pad+ma las 'brel rtsal gyi skyes rabs dang / lung bstan bzhugs lags pas gzigs pa

slob dpon pad+ma 'byung gnas la phyag 'tshal lo:
rgyal po khri srong lde'u btsan gyis:
glang gi lo la bsam yas bzhengs pa'i sems skyes te:
g.ya' ri gong gi brag phug nas slob dpon pad+ma spyan drangs te sa gzhi byin gyis brlabs te:
'brug lo la'abyongs te rgyu slob dpon dang rgyal po yab yum sras dang bcas pas mchims phur tshogs 'khor brgya rtsa brgyad mdzad pa'i dus su:
rgyal po'i sras mo lha gcig pad+ma gsal bya ba_dgung lo brgyad lon pa gcig mchims phur shi bas:
rgyal po shin tu thugs ma bde ste lha gcig gi ro la spyan gzigs shing bshums so:
dog sa la 'gyel te brgyal lo:
der mtsho rgyal gyis rgyal po'i dbu dar dkar gyi slebus bslangs te:
thugs gsos so:_der rgyal po brgyal sangs pa dang:
slob dpon gyis rgyal bo la bka' stsal pa:
kye ma mnga' bdag rje_spyir 'jig rten gyi bya ba rmi lam 'dra:
'dus byas kyi mtshan nyid sgyu ma yin:
rgyal srid mdang gi rmi lam 'dra:
nor 'bangs rtswa kha'i zil pa 'dra_tshe 'di mi rtag chu yi lbu ba 'dra:
'dus byas rkyen gyis 'jig pa yin:_'dus byas thams cad 'di waM dang 'dra:
rtag cing gnas pa gcig kyang medaH_mi rtag rtag par ma bzung zhig:
skye med chos sku'i don la sbyongs:
zhes gsungs so:
der rgyal po bzhengs te phyag dbu thod bud bud du btsal lo:
gser skyogs g.yu yis bkang ba slob dpon la phul nasaH kyi slob dpon chen po lagasaH 'dus byas kyi mtshan nyid mi rtag na nga'i gtsug lag khang 'di ji tsam na 'jig:
sangs rgyas bstan pa nam 'jig_dam chos gang gis sgrubaH_rkyen gang gis byedaH nga'i bu mo 'di wA tshe'i dus byed pa'i rgyu ci lagasaH 'dir pha ma las kyi 'brel ba ci las byung:
phyi ma skye ba gang du len:
mthar byang chub pa'i skal ba mchis sam zhes zhus pas:
slob dpon gyis bka' stsal paH_kyi rgyal po gson cig:
rgyal po'i gtsug lag khang 'di la 'jig ral chad du 'byung:
drug cu rtsa gcig glang gi lo la rgyal po hUM ya_mi rtag mya ngan 'ad2_rgyal khrims hor gyi dmag gis 'jig:
tham du ru ka yis 'dzin:
sangs rgyas kyi bstan pa yun du gnas te dar gud mang du 'byung:
rgyal po'i gdung rgyud bco lnga song tsa na:
sangs rgyas kyi bstan pa nyams dma' bar 'gyur:
bsam yas mnga' thang nyams:_btsun pas khrims mi thub

@#_sngags pas dam tshig mi thubaH sde 'khrug nang dme byed skye bos mna' za_khrel med pha ma gsod:
bud med kyis lus mi thubaH lan chags byis pa gsod:
chos pa rnams kyis chos gzhung bzhin mi byed:
bka' la ras chod byed cing mchan tig la sogs pas bka'a'achal du 'jug slob tshudapon dmod kyi rang gi che ba 'don cing dmatshig chu la pho nas chog la thong byas nas nor dang yig sna bsog:
'dul khrims me la bsreg_sems bskyed rlung la rgyu/

bskur: mitsher chos su rlom nas nga rgyal lam khyer byed:
ting 'dzin du phrag dog bsgoms nas 'bad pa noral byed:
chos log dang bsad bcadal dga':
grub thob tshod dus 'grimasaH sgom chen gyi 'khrug byed:
btsun pas lus srung mtshon la byedaH_mi dpon sprang pos byed:
dge bshes kyis yul gtso byed lhar 'gong bo dar:_'dre srin mchod:
smyon pas bsod nams sdud:_gtso bor mo dang bon la 'dun ma gtod:
byang chub sems dpa'i thugs dkrug cing wA_dkon mchog dgrar len:
nor du rel mnab za_sdig pa la sus thob byed:_rje'i bka' 'bangs mi nyan_dpon la g.yog mi nyamaH_phal bu mi nyan/

mal bu mo mi nyan_blo rkun dang ngan shom dang dug sbyor dar:_rgyal rigs dmangs su 'bab:_brku gsod bdeg phrog sna tshogs byed:_mgo mtho thabs kyis hUM
gasmadaH_las ka sdig la byed:_khrel med phag gsod:_loga'atsho sna tshogs daraH_rigs ngan gyis kha drag rlomaH_chang phor re la bltas nas gsang sngags
khrom du klog_gser yag re la bltas nas mgron po la yang dbang bskur:_noral bltas nas lung med kyi rdzun dbang bskur:_lta ba nya mas gta:_bud
med kyis chog 'don:_phas bu la yang blo mi khel ba'i dus shig 'byung:_de'i dus su bdud kyi rgyal po gcig gis chos pa'i lus blangs nas
blon 'bangs rgyas par 'gyur ro:_de'i dus su hor dmag bod na 'byung ngo :_de'abyung ba'i snga ltas ni sad ser:_chu ge dang:_nad dang mtshon dang :_sa g.yos
dang:_mi bde ba sna tshogs kyis sdug bsngal te:_de'i dus su phalacher bdud dbang du song steng na song du ltung :_chos byed rnams bsod nams chung _sku tshe thung
la bdud kyi dbang gis kun gyis gshe ba 'byung :_ sangs rgyas kyi bstan pa nyams dma' zhing bod 'bangs bod khrims hor gyis 'jig_lung pa khrag mtshor
k+Sha_'gro'o:_sa gzhi keng rus su'agro:_las can chos byed thams cad mthar 'bros pas rgyal po nyid kyang gter chos rnams mthar sbas na 'gro donache_detsan dus
ngan pas bka' ma rnams bka' 'chal nas byin rlabs kyang chung du 'gro:_grub pa thob pa yang nyung _de dus su gter ma 'di bka' ma 'phyugs pas byin rlabs
wA_las can cig gis gter sgo phye nas mthar dar bar 'gyur ro gsungs so:_rgyal pos yang slob dpon la zhus pa:_de lta bu de 'ong ba'i rgyu de _lo gang la
yong :_de rnams bzlog pa'i thabs zhu 'tshal zhes zhus pas:_slob dpon gyis gsungs paH_kyi rgyal po de yong ba ni_sngon bcom ldan 'das dang bdud zhus pa _rgyu
'gran pa'i dus su_bdud pham pas bdud kyis shAkya'i bstan pa'i tha mal ngas thams cad dbang du bsgyur bar shog cig ces smon lam btab pasaH_da lta dus kyi
tha ma'i tshe:_phalacher bdud kyis byin gyis brlabs kyis chos dang nor rdzas la che 'gran byed:_pha spun dang yul 'khrug byed:_btsun pas 'dul khrims mi bsrung
rgyan chal dag2_sngags pas dmatshig mi bsrung bsnyen sgrub doraH_bud med kyis lus ma ba:_skye bo ngo tsha bralaH_btsan pos rgyal khrims
mi skyong gi dge skyong :_chos med chos skor skyong shing rdo rje nang dme byedaH_zhe sdang me 'bar 'dod chags chu ltar khol:_
chos skyong 'drer ldang smyo 'dre dar ba'i dusaH bdud kyis byin gyis sngags btsun sri'u gso:
mkhas btsun 'dre brdung lta bachadalta ston:_gsang sngags kha tshig khrom du klog pa'i dusaH_bdud kyi bstan pa dar
ba'i dusatshod der:_hor dmag lcags pho khyi'i lo la g.yul 'go 'tshol:_chu pho rta la rta bzhin rgyug:_me lo glang la gdug rtsub byed:_shing mo glangal thang cig
zla_zlog:_de ni bzlog thabs lul khrims bzang po dang:_ri rgya klung rgya chos khrims dang _srog bslu mi dge tho dag spang :_dge bcu spyod cing tshul khrims sngags
khrims baH_gsung rab 'don cing gtsug lag gso:_mchod rten gso zhing sa dgra mnan_nor gter mi 'don sa la gser mi brko:_khro rgyal sgrub pa bya zhing
wA_ma sring las la bkol:_tshogs dang mchod gtor bya zhing lha 'dre mdos kyis bskang :_chos khrims yul khrims mna' khrims paH_rmang nas bzlog pa ma yin te
thang cig bzlog par 'gyur ba yin_laralnga brgya dus kyi tha mal_spyod ngan byas nas dus ngan zer:_yulal zhag med 'jags sgyu 'phyo:_tshel longs med
skar mda' 'dra:_legs pa'i len ni nyes pas blasaH_de tshe phyi dmag bod yula'ajoms:_mi rnams ma lus gsodalasaraH_sdug bsngal khrag mtsho rdol las
che_rang sdug rang gis nyo las che_snying re rje ste bya thabs med:_ces so:_slob dpon gyis yang gsungs paH_kye rgyal po chen po khyed kyi lha lcam 'di tsho'i dus
byed pa ni:_skye ba 'di'i gong du rgya gar gyi yul du ka ma kri ti'i grong khyer du:_rgyal po 'bol ku tra'i btsun mor skyes te:_btsun mo gnyis yod
pa las kho la bu med gzha de la du yod pasaH_
phrag dog byas nas bsad pa'i rnam smin gyis 'dir tshe mthar ma phyin par tsho'i dus byas pa yin no:_'dir las kyi
'brel ba ni skye ba 'di'i yang snga la pad+ma bdag dang mnga' bdag rgyal po dang :_
bod+hi sa twa dang 'o skol gsum gyis ma gu ta'i yul du mchod rten bzhengs te smon lam hUM
btab pa de sbrang bu tre ma'i lus su yod pa des thob pa las byung ba'o:_
phyi ma ni lo stod du dukha spyod de bshad na rgyal po thugs khrel du 'gro gsung:

rgyal po k+Sha dgyes pa'i don du bshad na lha lcam 'di ni skye ba bdun gyi gong du rgya gar
gyi yul ko ta'i gtsug lag khang du bram ze'i bu bya ta la zhes bya bar skyes te dge slong byas
pasaH gtsug lag khang de'i me tog gi ldum rar ku ku gnyis kyis chags pa spyad pa mthong pas
chags pa skyes nasaH rigs ngan gyi bu mo la spyad pas bslab pa: nyams:
bslab pa nyams pas ku ku ra la zhe sdang skyes te:
rigs ngan mo'i 'bras rdung ba'i tho bas ku ku'i do rje brdungs pas ku ku shi'o:
de'i nyes pas byol song gi skye ba cholus lo brgya len cing dub spyod par 'gyur ro:
yang de'i gtsug lag khang de'i A lo ke rgyu'i til mar bdun zosaH_de'i nyes pas yi dwags kyi skye ba lo ya bar gyal en no:
ku ku de'i srog bcad pas dmyal ba'i skye ba lo brgyalen no:
yang ko ta'i gtsug lag khang gi dge 'dun la ta la'i tshig rtsub gcig brjod pa'i nyes pas lha ma yin gyi skye ba lo brgyalen no:
de nas gtsug lag khang de'i lha la me tog gtor ba'i las kyis lha'i skye ba lo brgyalen no:
de nas bsam yas su khyi mo long/
ba ma'i skye ba bdun len no:
dukha laspyod par 'gyur ro:
de nas yar lung gi stod du bud med mi sdug pa'i gzugs can bsod nams chung ba sprang mo'i rigs kyi skye ba bculen cinga lo lnga brgya dang bcu bdun du dukha spyod par 'gyur ro:
mthar ni pad+ma bdag dang phrad cing byin gyis rlob cing mi lus thob cing sangs [# ]rgya'o:
zhes gsungs so:
yang rgyal pos zhus paH mi lus nama thob:
chos gang la spyodaH skye ba du la sangs rgya_zhing gang du 'dug ces zhus pas:
slob rgyu zhi_dpon gyis bka' stsal pa:_las ngan de rnams byang nas:
sgrags grong gsar du bud med gcig gi lus thob nas dbang po tshang bar skye:
nga'i gdams pa [# ]'brel pa thogs pa tsam 'byung:
de nas 'phos nas lho brag gi la yag tu skye:
bumo sprel lo bshes rab che ba cig tu skye_nga'i sprul pa gcig gis zin te lam sna zin par 'gyur ro:
de nas 'phos nas g.yas ru grong dmar bya bar skyes pa'i lus thob ste sngar gyi ko ta'i gtsug lag tu rab tu byung ba'i bag chags kyis rab tu wA_'byung bar 'gyur ro:
de nas nga'i sprul pa gcig dang 'phrad nas gdams pa byin pas rig pa'i ngo bo mthong ste:
Dakis rjes su 'dzin par 'gyur ro:
skye ba de'i 'og tu rdo dang bod kyi mtshams su 'bri ldang zhes bya bar skye ste:
snga ma'i bag chags kyis rab tu 'byung bar 'gyur ro:
Dakim thams cad kyis bar chad bsrungs te nga'i zab gter dang 'phrad de gter sgo gsum 'byed par 'gyur ro:
de'i dus su 'gro don mi 'byung ste sbas pa'i tshul du nyams su len pa'i dus yin_nga'i zab chos kyi bdag por 'gyur ro:
'on kyang chos kyi 'brel pa bdun cu 'byung ngo:
DAk+kis yid bskul zab mo'i gnad kyi 'brel pa bdun gsum 'byung ngo:
ba [©] gter 'di'i bdag po sgrags zur khang du bu mo sprel lo ma lus phral rnam bzhag che ba shes rab che la chos la mos pa
yid du 'ong zhing so zho yod pa smin mtshams su sle ba pad+ma'adra ba yod pa mtsho rgyal gyi byin gyis brlabs pa zhig 'byung:
de la gdams pa byin na kha rag gi phur lhag med la sangs rgya'o:
dar cha yang 'ga' tsa'abyung ngo:
de min 'gro don mi 'byung zhing thams cad bdud kyis bsam pa bsgyur bas de la mos pa shin tu nyung ngo:
de dang 'phrad pa yang don [|]:
chen du 'gyur ro:_de ni lo lnga bcu nga dgu la skye ba 'phos te de'i gong du 'da' ba'ang srid_tshesgrub byas na bag cig bzhugs so:
de nas 'phos nas bum thod du [# s kye bar 'gyur ro:
bum thang smad kyi brag seng ge 'dra ba la klong gsal nyi ma'i rgyud dang:
snying tig gi rgyud bcu bdun man ngag dang bcas pa thon par 'gyur ro lho brag mkhar chul rdzogs chen gyi bstan pa dar zhing rgyas par 'gyur ro:
zab mo gnad kyis theb pa brgya rtsa brgyad 'byung ngo:_chos kyi 'brel pa stong rtsa brgyad wA 'byung ngo:
'gro don zhus pa sum cu 'byung ngo:
lho brag gi brag seng ge'i gdong pa can nas sems phyogs kyi chos sde thams cad thon par 'gyur ro:
mon mkhar rgyu/_steng nas bdag gi ngan sngags zab mo thon par 'gyur ro:
mchims phu'adi nyid du sbas pa'i lha lcam mo rang gi zab dor zab ber srub med dang g.yu gung ri khad mar:
ga_'di dang :_gzi mchong gser g.yu'i lan tshara'adi dang:_dngul dkar gyi me long rgyangs gsal 'di dang:
orgyan bdag gi chos gos gser gyi ha ris can 'di dang:
thod pa smug 'khrigs pa 'od kha 'di'i nang du tshe gcig la sangs rgya ba'i dbang bzhi'i gdams pa rgyud dang bcas pa sbed pas 'di rnams mo rang skye ba 'phos te pho lus blangs nas thon par 'gyur ro:
'gro don dpag med byas te skye ba der mngon par rdzogs par sangs rgyas te zangs mdog dpal rir rgyal po dang mtshorgyal dang lha lcam dang:
pad+ma'o skol zhal mjal lo gsungs:_der rgyal po dgyes te phyag dang bskor ba yang byasaH_slob dpon gyis rgyal 'a_po la gdams pa dpag tu med pa gsungs:
der lha lcam gyi lus gos gdams pa dang bcas pa bse sgrom smug por bcug ste gter du sbas te:
lha lcam nyid dang

@/_'phrad par smon lam btab bo:
de nas slob dpon gyis lha lcam gyi snying khar shes rab mtshal gyis yi ge [é]gcig bris te rnam par shes pa bkug pas dbugs glu_byung ste lab shes pa byung ngo:
der dbang bskur te gsang mtshan pad+ma las 'brel rtsal du btags so:_tshe sngon gyi las ngan zad pa dang sangs rgyas te yang sras dpon slob dang bcas pa mjal lo:
zhes mo la lung yang bstan no:_de nas pur de bsreg pa'i tshul bstan pa dang slob dpon gyis skad cig la o rgyan yul du \u0f09_tshogs 'khor mdzad do:
slob dpon gyis gsungs pa:
mtsho rgyal gyis 'di rnams dkar chag la thob cig_nga'i zab gter la sbed de phyi mar lha lcam skye ba [# ]'phos pa'i dus su nga'i zab gter dang 'phrad pas yid ches pa'i don du:
de'i zla la sbed do gsungs te mtshorgyal gyis yi ger btab po:_phyi ma la lha lcam mo rang Adang 'phrad pa'i dus su yang kha byang 'di nyid su la yang ma bstan:
gdams pa ni smos kyang ci 'tshal te rang nyams su longs shig_tshe'i dus ma byas pa'i gong du gdams pa rnams dang kha byang gi shog ser 'di rnams bum thang smad kyi brag seng ge 'dra ba'i steng na shing be rkang gcig yod do:
thag pa btags nas dpyangs la phyin pa na phyi nas mi gsal ba'i phug pa gcig yod pas de'i phug na klong gsal gyi rgyud dang bcu bdun rgyud gdams pa dang bcas pa yod pas
de'i zla la skyolaH skye ba de'i phyi ma la de dang 'phrad par the tshom med par yid ches pa 'byung:
gdams pa 'di mtshorgyal gyis byin gyis brlabs pa de min pa su la ba:
yang tshig tsam yang ma zag par gter du sbos so:
skye ba 'dir spel yang mi 'phel te yid mi ches shing gshe skur gyi gnas su 'gro:
las can gdul bya dus la ma bab pas zog tu mthong yong:
(ki ma'i bka' chad kyang 'byung nges pas rlung phyogs tsam du yang ma brjodaH_nyams su blangs te sba bar bya'o: zhes yi ger btab po:
sa ma ya:_rgya rgya rgya:

:bdag 'dra pad+ma 'byung gnas kyis:
yang cig gter gyi kha byang bstan:
byar zhes bya ba'i lung phu na_lha ri gzigs po zhes bya'i ri:
'bru phung spungs pa lta bu'i rtse:
yid tsag lho ru nye ba na:
man shel dag las grub pa yi:
rdo rje sems dpa'i sku ni khru gang ba:
de yi wA_nang du bltas pa yis:
zhi khro longs sku'i lhatshogs ni_yul khams tsam du 'char ba yod:
de yi zlal rdo rje sems dpa' yi:
ngo sprod gnad kyi man ngag bcu drug yod:
gser g.yu rin chen bre gang yod:
rgya rgya:_tsA ri dag gi la so na:
rta gdong 'dra ba'i brag gcig yod:_de yi rtse mo bas ni dma' sa na:_rta_:

/mgrin dbang gi sgrub rgyud ni:
zangs kyi rta mgo gang yod do:
rgya rgya:
bos na rdo ba mtshan ma 'dra ba yi:_pha'ong 'og na rtswa ri'i gter yig dang _ki'i sgrub
skor brgya dang rtsa brgyad yod:
dbang sdud man ngag khrid dang bdun gsum yod:
tsA ri dag gi rnam dag dang:
jal pa sgra sgrogs bsil ba tshal gyi lam yig yo_da:
rgya rgya:
byar gyi phu na sham mda' zhes bya'i yul:
brag ni stag mo gnam du mchongs 'dra _bka' brgyad phur pa gshin rje'i ngan sngags skor:
grangs las 'das te shog ser khur cig yod:
rgya rgya:
dwags kyi yul gyi sgam po zangs lung zhes bya la:_brag ri ral pa gnam du brjes pa 'dra/
gal_braka ze skye ba bdun pa'i keng rus sha rnams dang:
de yi mgo la phag mo lha lnga byon pa yod:_rgya rgya:
de yi shar gyi kong po da la na:_pha bod dmar po snying gi gzugs 'dra _de yi 'og na dar zab rin chen sna lnga'i gter yod do:
rgya rgya:
bu chu lha khang zhes bya'i gtsug lag la:_ma theg dag gi g.yas na ni zla_res bzhi dag la brus pa na_gser phye yul gang yod do:
rgya rgya:
kong po ba yo zhes pa'i la gcig brgal ba na:_mtsho yi dkyil na bo do gcig la ni 'chi med tshechu'i gter yod do:_rgya rgya:
yang byar smad a shu brag mdun na_mchod rten dag gi bum pa na_tshesgrub sman gyi bcos kha mad du yodaH:
rgya rgya:

!_'di rnams kyi lde mig zangs yag brag la yod_kun la mi bstan gsang ba gcesaH_rdzogs so:

dang lung ldang lta'i brag mdun nas/
/sprul sku nyang ban tshul blo yis/
/khyad par mkha' 'gro snying tig skor/
/gdan drangs sho ban legs ldan la/
/thugs kyi sras su gzigs nas gnang/
/sku drin che'o brjed pa med/
/Achos rje byang sems legs ldan pas/
/bya bral dgon rin bdag la gnang/
/ye shesamatsho rgyal gyi phyag bris shog ser sngo skya las bshus so/
/dge'o/
/gter gyi kha byang bzhugs pa'o:
mang+galaM:

!_bdag 'dra pad ma 'byung gnas kyisaH_yang cig gter gyi kha byang bstan: byar zhes bya ba'i lung phu na

Homage to Guru Padmasambhava:

King Trisong Detsen, in the Year of the Ox, conceived the aspiration to establish Samye Monastery. He invited Guru Padmasambhava from the rock cave of Gya Ri Gong, consecrated the site, and in the Year of the Dragon, the Guru arrived. Together with the king, his consort, and sons, they performed one hundred eight tsok (feast offering) rituals at Chimphu.
During this time, the king’s eight-year-old daughter, Princess Pema Sal, passed away at Chimphu. The king was deeply grieved, gazed upon her body, and mourned. Fainting from sorrow, he collapsed at the site. Yeshe Tsogyal revived the king by fanning him with a white silk scarf, consoling his mind. As the king regained consciousness, Guru Padmasambhava addressed him:
“Alas, great king! Worldly activities are like a dream. The nature of conditioned phenomena is illusory. Royal dominion is like a dream of yesterday. Subjects and wealth are like dew on grass. This life is impermanent, like bubbles on water. Conditioned things are subject to destruction. All conditioned phenomena are like this, without permanence or stability. Do not cling to the impermanent as permanent. Train in the meaning of the unborn dharmakāya (truth body).”
The king arose, offered prostrations, and presented a golden cup filled with turquoise to the Guru, saying, “Great Guru, if the nature of conditioned phenomena is impermanent, how long will this temple of mine last? When will the Buddha’s teaching perish? Which sacred teachings should be practiced? By what conditions are they accomplished? What caused my daughter’s short life? What karmic connections led to this? Where will she take rebirth in the future? Will she have the fortune to attain enlightenment?”
The Guru replied, “Listen, O king! Your temple will face destruction and ruin. In sixty-one years, in the Year of the Ox, King Humya will pass into sorrow. The royal law will be destroyed by the Mongol army, and the Turks will seize it. The Buddha’s teaching will endure for a long time but will face many declines. After fifteen generations of your lineage, the Buddha’s teaching will decline significantly. Samye’s sovereignty will wane. Monks will fail to uphold discipline, tantric practitioners will break their samaya (vows), conflicts will arise among factions, and people will commit atrocities without shame, such as killing parents and children. Religious practitioners will neglect sacred texts, distorting the teachings with annotations and misinterpretations. They will boast of their greatness, cast spells into rivers, hoard wealth and texts, burn discipline in fire, and scatter vows to the wind. Hypocritical practitioners will claim to practice Dharma for pride, meditating with attachment and harming others with effort. Great meditators will cause disputes, monks will wield weapons, and laypeople will act as leaders. Demons will be worshipped, madmen will gather merit, and divination and Bon practices will dominate. Bodhisattvas’ minds will be disturbed, the Three Jewels will be treated as enemies, and wealth will be hoarded as merit. The king’s commands will go unheeded, servants will disobey masters, and ordinary people will ignore authority. Thieves, murderers, and various wrongdoers will proliferate, using cunning to rise in status. Immoral acts, such as killing pigs without shame, will spread. Secret mantras will be recited publicly for profit, and initiations will be given to the unworthy. False views will spread, and women will recite sacred texts. In that time, a demon king will take the form of a religious figure, deceiving the masses. The Mongol army will invade Tibet, preceded by omens such as frost, hail, disease, war, earthquakes, and various miseries. Most will fall under the demon’s influence, and the Buddha’s teaching will decline. Tibetans will be destroyed by Mongol law, and blood will flow like a lake. The land will become like a skeleton. All practitioners will flee, and even you, O king, will hide your treasure teachings for the benefit of beings in such degenerate times. The canonical teachings will lose their blessings, and realized beings will be few. However, this terma will remain untainted, and a fortunate one will open its treasure gate, causing it to flourish.”
The king asked again, “What causes these events? In which year will they occur? How can they be averted?”
The Guru replied, “O king, these events stem from a vow made by a demon during a debate with the Buddha, saying, ‘May I subdue all of Shakyamuni’s teachings in the degenerate age!’ Now, in the final times, the demon’s blessings will cause people to compete over Dharma and wealth, leading to strife among kin and regions. Monks will neglect discipline, tantric practitioners will break vows, women will not guard their bodies, and people will lack shame. Kings will fail to uphold virtuous laws, protecting only hollow religious forms. Hatred will burn like fire, desire will flow like water, and protective deities will rise as demons. In that time, the Mongol army will begin its campaign in the Year of the Iron Dog, advance swiftly like horses in the Year of the Water Horse, act fiercely in the Year of the Fire Ox, and be repelled in the Year of the Wood Ox. To avert this, establish good laws, both secular and religious. Abandon the ten non-virtues, practice the ten virtues, uphold discipline and tantric vows, recite sacred texts, restore temples, suppress harmful spirits, refrain from extracting wealth from the earth, practice wrathful deity sadhanas, and make offerings and tormas. Propitiate deities and spirits with rituals. These cannot be averted from below but can be repelled from above. In the final five hundred years, people will blame bad times on their own misdeeds. Without wisdom, they will wander aimlessly like shooting stars. Good deeds will be overshadowed by faults. Foreign armies will conquer Tibet, and people will be slaughtered, suffering greatly. There will be no means to help, only compassion.”
The Guru continued, “O great king, your princess’s short life was caused by past karma. In a previous life in India, in the city of Kamakriti, she was born as the queen of King Bolkutra, who had two wives. Out of jealousy, she killed the other wife’s child, and this karmic ripening caused her short life here. Her connection to you and me stems from an earlier life in Magadha, where you, I, Bodhisattva, and Okol, as bees, built a stupa and made aspirations. Her future rebirths will involve suffering due to past misdeeds. In seven lifetimes, she will be born in India at Kota’s temple as a brahmin’s son named Byatala, become a monk, but fall due to attachment after seeing doves mating in the temple garden. He will strike a low-caste woman with a pestle, killing a dove, and suffer rebirth as an animal for one hundred years, a hungry ghost for one hundred years, a demi-god for one hundred years due to harsh words to the sangha, and a god for one hundred years due to offering flowers. Then, as a blind female dog in Samye for seven lives, she will endure hardship. Later, in Upper Yarlung, she will be born as an unattractive woman of low merit for five hundred seventeen years, suffering as a beggar. Ultimately, meeting me, she will be blessed, attain a human body, and awaken as a Buddha.”
The king asked, “When will she attain a human body? What Dharma will she practice? Where will she abide as a Buddha?”
The Guru replied, “After purifying her negative karma, she will be born as a woman with intact faculties in Srag Grong Sar. She will connect with my teachings, then be reborn in Layag, southern Tibet, as a wise girl in the Year of the Monkey. My emanation will guide her on the path. Next, in Grong Mar, eastern Tibet, she will become a monk due to past habits from Kota. Meeting another of my emanations, she will realize the essence of awareness and be guided by ḍākinīs. Later, at the border of India and Tibet, in Drildang, she will become a monk again, protected by ḍākinīs, and open three treasure gates of my profound teachings, becoming their master. Seventy Dharma connections and seventy-three profound ḍākinī instructions will arise. The treasure holder will be a wise, virtuous woman born in Srag Zurkhang in the Year of the Monkey, resembling Yeshe Tsogyal, blessed by Padmasambhava. If taught, she will awaken fully at Kharag Phur Lhagme. Her rebirths may occur in fifty-nine years, or earlier if longevity practices are performed. Later, in Bumthang, she will reveal the Klong gsal nyi ma’i rgyud, seventeen Nyingtik tantras with instructions, and spread Dzogchen teachings from Khar Chu in southern Tibet. One hundred eight profound instructions and one thousand eight Dharma connections will arise. In Lhodrak’s lion-faced cave, all mind-oriented teachings will emerge. In Mon Khar, my profound mantra teachings will arise. In Chimphu, the princess herself, in a future life, will reveal teachings hidden in a red cave, including a vajra empowerment text, a silver mirror, a golden robe, and a maroon skull cup. Taking a male body, she will perform boundless benefit, meet me, Trisong Detsen, and Pema Sal in Zangdok Palri, and awaken as a Buddha.”
The king, overjoyed, offered prostrations and circumambulations. The Guru gave countless teachings. The princess’s body, along with her clothing and instructions, was placed in a maroon leather chest and hidden as a treasure. The Guru made an aspiration for the princess to meet these in a future life.
The Guru then wrote a wisdom syllable on the princess’s heart, summoning her consciousness, which spoke and revived. He conferred empowerment, naming her secret name Pema Ledrel Tsal (Lotus Karma Power). Her past negative karma was purified, and she met the Guru, his disciples, and the prince as a Buddha. The method for cremating her body was taught, and the Guru instantly traveled to Oḍḍiyāna to perform a tsok ritual.
The Guru instructed Yeshe Tsogyal, “Record these in a catalogue and hide them in my profound treasure. When the princess is reborn and meets this treasure, it will inspire confidence. Hide it this month.” Yeshe Tsogyal recorded it. She was instructed not to show this prophecy to anyone until the princess’s rebirth, saying, “Practice it yourself before her lifespan ends. These teachings and the prophecy’s scroll are in a single-legged tree above a lion-like rock in Lower Bumthang. Suspended by a rope, in a hidden cave, the Klong gsal tantra and seventeen tantras with instructions are stored. In her next life, she will meet them without doubt, inspiring confidence. Only one blessed like Yeshe Tsogyal should reveal this. Do not spread it now, as it will not flourish due to lack of faith and criticism. The fortunate will see it when the time comes. To avoid corruption, do not speak of it even in the wind’s direction. Practice and hide it.” It was recorded.
Samaya. Sealed, sealed, sealed.

Additional Translation of the Terma Catalogue (Kha Byang)

The latter part of the text is a kha byang (treasure guide), a prophetic inventory of terma hidden by Padmasambhava, specifying locations and contents. Below is the translation, correcting typesetting errors:

Padmasambhava declares:

This is a treasure guide. In the valley called Byar, at the mountain Lhari Zigpo, resembling a heap of grain, near the southern Yid Tsag, is a vajra body formed of pure crystal, one cubit tall. By gazing within, peaceful and wrathful deities appear as a realm. Inside is the introduction to sixteen key instructions of the vajra mind. A measure of gold and turquoise jewels is there. Sealed, sealed.
At Tsari’s pure pass, in a horse-faced rock, at its base, is a copper horse-head containing the Ngrin dbang practice tantra. Sealed, sealed.
In a marked stone cave, under a cliff, are grass-mountain treasure texts, one hundred eight practice cycles, seventy-three empowerment instructions, and guides. Sealed, sealed.
At Tsari’s pure site, the guide to Jalpa Sgra Sgrogs and Bsil ba Tshal is recorded. Sealed, sealed.
In Byar’s lower valley, Shamda, in a tiger-like rock soaring to the sky, are countless scrolls of the Kagyé, Phurpa, and Shinje mantra cycles. Sealed, sealed.
In Dagpo’s Zanglung Sgampo, in a cliff rising like a sky ladder, are the flesh and bones of the seventh rebirth of Brakaze, with five divine pig-headed deities atop. Sealed, sealed.
In eastern Kongpo Dala, in a red Indo-Tibetan heart-like form, are five precious deep silk treasures below. Sealed, sealed.
In Buchu’s temple, to the right of the lower vehicle, in four moon-like inscriptions, is a land full of gold dust. Sealed, sealed.
At Kongpo Bayo’s pass, in the center of a lake, is a treasure of immortal life water. Sealed, sealed.
In lower Byar, Ashu, before a stupa, in a vase, is a treasure of longevity medicine instructions. Sealed, sealed.
The keys to these are in a copper vessel on a rock. They are secret, not to be shown to all. Completed.

Provenance and Transmission

From the cliff face of Danglung Ldang, the emanation Nyangben Tshulblo retrieved the exceptional Khadro Nyingtik cycle and offered it to Shoban Legden, seen as a heart-son. Immense gratitude, never forgotten. The Dharma Lord Bodhisattva Legden gave it to Byadral Gonrin. Copied from the pale blue scroll handwritten by Yeshe Tsogyal. Virtuous. This is the treasure guide. Mangalam.