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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

Chöje Lingpa

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

Dorje Dechen Lingpa

Dudjom Lingpa

Dudjom Rinpoche

Garwang Chökyi Gyaltsen

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

Jamyang Khyentse Chökyi Lodrö

Jamyang Khyentse Wangpo

Jatsön Nyingpo

Jigdral Tutop Lingpa

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.

When Jigme Lingpa was in his sixties he ‘translated the signs’ of the four specific sādhanas of Palchen Düpa—Yamāntaka, Hayagrīva, Yangdak Heruka and Vajrakīlaya—at the request of Dodrupchen Jigme Trinle Özer, Jigme Losalchen, and Tsewang Lhamo, the Queen of Derge. This is the sādhana of Vajrakīlaya.

Karma Lingpa

Khenchen Jigme Phuntsok

Lhatsün Namkha Jigme

Longsal Nyingpo

Ngakchang Shakya Zangpo

Nyala Pema Dündul

Nyang Ral Nyima Özer

Orgyen Lingpa

Pema Lingpa

Ratna Lingpa

Rigdzin Gödem

Rigdzin Nyima Drakpa

Samten Lingpa

Sera Khandro

Sherab Özer

Tertön Mingyur Dorje

Tertön Sogyal

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

For this prayer from the Vajrakīlaya cycle known as Yang Zab Nyingpo (Deepest Heart-Essence), the practitioner assumes the form of the deity Vajrakīlaya 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 Vajrakīlaya 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 Vajrakīlaya sādhana, complete with tsok offering, was revealed as a terma at Katok Monastery.

Tulku Bakhal Mukpo

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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