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Lhasey Lotsawa Translations

Further Information:

Lhasey Lotsawa Translations & Publications is a growing team of translators working under the guidance of Kyabjé Tsikey Chokling Rinpoche and Kyabgön Phakchok Rinpoche.

Texts translated into English by Lhasey Lotsawa Translations

Adeu Rinpoche

A simple invocation of Tārā in various forms—White, Yellow, Red, Blue and Green—as a means to increase windhorse and perfect different forms of enlightened activity.

Atiśa Dīpaṃkara

Atiśa Dīpaṃkara Śrījñāna imparted this advice to his disciples at the request of Lha Changchub Ö as he was preparing to return to India. In it, he offers basic guidance on how to lead a spiritual life, escape "the swamp of saṃsāra" and reach "the dry shores of liberation."

Buddha

The Vajrakīla Root Tantra Section (or Fragment) (Tōh. 439), the remains of a much larger Vajrakīla tantra, was discovered and translated into Tibetan by Sakya Paṇḍita (1182–1251). According to the text's colophon, it was Guru Padmasambhava who brought the original to Tibet. The tantra contains several famous verses that appear in most Vajrakīla sādhanas and is the only Vajrakīla text included within the Kangyur. The edition translated here includes a colophon by Jamyang Khyentse Wangpo and benedictory verse by Jamyang Khyentse Chökyi Lodrö.

In the sūtra The Question of Maitreya (Toh. 85, Maitreya­paripṛcchā, byams pas zhus pa), Buddha Śākyamuni recounts this prayer that Maitreya made as a bodhisattva aspiring to accomplish the six perfections and attain the ten bodhisattva levels. The prayer is also included in the Miscellaneous section of the Tengyur (Toh 4378).

A popular Nyingma version of the famous Bodhisattvas’ Confession of Downfalls (byang chub sems dpa’i ltung bshags), also known as the Sūtra of the Three Heaps (phung po gsum pa’i mdo), invoking the thirty-five buddhas of confession as a means of purifying transgressions of vows and downfalls of the bodhisattva vow.

This popular canonical work, which is included in the Kangyur (Tōh. 591), teaches the incantation (dhāraṇī) and rituals associated with the goddess Sitātapatrā, who is renowned for her power to avert or repel all types of spirits, demons, obstacles, misfortune and disease and is thus invoked by many Tibetan Buddhists on a daily basis.

This popular canonical work (Tōh. 564) reveals the incantation (dhāraṇī) associated with Mārīcī, goddess of the dawn, and explains how it confers the deity's qualities and guards against adversity, danger and disease.

In this sūtra (Toh. 311) the Buddha teaches eleven perceptions to be cultivated at the time of death to the assembled monks as his final testament.

Perhaps the most popular of all prayers to Tārā, this tantra praises her twenty-one forms, both peaceful and wrathful. The first twenty-one verses are at once a series of homages to Tārā and a poetic description of her physical features, postures, qualities, abilities, mantras, and hand gestures. The remaining six verses describe how and when the Praise should be recited, as well as the benefits of its recitation.

This famous vajra song (rdo rje’i glu), named after its initial syllables "ema kiri", appears in the Tantra of the Union of the Sun and Moon (nyi zla kha sbyor). It consists of a series of arranged syllables which a practitioner should intone melodiously. The individual syllables and their arrangement as a mantra are considered particularly sacred since they are said to have been revealed by the primordial buddha Samantabhadra.

This dhāraṇī, which is part of the larger corpus of texts on astrology (nag rtsis) taught by Mañjuśrī in China, begins with an invocation of the buddhas and bodhisattvas and then features a long series of requests to prevent inauspicious astrological combinations that might result in periodic obstacles. The text is part of the Compendium of Dhāraṇīs (gzungs bsdus).

Buddhagupta

A brief guide to cultivating immeasurable loving kindness, compassion, sympathetic joy and equanimity; it is attributed to the Indian master Buddhagupta and included within the Tengyur (Toh 3914).

Chatral Rinpoche

In this brief guide to Ujjain, most likely part of a personal pilgrimage diary, Chatral Rinpoche repeatedly refers to the city as Uḍḍiyāna. Ujjain is home to the Mahakaleshwar Jyotirlinga, one of the most famous temples dedicated to Lord Śiva, attracting thousands of devotees every day. Rinpoche concludes with a guide to Khoteshwar, identified here as the Sindhu Isle, birthplace of Guru Padmasambhava.

A short yet profound guru yoga composed at the insistence of close students and which is still recited daily by many disciples. The practice incorporates a unique mantra based on Rinpoche's name and employs imagery associated with the Great Perfection.

Kyabje Chatral Rinpoche wrote this brief guide to the sacred Māratika cave at the request of his daughter, Sarasvatī. In a series of verses, he describes the significance of this powerful place of longevity — the "destroyer of death" is the literal meaning of its name — where Guru Padmasambhava and the Lady Mandāravā attained immortality.

Chöje Lingpa

This pith instruction for accomplishing longevity (tshe sgrub) through Thangtong Gyalpo (1361–1485?) is said to bring together the oral, treasure and visionary teachings. According to its colophon, Chöjé Lingpa received the instruction from Thangtong Gyalpo directly in a vision. Jamgön Kongtrul included the text in the Precious Treasury of Revelations (Rinchen Terdzö).

Chokgyur Dechen Lingpa

This concise guru yoga centres around the famous prayer to Guru Padmasambhava known as The Prayer in Six Vajra Lines, or Dü Sum Sangye, Chokgyur Dechen Lingpa's own terma revelation. To this is added a simple visualization and a prayer to reach the Copper-coloured Mountain of Glory.

A four-line prayer to be reborn on the Copper-Coloured Mountain of Glory, or Zangdok Palri, in the company of Guru Padmasambhava and his retinue.

This prayer invoking the blessing of the buddhas, bodhisattvas and accomplished practitioners (vidyādharas) of Tibet is taken from the compilation A Shower of Precious Blessings: A Garland of Supplications to Guru Rinpoche, Embodiment of All Refuge Objects, and to the Three Roots and Lineage Masters.

In an address to disciples, Chokgyur Dechen Lingpa sets out a vision of nonsectarianism, in which he emphasizes the commonality of traditions and decries the divisiveness that periodically plagues Tibet and constitutes an act of forsaking the Dharma.

A short prayer to Guru Rinpoche as the source and embodiment of all tantric lineages in Tibet, composed at the request of Riwoche Jedrung.

Composed for the sixth Drikung Chungtsang, Könchok Tenzin Chökyi Lodrö (1801–1859), this short text offers straightforward advice on measuring one's progress on the Dharma path.

This short autobiography, composed in verse, covers the main events in the great treasure-revealer’s life from 1829, the year of his birth, until 1865, which was five years before he passed away at the age of 42.

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

This concise practice of Guru Dewa Chenpo (gu ru bde ba chen po), the Guru of Great Bliss, was revealed as a terma by Chokgyur Lingpa and transcribed by Jamgön Kongtrul Lodrö Thaye at Tsurpu Monastery.

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

Three interrelated aspirations for rebirth in Zangdok Palri, the Copper-Colored Mountain pureland of Guru Rinpoche, from the perspectives of the cause (or ground), path, and fruition.

A practice of white and red Sur (gsur), or 'burnt offering', revealed by Chokgyur Dechen Lingpa.

Chokling Tersé Tulku

This short feast-offering liturgy incorporates the Prayer in Six Vajra Lines (Dü Sum Sangyé) and can be used in connection with any guru sādhana.

Dilgo Khyentse Rinpoche

Khyentse Rinpoche invokes the eight manifestations of Guru Rinpoche (gu ru mtshan brgyad) by drawing on key lines from the famous Mañjuśrīnāmasaṃgīti (Chanting the Names of Mañjuśrī).

This prayer to Guru Padmasambhava incorporates the twelve syllables of the Vajra Guru mantra, elaborating upon their meaning in different ways in each of the eight chapters.

A prayer to invoke various wisdom ḍākinīs, including Yeshe Tsogyal, Tārā and Vajravārāhī, in order to request their blessings and aid.

Dilgo Khyentse Rinpoche adapted this teaching on śamatha and vipaśyanā from The White Lotus, Mipham Rinpoche's supportive teaching (rgyab chos) for the Treasury of Blessings sādhana of Buddha Śākyamuni. The text explains how to accomplish both śamatha and vipaśyanā in the context of that practice and clarifies the relationship between Buddha Śākyamuni, the yidam deity and the guru.

A prayer for the longevity of Neten Chokling Rinpoche (b. 1973) incorporating the name Rigdzin Gyurme Dorje (rig 'dzin 'gyur med rdo rje), which was given to Neten Chokling Rinpoche at his enthronement by His Holiness the Sixteenth Karmapa.

Dodrupchen Jigme Tenpe Nyima

This profound explanation of the individual syllables of Padmasambhava's famous Vajra-Guru Mantra is written in colloquial language that is concise and easy to understand. The text is explicitly aimed at 'town-dweller mantrins' who mistakenly confuse the fundamentals of Secret Mantra.

Dudjom Rinpoche

A brief petitionary offering (gsol mchod) to the mātṛkā Pukkasī, who is the local protectress of the sacred Jarung Kashor stūpa in Boudha, Nepal.

A simple invocation of Dudjom Rinpoche's lineage masters, from the dharmakāya Padma Amitāyus down to his own root teacher.

Dudjom Rinpoche composed this prayer of aspiration to be reborn on the Copper Coloured Mountain of Glory, or Zangdok Palri (zangs mdog dpal ri), after his firstborn daughter, Dekyong Yeshe Wangmo, had left this world. The inspiration for this prayer, it is said, was therefore her parting gift.

Dudjom Rinpoche composed this short prayer invoking the Abbot, Master and Dharma-King (Khen Lob Chö Sum), i.e., Śāntarakṣita, Guru Padmasambhava and Trisong Detsen, at Samyé monastery in Tibet at the request of his son, Thinley Norbu Rinpoche.

Dudjom Rinpoche wrote this short prayer when he was engaged in long-life practice at Māratika cave in Nepal, the sacred site where Guru Rinpoche achieved immortality with his consort, Mandāravā.

A short daily practice for longevity focusing on Amitāyus, which, in Kyabjé Düdjom Rinpoche's own words, distils "the many vast and profound longevity practices of the treasure tradition."

Fifteenth Karmapa

A short prayer invoking Khandro Yeshe Tsogyal in order to dispel obstacles and fulfil wishes.

Fifth Dalai Lama

The Great Fifth Dalai Lama wrote this prayer to Guru Padmasambhava in his eight manifestations, calling upon him to remember his pledge to Tibet and its people, for recitation on the tenth day of each lunar month.

Gönpo Tseten Rinpoche

Gönpo Tseten Rinpoche wrote this explanation of the significance of the Tenth Day (or Guru Rinpoche Day) of each lunar month for his American students, in California in 1981. He tells the life-story of Guru Rinpoche, highlights the significance of the tenth day, explains the practice of gaṇacakra, and outlines its benefits.

Guru Chökyi Wangchuk

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

A collection of brief ḍhāraṇīs that are said to encapsulate the essence of the entire Kangyur (bka' 'gyur), or Collected Words of the Buddha, and serve as a powerful means of purification when recited.

Jamgön Kongtrul Lodrö Thaye

This epic of Guru Padmasambhava, as recorded by Khandro Yeshe Tsogyal, was revealed by Jamgön Kongtrul Lodrö Thaye as a “siddhi”. The text consists of ten short chapters, each related to a different aspect of the master’s life and activities.

This popular song of devotion composed by the celebrated Rimé (ecumenical) master Jamgön Kongtrul Lodrö Tayé has two parts: the first an invocation of the great holders of various lineages, and the second a declaration of one's own faults and a request for the guru's aid in overcoming them and attaining realization.

This description of gaṇacakra, preserved in The Treasury of Extensive Teachings (rgya chen bka’ mdzod), presents a clear Nyingma perspective on the practice of gaṇacakra. The text does not refer to any particular sādhana, but offers a generic explanation that is remarkable for its clarity and detail.

This simple practice of 'freeing lives' (tshe thar), which is included in the Rinchen Terdzö, was arranged by Jamgön Kongtrul Rinpoche, who drew mainly upon The Innermost Secret, Unsurpassed Longevity Practice (tshe sgrub yang gsang bla med) of Longsal Nyingpo (1625–1692).

Extracted from the famous collection of the life stories of 108 treasure revealers called A Precious Garland of Lapis Lazuli, this account of Guru Padmasambhava's life and liberation synthesises and even comments upon earlier sources.

Jamgön Kongtrul Lodrö Thaye composed this beautiful prayer summarizing Samten Lingpa’s famous terma biography of Khandro Yeshe Tsogyal in 1893 at the request of Jamyang Khyentse Wangpo and the yoginī Doshul Khandro.

Jampal Dewe Nyima

A commentary on the famous six-syllable mantra of Mañjuśrī (oṃ arapacana dhīḥ), relating each mantra syllable to aspects of generation stage (bskyed rim), completion stage (rdzogs rim) and Great Perfection (rdzogs chen) practice.

Jamyang Khyentse Chökyi Lodrö

While on pilgrimage through India in 1956, Jamyang Khyentse meditated at the Indian master Śavari's meditation cave in the Śītavana (‘Cool Grove’) charnel ground near Bodhgayā, resulting in a vision of the mahāsiddha. Soon afterwards he composed this guru yoga.

A prayer to the three main stūpas of the Kathmandu Valley: Jarung Khashor or Boudha, Svayambhū, and Namo Buddha, which commemorates the bodhisattva Mahāsattva's sacrifice to a starving tigress.

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.

Jamyang Khyentse wrote this recitation guide (bklags thabs) for the Vajrakīla Root Tantra Section (phur pa rtsa dum) at the request of his master of ceremonies, Lama Chokden.

This practice unites the recitation of the famous Dü Sum Sangyé Prayer with a corresponding visualisation of the four main forms of Guru Padmasambhava according to the Chokling Tersar’s Four Cycles of Guru Yoga (bla sgrub skor bzhi), namely Barché Kunsel, Sampa Lhundrup, Tsokyé Nyingtik and Guru Draktsal.

In this brief commentary, Jamyang Khyentse reveals the outer or literal, inner or hidden and secret or ultimate layers of meaning in the famous Düsum Sangyé or Six Vajra-Line Prayer to Guru Padmasambhava revealed by Chokgyur Lingpa (1829–1870).

Jamyang Khyentse Wangpo

This prayer beautifully summarizes the Padma Kathang (The Chronicles of Padma), one of the most famous and influential of Guru Padmasambhava's many biographies. It reveals how Guru Rinpoche manifests in an infinite variety of forms in order to protect and spread the Buddhadharma.

This short Tārā feast-offering was composed for practitioners who wish to offer a simple gaṇacakra feast within a Tārā sādhana, such as the Zabtik Drolchok.

This popular liturgy for saving the lives of animals includes practices of taking refuge and generating bodhicitta, as well as the recitation of mantras and dhārāṇīs, visualization, and prayers of auspiciousness, dedication and aspiration.

A practice of Damdrip Nyepa Kunsel (dam grib nyes pa kun sel)—which derives from the revelations of Trengpo Sherab Özer (1518–1584)—based on the deity Ucchuṣma (sme brtsegs), with added preliminary and concluding sections and further instructions on purifying samaya defilements.

Verses in praise of the eighth-century princess and ḍākinī Mandāravā, one of the principal consorts of Guru Padmasambhava.

This concise instruction for accomplishing longevity (tshe sgrub) is said to be an abridgement of Thangtong Gyalpo's (1361–1485?) original sādhana. According to the colophon, Khyentse Wangpo composed the practice in a meditation cave used by Thangtong Gyalpo himself.

Jetsün Drakpa Gyaltsen

A simple outline identifying the main features of each verse in the famous, widely-chanted liturgy known as Praise to Tārā with Twenty-One Verses of Homage.

Drakpa Gyaltsen's influential, word-by-word commentary to the popular Praise to Tārā with Twenty-One Verses of Homage.

Jigme Lingpa

A short historical guide to the sacred place of Samye Chimphu, where Guru Padmasambhava taught and granted empowerments to his twenty-five disciples, who then meditated in the surrounding caves and attained signs of accomplishment. Later, as Jigme Lingpa explains, the place became a pilgrimage site that was visited by many of Tibet's most illustrious masters.

Karma Chakme

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.

To practise this short sādhana of the deity Sitātapatrā (gdugs dkar, “White Parasol”) is, in the words of the text itself, "to hold aloft an indestructible vajra sword that can avert disease, obstacles, black magic, evil spells and all oppressing forces." The sādhana is also said to be a swift means of travelling to Sukhāvatī, akin to flying on the back of a garuḍa.

Khenchen Jigme Phuntsok

Composed at the cave of Yangleshö in Nepal, this spontaneous song praises the power of this sacred site, a place where Guru Padmasambhava once meditated and gained accomplishment, while also attesting to Khenchen Jigme Phuntsok's own poetic mastery and realization.

Mipham Rinpoche

This praise to the Abbot Śāntarakṣita is part of a set of three praises commemorating the lives of the so-called Abbot, Master and Dharma-King (Khen Lob Chö Sum), i.e., Śāntarakṣita, Guru Padmasambhava and Trisong Detsen.

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

This praise to the Emperor Tri Songdetsen is part of a set of three praises commemorating the lives of the so-called Abbot, Master and Dharma-King (Khen Lob Chö Sum), i.e., Śāntarakṣita, Guru Padmasambhava and Tri Songdetsen.

This praise to the Master Padmasambhava is part of a set of three praises commemorating the lives of the so-called Abbot, Master and Dharma-King (Khen Lob Chö Sum), i.e., Śāntarakṣita, Guru Padmasambhava and Trisong Detsen.

Ngakchang Shakya Zangpo

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

Nyangral Nyima Özer

This prayer in 26 verses recounts the major events of the life of Guru Padmasambhava, from his miraculous birth upon a lotus to his final departure from Tibet for the land of the rakṣasas. Upon recollecting each stage or episode in the Guru's life, the reader requests empowerment and blessings.

Nyoshul Khenpo Jamyang Dorje

Nyoshul Khen Rinpoche wrote this song of "calling the guru from afar" (bla ma rgyang 'bod) to accompany the Ultimate Guru Sādhana of Simplicity (spros med don gyi bla sgrub) composed by Tulku Urgyen Rinpoche (1920–1996).

Orgyen Lingpa

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

Pema Karpo

Belonging to the set of instructions known as the Seven Excellent Interdependent Connections (rten 'brel rab bdun ma), this text by the great Kagyü teacher Pema Karpo (1527–1592) explains meditative equipoise, which is "the dependent arising that gives rise to excellent qualities", and post-meditation, which is the "dependent arising for perfecting the capacity".

Rangrik Dorje

This very short prayer to Guru Padmasambhava, for 'clearing obstacles from the path' (bar chad lam sel) was composed by the treasure-revealer Rangrik Dorje of Nyarong.

This very short prayer to Guru Padmasambhava, for 'spontaneously fulfilling all wishes (bsam pa lhun grub) was composed by the treasure-revealer Rangrik Dorje of Nyarong.

A seven-line prayer to Guru Padmasambhava for the elimination of all obstacles and the fulfilment of all wishes.

This brief invocation, composed at the request of government officials, calls upon Guru Padmasambhava to remember his pledge to come to the aid of Tibet and its people.

A brief prayer to Guru Tsokye Dorje—'Lake-Born Vajra'—for the elimination of all obstacles on the spiritual path.

A brief prayer to Guru Padmasambhava for protection against adversity and the fulfilment of all wishes.

Ratna Lingpa

A prayer to Guru Rinpoche recounting eleven significant deeds in his life: 1) forming the enlightened intention to tame beings, 2) descending into the lotus flower, 3) spontaneously taking birth, 4) enjoying the pleasures of a prince, 5) taking ordination, 6) practicing various austerities, 7) overcoming Māra's hosts, 8) attaining complete awakening, 9) turning the wheel of the Dharma, 10) engaging in yogic disciplines, and 11) hiding terma treasures to spread the Dharma far and wide.

In this brief treasure text, Padmasambhava prophesies the many ways in which he will reveal himself to disciples in the future. He encourages his students to pray to him continually and gives specific instructions on how to invoke him on the tenth day. The text concludes with a description of the destined revealer of this treasure, Ratna Lingpa.

Sakya Paṇḍita Kunga Gyaltsen

This short text by Sakya Paṇḍita (1182–1251) explains gaṇacakra practice from the Sakya perspective according to the traditions of the Hevajra and Cakrasamvara tantras. It is among the earliest Tibetan commentaries on the subject but was originally composed to clarify an even earlier work by Jetsün Drakpa Gyaltsen (1147–1216).

Samten Lingpa

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

Śāntigarbha

This four-line praise may be the earliest prayer to Padmasambhava preserved in writing. It forms the colophon of the Noose of Methods (IOL Tib J 321, Thabs zhags, or Upāyapāśa), a Mahāyoga commentary attributed to Padmasambhava. A 10th century manuscript of the Noose of Methods including this praise was found at the Dunhuang caves. The prayer shows some similarity to the famous Seven-Line Prayer (tshig bdun gsol ‘debs).

Shechen Gyaltsab Gyurme Pema Namgyal

This pithy text provides beginners with a clear, comprehensible explanation of kyerim (bskyed rim), or the generation stage, including all the most important points of practice, such as the three samādhis, four aspects of recitation, and four stakes that secure the life-force (srog sdom gzer bzhi).

Shikpo Lingpa

Revealed during a vision in 1557, this is a sādhana of the five self-arisen Avalokiteśvara brothers ('phags pa rang byon mched lnga). These are four ancient statues associated with King Songtsen Gampo, i.e., Ārya Vati Zangpo, Ārya Bukham, Ārya Jamali, and Ārya Lokeśvara, as well as the self-visualization of Avalokiteśvara generated by the practitioner.

Situ Paṇchen Chökyi Jungne

This concise commentary draws from the tradition of Fivefold Mahāmudrā teachings passed down from Pakmodrupa to Jikten Sumgön, and thus especially emphasized within the Drikung Kagyü lineage. When included in a single session of practice, these five points—bodhicitta, guru yoga, yidam practice, Mahāmudrā, and dedication—are held to provide a complete path to awakening. Chokyi Jungné’s instruction expands upon traditional presentations by concluding with specific instructions on how to practice during all periods of the day, as well as at the time of death.

Tertön Sogyal

This succinct explanation of the Vajra-Guru mantra places special emphasis on the various meanings of the ‘vajra name’ by which Padmasambhava is invoked, i.e., Vajra Guru Padma.

Tulku Urgyen Rinpoche

Having spent parts of his life in the hidden valley (sbas yul) of Kyimolung in Nubri, Nepal, Tulku Urgyen Rinpoche composed this eulogy in praise of its sacred landscape.

Yeshe Dorje

A prayer invoking the lineage masters of Absé Lumorab (a bse klu mo rab), a Nyingma monastery in Nyarong, founded by Tertön Rangrik Dorjé in 1896. The monastery shares a close connection with Mindroling. Supplementary lines were later added by Jampal Dewé Nyima and Khyentsé Norbu (1904–1968).