA HUM SVAHA OM PADMA MURTISHVARI HUM HUM PHAT (7x or 21x) Imagine that: Vajra Speech (Padmatashvara) melts into light, which then arises in the form of a rosary. At my heart is a sun disk, upon which is a white syllable HRIH with a reddish luster, surrounded by the mantra rosary. Light radiates from the HRIH and the mantra rosary and completely fills the inside of my body, purifying the sins, obscurations, and the latencies accumulated through beginningless time. The light rays radiate outward, striking all environments and their inhabitants and cleansing their impurities. All environments are transformed into celestial mansions and all sentient beings, the inhabitants, are established in the exaltation of the All-Merciful One. The light rays present pleasing offerings to the buddhas and bodhisattvas. All of their blessings and qualities are gathered and dissolve back into me. Think this, in conjunction with the visualization of radiating and absorbing. Long Sadhana of Gyalwa Gyatso OM MANI PÄDME HUM DHUMA GUHYA5 HARINISA RATSA HRIH YA SVAHA Recite this as much as you can. Sometimes visualize that a mantra rosary like a string of pearls is emitted from the HRIH at your heart. This passes through your body and out through the path of the vajra, entering into the lotus of the consort. It emerges from her mouth, re-enters your mouth, and dissolves back into the HRIH at your heart. It becomes like the circle of light that is produced by whirling round a firebrand. Sometimes perform the massed recitation: with undistracted mind, visualize the seed syllables at your heart blazing with extremely brilliant lights. Although no clear specifications have been laid down concerning the number of recitations in the main scriptures, you should recite 100,000 times for the approaching of the deity to perform fire pujas, to enable the activities of initiating, and so forth. The mantra causing the wisdom to shower is HUM HAR AH DHZE, which should be joined to the end of the mantra and should be recited 10,000 times. You should then do the peaceful fire puja as much as you can in order to pacify the faults committed due to omissions and excesses. Although it is necessary in highest yoga tantra to perform recitation for the surrounding deities, here the six-syllable mantra is that of the lord; DHUMA GUYHA is that of the consort; and the eight syllables, i.e., HA RI NI SA, and so forth, are respectively the syllables of the surrounding deities. Therefore, no separate mantra recitation for deities of the retinue is needed. However, at the time of recitation it is good to visualize a red syllable HRIH on a sun disk at the heart of the consort, and on sun disks at the hearts of the other retinue deities; the individual seed syllables are encircled by the syllables of the mantra rosary. The syllables are the colors of the individual deities. This is done with divine pride of the principal and surrounding deities. 37 38 Long Sadhana of Gyalwa Gyatso In the approaching of the deities for accomplishing boundless activities, one should recite the mantra 400,000 times, and so forth, in accordance with the general maha-anuttara tantra mandala.6 Whichever of these two is done, the fundamental importance of approaching the deity is to train yourself in pure appearance and conception with an undistracted mind. Think that the celestial mansion is the actual self-appearing immeasurable mansion of the result-time wisdom. Also, with regard to the inhabiting deities, you should imagine that you are the actual All-Merciful One – lord and consort – and that you have exhausted all faults and accomplished all excellences by abandoning views, such as seeing the main deity and surrounding deities as having separate mindstreams and seeing them as separate from you. You should primarily train in divine pride, knowing yourself to be the surrounding deities as well. All of the supporting and supported mandala should repeatedly be clearly evoked by familiarizing the mind with it and by achieving clear appearance. Furthermore, you should train to stabilize the mind single-pointedly, without the faults of scattering and sinking, on an object of meditation that arises easily, like the pair – lord and consort – arising as one. On all those occasions, focus on the object of visualization: the supporting and supported mandalas. Not even an atom of these definitely exists from the side of the object beyond being merely imputed by thought. Also training the objective form of the mind that is realizing profound emptiness arising as a mandala is an important feature of the path. It is definitely necessary to understand this destroy truth holding – the root of samsara – and quickly accomplish the supreme and mundane attainments, and so forth. Therefore, do not be easily satisfied with [only] a little knowledge of, for example, deity yoga, but listen to and contemplate the scriptural works of the great Tsongkhapa and his spiritual sons and become familiar with them. After pleasing the qualified exalted teacher, who himself has complete understanding, incorporate the oral instructions received into the practice. Long Sadhana of Gyalwa Gyatso 39 Blessing at the End of the Session For the purpose of pacifying the faults of excess and omission, recite as much as possible, or at least three times, the 100-syllable mantra. OM VAJRASATTVA SAMAYA MANUPALAYA / VAJRASATTVA TVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA SU CHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN SARVA TATHAGATA / VAJRA MAME MUNCHA / VAJRA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT (3x) Offering OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM/ PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA) PRATICCHA HUM SVAHA And offer the inner offering. OM DASHA DIKA LOKAPALA SAPARIVARA OM AH HUM Praise HRIH Emptiness and the appearance Arise as the handsome divine body; The compassion of all the victors Of the three times encompassed in one. To the supreme Arya Gyälwa Gyatso, Lord, consort, and so forth, To the assembly of mandala deities, I bow down and praise. 40 Long Sadhana of Gyalwa Gyatso Thus: Praised exceedingly by all the buddhas, One who has accumulated all sublime qualities, On whom was conferred the name “Chenrezig,” To the ever-compassionate one, I bow down. The compassion of all victors; The noble marks accompanied by rainbow light; Like a mountain of stacked moonstones; To you, who is extremely handsome and brave, I bow down. Bhagavati, who binds the three worlds With the joy of simultaneously born great bliss; Who is the treasury of all attainments; To the Secret Wisdom Dakini, I bow down. I offer praises to the dakinis of the four races Whose dance of a hundred various expressions Bestows all attainments on practitioners And generates simultaneously born joy. The wisdom of the victorious ones is like an optical illusion. By the show of their dance The furies accomplish the various enlightened activities; I bow down to the door-keepers and praise them. From now on, in all my lives, May I be guided without separation By the lama, the Great Compassionate One, And may I swiftly attain the three kayas. For all but the last session of the day, go to the Vajrasattva mantra on page 45. Long Sadhana of Gyalwa Gyatso 41 Torma Offering The manner of offering the torma is: Having been blessed as on the previous occasion of the preliminary blessing of the inner offering, the torma, offerings, and tormas are offered to the guests. From the seed syllable at my heart, light rays radiate and invite to the space before me the supporting and supported mandalas of the Great Compassionate One, Gyälwa Gyatso, surrounded by the directional and field protectors, nagas, and so forth, together with their retinues. From HUMs on the tongues of all the transcendental guests appear white one-pronged vajras with hollow tubes of light. The guests draw up and imbibe the essence of the torma through these tubes of light. Offer the torma seven times with: OM ARYA LOKESHVARA SAPARIVARA IDAM BALIMTA KHA KHA KHAHI KHAHI (7x) Make outer offerings with: OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA) PRATICCHA HUM SVAHA Make the inner offering with: OM MANI PÄDME HUM DHUMA GUYHA HARINISA RATSA HRIH YA SVAHA OM AH HUM 42 Long Sadhana of Gyalwa Gyatso Praise Emptiness and appearance Arise as the handsome divine body; The compassion of all the victors Of the three times encompassed in one. To the supreme Arya Gyälwa Gyatso, Lord, consort, and so forth, To the assembly of mandala deities, I bow down and praise. Thus praise, or by praises of any kind. By praising and making requests for the fulfillment of one’s wishes, think that it has been agreed. In an instant the direction protectors and so forth with their retinues dissolve into clear light. They arise in the form of the Great Compassionate One and consort. On the tongues of the guests from a HUM appears a white one-pronged vajra with a hollow tube of light through which they draw up the essence of the torma and absorb it. By reciting three times, offer the torma. OM DASHADIKA LOKAPALA SAPARIVARA AKARO MUKHAM SARVA DHARMANAM ADYANUTPANNA TVATA OM AH HUM PHAT SVAHA (3x) Make the offerings with: OM DASHADIKA LOKAPALA SAPARIVARA ARGHAM (PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA) PRATICCHA HUM SVAHA Long Sadhana of Gyalwa Gyatso Make the inner offering with: OM DASHADIKA LOKAPALA SAPARIVARA OM AH HUM Then, as on the occasion of the preliminary torma: Directional protectors and your entourages Having accepted this sacrificial torma offering, Bestow on us practitioners and our retinues Good health, long life, and power, Glory, fame, and good fortune. May we all gain extensive wealth. Grant us the accomplishments Of the activities of peace, increase, and so forth. May the oath-bound ones protect us And assist us in achieving all attainments. Please eliminate untimely death, Sickness, demons, and hindering spirits. Please eliminate bad dreams, Bad omens, and unwholesome actions. May the world be happy and the year good, And may the harvest be abundant and the Dharma flourish. As well-being and all goodness are perfected, May all wishes be fulfilled. 43 44 Long Sadhana of Gyalwa Gyatso Recite the hundred-syllable mantra. OM VAJRASATTVA SAMAYA MANUPALAYA / VAJRASATTVA TVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA SU CHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN SARVA TATHAGATA / VAJRA MAME MUNCHA / VAJRA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT And then: Anything here which has been done incorrectly By not having the proper materials, or Due to lack of complete knowledge or lack of ability: For all these, please forgive me. VAJRA MUH “Worldly ones, go to your own abodes.” By the wisdom assembly dissolving into me, I become blessed. Imagine this. Then bless the thanksgiving offerings to be given to the self-generation. And offer: OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM / PUSHPE / DHUPE / ALOKE / GANDHE / NAIVIDYA / SHAPTA) PRATICCHA HUM SVAHA OM DASHA DIKA LOKAPALA SAPARIVARA OM AH HUM Long Sadhana of Gyalwa Gyatso 45 Make the offerings and also the inner offerings. Praise by any kind of praise. Then go to the top of the next page. [For sessions 1, 2, and 3 …] Recite the 100 syllables as much as possible. OM VAJRASATTVA SAMAYA MANUPALAYA / VAJRASATTVA TVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA SU CHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN SARVA TATHAGATA / VAJRA MAME MUNCHA / VAJRA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT Whatever faults, however slight, Were committed due to my defiled mind; Lord, please be patient with all of these, For you are the refuge of embodied beings. Anything here that has been done incorrectly By not having the proper materials, or Due to lack of complete knowledge or lack of ability: For all these, please forgive me. Whatever excesses, omissions, And incomplete branches of the ritual I have mistakenly done; I seek your forgiveness for these also. 46 Long Sadhana of Gyalwa Gyatso Dissolution From the seed syllable at my heart, light rays radiate, striking the environments and their inhabitants. The environments all become immeasurable mansions, and sentient beings, the inhabitants, become deities. They melt into light, which dissolves into the protection wheel. The protection wheel dissolves into the celestial mansion, which dissolves into the retinue of deities. They dissolve into the consort who then dissolves into me. My body melts into light successively from above and below and this light absorbs into HRIH at my heart. The HRIH-letter dissolves into the dots of the syllable. These too become smaller and smaller and disappear into clear light like a rainbow fading in the sky. From emptiness, I arise in the form of the Great Compassionate One, lord and consort, marked on the crown by OM, at the throat by AH, and at the heart by HUM. At the time of eating and drinking, bless the food and drink into nectar with OM AH HUM and think that the syllable HRIH at the heart actually encompasses all deities. By offering, think they are pleased and filled with great bliss. Thus enjoy. At the time of sleep, do as on the occasion of the close absorption from: “From the seed syllable at my heart, light rays radiate, purifying the environments and their inhabitants. The environments all become immeasurable mansions and sentient beings, the inhabitants, become deities. They melt into light, which dissolves into the protection wheel. The protection wheel dissolves into the mansion, which dissolves into the entourage. The whole entourage dissolves into the consort, and the consort dissolves into me. My body melts into light successively from above and below and this light absorbs into HRIH at my heart. The HRIH letter dissolves into the dots of the syllable. These too become smaller and smaller and disappear into clear light like a rainbow fading in the sky.” Thereafter, place the mind in the meditative equipoise of the clear light of sleep. Long Sadhana of Gyalwa Gyatso 47 At the time of rising, heroes and dakinis pervading space wake you up with the sound of damarus and so forth. Having thought this, arise with the deity yoga. At the time of washing, the dakinis of the five races hold in their hands vases and skullcups brimming with nectar. They all bathe you with nectar, which purifies all sicknesses, spirits, sins, and obscurations. Think that the inside and outside of your body becomes entirely like stainless clear crystal. Furthermore, between sessions, view all appearances as the circle of the deity. At the time of enjoying objects, having applied the wisdom of blissful emptiness, enjoy them without ordinary conceptions. With these practices of the profound maha-anuttara yoga of secret mantra, one should easily quickly achieve all the supreme and mundane attainments. Master of Compassion, embodying all the saviors of the three times, Chenrezig, more swift to bless than others. Just as maha-anuttara tantra becomes the supreme vehicle, This meditation method is the entrance of the fortunate ones. Like this, by the supreme virtuous actions created By myself and sentient beings without exception, who are equal to space, By pleasing the one deity, Gyälwa Gyatso, lord and consort, May we be upheld throughout all lifetimes. In order to complete the essential meaning of the doctrine of sutra and tantra, Pacify all circumstances hindering study and practice, And produce favorable circumstances, the accumulation of good, simultaneously with whatever I wish, May I swiftly attain the seven-limbed exalted state of Vajradhara. 48 Long Sadhana of Gyalwa Gyatso Notes: 1. The right leg is bent up so that the right foot is next to the left thigh and the left leg is slightly bent. 2. A double vajra. 3. This sadhana is not translated into English, but the commentaries by Kyabje Choden Rinpoche and Venerable Kirti Tsenshab Rinpoche (of the Chenrezig Gyälwa Gyatso Cycle) explain the practice according to this sadhana of Panchen Losang Yeshe. 4. Offer to the root lama from the level of the crown, to the lineage lamas from the level of the eyebrows, to the deities of the mandala from the level of the heart, to the protectors, dakas, and dakinis from the level of the navel, and to the lord of the site and sentient beings from the level of the knee. 5. The mantra of the deity Gyälwa Gyatso in the sadhana and self initiation by Jampal Gyatso it reads “GUHYA”. Jeffrey Hopkins also mentions, in footnote two of his translation of the very condensed sadhana of Gyälwa Gyatso by Gungtang Gonchok Denbay Dronmay, the following: “This text reads, “GAYE”, but has been amended to, “GUHYA”, at the suggestion of His Holiness the 14th Dalai Lama, who pointed out that “DHUMA GUHYA refers to the Mother.” Further, in the description of the mandala and deities in this sadhana of the Seventh Dalai Lama, it reads, “In my lap is the consort Sangwa Yeshe Khandroma.” “Sangwa Yeshe Khandroma” translates as “Secret (exalted) Wisdom Dakini” in English or, Guhya Jnana Dakini in Sanskrit. 6. Here referring to the great retreat. For more information about the approximation retreat, see the Gyälwa Gyatso Retreat Manual of this cycle. Colophon: This sadhana of the Great Compassionate Gyälwa Gyatso, the so-called Treasure Store of All Attainments, has been written by Shakya Bhikhu Lobsang Kälsang Gyatso at the request of the Rabjampa Lobsang Phuntsok, the monk from Tashi Gomang, and Gelong Kälsang Tender, the monk from Bar Yang Khil, in the hope that it might be of benefit to others who desire to do the practice. It was composed in the celestial abode of the Potala room, Nyi Eu Khyl. Rendered into English by Gelong Thubten Chodak Yuthok with Venerable Lama Thubten Zopa Rinpoche and Michael Perrott. Lightly edited by Ven. Constance Miller, FPMT Education Services, August 1999. Revised version, July 2001. Second revision, with additional corrections from Ven. Kundrol, June 2003. Formatted by FPMT Education Services, 2010. Third revision: By consulting the Tibetan text a few additions and corrections were made by gelong Tenzin Namdak, Sera Jey Monastery, October 2011. Lightly edited by Sarah Shifferd for FPMT Education Department, February 2013. Long Sadhana of Gyalwa Gyatso 49 Foundation for the Preservation of the Mahayana Tradition The Foundation for the Preservation of the Mahayana Tradition (FPMT) is a dynamic worldwide organization devoted to education and public service. Established by Lama Thubten Yeshe and Lama Zopa Rinpoche, FPMT touches the lives of beings all over the world. In the early 1970s, young Westerners inspired by the intelligence and practicality of the Buddhist approach made contact with these lamas in Nepal and the organization was born. Now encompassing over 150 Dharma centers, projects, social services and publishing houses in thirty-three countries, we continue to bring the enlightened message of compassion, wisdom, and peace to the world. We invite you to join us in our work to develop compassion around the world! 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