Renouncing samsara and recognizing the glorious lama as the Buddha,
With intense devotion and complete trust in whatever he does,
Take refuge and engender bodhicitta.
We ourselves appear as the primordial deity and on the top of our head,
On a lotus and moon seat is the Lama Vajradhara,
Radiant with all the marks of a Buddha. Arrayed in the three Dharma robes,
He wears a beautiful pandita's hat as a sign of the empowerments he has received.
His two hands, holding bell and dorje, are crossed before his heart.
Simply recalling him clears away all anguish. He appears as the spontaneous embodiment
Of the vajra body, speech, and mind of all Buddhas.
RANG NYI DO MAY LHAR SEL CHI TSUK TU
PE DAY DEN LA MA DOR JE CHANG
TSEN PAI PEL BAR NAM SUM CHO GO DZE
RAB DZE PEN ZHU WANG TAK CHI TSUK CHANG
CHAK NYI DOR JE DRIL BU NOL THAB DZIN
DREN PAY DUNG SEL GYEL KUN SANG SUM GYI
DOR JE SUM GYI NGO WOR LHUN GYI DRUB
The Seven Branch Prayer
Residing in the Akanistha palace of the dharmadhatu,
Inseparable from the three kayas,
Is the lama, the awareness of our own true nature.
The recognition of this nature is my prostration to you.
I make offerings without concepts of giving or receiving.
I purify in the great unborn expanse all negative actions and breaking of vows,
And rejoice in the complete transcendence of mind.
Please turn the wheel of inexpressible Dharma.
I pray that you remain in your unchanging nature.
Without reference point, I dedicate all accumulations of virtue.
OG MIN CHO YING PHO DRANG NE
KU SUM DU DREL ME PA YI
RANG RIK NGO WO LA MA LA
RANG NGO SHE PAI CHAK GI DU
PANG LANG DREL WAY CHO PA BUL
DIK TUNG KYE ME LONG DU SHAK
LO DE CHEN POR JE YI RANG
JO DREL CHO KHOR KOR WAR KUL
PHO GYUR DREL WAR ZHUG SOL DEB
GE TSOK MIK ME CHEN POR NGO
Prayer to the Lama
You embody the blessings of the body, speech, and mind of the Buddhas from all times and places.
You are the master of an ocean of mandalas and the five kinds of wisdoms.
You are the dance of illusion, wisdom emanation of Buddha Vairocana.
I pray to you, glorious lama, supreme thought.
CHOK DU GYEL WAY KU SUNG THUK KYI JIN
CHIK DU RIK DANG KYIL KHOR GYA TSOY DAK
NAM NANG GYEL WAY YE SHE GYU MAY GAR
DREN CHOK PEL DEN LA MAR SOL WA DEB
OM AH BEDZA GURU MATI DHARMA SINGHA SARWA SIDDHI HUNG
A flood of lights radiates from the three places of the guru's body
And enters into mine, successively and then all at once.
This purifies the four obscurations and I receive the wisdom of the four empowerments,
Becoming capable of actualizing the four kayas.
OM AH HUNG Om Ah Hung.
[These syllables function as during an empowerment]
Oh learned one, you are the all-seeing guide of this world.
Noble vajra lama,
We wander in samsara through the power of negative karma;
Think with compassion of us all
Rinpoche, please give us your blessing.
Completely weary of samsara,
May I be able to let go of all expectations for this worldly life.
Having this precious human body, along with leisure and resources so difficult to attain,
May I use it meaningfully.
In the solitude of a pleasant mountainside
May I be freed from the trap of the eight worldly values
Self-liberated, spacious, the epitome of genuine Dharma,
And transcending the mind this is Mahamudra.
Without effort to meditate and not separate from this reality,
Actualizing the true nature of the mind settled into itself,
In this way please make me completely inseparable from you.
Joyfully, the guru then instructs:
"Awareness of this very moment, free of all extremes,
Is the ordinary mind; abide here in a calm and relaxed way,
Without acting and without adding anything else.
In relating to these appearances the objects of the six consciousnesses
Abandon taking and rejecting, grasping and clinging, all contrivance.
Recognize naturally arising, pristine awareness, which is unborn,
The vast expanse of equanimity, this clarity and emptiness inseparable.
Do not search for wisdom elsewhere,
For it is self-arising and self-liberating. How wondrous!"
Having given these pointing out instructions,
The lama joyfully dissolves into me.
He is the luminous aspect of my own mind.
In knowing this is so,
I recognize that the guru's mind and mine
Have never been separate, never involved in meeting and parting.
This itself is seeing the very face of the ultimate lama.
I dedicate whatever merit has been accumulated so that all sentient beings
May attain unexcelled, genuine enlightenment.
Through accomplishing the great blissful vajra mind,
May I attain the state of the glorious lama.
GU RUI KU YI NE NE OZER TSOK
RIM DANG CHIK CHAR DAK GI GO SUM ZHUK
DRIB ZHI DAK CHING WANG ZHI YE SHE THOB
KU ZHI NGO DU CHE PAY KAL DEN GYUR
OM AH HUNG Om Ah Hung.
KYE KYE KE PA JIK TEN MIK
DOR JE CHEN ZHAB LA MA JE
LE NGEN KHOR WAR KHYAM PA YI
DAK SOK DRO LA TSE WAY GONG
CHIN GYI LOB SHIK RIN PO CHE
SI LE NGE JUNG DRAK PO YI
DI TO DUN MA LO THONG SHING
NYE KA DEL JOR RIN CHEN LU
DON DANG DEN PA DRUB PAR SHOK
WEN PAY RI NGOK NYAM GA WAR
CHO GYE CHING WAY GYA LE DROL
RANG DROL GU YANG DAM CHO KYI
YANG TSE LO DE CHAK GYA CHE
MI GOM DON DANG MIN DREL ZHING
RANG BAB NE LUK NGON GYUR NE
NYI DANG YER ME CHEN PO DZO
GU RU GYE PAY DI KE SUNG
DA TAY RANG RIK THA DREL GYI
THA MEL SHE SHE PA ZO ME DU
MA CHO LHUK PAR TSEN GYI ZHOK
TSOK DRUK YUL GYI NANG. WA DI
PANG LANG CHE CHO DZIN ZHEN BOR
SEL TONG KYE ME NYAM NYI LONG
RANG JUNG RIK PA KHYEN YANG TSEL
YE SHE ZHEN DU MA TSOL WAR
RANG SHAR RANG DROL E MA HO
ZHE PAY NGO TRO TSEL NE. KYANG
KYE PA CHEN PO RANG LA THIM
LA MA RANG SEM NANG WAY CHA
YIN LA YIN PAR SHE PA YI
GU RUY THUK DANG RANG GI SEM
YER ME YE NE DU DREL ME
DON GYI LA MA RANG ZHEL JEL
GE TSOK DRO KUN LA ME KYI
CHANG CHUB DAM PA THOB CHIR NGO
DE CHEN DOR JEY SEM DRUB TE.
PEL DEN LA MAY SA THOB SHOK.
Lama Thinley Gyamtso from the family of the great Dharma king requested this practice, and as a gesture of not rejecting it, the one who is called bodhisattva Jamgon Tulku, Peldan Khyentse Ozer, Ngakwang Chokyi Nyima, wrote this in a room above the main temple of Dowolung Tsurphu. May it serve a good purpose. The practice was transformed by the 3rd Jamgon Kongtrul, Karma Lodro Chokyi Senge, into one where his name in Sanskrit is included in the mantra, and so it is filled with blessing.This translation was made by Ringu Tulku and Michele Martin during May of 1992, in Sikkim.http://www.kagyu.org/kagyulineage/teachers/tea04b.php