Lama Chöpa Puja 1 The Guru Puja 92 Lama Chöpa Puja Foundation for the Preservation of the Mahayana Tradition Education Services 2 Lama Chöpa Puja Lama Chöpa Puja 91 FPMT Education Department The aim of the Education Department at FPMT International Office is to serve the needs of Dharma centers and individuals in the area of Ti- betan Buddhist educational and spiritual materials. This includes prayers and practice texts, retreat sadhanas and other practice materials, a variety of study texts and translations, deity images for meditation, and curricu- lar materials for study programs in FPMT Dharma centers. One of our principal objectives is to serve as a repository for a wide variety of practice texts primarily within the Gelug tradition, especially those authored or translated by Lama Zopa Rinpoche and Lama Thubten Yeshe. We work in close collaboration with the Lama Yeshe Wisdom Archive, Boston, Massachusetts, which serves as a repository for the commen- taries and transcripts of teachings by Lama Zopa Rinpoche and Lama Yeshe. If we can be of service to you in any way, please contact us at: Education Department FPMT International Office 125B La Posta Road Taos, New Mexico 87571 USA Tel: (505)758-7766 Email:
[email protected] Lama Chöpa Puja 3 Contents Lama Chöpa Puja 5 Lama Chöpa Tsog Offering 50 Lama Chöpa Lam-Rim Prayer 60 Diagram of the Lama Chöpa Merit Field 86 Guide to the Lama Chöpa Merit Field Diagram 87 241001A4.5bklt Guru Puja Practices 90 Lama Chöpa Puja 4 Lama Chöpa Puja **Although this puja may be performed by anyone, a maha- anuttara yoga tantra empowerment is required in order to receive a commentary to the text. Lama Chöpa Puja 89 Care of Dharma Books Dharma books contain the teachings of the Buddha; they have the power to protect against lower rebirth and to point the way to liberation. There- fore, they should be treated with respect – kept off the floor and places where people sit or walk – and not stepped over. They should be covered or protected for transporting and kept in a high, clean place separate from more mundane materials. Other objects should not be placed on top of Dharma books and materials. Licking the fingers to turn pages is considered bad form as well as negative karma. If it is necessary to dispose of written Dharma materials, they should be burned rather than thrown in the trash. When burning Dharma texts, it is taught to first recite a prayer or mantra, such as OM, AH, HUM. Then, you can visualize the letters of the texts (to be burned) absorbing into the AH and the AH absorbing into you, transmitting their wisdom to your mindstream. After that, as you continue to recite OM, AH, HUM, you can burn the texts. Lama Zopa Rinpoche has recommended that photos or images of holy beings, deities, or other holy objects not be burned. Instead, they should be placed with respect in a stupa, tree, or other high, clean place. It has been suggested to put them into a small structure like a bird house and then seal the house. In this way, the holy images do not end up on the ground. Lama Chöpa Puja 5 Composed by the First Panchen Lama Losang Chökyi Gyältsän with practice additions from Lama Zopa Rinpoche Lama Chöpa Puja 88 Lama Chöpa Puja Colophon This translation of the Lama Chopa, Ritual Offering to the Guru, from the beginning through the tsog offering, and including the offering of the remaining tsog, was compiled in Septem- ber 1996 by Gelong Thubten Dondrub (Neil Huston) by relying on previous translations of Alex Berzin, Martin Willson, Geshe Thupten Jinpa, and original contributions by the edi- tor. It was revised in August 2000 and again in February 2001. The outline points and headings were added from the original translation by Martin Willson that appeared in Rites and Prayers, Wisdom Publications, 1985. The translation of the lam-rim prayer portion of this ritual was reprinted with permission from Snow Lion Publications from The Union of Bliss and Emptiness, by His Holiness the Dalai Lama, Snow Lion, 1985. The short practice of Samayavajra (Damtsig Dorje Depa) is an excerpt from teachings on Lama Chöpa given by Lama Zopa Rinpoche at Tushita Retreat Centre, India, in July 1986 and February 1988, and at Mahamudra Centre, New Zealand, in November 1987. It was compiled from notes and tapes and originally edited by Ven. Ailsa Cameron, then lightly edited for inclusion herein. The short prayer Practicing Guru Devotion with the Nine Attitudes was written by the highly attained lama, Shabkar Tsokdrug Rangdrol. It was translated by Lama Zopa Rinpoche at Aptos, California, in February 1999 and edited by the Lama Yeshe Wisdom Archive Editing Group at Land of Medicine Buddha, in March 1999. The diagram of the Lama Chöpa merit field on p. 86 was reprinted from Liberation in Our Hands, Part One: The Preliminaries, by Pabongkha Rinpoche, translated by Geshe Lobsang Tharchin with Art Engle, MSTP, 1990. It has been reprinted with permission from Mahayana Sutra and Tantra Press. The explanation to this diagram appearing on p. 87 is a condensed version of the guide to the diagram appearing in that text and was compiled by FPMT Education Services. This entire practice has been lightly edited by Ven. Constance Miller, FPMT Education Services, October 2001 for consistency of grammar and spelling. 6 Lama Chöpa Puja This practice text is a combination of the original Lama Chöpa text by Panchen Losang Chökyi Gyältsän and additional prayers and practices according to the instructions of Lama Zopa Rinpoche. Verses from the original Lama Chöpa text are numbered and indented; additions are not. Notes regarding this practice: Altar and Gompa Set-up · A picture of the Lama Chöpa merit field · Set out nine water bowls (10 bowls are also acceptable) from our left to right (in accor- dance with father tantra): 4 waters, pushpe, dhupe, aloke, gandhe, naividya (shapta is our voices and instruments). · Bala and mandana (meat/cheese and alcohol/black tea/fruit juice). The Dalai Lama has said that when doing tsog for large gatherings where some of the participants are from other Buddhist traditions or would not understand the offering of meat and alcohol, it is also acceptable to offer cheese in place of meat and juice in place of alcohol. · Food and beverage offerings for tsog. NOTE: When seating monks and nuns in the front, it is customary to seat monks on the left side of the throne (when facing the throne) and nuns on the right. During “big pujas” (these are defined as self-initiations or long pujas and pujas with extensive offerings, etc.) one can offer a stick of incense for the lama or geshe to hold during the verses of invocation. Ritual implements At least one member of the assembly should have dorje, bell, and inner offering. A damaru is also good to use. Drums, horns (gyaling only), and conch shells are optional. NOTE: Those who are sincerely interested in performing this practice in all its richness should get detailed instructions from a qualified teacher regarding how exactly to do this practice, when to do which mudras, and so forth. In hopes of being of assistance to those not familiar with all aspects of tantric practice, small symbols of bells and damarus appear in the margins throughout the following text to help the practitioner know when one should play these instruments. It is hoped that these small indications will be helpful. Other symbols that appear and their meanings are: lotus mudra prostration mudra showing the dorje Lama Chöpa Puja 87 Guide to the Lama Chöpa Merit Field diagram In the center is A. Lama Losang Thubwang Dorje Chang, one’s own root guru appearing in the outer form of Je Tsong Khapa, the inner form of Shakyamuni Buddha, and the secret form of Vajradhara. To Lama Losang Thubwang Dorje Chang’s right (our left) is the Method Lineage, indicated by B. Maitreya in the center, flanked by Asanga (1) above and on our right, and Vasubandhu (2) above and on our left, and encircled by the other lamas of this lineage. To the right (Lama Losang Thubwang Dorje Chang’s left) is the Wis- dom Lineage, indicated by C. Manjughosha in the center, who appears with Nagarjuna (1), left and above, and Aryadeva (2), right and above, and is encircled by the other lamas of this lineage. Below both the Method and Wisdom Lineages appear the Kadam Lam- rim Lineage (encircling D. Gonpawa Wangchug), the Kadam Trea- tise Lineage (encircling E. Geshe Potowa Rinchen Säl), and the Kadam Instruction Lineage (encircling F. Chen-nga Tsultrim Bar). Below these, on both the Method and Wisdom sides appear the Gelug Lineage lamas, encircling G. Je Tsong Khapa. Above Lama Losang Thubwang Dorje Chang are the various practice lineages: the Guhyasamaja Lineage below H. Guhyasamaja; the Vajrabhairava Lineage below I. Vajrabhairava; the Ganden Oral Transmission Lineage below J. Vajradhara; the Kadam Lineage of Sixteen Drops below K. Atisha; and the Chakrasamvara Lineage below L. Heruka Chakrasamvara. Directly below Lama Losang Thubwang Dorje Chang appear one’s own root guru (N.) flanked by one’s own other direct Dharma teachers. Below them appear: O. maha-anuttara yoga tantra deities; P. yoga tantra deities; Q. charya tantra deities; R. kriya tantra deities; S. Sutrayana buddhas; T. bodhisattvas; U. solitary realizer arhats; V. shravaka arhats; W. dakas and dakinis; X. Dharma protectors; Y. the guard- ians of the four directions. Lama Chöpa Merit Field diagram Lama Chöpa Puja 7 Practice tips · It is best to always offer tsog to the lama or to the throne of the lama, even if the lama is not present. This is auspicious to create the cause for the lama to be present. · Offering the tsog to the lama, verse 68, can either be sung by only those actually present- ing the offerings or by the entire assembly. · The lama’s response, verse 69, should be started by the lama, then everyone can join in. · The remaining tsog that one gives back when the plate/bowl is passed around should be “unclean” – i.e., a piece from which you have eaten a bit. A second “clean” part should be added to the plate from the altar offerings. · When collecting the leftover tsog, start from the back of the assembly hall and move toward the front. Collect from the Sangha members after the laity, ending with the most senior Sangha, and then collect from the presiding master last. Add the remaining bala and mandana to the plate. If it is still light outside, it is not necessary to accompany the leftover tsog with a stick of lighted incense. After dark, a burning stick of incense or other form of light should always accompany the leftover tsog. · It is best to sing the tong-len verse of the lam-rim section (verse 95) three times in Tibetan using the proper tunes. One can also recite it once in English and then with tunes as you like. · Ven. Ribur Rinpoche advises not to recite verse 115 if the lama is physically present. This is auspicious for the lama to remain. However, not all monasteries follow this tradition (e.g., Sera Je or Kopan). · It has been suggested that when passing out the tsog food offerings, it is good to provide paper bags or plates to each practitioner in order to prevent the offerings from being put on the ground or from getting stepped on or over. 86 Lama Chöpa Puja Diagram of the Lama Chöpa Merit Field 8 Lama Chöpa Puja Lama Chöpa Puja LC 2 Rab kar ge sem chhen pöi ngang nyi nä Dag dang kha nyam ma gän sem chän nam Deng nä ji si jang chhub nying pöi bar La ma kön chhog sum la kyab su dro According to the instructions of Lama Zopa Rinpoche, recite one mala (108 times) of each homage below, adding the last line, “La ma yi dam....” As you recite each mala, think that during the first half you are purifying mistakes and during the second half you are receiving blessings. During the simple performance of Lama Chöpa puja, one generally recites only LC3 3 times. LC 3 Namo gurubhya Namo buddhaya Namo dharmaya Namo sanghaya (3x) or La ma yi dam kön chog sum la kyab su chi wo (1 mala of each line) Taking Refuge and Generating Bodhichitta Sang gyä chhö dang tshog kyi chhog nam la Jang chhub bar du dag ni kyab su chhi Dag gi jin sog gyi pa sö nam kyi Dro la phän chhir sang gyä drub par shog (3x) The Four Immeasurable Thoughts Sem chän tham chä nye ring chhag dang dang Dräl wäi tang nyom la nä na chi ma rung Nä par gyur chig / nä par dag gi ja wo De tar je nü par la ma lhä jin gyi lab tu söl Sem chän tham chä de wa dang De wäi gyu dang dän na chi ma rung Lama Chöpa Puja 85 Just as the brave Manjushri, and Samantabhadra, too, Realized things as they are, I also dedicate all these merits in the best way, So that I may follow their perfect example. I dedicate all these roots of virtue With the dedication praised as the best By the Victorious Ones of the three times, So that I might perform the noble bodhisattva’s deeds. Long life prayer for Lama Zopa Rinpoche You who uphold the Subduer’s (thub) moral way; Who serve as the bountiful bearer (zö)-of-all, Sustaining, preserving, and spreading Manjunath’s victorious doctrine (tän); Who masterfully accomplish (drub pa) magnificent prayers honoring the Three Jewels, Protector of myself and others, your disciples: please, please live long! Long life prayer for H. H. the Dalai Lama In the land encircled by snow mountains You are the source of all happiness and good; All-powerful Chenrezig, Tenzin Gyatso Please remain until samsara ends. Requesting prayer to Lama Tsong Khapa You are Avalokiteshvara, great treasure of compassion not aimed at true existence, And Manjushri, master of flawless wisdom, Optional: [As well as Vajrapani, destroyer of hordes of demons without exception,] Tsong Khapa, crown jewel of the sages of the land of snows, Losang Dragpa, at your feet I make requests. Lama Chöpa Puja 9 Lama Chöpa Puja LC 2 From the state of an exalted white virtuous mind, I and all infinite mother sentient beings of old, From this moment until our supreme enlightenment go for refuge to the guru Triple Gem. According to the instructions of Lama Zopa Rinpoche, recite one mala (108 times) of each homage below, adding the last line, “To the guru....” As you recite each mala, think that during the first half you are purifying mistakes and during the second half you are receiving blessings. During the simple performance of Lama Chöpa puja, one generally recites only LC3 3 times. LC 3 To the guru I go for refuge To the Buddha I go for refuge To the Dharma I go for refuge To the Sangha I go for refuge (3x) or To the guru, the deity, and the Three Jewels I go for refuge. (1 mala) Taking Refuge and Generating Bodhichitta I go for refuge until I am enlightened. To the Buddha, the Dharma, and the Supreme Assembly. By my my merits from giving and other perfections, May I become a buddha to benefit all sentient beings. (3x) The Four Immeasurable Thoughts How wonderful it would be if all sentient beings were to abide in equa- nimity, free from hatred and attachment. May they abide in equanimity. I myself will cause them to abide in equanimity. Please, guru-deity, bless me to be able to do this. How wonderful it would be if all sentient beings had happiness and the cause of happiness. 84 Lama Chöpa Puja Jam päl pa wö ji tar khyen pa dang Kün tu zang po de yang de zhin te De dag kün gyi je su dag lob chhir Ge wa di dag tham chä rab tu ngo Dü sum sheg päi gyäl wa tham chä kyi Ngo wa gang la chhog tu ngag pa de Dag gi ge wäi tsa wa di kün kyang Zang po chö chhir rab tu ngo war gyi Long life prayer for Lama Zopa Rinpoche Thub tshül chhang zhing jam gön gyäl wäi tän Dzin kyö pel wä kün zö dog por dzä Chhog sum kur wäi leg mön thu drub pa Dag sog dül jäi gön du zhab tän shog Long life prayer for H. H. the Dalai Lama Gang ri ra wäi khor wä zhing kham dir Phän dang de wa ma lü jung wäi nä Chän rä zig wang tän dzin gya tsho yi Zhab pä si thäi bar du tän gyur chig Requesting prayer to Lama Tsong Khapa Mig me tse wäi ter chhen chän rä zig Dri me khyen päi wang po jam päi yang [Dü pung ma lü jom dzä sang wäi dag] Gang chän khä päi tsug gyän tsong kha pa Lo zang drag päi zhab la sol wa deb 10 Lama Chöpa Puja Dän par gyur chig / dän par dag gi ja wo De tar je nü par la ma lhä jin gyi lab tu söl Sem chän tham chä dug ngäl dang Dug ngäl gyi gyu dang dräl na chi ma rung Dräl war gyur chig / dräl war dag gyi ja wo De tar je nü par la ma lhä jin gyi lab tu söl Sem chän tham chä tho ri dang Thar päi de wa dam pa dang ma dräl na chi ma rung Mi dräl war gyur chig / mi dräl war dag gi ja wo De tar je nü par la ma lhä jin gyi lab tu söl (3x) LC4 Ma sem chän kün gyi dön gyi chhir Dag nyi la ma lhar gyur nä Sem chän tham chä la ma lhäi Go phang chhog la gö par ja (3x) Meditate here on generating special bodhichitta in order to enter into the practice of tantra. Generating Special Bodhichitta LC 5 Ma sem chän tham chä kyi dön du dag gi Tshe di nyi la nyur wa nyur war dö mäi sang gyä La ma lhäi go phang ngön du jä LC 6 Ma sem chän tham chä dug ngäl lä dräl De chhen sang gyä kyi sa la gö par ja Dei chhir du lam zab mo la ma lhäi Näl jor nyam su lang war gyi wo (3x) Dissolve and absorb the refuge merit field and meditate on the three kayas. Then you arise in the form of your yidam. LC 1 De chhen ngang lä rang nyi la ma lha Gang der säl wäi ku lä ö zer tshog Chhog chur thrö pä nö chü jin lab pä Dag pa rab jam ba zhig yön tän gyi Kö päi khyä par phün sum tshog par gyur Lama Chöpa Puja 83 May all be auspicious for me to be free, here and now, from all misfortune and hardship And thus to enjoy a glorious and perfect celestial treasure Of temporal and ultimate virtue and goodness. LC 119 May all be auspicious for the Buddha’s teachings to endure long Through your centers of Dharma, omniscient Losang Dragpa, Being filled with hosts of monks and yogis striving Single-pointedly to master the three pure trainings. LC 120 Having requested your blessings, Losang Dragpa, Who from the time of your youth made requests to the supreme guru-deity, May all be auspicious for you, O Losang Vajradhara, Spontaneously to grant the wishes of others. LC 121 May all be auspicious for all my desired endowments to swell like a lake in the summer rains Bringing an unbroken flow of rebirths of leisure in faultless families So that I may pass my days and nights with your holy Dharma, Venerable Losang, and thus delight in the glories of perfection. LC 122 By the collection of whatever virtues I and others have done and shall do from now until enlightenment, May all be auspicious, holy venerable one, for your body of form To remain in this land immutable like a vajra. Dedication Prayers Through the merits of these virtuous actions, May I quickly attain the state of a guru-buddha And lead all living beings, without exception, Into that enlightened state. May the supreme jewel bodhichitta That has not yet arisen, arise and grow, And may that arisen not diminish, But increase more and more. Lama Chöpa Puja 11 May they have happiness and its cause. I myself will cause them to have these. Please, guru-deity, bless me to be able to do this. How wonderful it would be if all sentient beings were free from suffer- ing and its cause. May they be free of suffering and its cause. I myself will free them from these. Please, guru-deity, bless me to be able to do this. How wonderful it would be if all sentient beings were never separated from the happiness of higher rebirth and liberation. May they never be separated from these. I myself will cause them never to be separated from these. Please, guru-deity, bless me to be able to do this. (3x) LC4 For the sake of all mother sentient beings I shall become a guru-deity And place all sentient beings In the supreme state of a guru-deity. (3x) Meditate here on generating special bodhichitta in order to enter into the practice of tantra. Generating Special Bodhichitta LC 5 For the sake of all mother sentient beings I shall quickly, quickly, in this very life, Attain the state of a primordial guru-yidam buddha. LC 6 I shall free all mother sentient beings from suffering And place them in the great bliss of buddhahood; Therefore, I shall now practice The profound path of guru-yidam yoga. (3x) Dissolve and absorb the refuge merit field and meditate on the three kayas. Then you arise in the form of your yidam. LC 1 From within great bliss, I arise as a guru-deity. From my clear body, masses of light rays radiate into the ten directions, Blessing the world and its beings. All becomes perfectly arrayed with only infinitely pure qualities. 82 Lama Chöpa Puja Nä kab thar thug ge leg nam khäi dzö Phün tshog päl la röl päi tra shi shog LC 119 Kün khyen lo zang drag päi chhö kyi der Lab sum nam dag tse chig drub la tsön Näl jor rab jung tshog kyi yong gang wäi Thub tän yün du nä päi tra shi shog LC 120 Zhön nüi dü nä la ma lha chhog la Söl wa tab pä lo zang drag pa yi Jin lab zhug nä zhän dön lhün gyi drub Lo zang dor je chhang gi tra shi shog LC 121 Dö güi jor wa yar kyi tsho tar phel Kyön me rig kyi däl dro gyün chhä me Nyin tshän lo zang dam päi chhö kyi da Phün tshog päl la röl päi tra shi shog LC 122 Dag sog nam kyi deng nä jang chhub bar Gyi dang gyi gyur ge wa chi sag pa Zhing dir je tsün dam päi zug kyi ku Gyur me dor je tar tän tra shi shog Dedication Prayers Ge wa di yi nyur du dag La ma sang gyä drub gyur nä Dro wa chig kyang ma lü pa De yi sa la gö par shog Jang chhub sem chhog rin po chhe Ma kye pa nam kye gyur chig Kye wa nyam pa me pa yang Gong nä gong du phel war shog 12 Lama Chöpa Puja LC 7 OM AH HUM (3x) LC 8 Ngo wo ye she la nam pa nang chhö dang chhö dzä so söi nam pa je lä wang po drug gi chö yül du de tong gi ye she khyä par chän kye pä sa dang bar nang nam khäi khyön tham chä yong su khyab päi chhi nang sang wäi chhö trin dam dzä chän zig sam gyi mi khyab pä gang war gyur Generating the Field of Merit Visualization LC 9 De tong yer me lha lam yang par Kün zang chhö trin thrig päi ü Lo ma me tog drä bü yong dze Dö güi pag sam jön päi tser Dong nga bar wäi rin chhen thri teng Chhu kye nyi da gyä päi teng LC 10 Ka drin sum dän tsa wäi la ma Sang gyä kün gyi ngo wo nyi Nam pa ngur mig dzin päi ge long Zhäl chig chhag nyi dzum kar thro Chhag yä chhö chhä yön pa nyam zhag Dü tsi gang wäi lhung ze nam Gur gum dang dän chhö gö sum söl Ser dog pän zhä ü la dze LC 11 Thug kar khyab dag dor je chhang wang Zhäl chig chhag nyi ku dog ngo Dor dril zung nä ying chhug mar khyü Lhän kye de tong röl pä gye Nam mang rin chhen gyän gyi trä shing Lha dzä dar gyi na zä lub LC 12 Tshän pei gyän dän ö zer tong bar Ja tshön na ngä kor wäi ü Dor je kyil trung tshül gyi zhug päi Phung po nam dag de sheg nga Lama Chöpa Puja 81 Praying to be cared for by the guru and dissolving the field of merit Praying to be cared for by the guru during all future lives LC 113 In short, I seek your blessings, my protector, to be cared for by you from birth unremittingly throughout all my lives, And thus to become your chief disciple, Holding every secret of your body, speech, and mind. LC 114 Protector, please grant that all be auspicious for me to be foremost among your very first circle of disciples wherever you manifest buddhahood, So that all my temporal and ultimate wishes, without exception, May be effortlessly and spontaneously fulfilled. Dissolving the field of merit to receive inspiration LC 115 Having thus been entreated, supreme gurus, pray grant this request: So that you may bless me, happily alight on the crown of my head And once again set your radiant feet Firmly at the corolla of my lotus heart. Dedication of Merits LC 116 Whatever white virtues I have thus created I dedicate as causes Enabling me to uphold the holy Dharma of scriptures and insights And to fulfill without exception the prayers and deeds Of all the buddhas and bodhisattvas of the three times. LC 117 By the force of this merit in all my lives May I never be parted from Mahayana’s four spheres And may I reach the end of my journey along the paths of Renunciation, bodhichitta, the pure view, and the two stages. Verses of Auspiciousness LC 118 Through the excellence of whatever white virtues there are in samsara and nirvana, Lama Chöpa Puja 13 LC 7 OM AH HUM (3x) LC 8 Pure clouds of outer, inner, and secret offerings pervade the reaches of space, earth, and sky, spreading out inconceivably. In essence, they are wisdom-knowledge, in aspect, inner offerings and various offering objects. As enjoyments of the six senses, they function to generate the special wisdom-knowledge of voidness and bliss. Generating the Field of Merit Visualization LC 9 In the vast space of indivisible bliss and void, Amidst billowing clouds of Samantabhadra offerings, At the crest of a wish-granting tree, adorned with leaves, flowers, and fruit, Is a lion throne ablaze with precious gems on which is a lotus, sun, and full moon. LC 10 There sits my root guru, kind in all three ways, in essence all buddhas, In aspect a saffron-robed monk, with one face, two arms, and a radiant white smile; Right hand in the gesture of expounding the Dharma, left in meditative pose holding a begging bowl full of nectar. You wear three lustrous saffron robes and your head is crowned by a golden pandit’s hat. LC 11 In your heart sits all-pervading lord Vajradhara, with a blue body, One face, two arms, holding vajra and bell, embracing Vajradhatu Ishvari. You delight in the play of simultaneous bliss and void, Are adorned with jeweled ornaments of many designs, And clothed in garments of heavenly silk. LC 12 Radiant with countless light rays, adorned with the major and minor signs, You sit in the vajra position encircled by a five-coloured rainbow. Your skandhas are the five sugatas; your four elements the four consorts; 80 Lama Chöpa Puja Praying to be cared for by the guru and dissolving the field of merit Praying to be cared for by the guru during all future lives LC 113 Dor na kye zhing kye wa tham chä du Gön po khyö kyi dräl me je zung nä Ku sung thug kyi sang wa kün dzin päi Sä kyi thu wor gyur war jin gyi lob LC 114 Gön khyö gang du ngön par sang gyä päi Khor gyi thog ma nyi du dag gyur te Nä kab thar thug gö dö ma lü pa Bä me lhün gyi drub päi tra shi tsöl Dissolving the field of merit to receive inspiration LC 115 De tar söl wa tab pä la ma chhog Jin gyi lab chhir gye zhin chi wor jön Lar yang nying gäi pä mäi zeu dru la Zhab sen ö chhag tän par zhug su söl Dedication of Merits LC 116 Di tar gyi päi nam kar ge wa yang Dü sum de sheg sä chä tham chä kyi Dzä pa mön lam ma lü drub pa dang Lung tog dam chhö dzin päi gyu ru ngo LC 117 De yi thu lä tshe rab kün tu dag Theg chog khor lo zhi dang mi dräl zhing Nge jung jang sem yang dag ta wa dang Rim nyi lam gyi drö pa thar chhin shog Verses of Auspiciousness LC 118 Si zhii nam kar ji nye ge tshän gyi Deng dir mi shi gü pa kün dräl te 14 Lama Chöpa Puja Kam zhi yum zhi kye chhe tsa gyü Tshig nam jang chhub sem pa ngö Ba pu dra chom nyi thri chhig tong Yän lag thro wöi wang po nyi Ö zer chhog kyong nö jin sang wa Jig ten pa nam zhab kyi dän LC 13 Tha kor rim zhin ngö gyü la ma Yi dam kyil khor lha tshog dang Sang gyä jang sem pa wo kha dro Tän sung gya tshö kor nä zhug LC 14 De dag go sum dor je sum tshän HUM yig ö zer chag kyu yi Rang zhin nä nä ye she pa nam Chän drang yer me tän par gyur Invocation (with burning incense) LC16 Chö nam rang zhin dro ong kün dräl yang Na tshog dül jäi sam pa ji zhin du Chir yang chhar wäi khyen tsei thrin lä chän Kyab gön dam pa khor chä sheg su söl LC 15 Phün tshog de leg jung nä dü sum gyi Tsa gyü la ma yi dam kön chhog sum Pa wo kha dro chhö kyong sung tshog chä Thug jei wang gi dir sheg tän par zhug LC 17 OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIVARA EH HYA HI JAH HUM BAM HOH Ye she pa nam dam tshig pa dang nyi su me par gyur Prostrations Prostration to the guru as sambhogakaya LC 18 Gang gi thug je de wa chhen pöi ying Ku sum go phang chhog kyang kä chig la Tsöl dzä la ma rin chhen ta büi ku Dor je chän zhab mor chhag tshäl lo Lama Chöpa Puja 79 Like a mirage, a dream, or the moon’s image on a still lake. Training the mind in particular in the profound middle view LC 108 Samsara and nirvana lack even an atom of true existence While cause and effect and dependent arising are infallible. I seek your blessings to discern the import of Nagarjuna’s thought – That these two are complementary and not contradictory. Training the mind in the uncommon path of the Vajrayana Preparing oneself for the tantric path, and keeping tantric vows and pledges purely LC 109 And thereupon, I seek your blessings that I may cross the ocean of tantra Through the kindness of my navigator Vajradhara, By holding my vows and words of honor, the roots of all powerful attainments, more dear than my life. Practicing the two stages of highest yoga tantra LC 110 I seek your blessings to cleanse all stains of ordinary appearance and grasping Through the first stage yoga of transforming birth, Death, and the bardo into the three bodies of a buddha, So that whatever appears may arise as the deity. Practicing the completion stage of highest yoga tantra LC 111 I seek your blessings to actualize in this life the path of unity Of clear light and the illusory body that arises From placing your feet, my protector, in the eight petals of my heart at the very center of my central channel. Practicing transference of consciousness at the time of death LC 112 Should I not have completed the points of the path at the time of death, I seek your blessings that I may be led to a pure land Either through the instructions of applying the five forces Or by the forceful means to enlightenment, the guru’s transference of mind. Lama Chöpa Puja 15 Your sense spheres, channels, sinews, and joints are actually bodhisattvas. Your hair pores are 21,000 arhats; your limbs the wrathful protectors; the light rays directional guardians, lords of wealth, and attendants, While all worldly gods are cushions for your feet. LC 13 Surrounding you in their respective order sit The direct and lineage gurus, yidams, hosts of mandala deities, Buddhas, bodhisattvas, heroes, and dakinis Encircled by an ocean of Dharma protectors. LC 14 The three vajras mark their three doors. From HUM hooked light rays radiate To invite the wisdom beings from their natural abode To inseparably abide. Invocation (with burning incense) LC 16 Though all things are totally free of inherent coming and going, Still you arise through your virtuous conduct of wisdom and loving compassion According to the dispositions of your varied disciples. Holy refuge protectors, please come forth with your retinues. LC 15 Source of goodness and well-being throughout the three times: Root and lineage gurus, yidams, Three Jewels of refuge, heroes, Dakinis, Dharma protectors, and hosts of guardians: By the power of your compassion come forth and abide steadfast. LC 17 OM GURU BUDDHA BODHISATTVA DHARMAPALA SAPARIVARA EH HYE HIH JAH HUM BAM HOH The wisdom and commitment beings become non-dual. Prostrations Prostration to the guru as sambhogakaya LC 18 Your compassion grants even the sphere of bliss, The supreme state of the three kayas, in an instant. Guru with a jewel-like body, vajra holder, I prostrate at your lotus feet. 78 Lama Chöpa Puja Nang yang den par me päi tshül tog nä Gyu mäi ting dzin dzog par jin gyi lob Training the mind in particular in the profound middle view LC 108 Khor dä rang zhin dül tsam me pa dang Gyu drä ten drel lu wa me pa nyi Phän tshün gäl me drog su chhar wa yi Lu drub gong dön tog par jin gyi lob Training the mind in the uncommon path of the Vajrayana Preparing oneself for the tantric path, and keeping tantric vows and pledges purely LC 109 De nä dor je dzin päi de pön gyi Drin lä gyü de gya tsöi jing gäl te Ngö drub tsa wa dam tshig dom pa nam Sog lä che par dzin par jin gyi lob Practicing the two stages of highest yoga tantra LC 110 Kye shi bar do gyäl wäi ku sum du Gyur wäi rim pa dang pöi näl jor gyi Tha mäl nang zhen dri ma kün jang te Gang nang lha kur chhar war jin gyi lob Practicing the completion stage of highest yoga tantra LC 111 Nying gäi dab gyä lhu tii ü dag tu Gön khyö zhab sen kö pa lä jung wa Wö säl gyu lü zung du jug päi lam Tshe dir ngön du gyur war jin gyi lob Practicing transference of consciousness at the time of death LC 112 Lam na ma zin chhi wäi dü je na Tsän thab tshang gya la mäi pho wa ni Tob nga yang dag jar wäi dam ngag gi Dag päi zhing du drö par jin gyi lob 16 Lama Chöpa Puja Prostration to the guru as nirmanakaya LC 19 Rab jam gyäl wa kün gyi ye she ni Gang dül chir yang chhar wäi thab khä chhog Ngur mig dzin päi gar gyi nam röl pa Kyab gön dam päi zhab la chhag tshäl lo Prostration to the guru as dharmakaya LC 20 Nye kün bag chhag chä pa drung chhung zhing Pag me yön tän rin chhen tshog kyi ter Phän de ma lü jung wäi go chig pu Je tsün la mäi zhab la chhag tshäl lo Prostration to the guru as the manifestation of the Three Jewels LC 21 Lhar chä tön pa sang gyä kün gyi ngö Gyä thri zhi tong dam chhö jung wäi nä Phag tshog kün gyi ü na lhang nge wa Drin chän la ma nam la chhag tshäl lo Prostration to the guru as the manifestation of all the buddhas of the ten directions LC 22 Dü sum chhog chur zhug päi la ma dang Rin chhen chhog sum chhag ö tham chä la Dä ching mö pä tö yang gya tshor chä Zhing dül nyam päi lü trül chhag tshäl lo Offerings Offering Cloud Mantra AT-/-3R-S-$-7-+J, 2#-?-