SANG NGAG DAM TS'IG SUNG WAR LOM NA YANG
Though we think we keep the samaya–commitments of the Secret Mantrayana

TSA TUNG DANG POR TSI ME NANG CHUNG SHOR
Taking the first Root Downfall for granted, we slip into underestimating it.

LO DOG NAM SHI K'A NE SHE SHE KYANG
Though we can mouth explanation of the "Four Thoughts that Turn the Mind",

DÖN LA DOG MIN 'DIR NANG SHEN PE TÖN
The fact that we do not turn aside from our intentions shows our attachment to appearances.

LA MA TEN SHIN MÖ GÜ RIM GYI DRI
Though we rely on the Guru, our respect and devotion gradually wane —

DAG NANG TS'AB SU NYAM DROG LOG PAR T'ONG
In the place of pure vision we mistakenly think ourselves his equals.

DOR JE PÜN LA TSE DUNG KUR SEM SHEN
Respect, love and kindness towards Vajra Brothers and Sisters decline —

TS'IG NGÄN TSAM YANG MI ZÖ MÖ CHAR 'BEB
A single bad word on their part seems intolerable and we shower them with curses.

'DRO DRUG P'A MA SHE PA'I JAM NYING JE
The loving compassion that comes from recognising the beings of the six realms as our parents

CHANG SEM TING NE MA 'JONG NA BÜN SHIN
Vanishes like mist when not practiced from the depths of Bodhicitta.

KYE DZOG LAM LA NYAM LEN JE K'ÜL KYANG
Although acting as if we had experienced the development and completion stages

T'A MÄL 'TRÜL 'JAM 'DI LA LA MA NYE
We have not found any alternative to the endless flow of ordinary, confused perception.

DO NGAG CHÖ P'UG TONG NYI NGO SHE KYANG
Though we know that Voidness is the ultimate teaching of both the Sutra and Tantra

TONG GO MA CHÖ RANG GYÜ RA TAR GYONG
We have no decisive understanding of it and our mindstreams have become as hard as horn.

NE LUG GOM GYI RANG TS'UG MA ZIN PAR
Unable to rest in the self–arisen meditation on Reality As It Is,

K'A KY'ER TA WE GYU 'DRE LUNG LA KUR
We pay mere lip–service to the View, throwing cause and effect to the wind.

CH'I TAR TS'ÜL 'CHÖ CHÖ LAM ZANG NA YANG
Although outwardly we appear disciplined and well–behaved,

NANG DU CHAG SE 'DÖ NGAM ME TAR 'BAR
Inwardly attachment, craving, desire and greed blaze like a fire.

LÜ 'DI WEN PA'I RI LA NE K'ÜL KYANG
Though we keep this body of ours secluded in mountain retreats,

SEM 'DI NYIN TS'ÄN BAR ME DRONG YÜL 'DRIM
Day and night, our minds are incessantly roaming the cities.

RANG GO T'ÖN PA'I DING TS'E MA LONG SHIN
We don't really trust our own experience in practice

SHEN GO 'DÖN PA'I SAM JOR JI PA'I DRUNG
And yet, like children telling stories, we give guidance and advice to others.

KÖN CHOG T'UG JE LU WA MI SI KYANG
Though the Compassion of the Three Jewels is unfailing and undeceiving,

MÖ GÜ SHEN PE RANG GI RANG LÜ DOG
Through failing devotion, we harm and cheat ourselves.

'DI TAR DAM PA'I CHÖ DANG LA MA LA
Thus, though we do not have wrong beliefs born from lack of trust and faith

YI MA CHE PA'I LOG TA ME MÖ KYANG
Concerning the Holy Dharma and the Lama,

DÜ NGÄN SEM CHEN LE NGÄN K'A MA GANG
We sentient beings of this degenerate age perform wrong actions and always remain unfulfilled.

GO ZHIN SHE ZHIN BAG ME WANG DU SHOR
Knowing full well what we are doing, we give in to self–destructive carelessness.

DREN SHE JA RA MA T'ONG GYONG CHEN DAB
Not protecting mindfulness, we suffer great loss.

DA TA RANG LÖ RANG LA CHE NYIN MO
Now it is time for mind to examine itself:

JE TS'E T'AM CHE 'TRÜL PA'I K'A NÖN SONG
Everything we have done has only added to the confusion.

SAM TS'E T'AM CHE NYÖN MONG 'DZIN PAR SONG
Everything we think is tainted by emotional affliction.

GE WA'ANG DIG PE MA LE ME T'ONG WE
Since it is clear that all our virtuous actions are mixed with sin,

T'AR T'UG 'DRO SA NGÄN SONG LE SHEN CHI
Where else is there to go, ultimately, but to the lower realms?

DE TAR RANG GI CHÖ TS'ÜL JA SHAG NAM
As to our actions and patterns of behaviour,

DREN NE RANG GI RANG LA YI CHE CHING
When we call them to mind we lose confidence in ourselves.

SHEN LA TE KYANG YI MUG K'A NÖN LE
Examining others only increases alienation

P'EN DROG LO PAG P'AB K'EN SU MA JUNG
And we find no one trustworthy to reassure and help us.

DA NI RANG GO RANG GI MA TÖN NA
If we do not take ourselves in hand right now,

SHIN JE'I P'O NYA'I LAG TU TS'Ü ZIN DÜ
When we are caught by the messengers of the Lord of Death

SHEN PA SÜ KYANG KYOB PA'I RE WA ZE
There will be no one to protect us when hope is at an end.

RE TONG GUG PE LÜ PA MA TS'OR RAM
Is not waiting with such empty hopes just deceiving ourselves?

DE NA RANG KYÖN NGÖ ZIN NONG 'GYÖ KYI
With remorse and regret let us recognise our own faults —

CHÖ 'GÄL NYE TUNG NYAM CHAG CHI CHI PA
Wherever we have failed in the Dharma because of error, lapse or transgression

MI 'CHAB MI BE YE SHE CHEN DEN DRUNG
Let us not now increase it by concealing it. In the presence of all those who have the Eye of Wisdom

NYING NE SHAG SO TSE WE ZÖ SHE LA
We confess from the depths of our hearts. Of your compassion, forgive us

LAM LOG YANG SA'I 'JIG LE KYAB NE KYANG
And protect us from the terrifying abyss of the wrong path,

YANG DAG T'AR LAM ZIN PAR UG YUNG SÖL
Reviving us so we attain to the perfect path of liberation.

JE JE DRUB DRUB MI TS'E KYÄL NA YANG
Having busily spent this life doing this and that,

DÖN NYING LAG TU LÖN PA CHIG MA JUNG
We have not laid hold of the essential meaning.

DA NI KÜN SHE CHIG DUG LAM BOR NE
Now, giving up the path on which we know so much but miss the one, essential point,

CHIG SHE KÜN DRÖL LAM LA CHI MI 'JUG
Should we not enter the path of knowing the one thing that will liberate all?

MI LU NGE PA'I RE TÖ CHIG CHOG GÖN
Supreme and undeceiving protector, sole certainty and support,
TSA WA'I LA MA KYAB NE KÜN 'DÜ LA
Root Lama, embodiment of all Refuge,

TSE CHIG GÜ PA'I SÖL WA 'DEB LA NA
We pray to you with one–pointed devotion:

T'UG JE ZIG SHIG KYAB CHOG DRIN CHEN JE
Look upon us with compassion, Kindly Lord of Supreme Refuge!

RANG KYÖN RANG GI T'ONG WAR CHIN GYI LOB
Bless us that we see our own faults.

SHEN KYÖN TA 'DÖ ME PAR CHIN GYI LOB
Bless us not to want to look for the faults in others.

SAM NGÄN DUG TSUB SHI WAR CHIN GYI LOB
Bless us that we pacify harmful, scheming and violent thought.

SAM ZANG K'ONG NE 'CHAR WAR CHIN GYI LOB
Bless us that good thoughts arise from deep within.

'DÖ CHUNG CHOG SHE DEN PAR CHIN GYI LOB
Bless us so that we have little desire and know how to be satisfied.

NAM 'CHI CHA ME DREN PAR CHIN GYI LOB
Bless us so that we remember that the time of death is uncertain.

'CHI DÜ LO LHAG ME PAR CHIN GYI LOB
Bless us so we have no plans left over when the moment of death arrives.

CHÖ LA YI CHE KYE WAR CHIN GYI LOB
Bless us to generate great confidence in the Dharma.

DAG NANG CH'OG ME 'JONG WAR CHIN GYI LOB
Bless us that we practice impartial pure perception.

CHÖ MIN MÖ GÜ KYE WAR CHIN GYI LOB
Bless us so that we develop uncontrived respect and devotion.

LONG ME LO NA T'UNG WAR CHIN GYI LOB
Bless us that we reduce dwelling on unattainable goals.

LO P'UG CHÖ LA TE NÜ CHIN GYI LOB
Bless us with the power to establish the Dharma in the depths of our hearts.

CHÖ P'UG DRUB LA TSÖN NÜ CHIN GYI LOB
Please bless us with the ultimate point of the Dharma — the effort put into practice.

DRUB P'UG RANG GYÜ DRÖL WAR CHIN GYI LOB
Bless us with the ultimate point of the practice — the liberation of our own mind–streams.

DRUB LA BAR CHE ME PAR CHIN GYI LOB
Bless us that our practice be free of obstacles.

DRUB DRE NYUR DU MIN PAR CHIN GYI LOB
Bless us that its fruits quickly ripen.

'DRÄL TS'E DÖN DANG DEN PAR CHIN GYI LOB
Bless us that we liberate all things with which we come into contact.

RE DOG NYI 'DZIN SHIG PAR CHIN GYI LOB
Bless us that we destroy the duality of hope and fear.

NYI ME YE SHE T'ONG WAR CHIN GYI LOB
Bless us that we may see non–dual primordial wisdom.

YE SHE RANG NGO SHE PAR CHIN GYI LOB
Bless us that we recognise our own primordial wisdom.

RANG T'OG TSEN SA ZIN PAR CHIN GYI LOB
Bless us that we reach firm ground.

TSÖL ME DING CHEN T'OB PAR CHIN GYI LOB
Bless us so that we gain absolute and effortless certainty.

YE NE YE SHE DOR JE'I TS'ÖN CHEN GYI
With the great vajra weapon of primordial wisdom, present since beginningless time,

'KOR 'DE TONG SOG DÜ CHIG CHE NE KYANG
May the empty existence of samsara and nirvana be cut with a single stroke.

MA 'GAG DE CHEN NYEM MA'I GA' TÖN LA
In the unobstructed bliss of the celebration of Nyema

'DU 'DRÄL ME PAR CHÖ PE TAG TSEN SHOG
May we ever enjoy an activity that transcends coming together and separating.

NYAM DÄL LONG NA DUG NGÄL MING TSAM ME
In the expanse of all–pervasive equalness even the word "suffering" does not exist.

DE NA DE WAR TS'ÖL K'EN SU SHIG CHI
Who, then, could there be still searching for happiness?

DE DUG RO NYAM 'DZIN ME RANG DRÖL GYI
Where happiness and suffering have one taste and grasping is self–liberated,

KÜN ZANG GYÄL SI TS'E 'DIR T'OB PAR SHOG
This is the Kingdom of Samantabhadra. May we attain it in this very lifetime!

*

Concerning this work, a combination of prayer, confession of wrong–doing and aspiration, my wife, Sherabma Rig'dzin Wango, dreamed on the night of the waxing of the moon of the tenth month of the Water Pig Year, that a girl who had been in her dreams before appeared and said, "Please now ask Rinpoche to write a prayer" and then departed.

Moreover, later, on the night of the tenth day of the same month, the girl appeared again and said, "You must immediately help to request the writing of a prayer," and then vanished.

I was told of the dreams the next morning, but said that not many could recite the many prayers that already exist. However my wife then requested me to quickly write a prayer without being too concerned about the length. Since there seemed to be a need for a prayer requesting protection from the sickness, famine, weapons and war so prevalent in these times, I conceived the idea of writing one but it remained only an intention as other things intervened and it no longer seemed so pressing.

Later on, however, during the night of the tenth day of the eleventh month, the girl again appeared in my wife's dreams and said, "My request for a prayer is not a thing of little importance. There is great need!". Hearing of this dream, on the morning of the fifteenth day of that month, I got an idea of what it was I would compose.

On the evening of the fourteenth day of the next month I prayed one–pointedly to Guru Rinpoche and made an aspiration for a very meaningful blessing.

At cock's–crow the following morning I had a dream in which I was sitting inside a large, temple–like building when suddenly a white man appeared. Young, dressed in white clothing and with long, flowing locks, he was softly playing the cymbals and dancing in the clockwise spiraling steps of the Ging as he came through the door and approached me, closer and closer, chanting the following words:

If you wish to establish the Dharma, plant it in the heart.
In the depths of the heart Buddhahood is found.

To enter the Buddha–land, purify ordinary and confused grasping.
Happily, the perfectly pure Buddha–land is not far away.

Generate diligence in practicing the essence of the Teachings.
Without practice, who can obtain results?

To perceive one's own worst faults oneself is most difficult.
Laying bare one's own faults is the essential point.

All defects slowly purify themselves
As good qualities gradually flourish.

[NOTE: In phonetic Tibetan these verses would be more or less as follows:

TEN PA 'DZUG NA RANG GI SEM LA TS'UG
SEM KYI TING NE SANG GYE NYE YONG NGO

SHING K'AM NYÜL NA TA MÄL TR'ÜL SHING JONG
NAM DAG SHING K'AM KYI PO DRAM NA YÖ

TEN PA'I NYING PO DRUB LA TSÖN 'DRÜ KYE
DRUB PA MA JE DRUB PA SU YI T'OB

RANG KYÖN NGEN PA RANG GI T'ONG WAR KA'
RANG KYÖN T'ER 'DÖN DAM PA'I NE CHIG YIN

NAM SHIG KYÖN GYI CHA NAM SANG RIM SHIN
YÖN TEN CHA SHE 'PEL SHING GYE PAR 'GYUR]

At the end of each line he gradually increased the volume of the cymbals and at the end he departed playing very loudly which roused me. Immediately upon awakening I remembered his words and knew that their meaning had to do with the training in what to abandon and what to adopt.

Thus, with regret at having seen my only father, Guru Padmasambhava, directly in front of me without having recognised him, with longing devotion, this old father of the Nyingma, Jigdräl Yeshe Dorje, wrote this down in accordance with his own experience. May it be beneficial!


SARWA DA MANGALAM — May all be perfectly auspicious!


* * *