Dzogchen Zhang Zhung Nyen Gyüd Ngöndro 

To Kuntu Zangpo I prostrate for accomplishing the two benefits – for myself and for others. The nine2
Ngöndro practices of Bön according to the text: 

Impermanence 
KYE MA KHOR WAI BÖN LA NYING PO ME ZHIN DU 
Alas, the phenomena of samsara are without substance. 

K’HYÖ NYI DEN PAR DZIN PA NYING RE JE 

You take them for real – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

DI YI DE WA DAR TSAM YÜ TSAM LA

Good times last for a short while – for an instant only. 

GYÜN TU TAG TU RE WA NYING RE JE 

Hoping for them to last forever – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

TÄN DU KHYAM KYANG DA RUNG SÜN PA ME 

Having wandered for ages, but still not sick and tired of it: 

LEN PA NYING ME PO KHYÖ NYING RE JE 

what a brainless idiot you must be – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

KHOR WAI LÄH LA DE WA ME PA LA 

In samsaric activities there is no joy. 
DA RUNG DRE MI SHE PA NYING RE JE 
You are still not undeceived – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

TZE LA SHOL DEB NÖN DU ME PA LA 

You cannot keep life; there’s no prolonging it. 

NGEH PAR TAG TU RE WA NYING RE JE 

Believing it to be secure and permanent – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI

Bless me with awareness of impermanence! 

DÜH LA BAB TZE GANG GI MI DONG NA 

When the time comes, nobody can save you. 

MI TAG TAG TU RE WA NYING RE JE

Hoping for the impermanent to last permanently – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

JI DRAI DÜH SHIG TENG DU ONG NGEH NA 

The time is uncertain, but the fact is certain. 

MI CHI SÖN DU RE WA NYING RE JE

Hoping not to die, to remain alive forever – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

KÜN KYANG CHI WA THONG T’HÖH GO ZHIN DU 

Having seen, heard, and understood that people die, 
DAG NYI TAG TU RE WA NYING RE JE
to believe that I alone will live forever – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

T’HAM JÄ GYUR WAI BÖN DU GO ZHIN DU 

I understand that all things change. 

JIG PUR TAG TU RE WA NYING RE JE

To hope that I alone will stay as I am – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

SAM NA KÄ JIG YENG T’HAB ME PA LA 

Come to think of it, I have not one moment to waste. 

CHYI SHOL LE LO KHÄN KYÖ NYING RE JE 

Yet, out of laziness I procrastinate – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

NAM CHI CHA ME RO YI RANG ZHIN LA

The time of death is uncertain, but I’m a future corpse already. 

JI GA LE LA BOR WA NYING RE JE
Yet I am enjoying myself frivolously. I just don’t care – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

KÜN KYANG DRO SA JIG LÄH ME PA LA 

There is one and only one destination for everybody. 
DI LÄH T’HAR DU RE WA NYING RE JE 
Hoping to escape it – how pitiful! 

MI TAG GYÜ LA KYE WAR JYIN GYI LOB 

Bless me with awareness of impermanence! 

CHI WA JEH SU DRÄN PAR JYIN GYI LOB 

Bless me to be aware of death! 

ZHEN PA TING NÄH LOG PAR JYIN GYI LOB 

Bless me to reverse my deep-rooted attachment! 

GÖH ME GYÜ LA KYE WAR JYIN GYI LOB 

Bless me to recognize the futility of it all! 

T’HAM JÄ GYU MAR TOK PAR JYIN GYI LOB 

Bless me to recognize everything as an illusion! 
Hundred Syllable Mantra3 
SWO MU-YE TRÖH KHYUNG YE LAM TRI T’HRI TAR DAR SAL BAR Ö
PAG RAM SOHA 

SWO MU-RA TA-HÄN WER-NI DRUM-HRÜN MU-TRE MU-TRE MU-RA MU-

TRE
MU-YE MU-YE HA-RA MU-YE 

MU-TRÖH MU-TRÖH WER-RO MU-TRÖH MU-NI GYER-TO YE-KHYAB

K’HAR-RO 

TRÖH-DAL HRI-HO WER-NI WER-RO SHU-LA WER-LO NA-HU TA-KA 

SHU-DHO SHU-DHO DU SHU-DHO-YA SA-LE SA-LE TRI SA-LE-YA

SANG-NGE SANG-NGE SU SANG-NGE-YA 

MU-RA TA-HÄN TRI-TSE DRUNG-MU HA-HA DRUM-DRUM HO-HO LAM-

LAM 

HUM-HUM P’HAT-P’HAT 

ETZE RAB GONG NÄH DAG SOK SEM JÄN GYI

What I and other beings, in many previous lives,

MI GE DIG PAI LÄH NAM JI GYI PA

have done wrong through non-virtuous acts and bad deeds, GYI DANG JOL DANG KUL DANG YI
RANG P’UL 
performed or commissioned, incited, approved, or rejoiced over, 

SAM DANG NÄH DANG NGÖH SU JOR WA DANG 

in mind, speech or physical action, 

ZIN DANG MA ZIN CHE DU JÖ PA DANG

voluntary and involuntary acts and acts committed with purpose, 
T’HRA DANG RAG DANG NYEH JYÄH CHYÖK THÜN DANG 
all bad acts, whether gross or subtle, and all acts leading to something bad 

DE ZHIN JYÄH DANG JYE PAR GYUR PA KÜN 

that I have committed or planned – 

JUNG ZÄ TSAM YANG MA JE DRÄN JYÄH TE

I recall them, not forgetting even the slightest one, and, 

KÜN GYI DIG DRIB LO YI DÜH JYÄH NÄH

all these evil deeds and obscurations simultaneously in mind 

YUL CHOG DAM PA NAM KYI JÄN NGA RU

– in the presence of all the excellent objects of refuge –, 

Confession and Purification 

NONG GYÖ ZHUM PAI SEM KYI RAB TU SHAG
I feel shame and remorse, and, thoroughly regretting these deeds, I confess them. 

MI GEI LÄH DRIB GYÜN DU PANG NÄH KYANG 

Perpetually renouncing non-virtuous actions and obscurations, 

GE WA KÜN GYI DJE SU DRANG WAR GYI O

I engage myself to act virtuously in all respects in the future. 

Bodhicitta 
JI-TAR GYAL-WA PAG-PA DJI ZHIN DU 
Like the Buddhas and highly realized beings, 

DI SOK DÜ SUM GE-WAI TU PAL GYI

by the glorious power of virtuous practice right now and in the three times, 

SEM-JÄN SANG-GYÄH T’HOB-PAR JYA-WAI CHYIR 

so that all sentient beings may achieve Buddhahood, 
DAG-NI JYANG-CHUB CHOG-TU SEM-KYE-DO 
I develop the supreme pure and perfect mind. 

Refuge 
SHEN-RAB LA-MA KU-SUM JUNG-NÄH-PAL
The excellent Shen4 Lamas are the glorious sources of the three forms of Buddha. 

DÜ-SUM DER-SHEG DRO-WA YONG-KYI GÖN 

The Buddhas of the three times are protectors of all beings. 

KU-ZUG ZHAL-KYIN KU-DUNG SUNG-RAB TEN

Statues, images, reliquary stupas and texts are supports of devotion. 

CHYOK-JUI SHEN-RAB T’HAR-LAM TÖN-PAI DRÖN

The highly realized Bön Practitioners of the ten directions illuminate the path of liberation. 

NÄH ZHIR CHYAG-TSHAL DRO-KÜN KYAB-SU CHI-O

To these four objects I prostrate and, together with all beings, take refuge. 

Mandala offering 
NA MA A KAR SHA YA NI SHAG SA LE SANG NGE SOHA DRUM RI TI GAR
MA LA HO 

A YANG RAM MANG KHANG DRUM SHAG SAL LE SANG NGE SOHA 

CHYÖ PHUR SA LE HA LO SENG 

Short mandala offering verses 

E-MA JUNG-NGAI TENG-DU RI-RAB RI-DÜN DANG
Wonderful! On top of the five elements, Mount Meru, the seven mountain ranges and 

LING-ZHI LING-T’HRÄN CHYI-NANG DÖ-YÖN JÄH

the four continents and their subcontinents, with all imaginable external and internal desirable
qualities, 
NYI-DÄH GYÄN-PA JYE-WA T’HRAG-GYA DI 
adorned with sun and moon – one billion of these [universes] 

DAG-GI LÖH-LANG BUL-LO ZHEH-SU-SOL 

 offer with all my heart. Please accept them! 

Mandala offering verses 

E MA HO. NGO TZAR MÄ JUNG ZHING KHAM RAB JAM NA 
Wonderful! In this marvelous amazing pure land, an uncountable number of 

DZEH DUG TRA SAL RIN CHEN DRAM MA PUNG 

beautiful, clear and radiant jewels piled up like pebbles; 

RI RAB RI DÜN ROL TZO LING LA SOG

Mount Meru, the seven mountain ranges, the oceans and the continents, 

PAG SAM NYI DA SAM PEL NOR BU DANG

the miraculous trees, the sun, the moon, the wish-fulfilling jewel, 

TRA SHI DZÄH GYÄ RIN CHEN NOR DÜN DANG 

the eight auspicious substances, the seven precious things, 

MAR ME ME TOK TZÄN PÖH LHA SANG DANG 

butter lamps, flowers, water, incense and tormas, 

SER YU ZANG JAG MÄN SHEL MU TIG DANG 

gold, turquoise, copper, iron, gemstones and pearls, 

KAR NGAR GYÄN ZIG LO TOG DRU JÜ DANG

the [three] white things and the [three] sweet things, offerings beautiful to behold, rich harvests of
various of grains, 

LHAB LHUB DAR GYANG YI ONG CHÖ PAI DZÄH

silk hangings waving in the wind and all kinds of exquisite offerings, 
DZEH PAI ZUG DANG DRA NYÄN ZHIM PAI DRI 
beautiful forms, harmonious sounds and delightful scents, 

DA WAI RO CHOG JAM TRIL TÜN PAI DZÄH

delicious flavors, soft, smooth things [pleasant to touch] and everything appropriate, 

DAG GI GYOR DANG THONG T’HÖH SHAM PA DANG

everything actually in my power to offer, and everything I see and hear, arranged as an offering, 

YI LÄH TRUL DANG LO YI DÜH PA DANG 

what my mind conceives, everything I can imagine, 

SOK LÜH GYÄN DANG LONG GYÖ ANG T’HANG SOG

my life-force, my body, my ornaments, my sources of enjoyment, my good fortune, 

NAM KHÄH KYAB PAI JIG TEN CHÖ DZÄH NAM 

and anything anywhere in the world, as offerings, 

LA MA SANG GYÄH SÄH JÄH BÖN LA BUL

I offer to the Lamas, the Buddhas and the Bodhisattvas. 

DAG SOK DRO WAI DÖN DU ZHEH NÄH KYANG

For my sake and that of others, for the benefit of beings, please accept them, 

DÜH NAM KÜN TU GONG SHING ZIG SU SOL 

keep us in mind at all times and look after us. 

NYONG TOK YI CHEH DRUB PA NYEM PA DANG

Grant us experiences, understanding, trust, and the accomplishments of successful practice, 

RANG RIG YE SHE CHAR WAR DZÄ DU SOL 

so that self-aware wisdom arises in us. 

GYAL DANG DEI SÄH TÄN PAI TSA LAG NAM

That the Buddhas and Bodhisattvas, roots and branches of knowledge and teachings, 
YÜN NÄH GYÜN DU ZHUG PAR SOL WA DEB 
always and continuously abide among us, this I request. 

GE TZOK DRUB DANG KUL DANG DÜN PA KYE

Accumulating virtuous acts by practicing myself, and – by my enthusiasm – motivating others to
practice, 

SÖ TZOK KÜN LA DAG KYANG DJEH YI RANG 

I rejoice in all the virtue accumulated. 

TÖN PAI TÄN PA TRÜL NGAG RIN PO CHE

May Tönpa Shenrab’s teachings – his magical precious words – 

CHYOK JU KÜN TU DAR ZHING GYÄH GYUR JIG 

flourish and spread in all ten directions. 

TZE RAB KÜN TU SEM PAI GYÖ TZUL DÄN 

May I in all my lives act as a spiritual hero; 

GE WAI DED PÖN CHEN PO DAG GYUR JIG 

may I become a great guide towards virtue! 

TAR NI KÜN GYI GÖN KYAB RE NÄH DANG

May I finally become a great liberator; a source of hope and refuge for all beings. 

KYOB PAI DAG NYI CHEN POR NYUR T’HOB SHOG 

May I soon become a great protector! 

KHYEN DANG TSE DANG T’HAB DANG T’HUG JE YI 

May I, with knowledge, love, method and compassion, 

KYO NGAL ME PAR DRO WAI DÖN GYE SHOG

without ever tiring or losing courage, act for the benefit of beings! 

DE LÄH JYUNG WAI GE TZOK JI CHI PA 

The accumulated virtue from this 
DE ZHIN NYI KU T’HOB CHYIR DE NYI NGO
I dedicate to the attainment of true nature [i.e., Bönku]. 

MI LU NGE PAI DRÄH CHOG NYUR T’HOB SHOG

May I certainly and definitely attain the supreme result, and soon! 
Dissolution of Mandala 

OM A DA DA DE DE CHYÖ CHYÖ SAL LE HA LO SENG 

The three essential mantras6 

KHOR WAI SEM JÄN T’HAM JÄ T’HUG JE T’HAR PAR DREN PAI PAL 
To him who, out of compassion, gloriously guides all samsaric beings to liberation, 

SHEN RAB TÖN PAI CHOG LA CHYAG TSAL LO 

to the supreme Tönpa Shenrab, I prostrate! 

A OM HUNG 

AAAKARSA-LEÖ AYANGOMDU 

OM MA-TRI MU-YE SA-LE DU 

A-KAR A-MÄ DU-TRI-SU NAG-PO ZHI-ZHI MAL-MAL 

Praise of Mantra 
A KAR SEM-NYI NAM-PAR DAG A KAR 
the pure nature of mind, 

A MÄ YE-SHE Ö DU SAL
A MÄ the clear light of primordial awareness. 

SO-HA 

DU TRI SU YI NGÄN SONG JONG

DU TRI SU purify the three lower realms (DU hell, TRI preta realm, SU animal realm), 
NAG-PO LÄH KYI DIG DRIB DAG
NAGPO purifies negative karma and obscurations, 

ZHI ZHI KHOR-WAI DUG-NGAL ZHI ZHI ZHI 

pacifies the suffering of samsara, 

MAL MAL DE-WAI SEM DANG DÄN

MAL MAL – and the mind is filled with happiness. 

SOHA LOG TOG RU-TRA JOM

SOHA signals victory over the demons of wrong views and envy. 

DUG-NGAL ZHI JYE NYING-PO DI 

This mantra pacifies all suffering. 

KHOR-WA7 NGÄN SONG DONG TRUG NÄH

Now that samsara and its lower realms have been uprooted, 

DRO NAM BÖN-NYI YING SU SANG-GYÄH SHOG

may all beings attain Buddhahood in the dimension of true nature! 
Offering of the illusory body 

KYE HO DAG LÜH TZOK SU BUL LO ZHEH SU SOL 

Kye ho! I give my body as an offering! Please accept it! 

YÄN LAG ZUG ZHI TÄN JI GYE PUR TSUG

My four limbs stably placed8 as hearth stones, supporting 

T’HÖ PA RIN CHEN YANG PAI ZER ZHAL DU

my skull transformed into an enormous ritual vessel made of precious materials. 

SHA T’HRA DRÖ WUG PAG TZIL CHU GYÜH KANG

My flesh, blood, body-heat, breath, skin, fat, sinews and bone marrow, 

KHAM DANG KYE CHE TSA DANG YÄN LAG JÄH

the elements of my constitution and my sense-consciousnesses, primary and secondary 
ANG PO ANG TEN NANG DROL DÖN NÖ DANG
my senses and their sense organs, my entrails, my (five) inner organs and (six) hollow organs, 

KENG RÜH SO SEN TRA DANG BA PUI TZOK 

my bones, teeth, nails, hair and pores – 

DANG NYIG KHU WA SUM DU RAB PEL NÄH

transformed, and vastly increased in quantity, now consist of a pure part, a liquid, and dregs. 

ZAG JÄH MÄN PAI LÜH DI YÖN DU BUL 

 offer you my ordinary impure body. 

KYED KYI TA GONG NYAM TUG KYÄ PAR JÄN

Your view, enlightened mind, experiences, realization and exceptional faculties, 

DA TA NYI DU DAG LA TSAL DU SOL 

bestow them on us now, I entreat you! 

BU LÖN LÄN CHAG MA LÜH DI JYANG NÄH

All karmic retribution thereby averted, all karmic debts erased, 

NÖ JYE KÜN KYANG JYANG SEM CHOG T’HOB SHOG 

may all harm-doing beings attain the supreme enlightenment! 

MIG ME GYA CHER NGÖH PAI JYIN LAB KYI

By the blessing of this non-conceptual all-encompassing dedication, 

DRO NAM DAG TÄH JING PA DROL GYUR JIG 

may all beings be liberated from the bounds of self! 

Entreaty to the lineage Lamas 

E MA HO. KU SUM SANG GYÄH T’HAM JÄ JUNG WAI GYU 
Wonderful! Sources of all the Buddhas of the three times, 

LA MA DAM PA NAM LA SOL WA DEB 

sublime Lamas, I entreat you! 
T’HUG JE P’UL CHYIN ANG T’HRI LAG LEN TER
With perfect compassion you give empowerments, teachings and practical instructions. 

DRIN JÄN LA MA NAM LA SOL WA DEB 

Kindhearted Lamas, I entreat you! 

KHOR WAI TRANG DROL T’HAR PAI KÄH LAM ZUG

When we are crossing a dangerous passage on the path of samsara, you point out the steps to
liberation. 

DREN PAI LA MA NAM LA SOL WA nDEB 

Lamas who guide us, I entreat you! 

GONG MAI GYÜ DZIN OG MAI LAM HNA DREN

Holding the lineage of the early masters, you guide those who follow you on the path. 

GYÜ PAI LA MA NAM LA SOL WA nDEB 

Lineage Lamas, I entreat you! 

KHYEN PAI Ö KYI KHOR WAI RANG GYÜ SHIG

The light of your knowledge loosens the samsaric stiffness of mind. 

GYÜ T’HROL LA MA NAM LA SOL WA nDEB 

Lamas who liberate the mindstream, I entreat you! 

ZAB MO DAM PÄH TRÜL PAI P’UG T’HAG JÖ

By your profound advice, you destroy illusions exhaustively. 

TSA WAI LA MA NAM LA SOL WA nDEB 

Root Lamas, I entreat you! 

KHYEN DANG TSE WÄH DRO LA BU ZHIN KYOB

With wisdom and love, you protect beings as if they were your own children. 

CHYOK JUI SANG GYÄH NAM LA SOL WA 

nDEB Buddhas of the ten directions, I entreat you! 
T’HAB DANG T’HUG JE HNA TZOK KÜN TU TRUL
Through method and compassion you manifest many kinds of emanations. 

CHYI NANG LHA TZOK NAM LA SOL WA nDEB 

Deities of the outer and inner (tantric) cycles, I entreat you! 

SA DANG LAM LA TOK PAI YE SHE GYÄH

You propagate the primordial knowledge of realization on the grounds and the paths10. 

RIG nDZIN SEM PAI TZOK LA SOL WA nDEB 

Lineage holders and spiritual heros, I entreat you! 

TU DANG JYIN LAB ANG DANG NGÖH DRUB TER 

You confer power, blessings, initiations and accomplishments. 

MA SING KHA nDROI TZOK LA SOL WA nDEB 

Motherly and sisterly Khandros, I entreat you! 

CHYI DANG NANG GI BAR CHÖ TA DAG SEL 

You clear away inner and outer obstacles all. 

DAM JÄN SUNG MAI TZOK LA SOL WA nDEB 

Oath-bound protectors, I entreat you: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

E MA HO. KU SUM NGÖN DU GYUR PAI LA MA NI 

Wonderful! The Lamas who manifest the three forms of Buddhahood: 

KÜN TU ZANG PO BÖN KU DE WAI NGANG 

Kuntuzangpo – Bönku –, state of bliss, 
SHEN LHA Ö KAR TSÄN PE DZOK PAI KU 
Shenlha Ökar with all the signs and marks of Dzogku, 

GYAL WA SHEN RAB T’HUG JE ZHI DÄN SHEN

Gyalwa Shenrab [Tönpa Shenrab], Shen of the four compassions11, 

TZÄ ME Ö DÄN DRO WA DREN PAI SHEN 

Tsäme Ödän, Shen who guides all beings, 

TRUL SHEN NANG DÄN RANG RIG RANG SHAR SHEN 

Trülshen Nangdän, Shen of self-arising self-awareness, 

BAR NANG KHU JYUG T’HAM SHE ROL PAI YAB

Barnang Khujyug, father of the playful manifestation of method and wisdom, 

ZANG ZA RING TSÜN KHOR DÄH KYE PAI YUM 

Zangza Ringtsün, mother of samsara and nirvana, 

CHI ME TSUG P’Ü DÜ DUL TÄN PAI TSO

Chime Tsugpü, master of the teachings on subduing Dü-demons, 

SANG WA DÜH PA ZAB MO HNGAG KYI DAG 

Sangwa Düpa, master of profound tantric teachings –, 

GYAL WA GONG GYÜ GU LA SOL WA nDEB

you nine victorious masters of the mind-to-mind transmission, I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

NÄH LUG LA CHEN DA WAI LA MA NI 

The Lamas firmly established in natural state – 
YONG SU DAG PA KA TAR CHYOK RI ME 
[Lhashen] Yongsu Dagpa, impartial like space, 

LU BÖN BA NAM YING TAR YO WA ME 

Lubön Banam, imperturbable like space, 

T’HRI DE ZAB BU NGANG NYI TRÖH DANG DRAL 

Tride Zabu, whose state is unconstructed, 

BA NAM KYOL PO MI TOK LONG NA NÄH

Banam Kyolpo resting in the vast space without discursive thoughts, 

T’HRI SHÖ GYAL WA SHE JYAI MAR T’HAG CHÖ 

Trishö Gyalwa definitely established in wisdom –, 

DRO DUL SHEN PO NGA LA SOL WA nDEB 

you five Shen who tame all beings, I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

DÖN DRUG NÄ DU NÜN PAI LA MA NI 

The Lamas who bring the six topics to the point – 

RA SANG SAM DRUB KA TAR YE NÄH DAG 

Rasang Samdrub, primordially pure like space, 

DAR MA SHE RAB LONG TAR YO WA ME

Darma Sherab, unswayable like the immense expanse of space, 

DAR MA BHO DE KU SUM LHUN GYI DRUB

Darma Bode, spontaneously accomplishing the three forms of Buddhahood, 
ZHANG ZHUNG T’HRI PEN CHOR ME ZUNG DANG DÄN 
Zhang Zhung Tripen with his infallible memory, 

MU YE LHA GYUNG TSA DRAL NGANG LA ZHUG 

Muye Lhagyung residing in the unoriginated state, 

MA SHEN LEG ZANG KYÖN ME DAG PAI KU

Mashen Legzang in the flawlessly pure body [of Buddhahood] –, 

NYAM ME SEM PA DRUG LA SOL WA nDEB 

you, unequalled spiritual heros, I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

DAM GU LHUG PAR TÖN PAI LA MA NI

The Lamas who gave a multitude of teachings generously – 

EGYER SHEN TAG LA KYE ME GONG PA SHAR

Gyershen Taklha, in whom the unborn state of mind arose, 

RA SANG YUNG DRUNG JYANG SEM NGÖN DU GYUR 

Rasang Yungdrung, who realized the pure and prefect mind, 

SÄH CHEN YUNG PEN NYI ME T’HUG LA NGA 

Sächen Yungp’en, who mastered the non-dual state of mind, 

GE BAR DÖN DRUB CHOG T’HOB NGÖN SANG GYÄH 

Gebar Döndrub, who attained the supreme state of Buddhahood, 

GYER PUNG GE PEN TSE JIG NGANG LA NÄH 

Gyerpung Gepen who rested in the one-pointed state, 
DE SÄH GE GYAL DÖN DAM RANG LA NYE
his son Gegyal, who attained the ultimate goal, 

ZHANG ZHUNG NAM GYAL RANG RIG NGÖN DU GYUR 

Zhangzhung Namgyal, who manifested self-aware awareness, 

MU GYUNG KAR PO ZUNG DZIN TRUL PA ZHIG

Mugyung Karpo, who annihilated in himself the error of dualistic grasping, 

HOR TI CHEN PO KÄH DRUB NYEM PAI SHEN

Horti Chenpo, equally accomplished in scholarship and in practice –, 

DRUB T’HOB RIG DZIN GU LA SOL WA nDEB 

you nine accomplished lineage holders, I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

MÄN NGAG U GYÄN ZHI YI LA MA NI 

The Lamas of the crown of four instructions – 

DÖN KÜN DRUB PA TSA DRAL TA WA TÖN 

Dönkün Drup-pa, teacher of the view without origin, 

RA SANG PEN GYAL DE SAL NYAM SU LEN 

Rasang Phengyal, practicing bliss and clarity, 

GU RUB SÄH GA RO NYOM GYÖ PA KYONG

Gurub Säga, stable in the attitude of all things having the same taste, 

DA WA GYAL TSÄN BÖN NYI RANG SA ZIN

Dawa Gyaltsen, abiding completely naturally in the nature of reality –, 
LO PÄN DRUB CHEN ZHI LA SOL WA nDEB 
you four scholar-translators I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

DAM NGAG KA YI JUNG NÄH LA MA NI

The Lamas who are the sources of the transmission of oral instructions – 

TA PI HRI TSA NAM KHYEN TRUL PAI KU 

Tapihritsa, the omniscient Trulku, 

NANG ZHER LÖ PÖH LUNG TÄN NGÖH DRUB T’HOB

and Nangzher Löpö, who received teachings from him and attained accomplishments accordingly –, 

TRUL KU DRIN JÄN NYI LA SOL WA nDEB 

you two kind Trulkus I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

DRUB PA TAG DANG DÄN PAI LA MA NI

The Lamas exhibiting all the signs and marks of true practitioners – 

GYAL ZIG SÄH CHUNG NANG YOR LÜH GYA DROL

Gyalzig Sächung, who liberated the impure samsaric body [into its pure form], 

MU SHEN TSO GE Ö SAL GYÜN CHÄ ME 

Mushen Tsoge, uninterrupted in clear light practice, 
GYER SHEN DZO TANG DRUB TAG TSO TRUL TÖN
Gyershen Dzotang, manifesting magical emanations as a sign of accomplishment, 

SHÖ T’HRAM CHEN PO JIR NANG GYU MAR ZIG 

Shötram Chenpo, seeing all appearances as illusions, 

MU GYAL LO DRÖH KHOR DÄH MAR T’HAG CHÖ 

Mugyal Lodrö realizing samsara and nirvana as what they are, 

PÖN GYAL TSÄN PÖH RAG SHAI DUG PA DUL 

Pöngyal Tsänpo subdoing vicious Ragshas –, 

LÄH JÄN DAM PA DRUG LA SOL WA nDEB 

you six sublime ones with excellent karma, I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

GOM PA NYAM DANG DÄN PAI LA MA NI

The Lamas experiencing the signs of successful practice – 

GU GE LO DÄN DE CHEN GYÜ LA SHAR 

Guge Lodän, in whom great bliss has arisen, 

PU RENG KÜN GA JANG TOB DROL WA T’HOB

Pureng Künga, who achieved liberation through learning and practicing, 

NAL JOR SÄH CHOG SHUG JUNG NYUG MA KYONG 

Naljor Sächog, who spontaneously keeps in essential nature, 

KHYUNG JYI MU T’HUR TU TSAL TOB DANG DÄN 

Khyungjyi Muthur possessing great miraculous powers, 
DE WA RING MO JIG CHÖ NGÖH DRUB TOK
Dewa Ringmo, who by a single practice obtained the accomplishments of all, 

TOG ME ZHIG PO RANG RIG NYI MA SHAR

Togme Zhigpo in whom the sun of self-awareness has risen –, 

TOK DÄN TRUL ZHIG DRUG LA SOL WA nDEB

you six realized practitioners who annihilated all delusions, I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

YÖN TÄN CHYOK ME NGA WAI LA MA NI

The Lamas of unlimited good qualities – 

LHÜN DRUB MU T’HUR KYE DZOK GONGS PA T’HROL

Lhündrub Muthur, who had complete mastery over generation and completion stages 

SHEN GYAL LHA TSE DZOK CHEN NGANG LA ZHUGS 

Shengyal Lhatse, who rests in the state of great perfection, 

LHA GOM KAR PO SANG GYÖ NGÖN DU TÖN 

Lhagom Karpo, whose innermost conduct was manifest, 

NGÖH DRUB GYAL TSÄN TOK SHAR DRUB PA NYEM

Ngödrub Gyaltsän, who attained realization and the supreme accomplishment, 

OR GOM KÜN DÜL MI JE ZUNG DANG DÄN 

Orgom Kündul with his infallible memory –, 

NAM TRUL DRUB CHEN NGA LA SOL WA nDEB

you five highly realized practitioners – emanations of Buddha – I entreat: 
MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG
Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

NYÄN GYÜ KHUNG DANG DÄN PAI LA MA NI

The Lamas maintaining the original oral transmission lineage – 

PANG LA NAM SHEN DRO WA DREN PAI SHEN 

Pangla Namshen, Shen who guides beings [out of samsara], 

LUNG GOM TOG ME RANG RIG RANG SHAR SHEN

Lunggom Togme, Shen in whom self-aware awareness arose spontaneously, 

NYEL GOM TRUL ME TRUL PAI P’U T’HAG CHÖ 

Nyelgom Trulme, who exhausted delusions completely, 

NYAG GOM SHER TZUL DRIB YOG MUN PA SEL

Nyaggom Shertsul, who cleared away the darkness of obscurations, 

U RI SÖ GYAL LÄH JÄN TEN PA PEL

Uri Sögyal, the qualified Lama who gave a multitude of teachings, 

DRO NYA SÖ YE T’HRIN LÄH LHUN GYI DRUB 

Dronya Söye with spontaneously prefect enlightened conduct, 

GYA GOM YE RIN KÜN ZANG GONG PA SHAR

Gyagom Yerin, in whom Kuntu Zangpo’s enlightened mind arose, 

JYA TANG CHE NYI NÄH LUG TÄN LA P’HAB

the two Jyatang brothers, definitely settled into natural state, 

LEN TÖN SÖ NAM KHÄH TSÜN DÖN DANG DÄN 

Lentön Sönam, noted for his scholarship and exemplary conduct –, 
KHUNG DÄN LA MA GU LA SOL WA nDEB 
you nine authentic Lamas I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

NYÄN GYÜ HNGAG SEM TÖN PAI LA MA NI

The Lamas of the oral transmission who taught Tantra and Dzogchen – 

KANG TZA DRA DAR RANG RIG RANG SHAR SHEN 

Kangtsa Tradar, the Shen whose self-aware awareness arose by itself, 

HMÖN LAM LO DRÜ GYANG TOK DROL WA T’HOB

Mönlam Lodrö, who attained liberation through his understanding of practice, 

KHÄH TSÜN TRE TÖN CHYOK ME BÖN DRA DROK

Khätsün Tretön, who spread the sound of Bön without partiality,

PA TÖN NYI PAL HNGAG SEM DAG NYI DZÄ

Patön Nyipal, who integrated Tantra and Dzogchen with his mindstream, 

GYA GOM TÄN ZANG ME RI MÄN NGAG SHEN 

Gyagom Tänzang, the Shen of the oral instructions of Meri –, 

HNGAG SEM LA MA NGA LA SOL WA nDEB 

you five Tantra- and Dzogchen-Lamas, I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 
DRO DÖN CHYOK ME DZÄ PAI LA MA NI
The Lamas acting impartially for the benefit of all beings – 

YANG TÖN CHEN PO NAM KHYEN TRUL PAI KU 

Yongtön Chenpo, the omniscient Trulku, 

DAM PA BUM JE DE NÖ JÜ DANG DÄN

Dampa Bumje, holding the essence of the cycles of texts, 

TRA SHI GYAL TSÄN DÜ SIN DRÄN DU KHOL

Tashi Gyaltsän, who made Dü and Srin demons his servants, 

TOK DÄN ÖN PO CHYOK ME KÜN TU DROL 

Tokdän Önpo, who liberated everything impartially, 

GYAL TSÄN RIN CHEN DRO LA BU TAR JYAM 

Gyaltsän Rinchen, who loved all beings like his children, 

JIG CHÖ DÄ SHEH DAG DZIN RANG SAR DROL

Jigchö Däshe, who liberated self-grasping into its proper nature, 

KÄH TSÜN GYAL WA TÄN PAI NGA DAG DZÄ 

Khätsün Gyalwa, the lord of teachings, 

RI PA SHER LO KA GYÜ LUNG TÖN SHEN

Ripa Sherlo, the Shen teaching Buddha’s scriptures and the oral transmission lineage, 

YE SHEH RIN CHEN KHÄH DRUB NYEM PAI SHEN 

Yeshe Rinchen, the erudite, accomplished Shen –, 

KA GYÜ RIG nDZIN GU LA SOL WA nDEB

You nine lineage holders of the oral transmission I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 
RANG RIG YE SHE CHAR WAR JYIN GYI LOB 
and self-aware wisdom arises in me! 

GONG PA KA TAR DROL WAI LA MA NI 

The liberated Lamas, whose minds are like the sky – 

LA MA GYAL TSÄN DRO WA DREN PAI SHEN 

Lama Gyaltsän, the Shen who guides beings [out of samsara] 

SÖ NAM LO DRÖH RANG RIG NGÖN DU GYUR 

Sönam Lodrö, who manifested self-aware awareness, 

TÄN GYAL ZANG PO DÜH SUM DRIB ME KHYEN 

Tängyal Zangpo, who sees the three times without obscurations, 

TZUL T’HRIM GYAL TSÄN NÄH LUG TÄN LA P’AB 

Tsultrim Gyaltsän, who is definitely settled in natural state, 

NGA RI SÖ GYAL MÄN NGAG JÜ DANG DÄN 

Ngari Sögyal, who possesses the essence of instructions, 

TRA SHI GYAL TSÄN KHOR DÄH RO JIG TOK

Trashi Gyaltsän, who found samsara and nirvana to have the same taste, 

PAL JOR LHUN DRUB ZAB LAM ME RI SHEN 

Paljyor Lhündrub, the Shen of the profound path of Meri, 

KÜN GA GYAL TSÄN ANG ZHI DRO WA DREN

Künga Gyaltsän, who guides beings through the four empowerments –, 

ZAB LAM NGA DAG GYÄ LA SOL WA nDEB 

you eight masters of the profound path I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 
RANG RIG YE SHE CHAR WAR JYIN GYI LOB 
and self-aware wisdom arises in me! 

ZHÄN DÖN T’HUG TSE DÄN PAI LA MA NI

The compassionate Lamas practicing for the benefit of others – 

TSÄN DÄN RI PA ZAB MÖI JÜ DANG DÄN 

Tsänden Ripa, holder of the profound essence, 

NAM GYAL KA RA DAG ME KYEN TSE GYÄH 

Namgyal Kara, spreading self-less compassion and wisdom –, 

DRO WAI GÖN PO NYI LA SOL WA nDEB 

you two protectors of beings I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB

 and self-aware wisdom arises in me! 

MÄN NGAG KA GYÜ DZIN PAI LA MA NI

The Lamas holding the instructions of the oral transmission, 

TOK DÄN SHER PAL TA DRAL LHUG PAR TÖN

Togdän Sherpal, who freely demonstrated freedom from limitations, 

NAM KA Ö ZER MA BU LONG DU TRÄ

Namkha Özer, who in emptiness experienced the meeting of mother and son, 

YUNG DRUNG YE SHEH YER ME JIG CHAR TOK 

Yungdrung Yeshe, who instantly realized the non-dual state –, 

GYU DÄN LA MA SUM LA SOL WA nDEB 

you three lineage Lamas I entreat: 
MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG
Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

ZAB DÖN NGÖN DU TÖN PAI LA MA NI

The Lamas who explained the profound meaning clearly – 

RIN CHEN LO DRÖH YÖN TÄN CHYOK ME GYÄH 

Rinchen Lodrö who exhibits all good qualities equally, 

SHEH RAB GYAL TSÄN ANG DANG DAM TZIG DÄN 

Sherab Gyaltsän, holding empowerments and commitments, 

RIN CHEN GYAL TZÄN TA GYÖ NAM PAR DAG

Rinchen Gyaltsän, whose view and conduct were completely pure, 

NAM KA YE SHEH CHOG THÜN KÜN GYUNG SHEN 

Namkha Yeshe, source of common and supreme accomplishments all, 

KÜN ZANG GYAL TSÄN LUNG RIG KYEN TSE GYÄH

Künzang Gyaltsän, overflowing with love and wisdom obtained from teachings and understanding, 

RIN CHEN GYAL TSÄN ZÄ ME GYÖ TZUL DÄN 

Rinchen Gyaltsän of inexhaustible activity, 

TZUL T’HRIM GYAL TSÄN SEM NYI DAG ZHAL TONG 

Tsültrim Gyaltsän who in the nature of mind realized his own nature, 

SÖ NAM YE SHEH TÄN PAI DRO ME DZÄ 

Sönam Yeshe, the lamp illuminating the teachings –, 

TSUNG ME TÄN SOG GYÄ LA SOL WA nDEB

you incomparable eight, the life-force of teachings, I entreat: 
MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG
Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

LAB SUM TÄN PA DZIN PAI LA MA NI

The Lamas upholding the teachings in the three trainings12 – 

SÖ NAM YUNG DRUNG LAB SUM P’UL DU CHYIN 

Sönam Yungdrung, perfect in the three trainings, 

SHE TSU DRUNG MÜH TÄN PAI DRA GEG DROL 

Shetsu Drungmü, who liberated ill-willed enemies of teachings, 

SHEH RAB Ö ZER KÄH TSÜN DÖN DANG DÄN 

Sherab Özer, noted for his scholarship and exemplary conduct, 

YUNG DRUNG GYAL TSÄN DOM SUM TÄN PA PEL 

Yungdrung Gyaltsän, who spread teachings on the three disciplines, 

ESHEH RAB LO DRÖH LAB SUM TÄN SOG DZIN SHEH RAB Ö ZER RANG
RIG NGÖN DU GYUR 
Sherab Özer, who manifested self-aware awareness, 

TSUG P’Ü Ö ZER LAB SUM NAM PAR DAG 

Tsugphü Özer, keeping the three trainings pure –, 

LAB SUM ANG CHYUG DÜN LA SOL WA nDEB 

you seven powerful masters of the three trainings I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 
T’HEG GU BANG DZÖ DZIN PAI LA MA NI 
The Lamas holding the treasury of the nine vehicles – 

YUNG DRUNG TZUL T’HRIM DAG ME KHYEN TSE GYÄH 

Yungdrung Tsultrim, who, without a concept of self, spread wisdom and love, 

RIN CHEN Ö ZER ZAB DÖN NGÖN DU TÖN 

Rinchen Özer, clearly showing the profound meaning, 

RIN CHEN LHÜN DRUB DÖ GU LHUN GYI DRUB

Rinchen Lündrub, who spontaneously accomplished all he desired, 

SHEH RAB TÄN DZIN KÜN ZANG GONG PA SHAR 

Sherab Tendzin in whom Kuntu Zangpo’s mind arose, 

SHEH RAB ANG GYAL TRUL PAI P’U T’HAG CHÖ 

Sherab Wangyal, who exhausted all illusions, 

YUNG DRUNG ANG GYAL NÄH LUG TÄN LA P’AB 

Yungdrung Wangyal, definitely settled in natural state, 

P’ÜN TZOK NAM GYAL RANG RIG RANG LA SHAR 

Phüntsog Namgyal whose self-aware awareness arose by itself, 

SHE RAB GONG GYAL DÜH SUM DRIB ME KHYEN

Sherab Gonggyal, who saw the three times completely unobscured –, 

NYAM ME DENG DÄN GYÄ LA SOL WA nDEB 

you eight unequaled Lamas of great assurance I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 
NÄH LUG JEN PAR TÖN PAI LA MA NI 
The Lamas showing natural state nakedly – 

NYI MA TÄN DZIN YING SHES YER ME TÖN

Nyima Tendzin, who showed the indivisibility of emptiness and wisdom, 

CHYOK LÄH NAM GYAL KHOR DÄH RANG SAR DROL

Chyoglä Namgyal, in whom samsara and nirvana liberated into their proper condition, 

SHE RAB YUNG DRUNG TÄN DROI PAL DU SHAR

Sherab Yungdrung, glorious light shining on teachings and beings, 

SANG GYÄH TÄN DZIN NÄH LUG JIG CHAR DROL

Sangye Tendzin, who liberated himself into natural state instantaneously, 

TÄN DZIN TZUL T’HRIM NYUG MA TSA DRAL TOK 

Tendzin Tsultrim, who realized the essential nature without origin, 

P’ÜN TZOK LO DRÖH JIR NANG GYÄN DU CHAR 

Püntsog Lodrö, to whom everything appeared as an ornament, 

GYAL WA LO DRÖH KHOR DÄH SEM SU DROL

Gyalwa Lodrö, who liberated samsara and nirvana in his mind –, 

CHYOK ME KÜN DROL DÜN LA SOL WA nDEB

you seven masters who liberate all phenomena regardless, I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

SANG SEM DRUB PA NYEM PAI LA MA NI

The Lamas practicing the secret nature of mind [Dzogchen] – 
TÄN PA LO DRÖH LONG CHEN GONG PAI DZÖ 
Tänpa Lodrö with his treasure of a mind like the vast space, 

NYI MA ANG GYAL P’UNG KHAM LHA RU DROL

Nyima Wangyal, who liberated the physical body into the form of the deity, 

SHE RAB LO DRÖH YE RIG NGÖN DU GYUR

Sherab Lodrö, who manifested primordial awareness clearly, 

TSA WAI LA MA DRO DUL TRUL PAI KU

my root Lama, the Trulku who tames samsaric beings –, 

LÄH JÄN KYEH CHOG ZHI LA SOL WA nDEB 

you four excellent Lamas of good karma, I entreat: 

MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG

Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB  

and self-aware wisdom arises in me! 

NGEH SHEH GYÜ LA CHAR WAI LA MA NI 

The Lamas in whose mind certainty arose – 

KÜN ZHI TSA DRAL DÖ NÄH NAM PAR DAG 

The unoriginated base of all, primordially pure, 

RIG PA RANG SAL DRIB YOG KYÖN DANG DRAL 

spontaneously clear awareness, flawless, unobscured, 

DRA Ö ZER SUM RANG NANG LO YI TSAL

sound, light and forms, the own manifestations of the mind’s energy –, 

MA BU TSAL SUM NYI LA SOL WA nDEB 

mother, son and energy, I entreat: 
MA TOK KHOR WAI ZUNG DZIN DROL NÄH KYANG
Bless me so that I free myself from ignorance and attachment to samsara, 

RANG RIG YE SHE CHAR WAR JYIN GYI LOB 

and self-aware wisdom arises in me! 

Nangzher Löpo’s invocation of Tapihritsa 

E MA HO. Wonderful! 

KÜN ZANG T’HUG TRUL KU DOG SHEL KAR Ö

Emanation of the mind of Kuntu Zangpo in a body of light like a shining clear crystal, 

DRI ME DANG SAL Ö ZER CHYOK JUR TRO 

stainless, luminous, radiating clear light in all ten directions, 

GYÄN ME JER BU YE NYI NYING POI DÖN 

unadorned, naked, the essence and meaning of the primordial state, 

KHYEN NYI T’HUG JE DRO WAI DÖN LA GONG

with twofold omniscience13, you keep the welfare of beings in mind. 

DER SHEG T’HUG JÜ DZOK CHEN KÜN GYI CHOG 

Heart-essence of the Buddhas, Dzogchen, supreme state, 

T’HEG PAI YANG TSE GYÜ LUNG MÄN NGAG NYING 

highest of vehicles, oral lineage of essential instructions, 

ZHI YI NÄH LUG KHOR DÄH DROL TRUL DANG 

natural state, base of samsara, nirvana, liberation and illusion, 

DRA Ö ZER SUM KYÖN YÖN RANG SAL ZHING 

place of sound, light, forms, good and bad qualities, 

DRO WA LO YI MÜN PA KÜN SAL NÄH

you illuminate the mind of beings, clearing away darkness, 
ZHI TONG TSA DRAL SA LAM JIG CHÖ TOK
so that they realize the empty base without origin, thus accomplishing all paths instantaneously. 

NYAM TOK NGÖN GYUR KHOR DÄH SEM SU DROL

Manifested by experience and insight, samsara and nirvana liberate in their minds, 

DRÄH BU KU SUM YING SU GÖ DZÄ PA

and as a result the three forms of Buddhahood arise in the dimension of emptiness. 

DRO WAI GÖN PO TA PA HRI TSA LA 

Protector of beings, Tapihritsa, 

DAG LO TSE JIG MÖH PÄH SOL WA DEB

with one-pointed mind and enthusiasm I entreat you: 

DAG SOK DRO LA ANG KUR JYIN GYI LOB

bless me and all beings and grant us your empowerments! 

CHYI NANG SANG WAI BAR CHÖ ZHI WA DANG 

Appease our outer, inner, and secret obstacles, 

MA RIG TRUL PAI DAG DZIN DROL NÄH KYANG

and liberate us from ignorance and from clinging to the illusion of self! 

RANG RIG NGÖN GYUR TA GYÖ TAR CHYIN NÄH 

Self-aware awareness perfectly manifested in view and conduct – 

YE TONG TSA DRAL LO DÄH CHEN POI DÖN

the great primordially empty unoriginated transcendent meaning, 

DA TA NYI DU DAG LA TSAL DU SOL 

right now bestow it on my mind! 

JE DRO-WAI GÖN-PO TA-PI-HRI-TSA LA 

Lord, protector of beings, Tapihritsa, 
SOL WA DEB SO DRO-DRUG T’HUG-JEH ZUNG-LA DAG-GYÜ T’HROL
I entreat you: hold the beings of the six realms in your compassion and liberate my mind! 

Thus the entreaty forcefully addressed to the Trulku Tapihritsa by Gyerpung Nangzher Löpö. May good
fortune come! 
Notes:
 
1-Reproduced here is the “recitation text” from Gyalwai Chagtri, Dru Gyalwa Yungdrung’s practice
man- ual according to the Zhang Zhung Nyen Gyüd Dzogchen cycle. In this recitation text, Dru
Gyalwa 
Yungdrung himself included verses from other sources, some of which are identified in the notes. Here,
the following additional items have been inserted into the recitation text from Gyalwai Chagtri: the
hundred syllable mantra, the short mandala offering, the SA-LE-Ö-mantra and the MA-TRI-mantra. 

2-According to Gyalwai Chagtri, the nine ngöndro practices of Bön are: guru yoga, impermanence,
confes- sion, Bodhicitta, refuge, mandala offering, mantra recitation, body offering and entreaty. The
recitation 
text contains verses for all of these practices except for guru yoga – presumably because the entreaty to
the lineage Lamas serves the same purpose. The ngöndro practices to accumulate 100000 times each
form a different set of nine: guru yoga, refuge, Bodhicitta, MA-TRI-mantra, SA-LE-Ö-mantra, DU-
TRI- 
SU-mantra, hundred syllable mantra, prostrations, mandala offering. 

3- From Nampar Gyalwa’s cycleNamgyal Zungchen. The hundred-syllable 

mantra begins at the second SWO. The two first lines contain the seed syllables of Nampar Gyalwa and
his retinue, and Nampar Gyalwa’s mantra. 

4-Shen, the name of Tönpa Shenrab, is used synonymously with Bön-Lama or Bön-practitioner. 

5-Short mandala offering verses from E 

6-SA-LE-Ö-mantra from Shenlha Ödkar’s cycle Zhiwa A Sal; 

MA-TRI-mantra from the “lamp of the precious supreme mantra”
DU-TRI-SU-mantra and praise of mantra from the text “Clearing obscurations and eliminating the 
realms of bad rebirth” 

7-Often rendered KHOR WAI NGEN SONG - the three lower realms of samsara. It should, however,
read KHOR WA NGEN SONG - samsara and [in particular] its three lower realms (Geshe Gelek). 

8-It is not apparent from the recitation text who does the placing of the limbs (and the cutting up of the
body in the first place). In the ngondro teachings of Gyalwai Chagtri we read that it is a wrathful
wisdom deity into which our mind transforms after we have expelled it from our body. 

9-Harm-doing beings means the eight classes of beings typically thought of as agents of karmic
retribution and creators of obstacles: Lha, Dü, Tsän, Nyän, Sadak, Mamo, Gyalpo, Geg-rig. 

10-grounds - the 10 Bhumis, paths - the 5 paths 

11-The four compassions: Inexhaustible compassion; uninterruptedly flowing compassion;

unconditional compassion; impartial compassion. 

12-Thethreetrainings:Tsultrim–moraldiscipline; Tingdzin–concentration; 
Sherab – wisdom.

13-Twofold omniscience: knowing everything about phenomenal existence and knowing the absolute 
truth.

 
Notes on the phonetic transcription: It can only give an approximate idea – it’s important to listen to the
Lama’s recitation. 
Regarding the vowels: A, E, I, O, U are as in Latin, Italian, Spanish or German. Ä, Ö, Ü are like in
German, that is: Ä approximately as in English age, Ö approximately like the vowel in French feu, or
English first, Ü like the vowel in French rue. The vowels I and U at the end of a syllable are usually
pronounced alike in eastern Tibetan, just as in English fir and fur. AI and ÄH are both pronounced like
Ä in central Tibet and like I in Eastern Tibet. In each case, ÄH is a little longer. So, the pronunciation
of ÄH in Eastern Tibet is approximately like ee in English see. ÖH is pronounced like Ö (but a little
longer) in central Tibet, and like Ü (but a little longer) in Eastern Tibet. 
Consonants: J is as in English journal, CH as in English child. JY denotes a sound that is pronounced
like J (above) in central Tibet, and like TS in eastern Tibet. CHY denotes a sound that is pronounced
just like CH (above) in central Tibet and like TZ in Eastern Tibet. At the end of a syllable, -OK is
pronounced like OG in central Tibet and like U in Eastern Tibet. 
—
Interlinear translation by Yungdrung Wangmo, guided by Geshe Gelek Jinpa. Corrections and advice by
Yongdzin Tendzin Namdak Rinpoche, Khenpo Tenpa Yungdrung Rinpoche, Geshe Samten Tsukphü
and Lama Sangye Mönlam have been gratefully incorporated. Thanks also go to Zeyno Dodd for
linguistic advice and spell-checking. All remaining mistakes due to Yungdrung Wangmo. Report typos
etc. to [email protected]
Copyright Geshe Gelek Jinpa. 
v. 22 11 2014