lha rgyud dbang rin po che'i 'khor lo zhes bya ba// bcom ldan 'das dpal kun tu bzang po la phyag 'tshal lo// 'di skad bdag gis thos pa'i dus gcig na// chos kyi dbyings gdal ba chen po'i pho brang na// rgya yongs su ma chad pa'i zhing khams// gser gyi 'od zer rab tu 'phro ba zhes bya ba// bai DUr+ya zhun mas rang nan du byas pa'i sa gzhi// ma 'dres pa yongs su rdzogs pa'i gnas chen po// gser la rin po ches spras pa'i gnas de na bcom ldan 'das kun tu bzang po bzhugs te// 'khor nyid las mi gzhan pa'i 'khor// ye shes rnam pa lnga la sogs te rgyal sras sprul pa'i 'khor// rdo rje sems dpa' dang // dbang med dad pas 'dus pa'i 'khor mkha' 'gro ma rdo rje drag mo khro gnyer gdong zhes bya ba dang // sgrol ma dang 'od zer can dang // phag gdong ce spyang la sogs te// dur khrod kyi bdag mo glog gi phreng ba la sogs pas bskor te// de yi tshe de'i dus su gsang ba'i bdag pos bcom ldan 'das la gsol pa// kye bcom ldan 'das kun tu bzang po lags// bdag cag 'khor dang bcas pa la// dbang bskur brda dang bcas pa bstan du gsol// zhes zhus pas// kun tu bzang pos bka' stsal pa// rgyal thabs spyi blugs dbang dang ni// sbrul sku thug phrad dbang dang ni// rig pa rtsal gyi dbang dang ni// mtshan ma zil gnon dbang dang ni// dbul mo gter gyi dbang dang ni// rgyal po'i bka' rtags dbang dang ni// blon po'i bka' chad dbang dang ni// btsun po dpa' mo'i dbang bstan to// zhes gsungs so// dbang rin po che 'khor lo'i rgyud las// gleng gzhi'i le'u ste dang po'o// // bcom ldan 'das kyis bka' stsal pa// rgyal thabs spyi blugs dbang bstan pa/ sngon rgya gar yul grong khyer ser skya zhes pa ru// rgyal po'i phrug gu ltad mo la phyin pas// rgyal bu rkang 'khyams so// sprang po dang khyad med do// de nas blon pos ngo shes so// rgyal bu la khrus byas te dbang bskur ro// dus de tshun chod du mnga' 'og tu 'dus so// dpe de bzhin du// thog ma sangs rgyas kyi spyis nas// 'gyu ba'i 'od lnga mthong ba las// 'khor ba'i 'khrul pa la sogs spyad// 'gro drug gnas las thar ba med// de nas ngo sprad bstan pa yis// sangs rgyas sa yi dbang bskur bas// rgyal thabs ye shes dbang bskur yin// ye shes dbang bskur zad thal bstan// 'khor ba'i mtshan ma rang sar grol// rang grol thig le'i rtse mor chi ba// rtse mor chib pas mtshan ma dngas// ye shes ye shes khyad par che// ye shes zang thal rang la shar// 'gyu ba spangs nas ye shes gang // gzung 'dzin spangs nas gnyis med gang // ma rig spangs nas rig pa gang // dug lnga spangs nas ye shes gang // phung po lnga spangs sku lnga gang // sgo lnga spangs nas zang thal gang // 'byung lnga spangs nas zhing khams gang // rtog bcas spangs nas rtog med gang // sprang po spangs nas rgyal po gang // sems can spangs nas sangs rgyas gang // de rnams gdams pas zin pa na// dbyer med rang grol chos las 'das// zhes gsungs so// dbang rin po che 'khor lo'i rgyud las// rgyal thabs spyi blugs kyi dbang gi le'u ste/ gnyis pa'o// // de nas bka' stsal pa// gsang ba'i bdag po khyod nyon cig/ sbrul sgra zug phrad dbang bstan pa// dper na ral gri'i rgyal po kha mang de// lcags sna lnga las grub pa yin// mgar ba bi shwa karma ltar// bzo sna dgu las ma rmongs pas// chu la grang ba ga pur chu// me la tsha ba tsan+dan me// de rnams tshogs nas brdungs pa yin// ral gri kha mangs chen po des// ma brgya ba 'od kyis thams cad gcod// de bzhin 'gyu ba sna tshogs de// dug lnga lam du ngo sprod pa'i// bcom ldan rdo rje sems dpa' yis// tshogs brgyad 'gyu ba dag dang dgu/ thabs ma 'gags pas snang ba che// de las gcod pas shes rab yin// de gnyis zung du 'brel ba ni// gnyis med rang snang chen po de// ma bsgoms ye shes zang thal 'char// mig ni ye shes zang thal yin// rna ba me long lta bu yin// sna ni mnyam nyid ye shes yin// lce ni kun rtog ye shes yin// 'og sgo bya ba grub pa yin// yid ni lhag mthong ye shes yin// yid ni rang byung ye shes yin// kun gzhi chos dbyings ye shes yin// 'gyu ba rang rig ye shes yin// nyon mongs brgyad khri bzhi stong gis// 'khor ba'i 'dam las mi thar pas// thar pa chen po'i sa bon yin// chos kyi sgo mo brgyad khri yang // thugs rje'i gzungs kyi thag pa yin// rtsa ba gcig las lo ma stong // sangs rgyas stong dang rtsa gcig gis// yang dag snying po gcig las med// yang snying srog gi 'bru gcig yin// lha srin sde brgyad srog gi 'bru gcig po// de shes pas ni srog kun dbang du 'dus// tshogs brgyad theg pa brgyad du bstan// theg pa'i rtsa ba a ti yo gar 'dus// tshogs brgyad rtsa ba 'gyu ba gcig pur 'dus// mig ni 'gyur med khrag med pas// nag po khrag med bya ba yin// rna bas mnyan nas blo dang bgros// des ni nga rgyal sna tshogs skye// rgyal po blo gros spyan gcig yin// lce ni rnam shes thams cad sgrub// sgra skad sna tshogs 'byin pa yis// gyad kyi gsung mchog dmar po yin// sna yi rnam shes stag dang 'dra// nags khrod dri la myang bas na// des na stag gu spyan gcig yin// 'og sgor thams cad 'byin cing brlabs pa dang // dri mi zhim pas gnod sbyin kun la sgrib// yid kyi rnam shes thams cad du// slebs shing dbugs la brten pas na// ha nu pags bshu rkang mgyogs yin// yid ni 'khor bar rgyu zhing kun bslu bas// klu rgyal dga' bo kun bslu yin// tshogs bdun kun gzhi dag la 'dus pa na// srid pa'i rgyal mo kun 'du ma dang brgyad// lha srin sde brgyad rang la shar ba yin// sde brgyad dpon po dbang phyug chen po yin// de rnams srog bcad dbang du bsdu ba'i phyir// dbang phyug chen po dbang du bsdus// srid pa'i rgyal mo dbyings su bstim// lha srin sde brgyad srog snying brgyad// yang snying 'bru gcig pa la dril// yang snying dpa' bo 'bru gcig ha// du dang tri dang ya dang shu dang ni// tsi dang ma dang na dang k+Sha dang brgyad// yang snying dpa' bo 'bru gcig yin// 'bru gcig pa la dbang bskur na// lha brgyad tshangs pa'i dbang thob 'gyur// tshangs pa dung gi zor tshugs can// lha ni zug rngu med pa yin// tshangs pa ye shes zang thal yin// dung ni dri ma med pa yin// thor tshugs gong na med pa yin// de ni cir yang sprul pas na// sbrul sku thug phrad dbang zhes bshad// ces gsungs so// dbang rin po che'i rgyud las/ sprul sku zug phrad lha srin sde brgyad dbang phyug chen po'i dbang du bsdus te bstan pa'i le'u ste gsum pa'o// // de nas yang bka' stsal pa/ gsang ba'i bdag po nyon cig/ rig pa rtsal gyi dbang bskur bstan pa ni// dper na rus sbal rtsal dang ldan pa la// 'khar gzhong nang du bcug gyur na// 'khar gzhong rang bzhin 'jam pa dang // rus sbal rkang lag 'jam pa yis// rus sbal de yi khug mi nus// de bzhin rig pa rang rtsal dbang / snang ba zang thal snang zhen ldog/ rang snang ye shes zang thal de// phyi nang med pas sangs rgyas yul med shar// rig pa rang grol shar bas mngon zhen ldog/ rig pa zang thal snang srid 'ub chub klong du thim// 'gyur med rig pa'i rtsal chen rdzogs nas ni// gdams pas dbang du gyur pas sangs rgyas yul med shar// rig pa rang dbang gyur pas mkha' la ral bskor 'dra// seng ge'i phru gru rum na gnas pa ltar// sangs rgyas dgongs pa khong du rdzogs pa yin// rus sbal rkang lag nang du bskums pa ltar// 'gyu ba sangs pas rig pa khong du grol// mtshan ma'i rnam par rtog pa ci skyes kyang // chos nyid 'od gsal gnad kyi dam pa yin// rig pa'i rang sgo ma shes ma rig bdud// rang sgor rang snang shes pas rtsi// dug lnga khong khro bdud ltar 'byung // rang byung ye shes shar bas rtsi// rnam rtog khor ba ma rig bdud// rang rig ye shes rang shar rtsi// sde brgyad bsdongs pas nad dang bdud// rang rig ye shes lha yi lha// lhag pa'i lha ni bla ma'i rtsi// chags sdang gzugs kyi phung po dang // bar chad byed pa'i bgegs ni bdud// 'gyur med rig pa bzlog pas rtsi// rlung mkhris bad kan 'dus pas bdud// 'gyu ba zang thal shes pas rtsi// 'byung ba rnam lnga bdud du shar// bla ma'i thabs mi 'gag pas rtsi// snang ba dkar dmar bdud du shar// bltas pas zang thal rtsi yin no// des na rig pa rang rtsal dbang // zhes gsungs so// dbang ye shes 'khor lo'i rgyud las// rig pa rtsal gyi le'u ste bzhi pa'o// // de nas bka' stsal pa// gsang ba'i bdag po nyon cig/ mtshan ma zil gnon dbang bstan pa// dper na nyi ma shar ba yis// mun pa'i smag rum rang sar grol// nyi ma'i snying po mkha' la shar// thugs rje'i 'od kyis kun la gad la// phyogs med rgyu zhing ris mi mnga'// nyi ma'i 'od zer khyab gad la des// mun pa skad cig ma la sel// de bzhin ye shes thig le'i dbang // shes rab skad cig gcig gis thob// shes bya 'gag pa med pa de// de ni shes rab dbang yin te// shes rab dbang chen bskur ba yis// ma rig mun pa rang sar grol// ye shes khyab gdal chen po yin// thugs rje 'gag med shes rab dbang // phyogs med ye shes zang zal shar// chos min ye shes nyid du shar// ma rig ye shes nyid du shar// phyi yi shes rab gdams pa'i dbang // mtshan ma zil gnon thabs kyi dbang // nang gi shes rab rtog chod dbang // snang ba lam du slong ba'i dbang // gsang ba shes rab 'gyu ba'i dbang // ye shes lam du slong ba'i dbang // phyi yi dbang mchog ma thob na// snang ba'i rgyal 'ching ste 'chi// nang gi dbang mchog ma thob na// chags sdang rgya la 'ching ste 'chi// gsang ba'i dbang mchog ma thob na// nyams myong rgya la 'ching ste 'chi// dbang mchog rang grol ma bskur na// gdams pa'i rgya la 'ching ste 'chi// phyi yi dbang mchog thob pa la// rang dbang 'od gsal dbang po dgos// mkha' 'gro dbang du 'dus pa yid ches yin// snang ba zang thal 'char ba ngo sprod yin// 'gro drug g.yang sa chod pa sgom chen yin// rig pa'i lam sna zin pa yon tan yin// sangs rgyas rang snang shar ba 'bras bu yin// nang gi dbang mchog thob pa la// chags sdang rang grol dbang po dgos// rig pa rang dbang thob pa yid ches yin// dug lnga zang thal shar ba 'o/ sprod yin// rgyud drug chags sdang grol ba dgos pa yin// sangs rgyas dgongs pa gang shar 'bras bu yin// gsang ba'i dbang mchog thob pa la// 'gyu ba dngas sangs dbang po dgos// ye shes zang thal shar ba yid ches yin// 'gyu ba rang sar grol bas ngo sprod yin// ma rig rtsad nas chod pas dgos pa yin// 'das pa lnga ru shar bas 'bras bu yin// dbang mchog rang grol thob pa la// thig le nyag gcig dbang po dgos// thig le rang snang yid ches yin// chos med rang grol ngo sprod yin// rtsol med nyag gcig yon tan yin// chos las 'das pas 'bras bu'i mchog/ rgya bzhi dris zag bcad pa yin// zhes gsungs so// dbang rin po che 'khor lo'i rgyud las/ mtshan ma zil gyis gnon pa'i dbang gi le'u ste lnga pa'o// // de nas yang bka' stsal pa// gsang ba'i bdag po khyod nyon cig/ dbul mo nor gyi dbang bskur bstan pa ni// dbul mo bde ba skyong pa yis// gser gyis skyed pu phug tu bcug/ mo rang kha zas mi la tshol// shin tu dbul zhing nyam thag nas// grong khyer kun tu nyal pa las// nang ma gcig la skyed pu de// ngo shes pa yis dbul ba sel// de bzhin 'gro drug 'khyams pa yi// ma rig rgan mo long ma des// rig pa'i ye shes ngo ma shes// chos spyod spyod cing mtho ris 'tshol// 'bras bu 'khor bar nyam zag pas// 'gro drug 'khrul par spyod pa la// bla ma'i gsang dbang skad cig gis// 'khor ba'i sdug bsngal grol bar byed// rang snang thig le nyams kyi gzer// 'gyur ba med pa'i dgos pa yod// rtogs pa ye shes kun gyi gzer// 'phel 'grib med pa'i dgongs pa yod// bying rmugs med pa ye shes gzer// bsgom mi dgos pa'i dgos pa yod// gnyis med ye shes rang byung gzer// spyad mi dgos pa'i dgos pa yod// snang srid gzhir bzhengs rang grol gzer// 'bras bu thob med dgos pa yod// tshogs drug lhug pa gdams pa'i gzer// dgag tu med pa'i dgos pa yod// 'gyu ba lta stangs gnad kyi gzer// 'dre rkun ngos 'dzin dgos pa yod// 'gyu ba zang thal gdams pa'i gzer// nyams kyis mi 'chings dgos pa yod// lhan skyes rtsa rlung thig le'i gzer// btsal mi dgos pa'i dgos pa yod// chos la 'das pa'i ngo sprod gzer// kha mi 'phyar ba'i dgos pa yod// ces gsungs so// dbang rin po che 'khor lo'i rgyud las// dbul mo gter gyi dbang gi le'u ste drug pa'o// // de nas yang ngag bshad bya ba// gsang ba'i bdag po khyod nyon cig/ rgyal po bka' rtags dbang bstan pa// rgyal pos btsun mo blangs nas ni// dbang bskur khrus sogs byas tsam na// skyes pa bsam gyis mi khyab kyang // btsun mo de la 'jug mi nus// rgyal po'i bka' rtags phyag rgya'i dbang zhes bya// de bzhin bla ma dam pa yis// rig pa'i ye shes ngo sprad na// snang ba rnam pa sna tshogs kyis// gnod pa 'byung bar mi 'gyur ro// nyon mongs brgyad khri bzhi stong yang // phyag rgya'i dbang la 'da' mi nus// mi 'da' ye shes thugs kyi rgya// gnyis med ye shes gsung gi rgya// mi bskyod pa ni sku yi rgya// mi 'da' bas na yul gyi rgya// rgya bzhi gnad kyis thebs tsan// rgyal po'i bka' rtags phyag rgya bzhin// sus kyang 'da' bar mi nus so// gdams pa bka' yi gzer dang rgya// rnal 'byor snod dang ldan la gdab// rig pa ye shes lha yi gzer dang rgya// lha srin sde brgyad srog la gdab// phung byed sde brgyad srog rtsa bcad// byin rgyud nyams myongs ye shes gzer dang rgya// mkha' 'gro rnams kyi srog la gdab// mkha' 'gro'i srog rtsa mchod na// ya ma dam sri gdon du che// thugs rgyud gdams pa gnad kyi gzer dang rgya// 'khor ba rnam bzhi'i srog la gdab// 'khor ba'i srog rtsa mchod na// 'gro drug 'khrul pa g.yang sa che// snyan rgyud do/ sprod gnad kyi gzer dang rgya// tshogs kyi 'khor lo dbang bskur dus su gdab// bla ma'i gdams pa mchod na// theg pa'i srog la thug pa med// dpe rgyud gdams pa gags dang them gyi rgya// mtshon par byed pa dang po'i dus su gdabs// dpe yang mthun dpe khyad par che// yid ma ches pa'i srog rtsa bcad// gnad la 'bebs pa'i gzer dang rgya// mi gcig po yi srog la gdab// thams cad bcad pas ga la langs// gcig chod pa yis khams gsum sgrol// srog gi ngo bo 'dzin pa yin// nges pa'i tshig ni rngub pa yin// dbye ba rnams pa gsum yin te// 'jig pa dang ni 'jig rten 'das// yang dag shes rab srog chen po// mthun dpe dra ba'i snying po 'dra// de ni thun mong srog yin no// khyad par srog ni rnam pa gsum// 'gyu ba'i srog dang lus kyi srog/ dbugs gang ba yi srog dang gsum// mchog gi srog ni 'di lta ste// 'gyu bas bzung ba 'khrul pa'i srog/ 'gru ba zang thal nyams kyi srog/ ye shes rang snang thig le'i srog/ thig le'i srog can 'pho 'gyur med// rgyal po'i phyag rgya dbang gi srog/ ces gsungs so// dbang rin po che 'khor lo'i rgyud las// bka' rtags phyag rgya'i le'u ste bdun pa'o// // de nas yang dag bshad bya ba// nyon cig gsang ba'i bdag po khyod// blon po bka' chad dbang bstan pa// dper na blon pos rgyal po'i khrims bcas na// dmangs kyis khrims las 'da' mi nus// gal te khrims las 'das pa na// chad pa thengs gcig bcad pa yis// de nas sus kyang 'da' mi nus// de bzhin ye shes ngo/ sprod na// rtog pa skye ba'i sa mi rnyed// gal te skyes na ngo sprad pas// phyis ni skye bar mi nus so// yang dag nges pa'i ngo sprod 'di// dper na gser la nag tshur bzhin// phyis ni g.ya' yi skyon dang bral// de bzhin ma rig ye shes bstan// phyis ni 'khor bar mi ltung ngo // 'khor ba'i bag chags rtog pa yin// bag chags srog rtsa ma chod na// 'khor ba'i 'dam du bying bar mchi// de la gnad kyi gdams pa bstan pa ni// nyon mongs brgyad khri bzhi stong chags sdang lnga// lnga po gsum du 'dus te ma rig pa// de yang ngo bo rtsal dang las dang gnas// lam dang sgo dang skyon dang 'bras bu brgyad// mi dge lung ma bstan dang dge ba dang // mtshan bcas mtshan med rnal 'byor dang // dge bcu spyod pa'i gang zag dang // sdig bcu chags sdang sgo nas spyod pa dang // lung du ma bstan sdig sogs byed pa rnams// las dang las kyi 'bras bur bstan par bya// rig pa'i ngo bo rtsal dang las dang gnas// lam dang sgo dang yon tan 'bras bu brgyad// rtogs pa ye shes khong gsal shes rab me bo yin// 'bras bu phyir mi ldog pas ye shes dbang po yin// 'gyu ba dkar nag glo rtsa'i mtshams na gnas// lhan cig skyes pa'i lha dang lhan skyes 'dre// de gnyis lhan skyes lhan cig kha sbyor 'khyud nas yod// 'dre dang bsdongs pa'i dbang po rnam shes brgyad kyis byed// lha dang bsdongs pa'i dbang po rig pa'i lha yis byed// lha 'dre gnyis kyi dbang po kun tu rgyu yis byed// phyi yi lha 'dre sel ba la// snang ba thug phrad dbang po dgos// 'od gsal 'khor lo yid ches dgos// snang ba rang dag 'bras bu'i mchog/ nges pa'i shes pa khong nas 'char// nang gi na tsha sel ba la// rig pa'i 'od gsal 'khor lo dgos// gang na sel ba dpa' bo yin// nad rnams sel ba'i dgos pa yod// bar mi chod pa 'bras bu yin// bar gyi rnam rtog sel ba la// tshogs drug 'od gsal 'khor lo dgos// rtog pa rang grol 'khor lo dgos// rang byung thig le'i 'bras bu yin// rtsol ba'i rtog pa sel ba la// 'gyu ba 'od gsal 'khor lo dgos// rang byung rang snang dgos pa yod// 'gyu ba dngas sangs dbang po yin// 'das pa rnam lnga 'bras bu'i mchog/ 'khor lo thams cad gcod pa ltar// 'gyu ba'i 'khor los 'khor ba gcod// ces gsungs so// dbang rin po che 'khor lo'i rgyud las// blon po'i bka' chad kyi dbang gi le'u ste brgyad pa'o// // de nas yang dag bshad ba// nyon cig gsang ba'i bdag po khyod// dper na mo btsun dpa' bo'i dbang brten pa// dpa' bo rtsal dang ldan pa la// mo btsun mdzes mas g.yo brtsam nas// mo yi phar la glag btsal yang // skyes pa rnams kyis 'jug mi nus// de bzhin ye shes dbang thob na// dug lnga sna tshogs rang dbang 'dus// 'gyu ba btsal bas mi rnyed de// btsal bas ye shes grogs su shar// dug lnga'i mtshan ma rang sar grol// 'gyu ba bya ba ming yang med// snang srid thig le'i klong du grol// dug lnga skye sa ming yang med// phyi nang med par rang snang bas// nyams su myong dgu'i yul mi rnyed// thams cad thig le'i ngang du grol// tha snyad tshig tshogs yul na med// dpe las 'das pa'i ye shes yin// rnam rtog ye shes 'char ba la// rlung gi gdams pa'i dbang po dgos// rlung gi ngo bo g.yo ba'o// nges pa'i tshig ni 'degs bskyod do// dbye ba gzhi lam 'bras bu'o// 'bras bu rnam pa gnyis yin te// ma rig rlung dang ye shes rlung // ma rig 'gru ba'i rlung chen de// mi 'gag bskyod pas 'gru ba'i rlung // dug lnga khong khro'i rlung rgyu bas// glo sgang gnyis la dbugs can rgyu// dbugs rgyu ma rig thugs ka la// 'gyus pa rnam rtog ma rig rlung // nyon mong brgyad khri bzhi stong rgyu// srog rtsa dbugs med rlung rgyu ba// khug pa 'khor ba'i rlung rgyu'o// mdzod spu ye shes rlung rgyu ba// 'das pa lnga yi rlung rgyu'o// snying nas ye shes rlung rgyu ba// zang thal 'gag pa med pa'i rlung // snying mtshams shes rab rlung rgyu ba// shes bya 'gag pa med pa'i rlung // glo mtshams ye shes rlung rgyu bas// thogs pa med pa'i ye shes rlung // mgrin pa ye shes rlung rgyu bas// rtog pa 'gag pa med pa'i rlung // kha sna dbugs chen rlung rgyu ste// 'gro ba 'ong pa gnas pa rgyu// glo sgang dbugs chen rlung rgyu ba// skye ba gcod pa gnas pa ru// snying nas 'gyu ba 'gag med rlung // 'char ba 'dug pa gnas pa rgyu// de nas gsang lam 'od lnga'i rlung // rtog med shes pa'i rlung rgyu'o// mdzod spu 'gyu ba'i dkar dmar rlung // lkog tu 'gyu ba'i rlung rgyu'o// mig la ye shes zang thal rlung // 'gag med ye shes mngon gyur rgyu// rna ba chos nyid rlung rgyu'o// snying ga shes rab rlung rgyu'o// smad na 'khor ba'i rlung rgyu'o// ro stod mya ngan 'das pa'i rlung // bar na 'khor 'das ru gcod rlung // 'gag pa med par rgyu ba yin// zhes gsungs so// dbang rin po che 'khor lo'i rgyud las// rlung dang dpa' bo dbang gi le'u ste dgu pa'o// // de nas bka' stsal pa// gsang ba'i bdag po khyod nyon cig/ rtsa yi mdor bsdus ngo sprod bstan par bya// de la rtsa yi ngo bo stong pa yin// nges pa'i tshig ni gnas pa'o// mtshan nyid gnyis su med pa'o// dbye ba rnam pa gsum yin te// dpe ni dra ba'i tshul bzhin no// thun mong khyad par mchog dang gsum// thun mong 'khor lo bzhi la gnas// de yang bsdu na gsum du 'dus// rkyang ma ro ma kun 'dar ma// khyad par rtsa la bsdun gsum// rna ba chos kyi rtsa dang ni// snying ga shes rab rtsa dang ni// mig la ye shes rtsa dang gsum// snying la shes rab rtsa gnas pa// rtsa chen bzhi ru gyes pa yin// rna ba chos nyid rtsa dang 'brel// mig ni ye shes rtsa dang 'brel// mgrin pa chos nyid rtsa dang 'brel// glo sgang skyon yon rtsa dang 'brel// mig la ye shes rtsa gnas pas// kha dog lnga dang ldan pa ni// rtags kyi ye shes phyi ru shar// mgrin pa 'od du shar ba ni// longs sku gzhi la gab pa'i rtsa// snying ga chos gsum 'dus pa ni// chos sku'i rtsa ste rang chas yin// 'gyu ba stong pa'i lam sna ste// de ni rtsa ba'i lam chen yin// glo snying gnyis kyi mtshams shed na// sbu gu lta bu'i rtsa gnas te// de la 'gyu ba brtan pa yin// glo bar song bas sgrog 'dra'i rtsa// skye ba gcod pa gnas pa'i rtsa// mgrin pa gnyis mtshon lta bu'i rtsa// dbugs kyi 'gro/ 'od gnas pa'i rtsa// mgrin pa ba thag sbrel 'dra'i rtsa// 'od lnga rang chas gnas pa'i rtsa// bde chen ka ba bcug 'dra'i rtsa// thig le'i rang gdangs rlangs pa rgyu// mdzod spu ye shes zar bu'i rtsa// 'gyur ba rang byung gnas pa'i rtsa// bar do'i 'od gsal gnas pa'i rtsa// 'gyu ba stong pa rtsa yi rgyu// rtsa yi srog dang srog gi rten// de gnyis 'brel bas tshe dang zungs// tshe srog rtsa dang zungs chad rtsa// sbyor sgrol 'gro ldog shes par bya// chos nyid ma bu sprad pa la// rtsa rlung gnyis kyi gdams pa dgos// tshe zungs rtsa gcod shes pa dgos// chos nyid bar do'i ngo spyod gces// bar do tshad la phebs tsa na// chos nyid ma bu 'phrad pa yin// ye shes tshad la phebs tsam na// rnam rtog rang sar grol ba yin// thos pa tshad la phebs pa na// sgro 'dogs thag pa chod pa yin// 'od gsal tshad la phebs tsam na// sangs rgyas zhing khams shar ba yin// gnyis med tshad la phebs tsam na// sangs rgyas yul med shar ba yin// rnam rtag tshad la phebs tsam na// snang ba'i zhen pa log pa yin/ gdams pa tshad la phebs tsam na// nyams myong khong nas shar ba yin// byin rlabs tshad la phebs tsam na// 'khor ba'i zhen pa log pa yin// bka' rgyud tshad la phebs tsam na// sangs rgyas dgongs pa shar ba yin// thugs rgyud tshad la phebs tsam na// skye rgyun zag pa chod pa yin// snyan rgyud tshad la phebs tsam na// ye shes khong nas shar ba yin// ye shes ye shes khyad par che// rgyun chad med na ye shes yin// snang ba tshad la phebs tsam na// mkha' 'gro dbang du 'dus pa yin// go ba tshad la phebs tsam na// rig 'dzin dbang du 'dus pa yin// rtogs pa tshad la phebs tsam na// sangs rgyas rang la rnyed pa yin// shar ba tshad la phebs tsam na// mtshan ma rang sar grol ba yin// grol ba tshad la phebs tsam na// thams cad mkhyen pa thob pa yin// tshad ma gtan la phebs tsam na// phyir mi ldog pa'i dgongs pa 'char// zhes gsungs so// dbang rin po che 'khor lo'i rgyud las// rtsa dang tshad ma'i le'u ste bcu pa'o// // de nas yang dag bshad bya ba// nyon cig gsang ba'i bdag po khyod// thig le'i gdams ngag bstan pa ni// phyi nang gsang ba rnam pa gsum// de yang ngo bo nges tshig dang // dbye ba mthun pa'i dpe dang bzhi// thig le'i ngo bo gsal ba yin// nges tshig 'gyur med bde ba yin// dbye ba thun mong khyad par mchog/ dpe ni thig dang 'dra ba'o// thun mong thig le dbab pa dang // gzung ba dang ni bzlog pa dang // dgram pa dang ni gtong ba'o// dngas ma gzung dang snyigs ma gtan// de las ye shes ngos 'dzin pa// thun mong thig ler shes par bya// khyad par thig le rnam pa gsum// gzhi yi thig le ngo bo yin// rgyu yi thig le 'gyu ba gsal// lam gyi thig le 'od lnga gsal// de ni phra zig zags thig yin// dngos po gzhi lam 'bras bu gsum// rig pa 'od gsal gzhi yi thig le yin// snang ba 'od gsal lam gyi thig le yin// ye shes 'od gsal 'bras bu'i thig le yin// zhi ba 'od gsal gnad kyi thig le yin// 'gyus tshad rang gsal gdams pa'i thig le yin// dbyer med rang gsal bka' rgyud thig le yin// 'gyu ba tshad la phebs tsam na// ye shes mthil du phebs pa yin// thig le tshad la phebs tsam na// chad pa'i gol sa chod pa yin// rtsa rgyud tshad la phebs tsam na// rtag pa'i gol sa chod pa yin// rlung rgyud tshad la phebs tsam na// mtha' bzhi'i gol sa chod pa yin// rtsa yi gdams ngag bstan tsam na// chos sku'i dgongs pa shar ba yin// thig le'i gdams pa bstan tsam na// longs sku mngon du byung ba yin// rlung gi gdams ngag bstan tsam na// sbrul sku khong nas shar ba yin// mchog ni 'du 'bral med pa yin// zhes gsungs so// dbang rin po che 'khor lo'i rgyud las// thig le'i gdams pa sku gsum ngo spyod kyi le'u ste bcu gcig pa'o// // de nas yang bka' stsal pa// gsang ba'i bdag po nyon cig/ dbang gi chu bo bzhi po bstan par bya// de la brda' yi chu bo chen po bzhi// gang ga pak+Sha si tra sin+d+hu te// gang ga glang po'i kha nas 'bab// sin+d+hurma bya'i kha nas 'bab// si tA seng ge'i kha nas 'bab// pak+Shu rta yi kha nas 'bab// de bzhi ti se'i gangs la gnas// rgyun chad med pa'i brda' yi dbang // rtags ni klad pa dung khang la// rna ba glang chen nyal ba 'dra// mig ni rma bya me tog bza' ba 'dra// kha ni seng ge gnam du mchod pa 'dra// sna ni rta sngon thur du rgyug pa 'dra// gti mug 'dod chags zhe sdang dang // nga rgyal chu bzhi rtag tu 'bab// rtogs pa ye shes rnam pa bzhi// rgyun mi chad pas dbang gi chu// de bzhin snying la rig pa'i ye shes gnas// chos nyid rtsa na rma bya 'dra// thabs kyi rtsa ni glang chen 'dra// ye shes rtsa ni seng ge 'dra// skyon yon rtsa ni rta mchog 'dra// chos nyid rtsa la 'od lnga rgyu// ye shes rtsa la 'gyu ba rgyu// skyon yon rtsa la nyon mongs rgyu// glo bur rtsa la rnam shes rgyu// rtsa ni srog chags chen po bzhi// 'gyu ba la sogs chu bzhi 'bab// dbang gi chu bo chen po bzhi// rgyun chad med pa'i dbang bskur bzhi// da ni dbang gi yon tan bstan te// a ni ti se'i gangs dang 'dra// wa dpa' dang du dang ni// yi ge bzhi po dbang dngos yin// don ni tshig dbang gsang dbang thabs// shes rab bum pa'i dbang dang lnga// rtsa dang yi ge dbang gsum po// phyi nang gsang ba'i dbang bskur yin// rtags dang brda' dang don dang gsum// bskur thabs dbang rdzas thim lugs gsum// lha dang lus la bskur ba ni// lus kyi zhen pa ldog pa yin// ye shes chos kyi dbang bskur bas// lha yi rang rgyud ldog pa yin// chos dbang sems la bskur ba ni// dug lnga rang sar dag pa yin// dbang gi chu bzhi bstan pa ni// btsal mi dgos pa'i yon tan yod// dbang lnga dngos su bstan pa ni// ngo spyod kha mi 'khyar ba'i gzer// dbang lnga lam du blang ba ni// byin rlabs rang la 'byung ba yin// lhan cig skyes pa rnam bzhi ni// thun mong ma yin khyad par min// mchog gi 'bras bu thob pa yin// gzhi lam 'bras bu bstan pa ni// rnal 'byor rab 'bring dgongs so yin// zhes gsungs so// dbang rin po che 'khor lo'i rgyud las// lha rgyud chung ngu'i le'u ste bcu gnyis pa'o// // gsang ba'i bdag po nyon cig/ lha rgyud dbang rin po che'i 'khor lo zhes bya ba 'di// tshig nyung la don che// brtags dka' la gting zab pa'i man ngag/ thams cad ma tshang ba med pa'i rgyud// bka' las mi 'da' zhing brtag dka' ba'i lung // thams cad gtan la 'bebs pas rgyud lung gi tshad mar zung zhig/ ces gdams so// rdo rje sems dpa' rjes su yi rang nas bstod pa// ston pa kun rig chos kyi rje// sna tshogs ngo sprod rgyud kyi rgyal po 'di// byin gyis rlabs kyi brgyud pa ngo mtshar che// byin rlabs sbrul sku 'gro don mdzad la phyag 'tshal bstod// ces gsungs so// dbang rin po che 'khor lo'i rgyud las/ rjes su yi rang nas bstod pa'i le'u ste bcu gsum pa'o// rdzogs so// // The Divine Tantra of the Precious Wheel of Empowerment Homage Homage to the Glorious All-Good One (Kun tu bzang po), the Victorious One! Chapter One: The Prologue Thus I have heard at one time: In the palace of the vast expanse of the Dharmadhatu (chos kyi dbyings), in the infinite, unceasing realm called "Radiant Golden Rays," on a ground made of molten lapis lazuli, in the great, perfectly pure abode adorned with gold and jewels, the Victorious One, the All-Good One, resided. He was surrounded by an entourage not separate from himself, including the retinue of emanated heirs of the Victor, such as the fivefold primordial wisdoms, the vajra-being (rdo rje sems dpa'), and those gathered through unwavering faith: the vajra wrathful dakinis with fierce faces, such as Troma, Drolma, Odzerchen, Phagdong Chespyang, and the cemetery queens like the Garland of Lightning. At that time, the Lord of Secrets addressed the Victorious One, saying: "O Victorious All-Good One, please teach us and our entourage the empowerments along with their symbolic instructions!" Thus requested, the All-Good One proclaimed: "The empowerment of the universal method of victory, The empowerment of meeting the serpent form, The empowerment of the energy of awareness, The empowerment of overpowering characteristics, The empowerment of the treasure of the impoverished, The empowerment of the royal seal, The empowerment of the minister's decree, And the empowerment of the heroic noble lady—these I shall teach." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the first chapter, the prologue. Chapter Two: The Empowerment of the Universal Method of Victory The Victorious One proclaimed: "To teach the empowerment of the universal method of victory: In ancient India, in the city called Serskya, a prince, while observing a spectacle, wandered aimlessly like a beggar, indistinguishable from one. Then, recognized by a minister, he was bathed and empowered. From that time, he came under royal dominion. Similarly, from the primordial buddha nature, the five lights of delusion manifest, leading to samsaric confusion and the six realms with no liberation. Through the teaching of direct introduction, the empowerment of the buddha level is bestowed, which is the empowerment of primordial wisdom for victory. This empowerment of primordial wisdom exhausts delusion, liberating the characteristics of samsara in their own place. Self-liberated at the pinnacle of the bindu (thig le), abiding at the peak, characteristics are unnecessary. Primordial wisdom is the supreme distinction of primordial wisdom. It arises transparently in itself. Abandoning delusion, primordial wisdom arises; abandoning grasping and fixation, nonduality arises; abandoning ignorance, awareness arises; abandoning the five poisons, primordial wisdom arises; abandoning the five aggregates, the five kayas arise; abandoning the five sense doors, transparency arises; abandoning the five elements, the pure realms arise; abandoning conceptual thought, nonconceptuality arises; abandoning the beggar, the king arises; abandoning sentient beings, buddhas arise. When these are mastered through instructions, inseparable self-liberation transcends phenomena." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the second chapter, on the empowerment of the universal method of victory. Chapter Three: The Empowerment of Meeting the Serpent Form The Victorious One continued: "Listen, Lord of Secrets! To teach the empowerment of meeting the serpent form: For example, the sword-king Khamang, forged from five metals by the craftsman Vishwakarma with ninefold skill, neither cold in camphor water nor hot in sandalwood fire, is tempered by their combination. This great sword Khamang cuts everything with its hundred-rayed light. Similarly, the manifold delusions and five poisons are introduced as the path by the Victorious Vajra-Being. The eight aggregates of delusion and ninefold activities, unobstructed by method, manifest greatly. Cutting through them is wisdom. Their union is the great self-arising appearance. Without meditation, transparent primordial wisdom arises. The eye is transparent primordial wisdom; the ear is like a mirror; the nose is the wisdom of equality; the tongue is all-discriminating wisdom; the lower gate accomplishes activity; the mind is sublime vision wisdom; consciousness is self-arisen wisdom; the ground is the wisdom of the Dharmadhatu; delusion is self-aware wisdom. The eighty-four thousand afflictions bind one to the mire of samsara, unliberated, yet they are the seed of great liberation. The eighty-four thousand Dharma doors are the ropes of compassionate energy. From one root, a thousand leaves arise; from one root, a thousand buddhas arise. There is nothing but the single essence of perfection, the single seed of the vital essence. The eight classes of gods and demons are one vital seed. Knowing this, all vital forces are mastered. The eight aggregates are taught as the eight vehicles, rooted in Ati Yoga. The eight aggregates converge in the single movement of delusion. The eye, without blood or change, is the black bloodless one; the ear, hearing and debating, gives rise to manifold pride, the single-eyed king of intellect; the tongue, producing all consciousness and various sounds, is the supreme red speech of warriors; the nose, like a tiger savoring forest scents, is the single-eyed tiger; the lower gate, emanating all and obstructing with foul odors, obscures all harmers; the mind, pervading all consciousness and relying on breath, is the swift-footed Hanuman; consciousness, deceiving all in samsara, is the deceiving naga king. When the seven aggregates converge in the pure ground, the queen of existence and the eight converge. The eight classes of gods and demons arise within oneself. Their leader is the great powerful one, subduing all vital forces by cutting them. The great powerful one masters them; the queen of existence dissolves into the expanse. The eight classes of gods and demons, with eight vital essences, converge in the single heroic seed, the single heroic grain: du, tri, ya, shu, tsi, ma, na, and ksha—eightfold. The single heroic grain, when empowered, grants the eight divine powers of Brahma. Brahma, with the conch-weapon, is formless; Brahma is transparent wisdom; the conch is stainless; the crown is unsurpassed. Manifesting as anything, this is called the empowerment of meeting the serpent form." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the third chapter, teaching the empowerment of mastering the eight classes of gods and demons in the serpent form. Chapter Four: The Empowerment of the Energy of Awareness The Victorious One continued: "Listen, Lord of Secrets! To teach the empowerment of the energy of awareness: For example, a skilled turtle placed in a soft vessel cannot escape due to its soft limbs. Similarly, the energy of self-awareness reverses clinging to transparent appearances. Self-arising transparent wisdom, without inner or outer, arises as the buddha realm. Self-liberated awareness reverses fixation; transparent awareness dissolves the world of appearances into the vast expanse. When the great energy of unchanging awareness is perfected, mastered through instructions, the buddha realm arises without location. Self-empowered awareness swirls like a sword in the sky, like a lion cub abiding in a cave; the buddha’s intention is perfected within. Like a turtle retracting its limbs, delusion is purified, and awareness is liberated within. Whatever conceptual characteristics arise, the luminous essence of phenomena is supreme. Ignorance of the self-gate of awareness is the demon of ignorance; knowing the self-arising appearance overcomes it. The five poisons arise as demons of inner wrath; self-arisen wisdom overcomes them. Conceptual samsara is the demon of ignorance; self-aware wisdom overcomes it. The eight aggregates and diseases are demons; self-aware wisdom is the divine deity. The sublime deity is the lama’s essence. Attachment, aversion, and the aggregates of form are obstructing demons; unchanging awareness overcomes them. Wind, bile, and phlegm are demons; transparent delusion overcomes them. The five elements appear as demons; the lama’s unobstructed method overcomes them. White and red appearances are demons; seeing them as transparent overcomes them. Thus, the energy of self-awareness is the empowerment." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the fourth chapter, on the empowerment of the energy of awareness. Chapter Five: The Empowerment of Overpowering Characteristics The Victorious One continued: "Listen, Lord of Secrets! To teach the empowerment of overpowering characteristics: For example, when the sun rises, the darkness of night naturally dissolves. The sun’s essence arises in the sky, its compassionate rays pervading all directions without bias. Its radiant light dispels darkness instantly. Similarly, the empowerment of the bindu of wisdom is attained through a single moment of insight. Unobstructed knowables are the empowerment of wisdom. Through the great empowerment of wisdom, the darkness of ignorance naturally dissolves. All-pervading wisdom is vast; unobstructed compassionate wisdom arises directionlessly. Non-phenomenal wisdom arises as wisdom itself; ignorance arises as wisdom itself. The outer wisdom is the empowerment of instruction; the empowerment of overpowering characteristics is the method. Inner wisdom is the empowerment of cutting concepts; it brings appearances to the path. Secret wisdom is the empowerment of movement; it brings wisdom to the path. Without attaining supreme outer empowerment, one is bound by the kingdom of appearances and dies. Without attaining supreme inner empowerment, one is bound by attachment and aversion and dies. Without attaining supreme secret empowerment, one is bound by experiences and dies. Without attaining supreme self-liberated empowerment, one is bound by instructions and dies. For supreme outer empowerment, transparent luminous faculties are needed; trustworthy dakinis are mastered. Transparent appearances are introduced; cutting the abyss of the six realms is great meditation; mastering the path of awareness is the quality; the self-arising buddha is the result. For supreme inner empowerment, faculties liberating attachment and aversion are needed; trustworthy self-empowered awareness arises; the five poisons transparently arise as the introduction; liberation from the six continua of attachment and aversion is needed; the arising buddha intention is the result. For supreme secret empowerment, faculties purifying movement are needed; trustworthy transparent wisdom arises; self-liberated movement is the introduction; cutting ignorance at its root is needed; the five pasts arising is the result. For supreme self-liberated empowerment, the single bindu faculty is needed; the self-arising bindu is trustworthy; self-liberated phenomena are the introduction; effortlessness is the quality; transcending phenomena is the supreme result. The four seals cut defiled stains." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the fifth chapter, on the empowerment of overpowering characteristics. Chapter Six: The Empowerment of the Treasure of the Impoverished The Victorious One continued: "Listen, Lord of Secrets! To teach the empowerment of the treasure of the impoverished: The impoverished woman, protecting her bliss, places a golden seed in a cave. Seeking food, utterly destitute and weary, wandering the city, she recognizes the seed in her home, dispelling poverty. Similarly, the six wandering realms, led by the blind old woman of ignorance, do not recognize the wisdom of awareness. Practicing Dharma and seeking higher realms, the result is defiled in samsara. For those deluded in the six realms, the lama’s secret empowerment liberates samsaric suffering in an instant. The self-arising bindu is the nail of experience; unchanging necessity exists. Realized wisdom is the nail of all; without increase or decrease, intention exists. Without sinking or dullness, wisdom is the nail; without meditation, necessity exists. Nondual self-arisen wisdom is the nail; without action, necessity exists. The ground of samsara and nirvana arises self-liberated as the nail; without obtaining results, necessity exists. The six relaxed aggregates are the nail of instruction; without obstruction, necessity exists. The vision of movement is the essential nail; recognizing demons and thieves is needed. Transparent movement is the nail of instruction; unbound by experience, necessity exists. The coemergent channel-wind bindu is the nail; without searching, necessity exists. The introduction to transcending phenomena is the nail; without wavering, necessity exists." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the sixth chapter, on the empowerment of the treasure of the impoverished. Chapter Seven: The Empowerment of the Royal Seal The Victorious One continued: "Listen, Lord of Secrets! To teach the empowerment of the royal seal: When a king takes a queen and performs empowerment rituals like bathing, even unimaginable men cannot approach her. This is called the empowerment of the royal seal. Similarly, when the sublime lama introduces the wisdom of awareness, manifold appearances cause no harm. The eighty-four thousand afflictions cannot surpass the empowerment of the seal. The unsurpassable is the seal of the mind’s wisdom; nondual wisdom is the seal of speech; immovable is the seal of the body; unsurpassable is the seal of the realm. The four seals strike the essence. Like the royal seal, none can surpass it. The instruction is the nail and seal of the command, bestowed upon a worthy yogi. The wisdom of awareness is the divine nail and seal, bestowed upon the life-force of the eight classes of gods and demons, cutting their vital roots. The tantra of blessings, the nail and seal of experience, is bestowed upon the life-force of dakinis. Offering to the dakinis’ vital roots, the Yama and Shri demons are subdued. The mind-tantra, the essential nail and seal of instruction, is bestowed upon the life-force of the fourfold samsara. Offering to samsara’s vital roots, the six realms’ delusion is a great abyss. The oral transmission introduces the essential nail and seal, bestowed during the empowerment of the wheel of aggregates. Offering to the lama’s instruction, the vehicle’s life-force is untouched. The exemplary tantra, the seal of obstruction and threshold, is bestowed at the initial moment. The supreme exemplary metaphor cuts the vital roots of distrust. The essential nail and seal strike the life-force of the individual. Cutting all, what arises? Cutting one liberates the three realms. The essence of life-force is grasping. Definitive words are absorption. Divisions are threefold: destruction, transcendence of the world, and perfect wisdom as the great life-force. The common metaphor is like a net’s essence, the common life-force. The particular life-force is threefold: the life-force of movement, the body’s life-force, and the life-force of breath. The supreme life-force is thus: the life-force of delusion grasped by movement, the transparent life-force of experience, the self-arising bindu life-force of wisdom. The bindu life-force is unchanging. The royal seal is the life-force of empowerment." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the seventh chapter, on the empowerment of the royal seal. Chapter Eight: The Empowerment of the Minister’s Decree The Victorious One continued: "Listen, Lord of Secrets! To teach the empowerment of the minister’s decree: For example, when a minister establishes the king’s law, the masses cannot transgress it. If they do, a single punishment ensures none can transgress again. Similarly, when wisdom is introduced, conceptual grounds are not found. If they arise, introduction prevents further arising. This definitive introduction is like gold free from rust; later, it is free from flaws. Similarly, teaching ignorance as wisdom prevents falling into samsara. Samsaric habitual tendencies are conceptual. Without cutting the vital roots of tendencies, one sinks into samsara’s mire. The essential instruction is: The eighty-four thousand afflictions, fivefold attachment and aversion, converge in threefold ignorance: essence, energy, and function; path, gate, flaw, and result—eightfold. Nonvirtuous untaught actions, virtuous actions, characterized and uncharacterized yoga, the ten virtuous persons, the ten sinful acts through attachment and aversion, and untaught sinful actions are taught as karma and its results. The essence of awareness, its energy, function, path, gate, qualities, and result—eightfold—are the clear wisdom of realization, the unretreating result of wisdom empowerment. Black and white delusions reside at the boundary of vital roots; coemergent gods and demons embrace in union. The eight consciousnesses subdue demons; divine awareness subdues gods; the universal mover subdues both. To dispel outer gods and demons, the faculty of meeting appearances is needed; the trustworthy luminous wheel is required. Pure appearances are the supreme result; definitive knowledge arises within. To dispel inner diseases, the luminous wheel of awareness is needed; the hero dispels them; dispelling diseases is needed; nonobstruction is the result. To dispel intermediate concepts, the luminous wheel of the six aggregates is needed; self-liberated concepts are needed; the self-arising bindu is the result. To dispel effortful concepts, the luminous wheel of movement is needed; self-arising appearances are needed; purified movement is the faculty; the five pasts are the supreme result. The wheel cuts all samsaric movement." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the eighth chapter, on the empowerment of the minister’s decree. Chapter Nine: The Empowerment of the Heroic Noble Lady The Victorious One continued: "Listen, Lord of Secrets! To teach the empowerment relying on the heroic noble lady: A skilled hero, swayed by a beautiful noble lady, cannot be approached despite her efforts. Similarly, attaining the empowerment of wisdom masters the manifold five poisons. Seeking movement finds nothing; seeking yields wisdom as an ally. The characteristics of the five poisons are self-liberated; actions of movement have no name. Samsara and nirvana dissolve in the bindu’s expanse; the birthplace of the five poisons has no name. Without inner or outer, self-arising appearances yield no object of ninefold experience. All dissolve in the bindu’s state. Conventional terms have no object. Wisdom beyond metaphor arises. For conceptual wisdom to arise, the faculty of wind instruction is needed. The essence of wind is movement; definitive words are uplifting. Divisions are ground, path, and result. Results are twofold: ignorant wind and wisdom wind. The great ignorant moving wind, unobstructed, moves; the five poisons’ inner wrath moves as wind; breath moves in the dual chest; ignorant movement at the heart’s core is conceptual wind; the eighty-four thousand afflictions move as wind; lifeless vital roots move as wind; samsaric cycles move as wind; the crown’s wisdom moves as wind; the five pasts move as wind; wisdom moves from the heart; unobstructed transparent wind; wisdom moves at the heart’s boundary; knowables move as unobstructed wind; wisdom moves at the throat; concepts move as unobstructed wind; great breath moves at the mouth and nose, moving beings and abiding; great breath moves in the chest, cutting birth and abiding; unobstructed movement from the heart arises and abides; the secret path’s five-light wind is nonconceptual knowledge wind; the crown’s black and red movement wind moves covertly; the eye’s transparent wisdom wind manifests unobstructedly; the ear’s phenomenal wind; the heart’s wisdom wind; samsaric wind below; the upper corpse’s wind of passing; the intermediate wind cuts samsara and nirvana, moving unobstructedly." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the ninth chapter, on the wind and heroic empowerment. Chapter Ten: The Essential Introduction to Channels The Victorious One continued: "Listen, Lord of Secrets! To teach the condensed introduction to channels: The essence of channels is empty; definitive words are abiding; characteristics are nondual. Divisions are threefold, like a net’s metaphor: common, particular, and supreme. Common channels reside in four wheels, condensed into three: single, corpse, and all-shaking. Particular channels are sevenfold: the ear’s phenomenal channel, the heart’s wisdom channel, the eye’s wisdom channel; the heart’s abiding wisdom channel branches into four great channels. The ear connects to the phenomenal channel; the eye to the wisdom channel; the throat to the phenomenal channel; the chest to the flaw-and-merit channel. The eye’s abiding wisdom channel bears five colors; outer signs of wisdom arise. The throat’s arising light is the hidden channel of the enjoyment body. The heart, converging three phenomena, is the self-arisen dharmakaya channel. The empty path of movement is the great channel path. When the chest and heart’s boundary is cleared, the sprout-like channel abides, stabilizing movement. The chest’s rope-like channel cuts birth and abides. The throat’s double-pointed channel is the light-abiding channel. The great blissful pillar-like channel is the radiant bindu’s moving channel. The crown’s wisdom sprout channel is the self-arisen changing channel. The intermediate luminous channel is the empty moving channel. The vital channel and its support, united, are life and form. Life, form, and vital cutting channels—union, liberation, coming, going—must be known. For introducing the mother and child of phenomena, channel-wind instructions are needed. Knowing the cutting of life and form channels is needed. The introduction to phenomena in the bardo is precious. When the bardo’s measure is reached, the mother and child of phenomena meet. When wisdom’s measure is reached, concepts self-liberate. When hearing’s measure is reached, doubts are cut. When luminosity’s measure is reached, buddha realms arise. When nonduality’s measure is reached, the buddha realm arises without location. When concepts’ measure is reached, clinging to appearances reverses. When instructions’ measure is reached, experience arises within. When blessings’ measure is reached, samsaric clinging reverses. When the command tantra’s measure is reached, buddha intention arises. When the mind tantra’s measure is reached, the stream of birth is cut. When the oral tantra’s measure is reached, wisdom arises within. Wisdom is the supreme distinction of wisdom. Unceasing continuity is wisdom. When appearances’ measure is reached, dakinis are mastered. When understanding’s measure is reached, vidyadharas are mastered. When realization’s measure is reached, buddhas are found within. When arising’s measure is reached, characteristics self-liberate. When liberation’s measure is reached, omniscience is attained. When the measure is established, irreversible intention arises." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the tenth chapter, on channels and measures. Chapter Eleven: Instructions on the Bindu The Victorious One continued: "Listen, Lord of Secrets! To teach the instructions on the bindu: Outer, inner, and secret—threefold. Its essence, definitive words, divisions, and common metaphor—fourfold. The bindu’s essence is clarity; definitive words are unchanging bliss; divisions are common, particular, and supreme; the metaphor is like a drop. Common bindus include descending, grasping, reversing, opposing, and releasing; grasping the pure and establishing the impure, recognizing wisdom from them—this is knowing the common bindu. Particular bindus are threefold: the ground’s bindu is essence; the cause’s bindu is clear movement; the path’s bindu is the five lights’ clarity—subtle, defiled bindus. Phenomena, ground, path, and result—threefold. Luminous awareness is the ground’s bindu; luminous appearances are the path’s bindu; luminous wisdom is the result’s bindu; peaceful luminosity is the essential bindu; measured movement is the instructional bindu; inseparable clarity is the command tantra’s bindu. When movement’s measure is reached, wisdom reaches the depth. When the bindu’s measure is reached, the abyss of cessation is cut. When the channel tantra’s measure is reached, the abyss of permanence is cut. When the wind tantra’s measure is reached, the four extremes’ abyss is cut. When channel instructions are taught, the dharmakaya’s intention arises. When bindu instructions are taught, the sambhogakaya manifests. When wind instructions are taught, the nirmanakaya arises within. The supreme is without union or separation." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the eleventh chapter, on the instructions of the bindu and the introduction to the three kayas. Chapter Twelve: The Four Rivers of Empowerment The Victorious One continued: "Listen, Lord of Secrets! To teach the four rivers of empowerment: The four great symbolic rivers—Ganges, Pakshu, Sita, Sindhu—flow from the mouths of an elephant, peacock, lion, and horse, abiding at the snows of Kailash. The unceasing symbolic empowerment has signs: the brain is like a conch house; the ear is like a resting elephant; the eye is like a peacock eating flowers; the mouth is like a lion offered to the sky; the nose is like a blue horse running downward. Ignorance, desire, aversion, and pride flow as the four rivers. The fourfold realized wisdom is the unceasing river of empowerment. Similarly, wisdom of awareness abides in the heart; the phenomenal channel is like a peacock; the method’s channel is like an elephant; the wisdom channel is like a lion; the flaw-and-merit channel is like a supreme horse. The five lights move in the phenomenal channel; movement moves in the wisdom channel; afflictions move in the flaw-and-merit channel; consciousness moves in the temporary channel. The four great vital creatures are channels; movement and others flow as four rivers. The four great rivers of empowerment, unceasingly bestowed, are: a is like Kailash’s snow; wa, du, and others are the four syllables, the essence of empowerment. Their meaning is the word empowerment, secret empowerment, method, wisdom, and the vase empowerment—fivefold. Channels and syllables are threefold empowerments: outer, inner, secret. Signs, symbols, and meaning—threefold; empowerment substances dissolve in three methods. Empowering the deity and body reverses bodily clinging; empowering the deity’s wisdom reverses the divine tantra; empowering phenomena in the mind purifies the five poisons. Teaching the four rivers requires no searching for qualities. Teaching the five empowerments is the unwavering nail of introduction. Taking the five empowerments as the path yields self-arising blessings. The four coemergent aspects are neither common nor particular; they yield the supreme result. Teaching ground, path, and result is the supreme, middling, and lesser yoga’s intention." Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the twelfth chapter, on the minor divine tantra. Chapter Thirteen: Praise and Conclusion The Victorious One continued: "Listen, Lord of Secrets! This Divine Tantra of the Precious Wheel of Empowerment, with concise words and vast meaning, difficult to examine and profoundly deep, is a complete instruction without omission. It is an untransgressable command and a difficult-to-examine scripture. Establish all as the measure of tantra and scripture, and uphold it!" Thus he instructed. The vajra-being, rejoicing, offered praise: "Teacher, all-knowing lord of phenomena, this king of tantras with manifold introductions, a wondrous lineage of blessings, I praise and homage the blessed nirmanakaya benefiting beings!" Thus he spoke. From The Tantra of the Precious Wheel of Empowerment, this is the thirteenth chapter, on praise and rejoicing. Completed. 2025 (c) Longchen Osal