Translations by Han Kop

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English (103)


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 Drukpa

In this arrangement of the Longchen Nyingtik transference (phowa), Adzom Drukpa adds some pithy advice exhorting all those who have not yet accomplished Dzogchen to take this practice to heart and train in it regularly.

Adzom Gyalse Gyurme Dorje

These notes provide a brief but valuable overview of the practices of Tsa Lung (rtsa rlung)—literally 'channels and wind-energies'—according to the Longchen Nyingtik tradition. The text identifies some important literary sources that explain the theory behind the training, warns of potential pitfalls and highlights the benefits.

A prayer to the lineage of 'Blazing Wrathful Guru, Hayagrīva and Garuḍa' (Lama Drakpo Takhyung Barwa) from the Longchen Nyingtik cycle.

Chokgyur Dechen Lingpa

This short prayer to Chokgyur Lingpa invokes the great tertön by means of three different names: Chokgyur Lingpa, Dechen Lingpa, and Zhikpo Lingpa.

Dezhung Rinpoche

This brief explanation of the Fourfold Heart-Essence (Nyingtik Yabzhi) corpus and Heart-Essence of the Vast Expanse (Longchen Nyingtik) revelation was written in Seattle in the early 1960s in reply to a question from E. Gene Smith. Dezhung Rinpoche consulted Dilgo Khyentse Rinpoche, who clarified some points and added further notes. The text is thus included among the collected writings of both masters.

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.

This shorter, daily practice is adapted from the full sādhana of Hayagrīva's Play of the Three Realms (rta mgrin khams gsum rol pa), which itself belongs to the Assembly of Awesome Ones (Palchen Düpa) cycle within the Longchen Nyingtik.

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

The gaṇacakra feast offering text to accompany the practice of Dukngal Rangdrol (Natural Liberation of Suffering) from the Longchen Nyingtik.

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

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

A lineage supplication for the Longchen Nyingtik practice of Siṃhamukhā, the Lion-Faced Ḍākinī, which is the secret, wrathful aspect of Yumka, including additional verses by the Third Dodrupchen.

A practice of confession and fulfilment (bskang bshags) for the Great Compassionate One, Natural Liberation of Suffering (Dukngal Rangdrol) within the Longchen Nyingtik cycle.

Dola Jigme Kalzang

A short averting ritual (dokpa) for the practice of Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa) from the Longchen Nyingtik cycle.

The author offers a concise yet complete overview of the entire path according to the Longchen Nyingtik, applicable to monastics and lay tantrikas alike. Using the structure of virtuous beginning, middle and end, he covers the common and uncommon preliminary practices, the generation and perfection phases, and the practices of Trekchö and Tögal.

Dorje Dechen Lingpa

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

Dudjom Rinpoche

A very brief ritual for blessing and consecrating representations of enlightened body, speech and mind.

Fourth Dodrupchen Rinpoche

This vase consecration, which is necessary when performing the guidance practice (nedren) according to the Dukngal Rangdrol cycle, appears in a recent compilation of Dukngal Rangdrol material published by Dodrupchen Monastery, Sikkim.

A simple practice of guru yoga, in which one's root guru is visualized in the form of Padmasambhava, the Lake-Born Vajra (Tsokyé Dorje).

A four-line prayer to the ultimate guru, one's own non-conceptual awareness.

A concise gaṇacakra, or feast-offering, liturgy for the practice of Yumka Dechen Gyalmo, the Queen of Great Bliss, from the Longchen Nyingtik, composed at the suggestion of Khenpo Dazer (1922–1990).

This arrangement integrates the Longchen Nyingtik's practice of transference, or phowa, with elements from the same tradition's preliminary practices. The text was first compiled for the sake of new retreatants at Serdrang Monastery in Nepal.

Getse Mahāpaṇḍita

Getse Mahāpaṇḍita wrote this catalogue to the collected writings of Jigme Lingpa on the occasion of their publication in Derge in or after 1802. He begins with a biography of Jigme Lingpa, then identifies the patrons of the printing, the King and Queen of Derge, and the one who requested the publication, Dodrupchen Jigme Trinle Özer. This is followed by the actual catalogue, which lists all Jigme Lingpa’s writings except those of the Longchen Nyingtik revelation, for which there is a separate catalogue by Jigme Losal Özer.

Jamgön Kongtrul Lodrö Thaye

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

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

Kongtrul wrote this prayer while at the site of Yamalung, sacred for its connection with Guru Padmasambhava. In a series of verses aspiring for the longevity of all non-sectarian teachers, he offers not only a powerful practice text, but also a concise statement of his celebrated Rimé ideals.

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.

This supplement to the Mindrolling Vajrasattva (Minling Dorsem) practice is used as a means of consecrating tsa-tsas, small clay stūpas, Buddhas, or other figures, made using a mould.

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.

This daily practice of Vasudhārā and Jambhala is part of the Illusory Net of the Three Roots (rtsa gsum sgyu 'phrul drwa ba) cycle that Khyentse Wangpo revealed as an earth treasure at Senggö Yutso (seng rgod g.yu mtsho), the Turquoise Lake.

Jamyang Khyentse spontaneously composed this feast-offering liturgy for the Sealed Quintessence, or Tikle Gyachen (thig le'i rgya can), when he was just sixteen years old. He later revised the text and made it available at the request of some students.

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

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.

This stacked-pills torma (spungs gtor) ritual, during which one visualizes oneself as Avalokiteśvara, was written for those of lesser acumen. It includes offerings to the four types of guest, with particular focus on water offerings to the pretas, or hungry ghosts.

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.

A well-known text for entrusting activity to the Dharma protectors, so that they may ensure the flourishing of the Buddhadharma, especially the Vajrayāna, and protect practitioners from every form of harm.

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.

An offering of red sur for the four types of guest, especially yakṣas, rākṣasas and harmful spirits, so that they may shed their anger and resentment and arouse bodhicitta.

The Longchen Nyingtik sādhana of Siṃhamukhā, which is considered to be the secret, wrathful aspect of the Female Practice (Yumka).

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.

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

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

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

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.

This short guide can be read aloud in the presence of the dead and dying. It begins by explaining the truth of the person's situation, that they have passed away, then offers citations from the sūtras, encourages them to aim for Sukhāvatī, and finally guides them in a practice of transference (phowa).

A popular white sur offering, in which one visualizes oneself as Khasarpaṇi and presents burnt offerings to all the buddhas and bodhisattvas, gurus, deities, goddesses, protectors, and spirits and to all sentient beings.

Karma Chakme

A simple visualization and mantra practice for Medicine Buddha, otherwise known as Bhaiṣajya-Guru, Lord of Physicians.

Khenpo Pema Vajra

The largest commentary on Dukngal Rangdrol, this text provides a detailed explanation of how to do a retreat on Avalokiteśvara according to the Longchen Nyingtik. Drawing on Jigme Lingpa's own commentary The Visionary Instructions, the manual explains how beginners should practise the approach phase and how more advanced practitioners can practice the approach and accomplishment phases in union. The text concludes with an overview of how the path is brought to fruition.

Minling Terchen Gyurme Dorje

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

Mipham Rinpoche

Mipham Rinpoche composed this more extensive practice for offering sang, or purificatory incense smoke, to the magnetizing ḍākinī Kurukullā at the request of a doctor named Atsang.

Namkha Tsewang Chokdrup

There are several arrangements for the Takhyung Barwa practice, but this appears to be the earliest. Its compiler, Namkha Tsewang Chokdrup, mentions that he was the object of Jigme Lingpa's own prayers of aspiration and that he received signs of accomplishment related to this deity.

Orgyen Tobgyal Rinpoche

Orgyen Tobgyal Rinpoche took the Etrom Lower Activities Manual from the Yangsang Tukkyi Purchik as a basis and added verses from Dilgo Khyentse Rinpoche’s Nyakluk Phurba and a Rigdzin Kulwa from the Sakya tradition. The text was compiled during the Netik Phurba Drupchen in Lerab Ling, 2018.

Patrul Rinpoche

A short summary of what must be covered when teaching Jigme Lingpa's celebrated treatise, The Treasury of Precious Qualities (yon tan rin po che'i mdzod).

This prayer to the lineage of the Longchen Nyingtik transference (phowa) practice is not included in current editions of Patrul Rinpoche's collected works but does appear in several liturgies.

This three-verse exhortation to the dharmapālas, which is regularly recited by followers of the Longchen Nyingtik tradition, was composed for Tsamtrul Rinpoche, the incarnation of Jigme Gyalwai Nyugu, when he was about to travel through the bandit-plagued land of Golok.

A brief guide for teachers of Jigme Lingpa's magnum opus The Treasury of Precious Qualities (yon tan rin po che'i mdzod), which offers a practical guide to the entire Buddhist path.

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).
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