Translations by Han Kop

TranslatorsHan Kop

English (76)


Han Kop

Further Information:

Han Kop began studying Tibetan in 2009. He has also studied at Dzongsar Shedra in Himachal Pradesh and served as an instructor and oral translator at the Rigpa Shedra in Nepal. From 2017 until 2020 he studied at Rangjung Yeshe Institute to obtain an MA in Translation, Textual Interpretation, and Philology. He is now the Director of the Longchen Nyingtik Project.

Texts translated into English by Han Kop

Adzom Gyalse Gyurme Dorje

Dilgo Khyentse Rinpoche

This daily practice of Tārā Sarasvatī belongs to the Inner Female Practice (Yumka) of the Heart Essence of the Vast Expanse (Longchen Nyingtik), A Treasure Vase Containing the Essence of Great Bliss, through which all enlightened activities are carried out based on the Twenty-One Tārās.

Dilgo Khyentse Rinpoche added several verses to an original prayer composed by one of Jigme Lingpa's direct disciples, in order to complete the list of lineage masters—from whom, as he says, he received great kindness—up to and including to himself.

Dilgo Khyentse Rinpoche wrote this self-initiation (bdag 'jug) for the Vidyādhara Assembly (Rigdzin Düpa) when he presided over a group practice (tshogs sgrub) in Bhutan and the need for such a text became clear. The practice of self-initiation, he says, "restores the power of the four empowerments, heals impairments and breakages of enlightened body, speech and mind, and offers a training in maturing through self-entry to the maṇḍala."

A collection of short prayers to all the key figures in the lineage of the Heart Essence of the Vast Expanse (Longchen Nyingtik) compiled by Dilgo Khyentse Rinpoche for regular recitation in conjunction with any practice from the Longchen Nyingtik cycle.

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

Written in Nepal at the then newly-built Shechen monastery during a great accomplishment (sgrub chen) ritual of Tsokchen Düpa, this is an aspiration to accomplish the entire Longchen Nyingtik path, from the preliminaries through to the generation and completion stages and the practices of the Great Perfection.

Dodrupchen Jigme Tenpe Nyima

This is the second major commentary on Yumka, the ḍākinī practice of the Longchen Nyingtik, (not including Jigme Lingpa's own writings) after the much longer and more elaborate Raṭik, which it supplements. The text begins with a discussion of the role and significance of Yeshe Tsogyal, and then proceeds to examine the practice itself, highlighting its special qualities and elaborating on many of its profound and subtle features.

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.

Verses for offering 'medicine' (sman), or amṛta, as part of the Rigdzin Düpa (Vidyādhara Assembly) practice from the Longchen Nyingtik.

A simple, abbreviated version of the root Yumka Dechen Gyalmo sādhana, which is known as The Glorious Blissful Garland, arranged for daily practice.

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

Dorje Dechen Lingpa

Dudjom Rinpoche

Fourth Dodrupchen Rinpoche

Getse Mahāpaṇḍita

Jamgön Kongtrul Lodrö Thaye

Jamyang Khyentse Chökyi Lodrö

This is a poetic guide to 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. Jamyang Khyentse wrote the text following a series of visionary experiences; it has the quality of a revelation and ends with a series of cryptic prophecies.

A brief supplementary guide (zur rgyan) to the practice of Chimé Pakmé Nyingtik in the form of an intensive ritual (sgrub mchod) conducted over several days. The text includes practical instructions and liturgies for the preparation, main part and conclusion of the practice.

Composed in Darjeeling (most likely in 1958), this short invocation of Rigdzin Jigme Lingpa (1730–1798) calls upon the famed Dzogchen master and treasure-revealer by his various names and invokes his blessings and inspiration.

Jamyang Khyentse composed this prayer to the great revealer of the Longchen Nyingtik when he passed through the master's place of residence, the Yarlung Valley, during his first trip to central Tibet in 1925.

Jamyang Khyentse Chökyi Lodrö wrote these detailed instructions on how to practise the short 'single form' daily sādhana of Chimé Pakmé Nyingtik based on teachings he received from Katok Situ Chökyi Gyatso, who, in turn, received them from Jamyang Khyentse Wangpo, the revealer of the practice, himself.

Jamyang Khyentse Wangpo

Verses for consecrating 'medicine' (sman), or amṛta, as part of the Rigdzin Düpa (Vidyādhara Assembly) practice from the Longchen Nyingtik.

A concise gaṇacakra, or feast-offering, liturgy for the practice of Yumka Dechen Gyalmo, the Queen of Great Bliss, from the Longchen Nyingtik.

A lineage supplication for the Vajrasattva guru yoga known as Dorsem Ngön-ga (Abhirati Vajrasattva), which is part of the Longchen Nyingtik revelation.

These instructions on how to practise the Dukngal Rangdrol recitation in retreat are taken from a collection of the author's notes on various practices and topics related to the Longchen Nyingtik cycle. Though very concise, they accord with Khenpo Pema Vajra's (1807–1884) longer commentary, An Ornament to the Vidyādharas’ Wisdom.

A simple feast-offering text for use in conjunction with sādhanas related to the magnetizing deity of the lotus family, Kurukullā.

A prayer to the holders of the lineage of Dukngal Rangdrol ('Natural Liberation of Suffering') from Amitāyus and Avalokiteśvara down to Jamyang Khyentse's own root teacher.

This version of the Palchen Düpa sādhana was arranged by Jamyang Khyentse Wangpo from the original revelation for daily use or for when the practice has to be done repeatedly in a single day, such as during a drupchen (sgrub chen). It is of a medium size, shorter than the full revelation but longer than the daily practice which Khyentse Wangpo also compiled.

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

An abbreviated, daily practice of Palchen Düpa, the Awesome Ones' Assembly, which is the wrathful yidam practice of the Longchen Nyingtik cycle.

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

A description of the goddesses in the retinue of the Great Compassion One (Mahākaruṇika) according to the practice of Dukngal Rangdrol.

Jigme Lingpa

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.

A simple rite of confession to amend any impairments and breakages of samaya and to purify actions that upset the dharma protectors.

Jigme Lingpa wrote this prayer recalling his own life and liberation at the request of the First Dodrupchen, Jigme Trinlé Özer (1745–1821). The prayer includes a summary of his previous lives, as well as his most important accomplishments and qualities, when—as he puts it—he emphasized the positive.

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.

This series of aspirations for future rebirths is tailored, Jigme Lingpa says, to the sorrow-inducing nature of this final age of degeneration, or kaliyuga.

This prayer to be reborn in Sukhāvatī draws upon the Array of Amitābha Sūtra (amitābhavyūhasūtra, Toh 49) for its elaborate descriptions of the blissful realm. As with many of Jigme Lingpa's writings, the text is beautiful yet opaque in places, and the translation thus relies upon Rigdzin Gargyi Wangchuk's (1858–1930) commentary entitled Gateway to the Realm of Great Bliss (bde chen zhing gi 'jug ngogs).

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.

Jigme Lingpa himself composed this self-initiation (bdag 'jug) for the Natural Liberation of Suffering (Dukngal Rangdrol, sdug bsngal rang grol) practice of the Longchen Nyingtik cycle at the request of a lama called Rinchen Dorje.

Part of the Longchen Nyingtik cycle, this Vajrasattva guru yoga is entitled 'Cultivating the Pure Realm of Abhirati (or Manifest Joy)' but is often known simply as 'Dorsem Ngön-ga' (Abhirati Vajrasattva). It includes all the standard elements of visualization, offering, mantra recitation and receiving empowerment.

This brief liturgy for invoking the inspiration power, or blessings, of the eight vidyādharas (rig 'dzin brgyad) of India was extracted from ‘A Precious Casket: A Framework for Accomplishment, from the Ocean-like Assembly of Awesome Ones’ (dpal chen bka' 'dus rgya mtsho las/ sgrub pa'i khog 'bubs rin po che'i za ma tog).

Further clarifications on the bodily maṇḍala (lus dkyil) of Yumka Dechen Gyalmo including the correspondence between external and internal sacred places, composed at the request of the female disciple Palding Jetsünma (alias Lhading Jetsün) of Gyangru.

This guru yoga, composed by the master himself, includes invocation and prayer, the seven-branch offering, mantra recitation and receiving of the four empowerments.

This self-initiation (bdag 'jug) for the practice of Yumka Dechen Gyalmo was composed by Jigme Lingpa himself. Receiving empowerments in this way, he explains, is a means of purifying impairments and breakages of samaya and receiving inspiration and blessings, and should therefore be practised regularly and repeatedly.

A succinct guide to the ḍākinī practice of Yumka Dechen Gyalmo, or Queen of Great Bliss, including details concerning necessary preparations and details of the visualization.

A short prayer to the lineage of Palchen Düpa, the wrathful yidam practice of Longchen Nyingtik, including supplementary verses composed by the Third Dodrupchen, Jigme Tenpe Nyima.

This fulfilment (bskang ba) practice is so rare that it was not included in previous editions of Jigme Lingpa's collected writings but appears only in modern liturgies of Shechen and Namdroling monasteries.

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.

A short ritual for taking the eight vows of a lay practitioner (upāsaka/upāsikā) for a single day. As Jigme Lingpa mentions, it is traditionally recommended to take these precepts on the eighth, fifteenth (full moon) and thirtieth (new moon) days of each lunar month.

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 is one of two commentaries by Jigme Lingpa on the Dukngal Rangdrol practice of Avalokiteśvara that he himself revealed. Here, Jigme Lingpa offers a word-by-word explanation of the sādhana, both its preliminaries and its main part, in a simple yet precise manner. He does not comment on the feast offering section, which was added only later by the First Dodrupchen, Jigme Trinle Özer (1745–1821).

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.

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.

The outer guru yoga of the Longchen Nyingtik cycle, most of which was later incorporated into the preliminary, or ngöndro, practice.

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.

Karma Chakme

Khenpo Pema Vajra

Minling Terchen Gyurme Dorje

Mipham Rinpoche

Orgyen Tobgyal Rinpoche

Patrul Rinpoche