Prayer: The Wish That All Dear Parent Sentient Beings May Be Free of Suffering

The following is from the “Ship to Liberation” an extensive commentary by Karma Chagmed Rinpoche on “Buddha in the Palm of the Hand”

Now, with the wish that all dear parent sentient beings

may be free from suffering,

repeat this prayer from the Ship to Liberation:


KYE MA KHOR WA THAR MED GYATSHO’I DONG RING DU

Alas!  In the depths of this endless ocean of samsara,

TI MUG MA RIG LE KYI NAR WA YI

Punished by the karma of deluded ignorance,

DRO NAM DE WA DÖD CHIR DUG LA CHÖD

All beings desire bliss but behave with negativity.

THAB LA MI KHE MONG NAM NYING RE JE

Oh, how pitiful is the condition of all ignorant beings who fail to understand the method!

LE DRIB DUG NGAL DREL WAR CHIN GYI LOB

Grant blessings to free us from the suffering of karmic obscurations.

ZUNG DZIN GYI CHING TSÖN RAR DRO DI DAG

These beings who are punished in the jail of their own duality,

RI DAG GYAR TSHÜD LAR JUG JI ZHIN DU

Just like deer caught in the snare of a trap,

TI MUG CHEN NAM DRO DRUG DRONG KHYER DIR

Deluded beings in the great city of the six classes,

YANG NE YANG KHOR DRO NAM NYING RE JE

Oh, how pitiful it is, for they are continually revolving again and again in samsara!

RIG DRUG KHOR WA TONG PAR CHIN GYI LOB

Grant blessings to empty the six realms of samsara.

DUG NGAL CHI TSAM THONG YANG MI JIG PA’I

Even though they see suffering for what it is, they are unafraid.

NYING SEN CHEN NAM MI TSHE YENG KAB ZED

With courageous effort they exhaust their lives pursuing endless distractions.

LO TED MED PAR MA SHE KHOR WA DIR

In this untrustable state of cyclic existence, they remain unaware.

LAR ZHEN KYID DÖD MI TSHE DUG GI DA

Attached to the desire for happiness, they spend their lives in discontent.

MI TAG ZHEN LOG DREN PAR CHIN GYI LOB

Grant blessings to remember impermanence and to turn away from attachment to this world.

CHI NÖD JIG TEN NANG CHÜD SEM CHEN DANG

The external vessel, this world, and the inner essence, its living beings,

NA NING DA LO NAM DA’I TÖD MED DANG

Last year, this year and through the flux of the waxing and waning moon,

ZHAG RE NYIN TSHEN KED CHIG GYUR WA LA

Each day and night are changing in every instant.

SAM ZHIG TONG NA RANG NYID CHI WE TUG

If carefully examined, the time of death is impending.

KYO SHE NYING RÜ NÜ PAR CHIN GYI LOB

Grant blessings that we may have the courage and potential to recognize this futility.

DAL JOR CHO GYED DEN DI NYED KA YANG

Even though this body of eighteen freedoms and endowments is hard to find,

CHI DAG NED KYI TAB TSHE CHÖ MED NAM

When the Lord of Death gives us our final illness, those beings without Dharma,

RIN CHEN LING CHIN TONG LOG NYING RE JE

How pitiful!  Like going to a continent full of precious jewels and returning empty-handed.

DAG SOG DRO KÜN KHOR WA DUG NGAL GYI

For myself and all other sentient beings who are suffering in samsara,

NE LE DA TA THAR WAR CHIN GYI LOB

Grant blessings to be liberated from this condition at this very moment!

(By thinking about the meaning of these words, carefully examine them and take them to heart.)

Four Contemplations That Turn the Mind to Dharma

From: “Great Perfection Buddha In the Palm of the Hand: The Lama’s Oral Instructions Upon the Recitation and Visualization of the Preliminary Practices Ngondro” as revealed by Vidydhara Terton Migyur Dorje

PAL KUNTUZANGPO LA CHAG TSHAL LO

I prostrate to the glorious Samantabhadra.

DAL JOR DI NI SHIN TU NYED PAR KA

This precious human birth is extremely difficult to obtain.

CHI DANG CHI LA KYE KYANG MI TAG CHI

All things born are impermanent and must die.

GE WA CHÖ LA BED NA SANGYE GYU

If one perseveres in virtuous Dharma, this is the cause for becoming Buddha.

DIG PA GANG CHE DE TA’I RIG DRUG KHYAM

Whatever negativity is produced will cause one to wander in the six realms.

YI DAG TRE KOM DÜD DRO LÜN PO DANG

Hungry spirits suffer from hunger and thirst, animals from stupidity,

NYAL WA TSHA DRANG MI KYE GE NA CHI

Hell beings from heat and cold, humans from birth, old age, sickness and death,

LHA MIN THAB TSÖD LHA YI DUG NGAL YÖD

Jealous gods from warfare, and even gods (Devas) also have their own particular suffering.

Contemplation on the Precious Human Rebirth

NYAL WA YI DAG DÜD DRO DANG

Birth in the hell, hungry spirit and animal realms, and

LA LO TSHE RING LHA DANG NI

As a Titan and Long-Life God,

LOG TA SANGYE KYI TONG PA

With incorrect view, in a dark eon,

KUG PA DI DAG MI KHOM GYED

Or in an incapacitated state, are the eight states of non-freedom.

MI NYID Ü KYE WANG PO TSHANG

Birth as a human being, in a land where the Dharma is flourishing, and with all faculties complete,

LE THA MA LOG NE LA DED

Without reversed karma, and with faith in the Three Jewels of Refuge

DI NGA RANG GI JOR PA YIN

Are the five personal endowments, which I possess.

SANGYE JÖN DANG DE CHÖ SUNG

Birth during the presence of the Buddha, the presence of the Buddha’s Teaching (Dharma),

TEN PA NE DANG DE JE JUG

The presence of the Doctrine and its pure followers in the world,

ZHEN CHIR NYING NE TSE WA-O

And in the presence of those who lovingly care for others from their hearts, are the five circumstantial endowments.

KYE BU TSHÜL THRIM KANG PA CHAG GYUR NA

If it occurs that the continuity of one’s moral discipline is interrupted,

JIN PE LONG CHÖD DEN YANG NGEN DROR TUNG

Then, even though one may possess material endowments, one will fall to the Lower Realms.

GYATSHO CHER YENG NYA SHING GI

On a turbulent ocean, although a yoke is being tossed about,

BU GAR RU BAL DRIN CHÜD TAR

The chances of an ocean turtle surfacing through the yoke’s center

MI NYID SHIN TU NYED KAR SUNG

Are as unlikely as the extreme difficulties of finding a precious human rebirth.

NGEN SONG SUM NI SA YI DÜL TSAM LA

In the three lower realms, beings are equal in number to the particles of dust on the earth.

MIR KYE WA NI SEN MO’I DÜL TSAM MO

The beings who have a human rebirth are equal to the number of particles on one’s thumbnail.

DAL JOR DI NI NYED PAR SHIN TU KA

This precious human rebirth is extremely difficult to obtain.

KYE BU’I DÖN DRUB THOB PAR GYUR PA LA

Since this accomplishes what is meaningful for man,

GAL TE DI LA PHEN PA MA DRUB NA

If I do not take advantage of this now,

CHI NE YANG DAG JOR PA GA LA GYUR

How will such a perfect opportunity come about again?

Contemplation on Impermanence

SID SUM MI TAG TÖN KA’I TRIN DANG DRA

The three states of transmigratory existence are impermanent like clouds in the autumn sky.

DRO WA’I KYE CHI GAR LA TA DANG TSHUNG

Sentient beings are born and die like the whirl of a dance.

KYE BU’I TSHE DRO NAM KHA’I LOG DRA TE

The lifespan of beings is like a lightning flash in space,

RI ZAR BAB CHU ZHIN DU NYUR GYOG DRO

Or like a waterfall quickly rushing down a steep mountain.

SAG PA KÜN GYI THA DZED CHING

All accumulations become exhausted.

THÖN PO NAM NI MAR TUNG GYUR

All those who are elevated eventually fall down.

THRED PA’I THA NI DREL WA TE

At the end of meeting comes separation;

SÖN PO’I THA NI CHI WA YIN

At the end of life comes death.

SÖD PAR THRID PA’I TSÖN ZHIN DU

Like a prisoner being led to execution,

GOM RE BOR ZHIN CHI DANG NYE

Each step that he takes leads closer to death.

KYE WA YÖD NA CHI WA YÖD

If there is birth, there is death.

DAR WA YÖD NA GÜD PA YÖD

If there is expansion, there is regression.

LANG TSHO DE YANG MI TAG TE

Youth is also impermanent

DAR WA’I DOG KYANG NED KYI THROG

For even illness can steal the dexterity of youth.

TSHO WA’I TSHE YANG CHI WE THROG

The happiness of life is robbed by death.

TAG PA’I CHÖ NI GANG YANG MED

There is nothing of this world that is permanent.

GANG DU NE KYANG CHI WE MI TSHUG PA’I

No matter where one stays, there is no escape from death.

SA CHOG DE NI GANG DU-ANG YÖD MIN TE

There is no direction where death does not exist.

BAR NANG NA MED GYATSHO’I DENG NA-ANG MED

There is no escape in the atmosphere nor in the depths

of the ocean,

RI WO NAM KYI DRAG NA-ANG YÖD MA YIN

Nor is there any escape inside, over the crest of the mountains.

Contemplation on Cause and Effect

LE NAM KYANG NI NA TSHOG LE

All karma is the culmination of various activities.

DE YI DRO DI NA TSHOG JE

Therefore sentient beings possess various types of karma.

LE KYI GYU DRE MED PAR GANG DÖD PA

Whosoever believes that one’s actions do not produce specific causes and results

DE NI MU TEG CHED PAR TA WA YIN

Maintains a nihilistic, atheistic view.

SHI MA THAG TU NAR MED NYAL WAR KYE

At the moment of death, rebirth will be taken in the lowest hell realm.

DE YI RANG PHUNG ZHEN YANG LAG PAR CHED

Such a view is self-destructive and detrimental to others.

ME NI DRANG WAR GYUR YANG SID

It is possible for fire to become cold.

LUNG NI ZHAG PE JIN YANG SID

It is possible to catch wind with a lasso.

NYI DA THANG LA LHUNG YANG SID

It is also possible for the sun and moon to fall to the earth.

LE KYI NAM MIN LU MI SID

It is never possible for the maturation of karma to be deceptive.

KHYÖD KYI DRAM ZE GELONG LHA DANG NI

If for the sake of Rishis (holy men), fully ordained monks,

gods and

DRÖN DANG YAB YUM DAG DANG TSÜN MO DANG

Your guests, the Guru, the consort and royalty,

KHOR GYI LED DU DIG PA MI CHA TE

If you accumulate negative karma in order to serve them,

NYAL WA’I NAM MIN KAL NÖD GA MA CHI

This is also a small cause which produces the ripening result of rebirth in the hells.

DIG PA’I LE NAM CHÖD PA GA YANG NI

Whatever negative karma one accumulates

DE YI MÖD LA TSHÖN ZHIN MI CHÖD DE

Does not ripen instantaneously like being pierced by a weapon.

CHI WA’I DÜ LA BAB NA DIG PA YI

When the time of death arrives, one’s negative karma will

LE KYI DRE BU GANG LAG NGÖN SUM GYUR

Produce the result of exactly whatever was caused.

Contemplation on the Benefits of Virtue

YI GE DRI CHÖD CHIN PA DANG

Composition, offering, generosity and

NYEN DANG LOG DANG DZIN PA DANG

Attentiveness, recitation, memorization and

CHED DANG KHA TÖN CHA WA DANG

Teaching, praying,

DE SEM PA DANG GOM PA TE

Contemplation and meditation

CHÖD PA DI CHU’I DAG NYID NI

Are the ten activities which

SÖD NAM PHUNG PO PAG MED THOB

Generate an immeasurable abundance of merit.

DÜ SU JIN PA JIN CHED NA

If the practice of generosity is consistently performed,

SHI YANG DE NI SHI MA YIN

Such a person may seemingly die, but not an ordinary death,

GYAG ZANG WA YI DRÖN PO ZHIN

Like a traveler who is fully prepared for whatever occurs.

SANGYE CHÖ DANG GENDUN LA

If, for the Buddha, Dharma and Sangha,

PÖ SAM MAR ME CHIG TSAM MAM

Incense or one simple butter lamp,

ME TOG CHIG TSAM CHÖD CHE NA

A flower or anything is consistently offered,

MI YO’I ZHING DER KYE WAR GYUR

Rebirth is taken in the Realm of unmovable Samadhi.

Contemplation on the Faults of Non-Virtue

CHAG DANG ZHE DANG TI MUG DANG

From attachment, hatred and delusion

DE KYED LE NI MI GE WA

Non-virtuous karma is generated.

MI GE WA LE DUG NGAL KÜN

All suffering arises from non-virtuous karma,

DE ZHIN NGEN DRO THAM CHED DO

And likewise, it causes all beings to be reborn in lower realms.

ZHE DANG GI NI NYAL WAR PHEN

Due to hatred one is thrown into the hell realm.

CHAG PE YI DAG JIG TEN DRO

Due to attachment one enters the world of hungry spirits.

MONG PE PHEL CHER DÜD DROR DRO

The usual result of delusion is rebirth as an animal.

DOG PA LHA DANG MI NYID DO

The opposite is rebirth as a god or human being.

Contemplation on the Faults of Cyclic Existence

YI DAG NA YANG DÖD PE PHONG PA YI

Because hungry spirits are so obsessed by desire,

KYED PA’I DUG NGAL GYÜN CHAG MI ZÖD PA

They generate continual, unbearable suffering.

TRE KOM DRANG DANG DRO DANG JIG PA YI

Due to their fear of hunger, thirst, heat and cold,

KYED PA SHIN TU MI ZED TEN TSHAL LO

They manifest these experiences and extreme, unbearable suffering ensues.

YI DAG NAM LA SÖ KA’I DÜ SU NI

During the summer months, all hungry spirits

DA WA TSHA LA GÜN NI NYI MA-ANG DRANG

Experience the moon to be hot and the sun to be cold.

JÖN SHING DRE BU MED GYUR DE DAG GI

Fruit-bearing trees disappear before them, and

TE PA TSAM GYI LUNG YANG KAM PAR GYUR

As soon as they see a great body of water, it evaporates.

KHA CHIG KHA NI KHAB KYI MIG TSAM LA

Some hungry spirits’ mouths are no larger than a needle,

TO WA RI RAB TÖ TSAM TRE PE NYEN

Yet they suffer from the hunger produced by their empty stomachs, the size of Mt. Meru.

MI TSANG GYI NA BOR WA CHUNG NGU YANG

Even though the unclean things we discard are small in comparison,

TSAL WA’I THU DANG NÜ PA MA CHI SO

Hungry spirits do not even have the strength or power to

find them.

DÜD DRO’I KYE NE NA YANG SÖD PA DANG

Animals from birth are raised to be killed,

CHING DANG DEG SOG DUG NGAL NA TSHOG DANG

Undergoing various types of suffering, such as being tied up, whipped, beaten, and so forth.

ZHI GYUR GE WA PONG WA NAM LA NI

All those beings who ignored the peaceful causes of virtue

CHIG LA CHIG ZA DUG NGAL MI ZED PA

Kill and eat one another, experiencing suffering impossible

to bear.

KHA CHIG MU TIG BAL DANG RÜ PA DANG

Some are killed for the pearl they produce, wool, tusk, bone, and

SHA DANG PAG PA’I CHED DU CHI WAR GYUR

Some must lose their life because of their own flesh and skin.

WANG MED ZHEN DAG TSHÖN CHA NÖN PO DANG

Powerless, they are poked by others who possess sharp weapons,

CHAG DANG CHAG KYÜ TAB TE DEG TE KÖL

Whipped and hooked to be put to work by others.

SEM CHEN NYE PA’I LE LA CHÖD PA NAM

All beings who have accrued the karma of harming others

MANG PÖ THIG NAG RAB TU TSHA WA NAM

Will be reborn in the extreme heat of the Black Line Hell Realm,

DÜ JOM NGU BÖD NAR MED LA SOG PA

Wailing in the Hell Realm of Continuous Destruction, or the lowest Hell Realm of all,

NYAL WA NAM SU RAB TU DUG NGAL GYUR

All those in hell will certainly experience extreme discomfort.

DI NA MI CHIG DUNG THUNG SUM GYA YI

For instance, if a man were pierced just now three hundred times with a spear,

RAB TU DRAG TAB DUG NGAL GANG LAG PA

Knowing how incredibly intense the pain would be,

DE NI NYAL WA’I DUG NGAL CHUNG NGU LA

This pain is nothing compared to the suffering in the realms

of hell.

Ö YANG MA YIN CHAR YANG MI PHÖD DO

In fact, it is not possible to try to measure any comparison.

NYAL WA DRI PA THONG DANG THÖ PA DANG

We have seen drawings depicting the hell realms and have heard about them as well.

DREN NAM LAG GAM ZUG SU GYI PE KYANG

Even if we try to contemplate upon them, read or draw an image,

DUG NGAL KYE WAR GYUR NA MI ZED PA’I

The suffering that is felt, in itself, is unbearable.

NAM MIN NYAM SU NYONG NA MÖ CHI GÖ

Is there any question about what it would be like if we were actually experiencing the results of such karma?

DE TAR DUG NGAL SHIN TU MI ZED LO

Thus this kind of suffering is truly beyond our ability to bear.

CHE WA THRAG GYAR NYAM SU NYONG YANG NI

Even if one must experience this for one hundred million years,

JI SID MI GE DE ZED MA GYUR PAR

Until the karma that one previously accumulated is fully exhausted,

DE SID SOG DANG DREL WAR MI GYUR RO

It is simply not possible to end one’s life in that realm!

MI NAM TSHO WA THUNG WE NYAM

The shortness of human life is degenerating.

LHA MIN THAB CHING TSÖD PE NYAM

The quarreling and aggression of Titans (jealous gods) is degenerating.

LHA NAM BAG MED PA YI NYAM

The unconscientious manner of Devas (long-life gods) is degenerating.

KHOR WA KHAB KYI TSE TSAM NA

In cyclic existence there is not even a needle’s worth of happiness,

DE WA NAM YANG YÖD MA YIN

And there never will be.

KHOR WA’I NYE MIG THONG WA NA

When one sees the faults of the state of cyclic existence,

KYO WA’I SEM NI RAB TU KYED

Intense sorrow wells up from within.

KHAM SUM TSÖN RA JIG PE NA

This terrifying jail of the three realms,

TSÖN PA’I SEM KYI PANG WAR CHA

I shall completely abandon with enthusiastic persistence!

(While reciting this, carefully consider the meaning.)

Incense Offering

From: “Great Perfection Buddha In the Palm of the Hand: The Lama’s Oral Instructions Upon the Recitation and Visualization of the Preliminary Practices Ngondro” as revealed by Vidydhara Terton Migyur Dorje

TSHÜL THRIM DRI DEN PÖ CHOG DAM PA DI

This pure, supreme incense, which bears the scent of pure discipline,

TING DZIN NGAG DANG CHAG GYA’I CHIN LAB KYI

By the blessing of mantra, mudra and samadhi,

SANGYE ZHING DU PÖ DRI NGED DANG WA

Is offered to the Realm of the Buddhas.  May this aromatic incense

GYAL WA GYATSHO’I TSHOG NAM NYE GYUR CHIG

Completely please and satisfy the ocean-like assembly of Buddhas!

NAMA SARWA TATHAGATHA BENZAR DHUPE PRATITSA PUDZA MEGHA SAMUDRA SAPHA RA NA SAMAYE AH HUNG

The Great Terton

Vidhyadhara Migyur Dorje
(1645 – 1667)

The Great Terton (Treasure Revealer), Migyur Dorje was born in Nhom Tod Rola in the province of Kham in Eastern Tibet on the seventh day of the ninth month of the Wood Bird Year (1645). Just as Lord Buddha Shakyamuni, he was born without harming his mother or causing her even the slightest bit of pain. His right hand was marked by an extraordinary blue mole, symbolizing the single-essential nature of the Dharmakaya (The Body of the Ultimate Truth).

As a small child, he enjoyed using his hands to perform mudras (Dharma hand gestures) and carried out secret yogic exercises by himself. As soon as he could speak, he told others that he was a lama of the Kathog tradition and was able to give detailed description of his previous life at the Kathog Monastery.

During his childhood, he had many visions of Great Masters. One day he had a vision of Guru Loden Chogsed, one of the eight manifestations of Padmasambhava, and through gesture transmission, he understood how to read and write. When he was seven years old, in a state of pure vision, many Primordial Wisdom Dakinis told him of the importance of relying upon a guru. Instantly, without any obscuration he had a vision of the great scholar and siddha, Raga Ah Syei (Chagmed Rinpoche), who was in solitary retreat, and an intense desire arose to be in his presence.

When he was ten years old, he met Karma Chagmed Rinpoche in person and received the purification blessing of Nam Jom and Dor Sem, and the transmission of Thug Drub Yang Nying Dupa (Innermost Essence of the Mind Accomplishment). The following year, Migyur Dorje entered into retreat with the Great Mahasiddha, Karma Chagmed Rinpoche. At the retreat, Migyur Dorje received continual visions of Buddha Amitayus, Guru Padmasambhava, Buddha Amitabha, Avalokiteshvara and many other Yidams (Meditational Deities). From each of the Yidams, Migyur Dorje received many specific empowerments and transmissions. These he compiled into thirteen volumes called Nam Chö (Space Treasures) and practiced with single-pointed focus until he attained the full accomplishment of each of these treasures.

Although Terton Migyur Dorje was destined to reveal earth termas, the merit of sentient beings was deficient and it was due to this that his presence in this world was cut short. In 1667, the year of the Fire Sheep, he was in his twenty-third year and while staying in a sacred place in Mugsang, he began to show signs of illness. As the third month approached, his illness grew worse and he was forced to stop giving all dharma transmissions. On the eleventh day, he prayed to the meditational deities and offered many dedication prayers. On the fourteenth day, he had a vision of all eight Herukas and their accomplishment mandalas. On the morning of the fifteenth day, he beheld the three root-peaceful and wrathful assemblies of deities and assuming the vajra posture he entered into meditative equipoise. On the evening of the sixteenth day, while counting mantras on his prayers beads, he passed into the empty sphere of truth and remained sitting upright in meditative equipoise for three days.

At the cremation, rainbows in the shape of pitched tents appeared in the sky. The heart and tongue of Migyur Dorje were undamaged by the fire. These, together with the bone relics embossed with vowels and consonants of the Tibetan language were placed inside golden Stupas, which served as objects of refuge revered by devotees to this day.

Reference:  Pathgate Institute of Buddhist Studies

Palyul Nyingma Institute, Singapore

21 Homages to Tara

The Twenty‐One Homages to Tara
OM JETSÜMA PHAGMA DROLMA LA CHAG TSAL LO
OM To Jetsunma Arya Tara, I bow down.
CHAG TSAL DROLMA NYUR MA PAL MO
CHEN NI KE CHIG LOG DANG DRA MA
JIG TEN SUM GÖN CHU KYE SHAL GYI
GE SER JE WA LEI NI JUNG MA
Homage, Tara, quick and brave, with eyes that flash like lightning, born from the open corolla of
the lotus face of the protector of the three worlds.
CHAG TSAL TÖN KI DA WA KÜN TU
GANG WA GYA NEI TSEG PAI SHAL MA
KAR MA TONG TRAG TSOG PA NAM KYI
RAB TU CHE WAI ÖD RAB BAR MA
Homage, the lady whose face is filled with a hundred autumn full moons, blazing with the free
light of thousands of stars
CHAG TSAL SER NGO CHU NEI KYE KYI
PEDME CHAG NI NAM PAR GYEN MA
JIN PA TSÖN DRÜ KA THUB SHI WA
SÖD PA SAM TEN CHÖD YUL NYID MA
Homage, Lady whose hand is adorned with a golden‐blue, water‐born lotus whose realms of
practice is generosity, effort, austerity, peace, patience and meditation.
CHAG TSAL DE SHIN SHEG PAI TSUG TOR
THA WEI NAM PAR GYAL WAR CHÖD MA
MA LÜ PHA ROL CHIN PA THOB PAI
GYAL WAI SEI KYI SHIN TU TEN MA
Homage, Lady with Tathagata crown, enjoying infinite victory, attained all perfections, served by
the sons of the Buddha.
CHAG TSAL TUTARA HUNG YI GE
DÖD DANG CHOG DANG NAM KHA GANG MA
JIG TEN DÜN PO SHAB KYI NEN TE
LÜ PA MED PAR GUG PAR NÜ MA
Homage, Lady filling the desire realm, the directions and space with TUTTARE and HUM,
trampling the seven worlds with her feet, able to summon all
CHAG TSAL GYA JIN ME LHA TSANG PA
LUNG LHA NA TSOG WANG CHUG CHÖD MA
JUNG PO RO LANG DRI ZA NAM DANG
NÖD JIN TSOG KYI DÜN NEI TÖD MA
Homage,Lady worshiped by Indra, Agni, Brahma, Pavana and Vishveshvara, praised by hosts of
spirits, ghosts, gandharvas and yakshas.
CHAG TSAL TRAG CHE JA DANG PHET KYI
PHO ROL TRUL KHOR RAB TU JOM MA
WEI KUM YÖN KYANG SHAB KYI NEN TE
ME BAR TRUG PA SHIN TU BAR MA
Homage, Lady who destroys others’ magic devices with TRAD and PHAT, trampling with left
foot up and right extended, blazing with a mass of blazing fire.
CHAT TSAL TU RE JIG PA CHEN PÖ
DÜD KYI PA WO NAM PAR JOM MA
CHU KYEI SHAL NI TRO NYER DEN DZED
DRA WO THAM CHED MA LÜ SÖD MA
Homage, Lady who destroys the heroes of Mara with fearful TURE, with the angry lotus face,
slayer of all enemies
CHAG TSAL KÖN CHOG SUM TSÖN CHAG GYAI
SOR MÖ THUG KAR NAM PAR GYEN MA
MA LÜ CHOG KYI KHOR LÖ GYEN PAI
RANG GI ÖD KYI TSOG NAM TRUG MA
Homage, Lady adorned with fingers over the heat in the mudra inducating the three Jewels,
adorned with the universal wheel, swirling with masses of its light.
CHAT TSAL RAB TU GA WA JID PAI
U GYEN ÖD KYI TRENG WA PEL MA
SHED PA RAB SHED TUTTARA YI
DÜD DANG JIG TEN WANG TU DZED MA
Homage, Lady diffusing garlands of light from her joyous, shining crown, subjugating the world
with laughing, mocking TUTTARE.
CHAG TSAL SA SHI KYONG WAI TSOG NAM
THAM CHED GUG PAR NÜ PA NYID MA
TRO NYER WO WAI YI GE HUNG GI
PHONG PA THAM CHED NAM PAR DROL MA
Homage, Lady able to summon all the hosts of the earthʹs protectors, saving from all poverty by
the movement of her angry brows and the letter HUM.
CHAG TRAL DA WAI DUM BUI U GYEN
GYEN PA THAM CHED SHIN TU BAR MA
RAL PAI TRÖD NEI ÖD PAG MED LEI
TAG PAR SHIN TU ÖD RAB DZED MA
Homage, Lady blazing with all jewels, head ornament a crescent moon, continually blazing with
light from Amitabha on her mass of piled hair.
CHAG TSAL KAL PA THA MAI ME TAR
BAR WAI TRENG WAI Ü NA NEI MA
YE KYANG YÖN KUM KÜN NEI KOR GAI
DRA YI PUNG NI NAM PAR JONG MA
Homage, Lady located in the center of a blazing garland like the fire at the end of the aeon, in a
joyous posture, right leg extended, left up, conquering the army of the enemy.
CHAG TSAL SA SHI Ö LA CHAG GI
THIL GYI LÜN CHING SHAB KYI DUNG MA
TRO NYER CHEN DZED YI GE HUNG GI
RIM PA DÜN PO NAM NI GEM MA
Homage, Lady touching the earth with her palm, pounding it with her feet, frowning angrily, the
letter HUM subduing the seven stages
CHAG TSAL DE MA GE MA SHI MA
NYANG NGEN DEI SHI CHÖ YUL NYID MA
SO HA OM DANG YANG DAG DEN MEI
DIG PA CHEN PO JOM PA NYID MA
Homage, Lady blissful, virtuous, peaceful, whose realms of practice is peaceful Nirvana, with
SOHA and OM conquering great negative actions.
CHAG TSAL KÜN NEI KOR RAB GA WAI
DRA YI LÜ NI RAB TU GEM MA
YI GE CHU PAI NGA NI KÖD PAI
RIG PA HUNG LEI DROL MA NYID MA
Homage, Lady by total joy destroying the bodies of enemies, saviouress arisen from HUM in the
mantra composed of ten letters.
CHAG TSAL TU REI SHAB NEI DAB PEI
HUNG GI NAM PAI SA BÖN NYID MA
RI RAB MEN TA RA DANG BIG JED
JIG TEN SUM NAM YO WA NYID MA
Homage, Lady, the seed of the form of HUM, striking with feet of TURE, shaking Mountain
Meru, Mandara, Kailasha and the three worlds.
CHAG TSAL LHA YI TSO YI NAM PAI
RI DAG TAG CHEN CHAG NA NAM MA
TA RA NYI JÖD PHET KYI YI GEI
DUG NAM MA LÜ PAR NI SEL MA
Homage, Lady holding the ʺdeer‐markedʺ, in the form of a sea of gods, with twice spoken TARA
and the letter PHAT cleansing all poisons.
CHAG TSAL LHA YI TSOG NAM GYAL PO
LHA DANG MI‐AM CHI YI TEN MA
KÜN NEI GO CHA GA WAI JID KYI
TSÖD DANG MI LAM NGEN PA SEL MA
Homage, Lady served by the king of the hosts of gods, by gods and spirits with the brilliance of
her joyous total armour dispelling disputes and bad dreams.
CHAG TSAL NYI MA DA WA GYEI PAI
CHEN NYI PO LA ÖD RAB SAL MA
HA RA NYI JÖD TUTTARA YI
SHIN TU DRAG POI RIM NED SEL MA
Homage, Lady shining with the light of two eyes, the sun and full moon, with twice spoken
HARA, and TUTTARE, curing terrible fevers and illnesses.
CHAG TSAL DE NYID SUM NAM KÖD PEI
SHI WAI THU DANG YANG DAG DEN MA
DÖN DANG RO LANG NÖD JIN TSOG NAM
JOM PA TU RE RAB CHOG NYID MA
Homage, Lady truly possessing the strength of peace by the array of the three essences,
conquering the hosts of demons, ghosts and yakshas, supreme Lady TURE.
TSA WAI NGAG KYI TÖD PA DI DANG
CHAG TSAL WA NI NYI SHU TSA CHIG
This is the praise of the root mantra, and the Twenty‐one Homages.
Benefit Verses
LHA MO LA GÜ YANG DAG DEN PAI
LO DEN GANG GI RAB DANG JÖD TE
Recited by an intelligent man, with true devotion to the goddess,
SÖD DANG THO RANG LANG PAR JE NEI
DREN PEI MI JIG THAM CHED RAB TER
Arising at evening or dawn and remembering them, they grant all fearlessnesses,
DIG PA THAM CHED RAB TU SHI WA
NGEN DRO THAM CHED JOM PA NYID DO
Pacify all negative actions and conquer all evil existences.
GYAL WA JE WA TRAG DÜN NAM KYI
NYUR DU W ANG NI KUR WAR GYUR LA
Quickly being initiated by seventy million Buddhas, thereby achieving greatness,
DI LEI CHE WA NYID NI THOB CHING
SANG GYE GO PHANG THAR THUG DER DRO
He will pass to the ultimate of Buddhahood.
DE YI DUG NI DRAG PO CHEN PO
TEN NEI PA‐AM SHEN YANG DRO WA
Even if he has eaten or drunk terrible poison, either inanimate or animate,
ZÖ PA DANG NI THUNG PA NYID KYANG
DREN PEI RAB TU SEL WA NYID THOB
By remembering them one will obtain purification.
DÖN DANG RIM DANG DUG GI ZIR WAI
DUG NGAL TSOG NI NAM PAR PANG TE
All the sufferings of demons, fevers and poisons are gone.
SEM CHEN SHEN PA NAM LA YANG NGO
NYI SUM DÜN DU NGÖN PAR JÖD NA
Even for other beings, if they are clearly recited two,
three and seven times,
BU DÖD PEI NI BU THOB GYUR SHING
NOR DÖD PEI NI NOR NAM NYID THOB
If one wishes a son, one will obtain a son. If one wishes wealth, one will obtain wealth.
DÖD PA THAM CHED THOB PAR GYUR LA
GEG NAM MED CHING SO SOR JOM GYUR CHIG
All wishes will be obtained, without hindrance, all will be conquered.
OM TARE TUTTARE TURE SO HA
GYAL YUM DROLMA KYED KU CHI DRA DANG
KHOR DANG KU TSE TSED DANG SHING KHAM DANG
Oh, Dolma, Mother of all the Buddhas, all forms are yours, all containers contained, and all realms are
yours. May their duration and ling life endure,
KYED KYI TSEN CHOG ZANG PO CHI DRA WA
DE DRA KHO NAR DAG SOG GYUR WAR SHOG
And in the excellence of all your goodness and sacred marks,
may we become identical with you in every way.
KYED LA TÖD CHING SOL WA TAB PEI THÜ
DAG SOG GANG NA NEI PAI SA CHOG SU
By the power of this prayer and hymn of praise,
may I and all others, wherever they may be, in every direction,
NED DÖN WUL PHONG THAB TSÖ SHI WA DANG
CHÖ DANG DRA SHI PHEL WAR DZE DU SOL
Have all our poverty, illnesses, obsessions and wars pacified.
Any may the hold Dharma and good fortune increase without end.

For a PDF download: https://www.tibetanbuddhistaltar.org/2010/06/21-homages-to-tara-pdf-download/

Calling the Lama from Afar

The following prayer is from the Nam Cho Ngondro, The Great Perfection Buddha in the Palm of Hand

LAMA SANGYE RINPOCHE LA SÖL WA DEB SO

May realize that the Guru is the precious Buddha.

LAMA KHYEN NO   LAMA KHYEN NO

Lama, care for me.   Lama, care for me.

DRIN CHEN TSA WA’I LAMA KHYEN NO

Supremely kind root guru, care for me.

LAMA KHYEN NO   LAMA KHYEN NO

Lama, care for me.   Lama, care for me.

DRIN CHEN TSA WA’I LAMA KHYEN NO

Supremely kind root guru, care for me.

LAMA KHYEN NO   LAMA KHYEN NO

Lama, care for me.   Lama, care for me.

DRIN CHEN TSA WA’I LAMA KHYEN NO

Supremely kind root guru, care for me.

LAMA KHYEN NO   LAMA KHYEN NO

Lama, care for me.   Lama, care for me.

DRIN CHEN TSA WA’I LAMA KHYEN NO

Supremely kind root guru, care for me.

EH    LAMA KHYEN NO  EH      LAMA KHYEN NO

EH     Lama, care for me.  EH Lama, care for me.

EH     PAL DEN TSA WA’I LAMA KHYEN NO

EH      Glorious root guru, care for me.

LAMA KHYEN NO  LAMA KHYEN NO

Lama, care for me.  Lama, care for me.

YE  YE  DRIN CHEN TSA WA’I LAMA KHYEN NO

YE   YE  Supremely kind root guru, care for me.

LAMA RANG KHYEN NO LAMA RANG KHYEN NO

Lama, you alone care for me. Lama, you alone care for me.

DRIN CHEN TSA WA’I LAMA KHYEN NO

Supremely kind root guru, care for me.

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