Translations by Stefan Mang

Translators › Stefan Mang

English (112)

Stefan Mang, a student of Tibetan Buddhism since 2004, has been studying Buddhist philosophy and literary Tibetan since 2010. In 2010 and 2011 he studied at the Rigpa Shedra East in Nepal. From 2011 until 2018 he completed his BA and MA degrees at the Rangjung Yeshe Institute in Kathmandu. He works with Samye Translations and their Nekhor project.

Texts translated into English by Stefan Mang

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.

Adzom Gyalse Gyurme Dorje

This commentary by Adzom Gyalse Gyurme Dorje (1895–1969) presents a clear Nyingma perspective on the practice of gaṇacakra. The text does not refer to a particular sādhana, but offers a generic explanation that is remarkable for its clarity and detail.

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.

Commonly known as simply the Nāmasaṅgīti, this is one of the most highly revered tantras throughout all lineages and practice systems of Vajrayāna Buddhism. In it, Buddha Śākyamuni teaches Vajrapāṇi and his retinue a list of names for the wisdom body of Mañjuśrī, the heart of all tathāgatas. Expressed in attractive and at time playful verses, these names evoke an extremely vast array of topics and images, from the mundane to the transcendent, and from the quiescent to the ferocious. The Nāmasaṅgīti has occupied a central role in the daily chanting of Buddhist practitioners for centuries and is often the first text to be recited on special occasions.

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.

Vajraṇakhī (rdo rje sder mo), 'Vajra Claw', is a wrathful ḍākinī whose mantra has a long history and can be found in various forms in, e.g., the Guhyasamāja, Vajravārāhī, and Vajrakīla traditions. In this text, her independent dhāraṇī, Vajraṇakhī is invoked as to protect the practitioner's domestic space, family, friends, and allies, and to avert any obstacles that might threaten them. Although her dhāraṇī is here attributed to Buddha Śākyamuni, it is not found in any of the extant Kangyur collections but is preserved in various dhāraṇī compendia (gzungs ‘dus).

This popular canonical work (Tōh. 662) teaches the incantation (dhāraṇī) and rituals associated with the goddess Vasudhārā. According to the text, the dhāraṇī grants prosperity and wealth and averts spirits, demons and disease.

As its name suggests, this brief incantation (dhāraṇī) is intended to liberate the one who recites or uses it as a cakra from all physical, vocal and mental constraints, including those caused by evil schemes, maleficence, spells and curses. Although the incantation is attributed to Buddha Śākyamuni, it is not included in any extant Kangyur collection but is preserved in various dhāraṇī compendia (gzungs 'dus).

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.

A popular text (Tōh. 748) teaching the incantation (dhāraṇī) and rituals associated with the Blue-Clad (nīlāmbaradhara) form of the deity Vajrapāṇi. According to Karmavajra’s commentary (Tōh. 2676), the dhāraṇī is at once a powerful protection against, and remedy for, spirits, demons and disease.

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.

In this (Tōh. 23), the shortest of the Prajñāpāramitā or Perfection of Wisdom sūtras, the Buddha teaches the syllable ‘A’, which encapsulates the transcendent perfection of wisdom and all the literature related to it.

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).

Vajravidāraṇa (rdo rje rnam ‘joms) is a semi-wrathful form of Vajrapāṇi and the deity’s dhāraṇī (gzungs), counted as a kriyā-tantra, is known for its healing and purifying effect. The dhāraṇī has inspired a large number of ritual liturgies and commentaries, both Indic and Tibetan, and is commonly recited by Tibetan and Newar Buddhists. In Tibetan it is preserved mainly in two forms, one in the Kangyur and the Nyingma version presented here, which is said to be a reconstruction based on commentarial literature.

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 long-life practice (tshe sgrub) and empowerment (tshe dbang) of Thangtong Gyalpo (1361–1485?) is said to bring together the oral, treasure and visionary teachings. It combines Thangtong Gyalpo's original Glorious Bestower of Immortality ('chi med dpal ster) with Chöjé Lingpa's own treasure revelation and visionary account.

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.

This treasure text invoking the Thirty-Five Buddhas of Confession was revealed by Chokgyur Dechen Lingpa as part of the cycle of The Great Compassionate One, Lotus Uṣṇīṣa (thugs rje chen po pad+ma gtsug gtor). It presents a concise version of the famous Bodhisattva’s Confession of Downfalls (byang chub sems dpa'i ltung ba bshags pa).

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.

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.

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.

A brief daily practice of Green Tārā, composed at the request of Ngawang Palmo.

This short daily sādhana of the wrathful ḍākinī Vajraṇakhī (rdo rje sder mo) includes a simple visualization and mantra recitation. According to the colophon, Dudjom Rinpoche extracted the practice from 'The Profound Long-Life Practice of the Three Roots' (rtsa gsum tshe zab), which is part of the Sevenfold Profundity revelation of Chokgyur Dechen Lingpa (1829-1870).

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.

A brief daily practice of The Heart-Essence of the Sublime Lady of Immortality, or Chimé Phakmé Nyingtik ('chi med 'phags ma'i snying thig), the popular long life sādhana discovered as a mind treasure by Jamyang Khyentse Wangpo in 1855.

A short remainder torma offering (lhag gtor) liturgy composed at the request of Sakya Dakchen Rinpoche (1929–2016) as an addition to the feast offering (tshogs mchod) for Mipham Rinpoche's famous Seven-Line Prayer Guru Yoga.

In this sādhana arranged for daily recitation, Dudjom Rinpoche synthesizes the visualisations of earlier Sitātapatrā practices with the mantras and key passages from the dhāraṇī known as The Supreme Accomplishment of Sitātapatrā (Tōh. 591; gdugs dkar mchog grub ma).

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 Amnye Zhab Ngawang Kunga Sönam

Amnye Zhab Ngawang Kunga Sönam composed this supplication to Guru Padmasambhava for the swift fulfilment of all wishes in 1641, when war and chaos were afflicting the regions of Ü and Tsang. The prayer is included within the Compendium of Sādhanas (sgrub thabs kun btus).

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 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

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.

A short daily practice of Guru Drakpo, a wrathful form of Padmasambhava, here in his red, two-armed appearance.

A short daily practice of Kagyé (bka’ brgyad), the Eight Herukas.

A short daily practice of Dükyi Shechen (bdud kyi gshed chen)—The Great Demon-Slayer—from the Tukdrup Barche Kunsel (‘Dispelling All Obstacles’) cycle of the Chokling Tersar.

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. It was composed at the request of a minister to the king of Lingkar.

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).

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.

Jamyang Khyentse Wangpo explains the history and benefits of some sacred substances and two statues of Guru Padmasambhava—the 'representative' images (kutsab) known as Tukjé Ötro and Ngödrup Palbar—that were revealed by Chokgyur Lingpa.

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.

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.

Jamyang Khyentse Wangpo composed this short aspiration prayer to be recited during the gaṇacakra. The prayer invokes the goal of the gaṇacakra, a sixfold satisfaction (tshim pa drug) of those assembled, i.e., the deities, teacher and vajra-brothers and sisters. Khyentse Wangpo dedicates one verse to each of these six satisfactions and concludes the prayer with an additional seventh verse of dedication.

Jamyang Khyentse Wangpo recounts the origin of the teachings of Siṃhamukhā and how they have been subsequently passed down to him. He closely follows the story associated with the lineage of Bari Lotsawa (ba ri lugs).

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

Karma Chakme

A brief version of the Vajraṇakhī dhāraṇī (rdo rje sder mo’i gzungs) arranged for daily recitation, invoking Vajraṇakhī to protect the practitioner's domestic space, family, friends and allies and to avert any obstacles that might threaten them.

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.

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

Lakṣmī

This seven-branch offering, which is found in many Tārā sādhanas, is attributed to the famous nun Lakṣmī (Gelongma Palmo), founder of the Nyungné tradition.

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

A four-line prayer to accompany offerings to Mahādeva and consort, the protectors associated with the activity of magnetizing.

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.

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.

A simple practice of 'freeing lives' (tshe thar) composed by Mipham Rinpoche in 1897.

This collection of secret mantras, compiled by Mipham Rinpoche in 1898, is said to be especially powerful in overcoming the various forms of disease and harmful influence prevalent in the current age.

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.

Nyala Pema Dündul

This practice of invoking and paying homage to various buddhas is said to be a powerful means of purifying obscurations and accumulating merit, tantamount to reciting the Kangyur in its entirety. It belongs to the Profound Secret Teachings of The Natural Liberation Pervading Space (mkha' khyab rang grol) revelation.

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.

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.

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 four-line prayer to Guru Padmasambhava, which Ratna Lingpa received during a visionary journey to Zangdokpalri (zangs mdog dpal ri), the Copper-Colored Mountain of Glory.

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.

Shakya Shri

This arrangement of Mipham Rinpoche's famous Shower of Blessings Guru Yoga practice adds opening verses of refuge and bodhicitta, a torma offering to the obstructing forces, visualization of the protective sphere and the descent of blessings, as well as concluding verses for the remainder offering, aspiration and dedication.

Sherab Özer

This short practice of Vajrapāṇi in the form of Ucchuṣma is part of the treasure cycle The Essence of Liberation: Self-Liberation of the Wisdom Mind (grol thig dgongs pa rang grol). The text provides a short history of the practice, instructions on how it should be performed, a prophecy about the treasure-revealer, and instructions on the vase ritual.

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.

Śrī Siṃha

This short commentary (Tōh. 4353) on the secret mantra or tantric meaning of the famous Heart Sūtra is attributed to the Atiyoga teacher Śrī Siṃha. According to the colophon, he gave this explanation to his disciple Vairocana, who put it into writing and taught it to King Tri Songdetsen.

Tai Situ Rinpoche

Brief verses of prayer invoking Buddha Śākyamuni, Prajñāpāramitā, Avalokiteśvara, Guru Padmasambhava, Vajrasattva, and the protector Bernakchen, together with their mantras, composed for daily recitation or use on special occasions.

Tashi Tobgyal

A well-known prayer to Guru Rinpoche's foremost disciples, the king Tri Songdetsen and twenty-five of his subjects.

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.

Tsele Natsok Rangdrol

In this brief guide, Tsele Natsok Rangdrol explains the essence of the feast-gathering, its literal meaning and various types, as well as how to practise it, and the benefits to be gained.

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.

Tulku Zangpo Drakpa

This terma (gter ma), which Tulku Zangpo Drakpa revealed and passed on to Rigdzin Gödem (1337–1408), presents a sūtra-like scenario in which Buddha Śākyamuni reveals a dhāraṇī for subduing enemies and demonic forces.

Introductions

A brief historical introduction to the tantric practice of gaṇacakra (tshogs kyi ‘khor lo), or feast gathering.

A brief historical overview of the female deity Sitātapatrā (gdugs dkar) or ‘She with a White Parasol’.

A brief historical introduction to the deity Tārā (sgrol ma), the noble saviouress.

A brief historical overview of the wrathful female deity Vajraṇakhī (rdo rje sder mo) or ‘Vajra Claws’.