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Jamgön Kongtrul Lodrö Thayé

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Texts belonging to (and related to) the Rinchen Terdzö (rin chen gter mdzod) or Precious Treasury of Revelations, one of the five treasuries of Jamgön Kongtrul Lodrö Thayé (1813–1899). Note that the volume numbers below correspond to the Shechen Publications edition (2007–2008):

Volume 1

This epic of Guru Padmasambhava, as recorded by Khandro Yeshe Tsogyal, was revealed by Jamgön Kongtrul Lodrö Thaye as a “siddhi”. The text consists of ten short chapters, each related to a different aspect of the master’s life and activities.

Extracted from the famous collection of the life stories of 108 treasure revealers called A Precious Garland of Lapis Lazuli, this account of Guru Padmasambhava's life and liberation synthesises and even comments upon earlier sources.

Jamgön Kongtrul composed this biographical prayer (rnam thar gsol 'debs) to Jamyang Khyentse Wangpo by extracting verses from a longer prayer to the masters of the Shangpa Kagyü lineage. For this edition, which is found in the Rinchen Terdzö, Jamyang Khyense Chökyi Lodrö composed three additional verses that refer to Khyentse Wangpo's parinirvāṇa and rebirth.

This prayer to Jamgön Kongtrul was composed by the master himself at the request of one of his disciples. It contains references to his life and the qualities he considers important, such as—to adopt the words of the text—the pure perception, with which he upheld all Buddha's teachings impartially.

Jamgön Kongtrul’s biographical prayer to Chokgyur Dechen Lingpa (1829–1870) details the master's life and legacy, especially his terma revelations and accomplishments. The text is included within the Rinchen Terdzö collection.

This prayer beautifully summarizes the Padma Kathang (The Chronicles of Padma), one of the most famous and influential of Guru Padmasambhava's many biographies. It reveals how Guru Rinpoche manifests in an infinite variety of forms in order to protect and spread the Buddhadharma.

This prayer in 26 verses recounts the major events of the life of Guru Padmasambhava, from his miraculous birth upon a lotus to his final departure from Tibet for the land of the rakṣasas. Upon recollecting each stage or episode in the Guru's life, the reader requests empowerment and blessings.

A prayer to Guru Rinpoche recounting eleven significant deeds in his life: 1) forming the enlightened intention to tame beings, 2) descending into the lotus flower, 3) spontaneously taking birth, 4) enjoying the pleasures of a prince, 5) taking ordination, 6) practicing various austerities, 7) overcoming Māra's hosts, 8) attaining complete awakening, 9) turning the wheel of the Dharma, 10) engaging in yogic disciplines, and 11) hiding terma treasures to spread the Dharma far and wide.

Tāranātha composed this biography of Padmasambhava in 1610. It is unique insofar as it does not follow the version of the life-story recounted in numerous terma texts. Instead, it follows the historical perspective of the Testimony of Ba, as well as several Nyingma tantras and their commentaries.

Volume 5

This version of the famous confession, revealed as part of the Tukdrup Barché Kunsel (thugs sgrub bar chad kun sel) cycle, differs slightly from the eleventh chapter of the Immaculate Confession Tantra, with minor variations throughout and an additional two lines at the very end.

This poetic prayer relates the Lotus Light (padma 'od) pure realm of Guru Padmasambhava to the four visions of Dzogchen practice and contains the aspiration that we may all be reborn there, to advance through the four stages of a vidyādhara and swiftly reach the level of the Lake-born Guru himself.

The first chapter from The Prayer in Seven Chapters (le'u bdun ma), is the Prayer to the Three-Kāya Guru, supplemented by supplications to the other masters of the lineage.

The second chapter from The Prayer in Seven Chapters (le'u bdun ma), given to King Tri Songdetsen, is to be recited in the evening, the time of wrath.

The third chapter from The Prayer in Seven Chapters (le'u bdun ma), given to Lady Yeshe Tsogyal, is to be recited before first light, the time of increase or enrichment.

The fourth chapter from The Prayer in Seven Chapters (le'u bdun ma), given to the monk Namkhai Nyingpo, is to be recited at dawn, the time of pacification.

The fifth chapter from The Prayer in Seven Chapters (le'u bdun ma), given to Nanam Dorje Dudjom, is to be recited in the afternoon, the time of magnetizing and power.

The sixth chapter from The Prayer in Seven Chapters (le'u bdun ma), given to Prince Mutri Tsenpo, is to be recited in the darkness of midnight.

The seventh chapter from The Prayer in Seven Chapters (le'u bdun ma) was given to the king of Gungthang and is to be recited at midday, during rest.

Volume 6

Volume 8

Volume 10

This famous prayer to Guru Padmasambhava for the elimination of all obstacles on the spiritual path is the outer practice of The Guru's Heart Practice: Dispelling All Obstacles on the Path (bla ma'i thugs sgrub bar chad kun sel), a joint revelation of Chokgyur Dechen Lingpa and Jamyang Khyentse Wangpo.

Chokgyur Dechen Lingpa’s revelation of the Sampa Lhundrupma (bsam pa lhun grub ma), a famous prayer to Guru Padmasambhava for the spontaneous fulfilment of wishes, forms the outer section of The Guru’s Heart Practice: The Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu). The prayer is very similar to Tulku Zangpo Drakpa’s Sampa Lhundrupma prayer, which is counted as the final chapter of the Le’u Dünma or Prayer in Seven Chapters.

Supplication to the lineage of Tsokyé Nyingtik, the secret practice among the Chokling Tersar’s Four Cycles of Guru Yoga (bla sgrub skor bzhi).

In 1848, at the age of twenty-eight, Jamyang Khyentse Wangpo had a vision in which he was blessed by Guru Rinpoche, who then dissolved into his heart. As a result, the root practice of Guru Tsokyé Nyingtik, the Heart-Essence of the Lake-Born Guru, arose in Khyentse Wangpo’s mind, and he immediately wrote down its activity manual.

A brief fulfilment (skong ba) practice to be recited as part of the gaṇacakra offering for the Longchen Nyingtik guru practice of Rigdzin Düpa (Vidyādhara Assembly).

Four sets of concealed instructions (gab byang) related to the practice of Rigdzin Düpa (Vidyādhara Assembly), on 1) the wisdom deity, 2) the mantra, 3) the palanquin (do li) samādhi, and 4) the results of the practice.

This root empowerment text, revealed as a mind treasure by Jigme Lingpa for the Vidyādhara Assembly (Rigdzin Düpa), contains the inner enabling empowerments (nang nus pa 'jug pa'i dbang).

A practice of confession and offering as a means to purify vows and restore commitments related to every level of the path, from the śrāvaka vehicle through to Atiyoga or the Great Perfection. The text was first revealed by Jigme Lingpa in 1760 while he was staying at Samye Chimphu.

The inner guru practice Vidyādhara Assembly (Rigdzin Düpa) features Guru Padmasambhava and Mandāravā at the centre of the maṇḍala, surrounded by the eight vidyādharas, twenty-five disciples and other deities.

Volume 11

Jamgön Kongtrul wrote this biographical prayer (rnam thar gsol 'debs) to Guru Padmasambhava at the request of Jamyang Khyentse Wangpo. It focuses on the deeds the Precious Guru is said to have performed on the tenth day of each month, when he is commemorated by his followers.

Jamgön Kongtrul Lodrö Thaye composed this beautiful prayer summarizing Samten Lingpa’s famous terma biography of Khandro Yeshe Tsogyal in 1893 at the request of Jamyang Khyentse Wangpo and the yoginī Doshul Khandro.

This concise offering practice in just four verses is a supplementary text for the guru practice of the Longchen Nyingtik.

A supplication to the lineage of the Longchen Nyingtik's innermost secret guru practice, the Sealed Quintessence or Tikle Gyachen (thig le'i rgya can).

The innermost secret guru practice of the Longchen Nyingtik cycle focuses on Longchen Rabjam and is considered an indispensable preliminary to Dzogchen practice. Jigme Lingpa revealed the practice some time around 1761, during his second three-year retreat, then kept it secret for five years.

In this brief treasure text, Padmasambhava prophesies the many ways in which he will reveal himself to disciples in the future. He encourages his students to pray to him continually and gives specific instructions on how to invoke him on the tenth day. The text concludes with a description of the destined revealer of this treasure, Ratna Lingpa.

Volume 16

Volume 21

Volume 22

Volume 26

Volume 31

Volume 32

Volume 35

Volume 36

Jamgön Kongtrul compiled this empowerment text for Yumka Dechen Gyalmo on the basis of the original treasure revelation, Blessing and Empowerment for the Female Practice. The result is "clear yet concise," as Kongtrul himself put it, and less elaborate than the later arrangement by Dodrupchen Jigme Tenpe Nyima (1865–1926).

A lineage prayer for the practice of Chimé Pakmé Nyingtik ('chi med 'phags ma'i snying thig), the Heart-Essence of the Deathless Noble Tārā, a revelation of Jamyang Khyentse Wangpo which is associated with longevity.

A fulfilment practice (bskang ba) for Chimé Pakmé Nyingtik, the 'Heart-Essence of the Sublime Lady of Immortality'; it is included in the most recent edition of the Rinchen Terdzö.

The longer sādhana of The Heart-Essence of the Sublime Lady of Immortality, or Chimé Pakmé Nyingtik ('chi med 'phags ma'i snying thig), the popular long-life practice of Tāra in union with the Lord of the Dance, which Jamyang Khyentse Wangpo discovered as a mind treasure in 1855.

This short Tārā feast-offering was composed for practitioners who wish to offer a simple gaṇacakra feast within a Tārā sādhana, such as the Zabtik Drolchok.

A brief prayer to the lineage of Zabtik Drolchok, the practice of Green Tārā which was revealed as a mind terma by Chokgyur Dechen Lingpa.

A prayer to the lineage of Yumka Dechen Gyalmo (yum ka bde chen rgyal mo), or The Queen of Great Bliss, the peaceful ḍākinī sādhana from the Longchen Nyingtik cycle.

Jamyang Khyentse composed this simple daily practice of Chimé Pakmé Nyingtik (The Heart-Essence of the Sublime Lady of Immortality) at the request of Jamgön Kongtrul.

This practice for invoking longevity is extracted from The Heart-Essence of Perfect Immortality (yongs rdzogs 'chi med snying thig), which belongs to the Chokling Tersar.

Yumka Dechen Gyalmo (yum ka bde chen rgyal mo), the Queen of Great Bliss, is the peaceful ḍākinī practice from the Longchen Nyingtik cycle. It features Yeshe Tsogyal in the form of a wisdom ḍākinī.

Volume 41

These commonly cited verses of commitment (dam bca' ba) occur several times in the Precious Treasury of Revelations (rin chen gter mdzod) and are also to be found in the collected writings of Jamyang Khyentse Wangpo, Chokgyur Lingpa and Tertön Sogyal. The translation here is based on the commentary by Ju Mipham (1846–1912).

This confession liturgy, popularly known as Yeshe Kuchokma (ye shes sku mchog ma), is taken from the fourth chapter of the Immaculate Confession Tantra (Dri med bshags rgyud).

These verses from the final, sixteenth chapter of the Immaculate Confession Tantra (Dri med bshags rgyud) make up one of the most popular confessional liturgies in the Nyingma tradition.

This practice of confession and fulfilment, popularly known as Narak Kong Shak, was arranged by combining elements of Guru Chökyi Wangchuk’s revelation called Kagye Sangwa Yongdzok together with the Kagye Drakpo Rangjung Rangshar of the Northern Treasures.

This brief liturgy for offering the eight auspicious substances (bkra shis rdzas brgyad) and seven emblems of royalty (rgyal srid sna bdun) is often recited as part of consecration and longevity rites.

This popular rite of consecration (rab gnas) includes the standard elements of bathing, drying, and dressing (for which it draws upon the Bodhicaryāvatāra), before inviting the wisdom deities, sealing them within the image, empowerment, opening of the eyes, transformation, offering and praise, and prayers to remain until the very ends of the aeon.

This rite for offering to the dharma protectors, headed by Mahākāla in various forms, is among the most popular liturgies in the Nyingma tradition.

This liturgy for the white torma (dkar gtor) offering from the peaceful guru cycle of the Namchö revelation was revealed in 1657.

Volume 42

Jamgön Kongtrul composed this simple fire offering (me mchod) ritual for each of the four activities—pacifying, enriching, magnetizing and subjugating—because he could not find anything similar. It is included within his Treasury of Revelations (rin chen gter mdzod).

This concise ritual for cultivating the pure realm of Amitābha was arranged by Jamgön Kongtrul based on Chokgyur Lingpa’s Amitābha sādhana from the Essence Manual of Oral Instructions (zhal gdams snying byang). The practice forms the sixth of eleven modes of liberation in Kongtrul's Wondrous Ocean: An Elucidation of the Application of the Eleven Modes of Liberation of the Sambhogakāya, Tamer of Beings (longs sku 'gro 'dul gyi las rim grol ba bcu gcig gi lag len gsal byed ngo mtshar rgya mtsho).

This explanation of the bardos is composed so that it can be read aloud as part of a ritual to guide the deceased. The explanation begins with the meaning of bardo, or intermediate state, in general; it then goes on to describe the process of dying and the subsequent phases, the bardos of dharmatā and becoming, in detail.

This extremely concise and unelaborate fire offering is included in Jamgön Kongtrul's Treasury of Revelations (rin chen gter mdzod)—the only text in that collection by this author.

Volume 43

Volume 45

Volume 46

A liturgy for the Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa) practice that Jigme Lingpa revealed in 1795. Kongtrul follows Namkha Tsewang Chokdrup’s earlier compilation and supplements the root text with verses from the Vidyādhara Assembly (Rigdzin Düpa), the Female Practice of The Queen of Great Bliss (Yumka Dechen Gyalmo) and also the Awesome Ones’ Assembly (Palchen Düpa).

A supplication to the lineage of the healing practice known as The Five-Deity Subjugative Hayagrīva (rta mgrin gnyen po lha lnga), a treasure originally revealed by Rigdzin Chokden Gönpo (1497–1557) and later rediscovered by Jamyang Khyentse Wangpo.

The root empowerment for The Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa), a treasure revealed by Jigme Lingpa.

The root text for the Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa), which the great tertön Jigme Lingpa revealed in 1795. The practice combines three deities—Hayagrīva, Garuḍa and Guru Drakpo—and is considered to be a powerful means of subjugating negative forces and overcoming disease.

Volume 47

Volume 48

This long-life practice (tshe sgrub) and empowerment (tshe dbang) of Thangtong Gyalpo (1361–1485?) is said to bring together the oral, treasure and visionary teachings. It combines Thangtong Gyalpo's original Glorious Bestower of Immortality ('chi med dpal ster) with Chöjé Lingpa's own treasure revelation and visionary account.

This pith instruction for accomplishing longevity (tshe sgrub) through Thangtong Gyalpo (1361–1485?) is said to bring together the oral, treasure and visionary teachings. According to its colophon, Chöjé Lingpa received the instruction from Thangtong Gyalpo directly in a vision. Jamgön Kongtrul included the text in the Precious Treasury of Revelations (Rinchen Terdzö).

A collection of brief ḍhāraṇīs that are said to encapsulate the essence of the entire Kangyur (bka' 'gyur), or Collected Words of the Buddha, and serve as a powerful means of purification when recited.

An aspiration to be reborn in the eastern pureland of Abhirati (mngon dga'), the realm of Vajra Akṣobhya. The text is included in the Shechen edition of the Rinchen Terdzö as part of Longsal Nyingpo's (1625–1692) Longsal Dorje Nyingpo (klong gsal rdo rje snying po) cycle.

According to the colophon, this elaborate ritual for cultivating the pure realm of Amitābha was compiled by Jamyang Khyentse Wangpo at the passing of Chokgyur Lingpa’s mother, Tsering Yangtso. Taking Chokgyur Lingpa’s treasure Amitābha sādhana from the Essence Manual of Oral Instructions (zhal gdams snying byang) as a basis, Khyentse Wangpo added further instructions and verses, primarily from The Array of Amitābha Sūtra (Toh 49, 'od dpag med kyi bkod pa) and The King of Aspiration Prayers (bzang spyod smon lam).

Empowerments of the eight auspicious symbols, eight auspicious substances and seven emblems of royalty from the Longsal Dorje Nyingpo cycle.

Volume 49

Volume 52

Popularly known as 'The Teachings Blaze' (bstan 'bar ma), this prayer for the spread of the teachings (bstan rgyas smon lam) is especially popular in the Gelug tradition. The first verse appears to be taken from the Pratimokṣa-sūtra (so sor thar pa'i mdo), while the remainder of the prayer, from the second verse onwards, is to be found in Atiśa Dīpaṃkara's Great Compendium of the Sūtras (Mahāsūtrasamuccaya; mdo kun las btus pa chen po).

Written for the Third Nyidrak Rinpoche, this liturgy takes Śākyaśrībhadra's text as its basis and adds a few verses at the beginning and end.

Jigme Lingpa wrote this prayer for a student who was accumulating prayers before the famous Jowo Rinpoche statue in the Jokhang temple in Lhasa. It is not only a prayer to Śākyamuni Buddha, but also a means to receive the four empowerments: vase, secret, wisdom-knowledge, and the supreme empowerment of great rays of light.

Ju Mipham composed this sādhana of Śākyamuni Buddha, or '[Śākya]muni-ritual' (thub chog), at the request of Orgyen Tendzin Norbu (1841–1900). Both the sādhana and its vast 'supporting teaching' known as The White Lotus (rgyab chos padma dkar po) are among the most popular of Mipham's works.

Volume 56

Volume 60

This aspiration prayer is said to have been spoken by Guru Padmasambhava when revealing the Vajradhātu maṇḍala in the temple of Samye. The text was revealed by Chokgyur Lingpa and transcribed by Jamgön Kongtrul. Generally, it is known as Mönlam Chokchu Düzhima (Aspiration of the Ten Directions and Four Times), a name which derives from the prayer's first four syllables.

This prayer for the spread of the teachings of the Nyingma tradition is among Mipham Rinpoche's most famous compositions. It is recited daily at the annual Monlam Chenmo festival and was the subject of a major commentary by Mipham's student and lineage-holder, Shechen Gyaltsab Pema Namgyal (1871–1926).

One of the better known instructions from the collection known as Responses to Questions, Advice from the Guru's Direct Instructions (bla ma dmar khrid kyi zhal gdams zhus lan skor), which is included in the Precious Treasury of Revelations (rin chen gter mdzod). The text contains simple advice from Guru Padmasambhava for his elderly disciple, Ngok Sherab Gyalpo.

This famous prayer of aspiration, which was a terma revelation of Pema Lingpa (1450–1521), is said to record the words of Yeshe Tsogyal to Guru Padmasambhava as he was about to leave Tibet for the land of the rākṣasa demons.

This famous prayer of aspiration of Buddha Samantabhadra (kun bzang smon lam), which is taken from the All-Penetrating Wisdom Mind (dgongs pa zang thal) revelation, is among the most popular texts of the Dzogchen tradition. Its recitation is especially recommended during solar and lunar eclipses, at the solstices and new year, as well as during earthquakes and other environmental anomalies.

Volume 65

Volume 67

Related Topics

Vajrayāna Buddhism places restrictions on the reading and practice of certain texts, which are intended only for those who have received the requisite empowerments, transmissions and instructions.

If you are unsure as to whether you are entitled to read or practice a particular text please consult a qualified lineage-holder.