RANG KYÖN NGO SHE
KYAB YÜL JE
DREN GYI SÖL 'DEB
NONG SHAG MÖN LAM
YANG DAG LANG DOR SÄL 'DEB
A Prayer by which to
Recognise One's Own Faults and
the Object of Refuge in Mind,
A Very Pure Aspiration to be Absolutely
as to What to Adopt and What to Abandon
Homage to the Guru!
KÄL ZANG SHING GI
DREN CHOG SHA KYA'I GYÄL
Supreme Guide of the Universe in this
Fortunate Kalpa, Conqueror Shakyamuni,
GYÄL SE JANG SEM DRO 'DÜL
P'AG PA'I TS'OG
Noble assembly of Bodhisattvas, Buddha–Sons, you who
NYIG 'DRO'I KOB PA TS'UNG ME GU RU JE
Lordly Guru, unsurpassed protector of beings in this degenerate
TSA SUM CHÖ KYONG DAM CHEN TS'OG CHE LA
To the Three Roots
and hosts of Dharma– and Oath–bound Protectors,
TSE CHIG NYING NE
DREN PA'I DUNG YÜ KYI
Thinking of you one–pointedly and with yearning
YANG YANG SÖL 'DEB T'UG DAM KÜL LA NA
pray, calling for your attention:
TSE WE JE ZUNG T'OG ME T'UG JE'I
Holding us with your loving kindness and the power of your peerless
and unobstructed compassion,
SAM DÖN CHÖ ZHIN 'DRUB PAR CHIN GYI
Bless us that we attain our aims in accordance with
NGÖN LE MA SHEN MI LÜ RIN CHEN T'OB
By means of former
acts by no means insignificant we have attained this precious human
SÖ NAM MA CHUNG DAM PA'I CHÖ DANG JÄL
Due to merit by no
means small we have met with the Holy Dharma;
LA ME JE ZUNG WANG
JIN DAM NGAG T'OB
Accepted by a Guru, we have received empowerments,
blessings and pith–instructions:
NOR BU RANG LAG NYE PA'I DÜ JUNG
Though we hold such a jewel in our hands at this very
CHÖL CHUNG TRE'U 'DRA WA'I RANG SEM 'DI
childlike as monkeys,
NAM YENG LU DRI 'GONG PO'I WANG SONG
Are continually taken in by the cunning demons of
RANG NOR RANG DAG NYAM LEN MA NÜ TE
And we cannot
use this wealth although it is our very own.
DÄL 'JOR DAM NGAG CHAB
CHIG CHÜ ZÖ SHOR
Freedoms, opportunities and pith–instructions have
simply gone to waste.
DA TA DÖN CHEN 'GAG LA T'UG NYE DÜ
reach the crucial turning–point:
SHÜ TS'E T'OB TS'E NA' WO'I SUNG
Everything we have requested and received has become like a
LÜ 'DI CHÖ ZUG CHÖ PA YIN LOM YANG
Putting on the
appearance of Dharma, we even think we are practitioners
YANG DAG CHÖ PA'I JE MA ZIN
And yet this mind falls far short of
LHA CHÖ TA CHI MI CHÖ DRI MA GÖ
We do not even
understand human Dharma — what need to speak of the
MI CHÖ TSANG MA CHU TRUG GO YÜL TSAM
With only the
vaguest notion of the sixteen rules of correct human conduct,
TÖ CHÖ NGÄN CHE LA NGO TS'A DRÄL
Examining ourselves, we are without
the slightest shame for our own bad deeds.
SHEN TÖ TR'EL SHUNG CH'I
T'AG DRA WA'I JUG
When it comes to others, our patience is as short as
the tail of the drawa mouse,
LHA CHÖ GE CHU YANG DAG NGO MA
And yet we are unable to act in accordance with the ten utterly
pure virtues of the Holy Dharma.
TÖN PA CHIG GI TEN LA CH'OG SHEN
Full of sectarian bias though there is only the one Teacher and one
CHÖ DANG DAM PAR KUR 'DEB LE NGÄN SAG
Teachings and Sages and thus accumulate evil karma:
CHÖ LA TEN NE
DIG PA'I K'UR CHEN KY'ER
Using the Dharma like this is just carrying
along a huge burden of sin.
T'Ö PA CHE ZHIN RANG T'ONG NGA GYÄL
We listen to many teachings but it only increases our
SAM PE CHE DÖN GO WA'I TING MA POK
And our mental analysis
does not penetrate the depths of their meaning.
SO T'AR TS'ÜL TR'IM
SUNG WAR LOM NA YANG
Though we think we keep the Pratimoksha
GE JONG CHÖ SHI GAR SONG CHA ME TOR
Dharmas of the Practitioner" are scattered without trace.
LAB NOR DEN PAR LOM NA YANG
Though we think we possess the
Bodhisattva's precious training,
TS'E ME NAM SHI RI MO'I MAR ME
The "Four Immeasurables" are like a painted picture of a
SANG NGAG DAM TS'IG SUNG WAR LOM NA YANG
think we keep the samaya–commitments of the Secret Mantrayana
TUNG DANG POR TSI ME NANG CHUNG SHOR
Taking the first Root Downfall for
granted, we slip into underestimating it.
LO DOG NAM SHI K'A NE SHE
Though we can mouth explanation of the "Four Thoughts that
Turn the Mind",
DÖN LA DOG MIN 'DIR NANG SHEN PE TÖN
that we do not turn aside from our intentions shows our attachment to
LA MA TEN SHIN MÖ GÜ RIM GYI DRI
Though we rely on
the Guru, our respect and devotion gradually wane —
DAG NANG TS'AB
SU NYAM DROG LOG PAR T'ONG
In the place of pure vision we mistakenly
think ourselves his equals.
DOR JE PÜN LA TSE DUNG KUR SEM
Respect, love and kindness towards Vajra Brothers and Sisters
TS'IG NGÄN TSAM YANG MI ZÖ MÖ CHAR 'BEB
A single bad
word on their part seems intolerable and we shower them with
'DRO DRUG P'A MA SHE PA'I JAM NYING JE
compassion that comes from recognising the beings of the six realms as our
CHANG SEM TING NE MA 'JONG NA BÜN SHIN
mist when not practiced from the depths of Bodhicitta.
KYE DZOG LAM
LA NYAM LEN JE K'ÜL KYANG
Although acting as if we had experienced the
development and completion stages
T'A MÄL 'TRÜL 'JAM 'DI LA LA MA
We have not found any alternative to the endless flow of ordinary,
DO NGAG CHÖ P'UG TONG NYI NGO SHE
Though we know that Voidness is the ultimate teaching of both the
Sutra and Tantra
TONG GO MA CHÖ RANG GYÜ RA TAR GYONG
We have no
decisive understanding of it and our mindstreams have become as hard as
NE LUG GOM GYI RANG TS'UG MA ZIN PAR
Unable to rest in the
self–arisen meditation on Reality As It Is,
K'A KY'ER TA WE GYU
'DRE LUNG LA KUR
We pay mere lip–service to the View, throwing cause
and effect to the wind.
CH'I TAR TS'ÜL 'CHÖ CHÖ LAM ZANG NA
Although outwardly we appear disciplined and
NANG DU CHAG SE 'DÖ NGAM ME TAR 'BAR
attachment, craving, desire and greed blaze like a fire.
LÜ 'DI WEN
PA'I RI LA NE K'ÜL KYANG
Though we keep this body of ours secluded in
SEM 'DI NYIN TS'ÄN BAR ME DRONG YÜL 'DRIM
and night, our minds are incessantly roaming the cities.
T'ÖN PA'I DING TS'E MA LONG SHIN
We don't really trust our own
experience in practice
SHEN GO 'DÖN PA'I SAM JOR JI PA'I
And yet, like children telling stories, we give guidance and
advice to others.
KÖN CHOG T'UG JE LU WA MI SI KYANG
Compassion of the Three Jewels is unfailing and undeceiving,
SHEN PE RANG GI RANG LÜ DOG
Through failing devotion, we harm and cheat
'DI TAR DAM PA'I CHÖ DANG LA MA LA
Thus, though we do
not have wrong beliefs born from lack of trust and faith
YI MA CHE
PA'I LOG TA ME MÖ KYANG
Concerning the Holy Dharma and the
DÜ NGÄN SEM CHEN LE NGÄN K'A MA GANG
We sentient beings of
this degenerate age perform wrong actions and always remain
GO ZHIN SHE ZHIN BAG ME WANG DU SHOR
well what we are doing, we give in to self–destructive
DREN SHE JA RA MA T'ONG GYONG CHEN DAB
protecting mindfulness, we suffer great loss.
DA TA RANG LÖ RANG LA
CHE NYIN MO
Now it is time for mind to examine itself:
T'AM CHE 'TRÜL PA'I K'A NÖN SONG
Everything we have done has only added
to the confusion.
SAM TS'E T'AM CHE NYÖN MONG 'DZIN PAR
Everything we think is tainted by emotional affliction.
WA'ANG DIG PE MA LE ME T'ONG WE
Since it is clear that all our virtuous
actions are mixed with sin,
T'AR T'UG 'DRO SA NGÄN SONG LE SHEN
Where else is there to go, ultimately, but to the lower
DE TAR RANG GI CHÖ TS'ÜL JA SHAG NAM
As to our actions
and patterns of behaviour,
DREN NE RANG GI RANG LA YI CHE CHING
When we call
them to mind we lose confidence in ourselves.
SHEN LA TE KYANG YI
MUG K'A NÖN LE
Examining others only increases alienation
DROG LO PAG P'AB K'EN SU MA JUNG
And we find no one trustworthy to
reassure and help us.
DA NI RANG GO RANG GI MA TÖN NA
If we do
not take ourselves in hand right now,
SHIN JE'I P'O NYA'I LAG TU
TS'Ü ZIN DÜ
When we are caught by the messengers of the Lord of
SHEN PA SÜ KYANG KYOB PA'I RE WA ZE
There will be no one
to protect us when hope is at an end.
RE TONG GUG PE LÜ PA MA TS'OR
Is not waiting with such empty hopes just deceiving
DE NA RANG KYÖN NGÖ ZIN NONG 'GYÖ KYI
and regret let us recognise our own faults —
CHÖ 'GÄL NYE TUNG NYAM
CHAG CHI CHI PA
Wherever we have failed in the Dharma because of error,
lapse or transgression
MI 'CHAB MI BE YE SHE CHEN DEN DRUNG
us not now increase it by concealing it. In the presence of all those who
have the Eye of Wisdom
NYING NE SHAG SO TSE WE ZÖ SHE LA
confess from the depths of our hearts. Of your compassion, forgive
LAM LOG YANG SA'I 'JIG LE KYAB NE KYANG
And protect us from
the terrifying abyss of the wrong path,
YANG DAG T'AR LAM ZIN PAR
UG YUNG SÖL
Reviving us so we attain to the perfect path of
JE JE DRUB DRUB MI TS'E KYÄL NA YANG
spent this life doing this and that,
DÖN NYING LAG TU LÖN PA CHIG
We have not laid hold of the essential meaning.
KÜN SHE CHIG DUG LAM BOR NE
Now, giving up the path on which we know so
much but miss the one, essential point,
CHIG SHE KÜN DRÖL LAM LA
CHI MI 'JUG
Should we not enter the path of knowing the one thing that
will liberate all?
MI LU NGE PA'I RE TÖ CHIG CHOG GÖN
and undeceiving protector, sole certainty and support,
TSA WA'I LA MA
KYAB NE KÜN 'DÜ LA
Root Lama, embodiment of all Refuge,
GÜ PA'I SÖL WA 'DEB LA NA
We pray to you with one–pointed
T'UG JE ZIG SHIG KYAB CHOG DRIN CHEN JE
Look upon us
with compassion, Kindly Lord of Supreme Refuge!
RANG KYÖN RANG GI
T'ONG WAR CHIN GYI LOB
Bless us that we see our own faults.
KYÖN TA 'DÖ ME PAR CHIN GYI LOB
Bless us not to want to look for the
faults in others.
SAM NGÄN DUG TSUB SHI WAR CHIN GYI LOB
us that we pacify harmful, scheming and violent thought.
K'ONG NE 'CHAR WAR CHIN GYI LOB
Bless us that good thoughts arise from
'DÖ CHUNG CHOG SHE DEN PAR CHIN GYI LOB
Bless us so
that we have little desire and know how to be satisfied.
CHA ME DREN PAR CHIN GYI LOB
Bless us so that we remember that the time
of death is uncertain.
'CHI DÜ LO LHAG ME PAR CHIN GYI LOB
us so we have no plans left over when the moment of death
CHÖ LA YI CHE KYE WAR CHIN GYI LOB
Bless us to generate
great confidence in the Dharma.
DAG NANG CH'OG ME 'JONG WAR CHIN
Bless us that we practice impartial pure perception.
MIN MÖ GÜ KYE WAR CHIN GYI LOB
Bless us so that we develop uncontrived
respect and devotion.
LONG ME LO NA T'UNG WAR CHIN GYI LOB
us that we reduce dwelling on unattainable goals.
LO P'UG CHÖ LA TE
NÜ CHIN GYI LOB
Bless us with the power to establish the Dharma in the
depths of our hearts.
CHÖ P'UG DRUB LA TSÖN NÜ CHIN GYI
Please bless us with the ultimate point of the Dharma — the effort
put into practice.
DRUB P'UG RANG GYÜ DRÖL WAR CHIN GYI
Bless us with the ultimate point of the practice — the liberation
of our own mind–streams.
DRUB LA BAR CHE ME PAR CHIN GYI
Bless us that our practice be free of obstacles.
NYUR DU MIN PAR CHIN GYI LOB
Bless us that its fruits quickly
'DRÄL TS'E DÖN DANG DEN PAR CHIN GYI LOB
Bless us that we
liberate all things with which we come into contact.
RE DOG NYI
'DZIN SHIG PAR CHIN GYI LOB
Bless us that we destroy the duality of
hope and fear.
NYI ME YE SHE T'ONG WAR CHIN GYI LOB
that we may see non–dual primordial wisdom.
YE SHE RANG NGO SHE PAR
CHIN GYI LOB
Bless us that we recognise our own primordial
RANG T'OG TSEN SA ZIN PAR CHIN GYI LOB
Bless us that we
reach firm ground.
TSÖL ME DING CHEN T'OB PAR CHIN GYI LOB
us so that we gain absolute and effortless certainty.
YE NE YE SHE
DOR JE'I TS'ÖN CHEN GYI
With the great vajra weapon of primordial
wisdom, present since beginningless time,
'KOR 'DE TONG SOG DÜ CHIG
CHE NE KYANG
May the empty existence of samsara and nirvana be cut with
a single stroke.
MA 'GAG DE CHEN NYEM MA'I GA' TÖN LA
unobstructed bliss of the celebration of Nyema
'DU 'DRÄL ME PAR CHÖ
PE TAG TSEN SHOG
May we ever enjoy an activity that transcends coming
together and separating.
NYAM DÄL LONG NA DUG NGÄL MING TSAM
In the expanse of all–pervasive equalness even the word "suffering"
does not exist.
DE NA DE WAR TS'ÖL K'EN SU SHIG CHI
could there be still searching for happiness?
DE DUG RO NYAM 'DZIN
ME RANG DRÖL GYI
Where happiness and suffering have one taste and
grasping is self–liberated,
KÜN ZANG GYÄL SI TS'E 'DIR T'OB PAR
This is the Kingdom of Samantabhadra. May we attain it in this
Concerning this work, a combination of
prayer, confession of wrong–doing and aspiration, my wife, Sherabma
Rig'dzin Wango, dreamed on the night of the waxing of the moon of the
tenth month of the Water Pig Year, that a girl who had been in her dreams
before appeared and said, "Please now ask Rinpoche to write a prayer" and
Moreover, later, on the night of the tenth day of
the same month, the girl appeared again and said, "You must immediately
help to request the writing of a prayer," and then vanished.
told of the dreams the next morning, but said that not many could recite
the many prayers that already exist. However my wife then requested me to
quickly write a prayer without being too concerned about the length. Since
there seemed to be a need for a prayer requesting protection from the
sickness, famine, weapons and war so prevalent in these times, I conceived
the idea of writing one but it remained only an intention as other things
intervened and it no longer seemed so pressing.
Later on, however,
during the night of the tenth day of the eleventh month, the girl again
appeared in my wife's dreams and said, "My request for a prayer is not a
thing of little importance. There is great need!". Hearing of this dream,
on the morning of the fifteenth day of that month, I got an idea of what
it was I would compose.
On the evening of the fourteenth day of the
next month I prayed one–pointedly to Guru Rinpoche and made an aspiration
for a very meaningful blessing.
At cock's–crow the following
morning I had a dream in which I was sitting inside a large, temple–like
building when suddenly a white man appeared. Young, dressed in white
clothing and with long, flowing locks, he was softly playing the cymbals
and dancing in the clockwise spiraling steps of the Ging as he came
through the door and approached me, closer and closer, chanting the
If you wish to establish the Dharma, plant it in
In the depths of the heart Buddhahood is found.
enter the Buddha–land, purify ordinary and confused grasping.
the perfectly pure Buddha–land is not far away.
in practicing the essence of the Teachings.
Without practice, who can
To perceive one's own worst faults oneself is most
Laying bare one's own faults is the essential
All defects slowly purify themselves
As good qualities
[NOTE: In phonetic Tibetan these verses
would be more or less as follows:
TEN PA 'DZUG NA RANG GI SEM
SEM KYI TING NE SANG GYE NYE YONG NGO
SHING K'AM NYÜL
NA TA MÄL TR'ÜL SHING JONG
NAM DAG SHING K'AM KYI PO DRAM NA
TEN PA'I NYING PO DRUB LA TSÖN 'DRÜ KYE
DRUB PA MA JE DRUB PA
SU YI T'OB
RANG KYÖN NGEN PA RANG GI T'ONG WAR KA'
T'ER 'DÖN DAM PA'I NE CHIG YIN
NAM SHIG KYÖN GYI CHA NAM SANG RIM
YÖN TEN CHA SHE 'PEL SHING GYE PAR 'GYUR]
At the end of
each line he gradually increased the volume of the cymbals and at the end
he departed playing very loudly which roused me. Immediately upon
awakening I remembered his words and knew that their meaning had to do
with the training in what to abandon and what to adopt.
regret at having seen my only father, Guru Padmasambhava, directly in
front of me without having recognised him, with longing devotion, this old
father of the Nyingma, Jigdräl Yeshe Dorje, wrote this down in accordance
with his own experience. May it be beneficial!
MANGALAM — May all be perfectly auspicious!