Termas

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Nyangral Nyima Özer

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A collection of spiritual treasures or terma (gter ma), which were reportedly hidden by Guru Padmasambhava and Yeshe Tsogyal, either in the earth and in the minds of disciples, and then revealed at the appropriate time by ‘treasure revealers’ or tertön (gter ston):

Apang Tertön

This short daily sādhana of Vajrakīla concentrates on the ultimate nature of the deity, which is one's very own awareness, beyond imagery and attributes.

Chöje Lingpa

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).

Chokgyur Dechen Lingpa

A brief offering to the treasure guardians (gter srung mchod pa) for The Guru’s Heart Practice, Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu) revelation of Jamyang Khyentse Wangpo and Chokgyur Dechen Lingpa.

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.

Chokgyur Dechen Lingpa revealed this concise smoke offering practice (bsang mchod) as part of the famous cycle known as The Guru's Heart Practice: Dispelling All Obstacles on the Path (bla ma'i thugs sgrub bar chad kun sel).

Chokgyur Lingpa revealed The Guru’s Heart Practice, Dispeller of All Obstacles (bla ma'i thugs sgrub bar chad kun sel) on the tenth day of the ninth month in the Earth Monkey year (1848). This concise daily sādhana represents the briefest means of practising the cycle.

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 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.

Popularly known as Dü Sum Sangye (Dus gsum sangs rgyas), this short prayer to Guru Padmasambhava was discovered as a treasure (gter ma) by Chokgyur Dechen Lingpa. As indicated in the colophon, it was—and still is—regarded as especially pertinent for the current time.

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.

As stated in the colophon this prayer to the Guru of Oḍḍiyāna is extracted from a biography which Chokgyur Lingpa revealed as a treasure (gter ma) at Karmé Damchen Drak (karma'i dam can brag).

This concise biography of the eighth-century master from Uḍḍīyana, Guru Padmasambhava, who established Buddhism in Tibet, was revealed in 1856 by the great treasure-revealer Chokgyur Lingpa as part of the Sevenfold Cycle of Profundity (zab pa skor bdun). The text consists of ten short chapters, each related to a different aspect of the master’s life and activities.

This prayer, to be recited when accumulating tsok offerings on a large scale, is extracted from 'The Essential Drop of Enlightened Activity: A Tsok Offering for the Single Mudrā Form of Vajrakumāra', which is itself part from the Sangtik Korsum cycle, a joint revelation of Chokgyur Dechen Lingpa and Jamgön Kongtrul.

Khyentse Rinpoche composed this simple sādhana of Vajrasattva by adapting a section of the Tukdrup Sheldam Nyingjang (thugs sgrub zhal gdams snying byang), the root text of the Barche Kunsel revelation of Chokgyur Dechen Lingpa.

A simple practice of Chöd ('severance') extracted from the Essential Manual of Oral Instructions (zhal gdams snying byang), which is part of the Chokling Tersar, and supplemented by verses of introduction and conclusion composed by Dilgo Khyentse Rinpoche.

Do Khyentse

This very short prayer to the three kāyas, the dharmakāya Amitābha, sambhogakāya Avalokiteśvara and nirmāṇakāya Guru Padmasambhava, for 'clearing obstacles from the path' (bar chad lam sel) was composed by the treasure-revealer Do Khyentse Yeshe Dorje.

An easily chantable version of the popular confessional liturgy revealed by Do Khyentse Yeshe Dorje that incorporates Vajrasattva's six-syllable mantra.

This popular confessional liturgy, revealed as a terma (gter ma) by Do Khyentse Yeshe Dorje, is structured around the short six-syllable mantra of Vajrasattva, oṃ vajra sattva hūṃ.

The famous tertön (gter ston) Do Khyentse Yeshe Dorje wrote this brief prayer to Guru Padmasambhava Tötreng Tsal for the spontaneous fulfilment of wishes (bsam pa lhun grub) at the request of his consort and son.

This liturgy for the preliminary practices, or ngöndro (sngon 'gro), of Do Khyentse's terma revelation Yangsang Khandrö Tuktik, 'The Exceedingly Secret, Enlightened Heart-Essence of the Ḍākinī', includes the common, outer practices of contemplation and the main, inner preliminaries of taking refuge, generating bodhicitta, offering the maṇḍala, purifying obscurations through Vajrasattva, and guru yoga.

This aspiration prayer forms the conclusion of The Exceedingly Secret, Enlightened Heart-Essence (yang gsang mkha' 'gro'i thugs thig) revelation and thus is said to be the words of Pema Tötrengtsel (Mighty Lotus Skull-Garland, i.e., Padmasambhava) himself.

Dodrupchen Jigme Trinle Özer

This four-line prayer is among the most popular of prayers to Guru Padmasambhava. In the colophon Jigme Trinle Özer records that it was spoken by the Guru himself during a visionary encounter.

Dorje Dechen Lingpa

This rite for summoning the spirit of abundance or prosperity (g.yang 'gug) is a terma revelation of Dorje Dechen Lingpa (1857–1928).

Dudjom Lingpa

This seven-chapter biography is a late example of the Kathang (bka' thang) genre, a versified chronicle of Padmasambhava's life as recounted to Emperor Tri Songdetsen and his subjects. The text is unusually detailed in its description of Padmasambhava's personal practice, listing dozens of places where he meditated, how long he stayed, which practices he performed, which results he gained, and so on. It concludes with a chapter that includes prophecies and practical advice for the people of Tibet.

Dudjom Rinpoche

The root text of the Dudjom Tersar preliminary practices, including the outer preliminaries, i.e., the four contemplations that turn the mind from saṃsāra, and the inner preliminaries of taking refuge, generating bodhicitta, offering the maṇḍala, meditation on Vajrasattva, guru yoga and transference (phowa).

Garwang Chökyi Gyaltsen

This supplication to Guru Padmasambhava, revealed as a treasure (terma) by the Fourth Shechen Rabjam, has been recommended by the current Rabjam Rinpoche for its special potency in times of crisis.

Guru Chöwang

The original revelation of the Seven-Line Prayer (tshig bdun gsol 'debs), which is the most famous and widely chanted of all invocations of Guru Padmasambhava, and which, according to later commentators, can be understood and practised on multiple levels.

This short text is said to encapsulate the essence of the famous tantra known as Chanting the Names of Mañjuśrī (Mañjuśrī Nāmasaṃgīti).

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 pith instruction on how to accomplish Vajrakīla (or Vajrakīlaya) was given by Guru Padmasambhava to his closest disciple Khandro Yeshé Tsogyal. Following the Atiyoga approach, the text comments on the oft-quoted verses of the Vajrakīla Root Tantra Fragment (Tōh. 439). This and a short protector offering, also preserved in the Treasury of Revelations (Rinchen Terdzö), are the only two surviving texts from Guru Chöwang’s Vajrakīla revelation.

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.

Gyurme Dorje compiled this ritual manual (las byang) for the Secret Embodiment of the Guru (bla ma gsang 'dus) revelation of Guru Chökyi Wangchuk (1212–1270) in order to facilitate elaborate offering practice on each tenth day of the lunar month at Mindrolling Monastery.

Gyarong Khandro

A lineage prayer for Tsogyal's Whispered Transmission of Kīla (mtsho rgyal snyan brgyud phur pa), which was revealed by Gyarong Khandro, together with Jamyang Khyentse Chökyi Lodrö and Khandro Tsering Chödrön, from the Zadü (gza' bdud) cave at Khyungdrak Dorjei Yangdzong in 1953, and then transmitted by Jamyang Khyentse to Dilgo Khyentse Rinpoche in 1955.

This description of a vision in which Gyarong Khandro Dechen Wangmo met hosts of ḍākinīs is included in the recently compiled anthology known as Ḍākinīs' Great Dharma Treasury.

A prayer for Tsogyal's Whispered Transmission of Kīla (mtsho rgyal snyan brgyud phur pa), which was revealed by Gyarong Khandro, together with Jamyang Khyentse Chökyi Lodrö and Khandro Tsering Chödrön, from the Zadü (gza' bdud) cave at Khyungdrak Dorjei Yangdzong in the Water Snake year (1953), and then transmitted by Jamyang Khyentse to Dilgo Khyentse Rinpoche in the Wood Sheep year (1955).

Jamyang Khyentse Chökyi Lodrö

This brief text, which includes ter marks, is of uncertain origin, but the editors of the latest edition of Jamyang Khyentse Chökyi Lodrö's writings included it on the basis that it is possibly a revelation of his and note that he encouraged his students to recite it during a period of frequent earthquakes.

Jamyang Khyentse Wangpo

This brief prayer to Guru Padmākara, which Khyentse Wangpo says came to him spontaneously, includes requests to dispel all obstacles and fulfil all wishes.

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 Tārā in union with the Lord of the Dance, which Jamyang Khyentse Wangpo discovered as a mind treasure in 1855.

These verses to be recited before and after prayers to Guru Padmasambhava, especially the famous Prayer in Seven Chapters (le'u bdun ma), include the practices of taking refuge and arousing bodhicitta, a seven-branch offering, the generation and dissolution of a visualisation, and the dedication of merit.

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.

Jatsön Nyingpo

A short maṇḍala offering from the revelations of Jatsön Nyingpo. These lines are also recommended in Chatral Rinpoche's edition of Khenpo Ngawang Palzang's notes (zin bris) to the Longchen Nyingtik preliminaries.

This revealed treasure text (gter ma), included in the Könchok Chidü (dkon mchog spyi 'dus), contains prophecies about future degenerate times and is purportedly the first guidebook to the hidden land of Pemakö (here spelt Pemokö).

Jigdral Tutop Lingpa

This text from the terma cycle known as The Ocean of the Profound Essence (zab tig rgya mtsho) relates the mythical origins of tobacco and warns readers against its use, noting how it incites destructive emotions and ultimately leads to rebirth in hell.

Jigme Lingpa

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.

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.

This source text of the Yumka Dechen Gyalmo empowerment, part of the original treasure revelation of Longchen Nyingtik, served as the basis for later, more elaborate manuals composed by Jamgön Kongtrul and the Third Dodrupchen, Jigme Tenpe Nyima.

A sādhana of Hayagrīva, the wrathful form of the Natural Liberation of Suffering (Dukngal Rangdrol) practice of Avalokiteśvara, from the Longchen Nyingtik cycle.

Palchen Düpa (dpal chen 'dus pa), the 'Awesome Ones' Assembly', is the wrathful yidam practice of the Longchen Nyingtik cycle. It features the Kagyé (bka' brgyad), or eight herukas, with Chemchok Vajra Tötrengtsal as the central deity.

This famous offering prayer composed by Jigme Lingpa includes lines related to every aspect of the gaṇacakra feast yet is short enough to be recited multiple times, such as when accumulating large numbers of feast offerings. In fact, some claim that the tradition of accumulating multiple feast offerings originated with this very prayer.

This prayer of aspiration to be reborn in Guru Padmasambhava's heaven of Zangdok Palri (zangs mdog dpal ri), the Copper-Coloured Mountain of Glory, includes detailed descriptions of its wonderful features and extraordinary qualities. The text is a terma (gter ma) revelation and part of the Longchen Nyingtik cycle.

One of the fundamental works in the core Longchen Nyingtik collection, the root tantra provides a terse overview of the inner tantras and a brief account of the treasure's revelation. As Khenchen Pema Sherab Rinpoche remarked, it is usually taught only to a few select disciples.

This prayer to the lineage of Longchen Nyingtik is part of the original revelation and was supplemented by later authors. It includes an aspiration for successfully following the path.

Jigme Lingpa describes how the cycle of Yumka Dechen Gyalmo was first revealed to him by a ḍākinī, while he was on pilgrimage in Drakyi Yangdzong in 1773.

This letter relates the history of the kīla that Jigme Lingpa found as a material treasure at Mount Hepori. The text was written for Queen Tsewang Lhamo of Derge and offered to her together with the kīla itself. The letter is found only in the Lhasa edition of Jigme Lingpa's writings, which might indicate that it was initially kept secret and only discovered after her passing, too late to be included in the Derge edition.

This famous aspiration to realize the ground, path and fruition of the Great Perfection (rdzogs pa chen po) is part of the Longchen Nyingtik revelation of Jigme Lingpa.

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).

The sādhana of Dukngal Rangdrol (sdug bsngal rang grol), 'Natural Liberation of Suffering', is the Avalokiteśvara practice from the Longchen Nyingtik that is classed either as a peaceful yidam or as the secret-level guru practice from the peaceful, male-vidyādhara section of the cycle.

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.

This fire offering for Yuma Dechen Gyalmo, the main ḍākinī practice of Longchen Nyingtik, can be adapted to any of the four activities: pacifying, enriching, magnetizing or wrathful subjugation.

This longevity practice related to Rigdzin Düpa (The Vidyādhara Assembly) includes a means of attaining immortality through Amitāyus and a summoning of longevity (tshe 'gugs) that invokes the eight vidyādharas.

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.

This fundamental text from the Longchen Nyingtik cycle summarizes the view of the three inner tantras— Mahāyoga, Anuyoga and Atiyoga—and explains the approach, close approach, accomplishment and great accomplishment phases. It also elucidates major categories, such as the three objects, three enemies, and three ravines, and shows how each of the inner tantras overcomes the four māras.

The root text of the transference (phowa) practice from the Heart-Essence of the Vast Expanse (Longchen Nyingtik) revelation of Rigdzin Jigme Lingpa.

This revelation, part of the Longchen Nyingtik, describes the pure awareness, or rigpa, that is the "natural state" (gnas lugs) of the mind, and how all the qualities of the path and fruition are complete within it. The text is considered a definitive statement on the topic, eliminating all doubts and need for further clarification.

Karma Lingpa

This short daily practice of the peaceful and wrathful deities (zhi khro) takes the famous treasure revelations of the tertön Karma Lingpa (b. 14th C.) as its basis and is widely used within the Longchen Nyingtik tradition.

Revealed as a 'treasure' (gter ma), this short text explains the benefits and significance of Guru Padmasambhava's famous twelve-syllable mantra oṃ āḥ hūṃ vajra guru padma siddhi hūṃ.

One of the most famous sections of Liberation Upon Hearing in the Bardo (bar do thos grol)—the so-called Tibetan Book of the Dead—this text offers instructions on each of the six intermediate states, or bardos: 1) the bardo of this life, 2) the bardo of dreams, 3) the bardo of samādhi meditation, 4) the bardo of dying, 5) the bardo of dharmatā, and 5) the bardo of becoming.

Khenchen Jigme Phuntsok

The first part of the Tidro (ti sgro) cycle to be revealed, this Kurukullā practice is—in Khenchen's own description—not entirely terma yet not entirely his own composition either.

A short sādhana of Dorje Drolö, one of the wrathful manifestations of Padmasambhava, revealed as a terma at Paro Taktsang, Bhutan, in 1990.

Lhatsün Namkha Jigme

The Mountain Smoke Offering (ri bo bsangs mchod) from Lhatsün Namkha Jigme's Life-Force Practice of the Vidyādharas (rig 'dzin srog sgrub) revelation is one of the most famous and widely practised smoke-incense (bsangs) offering rituals in Tibetan Buddhism, and appears in a number of editions. This is the original version, without any introductory practices or other additions.

Longsal Nyingpo

This four-line prayer to accompany the maṇḍala offering is extracted from the common preliminary practices of the Longsal Dorje Nyingpo tradition. It also appears in Chatral Rinpoche's edition of Khenpo Ngawang Palzang's famous guide to the Longchen Nyingtik preliminaries.

Ngakchang Shakya Zangpo

In this famous history of the sacred stūpa of Boudha, Guru Padmasambhava recounts the stūpa's origins. In response to a request from King Trisong Deutsen, he tells how a humble poultry-woman first extracted a promise from the king and then built the stūpa together with her four sons, who were all later reborn as prominent figures in the introduction of Buddhism to Tibet. Padmasambhava also describes the benefits to be gained from circumambulating the stūpa and making offerings before it, and concludes with a series of prophecies concerning the stūpa's restoration.

Nyala Pema Dündul

This practice of invoking and paying homage to various buddhas is said to be a powerful means of purifying obscurations and accumulating merit, tantamount to reciting the Kangyur in its entirety. It belongs to the Profound Secret Teachings of The Natural Liberation Pervading Space (mkha' khyab rang grol) revelation.

Although part of the Space-Pervading Self-Liberation (mkha' khyab rang grol) revelation, this confession is virtually identical to the popular Yeshe Kuchokma liturgy that is taken from the Immaculate Confession Tantra (Dri med bshags rgyud).

Nyang Ral Nyima Özer

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.

This brief Prayer in Seven Chapters (gsol 'debs le'u bdun ma) is said to have been discovered by the great tertön Nyangral Nyima Özer at Samye Monastery.

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.

Orgyen Lingpa

This revelation of Orgyen Lingpa, discovered at Samye Chimphu, provides a brief account of Guru Padmasambhava's life and deeds. Each of its sixteen chapters describes eight features, beginning with Padmasambhava's eight manifestations, his eight life-giving fathers, eight mothers, and so on. The text concludes with a series of prophecies.

Pema Lingpa

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.

Ratna Lingpa

This brief prayer of aspiration is extracted from The Wish-Fulfilling Jewel: A Sādhana of Yeshe Tsogyal as Noble Tāra (Ye shes mtsho rgyal 'phags ma sgrol mar sgrub pa'i thabs yid bzhin nor bu), a treasure (terma) revealed by Ratna Lingpa.

Rigdzin Gödem

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.

A popular practice of Avalokiteśvara in his four-armed form, this sādhana was discovered by Rigdzin Gödemchen Ngödrup Gyaltsen as part of the Northern Treasures (byang gter) revelation.

Rigdzin Nyima Drakpa

This light offering prayer is commonly recited in conjunction with Narak Kongshak within the Nyingma tradition. It is extracted from Casket of Siddhis: A Framework for Attainment (sgrub pa'i khog dbub dngos grub sgrom bu), which is part of Tertön Nyima Drakpa's revelation known as Dispelling the Darkness of Ignorance (Marig Munsel), a collection of Avalokiteśvara practices.

Samten Lingpa

This prayer, which recounts Mandāravā’s lives and liberation, forms the 37th chapter of Samten Lingpa’s famous terma biography of Princess Mandāravā.

Sera Khandro

A simple practice of Sarasvatī including refuge, bodhicitta, deity visualisation, mantra recitation, praise and dedication of merit.

This Dorje Drolö sādhana from Sera Khandro's Dharmatā Ḍākinis' Secret Treasury (chos nyid mkha' 'gro gsang mdzod) cycle includes visualization and mantra recitiation, as well as an additional activity rite.

Sherab Özer

This short practice of Vajrapāṇi in the form of Ucchuṣma is part of the treasure cycle The Essence of Liberation: Self-Liberation of the Wisdom Mind (grol thig dgongs pa rang grol). The text provides a short history of the practice, instructions on how it should be performed, a prophecy about the treasure-revealer, and instructions on the vase ritual.

Tertön Mingyur Dorje

Part of the Namchö (gnam chos) revelation, this extremely popular prayer of aspiration for rebirth in Sukhāvatī derives from a vision in which Buddha Amitābha appeared to Tulku Mingyur Dorje, when the latter was just twelve years old, in 1657.

Sometimes classified as a Sukhāvatī aspiration (bde smon), this well-known prayer for the dedication of virtue (dge ba bsngo ba) is attributed to Buddha Amitābha, who spoke to Tulku Mingyur Dorje in a vision in 1657.

Taken from the visions Tertön Mingyur Dorje experienced at the age of just twelve, this is a short prayer to behold Amitābha and his Sukhāvatī pure realm during dreams.

Tertön Sogyal

This inventory (thems yig) provides key details of the Razor of the Innermost Essence (yang snying spu gri), including a list of all texts in the cycle, and important information for the tertön concerning its revelation.

This terma revelation is a simple sādhana focusing on orange Mañjuśrī as a means to increase intelligence.

For this prayer from the Vajrakīla cycle known as Yang Zab Nyingpo (Deepest Heart-Essence), the practitioner assumes the form of the deity Vajrakīla and prays to Guru Padmākara and consort, who are visualized above the head.

In this guru yoga, a mind terma of Tertön Sogyal, the lama is visualized in the form of Dorje Tötreng Tsal. The text was revealed in association with the Nechung Oracle and it remains a daily practice of Nechung Monastery to this day.

The 54th of 60 texts in Tertön Sogyal's revelation connected with the 'solitary hero' (ekavīra) form of Yamāntaka, this is a special method for pacifying and healing contagious disease. It is among the rituals being performed by the monks of Larung Gar as a means to eliminate the coronavirus pandemic of 2020–21.

From the Vajrakīla cycle known as Yang Zab Nyingpo (Deepest Heart-Essence), this is the descent of blessings (byin 'bebs).

Deciphered by the Thirteenth Dalai Lama, this sādhana of Amitābha is among the most famous revelations of Tertön Sogyal Lerab Lingpa.

This brief Vajrakīla sādhana, complete with tsok offering, was revealed as a terma at Katok Monastery.

Tulku Bakhal Mukpo

The original revelation of The Prayer Which Removes All Obstacles from the Path (Barché Lamsel), which was later 're-revealed' in virtually identical form by Chokgyur Dechen Lingpa.

Tulku Zangpo Drakpa

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.

This terma (gter ma), which Tulku Zangpo Drakpa revealed and passed on to Rigdzin Gödem (1337–1408), presents a sūtra-like scenario in which Buddha Śākyamuni reveals a dhāraṇī for subduing enemies and demonic forces.

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