Table Of ContentTexts for the Study and Practice ofNyingma Buddhist Doctrine
· According to the Dudjom Tradition ·
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The Gladdening Laughter of the l)akini
The Activity Rite of the Terrifying Tamer of Demons, the
Fierce Simhamukha
•
Treasure text concealed by Padmasam.bhava
Revealed and compiled by Dudjom Lingpa and Dudjom Jikdral Yeshe Dorje
~11'\t:.'ai'f~'!'!i--·i 1
~hyc'u-chung lol~pe Transla1ions
Edited by Lopon P. Ogyan Tanzin Rinpoche
Translated by Dylan Esler and Nicolas Chong
Nyingm.apa Students' Welfare Committee
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Central University of Tibetan Studies, Samath, Varanasi
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2511 PE
Texts for the Study and Practice ofNyingma Buddhist Doctrine
According to the Dudjom Tradition
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The Gladdening Laughter of the J)iikinf
The Activity Rite of the Terrifying Tamer ofDemons, the
Fierce Siiphamukha
Treasure text concealed by Padmasambhava
Revealed and compiled by Dudjom Lingpa and Dudjom Jikdral Yeshe Dorje
Edited by Lopon P. Ogyan Tanzin Rinpoche
Translated by Dylan Esler and Nicolas Chong
Nyingmapa Students' Welfare Committee
Central University of Tibetan Studies, Sarnath, Varanasi
2555 BE 2511 PE 2011 CE
Warning: This text should be read only by those who have received the scriptural
authorization (lUlig) from a qualified master. Moreover, no one should attempt to
practise it without having received the specific empowerment (dbang) and
directives (khritf). The text is protected by the guardians against those who break
their pledges (samaya).
The Gladdening Laughter of the J)iikinl, The Activity Rite of the Terrifying Tamer
of Demons, the Fierce Sirphamukha
Copyright© Khye'u-chung Lotsapa Translations, 2011
First edition, 2011
All rights reserved. No part of this book may be reproduced or transmitted in any form
or by any means, electronic or mechanical, without prior written permission from the
copyright holder.
Director and Chief Editor: Lopon P. Ogyan Tanzin Rinpoche
Translation: Dylan Esler and Nicolas Chong, with a contribution by Cathy Cantwell
Tibetan input: Nicolas Chong Secretary: Kunga Tsering
Tibetan script and pronunciations have been generated with David Chapman's
WylieWord computer program, with some amendments to the pronunciations where
necessary. The Tibeta.t'l font used is Chris Fynn's DDC Uchen; Microsoft Himalaya has
been used in places where DDC Uchen is unable to cope with certain letter stacks.
Khye'u-chung Lotsapa Translations
Ogyan Chokhor Ling Foundation
c/o Udiyana Dharmakaya Vihara
House No. SA 14/70 AKA
Sarnath, Varanasi 221 007, India [email protected]
Published by 37th Nyingmapa Students' Welfare Committee (NSWC)
Central University ofTibetan Studies
Sarnath, Varanasi, U.P., India, Pin-Code: 221 007
cuts [email protected]
Executive Members of the 37th Nyingmapa Students' Welfare Committee:
Lopon Sonam Wanchen (President)
Rigzin Lhundup Tenzin Ludup
Nyima Tsomo Tenzin Tsomo
Table of Contents
Acknowledgements Vll
List of Illustrations viii
Preface XI
Dr. Jean-Luc Achard
Foreword Xlll
Lopon P. Ogyan Tanzin Rinpoche
The Verses of the Eight Noble Auspicious Ones 1
Mipham Rinpoche
The Seven-Line Prayer 6
Lineage Prayer 7
The Gladdening Laughter of the pakinf 10
Dudjom Rinpoche
I. The preliminaries 12
1. Going for refuge and generating the enlightened mind 12
2. Accruing the accumulations 13
3. Banishing obstructors 14
4. Drawing the guarding boundary 17
5. Opening the symbolic door 17
6. Paying the symbolic homage 18
7. The descent ofblessings 18
8. Blessing the offering substances 20
Il. The main part 23
1. Generating the pledge circle 23
2. Inviting the wisdom being 38
3. Supplicating them to remain 41
4. Paying homage 41
5. Presenting offerings 42
6. The praise 45
7. Confession 50
8. The incantatory repetition 51
Ill. The concluding practices 62
1. The feast offering 62
2. Exhorting the heart pledge 81
3. Conveying the oblation 91
4. Receiving the accomplishments 104
5. Confessing the errors 105
6. Absorbing the configuration 107
7. Dedication and aspirations 108
8. Auspicious wishes 109
The General Fulfilment of the Sky-farer, called 'Crystal Mirror' 112
Dudjom Lingpa
The Condensed Quintessence of the Daily Practice for Sirp.hamukha 136
Dudjom Rinpoche
I. The preliminaries 136
II. The main part 137
Ill. The concluding practices 148
Daily Reversal of Sirp.hamukha with Clapping of Hands 153
Dudjom Rinpoche
Dark Red Sirp.hamukha 155
Dudjom Rinpoche
Dedication Prayers 158
Preface
This first official publication of the Khye'u-chung Lotsapa Translation Project founded
by Lopon P. Ogyan Tanzin Rinpoche is exactly what western followers and practitioners
of Tibetan Buddhism should now expect from books including traditional liturgy and
translations, namely publications including the original Tibetan text(s) with a minimum
critical edition, phonetics of some sort, a precise, inspiring translation, and pertinent
footnotes. This is precisely what the translators have succeeded in doing in their
presentation of the material contained in the present volume. The central work included
in the following pages is a Mahayoga practice manual centered upon the Lion-Faced
Pakini, Sirp.hamukha, an important deity which plays a crucial role in several cycles of
revealed teachings (gter chos), starting with, among others, the tradition of Jamyang
Khyentse Wangpo (1820-1892), as well as that of Diidjom Lingpa (1835-1903) and
Dtidjom Rinpoche (1904-1987).
In the curriculum of practices performed within the Dudjom Tersar tradition, one is
first trained in the practice of the ordinary and extraordinary preliminaries (sngon 'gro) ,
before moving to the yoga of the Yidam, the second of the three roots (rtsa gsum). In the
Profound and Secret Dakinf Heart Essence (Zab gsang mkha' 'gro snying thig, one of
the most important cycles among the Otidjom Tersar tradition), the main peaceful
Yidam practice is centered upon the extensive siidhana of Y eshe Tsogyel which forms
the core of this cycle. Other wrathful forms to be practiced after the retreat on Yeshe
Tsogyel are the siidhanas of Kurukulle, Troma Nakpo, and Sirp.hamukha (which is
included here). In fact, the practice of Ye she Tsogyel appears as the main (even in its
various versions) peaceful sadhana for this cycle, while the practice of Kurukulle
appears to be the hmer siidhana, the secret sadhana being that of the Lion-Faced Dakini,
Sirp.hamukha herself, and the innermost secret practice being the siidhana of Troma
Nakmo. Generally these retreats last a minimum of 75 days and can be carried out up to
six months, as seems to be usually the case in the traditional context in which they are
performed. This duration is actually calculated in order to provide the practitioner
enough time and experience to manifest concrete signs of success in the practice.
After having performed the required retreats on both preliminaries and Yidam
practice, the practitioner is then trained in the Yoga of the Perfection Stage (rdzogs rim)
with its various forms (chags med and chags can). As can be seen in fine of this volume,
some publications by the Khye'u-chung Lotsapa Translation Project are also planned on
this subject. In general, the practice belonging to this level pertains to the class of
Anuyoga Tantras and is mainly centered upon a famous set of six yogas : inner heat
(gtum mo), illusory body (sgyu Ius), dream yoga (rmi lam), clear-light ('od gsal),
transference ( 'pho ba), and teachings dealing with the post-mortem intermediate states
(bar do). These are combined with "channel and winds" (rtsa rlung) exercices, as well
as highly secret instructions on the practice of union with a qualified "action sear' (las
kyi phyag rgya).
Then, after the completion of these retreats, the practitioner is introduced to the
practice of Dzogchen Atiyoga with the direct introduction to the nature of the mind
(sems kyi ngo sprod). Once properly introduced to this nature by a qualified master, the
practitioner engages in the main practice of Dzogchen in both its sapiential (khregs
chod) and visionary (thod rgal) aspects.
Such practices play a crucial role in the curriculum of the Path- in particular those
of Anuyoga on the Great Bliss of the Lower Door and those on visions in Atiyoga -
and most instructions dealing with these yogas are generally kept unpublished or at best
privately published. For this reason, the projects of the Khye'u-chung Lotsiipa
Translation group appear as filling a dramatically empty place among publications on
Tibetan Buddhism.
Jean-Luc Achard
(CNRS, Paris)
Foreword
We are very happy to present this edition and translation of our guru's, Dudjom
Rinpoche's, evocation (Skt. sli.dhana) of Sirphamukha, the Gladdening Laughter of the
J)akinf.
In tantric Buddhism, evocation is the means whereby the adept gains spiritual
accomplishment. The practice of evocation crystallizes around a deity, which is not an
external idol but rather a presence of light symbolizing a particular aspect of the
enlightened nature of mind. Through evocation the practitioner unifies the faculties of
his body, speech and mind to transform ordinary experience into "visdom. The text
presented here is a spiritual treasure (gter-ma) first concealed by Padmasambhava in the
eighth century, so as to be subsequently revealed at a future time uniquely suited for its
dissemination. It was discovered by Dudjom Lingpa (1835-1903) and rearranged by
Dudjom Rinpoche ( 1904-1987).
The lion-faced Sirp.hamukha is a powerful sky-farer (Skt. dakinf) particularly effective
in repelling obstacles to one's spiritual practice, including curses and other such
calamities. On the ultimate level, she represents the wisdom nature of mind.
Padmasambhava, the great master who introduced Buddhism to Tibet in the eighth
century, manifested in the wrathful guise of Si1phanada when he accomplished this
practice.
During the present degenerate age (Skt. kaliyuga), when sentient beings' afflictions are
rampant, the Nyingma Buddhist doctrines of the higher tantras, i.e. Mahayoga, Anuyoga
and Atiyoga, are particularly apt to transform and liberate the five poisons into five
wisdoms.
However, because these doctrines are considered secret, our intention in publishing
them may be questioned.
Because of the particular conditions of this age, many contemporaries have developed
an inordinate curiosity for everything that is somehow 'esoteric', even when they are the
least qualified for this type of study and practice. This has meant that, when it comes to
the Vajrayana, all kinds of aberrations and misunderstandings abound. An important
step to counteract such wrong views is to provide reliable editions and
translations of authoritative texts of the Nyingma tradition. Furthermore, because of
Dudjom Rinpoche's special blessing power for the present time, his lineage in particular
has the potential to dispel the darkness of confusion and to conquer the demon of ego
grasping. For those who have a karmic connection with this tradition and this lineage,
these texts will be the basis for their spiritual development.
According to the Vc?frayana, sentient beings are primordially fully enlightened Buddhas.
To become aware of one's inborn awakening depends on individual capacity and
interdependent connection; for some, this may take place gradually, for others
instantaneously. In any case, who are we to judge another's capacity and to prevent his
or her awakening by jealously concealing these profound texts?
Though I may not hold the bone lineage of Dudjom Rinpoche, many years ago I had
certain dreams and signs that clearly indicated that my work would be of service to the
Dudjom lineage. This has been the inspiration behind my work; though I also hold the
lineage of Jigme Lingpa and the bone lineage of Pema Lingpa, my efforts have focused
on the preservation and propagation ofthe Dudjom Tersar lineage. I see the publication
of this text as a fulfilment of those indications.
Those who truly have the capacity of practising the high doctrines expounded in these
books may be few. However, we believe that at the present time it is these texts, imbued
with the great blessings of Padmasambhava, which can provide a powerful method to
liberate ignorance into alpha-pure intrinsic awareness. If they are not made available to
those who have the connection and capacity, such individuals will stagnate in the mire
of cyclic existence and waste their precious human life.
At the same time, we wish to state unequivocally that those who wish to study and
practise these texts require the guidance of a qualified master and must keep their
pledges.
In our work on these texts we have tried, as far as possible, to emulate the great scholars
and translators of the past, who translated the Buddhist texts from Sanskrit to Tibetan.
Hence our work is based on the principle of collaboration between scholar and
translator.
Despite our best efforts, we are aware that certain mistakes may still have escaped our
attention; these we confess before the three roots (master, tutelary deity and sky-farer)
and the protectors of the doctrine. Moreover, the learned scholars whose minds are free
from the stain of jealousy are invited to write to us regarding any suggestions for
improvement, which we shall try to include in future editions.
Lopon P. Ogyan Tanzin
Udiyana Dharmakaya Vihara
Sarnath
A note on the term 'Lotsapa':
It may be asked why we have decided to use the term Lotsapa (lo-tsii-pa, meaning
'translator'), when Lotsawa (lo-tsa-ba) is widely attested in Tibetan sources. Our
decision has been dictated by grammatical reasons. The term is an abbreviated
Tibetanized (hence lotsa instead of loca) form of the Sanskrit loka-ca~u~a ('the eyes of
the world'), this being an honorific title meaning 'translator'. As the personifying
loc;ution (bdag-po 'i sgra), pa is the correct form according to Tibetan grammar (as in
Lha-sa-pa, 'the person from Lhasa', rta-pa, 'the horseman', or gru-pa, 'the boatman').
However, unfortunately nowadays the corrupt form ba has become common due to the
influence of the central dialect. (Lopon P. Ogyan Tanzin)
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The Verses of the Eight Noble Auspicious Ones
By Mipham Rinpoche
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Bear in mind that ify ou recite this once before undertaking any activity, it will easily be
accomplished according to your wishes.
pe
om nang si nam dak rang zhin lhiin drup
0111. As the spontaneously present, utterly pure nature of appearance-existence,
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You dwell in the auspicious pure fields of the ten directions:
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~z::,~·~~·co~·~z::,~~·~Q,~·~Z<!~~·t.t~·ro~~~ sang gye cho dang gcn dun pak pe tsok
To the Buddha, his doctrine and the noble gathering of the community1
~~·~·~~·~a5~·ql-9·-ollf·q": a4~"V4' ~ kiln la chak tsel dak chak tra shi shok
I pay homage: may there be auspiciousness for us all!
dron me gyel po tsel ten don drup gong
Pradiparaja and Vikramadhldimoghasiddhi, consider us!
"
s~~·t.t~-·~~·lt.~~·l~p...o.... ,~·~t.~n.t·l~·t.tl jam pe gyen pet ge drak pet dam pa
Glorious Maitreyalru11kara and Kalyat).akirti, of glorious holiness;
.....
~~·~·l~z::,~·t.~·~·ct;.::l\'9lllf~·t.~·-o~{ kiln la gong pa gya cher drak pa chen
Udarakirti, who considers all;
~~'t."lV'' '?j;~:~T4~~·~r..J'~-9~'lt.l~'~.t::,·"~ ~ lhiin po tar pak tsel drak pel dang ni
-
Vikramakirtisri, who is noble as Mount Meru;
"
~....~... ~·-o~·a~~·-o~·rlJ·l,z::.~·st,~·q~·lt.tlllf sem chen tarn che la gong drak pe pel
Kirtisri, who considers all sentient beings;
~l·a;~·~~il't.l'~~·.::l\q'~Ilf~'lt.!lll'~l yi tsim dze pa tsel rap drak pet te
Pravikramakirtisrr, who satisfies all:
1 'Noble gathering' here refers specifically to the community (Skt. sangha) of bodhisattvas.
1
