Translations by Adam Pearcey

English (587)


Adam Pearcey

Further Information:

Adam Pearcey is the founder-director of Lotsawa House. He holds a Master's degree from the University of Oxford and a PhD from SOAS, University of London. His publications include (as translator) His Holiness the Dalai Lama's Mind in Comfort and Ease (Wisdom Publications, 2007), Ga Rabjampa's To Dispel the Misery of the World (Wisdom Publications, 2012), and Beyond the Ordinary Mind: Dzogchen, Rimé, and the Path of Perfect Wisdom (Snow Lion Publications, 2018).

Texts translated into English by Adam Pearcey

Adeu Rinpoche

Alak Zenkar Rinpoche

Based on the writings of Patrul Rinpoche, this brief survey summarises each of the nine successive vehicles leading to enlightenment in terms of their entry point, view, meditation, conduct and results.

A prayer for the swift reincarnation of Tenpai Nyima Rinpoche, a senior Nyingma teacher at Traling Monastery.

Alak Zenkar's brief biography of Jamgön Kongtrul Lodrö Thaye (1813–1899) summarizes the great master's extraordinary education and activity, especially his remarkable literary output, which resulted in the so-called 'Five Great Treasuries' (mdzod chen lnga).

Alak Zenkar summarizes the remarkable life and liberation of Jamyang Khyentse Wangpo (1820–1892), showing how he mastered the so-called 'eight great chariots of the practice lineage' (sgrub brgyud shing rta chen po brgyad) and received the seven special transmissions or 'descents' (bka' babs bdun). Zenkar Rinpoche also briefly summarizes Khyentse Wangpo's collected writings, which are divided into nine main categories.

Alak Zenkar Rinpoche offers a concise account of the extraordinary life and teaching career of Dza Patrul Orgyen Jigme Chökyi Wangpo (1808–1887), one of the most influential Tibetan masters of the nineteenth century. The biography has been reprinted a number of times since it was first published in the 1980s, and is included in most recent editions of Patrul's most famous work, Kun bzang bla ma'i zhal lung.

In this brief account, Zenkar Rinpoche summarizes the education and activity of Shechen Gyaltsab Gyurme Pema Namgyal (1871–1926), and outlines the contents of the thirteen volumes of his collected writings.

Translated from an audio recording. Zenkar Rinpoche explains the various methods and traditions of teaching the Bodhicaryāvatāra, especially that of Dza Patrul Rinpoche (1808–1887) and his followers, who often guided students through the text experientially.

A brief biography of the Gelugpa geshe Drakkar Lobzang Palden Tendzin Nyendrak (blo bzang dpal ldan bstan 'dzin snyan grags, 1866–1929), who famously debated with Ju Mipham (1846–1912), composed his own Dzogchen treatise, and passed on the transmission for a number of major collections including the Kangyur.

This brief sketch of Jetsün Tāranātha's life provides details of his education and accomplishments and lists his main students and most important writings.

Zenkar Rinpoche composed this sādhana when he was just fifteen years old at the request of his tutor. Its focus is Mañjuśrī, the embodiment of all the buddhas' wisdom.

Amdo Geshe Jampal Rolwé Lodrö

Āryaśūra

Aśvaghoṣa

Atiśa Dīpaṃkara

Buddha

These verses taken from the Vajrapañjara Tantra, which are often recited as part of longer rituals and practices, include lines for taking refuge and generating bodhicitta.

These verses, which appear in the Kangyur, invoke the auspiciousness of the seven successive buddhas (sangs rgyas rabs bdun): 1) Vipaśyin, 2) Śikhin, 3) Viśvabhū, 4) Krakucchandra, 5) Kanakamuni, 6) Kāśyapa, and 7) Śākyamuni.

Jamyang Khyentse compiled this prophecy from the words of the Buddha. Before an audience that includes Ānanda and the future Buddha Maitreya, the Buddha tells how this text will appear from a meteorite and be disseminated by Avalokiteśvara. He also describes how a series of terrible events, including widespread disease, famine and warfare, will occur during the degenerate age, unless this text can be widely copied and recited as an antidote to such ills.

Perhaps the most famous of all Mahāyāna sūtras, the Heart Sūtra is so named because it encapsulates the heart or essence of the transcendent perfection of wisdom (prajñāpāramitā).

Another popular liturgy taken from the Immaculate Confession Tantra (Dri med bshags rgyud). The version here is taken from that tantra's eleventh chapter.

The Ārya caturdharmanirdeśa nāma mahāyāna sūtra (‘Phags pa chos bzhi bstan pa zhes bya ba theg pa chen po’i mdo) is the ultimate source for the doctrine of the four powers (stobs bzhi), a popular feature of Tibetan teachings on confession. In this initial, canonical presentation, however, the four are referred to as 'factors', although two are also called 'powers'. They are: 1) the action of total rejection, 2) the action as remedy, 3) the power of restoration, and 4) the power of support.

The Aparimitāyurjñāna-nāma mahāyāna-sūtra ('phags pa tshe dang ye shes dpag tu med pa zhes bya ba theg pa chen po'i mdo) is said to bring extraordinary merit and longevity when written out, read aloud, copied, or venerated with offerings.

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 Mipham's commentary.

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.

Butön Rinchen Drup

Candragomin

Chatral Rinpoche

Chögyal Pakpa Lodrö Gyaltsen

Chokgyur Dechen Lingpa

Chökyi Drakpa

Chomden Rigpé Raldri

Dilgo Khyentse Rinpoche

Some notes on the history of Dzongsar Monastery, seat of Jamyang Khyentse Wangpo (1820–1892), with emphasis on the sacred objects that the monastery housed during Khyentse Wangpo's time and thereafter.

In this teaching, which was originally intended for participants in a three-year retreat in Chanteloube, in the Dordogne region of France, Dilgo Khyentse Rinpoche discusses the importance of faith, renunciation, compassion, and looking into the nature of mind.

A very simple practice of Orgyen Menla (o rgyan sman bla), Guru Rinpoche as the Buddha of Medicine, consisting of visualization, mantra recitation and dedication of merit.

A letter to a fellow disciple of Jamyang Khyentse Chökyi Lodrö offering essential advice on how to practise the celebrated Nyingtik Saldrön guru yoga, which focuses on Jamyang Khyentse in heruka form.

Dilgo Khyentse Rinpoche wrote this song of "calling the guru from afar" (bla ma rgyang 'bod) to accompany the guru yoga ("A Rang Rig Ma Chö…") he had previously composed.

A detailed description of the two-volume edition of Jamyang Khyentse's miscellaneous writings (gsung thor bu) published in India in the late 1960s. The catalogue has three sections: 1) the greatness of the author, 2) the character of the texts, and 3) a brief account of the publication process.

This prayer of aspiration for training the mind in bodhicitta by exchanging all the world's suffering for genuine happiness is based on Jamgön Kongtrul Lodrö Thaye's longer text, The Gateway to the Ocean of Bodhicitta.

Dodrupchen Jigme Tenpe Nyima

The author wrote this short ritual liturgy for consecrating sacred imagery at the request of his brother, Dzamling Wangyal (1868–1907).

A brief explanation of the popular ritual of incense smoke offering—or sang—detailing the visualization and describing the benefits of the practice.

This short commentary on the most famous of all prayers to Guru Padmasambhava offers a simple visualization based on the very words of the Seven Lines.

Answers to a series of questions on the distinction between ordinary mind (sem) and pure awareness (rigpa), the dissolution of dualistic perception, mindfulness in Dzogchen, the phases of dissolution at death, and how to practise Dzogchen meditation.

This short text from Jigme Tenpe Nyima's Dzogchen corpus explains the distinction between the ordinary mind (sem) and pure awareness (rigpa), as well as the ways in which the Great Perfection is superior to other approaches.

This short work, written for an unnamed disciple, contains general advice on how to prepare for the moment of death.

These verses of aspiration to take rebirth in Amitābha's pureland of Sukhāvatī are extracted from the author's longer compilation of practices called The Easy Route to the Supreme Realm (zhing mchog bgrod pa'i bde lam).

A series of aspirations to devote one's life to the Dharma—which, Dodrupchen Rinpoche says, is the only thing of any real value or meaning—to practice it with sincerity, and to accomplish it successfully.

A discussion of the term for main practice in Tibetan—dngos gzhi which translates literally as 'actual basis'. In response to a question, Jigme Tenpe Nyima clarifies the explanations of the four permutations of 'actual' and 'basis' from Longchenpa's Treasury of the Supreme Vehicle (theg mchog mdzod) and Jigme Lingpa's Yeshe Lama.

Verses in praise of Patrul Rinpoche (1808–1887), which Dodrupchen Jigme Tenpe Nyima wrote for his own personal recitation.

These verses in praise of Rogza Sönam Palge (rog bza' bsod nams dpal dge, 1800–1884) provide a rough sketch of the master's life, including his dates. In fact, this is the only known text that specifies the years of his birth and parinirvāṇa.

In this brief text, Jigme Tenpe Nyima explains the most important reasons for regarding the teacher as a buddha, a central tenet of the Vajrayāna.

On the basis of classical sources, Jigme Tenpe Nyima warns of the dangers of sleep and drowsiness; he also offers some practical suggestions for cutting down on sleep and enhancing diligence.

An explanation of the final words of the great Dzogchen master Orgyen Tendzin Norbu (1841–1900): "I am Guru Padmākara of Oḍḍiyāna, a buddha free from birth and death. Awakening mind is impartial and unbiased, beyond labels of the eight stages, the four pairs."

A candid, somewhat comical description of what it means to take a limited and superficial approach to scholarship, which Jigme Tenpe Nyima tells us is based on his own experience.

Jigme Tenpe Nyima composed this prayer to the gurus of the Dzogchen lineage at the behest of Khenpo Damchö Özer (d. 1927?), one of the so-called 'four great khenpos of Dodrupchen Monastery'.

A prayer to the various masters of the lineage of Vidyādhara Assembly (rig 'dzin 'dus pa), the inner guru sādhana from the Longchen Nyingtik cycle revealed by Jigme Lingpa.

A very short text on the best conduct and attitude to adopt when practising in meditative retreat.

In this very short text, Jigme Tenpe Nyima describes the best, middling and inferior ways of using pain and illness as part of the Mahāyāna path.

A fulfilment (bskang ba) practice to accompany the sādhana of Yumka Dechen Gyalmo, the Queen of Great Bliss, from the Longchen Nyingtik cycle.

Dodrupchen Jigme Trinle Özer

Dola Jigme Kalzang

Dongak Chökyi Gyatso

Drikung Kyobpa Jikten Sumgön

Dudjom Rinpoche

A brief daily sādhana of Amitāyus, the Buddha of Boundless Life, composed at the request of Jigme-la from the aristocratic Sampho (Samdrup Phodrang) family of Lhasa.

A short daily practice of Lama Sangdü (bla ma gsang ’dus)—the Guru who is the Embodiment of Secrets.

This short daily sādhana of Ucchuṣma (sme brtsegs) includes a simple visualization and mantra recitation. The practice is particularly associated with the purification of tantric commitments, or samaya.

Brief notes written by Kyabje Dudjom Rinpoche himself and incorporated into the recited text of the concise version of the Dudjom Tersar ngöndro.

A short practice for presenting red sur (dmar gsur) or burnt offerings for those who crave flesh and blood, including the various types of spirit and demon who obstruct virtuous practice.

A simple practice of sur (gsur) offering to the four types of guest: those invited out of respect, those invited on account of their qualities, those invited out of compassion, and those to whom we owe karmic debts.

A daily practice of Dorje Gotrab (Vajra Armour) offering protection against sickness, infectious disease and obstacles, which Dudjom Rinpoche adapted from the terma Protective Wheel: Root Sādhana of the Extremely Wrathful Black Hayagriva.

One of several prayers for the long life of His Holiness the Fourteenth Dalai Lama that Kyabje Dudjom Rinpoche composed.

A short prayer to the three main stūpas of the Kathmandu Valley, i.e., Svayambhū (known to Tibetans as Pakpa Shingkun), Boudha (known to Tibetans as Jarung Khashor) and Namo Buddha.

This well-known devotional prayer invokes the inspiration and blessing of the three-kāya guru in order to perfect the view, meditation and action of Dzogpachenpo.

Dudjom Rinpoche compiled this simple practice of Sojong (healing and purification) related to the three sets of vows—individual liberation (pratimokṣa), bodhisattva and mantra—for the benefit of beginners and those unable to extract the essential points from longer rituals.

A very simple practice focusing on the ḍākinī Yeshe Tsogyal, composed for some of Rinpoche's American students.

This direct instruction on the perfection stage (rdzogs rim) practice for the Dorje Drolö form of Guru Padmasambhava includes the preparatory state of śamatha, and the main part, which is to generate the wisdom of vipaśyanā through view, meditation and action.

In this short text, Kyabje Dudjom Rinpoche explains some important points of conduct to be observed by the saṅgha of monastic practitioners and the saṅgha of vidyādhara yogins. It was written with a view to preserving aspects of tradition in danger of being lost forever.

Dzogchen Pema Rigdzin

Dzong-ngön Pema Tukchok Dorje

Fifth Dalai Lama

Fourteenth Dalai Lama

His Holiness himself identified seventeen of the most paṇḍitas associated with Nālandā Monastery (Nāgārjuna, Āryadeva, Buddhapālita, Bhāvaviveka, Candrakīrti, Śāntideva, Śāntarakṣita, Kamalaśīla, Asaṅga, Vasubandhu, Dignāga, Dharmakīrti, Ārya Vimuktisena, Haribhadra, Guṇaprabha, Śākyaprabha and Atiśa) and commissioned a thangka (scroll painting) depicting them. He then composed this prayer to accompany the image in 2001.

This prayer to Guru Padmasambhava, calling upon him to remember his pledge to come to the aid of Tibet and its people, was composed in 1980 at the request of the cabinet of the Tibetan government-in-exile.

At the request of Trulshik Rinpoche (1924–2011) and others, His Holiness composed this prayer for the flourishing of the Buddhist teachings in 1999. It is a non-sectarian (ris med) aspiration extending to all the major and minor traditions of Tibetan Buddhism.

His Holiness composed this lineage prayer for the Vajrakīla practice of Purba Gulkhukma, a revelation of Khenchen Jigme Phuntsok, on 23 July 1990.

Fourteenth Karmapa

Gampopa Sonam Rinchen

Gatön Ngawang Lekpa

Geshe Chekhawa Yeshe Dorje

Geshe Langri Thangpa

Gompa Tsultrim Nyingpo

Gönpo Tseten Rinpoche

Guru Chökyi Wangchuk

Gyalse Shenpen Thaye

Gyalse Tokme Zangpo

Gyarong Khandro

Jamgön Kongtrul Lodrö Thaye

This commentary on the Ārya Mañjuśrī Tantra Garbha, which is said to encapsulate the famous Mañjuśrī Nāma Saṃgīti, appears anonymously in the Treasury of Precious Revelations (rin chen gter mdzod), but is thought to have been written by the editor of that collection, Jamgön Kongtrul.

Drawn from the collection of advice called Ambrosia of the Heart (snying gi bdud rtsi) this brief text offers a very simple guide to practising Mahāmudrā.

This brief explanation of how to meditate on the Mahāmudrā of the innate (lhan skyes phyag chen) on the path of liberation (grol lam) is taken from the Ambrosia of the Heart collection of advice.

In this text Jamgön Kongtrul, referring to himself as a "kusāli"—a virtuous beggar—offers instruction on how to sustain an experience of the essential nature of mind in meditation.

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.

Jamyang Khyentse Chökyi Lodrö

An acrostic poem in praise of Thönmi Sambhoṭa who is credited with inventing the Tibetan writing system and composing the first Tibetan grammatical treatises.

A simple visualization and some additional verses to be recited before and after the famous prayer known as Samantabhadra’s “Aspiration to Good Actions” (bzang spyod smon lam).

A short practice of visualization and mantra recitation focused on the Great Mother (yum chen) Prajñāpāramitā in her golden, four-armed appearance.

A spontaneous song in which Jamyang Khyentse mourns the passing of Tertön Sogyal Lerab Lingpa (1856–1926) and calls upon him to continue his work through a further incarnation.

A very short practice of giving sur (burnt offerings) to potentially harmful spirits, who have arisen through the conceit of self-grasping, and compelling them to depart.

In this appeal to Hindu worshippers who practise animal sacrifice, Jamyang Khyentse explains the karmic consequences of taking life and questions how compassionate deities could ever sanction such a rite.

Jamyang Khyentse composed this prayer at the actual site of the famous Boudha stūpa, known to Tibetans as "Jarung Khashor" (bya rung kha shor), while he was staying in the Kathmandu Valley in 1956/7.

This short prayer, which is addressed directly to the sacred stūpa of Svayambhū (known to Tibetans as Pakpa Shingkun—“Noble All-Trees”) in Nepal, was composed at the site itself, and is part of a series of prayers addressed to the three major stūpas of the Kathmandu Valley.

Written for a disciple who was about to travel from Sikkim to Tibet, this brief song encapsulates the message of the intermediate and final turnings of the Wheel of Dharma and explains how to practise the indivisibility of emptiness and compassion.

Composed during the ceremonies that followed the death of Princess Sangay Deki in 1957, this short texts focuses on the ultimate significance of Vajrasattva as the teacher of threefold tantra.

Verses in praise of three sacred sites: Rājgṛha (rgyal po'i khab), the ancient capital of Magadha; Vulture Peak (bya rgod spungs ri), where Buddha taught the Prajñāpāramitā sūtras; and Nālandā (nālendra), site of the famous monastic university.

Written in verse, this short text addresses some of the sectarian attitudes and activity attributed to the controversial Gelugpa teacher Phabongkha Dechen Nyingpo (1878–1941) and his supporters.

A simple song of advice addressed to yogins and yoginīs in acrostic form, meaning that each line begins with the successive letters of the Tibetan alphabet—an effect that is (inadequately) reproduced in the translation.

Simple advice on investigating the origination, presence and departure (byung gnas 'gro gsum) of thoughts and resting without fabrication or contrivance in order to see the essence of mind.

An aspiration for the spread of the teachings of the so-called Eight Great Chariots of the Practice Lineage (sgrub brgyud shing rta chen po brgyad): Nyingma, Kadam, Sakya, Marpa Kagyü, Shangpa Kagyü, Kālacakra, Pacification and Severance, and Approach and Accomplishment of the Three Vajras.

In this short text, written in verse, Jamyang Khyentse Chökyi Lodrö explains (with characteristic humility) the prerequisites and view, meditation and action of Dzogchen, or the Great Perfection.

A prayer of confession and aspiration, calling upon all the gurus, buddhas and bodhisattvas. It was written in 1953, during what Jamyang Khyentse himself describes as a bout of sadness.

Jamyang Khyentse wrote this prayer following the untimely passing of Princess Sangay Deki in Sikkim in 1957. The prayer is for the enlightenment of all with whom he was connected, even those who merely heard his name, but especially his devoted followers and disciples.

Extracted from a longer prayer entitled Aspiration Written in Sadness During the Water Snake Year, this is an aspiration to take rebirth in Amitābha's paradise of Sukhāvatī, the Land of Great Bliss.

Jamyang Khyentse composed this short prayer for the spread of the Guhyagarbha Tantra teachings in Darjeeling, 1958, after explaining Lochen Dharmaśrī's commentary to a small group of disciples.

A short prayer for the spread of the tradition of Chokgyur Dechen Lingpa, Jamgön Kongtrul and Jamyang Khyentse Wangpo and for the flourishing of the teachings at Tenchok Gyurme Ling (rten mchog 'gyur med gling), the seat of Chokgyur Lingpa, better known as Neten Monastery.

Jamyang Khyentse composed this prayer of aspiration after reading the Words of the Buddha during the first month of the Earth Dog year (1958), a period of great turmoil within Tibet.

In this prayer, composed at Bodhgayā, Jamyang Khyentse praises the features of the place Tibetans call the Vajra Seat (rdo je gdan), by comparing it to a celestial realm, and aspires to be reborn there in future.

A spontaneous song of joy, composed while on pilgrimage to Nepal in late 1956.

Verses of aspiration written for the publication of A Brilliant Elucidation of Logical Reasoning (rigs lam rab gsal snang ba), Ju Mipham Namgyal Gyatso's annotation commentary (mchan 'grel) to Dignāga's Pramāṇasamuccaya.

These verses of dedication were appended to an edition of Mipham Rinpoche's famous Seven-Line Prayer guru yoga compiled (with addenda) by Tokden Shakya Shri (1853–1919).

These verses of aspiration are appended to the version of The Clarifying Light: A Prophecy of the Future (ma 'ongs lung bstan gsal byed sgron me) that appears in the 12-volume edition of Jamyang Khyentse's collected writings.

Five verses of benediction written for the colophon of Mipham's White Lotus, a detailed explanation of the Seven-Line Prayer to Guru Padmasambhava.

A short prayer for the flourishing of the Katok tradition, composed in the monastery's great temple in 1934.

A simple visualization and recitation focusing on Amitābha, the Buddha of Boundless Light, which can be performed at night prior to falling asleep.

A brief ritual of 'turning back the summons' or 'averting the call' ([b]sun ma bzlog pa) of the ḍākinīs in order to lengthen the life of the vajra master and disciples.

A simple practice of purification by means of Vajrasattva and consort, including recitation of the hundred-syllable and shorter, six-syllable mantras.

Written in 1957, the year that Jamyang Khyentse first arrived, this is a prayer for happiness in Sikkim and the fulfilment of the aspirations and prophecies of great masters of the past concerning the welfare of its people.

A short essay concerning the identity and significance of the warrior-deity Gesar, the subject of offering rites (gsol mchod) by prominent figures such as Do Khyentse Yeshe Dorje (1800–1866), Jamyang Khyentse Wangpo (1820–1892) and Mipham Namgyal Gyatso (1846–1912).

A brief sādhana of White Tārā with a special focus on increasing longevity through purifying the potential for untimely death. It was composed for a lama from Dodrup named Tendzin.

In this verse panegyric, Khyentse Chökyi Lodrö praises the great Machik Labdrön (ma gcig lab sgron, 1031–1129) and incorporates references to many key terms and concepts from the Chöd ('Cutting') practice for which she is renowned.

A simple daily sādhana of Red Hayagrīva composed at the request of a disciple named Sonam Gyaltsen.

This simple sādhana of Vajrakīla, requested by Sogyal Rinpoche, contains, in the words of Dilgo Khyentse Rinpoche's colophon, 'the concentrated blessings of kama and terma'.

Composed on the very first day of the Tibetan year of the Water Dragon (26 February 1952), this short prayer invokes the power and truth of the Three Jewels and Three Roots, especially Dorje Drakpo Tsal, in order to overcome invading armies.

These behavioural guidelines for Drodung (bro brdung), a branch of Katok Monastery, were co-authored by Drimé Shingkyong Jigme Dechen Dorje (1899–1939?) and Jamyang Khyentse Chökyi Lodrö in 1936.

A simple torma offering which was requested by Khandro Tsering Chödrön (1925–2011) for her daily recitations and composed in the protectors' temple at Sakya Monastery, Tibet.

An aspiration to recognise the true nature of each stage of the bardo experience, from the moment of death and accompanying stages of dissolution through to the bardo of becoming, and thereby attain awakening.

A simple instruction based on the so-called Four Dharmas of Gampopa: 1) turning the mind toward the Dharma, 2) making progress along the path, 3) clarifying confusion, and 4) allowing confusion to dawn as wisdom.

Three verses in praise of the Sakya lama Jamyang Gyaltsen (1870–1940), who is known primarily for his efforts to gather and publish the collected writings of Gorampa Sonam Senge (1429–1489).

Jamyang Khyentse composed this prayer of aspiration at the request of his student Yakzewa Gyurme Drakpa at the Mahābodhi temple in Bodhgaya in January 1958.

A list of the kings of Derge (sde dge) and their ancestors from the semi-divine progenitor Gar Namtsa Druk onwards, including numbered generations beginning with Gar Tongtsen, a minister to Songtsen Gampo.

Jamyang Khyentse composed this brief guru sādhana, which focuses on the first human Dzogchen master Garab Dorje, in 1953 following what he describes as a dream experience.

This guru sādhana (bla sgrub) focuses on the master logician Dharmakīrti, but the text also makes apparent reference to one of Jamyang Khyentse's main teachers, Khenpo Kunzang Palden (c.1862–1943), who is also known as Kunzang Chödrak, or Samantabhadra Dharmakīrti.

A guru sādhana (bla sgrub) of Dolpopa Sherab Gyaltsen (1292–1361), in which he appears as the embodiment of the Lords of the Three Families— Avalokiteśvara, Mañjuśrī and Vajrapāṇi.

A guru yoga featuring the great adept and teacher Lochen Chönyi Zangmo, who is here identified with Yeshe Tsogyal and Vajrayoginī.

A short guru yoga of Milarepa composed in 1955 or 1956 at at Tsurphu, the grand monastery of the Karmapas, at the request of Sogyal Tulku (1947–2019).

Jamyang Khyentse composed this guru yoga practice focusing on Marpa Lotsāwa during a visit to the great translator's former residence at Sekhar in Lhodrak.

Composed in 1954 on the basis of a visionary experience, this guru yoga features the great Indian paṇḍita Haribhadra with the Mother Prajñāpāramitā at his heart.

A simple guru yoga based on Buddha Śākyamuni, which Jamyang Khyentse composed at the sacred site of Bodhgaya in December 1957.

This pithy text of advice offered to Ani Pelu of the Lakar family covers the entire path, but with a special focus on Dzogchen meditation, Guru Yoga and preparation for the moment of death.

A short 'means of recitation' (bklag thabs), providing additional prayers and practices to be chanted before and after the root text of the Sūtra of Boundless Life and Wisdom (tshe dang ye shes dpag tu med pa’i mdo).

A panegyric on Devāvatāra or Sāṃkāśya, the place where Buddha supposedly returned to earth after spending a rainy season teaching Abhidharma to his mother and others in the deva realm.

Khyentse Chökyi Lodrö praises the great eleventh-century poet and yogi Milarepa, describing him as a ‘crown-jewel’ among the many siddhas, or accomplished adepts, to have appeared in the Land of Snows.

In these verses, Jamyang Khyentse highlights the special qualities of Jigme Lingpa (1730–1798) by describing his superiority to the majority of scholars, adepts and authors.

A short poetic text in praise of Kuśinagara, the scene of Buddha Śākyamuni's final act, passing beyond this world and into parinirvāṇa.

Although entitled a praise of Vārāṇasī, this short poetic work concerns Sarnath or Ṛṣipatana, located approximately 10 kilometres from that ancient city. It was in the deer park of Sarnath that Buddha Śākyamuni first taught, setting in motion the Wheel of Dharma.

Verses in praise of the sacred site of Yangleshö (yang le shod) near the village of Pharping to the south of the Kathmandu Valley, where it is said that Guru Padmasambhava attained the level of a Mahāmudrā vidyādhara.

In this verse text, probably composed in 1958, Jamyang Khyentse playfully marvels at modernity and expresses a sense of wonder upon encountering the vast Indian city of Kolkata and all its unfamiliar attractions for the first time. The real highlight of the city as he sees it, however, is the chance to view the Buddha's relics, which were housed at the Indian Museum.

A short text in praise of the 'Lords of the Three Families' (rigs gsum mgon po), i.e., Mañjughoṣa, Avalokiteśvara and Vajrapāṇi.

A practice for developing wisdom; it is focused on Guru Loden Chokse (blo ldan mchog sred), a form of Guru Padmasambhava, and incorporates two other deities associated with wisdom, the goddess Sarasvatī and the bodhisattva Mañjuśrī.

Jamyang Khyentse wrote these verses in praise of the famed 11th-century Indian paṇḍita Smṛtijñānakīrti in 1958 after an inspiring dream of the master.

Composed in 1949, this song of lament is addressed to Jamyang Khyentse's principal guru, Jamyang Loter Wangpo (1847–1914). The song expresses the author's grief and sadness at his own misfortune for having failed to encounter his master in visions or dreams.

In this brief letter, Jamyang Khyentse expresses his gratitude to Gyarong Khandro for practices performed on his behalf and lists the gifts he is sending her in return.

Jamyang Khyentse wrote this lamenting prayer in early 1944 as soon as he heard that his teacher, Khenpo Kunzang Palden, had died just a few days earlier in late December 1943.

Brief surveys, taken from Jamyang Khyentse's personal notebook, of the life of Ngadak Sempa Chenpo Chögyal Puntsok Rigdzin (1592–1656) and the lives of the incarnations of Lhatsün Namkha Jigme (1597–1650)

These notes on the Seven Points of Mind Training appear to derive from the celebrated commentary of Sé Chilbu Chökyi Gyaltsen (1121–1189). Unfortunately the notes do not cover the entire root text and their brevity is suggestive of lecture notes or an aide-memoire.

Composed in 1955 when Jamyang Khyentse passed through the area, this is a short verse text in praise of Redreng/Reting, the famous monastery founded by Atiśa's foremost disciple, Dromtönpa Gyalwé Jungné, in 1056–1057.

An offering to the nāgas, especially Śaṅkhapāla ('Conch Protector'), king of nāgas, with a request for protection of Gangtok and the 'hidden land' of Sikkim.

Among the best-known compositions of Jamyang Khyentse Chökyi Lodrö, this short text in verse provides an introduction to the history and practice of Tibetan Buddhism and concludes with an appeal for nonsectarianism. It was written at the request of the Indian diplomat and author Apa Pant (1912–1992).

A devotional invocation of the great Sakya patriarch Kunga Nyingpo (1092–1158) with a request for his blessings and assistance on the path.

Jamyang Khyentse wrote this text in praise of Lhodrak Kharchu as he passed through the sacred place in 1956. The site is associated with Namkhai Nyingpo, who is said to have attained accomplishment here through the practice of Yangdak Heruka.

A prayer invoking the omniscient Longchen Rabjam and calling upon his assistance to realize the nature of reality and master the practice of the Great Perfection.

A short prayer to inspire the recognition of clear light or luminosity ('od gsal), especially during dream yoga as a preparation for the dawning of luminosity in the bardo or intermediate state.

A short prayer for the long life of Jigdal Sakya Dagchen Rinpoche (1929–2016), head of the Puntsok Podrang, and his eldest son Mañjuvajra Rinpoche (b. 1953), alias Dhungsey Minzu Sakya.

This short prayer to the sacred stūpa at Namo Buddha, which commemorates the Buddha's sacrifice—during one of his previous lives—of his own body to feed a hungry tigress and her cubs, is part of a series of prayers addressed to the three major stūpas of the Kathmandu Valley.

This prayer to Jamyang Gyaltsen occurs twice in the latest version of Jamyang Khyentse Chökyi Lodrö's collected writings. The colophon to this second occurrence provides the circumstances of its composition: when Jamgyal gave the reading transmission for his new 13-volume edition of Gorampa Sonam Senge's writings at the Dragang retreat centre.

A short, four-line prayer to Butön Rinchen Drup (1290–1364), which Khyentse Rinpoche composed on the basis of a dream experience.

This prayer to the extraordinary Gyarong Khandro Dechen Wangmo, who was considered to be an emanation of Mandāravā, was written by Jamyang Khyentse at the request of Khandro Tsering Chödrön (1929–2011).

This prayer, composed at the request of a physician, invokes Jamyang Khyentse as a manifestation of Khyentse Wangpo and requests his inspiration and blessing to realize the true nature of mind.

A short supplication to Karse Kongtrul Khyentse Özer (1904–c.1953), who was a reincarnation of Jamgön Kongtrul and son of the Fifteenth Karmapa.

A short, two-verse supplication to the famed Dzogchen master Khenchen Ngawang Palzang (1879–1941) alias Khenpo Ngakchung, from whom Jamyang Khyentse received teachings.

A four-line prayer to invoke the blessings of the three great masters Jamyang Khyentse Wangpo, Jamgön Kongtrul Lodrö Thaye and Chokgyur Dechen Lingpa.

A short, three-verse supplication to Jamyang Loter Wangpo (1847–1914), which Jamyang Khyentse composed spontaneously when recalling his guru.

A short prayer to noble Tārā requesting her guidance, protection and assistance on the path to awakening.

A prayer to Sé Pakchok Dorje, the mind emanation of Jamyang Khyentse Wangpo (1820–1892) and one of the six sons of Tokden Śākya Śrī (1853–1919), invoking his inspiration and blessings in order to perfect the path of Dzogchen.

A short, four-line prayer to Vimalamitra, the great paṇḍita and Dzogchen master.

A prayer to invoke the blessings of the masters of the Kagyü lineage, especially the Karmapa incarnations beginning with Düsum Khyenpa (1110–1193).

A prayer to six master scholars from the Sakya tradition: Ngorchen Kunga Zangpo (1382–1456), Dzongpa Kunga Namgyal (1432–1496), Yaktön Sangye Pal (1350–1414), Rongtön Sheja Kunrig (1367–1449), Gorampa Sonam Senge (1429–1489) and Śākya Chokden (1428–1507).

A guru yoga focusing on the so-called Three Mañjuśrīs of Tibet, i.e., Longchen Rabjam (1308–1364), Sakya Paṇḍita (1182–1251) and Tsongkhapa Lobzang Drakpa (1357–1419). Here, Jamyang Khyentse further identifies Longchen Rabjam with the bodhisattva Vajrapāṇi and Tsongkhapa with the bodhisattva Avalokiteśvara.

A short prayer to Jamyang Loter Wangpo (1847–1914), which Jamyang Khyentse Chökyi Lodrö composed in order to reinvigorate devotion.

Jamyang Khyentse composed this poetic hymn to Sarasvatī while travelling along the Ganges river in the Fire Monkey year (1956).

A concise summary of the history of Sikkim with a special focus on its royal genealogy, possibly notes taken when reading the original 'Bras ljongs rgyal rabs by the ninth Chogyal Thutob Namgyal and Maharani Yeshe Dolma.

This brief sang (bsang) offering to Jambhala, the deity of wealth, was written for a Vajrayāna master at Dzongsar named Lama Jampal Chöwang.

Jamyang Khyentse composed this guru sādhana focused upon King Songtsen Gampo following a visionary experience he had at the sacred Moon Cave at Drak Yerpa.

A short four-line prayer to Atiśa composed in October 1956 on the master’s anniversary.

A three-verse lineage prayer for the practice of the Lion-Faced Ḍākinī composed at the request of Trulshik Kunzang Pawo Dorje (1897–1962).

This prayer was composed in 1940, following a visionary encounter with the great translator and forefather of the Kagyü tradition and the surge of devotion that this vision inspired.

A spontaneous song or doha expressing confidence in Dzogchen realization, which Jamyang Khyentse tells us he offered to the guru of his own awareness.

Verses on Dzogchen, which occurred to Jamyang Khyentse spontaneously while he was at Taktse Podrang (stag rtse pho brang) in Sikkim in 1956.

Spontaneously composed verses on the uniqueness and profundity of the Dzogchen approach, which centres on the recognition of mind's intrinsic awareness.

Written at the request of Lhasé Sogyal, the king of Yönru in Lithang, this short text covers the key points of Trekchö, from the foundational prerequisites to the unique Dzogchen preliminary of 'demolishing the house of the ordinary mind' and the main meditation practice of Dzogchen itself.

In these addenda to the standard lineage prayer for Longchen Nyingtik (klong chen snying thig), which is known as The Continuous Shower of Blessings, Jamyang Khyentse highlights two versions of the lineage received by Jamyang Khyentse Wangpo: the full transmission from Khenpo Pema Vajra and the transmission of realization from Jigme Gyalwe Nyugu.

Written in Kolkata, a city associated with Kālī, these verses of praise identify the goddess as having "a hundred names and thousand attributes" and as being one with Samantabhadrī, Prajñāpāramitā, Ekajaṭī and many other prominent female deities in the Tibetan Buddhist pantheon.

This short sādhana of Red Tārā, who is associated with the activity of magnetizing, was composed at the request of Khandro Tsering Chödrön (1929–2011) and her sister Tsering Wangmo of the Lakar family.

This brief practice of Mahākāla and consort was composed in the presence of the sacred Mahākāla image at Sakya Monastery, most likely in 1956, at the request of three close disciples, including the young Sogyal Rinpoche.

A brief prayer to the Nyingtik master Adzom Drukpa Drodül Pawo Dorje (1842–1924), who was one of Jamyang Khyentse's most important Dzogchen teachers.

Khyentse Chökyi Lodrö himself composed this prayer to the 'garland' of his own previous incarnations (skye phreng gsol 'debs), from the Buddha Mañjuśrī down to his immediate predecessor, Jamyang Khyentse Wangpo (1820–1892).

These verses in praise of the great Sakya master Jamyang Loter Wangpo (1847–1914) were composed at the behest of Tsangsar Choktrul Rinpoche.

A short song of advice on the theme of the 'Three Greats', i.e., Great Middle Way (Madhyamaka), Great Seal (Mahāmudrā) and Great Perfection (Dzogpachenpo).

Extensive notes on the Bright Lamp of the Heart Essence (Nyingtik Saldrön) practice preceded by a general discussion of guru yoga and the importance of following a teacher.

A lineage supplication for the Red Tāra revealed as a terma by Drikung Tertön Ösel Dorje—a revelation which Jamyang Khyentse helped to compile and which is included among his own collected writings.

A short poetic text in praise of Śrāvastī (mnyan yod), where Buddha Śākyamuni spent many rainy seasons and where, it is said, he defeated rival teachers in a contest of miraculous ability. Jamyang Khyentse composed the work during a visit to the town in 1956.

A five-verse prayer for the longevity of Chung Rinpoche, Ngawang Chödrak (1908–1980) of Mindrolling, who was both Jamyang Khyentse's teacher and student.

Jamyang Khyentse composed these verses in praise of Chokgyur Dechen Lingpa (1829–1870) while at Tsikey Norbu Ling Monastery, in the presence of the stūpa commemorating the great tertön.

A short song of realisation that succinctly describes the ground, path and fruition of Mahāmudrā.

This aspiration, written during an unspecified snake year, incorporates the key elements of the Mind Training teachings, such as taking on others' suffering and giving away one's own happiness, and perfecting relative and absolute bodhicitta.

A short prayer for the longevity of the celebrated scholar Öntö Khyenrab Chökyi Özer (1889–1959), who taught at Dzongsar Monastery's scriptural college.

This appeal to Mahākāla Pañjaranātha for his assistance in overcoming obstacles during turbulent times and progressing on the Dharma path was composed at Bodhgaya, site of the Buddha's enlightenment.

A simple, unelaborate practice based on the principle that "naked ordinary awareness... is the wisdom mind of the glorious guru."

Verses in praise of the great lord of yogis (rnal 'byor dbang phyug) Virūpa, who is renowned as a mahāsiddha on account of his mastery of tantric practice.

A prayer to the Karmapas from the first incarnation, Düsum Khyenpa (1110–1193), through to the fifteenth, Khakhyab Dorje (1870/71–1921/22).

Composed in December 1957 at the request of Tibetans resident in Gangtok, this is one of at least four prayers for His Holiness the Dalai Lama's longevity by Jamyang Khyentse.

Verses in praise of the famous Mādhyamika master Candrakīrti that the author composed in Darjeeling towards the end of his life.

Jamyang Khyentse wrote this guru yoga focusing on Buddha Śākyamuni (including his sambhogakāya form as Vajradhara and dharmakāya as Samantabhadra) in January 1958 at Rajgir (ancient Rājgṛha) following a visionary experience several days earlier at Bodhgayā.

This longer prayer to Jamyang Khyentse's successive rebirths was composed in 1952 for Dongna Tulku, who requested a long version of the prayer known as Beautiful Garland of Uḍumbara Flowers.

Jamyang Khyentse Chökyi Lodrö wrote this shorter long-life prayer for His Holiness the Dalai Lama, in three four-line verses, in the sacred place of Yamalung near Samye (most likely in 1956).

Jamyang Khyentse wrote these behavioural guidelines (bca' yig) for the Sakya monastery of Tupten Tashi Gepel Ling (thub bstan bkra shis dge 'phel gling), also known as Sagang (sa sgang), from his residence at Dzongsar during the Earth Tiger year (1938–1939).

Jamyang Khyentse wrote this verse autobiography at the request of Dilgo Khyentse Rinpoche (1910–1991). Its detailed lists of teachings received, practices accomplished and teachings given later formed the basis of the full biography that Dilgo Khyentse himself wrote.

An outline of the famous prayer by Mipham Namgyal Gyatso (1846–1912), aspiring to realize the ultimate significance of Mañjuśrī according to the Great Perfection.

Jamyang Khyentse seems to have written this brief guru yoga of his teacher Khenchen Samten Lodrö (1868–1931) while the master was still alive.

Written in Bodhgayā at a time when Tibet was facing great turmoil and an uncertain future, this is a non-sectarian prayer for the spread of the Buddhist teachings (bstan rgyas smon lam) in all their authentic forms.

One of several short texts of behavourial guidelines (bca' yig) that Jamyang Khyentse composed, this does not appear to be for a specific institution but is applicable to any monastic community.

Verses of general advice on how to practise the path, from the preliminary contemplations through to the more advanced practices of the generation and completion phases, written for an unnamed student.

This, the longer of two prayers for the longevity of Öntö Khyenrab Chökyi Özer (1889–1959) that Jamyang Khyentse composed, is full of praise for the master's erudition and skill as a teacher.

Verses of truth dedicated to the longevity of Tertön Sogyal Lerab Lingpa (1856–1926), from whom Jamyang Khyentse received numerous transmissions in 1920.

Jamyang Khyentse wrote this hymn in praise of the goddess Sarasvatī while he was visiting Palpung Monastery in Eastern Tibet. The text includes her mantra, the recitation of which is said to bring increased intelligence.

A prayer for the swift return of the Fifth Dzogchen Rinpoche, Thupten Chökyi Dorje (1872–1935), written at the request of a monk-disciple.

A short, two-verse prayer for the swift rebirth of Katok Situ Chökyi Gyatso (1880–1925) composed at the request of Lekshe Jorden, a prominent khenpo at Katok Monastery.

Jamyang Khyentse composed this lament and invocation of his teacher Ngawang Samten Lodrö following the master's passing in 1931.

Verses in praise of Mañjughoṣa written at the behest of the Third Palpung Öntrul—five verses in praise of the deity's body, speech, mind, qualities and activity, followed by a verse of dedication.

Jamyang Khyentse composed these verses in praise of the famous upāsaka Candragomin when feeling inspired by the master’s life story.

Jamyang Khyentse composed this eleven-verse invocation and prayer for swift rebirth shortly after the passing of the Thirteenth Dalai Lama, which occurred at the end of 1933.

This method of offering butter lamps on a large scale in connection with the Highest Yoga tantra practices of Mañjuśrī is for use on major anniversaries related to the Buddha’s life and other special occasions.

Jamyang Khyentse composed this ten-verse prayer to the famed Sakya scholar Gorampa Sonam Senge following an auspicious dream some time in 1952 or 1953.

A non-sectarian prayer invoking many of the greatest luminaries in Tibetan Buddhist history, from King Trisong Detsen and the twenty-five disciples of Guru Padmasambhava down to Jamyang Khyentse Wangpo and Jamgön Kongtrul.

Jamyang Khyentse wrote this playful text on the real nature of sickness to console Rabchok, a student who had fallen ill.

Tso Pema (mtsho padma) or 'Lotus Lake' in Rewalsar, Northern India is identified with a lake in the ancient kingdom of Zahor, which was created, it is said, when the king and his ministers attempted to burn Guru Padmasambhava and his consort Mandāravā alive. The master transformed his funeral pyre into a lake, where he appeared, unharmed and seated upon a lotus.

Jamyang Khyentse composed this poem in praise of Lumbinī, the site of Buddha's birth and a major place of pilgrimage, during a visit in the late 1950s.

Jamyang Khyentse composed these verses in praise of the famed Sakya scholar Gorampa Sonam Senge in 1958 following a vivid experience that brought the master clearly to mind.

Jamyang Khyentse composed these verses in November 1925 upon learning of the passing of his teacher Katok Situ Chökyi Gyatso (1880–1925). The text makes it clear that Katok Situ's death occurred in the ninth month of the Wood Ox year.

Inspired by the speech of Kunzang Dechen Tsomo (1906–1987), Queen Mother of Sikkim, these verses acknowledge the kindness of past dharma patrons and masters and appeal for nonsectarianism and the flourishing of the teachings.

Six verses in which Jamyang Khyentse invokes a number of enlightened beings, but especially Mārīcī and other female deities, in order to bring about favourable circumstances and wellbeing.

In four verses, Jamyang Khyentse invokes the auspiciousness of the Three Jewels, Three Roots, Three Kāyas and Three Deities of Long Life.

Verses invoking the buddhas' Three Secrets (body, speech and mind), the Three Jewels (Buddha, Dharma and Saṅgha), Three Roots (guru, yidam and ḍākinī), as well as Red Tārā, Vaiśravaṇa and White Tāra, the Sublime Lady of Immortality ('chi med 'phags ma), for the sake of auspiciousness.

A simple offering to various deities, especially dharma protectors and local guardians, requesting their protection from bandits and robbers while travelling, composed in 1955.

A short, four-verse prayer for the swift rebirth of Jamyang Loter Wangpo (1847–1914) composed at the request of Ngor Khenchen Jamyang Kunzang Tenpai Gyaltsen.

A brief incense smoke (bsang) and serkyem offering rite to the protective mountain deity Yarlha Shampo, composed in 1956.

Jamyang Khyentse Wangpo

The longer of two ritual texts by Jamyang Khyentse Wangpo featuring the sixteen arhats, both of which appear in recent editions of the extensive Nyingma Kama (bka' ma shin tu rgyas pa).

A clear and concise commentary on the words of the most famous of praises to Mañjuśrī, Glorious Wisdom's Excellent Qualities (dPal ye shes yon tan bzang po), attributed to the Indian master Ācārya Vajrāyudha.

This guide to the stages of visualization for the Longchen Nyingtik preliminary practices (sngon 'gro) is, as Khyentse Wangpo himself puts it, "brief, clear and essential." Some of its instructions differ slightly from those given by Patrul Rinpoche, so that it represents a distinct commentarial tradition.

Jamyang Khyentse composed this prayer for perfecting the Seven Points of Mind Training (blo sbyong don bdun ma) when he was in the presence of the famous Atiśa statue at the Tārā Temple in Nyethang (snye thang). The section headings were added by Dilgo Khyentse Rinpoche.

A simple guide to the practice known as Narak Kong Shak, or The Confession and Fulfilment that Empties the Hells from their Very Depths.

This is a version of A Profound Concentration of Nectar, into which the root text of the Longchen Nyingtik preliminaries has been inserted. The text also includes several prayers that were not included in Jikmé Trinlé Özer’s original version.

This experiential song (nyams dbyangs) based on 'Parting from the Four Attachments' (zhen pa bzhi bral) was composed in the cave of Rangjung Dorje, where Mañjuśrī is said to have delivered the original teaching to the Sakya patriarch Sachen Kunga Nyingpo (1092–1158).

Jamyang Khyentse wrote this twelve-line prayer to Patrul Rinpoche during the festival of Chökhor Düchen in 1860. The text identifies Patrul as an emanation of Śāntideva and the early Dzogchen adept Aro Yeshe Jungne, and praises his qualities of renunciation, bodhicitta and wisdom.

Khyentse Wangpo composed this five-verse supplication prayer to Thangtong Gyalpo at the request of the Eighth Sangye Nyentrul Rinpoche by combining and supplementing previous prayers.

This four-line prayer is sometimes used for the accumulation of maṇḍala offerings in the Longchen Nyingtik tradition. Khenpo Ngawang Palzang, for example, recommends accumulating this prayer seventy thousand times (following thirty thousand recitations of the three-kāya maṇḍala from the Longchen Nyingtik).

Supplementary verses to be added to the prayer to the lineage of Parting from the Four Attachments composed by Ngorchen Kunga Zangpo (1382–1456).

Sometimes referred to as the “short Longchen Nyingtik Ngöndro", this popular preliminary (sngon 'gro) liturgy by Jamyang Khyentse is remarkably concise.

The shorter of two ritual texts by Jamyang Khyentse Wangpo featuring the sixteen arhats included in the extensive Nyingma Kama and elaborating on the famous text attributed to Śākyaśrībhadra.

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 brief prayer to the buddhas and bodhisattvas, learned and accomplished masters of India, and figures from all Tibetan traditions, reflects the author's famously nonsectarian approach.

A brief text summarizing the five great logical arguments of the Madhyamaka, or Middle Way: 1) the investigation of the cause: the Diamond Splinters; 2) the investigation of the result: refuting existent or non-existent effects; 3) the investigation of both: refuting the four permutations of arising; 4) the investigation of essential identity: ‘neither one nor many’; and 5) the logical argument of Great Interdependence.

Jamyang Loter Wangpo

Jatsön Nyingpo

Jetsün Mingyur Paldrön

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.

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.

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 popular prayer by the vidyādhara Jigme Lingpa includes aspirations related to every stage of the path, from gaining a precious human rebirth and following a qualified teacher through to accomplishing the most advanced practices of Dzogpachenpo and, thereafter, working for others' benefit.

A brief and simple fasting ritual (smyung gnas) composed for the sake of those unable to comprehend the more complex liturgy of the standard practice in Bhikṣuṇī Lakṣmī’s tradition.

Jigme Lingpa wrote this prayer to the Dzogchen Rinpoches and their previous incarnations at the request of his disciple Jigme Ngotsar (b. 1763).

This guru sādhana of the great translator Vairotsana, accompanied by Ma Rinchen Chok and Nyak Jñānakumāra, employs the distinctive terminology of Dzogchen, the Great Perfection.

A guide to the approach and accomplishment practices for the guru sādhana known as Vidyādhara Assembly (Rigdzin Düpa), belonging to the Longchen Nyingtik cycle revealed by Jigme Lingpa.

This practice of eight branches (prostration, taking refuge, offering real and imagined gifts, confession, rejoicing, generating bodhicitta, offering the body, and dedication of merit) derive from the Tantra System Vajrakīla (rgyud lugs phur pa), which is part of the Nyingma Kama collection, but appear in other texts, especially empowerment rites.

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.

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 Chakme

Karma Chakme is said to have received this confessional liturgy, which includes a number of mantras, from Yama Dharmarāja (gshin rje chos kyi rgyal po) in a vision.

A brief petition to the earth lords, or spirits of the land (sa bdag), requesting purification for various forms of action that disturb the natural environment.

A simple, eight-line text to accompany the offering of sang, or fragrant incense smoke, to Gesar, the great leonine warrior-king.

This famous commentary on the 'transference of consciousness' ('pho ba; Skt. saṃkrānti/utkrānti) describes the various forms of the practice in general and the specific details of the Namchö (gnam chos) transference in particular. It offers instructions on how to perform the transference both for oneself and others.

Lasel Chenmo, 'The Great Spirit Clearing', is a practice for offering sang (incense smoke) to the nāgas (serpent spirits). It is a terma composed by Padmasambhava and revealed by Karma Chakme. This edition also includes further practices written by Paṇchen Lobzang Chökyi Gyaltsen (1570–1662), Tsasum Terdak Lingpa (1694–1738) and others.

This prayer to Buddha Amitābha, Mañjuśrī the 'Lion of Speech' (smra ba'i seng ge) and the goddess Sarasvatī was composed by Karma Chakmé for his own daily practice. It includes a series of aspirations related to wisdom and intelligence.

A brief sādhana of the Medicine Buddha (Bhaiṣajya Guru) with a special emphasis on pacifying the sickness and mental toxins of all beings.

Karma Lingpa

Katok Getse Gyurme Tenpa Gyaltsen

Katok Rigdzin Tsewang Norbu

Katok Situ Chökyi Gyatso

Khenchen Jigme Phuntsok

Written in 1999, this short spontaneous song expresses the joy of living the fortunate life of a Dzogchen yogi.

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

A four-line prayer of aspiration spoken in front of a vast assembly in 1986.

This aspiration to be cared for by the guru throughout all future lifetimes was composed at Wutai Shan at the request of a disciple named Rigdrol.

This fire offering for the 'Neck-Pouch Dagger’ (Purba Gulkhukma) Cycle arose spontaneously to Khenchen Jigme Phuntsok in 1990 and was written down by His Holiness the Fourteenth Dalai Lama.

A reminder to the Kīla guardians of their past pledges and a request that they carry out activity on the practitioner's behalf. The text was composed in Yangleshö, Nepal, and transcribed by Khenpo Namdrol.

The concluding stages of the Purba Gulkhukma sādhana: offering, praise, receiving the attainments, dissolution, dedication of merit and words of auspiciousness.

Khenchen Jigme Phuntsok composed this confession and fulfilment (bskang bshags) practice for the 'Neck-Pouch Dagger’ (Purba Gulkhukma) while in Namdrolling Monastery in India in 1990.

A short torma offering to the protectors of the 'Neck-Pouch Dagger’ (Purba Gulkhukma) Cycle composed by Khenchen Jigme Phuntsok and transcribed by Khenpo Sodargye.

Khenchen Jigme Phuntsok composed this prayer for the longevity of His Holiness the Fourteenth Dalai Lama on 17 July 1990, shortly after their first meeting.

A short prayer in three stanzas for the longevity of Khandro Tāre Lhamo (1938–2003).

Composed in 1990 at the sacred site of Tso Pema in response to repeated requests from Khenpo Namdrol, who studied with both Penor Rinpoche and Khenchen Jigme Phuntsok.

In this short prayer, written at the insistence of his disciples, Khenchen Jigme Phuntsok lists his own previous incarnations according to a prophecy by Apang Tertön Pawo Chöying Dorje (1895–1945).

The Peaceful Sādhana of Mañjuśrī, which Khenpo Jigme Phuntsok composed spontaneously while in the Cave of Nārāyaṇa at Wutaishan.

This short Vajrasattva sādhana, which incorporates the four powers as a means of purifying negative actions, obscurations and breakages of samaya, was composed spontaneously in April 1997. The translation also includes additional verses for refuge, bodhicitta, dedication and aspiration, as recited in Larung Gar.

A supplication to the lineage for Peaceful Sādhana of Mañjuśrī, a practice which Khenpo Jigme Phuntsok composed spontaneously in a cave at Wutaishan.

Composed spontaneously at the sacred mountain of Wu Tai Shan, this is one of the late Khenchen Jigme Phuntsok's most famous works. In 23 verses, which were written down in just 23 minutes, it encapsulates the entire Buddhist path from basic instructions on how to follow a spiritual teacher through to the advanced meditations of the generation and perfection phases and the pinnacle of all forms of practice, the Great Perfection.

This is the main text of the Purba Gulkhukma cycle of Vajrakīla practice, which Khenchen Jigme Phuntsok revealed at the Asura cave in Yangleshö, Nepal. It includes the empowerment, sādhana and gaṇacakra offering.

Khenchen Jigme Phuntsok sang this doha spontaneously in 1996 at a time when various outer, inner and secret obstacles had been overcome. It stresses the importance of meditating on Dzogchen, cultivating bodhicitta, maintaining ethical discipline, and having a positive basic character.

A spontaneous song of lamentation composed at Tso Pema, India, in 1990 and later transcribed from an audio recording.

Composed in Bodhgayā, this is a bodhisattva's aspiration to emulate the buddhas of the past, such as Śākyamuni, serve the remaining buddhas of this fortunate age, and lead all beings to awakening. The prayer was recorded and transcribed by Khenpo Sodargye.

This devotional prayer to invoke the blessings of the guru is one of Khenchen Jigme Phuntsok's best known compositions. It was written in 1987 at Mount Wutai (Wutai Shan) at the request of an elderly disciple, Lama Rigdön.

This guru yoga, written in 1995, is one of the late Khenchen Jigme Phuntsok's most famous compositions. He later wrote a heart-advice as a supporting instruction for it.

Khenchen Ngawang Palzang

Khenmo Rigdzin Chödrön

Khenpo Gangshar

Khenpo Pema Vajra

An excellent explanation of Buddhism's central teaching, the Four Noble Truths, and how this relates to each of the Three Turnings of the Wheel of Dharma, as well as the Secret Mantra Vajrayāna.

A detailed explanation of how to practice śamatha or 'calm abiding' meditation so as to arrive at perfect stillness and concentration of mind.

In this short instruction in verse, Khenpo Pema Vajra explains the key points of the path in general and of the Great Perfection in particular. His practical advice includes what to do in the intermediate state, or bardo.

A short prayer of aspiration to accompany the offering of a butter lamp (mar me).

This brief biography of Khenpo Pema Vajra describes his early studies at Dzogchen Monastery and his path to becoming a teacher at its famous Śrī Siṃha college. It also details his later career at the nearby hermitage in Peme Thang, 'Lotus Plain', where he taught many of the most influential figures of nineteenth century Kham.

Summarizing the entire text of the Abhisamayālaṃkāra, but with special focus on the first of the eight topics, omniscience, this concise overview serves as a useful introduction to Maitreyanātha's famous guide to the Prajñāpāramitā. Written in 1875 to mark the enthronement of the Fifth Dzogchen Rinpoche.

Khenpo Petse Rinpoche

Khenpo Shenga

Verses in praise of the great Sakya master Jamyang Loter Wangpo (1847–1914), from whom Shenga received a number of major teachings and transmissions.

In this text from his miscellaneous writings, Khenpo Shenga offers advice on visualizing oneself as the tutelary deity, or yidam, and cultivating what is known as vajra pride.

A two-verse aspiration to be reborn in the retinue of Ārya Nāgārjuna, gain perfect understanding of his Middle Way philosophy and teach it to others.

Said to have been composed some time around 1909 or 1910, this poem expresses the author's appreciation for the Sakya teachings and is intended as an encouragement to fellow disciples (of Loter Wangpo) to pursue their study and practice.

Taken from his miscellaneous writings, Khenpo Shenpen Nangwa's text compares the great Dzogchen master Longchen Rabjam to the most celebrated Buddhist saints of India and praises him as the unique embodiment of all the qualities exhibited by Tibet's own learned and accomplished figures.

A song of realization expressing the futility of ordinary, contrived practice from the perspective of naturally perfect, pure awareness.

Shenpen Nangwa offered this brief biography of Ācārya Vasubandhu as an introduction to his annotational commentary (mchan 'grel) on the verses of the Treasury of Abhidharma (Abhidharmakośa).

A prayer of aspiration to understand the nature of reality, just as it is explained in the Madhyamaka teachings, and then, having perfectly realized this view, to teach it to others, and in so doing, emulate great figures from the past like Nāgārjuna and Āryadeva.

Notes on the general preliminary points to be made before commenting upon any of the major Indian treatises, such as what is meant by “In the language of India...” and the four rubrics of subject matter, immediate purpose, connection and ultimate purpose.

Verses in praise of the famous Mādhyamika scholar Candrakīrti concluding with the mantra of Mañjuśrī.

Having identified the Abhisamayālaṃkāra as one of the five treatises of Maitreyanātha, Khenpo Shenga explains the features of each of the five texts in this collection, before focusing on the Ornament of Realization itself, which he discusses under five rubrics: its author, sources, category, theme, and purpose.

This introduction to the teaching of Candrakīrti's Madhyamakāvatāra explains how the text provides an introduction (avatāra) to the most important Middle Way treatise, namely the Mūlamadhyamakakārikā of Nāgārjuna.

A brief explanation of the three noble principles (of arousing bodhicitta in the beginning, remaining without reference in the middle, and dedicating merit at the end), which are said to be the root of the Mahāyāna path.

A list of the various types of spirtiual song (mgur dbyangs) including dohas based on realization, songs of devotion, and expressions of joy and contentment.

Khenpo Tsöndrü

Studied in Nyingma colleges, or shedra (bshad grwa), before the full study of the Abhisamayālaṃkāra, this text covers the following topics: various ways of identifying the founders of the Prajñāpāramitā commentarial tradition, the sūtras which the Abhisamayālaṃkāra explains, the 21 Indian commentaries on the Abhisamayālaṃkāra, and the most important commentarial works studied in the Nyingma tradition.

A prayer for the spread of the teachings of the successive incarnations of Dzogchen Rinpoche Pema Rigdzin (1625–1697) and other figures closely associated with Dzogchen Monastery.

Khenpo wrote this prayer to his root teacher Shechen Kongtrul Pema Drimé Lekpé Lodrö in 1959 in Yolmo, Nepal, shortly after fleeing Tibet.

This commentary, known as The Words of Jigme Chökyi Wangpo, briefly presents the each of the eight principal topics and seventy points of the Abhisamayālaṃkāra, following the explanation of Patrul Rinpoche (whose full name is Orgyen Jigme Chökyi Wangpo). It is thus a useful summary of, and guide to, both the root text and Patrul Rinpoche's own famous 'overview' (spyi don) commentary.

Khenpo Yönten Gönpo

Khyenrab Chökyi Özer

Könchok Tenpe Drönme

Lachung Apo

Lakṣmī

Lala Sonam Chödrup

Lhatsün Namkha Jigme

Lobzang Chökyi Gyaltsen

Lochen Dharmaśrī

Lodi Gyari Rinpoche

Longchen Rabjam

Essential advice on every stage of the path from beginning to end. As Longchenpa puts it in the text itself: "Even if we were to meet in person, I would have no greater instruction to give you than this. So take it to heart, all the time, and in any situation."

In this profound instruction on the process of dying and the intermediate state, or bardo, the great Longchen Rabjam explains how to see death from a Dzogchen perspective and how to attain liberation either at the moment of death or thereafter in the bardos of dharmatā or becoming.

The first chapter of Longchenpa's Finding Comfort and Ease in Meditation (samten ngalso), describing ideal environments and dwelling places for cultivating meditative concentration and insight throughout the year.

The second chapter of Finding Comfort and Ease in Meditation (samten ngalso), describing the qualities and character of an ideal practitioner of meditation in the Great Perfection, or Dzogpachenpo.

This prayer invokes the blessings of all the three-kāya gurus, yidam deities, ḍākinīs and dharmapālas to inspire recognition of the ultimate nature of the Great Perfection (Dzogpachenpo), which Longchenpa describes in evocative detail.

Mātṛcetra

Mayum Tsering Wangmo

Menlungpa Mikyö Dorje

Minling Terchen Gyurme Dorje

Minyak Kunzang Sönam

Mipham Rinpoche

A summary of the fuller dhāraṇī which was spoken by Mañjuśrī and is included within the Compendium of Dhāraṇīs (gzungs bsdus), this is a practice for averting obstacles linked to particular moments in time.

Also known as the "instruction that points directly to the very essence of mind in the tradition of ‘the old realized ones’ (rtogs ldan rgan po)", this is a pithy guide to Dzogchen meditation written for 'village yogis' and other practitioners without a background in study. It includes three separate instructions, for: 1) cracking open the egg-shell of ignorance, 2) cutting the web of saṃsāric existence, and 3) remaining in space-like equalness.

This simple sādhana of the deity Acala, the 'Immovable One'—here in his dark blue, genuflecting form—is described as a powerful antidote to obstacles including infectious disease.

This very short yet practical set of instructions, composed in verse, was written at the request of several beginners.

Mipham Rinpoche gave this text in thirty-seven verses to the Third Dodrupchen Jigme Tenpe Nyima as a sealed scroll while they were both at Dzongsar Monastery. Although the precise date is unclear, it seems likely that this was in or around 1886. The text is a mixture of personal, often cryptic advice and prophecy.

In this short text, Mipham Rinpoche succinctly explains what is meant by the self of the individual (pudgalātman; gang zag gi bdag) and the 'self' (or identity) of phenomena (dharmātman; chos kyi bdag), and he describes how to become certain as to the non-existence of them both. The author also highlights the importance of distinguishing between a more superficial, conceptual understanding and a genuine, non-conceptual realization of ultimate reality.

A poem of eight verses praising the bodhisattva Kṣitigarbha (Essence of the Earth), playing on the literal meaning of his name and evoking the earth's qualities as a nurturing support and foundation for growth and development.

A brief, eight-line windhorse invocation focused especially on Gesar and his retinue, which Mipham composed in his hermitage in Rudam in 1903.

A short, four-line prayer to accompany offerings to Gesar.

A simple practice of smoke offering, which Mipham composed at Thrangu hermitage in 1905.

A very short, four-line liturgy for a purificatory smoke offering (mnol bsang) based on the view of the Great Perfection.

This popular practice, which includes a long series of mantras, is said to enhance one's lungta and protect against obstacles. Daily recitation is encouraged.

In a few lines of verse, Mipham explains the essence of Dzogchen Atiyoga, which is, in turn, the essence of the 84000 approaches of the Dharma.

A popular sur text, for dedicating burnt offerings to spirits and obstacle-makers in order to eliminate adversity, which Mipham composed following a dream.

This section of Gateway to Learning (mKhas 'jug) explains the so-called "Four Great Logical Arguments of the Middle Way" (dbu ma'i gtan tshigs chen po bzhi), which are: 1) investigation of the cause: the Diamond Splinters; 2) investigation of the result: refuting existent or non-existent results; 3) investigation of the essential identity: ‘neither one nor many’; and 4) investigation of all: the Great Interdependence. This translation also includes some comments from Khenpo Nüden's celebrated commentary.

Extracted from Gateway to Learning (mKhas 'jug), this section on the selflessness of the individual (gang zag gi bdag med) explains the absence of any permanent, unitary, independent and all-pervading self, either identical to or distinct from the five aggregates (pañcaskandhā; phung po lnga).

Mipham composed this very short guru yoga focusing on the 11th-century paṇḍita Smṛtijñānakīrti for the practice of a disciple named Karma Wangyal.

A short text in verse that outlines various stages in the cultivation of śamatha, or calm abiding.

A set of common and uncommon preliminary practices, beginning with the four thoughts that turn the mind away from saṃsāra and continuing with taking refuge, generating bodhicitta, maṇḍala offering, Vajrasattva visualization and mantra recitation, and guru yoga.

This praise of Mañjuśrī for increasing the power of one's intelligence consists of fourteen four-line verses—fourteen, says Mipham, being the number of vital essences (dwangs ma) in beings and the world. The text was written in 1906.

Mipham wrote this short text of praise in 1881 during a retreat that was focused upon Mañjuśrī.

This prayer recalling the accomplishments of Jamgön Mipham Rinpoche, written by the master himself, was later supplemented by additional verses composed by Jamyang Khyentse Chökyi Lodrö at the behest of Khenpo Kunpal (1862–1943).

A prayer to receive the protection of Buddha Akṣobhya in order to overcome anxiety and suffering and to discover the lasting peace and happiness of freedom from fear.

Mipham wrote this four-line prayer to Gesar—the "Great Lion and Foe-Subduing Jewel" (seng chen nor bu dgra 'dul)—in 1896.

One of many four-line prayers to Mañjuśrī that Mipham Rinpoche composed, this one invokes the deity's glorious powers of speech.

A four-line prayer to the famous 11th-century paṇḍita and translator who travelled to eastern Tibet.

Composed in 1892 and appended to The Wheel of Analytical Meditation (dpyad sgom 'khor lo ma), this instruction continues that text's analysis, extending it to all phenomena. Its central message is that the nature of all things, i.e., appearance and emptiness, can only be fully understood through meditation.

A very brief sādhana of Mārīcī, goddess of the dawn, in the form known as Aśokakāntā-Mārīcī, who is golden and has one face and two hands.

Properly titled Wondrous Talk Brought About by Conversing with a Friend (Grogs dang gtam gleng ba'i rkyen las mtshar gtam), this playful text pokes fun at followers of the Nyingma, Sakya, Kagyü and Gelug (or Gendenpa) schools, in order to highlight potential pitfalls associated with each tradition, while also pointing out the absurdity of sectarian prejudice in general.

Written using the language of the Great Perfection, this prayer, which Mipham wrote in 1886, is an aspiration to realize the nature of mind — indestructible awareness and emptiness — and the true meaning of Mañjuśrī.

Mipham composed this short, four-line windhorse prayer to Gesar and his retinue in 1905.

A simple guru yoga focusing on the celebrated Nyingma scholar Rongzom Chökyi Zangpo, who is here identified with Mañjuśrī, the embodiment of wisdom.

A short prayer incorporating the four causes of rebirth in Sukhāvatī, namely: 1) visualizing the pure realm, 2) accumulating merit and purifying obscurations, 3) generating bodhicitta, and 4) making prayers of aspiration and dedicating all sources of virtue towards rebirth in Sukhāvatī.

This 72-line liturgy for the practice of yang-guk (g.yang 'gugs), or 'summoning the spirit of abundance (or prosperity)' was composed in 1896.

In this short text, Mipham Rinpoche attempts—by his own admission—to express the inexpressible. Aware of the challenge and the apparent contradiction, he nevertheless offers various descriptions of mind's ineffable essence "for the sake of those fortunate individuals who seek to penetrate the profound meaning of dharmatā."

In this, one of his most popular Dzogchen instructions, Mipham Rinpoche explains how to go beyond the initial stage of the recognition (ngo shes) of the face of rigpa, or pure awareness, to the subsequent stages of perfecting the strength (rtsal rdzogs) and gaining stability (brtan pa thob).

In these six pithy verses, composed in 1896, Mipham explains the relative strengths of each of the four main Tibetan Buddhist Schools—Nyingma (rnying ma), Kagyü (bka' brgyud), Gelug (dge lugs) and Sakya (sa skya)—and appeals to their followers to tolerate and respect one another.

Written in 1893/4, this brief versified instruction outlines the key points of Trekchö (khregs chod) practice through an explanation of the four ways of leaving things as they are (cog bzhag bzhi).

This general prayer for the long life of the holders of the teachings was composed by Jamgön Mipham Rinpoche in 1888. It is part of the daily liturgy at the Nyingma Monlam Chenmo, or great prayer festival, held every year in Bodhgaya.

This short instruction in verse was written in 1876. It explains the nature of mind, which is 'seen', or realised, in an experience that transcends the duality of seeing and seen.

This short advice in verse explains the perfect equality (mnyam pa nyid) of the dharmadhātu (chos kyi dbyings), the space-like nature of phenomena, which, Mipham says, is a crucial point to understand in both sūtra and tantra. Mipham wrote this text in 1901.

This practice of guru yoga focused on "the great lion Gesar" it said to be especially swift in bringing blessings and signs of accomplishment. Mipham wrote it in 1887.

One of Mipham's best known works, this treatise in 104 verses was written in just a single day in 1885. It is structured around the four principles of reasoning (rigs pa bzhi)—of causal efficiency, dependence, nature and establishing a proof—and the four reliances (rton pa bzhi), i.e., Rely not on the individual but the Dharma; Rely not on the words but the meaning; Rely not on the provisional but the definitive meaning; Rely not on ordinary consciousness but wisdom.

This short verse-text sets out to clarify the term "self-awareness" (rang rig; svasaṃvedana), especially as it is used in Dzogchen, and challenges those who reject the notion. Mipham points out that self-awareness is something to be experienced firsthand, not debated or speculated about.

Composed in a single day in 1891, this celebrated verse text offers a practical guide to meditating analytically on the multiplicity, impermanence, suffering nature and selflessness of the aggregates, as an antidote to the mental afflictions (kleśa; nyon mongs).

This poetic offering is one of a series of related 'offering garland' (mchod phreng) texts that Mipham composed, all with titles based on the fabled cintāmaṇi, or wish-granting gem.

This simple practice of Avalokiteśvara, the Bodhisattva of Compassion, includes a visualisation to accompany the recitation of the six-syllable mantra, oṃ maṇi padme hūṃ, or, optionally, the seven-syllable mantra, oṃ maṇi padme hūṃ hrīḥ.

Nāgārjuna

Namkha Drimed Rinpoche

Nāropa

Ngawang Tenzin Norbu

Ngorchen Kunga Zangpo

Ngulchu Dharmabhadra

Nyala Pema Dündul

This short song from Nyala Pema Dündul explains that whether or not we have realised the truth of the teachings and progressed along the path is apparent in our character and our actions.

In this brief song Nyala Pema Dündul advises his audience how to give up the eight ordinary concerns, or 'worldly dharmas' ('jig rten chos brgyad), i.e., hope for happiness and fear of suffering; hope for fame and fear of insignificance; hope for praise and fear of blame; hope for gain and fear of loss.

Taken from his collected songs (mgur 'bum) this spontaneous poem offers advice on the practice and its fruition, with Nyala Pema Dündul explaining that his view corresponds to Dzogchen, the Great Perfection, his meditation to Mahāmudrā, and his action to the Vinaya.

This profound instruction on phowa, or the transference of consciousness, acknowledges the absolute nature "in which there is nothing to be transferred and no transferrer."

Nyala Pema Dündul composed this prayer to himself at the request of his disciples. It is a plea to receive his inspiration and blessings in order to follow in his footsteps and perfect the practice of Dzogpachenpo.

This poem explains the tell-tale signs for determining whether the common preliminary practices (sngon 'gro) have penetrated the mind of a practitioner.

In this text from his collected songs Nyala Pema Dündul describes the visionary encounter with Avalokiteśvara which first made him aware of the suffering brought about by eating meat and which led to his becoming a vegetarian.

In this poem Nyala Pema Dündul praises the peace of isolated mountain hermitages and retreats, contrasting it not only with the hustle and bustle of towns and villages, but also with the everyday comings and goings of ordinary monasteries.

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).

Nyoshul Khenpo Jamyang Dorje

Nyoshul Lungtok

Orgyen Tobgyal Rinpoche

Palyul Choktrul Jampal Gyepe Dorje

Pari Lobzang Rabsal

Patrul Rinpoche

This survey of the five paths (lam lnga) and ten stages or bhūmis (sa bcu) explains the practices and qualities associated with each and every phase of the Mahāyāna path, from its initial point of entry through to its eventual culmination with the attainment of enlightenment.

This short work details the phases of dissolution during and immediately following death, and also outlines the crucial points of practice to be born in mind at this critical time.

A concise and simple sādhana focused upon Mañjuśrī, the embodiment of all the buddhas' wisdom.

Patrul Rinpoche provides a topical outline (sa bcad) for the confessional liturgy that forms the final chapter of the Immaculate Confession Tantra (Dri med bshags rgyud).

Written for his close disciple, Alak Dongak Gyatso (1824–1902), this text of Patrul Rinpoche offers advice on the purpose and significance of solitude. Brief as it is, the work is of interest not only for its comments on retreat, but also for the clues it holds about Alak Dongak's life, especially as no complete biography has yet come to light and his writings have not survived.

This short work in verse offers advice on the natural self-liberation (rang grol) of thoughts and emotions, which Patrul Rinpoche repeatedly identifies as the key to the view, meditation and conduct of the Great Perfection.

Taking a famous four-line prayer as his basis, Patrul Rinpoche explains the practice of taking refuge in the Buddha, Dharma and Saṅgha, and arousing bodhicitta, in both its relative and ultimate forms.

One of Patrul Rinpoche's better known works, this pithy presentation of the two levels of truth is more than just a guide to what "relative" and "absolute" signify; it is also a practical instruction on how to apply such understanding in meditation.

This prayer of aspiration covers the entire Buddhist path, but places special emphasis on the cultivation of bodhicitta in its various forms. For to have bodhicitta, says Patrul Rinpoche, is to have "all that's needed to attain enlightenment."

Patrul Rnpoche's explanations in this brief guide to the Longchen Nyingtik preliminary practices mostly follow those given in his classic text, The Words of My Perfect Teacher (Kun bzang bla ma'i zhal lung). Still, this condensed text offers useful reminders of the most important points of the practice, especially the details of the visualizations.

In this practical guide to meditating on the teachings of the Prajñāpāramitā sūtras, as outlined in Maitreya's Abhisamayālaṃkāra, Patrul discusses the attitude and training of a bodhisattva. He repeatedly emphasises the fact that enlightened activity for others' benefit—and not simply realization—is the ultimate goal.

In this series of verses Patrul Rinpoche praises the deity Vajrsattva (rdo rje sems dpa') by describing his unique qualities, forms and functions.

A short supplication in three verses addressed to the Mother Prajñāpāramitā, Krodhakālī, and the great Machik Labdrön.

A short prayer composed while circumambulating stūpas dedicated to the early masters of Katok Monastery.

This prayer to the masters of the lineage of explanation for Bodhicaryāvatāra, from Patrul Rinpoche back through the generations as far as Śāntideva, and before him to Buddha Śākyamuni and Mañjuśrī, is also an aspiration to take the central message of the text to heart.

This brief work on pedagogical theory outlines the qualities and approaches of three different types of teacher (a fully enlightened buddha, arhat and learned paṇḍita), before discussing the science of listening and explaining the purpose of titles.

Sometimes known by its first four syllables as Eko Eko (translated as "Have you heard? Have you heard?") and sometimes as Self-Liberated Wisdom-Mind, this is a comprehensive and popular instruction on Dzogchen meditation. Although the emphasis is on remaining natural and unaltered (machöpa), the text also offers advice on how to integrate and adapt to the various experiences and circumstances a practitioner might face. The style is direct, eloquent and moving.

Only recently discovered, this prayer of dedication by Patrul Rinpoche is to be recited when the construction of a temple is complete. It is not only an aspiration for the new temple to prosper and be of as much benefit as possible, but also a plea to the protective spirits to watch over the temple and guard its contents.

Patrul Rinpoche was renowned for his mastery of, and fondness for, Śāntideva's classic guide to the way of the bodhisattvas, and this is his practical manual for applying its wisdom and meditating on its key themes.

In this short guide to Buddhist and non-Buddhist philosophical tenets, Patrul Rinpoche begins by outlining the tīrthika views of eternalism and nihilism. He then summarizes the views of the śrāvaka schools of Vaibhāṣika and Sautrāntika, as well as the two kinds of pratyekabuddha, the various branches of Cittamātra, and the Svātantrika and Prāsaṅgika strands of Mādhyamika. To conclude, he offers a brief overview of the various levels of secret mantra.

This brief guide to explaining Minling Terchen Gyurme Dorje's famous aspiration prayer, known as 'The Secret Vajra Knot' (rdo rje rgya mdud), provides a topical outline of its contents, and, in so doing, reveals the vastness of its vision.

This compilation, which supplements the root text of the transference (phowa) practice from the Heart-Essence of the Vast Expanse (Longchen Nyingtik) with additional prayers, is extracted from Patrul Rinpoche's famous The Words of My Perfect Teacher (kun bzang bla ma'i zhal lung).

Pema Kunzang Rangdrol

Rago Choktrul Tupten Shedrup Gyatso

Rigdzin Gödem

Rongtön Sheja Künrig

A précis of Rongtön's larger text of instructions on the Middle Way entitled The Moon Rays of Crucial Points, which includes advice on the view, meditation and action that facilitate an understanding of Madhyamaka.

In this short work, Rongtön clarifies the teachings on the samādhi (ting nge 'dzin) meditations related to the three gateways to liberation (rnam thar sgo gsum): emptiness, the absence of characteristics and the wishless.

A short laudation of Vulture Peak Mountain (bya rgod phung po'i ri bo; Gṛdhrakūta), located in modern Bihar state in India, and renowned as the site at which Buddha taught the Prajñāpāramitā.

A brief explanation of the "three gateways to liberation" (rnam thar sgo gsum) according to the Mahāyāna, i.e., emptiness (śūnyatā; stong pa nyid), absence of characteristics (mtshan ma med pa), and wishlessness (smon pa med pa).

This succinct guide to putting Śāntideva's classic text into practice through meditation, with an emphasis on the cultivation of wisdom (prajñā), was written by Rongtön Sheja Kunrig in 1447.

In this brief series of verses, Rongtön explains the benefits of the six transcendent perfections, or pāramitās, and shows how they incorporate many other aspects and qualities of the Mahāyāna path.

Verses in praise of the lineage of Abhidharma teachers, from the Buddha down to Asaṅga and Vasubandhu, then on to the Indian commentators and the earliest specialists in Tibet.

Sakya Pandita

Śākyaśrībhadra

Śāntideva

Sera Khandro

A beautifully evocative prayer of aspiration to be reborn in Tārā's pure realm, known as The Land of Turquoise Leaves (g.yu lo bkod).

A prayer to Sera Khandro's successive incarnations including Red Vetala (Rolang Marmo), Shelkar Dorje Tso, Kunga Buma, and Changchub Chödrön.

A simple guru yoga focusing on Sera Khandro as an emanation of Yeshe Tsogyal and invoking her inspiration and blessings to realize the meaning of Dzogchen, the Great Perfection.

This prayer to Sera Khandro's successive incarnations is one of several such texts to be found in her collected writings.

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.

This guru yoga, which Sera Khandro describes as a visionary experience put it into words, is a supplement to the Dharmatā Ḍākinīs' Secret Treasury (Chönyi Khandrö Sangdzö) cycle. It includes many of the standard elements of a preliminary practice (ngöndro) and is structured around the 'Four Dharmas of Gampopa', i.e., turning the mind towards the Dharma, making progress along the path, clarifying confusion, and allowing confusion to dawn as wisdom.

Seventh Dalai Lama

Shabkar Tsokdruk Rangdrol

In this short song the famous yogi Shabkar Tsokdruk Rangdrol explains the essence of all practices, from the contemplations of the outer preliminaries to the practices of the inner preliminaries, and the main practices of the generation and perfection stages.

The great yogi Shabkar Tsokdruk Rangdrol is, like Milarepa, famous for the songs of realization through which he communicated the teachings. In this song, inspired by the repeated appearance of some beggars at his door, he expresses his compassion for all beings—his very own mothers from previous lives—who are now suffering in saṃsāra's various realms.

This concise set of preliminary practices by Shabkar Tsokdruk Rangdrol includes the outer preliminaries, as well as the inner preliminary practices of taking refuge, arousing bodhicitta, visualisation and recitation of Vajrasattva, maṇḍala offering, and guru yoga.

In this short text to accompany the offering of a butter lamp or candle, the great yogi Shabkar Tsokdruk Rangdrol offers an inspiring visualisation and series of aspirations.

Inspired by a thought of his mother, Shabkar Tsokdruk Rangdrol sang these verses to himself, as a reminder of the importance of recognising all beings as one's mother and remembering their kindness.

Shakya Shri

Shamar Chökyi Wangchuk

Shechen Gyaltsab Gyurme Pema Namgyal

Situ Paṇchen Chökyi Jungne

Tertön Mingyur Dorje

Tertön Sogyal

Thangtong Gyalpo

Third Karmapa

Tra Gelong Tsultrim Dargye

Trulshik Rinpoche

Tsongkhapa

Tsultrim Zangpo

Tulku Thondup

Tupten Chöpel

Vasubandhu

Yangchen Drubpe Dorje

Yangthang Rinpoche

Yukhok Chatralwa Chöying Rangdrol

In this brief text Yukhok Chatralwa explains the common outer and uncommon inner preliminary practices in very simple terms.

This brief explanation of the important Dzogchen notions of clarification (shan 'byed) and transcendental resolution (la blza ba) was composed by Tertön Sogyal and recorded in the collected writings of Yukhok Chatralwa Chöying Rangdrol.

An explanation of The Vajra Verses on the Natural State, a revelation of Jigme Lingpa, which describes the pure awareness that is the natural state of the mind and how all the qualities of the path and fruition are complete within it.

Yukhok Chatralwa records the pithy advice of the Nyarong Lama, i.e., Tertön Sogyal Lerab Lingpa, on the subject of how to remain in solitary retreat.

In these brief notes, Chöying Rangdrol explains what is meant by the 'youthful vase body', and outlines how liberation occurs in the intermediate state (bardo), and how delusion develops should we fail to recognise the nature of bardo appearances.

These notes discuss the ālaya, or 'ground of all', as well as the ālaya-consciousness (ālaya-vijñāna) and other forms of consciousness from a practical, experiential perspective, rather than a scholastic or theoretical point of view. They drew upon the sayings and explanations of such masters as Adzom Drukpa, Tertön Sogyal and Dudjom Lingpa.

This final testament, which succinctly expresses the view, meditation, action and fruition of the Great Perfection, was transmitted to Lama Rigdzin Nyima (b. 1931).