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The Excellent Path to Omniscience - LONGCHEN NYINGTHIG

The Excellent Path to Omniscience - LONGCHEN NYINGTHIG

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The Excellent Path to Omniscience - LONGCHEN NYINGTHIG

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: Omniscience, the alleged epistemic ideal, is classically construed as knowledge of every truth. In this paper, I show that this classic construal is logically impossible to satisfy. Turning the investigation to non-classical characterizations of omniscience – viz. John Abbruzzese’s (i.e., knowing a truth that entails all others), Richard Swinburne’s (i.e., knowing all of the knowable truths), and van Inwagen’s (i.e., infallibly believing all of the believable truths) – I show that they too are logically impossible to satisfy; each of them succumbs to a variant of the argument initially raised against classical omniscience. Finally, after arguing that those non-classical characterizations are the weakest that can be given while still deserving the label ‘omniscience’, I conclude that omniscience is logically incoherent. This leaves us with a vexing question: what, if not omniscience, is the epistemic ideal?

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There are two basic ways to justify disbelief in God. The first is by means of the argument from evil. One argues that evil is either inconsistent with the existence of a being who is all-powerful, all-knowing, and all good, or else that evil makes the existence of such a being unlikely. The second is to show that the concept of God is incoherent or in some other respect is conceptually impossible. For example, one argues that one attribute of God is inconsistent with another and, thus, that God cannot exist. Or one might maintain that some attribute that is essential to God is not one that God could possess. Consequently, God could not exist. It is this second way that I will explore in this paper. Elsewhere I have argued that there are at least three conceptual difficulties with the concept of God: one connected with God's omniscience, another with His freedom, and still another with His omnipotence. Here I will only have time to consider some of those problems connected with omniscience.

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The problems of omniscience that I want to address here are generally neglected. One set of neglected problems consists of paradoxes of omniscience clearly recognizable as forms of the Liar, and these I have never seen raised at all. Other neglected problems are difficulties for omniscience posed by recent work on belief de se and essential indexicals. These have not yet been given the attention they deserve.

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Is Omniscience Impossible?

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In a recent paper, Dennis Whitcomb argues that omniscience is impossible. But if there cannot be any omniscient beings, then God, at least as traditionally conceived, does not exist. The objection is, roughly, that the thesis that there is an omniscient being, in conjunction with some principles about grounding, such as its transitivity and irreflexivity, entails a contradiction. Since each of these principles is highly plausible, divine omniscience has to go. In this article, I argue that Whitcomb’s argument, if sound, has several unacceptable consequences. Among others, it implies that nobody knows that someone has knowledge, that, for most of us, all of our beliefs are false, and that there are no truths. This reductio all by itself provides sufficient reason to reject the argument. However, I also provide a diagnosis of where precisely the argument goes wrong. I argue that Whitcomb’s crucial notion of grounding actually covers two distinct relations and that the principle of transitivity is true only for cases in which one of these relations holds rather than both of them.

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6. ‘Omniscience –Episteme or Wisdom?’ in Philosophical Traditions of the World, Annual Volume I ,Issue II, Sep.2017-Oct. 2018, University of Mumbai Press, October 2018,

Omniscience -Episteme or Wisdom

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Meenal M Katarnikar

The question raised in the title is not rhetorical in any sense. It acquires significance in the Jaina tradition in a very vital sense. In the scheme of Pramāṇas articulated in the Jaina tradition, Omniscience possesses the apex position. From the epistemic as well as spiritual perspective, there is hierarchical order among the Pramāṇas and Omniscience is delineated as the Supreme one. This places Omniscience as the highest Episteme as the Pramāṇa designates true cognition, i.e. episteme. Accordingly, the definitions of this Pramāṇa are also offered by the logicians. However, the state of Omniscience does not indicate only highest episteme; it also represents moral and spiritual perfection. It would not be incorrect to say that according to Jaina tradition, all perfections crown into the notion of omniscience. It is something more than episteme, it is a state of wisdom crystalized in Enlightenment. Moreover, there are attempts made by the Jaina thinkers to define the term in that fashion. It must be stated here that the issue of the status of ‘Omniscience’ is not confined to the issue of how to define it. The two meanings or contexts of ‘Omniscience’ refer to two very diverse concepts of ‘Knowledge’ and further lead to serious philosophical issues. Here is brief presentation of this debate in the Jaina tradition……

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Encyclopedia of Indian Religions, Vol. II, Editors: K. T. S. Sarao and Jeffery D. Long (Series Editor: Arvind Sharma),

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Abstract Omniscience: A discussion across the schools of Indian Philosophy Pradeep P. Gokhale Department of Philosophy Savitribai Phule Pune University, Pune (India) Omniscience has been a debated issue among the schools of Indian philosophy. Theist schools accept God as omniscient. Even atheist schools of Indian philosophy tend to accept certain authority as omniscient. Patañjali’s Yoga accepts a special type of puruşa which it calls īśvara as the seed of omniscience. In Jainism omniscience is regarded as the intrinsic characteristic of every jīva. Generally, all the religious-philosophical systems of Indian philosophy accept omniscience as a possibility or actuality in some form or the other with the notable exception of Pūrvamīmāṁsā which explicitly rejects the authority of the so-called omniscient being. The paper gives an account of the concept of omniscience and the debate over it in Indian Philosophy. The first part of the paper deals with different possible connotations of the term omniscience: Does the term mean knowledge of everything in dispositional sense or episodic sense? Does it mean the knowledge of all essences or all details? Does it mean knowledge of what is important, or the knowledge of everything whether important or unimportant? Is the connotation of omniscience positive or negative? The second part of the paper gives an account of Mīmāṁsā criticism of the Buddhist and Jaina doctrines of omniscience and the possible answer to it. The concluding part of the paper claims that though the doctrine of omniscience is difficult to defend, this does not substantiate the Mīmāṁsā defense of impersonal and eternal character of the Vedas.

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The Incompatibility of Omniscience and Intentional Action - 1994

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!, ,mR$?-0-(J/-0R-[R%-(J/-~A%-,A$-$A-}R/-:PR:A-%$:.R/-OA$?-?-2#J2?-0-i3-3HJ/-=3-29%8J?-L-2-28$?-?R,, DZOGCHEN LONGCHEN NYINGTHIG NGONDRO The Excellent Path to Omniscience PHAÙP TU TIEÂN YEÁU DOØNG ÑAÏI VIEÂN MAÕN LONGCHEN NYINGTHIG Ñaïo Voâ Thöôïng Chaùnh Giaùc By Jigme Lingpa Compiled by First Dodrupchen Jigme Thrinle Ozer Khai truyeàn bôûi Khai Maät Taïng Ñaïi Phaùp Vöông Jigme Lingpa Keát taäp bôûi Toân Giaû Dodrupchen Ñeä Nhaát Jigme Thrinle Odzer Longchen Nyingthiig Ngondro 2 Phaùp Tu Tieân Ye eáu Doøng Longchen Nyingthig Lôøi Töï T a cuûa Khai Maät Taïng Ñaïi Phaùp Vöông V Orgyen Kus usum Lingpa ! <J!A, !/-29%-hR<-?J3?-.$:-<2-XA-?A%-%-, 0E-!-<-,$?-Y?-eJ-:2%-5S$?, ,$+J<-(J/-2o-l-l-2:A-]] 3-?R$?, ,[RR%-(J/-~A%-,A$2o.-$?3-<A$-:6B6/-:.., .-J=-:.A<-[RR%-(J/-~A%-% ,A$-$A-}R/-:PR:A-2o.-0:A-]-3--/?-$.R.-3:A-3$R/-0R-?RB, ,A-.%-LJ-V$-:)3-.LF-3HJ/2lJ:A-.2%-0R, .J?? hR-P2-$?3-0-:)A$?-3J.-2!//-2:A-*A-3, .J:A-.%R?-aR2-A<-bR%-3#/-]R-29%-hR-eJ-.%-oJ-VR?-.2R/-0R-3#/-2?3-P2-<A/0R(J-/?-2.$-AR-o/-{{ $?3-\A%-0-=-$.l-0:A-3/-%$% $A-92-(R?-:63-\A%-/-.!R/-0:A 0 -/R<-2-3(R$-.J-3.R-43-:(.-00 =, Om svastii, Phoå Hieàn Nhö Lai, Kim Cang Ca Taùt Ñoûa, Garab Dorje, Sri S Shingha (Kieát Töôøng Sö Töû T ), Lieân Hoa Sanh Ñaïi Só cuøng 25 ñeä töû taâaâm ñaéc cuûa Ngaøi, 100 Khai Maä M t Taïng Ñaïi Phaùp Vöôngg vaø Ñöùc Boån Sö cuûa chuùng ta. Xin ñaûnh leã chö vò Trì Minh Vöông cuûa 3 doøng truyeàn thöøa Longche hen Nyingthig. yeân Thuû Hoä Chuû Phoå Hieàn Ñaây, ta seeõ giaûi thích giaùo lyù Taâm Yeeáu cuûa Phaùp Tu Döï Bò ñöôïc truyeàn töø baäc Chaân Nguye Nhö Lai. Giaùo lyyù naøy, phaàn yù nghóa toång quuaùt cuõng nhö phaàn nghi quõy ñaëc bieät, ñaõ ñöôïc truyeàn daï d y bôûi Jamyang Khyentse Wangpo, ñeán Doodrup Tenpai Nyima, ñeán ñeä eä töû ruoät cuûa Ngaøi laø Akongg Khenpo Lobzang Dorje, vaøaø ñeán Toân Giaû Jedoc Onpo Samdub. Ta, Kussum Lingpa, ñaõ thoï nhaän giaùaùo lyù Taâm Yeáu naøy töø doøng truyeà t n thöøa neâu treân. Orrgyen Kusum Lingpa Lôøi Ngöôøi Dòch Ñeå baûo ñaûm Maät Phaùp ñöôïc tinh truyeàn vaø naêng löïc gia trì luoân luoân ñöôïc tieáp noái, truyeàn thoáng nghieâm maät cuûa Kim Cang Thöøa ñoøi hoûi khi phieân dòch, luaän giaûi kinh ñieån, hay truyeàn baù giaùo phaùp ñeàu phaûi ñöôïc söï cho pheùp cuûa moät vò Kim Cang Ñaïo Sö cuûa doøng truyeàn thöøa lieân heä. Coâng vieäc phieân dòch boä Phaùp Tu Tieân Yeáu doøng Chaân Nhö Tinh Yeáu (Longchen Nyingthig Ngondro) naøy ra Vieät ngöõ ñaõ ñöôïc Khai Maät Taïng Ñaïi Phaùp Vöông Orgyen Kusum Lingpa, hoùa thaân cuûa Kim Cang Thuû Bí Maät Chuû Boà Taùt, chaáp thuaän. Boä maät ñieån naøy khi dòch xong cuõng ñaõ ñöôïc trình leân Ngaøi, ñöôïc Ngaøi chuaån nhaän vaø gia trì ñeå caùc ñeä töû tu taäp. Khi dòch boä saùch naøy, ngöôøi dòch ñaõ duøng nhieàu baûn Anh vaên khaùc nhau ñeå ñoái chieáu, maø haàu heát caùc baûn ñeàu tham khaûo nôi baûn dòch cuûa Tulku Thondup. Ngoaøi ra, nhöõng ñieåm coøn thaéc maéc cuõng ñaõ ñöôïc Ñaïi Phaùp Vöông Orgyen Kusum Lingpa; Thöôïng Sö Gyalsay Dechen Rinpoche, hoùa thaân cuûa Ratna Lingpa; vaø Toân Giaû Bhakha Tulku, hoùa thaân cuûa Vairotsana, ñích thaân höôùng daãn vaø tröïc tieáp giaûi thích töø tieáng Taây Taïng. Vì vaäy, neáu baûn Vieät Ngöõ coù caâu naøo dòch khoâng saùt baûn Anh ngöõ ñính keøm, ñoù laø vì ngöôøi dòch ñaõ theo söï giaûi thích rieâng cuûa caùc Ngaøi, hoaëc dòch theo caùc vaên baûn khaùc. Hôn nöõa, caùc Ngaøi coøn gia trì vaø nguyeän cho baûn dòch Vieät ngöõ khoûi bò sai laàm. Ñeå tieän cho caùc ñeä töû tu taäp, Ngaøi Orgyen Kusum Lingpa cuõng ñaõ cho pheùp dòch keøm theo chaùnh baûn phaàn Cuùng Döôøng Maïn Ñaø La 37 Phaåm, phaùp Cuùng Döôøng Maïn Ñaø La Yeáu Löôïc vaø phaùp Cuùng Döôøng Maïn Ñaø La Ngaén. Sau heát, nguyeän cho baûn dòch naøy, neáu coù chuùt coâng ñöùc naøo, ñeàu goùp phaàn laøm nhaân ñöa taát caû höõu tình ñeán giaûi thoaùt. Dorje Lha Gyal San Diego, 2000 Longchen Nyingthig Ngondro 3 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 4 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Contents I. THE PURIFICATION OF SPEECH ........................................................................................................ 12 II. THE OUTER NGONDRO....................................................................................................................... 15 1. THE PRAYER OF INVOCATION OF THE MIND OF THE GRACIOUS LAMA............................15 2. FOUR THOUGHTS THAT CHANGE THE MIND .............................................................................17 2.1. Fortunate Human Life Difficult to Obtain....................................................................................... 17 2.1.1. The Difficulty of Obtaining Fortunate Human Birth ............................................................... 21 2.1.2. Eight Conditions of Bondage .................................................................................................... 24 2.1.3. Eight Kinds of Mental Bondage ............................................................................................... 27 2.2. Impermanence of Life ..................................................................................................................... 29 2.3. Karma: The Cause and Result of Action......................................................................................... 32 2.4. The Suffering of Samsara ................................................................................................................ 33 2.4.1. The Suffering of Hell Beings.................................................................................................... 33 2.4.2. The Suffering of the Hungry Ghosts......................................................................................... 39 2.4.3. The Suffering of Animals ......................................................................................................... 41 3. RECOGNIZING ONE'S OWN FAULTS .............................................................................................. 42 III. THE INNER NGONDRO ..................................................................................................................... 50 1. REFUGE .................................................................................................................................................. 50 1.1. Visualization of the Refuge Tree .................................................................................................... 50 1.2. Going for Refuge.............................................................................................................................. 56 2. DEVELOPMENT OF BODHICITTA .................................................................................................... 58 3. MEDITATION AND RECITATION OF VAJRASATTVA ..................................................................62 3.1. The Visualization ............................................................................................................................. 62 3.2. Confession ........................................................................................................................................ 63 3.3. Purification ....................................................................................................................................... 64 3.4. Requesting ........................................................................................................................................ 65 3.5. Mantra Recitation............................................................................................................................. 66 3.6. Invocation and Dissolving the Visualization ................................................................................... 68 4. MANDALA OFFERING ........................................................................................................................ 74 4.1. The Thirty-Seven Element Mandala Offering ................................................................................74 4.2. Tri-Kaya Mandala Offering ............................................................................................................. 78 4.2.1. Nirmanakaya Mandala.............................................................................................................. 78 4.2.2. Sambhogakaya Mandala ........................................................................................................... 80 4.2.3. Dharmakaya Mandala ............................................................................................................... 81 4.3. Abridged Mandala Offering ............................................................................................................ 83 Longchen Nyingthig Ngondro 5 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 6 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 4.4. Short Mandala Offering ................................................................................................................... 84 5. THE MENDICANT'S ACCUMULATION OF MERIT ........................................................................ 86 6. GURU YOGA ......................................................................................................................................... 92 6.1. Visualization..................................................................................................................................... 92 6.2. Invitation (Seven-Line Prayer) ........................................................................................................ 98 6.3. The Seven Aspects of Devotional Practice, the Seven-Limb Puja ................................................99 6.4. Mantra Recitation........................................................................................................................... 102 6.4.1. Invocation to Guru Rinpoche .................................................................................................. 102 6.4.2. Invoking the Blessing .............................................................................................................. 104 6.5. Prayers ............................................................................................................................................ 106 6.5.1. Prayers to the Lamas of the Lineage......................................................................................106 6.5.1.1. The Mind Transmission Lineage ..................................................................................... 106 6.5.1.2. The Sign Transmission Lineage ...................................................................................... 107 6.5.1.3. The Oral Transmission Lineage ...................................................................................... 109 6.5.2. Prayer of Aspirations for This Life ......................................................................................... 111 6.5.3. Prayer of Aspirations for the Bardo........................................................................................ 115 6.5.4. Prayers of Aspirations for the Next Life ................................................................................ 117 6.5.5. Prayer for Achieving these Aspirations .................................................................................119 6.6. Receiving the Four Empowerments .............................................................................................. 121 6.6.1. The Vase Empowerment ........................................................................................................ 121 6.6.2. The Secret Empowerment ...................................................................................................... 123 6.6.3. The Wisdom Empowerment ................................................................................................... 125 6.6.4. The Verbal Indication Empowerment ....................................................................................127 6.7. Dissolving the Visualization .......................................................................................................... 132 6.8. Prayer ............................................................................................................................................. 133 7. DEDICATION OF MERITS ................................................................................................................. 137 8. SPECIAL PRAYER OF ASPIRATION (by Longchenpa) ..................................................................141 Longchen Nyingthig Ngondro 7 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 8 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Muïc Luïc I. PHAÙP TÒNH KHAÅU ................................................................................................................................ 12 II. PHAÙP TU TIEÂN YEÁU NGOAÏI .............................................................................................................. 15 1. THÆNH CAÀU LOØNG TÖØ BI CUÛA BOÅN SÖ ......................................................................................... 15 2. BOÁN NIEÄM CHUYEÅN TAÂM ................................................................................................................ 17 2.1. Thaân Ngöôøi Quùy Baùu Khoù Gaëp....................................................................................................... 17 2.1.1. Noãi Khoù Khaên Ñeå Coù Ñöôïc Thaân Ngöôøi Quùy Baùu ................................................................ 21 2.1.2. Taùm Ñieàu Troùi Buoäc (Taùm Trieàn Phöôïc) ................................................................................ 24 2.1.3. Taùm Ñieàu Troùi Buoäc Taâm Trí .................................................................................................. 27 2.2. Cuoäc Ñôøi Voâ Thöôøng ....................................................................................................................... 29 2.3. Luaät Nhaân Quûa................................................................................................................................. 32 2.4. Khoå Trong Luaân Hoài ........................................................................................................................ 33 2.4.1. Khoå Cuûa Loaøi Ñòa Nguïc ........................................................................................................... 33 2.4.2. Khoå Cuûa Ngaï Quûy .................................................................................................................... 39 2.4.3. Khoå Cuûa Suùc Sinh ..................................................................................................................... 41 3. TÖÏ NHAÄN LOÃI MÌNH........................................................................................................................... 42 III. PHAÙP TU TIEÂN YEÁU NOÄI ................................................................................................................... 50 1. QUY Y ..................................................................................................................................................... 50 1.1. Quaùn Töôûng Caây Quy Y .................................................................................................................. 50 1.2. Phaùp Quy Y ...................................................................................................................................... 56 2. PHAÙT BOÀ ÑEÀ TAÂM ............................................................................................................................... 58 3. PHAÙP THIEÀN TUÏNG KIM CANG TAÙT ÑOÛA...................................................................................... 62 3.1. Quaùn Töôûng ...................................................................................................................................... 62 3.2. Phaùt Loà Saùm Hoái .............................................................................................................................. 63 3.3. Phaùp Tònh Nghieäp ............................................................................................................................ 64 3.4. Caàu Taåy Nghieäp ............................................................................................................................... 65 3.5. Tuïng Chuù .......................................................................................................................................... 66 3.6. Thænh Caàu vaø Hoùa Taùn Quaùn Töôûng............................................................................................... 68 4. CUÙNG DÖÔØNG MAÏN ÑAØ LA .............................................................................................................. 74 4.1. Phaùp Cuùng Döôøng Maïn Ñaø La 37 Phaåm......................................................................................... 74 4.2. Phaùp Cuùng Döôøng Tam Thaân Maïn Ñaø La ...................................................................................... 78 4.2.1. ÖÙng Hoùa Thaân Maïn Ñaø La....................................................................................................... 78 4.2.2. Baùo Thaân Maïn Ñaø La ............................................................................................................... 80 4.2.3. Phaùp Thaân Maïn Ñaø La ............................................................................................................. 81 4.3. Phaùp Cuùng Döôøng Maïn Ñaø La Yeáu Löôïc ...................................................................................... 83 Longchen Nyingthig Ngondro 9 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 10 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 4.4. Phaùp Cuùng Döôøng Maïn Ñaø La Ngaén .............................................................................................. 84 5. PHAÙP TÍCH PHÖÔÙC CUÛA NGÖÔØI KHAÁT SÓ .....................................................................................86 6. BOÅN SÖ DU GIAØ.................................................................................................................................... 92 6.1. Quaùn Töôûng ...................................................................................................................................... 92 6.2. Cung Thænh (Lôøi Nguyeän Baûy Gioøng) ............................................................................................ 98 6.3. Baûy Phaùp Luyeän Taâm Thaønh Tín .................................................................................................... 99 6.4. Tuïng Chuù ........................................................................................................................................ 102 6.4.1. Khaån Caàu Vôùi Toân Sö ............................................................................................................ 102 6.4.2. Xin Gia Trì............................................................................................................................... 104 6.5. Caùc Lôøi Nguyeän ............................................................................................................................. 106 6.5.1. Nguyeän Vôùi Caùc Ñaïo Sö Doøng Truyeàn Thöøa ....................................................................... 106 6.5.1.1. Doøng Taâm Truyeàn............................................................................................................ 106 6.5.1.2. Doøng AÁn Truyeàn .............................................................................................................. 107 6.5.1.3. Doøng Khaåu Truyeàn .......................................................................................................... 109 6.5.2. Nguyeän Öôùc Cho Ñôøi Naøy ..................................................................................................... 111 6.5.3. Nguyeän Öôùc Cho Coõi Trung AÁm ............................................................................................ 115 6.5.4. Nguyeän Öôùc Cho Ñôøi Sau ...................................................................................................... 117 6.5.5. Nguyeän Cho Thaønh Töïu Moïi Öôùc Nguyeän ........................................................................... 119 6.6. Thoï Nhaän Boán Quaùn Ñaûnh ............................................................................................................ 121 6.6.1. Tònh Bình Quaùn Ñaûnh ............................................................................................................. 121 6.6.2. Bí Maät Quaùn Ñaûnh .................................................................................................................. 123 6.6.3. Trí Quaùn Ñaûnh ........................................................................................................................ 125 6.6.4. Maät Ngoân Quaùn Ñaûnh ............................................................................................................ 127 6.7. Hoùa Taùn Quaùn Töôûng (Giaûi Ñaøn) ................................................................................................. 132 6.8. Phaùt Nguyeän ................................................................................................................................... 133 7. HOÀI HÖÔÙNG COÂNG ÑÖÙC .................................................................................................................. 137 8. NGUYEÄN ÖÔÙC ÑAËC BIEÄT (bôûi Toå Longchenpa) ............................................................................. 141 Longchen Nyingthig Ngondro 11 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 12 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig I. THE PURIFICATION OF SPEECH I. PHAÙP TÒNH KHAÅU <-=>, tJ-.2%-<+-;A$-=?-L%-3J?-2YJ$?-/?, , OM AH HUNG! CHAY WANG RAM YIG LAY JUNG MAY SEK NAY OM AH HUNG! Fire arises from the letter RAM and consumes the tongue, OM AH HUNG! Löûa phaùt ra töø chuûng töï RAM ñoát tan löôõi (haønh giaû), :R.-.3<-i3-0:A-hR-eJ-lJ-$?3-&2?, , OD MAR NAM PAY DORJE TSAY SUM BU which transforms into a three-spoked Vajra of red light in whose hollow center roài bieán thaønh chaøy kim cang ba chaáu baèng aùnh saùng ñoû, maø trong khoaûng roãng nôi giöõa chaøy A-=A-!-=A:A-3,:-{R<-gJ/-:VJ=-~A%-, , ALI KALI THA KOR TEN DREL NYING circles concentrically the Vowels (ALI) and the Consonants (KALI) and the Essence Mantra of Good Auspices. laø voøng troøn caùc chuûng töï nguyeân aâm, phuï aâm, vaø Kieát Töôøng Taâm Chuù. 3-+A$-UJ%-2-v-2:A-;A$-:V-=?, , MU TIG DRENG WA TA U YIG DRU LAY From the letters like a pearl rosary Töø nôi caùc chöõ nhö moät chuoãi traân chaâu :R.-:UR?-o=-2-Y?-2&?-3(R.-0?-3*J?, , OD DRO GYAL WA SAY CHAY CHOD PAY NYAY light radiates, pleasing the Conquerors and Sons with offerings, aùnh saùng phoùng ra cuùng döôøng laøm hoan hæ chö Phaät, chö Phaùp Vöông Töû (Boà Taùt), a<-:.?-%$-1AA2-.$-/?-$?%-hR-eJ:A, , LAR DU NGAG DRIB DAG NAY SUNG DOR JAY gathering back it purifies obstructions of the speech. aùnh saùng hoäi ngöôïc laïi taåy tröø nhöõng chöôùng ngaïi cuûa Khaåu. LA/-_2?-.%R?-P2-,3?-&.-,R2-0<-2?3, , CHIN LAB NGO DRUB THAM CHAY THOB PAR SAM I thereby obtain all the blessings and powers of Vajra Speech. Con nhôø vaäy nhaän ñöôïc moïi gia trì vaø löïc cuûa Kim Cang Khaåu. Longchen Nyingthig Ngondro 13 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 14 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig A-A, AA-AA, A-A, <F-<F, =F-=F, AJ-AN, AR-AW, A)-A: A Ä, I Ï , U Ü, RI RÏ, LI LÏ, E EY, O OU, ANG AH. !-#-$-,-%, 4-5-6-$-*, B-C-D-[-E, KA KHA GA GHA NGA, TSA TSHA DZA DZHA NYA, TRA THRA DRA DRHA NRA, +-,-.-K-/, 0-1-2-S-3, ;-<-=-7, >-F-?-@-e: TA THA DA DHA NA , PA PHA BA BHA MA, YA RA LA WA, SHA KA SA HAKSHA. <-;J-Kk-@J-+-T-S-7-@J-+_J-F_-,-$-+R-q-2-.+, +J-FO-;R-/A<R-K-AJ-7)-2-.A-3-@-X-3-E-J@: OM YE DHARMA HETU PRABHAWA HETUN TEKHAN TATHAGATO HYAWADAT TEKHAN TSA YO NIRODHA EWAM BADI MAHASHRAMANA SVAHA. (Regarding dharmas that arise from a cause, the Tathagata taught their cause, and also their cessation. Thus were the words of the Great Mendicant.) (Ñoái vôùi vaïn phaùp khôûi töø nhaân duyeân, Ñöùc Nhö Lai thuyeát veà nhaân duyeân vaø söï dieät taän cuûa caùc phaùp. Ñoù laø lôøi daïy cuûa baäc Ñaïi Sa Moân/Phaät Thích Ca.) II. THE OUTER NGONDRO II. PHAÙP TU TIEÂN YEÁU NGOAÏI 1. THE PRAYER OF INVOCATION OF THE MIND OF THE GRACIOUS LAMA 1. THÆNH CAÀU LOØNG TÖØ BI CUÛA BOÅN SÖ ]-3-3HJ/, LAMA KYEN! LAMA KYEN! LAMA KYEN! O Lama! O Lama! O Lama! Hôõi Sö Phuï, xin ñeå taâm ñeán con! Hôõi Sö Phuïï, xin ñeå taâm ñeán con! Hôõi Sö Phuïï, xin ñeå taâm ñeán con! =/-$?3, 8J?-$.%-2-S$-0R?-2R?-/?, (Repeat 3 times, invoking with strong devotion, and recite the following:) (Laäp laïi 3 laàn, chí thaønh caàu khaån vaø tuïng:) ~A%-.2?-..-0:A-$J-?<-28.-0-/?, NYING U DAY PAY GESAR SHAY PA NAY From the blossoming lotus of faith at the center of my heart, Töø ñoùa hoa sen cuûa tín taâm nôû böøng trong tim con, Longchen Nyingthig Ngondro 15 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 16 *2?-$&A$-SA/-&/-]-3-;<-=-28J%?, KYAB CHIG DRIN CHEN LAMA YAR LA SHENG sole protector, gracious Lama, arise. baäc hoä chuû duy nhaát, Ñöùc Boån Sö töø bi, xuaát hieän. =?-.%-*R/-3R%?-S$-0R?-$9A<-2-;A, LAY DANG NYON MONG DRAG PO ZIR WA YI From the torment of harsh karma and defilements, Bôûi do khoå naõo cuûa nghieäp chöôùng vaø voïng töôûng, {=-0-%/-0-2.$-=-*R2-0:A-KA<, KAL PA NGEN PA DAG LA KYOB PAY CHI for my protection against miserable circumstances, neân ñeå hoä trì cho con khoûi moïi caûnh khoå, ,A-2R-2.J-(J/-:#R<-=R:C-o/-.-28$?, CHI WO DAY CHEN KHOR LOY GYEN DU SHUG Dwell as the ornament of the Chakra of Great Bliss on the crown of my head. Ngaøi ngöï treân ñaûnh ñaàu con, trang nghieâm luaân xa Ñaïi Laïc. Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig S/-.%>J?-28A/-!/-G%-28J%?-?-$?R=, DREN DANG SHAY SHIN KUN KYANG SHENG SU SOL Let there arise (in me) all recollection and mindfulness. Khieán con phaùt sinh chaùnh nieäm vaø minh saùt. 2. FOUR THOUGHTS THAT CHANGE THE MIND 2. BOÁN NIEÄM CHUYEÅN TAÂM 2.1. Fortunate Human Life Difficult to Obtain 2.1. Thaân Ngöôøi Quùy Baùu Khoù Gaëp .-<J?-.M=-2-;A-?$?-..-:PR-.%, DA RAY NYEL WA YI DAG DUD DRO DANG At this time, (1) hell, (2) hungry ghosts, (3) animals, Vaøo luùc naøy, coù nhöõng naïn nhö bò sinh vaøo: (1) loaøi ñòa nguïc, (2) ngaï quûy, (3) suùc sinh, 5K-<A%-z-.%-[-[R-=R$-v-&/, TSAY RING LHA DANG LA LO LOG TA CHEN (4) long-lived gods, (5) barbarous people, (6) people with wrong views, (4) chö thieân tröôøng thoï, (5) nhöõng keû daõ man, (6) nhöõng ngöôøi taø kieán, Longchen Nyingthig Ngondro 17 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 18 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig ?%?-o?-3-LR/-8A%-.%-q$?-0-!J, SANGYE MA JON SHING DANG KUG PA TAY (7) a world in which no Buddha has appeared, and (8) stupid people (7) moät theá giôùi chöa coù Phaät xuaát hieän, vaø (8) ngöôøi ngu si. 3A-#R3-2o.-=?-,<-2:A-.=-2-,R2, MI KHOM GYAY LAY THAR PAY DAL WA THOB I have gained freedom by being liberated from these eight kinds of bondage. Con ñaõ ñöôïc töï do nhôø thoaùt khoûi taùm naïn treân. 3A<-I<-.2%-0R-5%-.%-;=-.2?-*J?, MIR GYUR WANG PO TSANG DANG YUL U KYAY (1) Being born as a human being, (2) possessing all the faculties, (3) born in a central land, Con laïi (1) ñöôïc sinh laøm ngöôøi, (2) coù ñaày ñuû caùc caên, (3) sinh nôi trung thoå, =?-3,:-3-=R$-2!/-=-..-0-!J, LAY THA MA LOG TEN LA DAY PA TAY (4) not reverting to wrong-living, (5) having faith in Buddha’s doctrine: (4) khoâng vöôùng taø maïng, (5) tin nôi Phaät phaùp: <%-*A.-:LR<-2-s-5%-?%?-o?-LR/, RANG NYID JOR WA NGA TSANG SANGYE JON I possess the five personal endowments. (1) The Buddha has appeared, con quûa laø ñöôïc naêm ñieàu thaân phöôùc. Laïi nöõa, (1) Phaät ñaõ xuaát hieän, (R?-$?%?-2!/-0-$/?-.%-.J-=-8$?, CHO SUNG TEN PA NAY DANG DAY LA SHUG (2) He expounded the Dharma, (3) it is remaining, and (4) I have entered it, (2) Ngaøi ñaõ truyeàn Phaùp, (3) giaùo phaùp vaãn coøn, (4) vaø con cuõng ñaõ nhaäp moân, 2>J?-$*J/-.3-0?-9A/-.%-$8/-:LR<-s, SHAY NYEN DAM PAY ZIN DANG SHEN JYOR NGA (5) I have been accepted by a holy teacher: the five circumstantial endowments. (5) con laïi ñöôïc moät baäc thaùnh sö nhaän laøm ñeä töû: ñoù laø naêm thuaän caûnh. ,3?-&.-<%-=-5%-2:A-$/?-,R2-G%-, THAM CHAY RANG LA TSANG WAY NAY THOB KYANG I have gained the opportunity of possessing all these factors. Con quûa laø höõu phöôùc coù ñöôïc ñaày ñuû nhöõng thuaän duyeân nhö vaäy. Longchen Nyingthig Ngondro 19 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 20 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig nJ/-3%-%J?-0-3J.-0:A-5K?-%%?-/?, KYEN MANG NGAY PA MAY PAY TSAY PANG NAY But many uncertain circumstances will waste this life, Nhöng nhöõng caûnh voâ thöôøng seõ laøm phí boû kieáp soáng naøy, :)A$-gJ/-1-<R=-*A.-.-?R/-0<-:I<, JIG TEN PHA ROL NYID DU SON PAR GYUR and I shall reach the next world (take rebirth). vaø con seõ taùi sanh vaøo theá giôùi keá tieáp. ]RR-$-(R?-=-2+<-&A$-$-<-3HJ/, LO NA CHO LA GYUR CHIG GU RU KYEN O Guru (Padmasambhava), turn my mind towards the Dharma. Hôõi Toân Sö (Lieân Hoa Sanh), xin höôùng taâm con veà Phaät Phaùp. =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, LAM GOL MEN PAR MA TONG KUN KYEN JAY All-Knowing Lords (Longchenpa & Jigme Lingpa), let me not deviate into any wrong and inferior path. Hôõi nhöõng baäc Toaøn Giaùc (Longchenpa & Jigme Lingpa), ñöøng ñeå con laïc vaøo taø ñaïo thaáp keùm. $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, NYI SU MAY DO DRIN CHEN LA MA KYEN Gracious Lama, who is not different from them, please pay heed to me. Sö Phuï töø bi, ñoàng vôùi caùc Ngaøi chaúng khaùc, xin ñeå taâm ñeán con. 2.1.1. The Difficulty of Obtaining Fortunate Human Birth 2.1.1. Noãi Khoù Khaên Ñeå Coù Ñöôïc Thaân Ngöôøi Quùy Baùu .-<J?-.=-gJ/-.R/-;R.-3-L?-/, DA RAY DAL TEN DON YOD MA CHAY NA At this time if I do not take advantage of this fortunate life, Ngay baây giôø neáu con khoâng lôïi duïng kieáp soáng quùy baùu naøy, KA?-/?-,<-0-212-0:A-gJ/-3A-fJ., CHI NAY THAR PA DRUB PAY TEN MI NYAY afterwards I will not regain the basis for achieving liberation. thì veà sau, con seõ khoâng coù laïi ñöôïc neàn taûng (thaân ngöôøi) ñeå ñaït giaûi thoaùt. 2.J-:PR:A-gJ/-=-2?R.-/3?-9.-I<-/?, DAY DROY TEN LA SO NAM ZAY GYUR NAY If I exhaust my merits in this life of the happy beings, Neáu con phí caïn heát phöôùc trong ñôøi naøy cuûa nhöõng chuùng sinh ñöôïc höôûng haïnh phuùc nôi laïc caûnh, Longchen Nyingthig Ngondro 21 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 22 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig >A-2:A-:R$-+-%/-?R%-%/-:PR<-:H3?, SHI WAY OG TU NGEN SONG NGEN DROR KHYAM after death I will wander in the lower realms as an inferior being. thì sau khi cheát con seõ lang thang trong nhöõng coõi döôùi nhö moät keû bò ñoïa. .$J-#A$-3A->J?-(R?-GA-1-3A-,R?, GAY DIG MI SHAY CHO KYI DRA MI THO I will not know what is virtue and what is evil, and will not hear the sound of the Dharma. Con seõ chaúng bieát theá naøo laø thieän aùc, vaø chaúng ñöôïc nghe Phaät Phaùp. .$J-2:A-2>J?-.%-3A-3)=-35%-<J-(J, GAY WAY SHI DANG MI JAL TSANG RAY CHAY I will not meet a virtuous friend, and this is a great disaster. Con seõ khoâng gaëp ñöôïc thieän tri thöùc, vaø ñieàu naøy quûa laø moät ñaïi hoïa. ?J3?-&/-43-IA-P%?-.%-<A3-0-=, SEM CHEN TSAM GYI DRANG DANG RIM PA LA If you think about the different numbers of sentient beings. Neáu nghó töôûng veà soá luôïng cuûa taát caû caùc loaøi höõu tình, 2?3?-/-3A-=?-,R2-0-YA.-3,:-43, SAM NA MI LU THOB PA SID THA TSAM (You can see that) to obtain human life is just barely possible. (thì coù theå thaáy) ñöôïc sinh laøm ngöôøi quûa laø khoù khaên haàu nhö khoâng theå ñöôïc. 3A-;%-(R?-3J.-#A$-=-,R.-3,R%-/, MI YANG CHO MAY DIG LA JYOD THONG NA Also we can see human beings doing evil, unreligious acts. Ta cuõng thaáy con ngöôøi thöôøng hay laøm aùc, ngöôïc vôùi chaùnh ñaïo. (R?-28A/-,R.-0-*A/-3R:C-{<-3-43, CHO SHIN JYOD PA NYIN MOY KAR MA TSAM Those who act according to religion are (as numerous) as stars (seen) during the day. Coøn nhöõng keû haønh theo giaùo phaùp thaät hieám nhö sao ban ngaøy. ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, LO NA CHO LA GYUR CHIG GU RU KYEN O Guru (Padmasambhava), turn my mind towards the Dharma. Hôõi Toân Sö (Lieân Hoa Sanh), xin höôùng taâm con veà Phaät Phaùp. Longchen Nyingthig Ngondro 23 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 24 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, LAM GOL MEN PAR MA TONG KUN KYEN JAY All-Knowing Lords (Longchenpa & Jigme Lingpa), let me not deviate into any wrong and inferior path. Hôõi nhöõng baäc Toaøn Giaùc (Longchenpa & Jigme Lingpa), ñöøng ñeå con laïc vaøo taø ñaïo thaáp keùm. $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, NYI SU MAY DO DRIN CHEN LA MA KYEN Gracious Lama, who is not different from them, please pay heed to me. Sö Phuï töø bi, ñoàng vôùi caùc Ngaøi chaúng khaùc, xin ñeå taâm ñeán con. 2.1.2. Eight Conditions of Bondage 2.1.2. Taùm Ñieàu Troùi Buoäc (Taùm Trieàn Phöôïc) $=-+J-3A-=?-<A/-(J/-\A%-KA/-;%-, GAL TAY MI LU RIN CHEN LING CHIN YANG Even if I obtain the jewel-island of the human body, Ngay caû neáu con ñöôïc thaân ngöôøi quùy nhö “ñaûo baùu”, =?-gJ/-29%-=-L<-0R-(J-;A-?J3?, LU TEN ZANG LA JUR PO CHAY YI SEM a good birth with an evil mind thì moät thoï sinh toát vôùi taâm taø vaïy ,<-0-212-0:A-gJ/-.-3A-<%-8A%-, THAR PA DRUB PAY TEN DU MI RUNG SHING is not a proper basis for earning liberation, cuõng khoâng phaûi laø neàn taûng thích hôïp ñeå ñaït giaûi thoaùt, H.-0<-2..-GA?-9A/-.%-.$-s-:O$?, KYAY PAR DUD KYI ZIN DANG DUG NGA DRUG especially (1) to be caught by harmful influences, and (2) the arousing of the five poisons, nhaát laø khi (1) bò vöôùng vaøo aùc duyeân, (2) vaø phaùt sinh nguõ ñoäc (tham, saân, si, maïn, ñoá), =?-%/-,R$-+-22?-.%-=J-=R?-$;J%?, LAY NGEN THOG TU BAB DANG LAY LO YENG (3) disaster brought by bad Karma, and (4) distraction by laziness, (3) bò quûa baùo tai hoïa bôûi nghieäp xaáu, (4) vaø phaân taâm vì löôøi bieáng, $8/-#R=-V/-$;R$-:)A$?-*R2-(R?-v<-2&R?, SHEN KHOL DREN YOG JIG KYOB CHO TAR CHO (5) being enslaved by others, (6) Dharma practice for mere protection from danger, (7) pretending to practice the Dharma, (5) bò keû khaùc quaûn thuùc nhö noâ leä, (6) tu Phaùp chæ ñeå hoä thaân traùnh naïn, (7) laøm boä tu haønh chaùnh Phaùp, Longchen Nyingthig Ngondro 25 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 26 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig kR%?-?R$?-:U=-L%-nJ/-IA-3A-#R3-2o., MONG SOG DRAL JUNG KYEN GYI MI KHOM GYAY (8) being foolish: the eight kinds of bondage from adventitious circumstances. (8) taâm trí ngu khôø: ñaây laø taùm ñieàu troùi buoäc bôûi chöôùng duyeân quaáy nhieãu. 2.$-=-(R?-GA-:$=-^<-z$?-0:A-5K, DAG LA CHO KYI GAL DAR LHAG PAY TSAY When these obstructions of Dharma occur to me, Khi nhöõng chöôùng ngaïi cho Phaùp naøy xaûy ñeán vôùi con, ]R-$-(R?-=-+<-&A$-$-<-3HJ/, LO NA CHO LA GYUR CHIG GU RU KYEN O Guru (Padmasambhava), turn my mind towards the Dharma. thì hôõi Toân Sö (Lieân Hoa Sanh), xin höôùng taâm con veà Phaät Phaùp. =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, LAM GOL MEN PAR MA TONG KUN KYEN JAY All-Knowing Lords (Longchenpa & Jigme Lingpa), let me not deviate into any wrong path and inferior path. Hôõi caùc baäc Toaøn Giaùc (Longchenpa & Jigme Lingpa), ñöøng ñeå con laïc vaøo taø ñaïo thaáp keùm. $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, NYI SU MAY DO DRIN CHEN LA MA KYEN Gracious Lama, who is not different from them, please pay heed to me. Sö Phuï töø bi, ñoàng vôùi caùc Ngaøi chaúng khaùc, xin ñeå taâm ñeán con. 2.1.3. Eight Kinds of Mental Bondage 2.1.3. Taùm Ñieàu Troùi Buoäc Taâm Trí *R->?-(%-8A%-..-0:A-/R<-.%-V=, KYO SHAY CHUNG SHING DAY PAY NOR DANG DREL (1) Having little revulsion, (2) lacking the jewel of faith, (1) Ít bieát nhaøm boû, (2) thieáu tín taâm quùy baùu, :.R.-YJ.-8$?-0?-2&A%?-.%-!/-,R.-l2, DOD SAY SHAG PAY CHING DANG KUN JYOD TSUB (3) being bound by the lasso of desire and craving, (4) crude behavior, (3) tham duïc troùi buoäc, (4) haønh xöû thoâ loã, 3A-.$J-#A$-=-3A-:6K3-=?-3,:-=R$, MI GAY DIG LA MI DZEM LAY THA LOG (5) not refraining from sinful acts, (6) living by wrongful means, (5) khoâng chöøa toäi loãi, (6) soáng theo taø maïng, Longchen Nyingthig Ngondro 27 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 28 #R3-0-*3?->A%-.3-5A$-<=-2-!J, DOM PA NYAM SHING DAM TSIK RAL WA TAY (7) the precepts damaged, (8) the vows torn apart: (7) giôùi meû, (8) nguyeän ñöùt: <A?-(.-]R-;A-3A-#R3-i3-0-2o., RI CHAY LO YI MI KHOM NAM PA GYAY The eight kinds of mental bondage. Chính laø taùm ñieàu troùi buoäc taâm trí. 2.$-=-(R?-GA-:$=-^<-z$?-0:A-5K, DAG LA CHO KYI GAL DAR LAG PAY TSAY When these obstructions of Dharma occur to me, Khi nhöõng chöôùng ngaïi cho Phaùp naøy xaûy ñeán vôùi con, ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, LO NA CHO LA GYUR CHIG GU RU KYEN O Guru (Padmasambhava), turn my mind towards the Dharma. thì hôõi Toân Sö (Lieân Hoa Sanh), xin höôùng taâm con veà Phaät Phaùp. Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, LAM GOL MEN PAR MA TONG KUN KYEN JAY All-Knowing Lords (Longchenpa & Jigme Lingpa), let me not deviate into any wrong. and inferior path. Hôõi caùc baäc Toaøn Giaùc (Longchenpa & Jigme Lingpa), ñöøng ñeå con laïc vaøo taø ñaïo thaáp keùm. $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, NYI SU MAY DO DRIN CHEN LA MA KYEN Gracious Lama, who is not different from them, please pay heed to me Sö Phuï töø bi, ñoàng vôùi caùc Ngaøi chaúng khaùc, xin ñeå taâm ñeán con. 2.2. Impermanence of Life 2.2. Cuoäc Ñôøi Voâ Thöôøng .-v-/.-.%-#$-2}=-IA?-3-$9A<, DA TA NAY DANG DUG NGAL GYI MA ZIR At present I am not tormented by suffering and illness, Ngay baây giôø con khoâng bò beänh khoå haønh haï, V/-#R=-=-?R$?-$8/-.2%-3-I<-0?, DREN KHOL LA SOG SHEN WANG MA GYUR PAY I have not come under the control of others, such as being a slave. con cuõng chöa bò keû khaùc quaûn thuùc nhö noâ leä. Longchen Nyingthig Ngondro 29 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 30 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig <%-.2%-,R2-0:A-gJ/-:VJ=-:PA$-.?-:.A<, RANG WANG THOB PAY TEN DREL DRIG DU DIR So while I have this opportunity of independence, Vaäy khi con vaãn coøn duyeân may ñöôïc töï taïi, ~R3?-=?-%%-.-.=-:LR<-(.-$?R/-/, NYOM LAY NGANG DU DAL JOR CHU SON NA if I waste the fortunate human life by idleness, maø neáu con löôøi bieáng phí boû kieáp ngöôøi quùy baùu, :#R<-.%-=R%?-,R.-*J-.-:VJ=-2-v, KHOR DANG LONG JYOD NYI DU DREL WA TA no question of retinue, wealth, or relations, thì haõy khoan thaéc maéc veà gia nhaân, taøi saûn, hay nhöõng quan heä thaân thuoäc (laøm chi), v-&A-$&J?-0<-29%-2:A-=?-:.A-;%-, TA CHIK CHAY PAR ZUNG WA LU DI YANG but this very body which I cherished maø ngay chính xaùc thaân con vaãn haèng yeâu quùy naøy 3=-IA-/%-/?-?-KR$?-!R%-0<-2*=, MAL GYI NANG NAY SA JOG TONG PAR KYAL will be removed from bed and taken to a deserted place, seõ bò ñem khoûi giöôøng ñeán moät nôi hoang daõ 7-.%-L-cR.-HA-;A?-:S.-0:A-.?, WA DANG CHA GO KHYI YI DRAY PAY DU to be eaten by foxes, vultures and dogs. At that time cho choàn, choù, keân keân aên thòt. Luùc ñoù 2<-.R:C-;=-/-:)A$?-0->A/-+-(J, BAR DOY YUL NA JIG PA SHIN TU CHAY in the Bardo I will feel terrible fear. trong Coõi Trung AÁm con seõ bò khuûng hoaûng gheâ gôùm. ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, LO NA CHO LA GYUR CHIG GU RU KYEN O Guru (Padmasambhava), turn my mind towards the Dharma. Hôõi Toân Sö (Lieân Hoa Sanh), xin höôùng taâm con veà Phaät Phaùp. Longchen Nyingthig Ngondro 31 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 32 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, LAM GOL MEN PAR MA TONG KUN KYEN JAY All-Knowing Lords (Longchenpa & Jigme Lingpa), let me not deviate into any wrong and inferior path. Hôõi caùc baäc Toaøn Giaùc (Longchenpa & Jigme Lingpa), ñöøng ñeå con laïc vaøo taø ñaïo thaáp keùm. $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, NYI SU MAY DO DRIN CHEN LA MA KYEN Gracious Lama, who is not different from them, please pay heed to me. Sö Phuï töø bi, ñoàng vôùi caùc Ngaøi chaúng khaùc, xin ñeå taâm ñeán con. 2.3. Karma: The Cause and Result of Action 2.3. Luaät Nhaân Quûa .$J-#A$-=?-GA-i3-(A/-KA-28A/-:V%-, GAY DIG LAY KYI NAM MIN CHI SHIN DRANG The result of evil and virtuous karma will follow after me. Quûa baùo cuûa nghieäp thieän vaø aùc seõ theo saùt con. 2.4. The Suffering of Samsara 2.4. Khoå Trong Luaân Hoài 2.4.1. The Suffering of Hell Beings 2.4.1. Khoå Cuûa Loaøi Ñòa Nguïc H.-0<-.M=-2:A-:)A$-gJ/-*A.-?R/-/, GYAY PAR NYAL WAY JIG TEN NYID SON NA Especially if I am born in the realm of hell, Nhaát laø neáu con bò sinh vaøo ñòa nguïc, t$?-2YJ$-?-$8A<-35S/-IA?-3$R-=?-:S=, CHAG SEG SA SHIR TSON GYI GO LU DRAL (1) on a ground of burning iron, (2) my body and head will be cut by instruments, (1) naèm treân neàn saét nung, (2) thaân vaø ñaàu con seõ bò hình cuï caét rôøi, ?R$-=J?-$>R$-.%-,R-=3-:2<-2?-:5B<, SOG LAY SHOG DANG THO LUM BAR WAY TSIR (3) split by saws and (4) crushed by burning hammers. (3) bò cöa xeû vaø (4) bò buùa nung ñaäp naùt. Longchen Nyingthig Ngondro 33 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 34 |R-3J.-t$?-HA3-:,3?-0<-:R-.R.-:2R., GO MAY CHAG KHYIM THUM PAR O DOD BOD (5) I will cry for help, suffocating in a doorless (burning) iron house. (5) Con seõ khoùc la caàu cöùu, ngoäp thôû trong nhaø saét (nung) khoâng cöûa. :2<-2:A-$?=->A%-$A?-:2$?-OR-(<-:5S., BAR WAY SAL SHING GI UG DRO CHUR TSO (6) Pierced by burning spears and (7) boiled in molten iron. (6) Bò duøi nung xuyeân thuûng vaø (7) bò naáu trong saét chaûy. !/-/?-5-2:A-3J?-2YJ$?-2o.-5/-$&A$, KUN NAY TSA WAY MAY SEG GYAY TSEN CHIG (8) I will burn in extremely hot fire: the eight (hot hells). (8) Con seõ bò thieâu ñoát trong löûa noùng cöïc kyø: ñoù laø taùm (ñòa nguïc noùng). $%?-<A-!$-0R:C-:.2-.%-(-:H$?-GA, GANG RI TUG POY DAB DANG CHU KYAG KYI Amid snow mountains and freezing cold water, Giöõa nuùi tuyeát vaø nöôùc laïnh nhö baêng, Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig $&R%-<R%-;-%:A-$/?-?-2-;$-4J2?, CHONG RONG YA NGAY NAY SU U YUG DREB in a place of terrible distress and fear, I will be blasted by blizzards, ôû moät nôi khuûng khieáp gheâ gôùm, con seõ bò baõo tuyeát xoâ daäp, P%-<J$-_%-$A?-2+2-0:A-=%-5S-/A, DRANG REG LUNG GI TAB PAY LANG TSO NI beaten by very cold winds, my flesh will have gioù laïnh haønh haï, da thòt con seõ (-2<-&/-.%-z$-0<-2hR=-2-&/, CHU UR CHEN DANG LHAG PAR DOL WA CHEN (1) blisters, (2) glaring wounds. (1) phoàng roäp, (2) ñaày nhöõng veát thöông gôùm tôûm. 5J-}$?-o/-3A-(.-0<-:.R/-0-;%-, MAY NGAG GYUN MI CHAY PAR DON PA YANG (3) I will bewail without ceasing, and (3) Con seõ than khoå khoâng ngöøng, vaø Longchen Nyingthig Ngondro 35 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 36 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 5S<-2:A-#$-2}=-2i$-0<-.!:-2-;A?, TSOR WAY DUG NGAL NAG PAR KA WA YI (4) by these feelings of unbearable suffering, (4) do khoå naõo khoâng chòu noåi, 9%?-GA?-<2-2+%-:(A-#:A-/.-0-28A/, ZUNG KYI RAB TANG CHI KHAY NAY PA SHIN like a sick and dying man whose strength is exhausted, gioáng nhö ngöôøi beänh kieät söùc saép cheát, >$?-<A%-:.R/-&A%-?R-,3-0$?-0-:$?, SHUG RING DON CHING SO THAM PAG PA GAY (5) I will experience gasping, clenching of teeth, and (6) the cracking of the skin, (5) con seõ thaáy ngheïn coå khoø kheø, nghieán raêng, (6) nöùt da, >:-,R/-/?-z$-0<-:$?-+J-2o., SHA-U THON NAY LHAG PAR GAY TAY GYAY (7) flesh emerging from the wounds, (8) broad cracks of the skin: the eight (cold hells). (7) veát thöông loøi thòt, (8) da raùch toang: ñoù laø taùm (ñòa nguïc laïnh). .J-28A/-%-PA:A-,%-=-b%-0-$>R$?, DAY SHIN PU DRI THANG LA KANG PA SHOG Likewise I shall experience being cut on a field of razors, Cuõng nhö vaäy, con seõ thaáy mình bò cöùa bôûi moät ruoäng dao beùn, <=-PA:A-5=-.-=?-=-2&.-$+2?-LJ., RAL DRI TSAL DU LU LA CHAY TUB CHAY my body cut to pieces in a forest of swords; thaân con bò caét rôøi töøng maûnh trong röøng göôm; <R-M$?-:.3-5.-,=-5/-<2-3J.-[R%-, RO NYAK DAM TSUD THAL TSEN RAB MAY LONG trapped in disgusting mud; suffering in an expanse of unfordable hot ashes: ngaäp trong buøn thoái; loäi trong tro noùng khoå sôû voâ cuøng: 3/<-2:A-*J-:#R<-2-.%-:I<-2-&/, NAR WAY NYAY KHOR WA DANG GYUR WA CHEN The sub-Hells and the changing Hells. Ñoù laø caùc ñòa nguïc “Caän Bieân” vaø “Du Taêng”. Longchen Nyingthig Ngondro 37 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 38 |R-.%-!-2-,2-.%-,$-0-?R$?, GO DANG KA WA THAB DANG THAG PA SOG Trapped in doors, pillars, stoves, ropes, etc Bò gaù thaân vaøo trong cöûa, coät, loø löûa, daây thöøng... g$-+-2!R=-8A%-,R.-0:A-*A-5K-2, TAG TU KOL SHING JYOD PAY NYI TSAY WA always used and exploited: the scattered Hells. vaø khoå sai lieân mieân: ñoù laø caùc ñòa nguïc “Coâ Ñoäc”. i3-P%?-2&R-2o.-$%-=?-:L%-2:A-o, NAM DRANG CHO GYAY GANG LAY JUNG WAY GYU When the cause of these eighteen hells, Khi nhaân cuûa möôøi taùm ñòa nguïc naøy, 8J-#%-S$-0R:C-!/-aR%-*J?-0:A-5K, SHAY DANG DRAG POY KUN LONG KYAY PAY TSAY powerful angry thoughts, arises, laø nhöõng taâm nieäm saân haän döõ doäi, noåi leân, Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, LO NA CHO LA GYUR CHIG GU RU KYEN O Guru (Padmasambhava), turn my mind towards the Dharma. thì hôõi Toân Sö (Lieân Hoa Sanh), xin höôùng taâm con veà Phaät Phaùp. =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, LAM GOL MEN PAR MA TONG KUN KYEN JAY All-Knowing Lords (Longchenpa & Jigme Lingpa), let me not deviate into any wrong and inferior path. Hôõi caùc baäc Toaøn Giaùc (Longchenpa & Jigme Lingpa), ñöøng ñeå con laïc vaøo taø ñaïo thaáp keùm. $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, NYI SU MAY DO DRIN CHEN LA MA KYEN Gracious Lama, who is not different from them, please pay heed to me. Sö Phuï töø bi, ñoàng vôùi caùc Ngaøi chaúng khaùc, xin ñeå taâm ñeán con. 2.4.2. The Suffering of the Hungry Ghosts 2.4.2. Khoå Cuûa Ngaï Quûy .J-28A/-1R%?-=-*3?-3A-.$:-2:A-;=, DAY SHIN PHONG LA NYAM MI GA WAY YUL In a poor and unpleasant land Trong moät coõi ñaát ngheøo naøn vaø buoàn thaûm Longchen Nyingthig Ngondro 39 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 40 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 29:-2+%-=R%?-,R.-3A%-;%-3A-P$?-0<, ZA TUNG LONG JYOD MING YANG MI DRAG PAR where the names of wealth, food, and drink have never been known, nôi maø taøi baûo, thöïc phaåm, thöùc uoáng chöa bao giôø ñöôïc bieát ñeán teân, 9?-{R3-=R-^<-3A-fJ.-;A-?$?-=?, ZAY KOM LO DAR MI NYAY YI DAG LU food and drink cannot be found for months and years. The bodies of hungry ghosts bao nhieâu naêm thaùng chaúng kieám ñöôïc ñoà aên uoáng. Thaân theå chuùng ngaï quûy <A.-&A%-w%-0:A-!R2?-*3?-i3-0-$?3, RI CHING DANG WAY TOB NYAM NAM PA SUM are very feeble, and they are too exhausted to stand up: the three types of Hungry Ghosts. yeáu ôùt voâ cuøng, kieät söùc ñöùng khoâng noåi: ñoù laø ba loaøi ngaï quûy. $%-=?-:L%-2:A-o-/A-?J<-$-;A/, GANG LAY JUNG WAY GYU NI SER NA YIN The cause of their arising is miserliness. Sanh ra bôûi nhaân boûn xeûn. 2.4.3. The Suffering of Animals 2.4.3. Khoå Cuûa Suùc Sinh $&A$-=-$&A$-9-$?R.-0:A-:)A$?-0-(J, CHIG LA CHIG ZA SOD PAY JIG PA CHAY In great fear of dying by being eaten by one another. Trong noãi khuûng boá gheâ gôùm sôï cheát vì bò aên thòt laãn nhau. 2!R=-8A%-,R.-0?-*3-,$-]%-.R<-kR%?, KOL SHING JYOD PAY NYAM THAG LANG DOR MONG Exhausted by servitude and ignorant of what is good and bad to do. Kieät queä bôûi giam nhoát vaø ngu si chaúng bieát haønh ñoäng theá naøo laø toát xaáu. 1-3,:-3J.-0:A-#$-2}=-IA?-$9A<-2:A, PHA THA MAY PAY DUG NGAL GYI ZIR WAY Being tormented by endless sufferings, Bò haønh haï bôûi chòu khoå nhoïc lieân mieân, ?-2R/-$+A-3$-3/-0<-:H3?-0-2.$, SA BON TI MUG MUN PAR KYAM PA DAG of which the seed is the darkness of ignorance in which I am wandering. maø nguyeân nhaân chính laø söï voâ minh maø con ñang laån quaån vöôùng phaûi. Longchen Nyingthig Ngondro 41 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 42 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, LO NA CHO LA GYUR CHIG GU RU KYEN O Guru (Padmasambhava), turn my mind towards the Dharma. Hôõi Toân Sö (Lieân Hoa Sanh), xin höôùng taâm con veà Phaät Phaùp. =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, LAM GOL MEN PAR MA TONG KUN KYEN JAY All-Knowing Lords (Longchenpa & Jigme Lingpa), let me not deviate into any wrong and inferior path. Hôõi caùc baäc Toaøn Giaùc (Longchenpa & Jigme Lingpa), ñöøng ñeå con laïc vaøo taø ñaïo thaáp keùm. $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, NYI SU MAY DO DRIN CHEN LA MA KYEN Gracious Lama, who is not different from them, please pay heed to me. Sö Phuï töø bi, ñoàng vôùi caùc Ngaøi chaúng khaùc, xin ñeå taâm ñeán con. 3. RECOGNIZING ONE'S OWN FAULTS 3. TÖÏ NHAÄN LOÃI MÌNH (R?-=3-8$?-G%-*J?-,R.-3A-#R3-8A%-, CHO LAM SHUG KYANG NYAY JYOD MI DOM SHING I have entered the path of Dharma but do not restrain my wrong conduct. Con ñaõ vaøo Phaät Ñaïo maø vaãn chaúng chöøa taø haïnh. ,J$-(J/-|R<-8$?-$8/-1/-?J3?-.%-V=, THEG CHEN GOR SHUG SHEN PEN SEM DANG DREL I have entered the door of the Mahayana, but lack the thought of the benefit of others. Con ñaõ nhaäp moân Ñaïi Thöøa maø vaãn thieáu taâm lôïi laïc chuùng sanh. .2%-28A-,R2-G%-2*J.-mR$?-3A-|R3-0:A, WANG SHI THOB KYANG KYAY DZOG MI GOM PAY I have received the Four Empowerments but am not practicing the Developing and Perfecting Stages. Con ñaõ nhaän boán quaùn ñaûnh nhöng vaãn khoâng tu taäp giai ñoaïn Phaùt Khôûi vaø Thaønh Töïu. =3-$R=-:.A-=?-]-3?-21=-.-$?R=, LAM GOL DI LAY LA MAY DRAL DU SOL O Lama, protect me from this errant path. Hôõi Sö Phuï, xin haõy hoä trì ñöøng ñeå con vöôùng vaøo ñöôøng taø nhö vaäy. v-2-3-gR$?-,R-&R:C-,R.-0-&/, TA WA MA TOG THO CHOY JYOD PA CHEN Though the view is not realized, one acts in a crazy manner. Maëc duø chaúng ñöôïc kieán ñaïo, maø laïi haønh xöû ngoâng cuoàng. Longchen Nyingthig Ngondro 43 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 44 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig |R3-0-;J%?-G%-$R-;=-:.-$R$-:,$ GOM PA YENG KYANG GO YUL UD GOG THAG Though meditation wavers, clinging to hearsay; Duø ñònh taâm chao ñaûo, laïi öa thích luaän suoâng baøn nhaûm; ,R.-0-/R<-G%-<%-*R/-3A-?J3?-0:A, JYOD PA NOR KYANG RANG KYON MI SEM PAY Though one's conduct is wrong, ignoring one's faults; Duø haønh vi sai traùi, laïi hay boû qua loãi mình; (R?-SJ.-:.A-=?-]-3?-21=-.-$?R=, CHO DRAY DI LAY LA MAY DRAL DU SOL O Lama, protect me from indifference to Dharma. Sö Phuï, xin haõy hoä trì ñöøng ñeå con chai lôøn Phaät Phaùp. /%?-0<-:(A-;%-$/?-$R?-/R<-=-YJ., NANG PAR CHI YANG NAY GO NOR LA SAY Even if death comes tomorrow, hankering after house, clothes and wealth. Ngay duø caùi cheát ñeán ngaøy mai, vaãn tham muoán nhaø cöûa, y phuïc, vaø taøi saûn. /-5S.-;R=-;%-%J?-:L%-*R->?-V=, NA TSOD YOL YANG NGAY JUNG KYO SHAY DREL Even though youth has long since passed away, lacking renunciation and revulsion. Maëc duø tuoåi treû ñaõ qua laâu, maø vaãn thieáu haïnh xaû ly. ,R?-0-(%-;%-;R/-+/-&/-.-_R3, THO PA CHUNG YANG YON TEN CHEN DU LOM Although little Dharma has been studied, boasting about one's scholarship. Phaät Phaùp thì ít hoïc laïi öa khoe kieán thöùc. 3-<A$-:.A-=?-]-3?-21=-.-$?R=, MA RIG DI LAY LA MAY DREL DU SOL O Lama, protect me from this ignorance. Sö Phuï, xin haõy hoä trì ñöøng ñeå con vöôùng phaûi ngu si nhö vaäy. nJ/-#<-:(R<-;%-:.-:6B-$/?-{R<-?J3?, KYEN KHAR CHOR YANG DU DZI NAY KOR SEM Although they lead me into (harmful) circumstances, wishing for entertainments and pilgrimages. Maëc duø chuùng ñöa con vaøo (aùc) caûnh, maø vaãn ham thích vui chôi vaø haønh höông du hí. Longchen Nyingthig Ngondro 45 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 46 .2J/-0<-2gJ/-G%-<%-o.->A%-v<-<J%?, WEN PAR TEN KYANG RANG GYUD SHING TAR RENG Although staying in solitary places, the ordinary mind remains rigid like a tree. Duø ôû nôi coâ tòch maø taâm phaøm vaãn cöùng nhö caây goã. .=-2<-5-;%-($?-#%-3-8A$-0:A, DUL WAR NRA YANG CHAG DANG MA SHIG PAY Talking about discipline but not eradicating desire and hatred. Mieäng noùi giôùi luaät maø chaúng chöøa tham saân. (R?-2o.-:.A-=?-]-3?-21=-.-$?R=, CHO GYAY DI LAY LA MAY DREL DU SOL O Lama, protect me from these eight worldly dharmas. Hôõi Sö Phuï, xin haõy hoä trì cho con khoûi taùm phaùp theá gian naøy (baùt phong). $*A.-:,$-:.A-=?-M<-.-?.-.-$?R=, NYID THUG DI LAY NYUR DU SAY DU SOL Let me awaken quickly from this thick sleep. Khieán con mau thöùc tænh khoûi giaác nguû môø mòt. Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig OA-3/-:.A-=?-M<-.-.L%-.-$?R=,, DRI MUN DI LAY NYUR DU JUNG DU SOL Swiftly pull me out of this dark prison. Xin gaáp ñöa con ra khoûi nguïc tuø taêm toái naøy. 8J?-:2R.-0-S$-0R?-,$?-eJ-2a%-2<-L:R,, (Thus invoke strongly the compassion of the Guru.) (Thaønh khaån caàu loøng töø bi cuûa Boån Sö) Longchen Nyingthig Ngondro 47 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthiig Ngondro 48 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthiig Ngondro 49 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 50 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig III. THE INNER NGONDRO III. PHAÙP TU TIEÂN YEÁU NOÄI 1- *2?-?-:PR-2-/A, 1. REFUGE 1. QUY Y 1.1. Visualization of the Refuge Tree 1.1. Quaùn Töôûng Caây Quy Y <%-*A.-:.$-0:A-?-KR$?-:.A-*A.-<A/-0R-(J-$-5S$?-=?-P2-0:ARANG NYID DUG PAY SA CHOG DI NYID RIN PO CHAY NA TSOG LAY DRUB PAY One's immediate environment appears as a beautiful Buddhafield, resplendent Ngay nôi haønh giaû hieån hieän thaønh coõi Phaät ñeïp ñeõ, röïc rôõ 8A%-#3?-36K?->A%-;A.-.-:R%-2, SHING KHAM DZAY SHING YID DU ONG WA with jewels and precious substances, pleasing to behold. vôùi chaâu baùu vaø quyù vaät, raát öa nhìn. .2?-?-.0$-2?3-IA-#R%-0R-;=-$-s-0-=R-:.2-.%-3J-+R$-:V?-2U SU PAG SAM GYI DONG PO YEL GA NGA PA LO DAP DANG MAY TOK DRAY BU In the center of this, there arises a wishfulfilling tree with ÔÛ giöõa nôi naøy hieän moät caây nhö yù 1/-?3-5S$?-0-=-<A/-0R-(J:A-:K%-:U=-SA=-$;J<-=-?R$?-0?-i3PHUN SUM TSOG PA LA RIN PO CHAY CHANG DRUL DRIL YER LA SOG PAY NAM five main limbs bearing leaves, fruits, flowers, bells, etc. fully vôùi naêm caønh chính ñaày laù, quaû, hoa, chuoâng... 0<-2o/-0-/3-3#:A-.LA%?-H2-0:A, PAR GYEN PA NAM KHAY YING KYAB PAY adorned and filling the vast expanse of space. trang nghieâm vaø traøn ñaày khoâng gian roäng lôùn. .2?-?-?J%-$J?-2+J$?-0:A-<A/-0R-(J:A-OA:A-!J%-.-$-5S$?-0E-.%-*A-^U SU SENG GAY TEG PAY RIN PO CHAY DRI TENG DU NA TSOG PAY MA DANG NYI DA On top of the central branch, there arises a beautiful jeweled throne supported Beân treân caønh giöõa, xuaát hieän moät baûo toøa ñeïp ñeõ ñöôïc naâng ñoäi bôûi Longchen Nyingthig Ngondro 51 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 52 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 2lJ$?-2:A-$./-=-?%?-o?-!/-:.?-GA-%R-2R-l-2:A-]-3-AR-o/-hR-eJTSEG WAY DEN LA SANGYE KUN DU KYI NGO WO TSA WAY LA MA ORGYEN DORJE by snow lions, upon which rests a variagated lotus, a sun and moon seat upon which appears the essence of all the enlightened ones, nhöõng sö töû tuyeát, treân toøa laø moät hoa sen nhieàu maøu, maët trôøi vaø maët traêng maø beân treân laø Ñöùc Orgyen Kim Cang Trì, hieän thaân cuûa taát caû chö Phaät, :(%-;3-.%-2&?-0:A-i3-0-&/-=, CHANG YUM DANG CHAY PAY NAM PA CHEN LA who is actually one's own root lama, Padmasambhava with Consort. Ngaøi ñích thöïc laø Boån Sö cuûa haønh giaû, Lieân Hoa Sanh Voâ Thöôïng Só cuøng Phoái Thaân Nöõ. mR$?-(J/-2o.-0:A-]-3-i3?-,R-2lJ$?-?-28$?->A%-, DZOG CHEN GYUD PAY LA MA NAM THO TSEG SU SHUG SHING The lineage gurus of the Dzog Chen tradition appear in succession above the crown of his head. Caùc ñaïo sö truyeàn thöøa cuûa doøng Ñaïi Vieân Maõn xuaát hieän theo thöù töï treân ñænh ñaàu Ngaøi. ;A-.3-.0:-2R-3#:-:PR?-3,:-/?-2{R<-0, YI DAM PA WO KHAN DROY THA NAY KOR WA He is surrounded by an assemblage of meditational deities, dakas and dakinis. Chung quanh Ngaøi laø taäp hoäi chö thaùnh toân vaø khoâng haønh thaùnh giaû nam nöõ. 3./-IA-;=-$<-?%?-o?->G-,2-0-=-KR$?-2&-.?-$?3-IA-?%?-o?-i3?-.%-, DUN GYI YEL GAR SANGYE SHAKYA THUB PA LA CHOG CHU DU SUM GYI SANGYE NAM DANG On the limb in front of him there appears the Buddha Shakyamuni surrounded by the Buddhas of the three times and ten directions. Treân caønh caây tröôùc maët Ngaøi laø Phaät Thích Ca vaây quanh bôûi chö Phaät ba ñôøi vaø möôøi phöông. $;?-GA-;=-$<-L%-(2-?J3?-.0:A-.$J-:./-*J-2:A-Y?-2o., YAY KYI YEL GAR CHANG CHUB SEM PAY GAY DUN NYI WAY SAY GYAY Above the limb to his right there appears the Eight Great Bodhisattvas. Treân caønh caây beân phaûi Ngaøi xuaát hieän taùm vò Ñaïi Boà Taùt. $;R/-IA-;=-$-=-3(R$-9%-=-?R$?-0-*/-,R?-GA-.$J-:./-:1$?-0:A-5S$?, YON GYI YEL GA LA CHOG ZUNG LA SOG PA NYEN THO KYI GAY DUN PHAG PAY TSOG Above the limb to his left there appear the Two Supreme Disciples surrounded by the Shravaka Arhats and Pratyeka Buddhas. Treân caønh caây beân traùi Ngaøi xuaát hieän hai vò Ñeä Töû Thöôïng Thuû vaây quanh bôûi nhöõng Thanh Vaên La Haùn vaø Bích Chi Phaät. o2-IA-;=-$<-(R?-.!R/-3(R$-\J$?-23-2lJ$?-2:A-i3-0-&/GYAB GYI YEL GAR CHO KON CHOG LEG BAM TSEG WAY NAM PA CHEN Above the limb behind there appears the volumes of the precious Dharma teachings, arranged in order of the Treân caønh caây phía sau laø kinh ñieån cuûa Phaùp Baûo, saép theo thöù töï Longchen Nyingthig Ngondro 53 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 54 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig A-=A-!-=A:A-<%-1-1R$?-0, ALI KALI RANG DRA DROG PA vowels and consonants from which the sound naturally comes. vaàn nguyeân aâm vaø phuï aâm laø goác cuûa moïi aâm thanh. .J-.$-$A-2<-353?-,3?-&.-;J->J?-.%-=?-=?-P2-0:A-(R?-Y%-.3-&/DAY DAG GI PAR TSAM THAM CHAY YESHE DANG LAY LAY DRUB PAY CHO SUNG DAM CHEN All these celestial beings are further surrounded by the Wisdom Action Beings Vaây quanh haøng thaùnh chuùng laø haûi hoäi chö Tueä Haïnh Boà Taùt vaø o-35S:C-5S$?-GA?-2<-3J.-.-$%-2, GYA TSOY TSOG KYI PAR MAY DU GANG WA and the many Dharma Protectors as vast as the ocean. All remaining space becomes occupied. chö Hoä Phaùp ngöï khaép caùc khoaûng khoâng coøn laïi. ,3?-&.-G%-3HJ/-2lJ-/?-$?3-IAA-;R/-+/-.0$-+-3J.-0?THAM CHAY KYANG KYEN TSAY NU SUM GYI YON TEN PAG TU MAY PAY All assembled possess boundless enlightened qualities such as knowledge, Taát caû chö Thaùnh Toân trong hoäi ñeàu coù voâ löôïng coâng ñöùc giaùc ngoä nhö trí tueä, 2.$-*A.-=-eJ?-?-2lJ-8A%-, DAG NYID LA JAY SU TSAY SHING compassion and power which they lovingly bestow upon me. ñaïi bi vaø thaàn löïc maø caùc Ngaøi ñeàu töø bi ban cho con. :SJ/-0:A-.J.-.0R/-(J/-0R<-28$?-0-=-1-3-.%-$/R.-LJ.-GA-$4S?-L?-2:A-2.$-$8/-?J3?DREN PAY DAY PON CHEN PO SHUG PA LA PHA MA DANG NOD JAY KYI TSO JAY PAY DAG SHEN SEM Seated before these supreme guides to liberation there appears one's own mother and father, Ngoài tröôùc caùc baäc ñaïo sö voâ thöôïng naøy laø meï vaø cha, &/-,3?-&.-GA?-?-$8A:A-%R?-/-,=-3R-.<-+J, CHEN THAM CHAY KYI SA SHI NGO NA THAL MO JAR TAY enemies, self and all sentient beings who fill up the earth with hands reverently together in prayer. caùc oaùn ñòch, töï thaân cuûa haønh giaû cuøng taát caû chuùng sinh ñaày khaép coõi ñaát ñoàng chaép tay cung kính caàu nguyeän. .?-:.A-/?-29%-!J-L%-(2-~A%-0R:C-2<-.-HJ.-=-2!J/, DU DI NAY ZUNG TAY JANG CHUB NYING POY BAR DU KYAY LA TEN From this moment until the Supreme Awakening is realized, I rely upon you. Töø baây giôø ñeán khi ñaït chaùnh giaùc, con xin quy y caùc Ngaøi. Longchen Nyingthig Ngondro 55 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 56 HJ.-=-:2=, HJ.-=?-$8/-0:A-*2?-.%-<J-?-3J.-.R, KYAY LA BUL KYAY LAY SHEN PAY KYAB DANG RAY SA MAY DO I make offerings to you, I have no other refuge or source of protection than you. Con xin cuùng döôøng caùc Ngaøi vaø khoâng quy y nôi naøo khaùc. 1.2. Going for Refuge 1.2. Phaùp Quy Y (Accumulate this prayer 100,000 times towards the completion of the Preliminary Practices.) (Taäp tuïng lôøi nguyeän naøy 100,000 laàn ñeå hoaøn taát Phaùp Tu Döï Bò.) .!R/-3(R$-$?3-.%R?-2.J-$>J$?-l-2-$?3; ; ; KON CHOG SUM NGO DE SHEK TSA WA SUM The actual Three Jewels, the Three-Root Sugatas; Nôi chö Tam Caên Thieän Theä, chính thöïc laø Tam Baûo; l-_%-,A$-=J:A-<%-28A/-L%-(2-?J3?; TSA LUNG TIG LAY RANG SHIN JANG CHUB SEM ; ; ; the Bodhicitta, the nature of the veins, inner air, and essence drops; nôi Boà Ñeà Taâm, taùnh cuûa cuûa maïch, khí, tinh; ; %R-2R-<%-28A/-,$?-eJ:A-.GA=-:#R<-=; ; NGO WO RANG SHIN THUK JAY KYIL KHOR LA ; the Mandala of the essence, characteristics, and compassion, nôi Ñaøn Traøng cuûa theå, taùnh, bi; ; L%-(2-~A%-0R:C-2<-.-*2?-?-3(A; ; con ñeàu xin quy y cho ñeán khi thaønh Chaùnh Giaùc.; JANG CHUB NYING POY BAR DU KYAB SU CHI ; to these I go for refuge, until the attainment of the Bodhi-Essence. =/-$?3; (Repeat 3 times.) (Laäp laïi 3 laàn.) Longchen Nyingthig Ngondro 57 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 58 2- ?J3?-2*J.-/A, 2. DEVELOPMENT OF BODHICITTA 2. PHAÙT BOÀ ÑEÀ TAÂM (Accumulate this prayer 100,000 times towards the completion of the Preliminary Practices.) (Taäp tuïng lôøi nguyeän naøy 100,000 laàn ñeå hoaøn taát Phaùp Tu Döï Bò.) @R: $-5S$?-$%-2-(-^:A-m/-<A?-GA; HO NA TSOG NANG WA CHU DAY DZUN RI KYI ; HOH! Deluded be various appearances like the reflection of the moon in water, HOÂ! Bôûi meâ laàm nôi traàn caûnh nhö traêng trong nöôùc, :#R<-2-=-$-o.-.-:H3?-0:A-:PR; KHOR WA LU GU GYUD DU KHYAM PAY DRO ; ; ; sentient beings are wandering through the samsaric chain of lives. neân höõu tình bò ñoïa trong luaân hoài. ; <%-<A$-:R.-$?=-.LA%?-?-%=-$?R:C-KA<; RANG RIG OD SAL YING SU NGAL SOY CHIR ; ; In order for them to be relaxed in the luminescent sphere of self-awareness, Ñeå an truï taát caû chuùng sinh trong thanh tònh quang cuûa giaùc taùnh töï tri, ; ; 5.-3J.-28A-;A-%%-/?-?J3?-2*J.-.R; TSAY MAY SHI YI NGANG NAY SEM KYAY DO ; I shall develop the Bodhicitta by the practice of the four Boundless States. con xin phaùt Boà Ñeà Taâm tu Töù Voâ Löôïng Taâm. ; ; =/-$?3; (Repeat 3 times) (Laäp laïi 3 laàn) Longchen Nyingthig Ngondro 59 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthiig Ngondro 60 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthiig Ngondro 61 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 62 3- hR<-?J3?-2|R3-2^?-/A, 3. MEDITATION AND RECITATION OF VAJRASATTVA 3. PHAÙP THIEÀN TUÏNG KIM CANG TAÙT ÑOÛA 3.1. The Visualization 3.1. Quaùn Töôûng = 2.$-*A.-,-3=-,A-2R-<; AH! DAK NYID THA MAL CHI WO RU 0.-.!<-^-2:A-$./-IA-.2?; ; ; PAD KAR DA WAY DEN GYI U ; AH! In one's ordinary form, on the crown of one's head, In the center of a white lotus and moon seat >-=?-]-3-hR-eJ-?J3?; .!<-$?=-=R%?-,R.-mR$?-0:A-{; AH! Trong thaân phaøm, treân ñaàu haønh giaû HUNG LAY LAMA DOR JAY SEM ; ; ; hR-eJ-SA=-:6B/-~J3?-3-:OA=; ; DOR JAY DRIL DZIN NYEM MA DRIL Holding the Vajra and Bell and embracing his Consort. ; Caàm Chaøy Chuoâng oâm phoái thaân nöõ ; KAR SAL LONG JOD DZOK PAY KU ; ; Trong Baùo Thaân traéng saùng röïc rôõ; HUNG which turns into Guru Vajrasattva. HUNG bieán thaønh Kim Cang Taùt Ñoûa Giöõa sen traéng vaø treân vaønh traêng Radiantly white, the Sambhogakaya, ; ; ; 3.2. Confession 3.2. Phaùt Loà Saùm Hoái HR.-=-*2?-$?R=-#A$-0-.R%; ; KHYOD LA KYAB SOL DIK PA JONG I implore your protection: purify my defilements. Xin hoä trì, taåy nghieäp cho con ; ; :IR.-?J3?-S$-0R?-3,R=-=R-2>$?; ; GYOD SEM DRAK PO THO LO SHAK ; I confess with strong repentance. Con chí thaønh phaùt loà saùm hoái ; KA/-(.-YR$-=-22-G%-#R3; CHIN CHAY SOK LA BAB KYANG DOM ; ; In future, even at the cost of my life I shall abstain. Duø maát maïng con khoâng taùi phaïm Longchen Nyingthig Ngondro ; 63 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 64 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 3.3. Purification 3.3. Phaùp Tònh Nghieäp HR.-,$?-^-2-o?-0:A-!J%-; ; >-;A$-3,:-3<-}$?-GA?-2{R<; KHYOD THUK DA WA GYAY PAY TENG HUNG YIG THA MAR NGAK KYI KOR On a full-moon disc in your heart A letter HUNG surrounded by mantras. ; Treân vaønh traêng ôû giöõa tim Ngaøi; Laø chöõ HUNG coù chuù vaây quanh 2^?-0-}$?-GA?-o.-2{=-2?; ; DAY PA NGAK KYI GYUD KUL WAY ; ; ; ;2-;3-2.J-<R=-.R<-353?-/?; ; YAB YUM DAY ROL JOR TSAM NAY ; ; By invoking with the recitation of mantras, From the union point of the blissfully delighting Consorts, 2..-lA-L%-(2-?J3?-GA-3A/; $-2<-h=-v<-:6$-0-;A?; ; Do vaän taâm trì tuïng thaàn chuù ; Töø nôi ñieåm hieäp thaân trong laïc ; ; DUD TSI JANG CHUB SEM KYI TRIN KA UR DUL TAR DZAK PA YI A cloud of the nectar of Bodhicitta Descends like camphor dust. By this, Maây cam loà cuûa Boà Ñeà Taâm ; ; ; Nhö buïi höông chaûy traøn xuoáng döôùi ; 3.4. Requesting 3.4. Caàu Taåy Nghieäp 2.$-.%-#3?-$?3-?J3?-&/-IA; ; DAG DANG KHAM SUM SEM CHEN GYI Of myself and the sentient beings of the three realms, Nôi thaân con vaø chuùng höõu tình ; =?-.%-*R/-3R%?-#$-2}=-o; ; ; ; LAY DANG NYON MONG DUG NGAL GYU The Karma and vices, the cause of suffering, Nghieäp vaø toäi, nhaân cuûa khoå naõo, ; /.-$.R/-#A$-1A2-*J?-v%-PA2; ; beänh, ma, chöôùng, phaïm giôùi, ueá tröôïc,; NAY DON DIG DRIB NYAY TUNG DRIB ; Illness, harmful spirits, defilements, transgressions of vows, and contamination, 3-=?-L%-2<-36.-.-$?R=; ; MA LU JANG BAR DZAY DU SOL To purify without remainder, I implore you. Ñeàu xin Ngaøi taåy saïch cho con. Longchen Nyingthig Ngondro ; ; 65 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 66 3.5. Mantra Recitation 3.5. Tuïng Chuù <-2#-?<-?-3-;; 3-/-0-=-;; 2#-?<-+J-/R-0; +AN-SF-[R-3J-S-7; OM VAJRASATTVA SAMAYA ; MANU PALAYA ; VAJRASATTVA TENOPA ; (Taùn thaùn Giôùi Nguyeän cuûa Kim Cang Taùt Ñoûa: Hôõi Ngaøi Kim Cang Taùt Ñoûa, haõy hoä trì Giôùi Nguyeän cuûa con. Xin thöôøng truï trong con.) ?-+RXR-3J-S-7; ?-0RXR-3J-S-7; A-/-<RR-3J-S-7; SU TO-KHAYO MEBHAWA ; ; SU PO-KHAYO MEBHAWA ANU RAKTO MEBHAWA (Grant me complete satisfaction. Grow within me [increase the positive within me]. Be loving toward me.) ; (Cho con ñaït moïi nguyeän öôùc. Xin tröôûng döôõng thieän taâm cuûa con. Haõy môû loøng töø bi vôùi con.) ?j-?A:A-gJ-T-;o; ?j-!k-?-4-3J; 4BX)-XJ-;):!-<->; ; SARVA SIDDHI MEPRA YATSA ; SARVA KARMA SUTSAME TSITTAM SHRIYAM KURU HUNG ; (Grant me all the siddhis. Show me all the karmas. Make my mind good, virtous, and auspicious! HUNG: the heart essence, seed syllable of Vajrasattva.) (Ban cho con moïi thaønh töïu. Cho con thaáy taát caû nghieäp. Haõy chuyeån taâm con thaønh toát laønh! HUNG: chuûng töï taâm yeáu cuûa Kim Cang Taùt Ñoûa.) @-@-@-@-@R; ; TITHRA DRIDHO MEBHAWA (The most excellent exclamation of praising Vajrasattva's Samaya: Oh Vajrasattva, protect the Samaya. May you remain firm in me.) ; HA HA HA HA HO (Symbolizes the 4 immeasurables, the 4 empowerments, the 4 joys, and the 4 kayas; HO: the exclamation of joy at this accomplishment.) (HA HA HA HA: Bieåu töôïng 4 voâ löôïng taâm, 4 quaùn ñaûnh, 4 loaïi hæ laïc, vaø 4 thaân; HO: bieåu loä hoan hæ nôi söï thaønh töïu naøy.) S-$-7/-?j-+-,-$-+-2#-3-3J-3O ; ; BHAGAWAN SARVA TATHAGATA VAJRA MAME MUNTSA (Oh Blessed One, who embodies all the Vajra Tathagatas, do not abandon me.) (Hôõi Ñöùc Theá Toân, hieän thaân cuûa taát caû Kim Cang Nhö Lai, xin ñöøng rôøi xa con.) 2#B-S-7-3-@-?-3-;-?-<-A; VAJRI BHAWA MAHA SAMAYASATTVA AH. ; (Oh great Samayasattva, grant me the realization of the Vajra Nature, make me one with you.) (Hôõi baäc Ñaïi Thuû Hoä Giôùi Nguyeän, cho con chöùng ñaït Kim Cang Taùnh, AH: xin cho con theå nhaäp vôùi Ngaøi.) 8J?-;A-$J-2o-0-&A-/?-2^?-3,<, (Recite the One Hundred Syllable mantra 21 times, or as many as one can. Accumulate this mantra 100,000 times towards the completion of the preliminary practices.) (Tuïng chuù Baùch Töï 21 laàn hoaëc caøng nhieàu caøng toát. Taäp tuïng caâu chuù naøy 100,000 laàn ñeå hoaøn taát Phaùp Tu Döï Bò.) Longchen Nyingthig Ngondro 67 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 68 3.6. Invocation and Dissolving the Visualization 3.6. Thænh Caàu vaø Hoùa Taùn Quaùn Töôûng 3$R/-0R-2.$-/A-3A->J?-kR%?-0-;A?; GONPO DAG NI MI SHAY MONG PA YI ; ; O Protector, because of lack of knowledge and ignorance, Hôõi baäc hoä chuû, bôûi thieáu trí tueä vaø ngu si, .3-5B$-=?-/A-:$=-8A%-*3?; DAM TSIG LAY NI GAL SHING NYAM ; ; The Samaya vows are broken and have decayed. ; Giôùi Nguyeän con gaõy meû tieâu taùn. ]-3-3$R/-0R?-*2?-36S.-&A$; ; LAMA GONPO KYAB DZOD CHIK ; O Lama Protector, give me refuge. Hôõi Hoä Chuû, cho con quy y. $4S-2R-hR-eJ-:6B/-0-!J, ; TSO WO DORJE DZIN PA TAY ; 0 Lord Vajrasattva, ; Hôõi Kim Cang Taùt Ñoûa Phaùp Vöông, ; ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig ,$?-eJ-(J/-0R:C-2.$-*A.-&/; THUK JAY CHEN POY DAG NYID CHEN Possesser of great compassion, ; Baäc coù loøng ñaïi töø ñaïi bi, ; ; :PR-2:A-$4S-=-2.$-*2?-3(A; ; ; DRO WAY TSO LA DAG KYAB CHI Lord of beings, to you I go for refuge. ; Chuû chuùng sinh, con quy y Ngaøi. {-$?%-,$?-l-2-.%-;/-=$-$A-.3-5B$-*3?-0-,3?-&.-3,R=-=R-2>$?-?R; ; KU SUNG THUK TSA WA DANG YEN LAK GI DAM TSIG NYAM PA THAM CHAY THOL LO SHAG SO ; I confess all impairments of the Samaya of Body, Speech, and Mind, root and branches. Con xin saùm hoái taát caû toäi phaïm Giôùi troïng vaø khinh cuûa Thaân, Khaåu, YÙ. ; #A$-0-.%-1A2-0-*J?-v%-SA-3:A-5S$?-,3?-&.-L%-8A%-.$-0<-36.-.-$?R=; DIG PA DANG DRIB PA NYAY TUNG DRI MAY TSOG THAM CHAY JANG SHING DAG PAR DZAY DU SOL ; Xin taåy saïch taát caû tyø veát cuûa taø haïnh cuøng huûy phaïm giôùi nguyeän.; Please cleanse and purify all the stains of wrongdoings and corruption. Longchen Nyingthig Ngondro 69 ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 70 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig &J?-2eR.-0?-hR-eJ-?J3?-.0:-.IJ?-28A/-:63-0-.%-2&?-0? , CHAY JOD PAY DORJE SEM PA GYAY SHIN DZUM PA DANG CHAY PAY By praying thus, Vajrasattva, happy, with smiling countenance gives pardon Bôûi thænh nguyeän nhö vaäy, Ngaøi Kim Cang Taùt Ñoûa hoan hæ, vôùi veû mæm cöôøi, tha thöù, <A$?-GA-2-HR.-GA-#A$-1A2-*J?-v%-,3?-&.-.$-0-;A/-/R, RIG KYI U KHYO KYI DIG DRIB NYAY TUNG THAM CHAY DAG PA YIN NO Saying, “Oh son of good family, all your wrongdoings, defilements, and corruptions Ngaøi phaùn, “Naøy thieän töû (nam töû/nöõ nhaân), taát caû taø haïnh, chaáp chöôùng, vaø huûy phaïm giôùi nguyeän cuûa con 8J?-$/%-2-LA/-8A%-, :R.-.-8-/?, <%-=-,A3-0:A-nJ/-=?, SHAY NANG WA CHIN SHING OD DU SHU NAY RANG LA THIM PAY KYEN LAY are cleansed”. He melts into radiant clarity and dissolves into oneself. By this means ñaõ ñöôïc thanh tònh.” Ngaøi tan thaønh aùnh saùng röïc rôõ vaø hoøa nhaäp vaøo thaân haønh giaû. Nhôø vaäy <%-*A.-G%-hR-eJ-?J3?-.0:-$%-!R%-3J-=R%-/%-$A-$9$?-2f/-v-2<-I<-0:ARANG NYID KYANG DOR JAY SEM PA NANG TONG MAY LONG NANG GI ZUG NYEN TA UR GYUR PAY one becomes oneself Vajrasattva, apparent but empty like the reflection in a mirror. haønh giaû töï thaân bieán thaønh Kim Cang Taùt Ñoûa, hieån hieän nhöng taùnh laø khoâng nhö boùng trong göông. ,$?-YR$->-$A-3,:-3<-;A-$J-:V-28A-0R-$?=-2-=?-:R.-9J<-:UR?THUG SOG HUNG GI THA MAR YI GAY DRU SHI PO SAL WA LAY OD ZER DRO By visualizing the heart letter HUNG surrounded by four letters, rays are Do quaùn töôûng nôi tim chöõ HUNG vaây quanh bôûi boán chuù töï, aùnh saùng #3?-$?3-$R.-2&.-.%-2&?-0-hR<-?J3?-<A$?-s:A-gJ/-.%-2gJ/-0:A-<%-28A/-.KHAM SUM NOD CHUD DANG CHAY PA DOR SEM RIG NGAY TEN DANG TEN PAY RANG SHIN DU emitted and all beings and realms of the three worlds attain enlightenment phoùng ra khieán taát caû chuùng sinh ñeàu ñaït giaùc ngoä nhö chö Phaät ?%?-o?-0<-2?3?-=, SANGYE PAR SAM LA as the Buddhas and the Pure Lands of the Five Classes of Vajrasattva. vaø caùc coõi trong tam giôùi ñeàu trôû thaønh tònh ñoä cuûa Nguõ Boä Kim Cang Taùt Ñoûa. <-2#-?<->; ; &A-/?-2^?-3,<-3*3-0<-28$-$R, OM VAJRASATTVA HUNG (Recite as much as one can and then remain in equanimity.) (Tuïng caøng nhieàu caøng toát roài truï trong caûnh giôùi bình ñaúng) Longchen Nyingthig Ngondro 71 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthiig Ngondro 72 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 73 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 74 4- 30=-/A, 4. MANDALA OFFERING 4. CUÙNG DÖÔØNG MAÏN ÑAØ LA 4.1. The Thirty-Seven Element Mandala Offering 4.1. Phaùp Cuùng Döôøng Maïn Ñaø La 37 Phaåm <-2#-S-3A-=>, OM BENZAR BHUMI AH HUNG (The Vajra ground) (Kim Cang ñòa) $8A-;R%?-?-.$-0-.2%-(J/-$?J<-IA-?-$8A, SHI YONG SU TAGPA WONG CHEN SER GYI SA SHI The foundation is the utterly pure golden ground of vast strength. Neàn ñaát laø vaøng roøng voâ cuøng cöùng chaéc. <-2#-<J-#J-=>, OM BENZAR REKHE AH HUNG (The Vajra fence) (Raøo Kim Cang) Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig KA-t$?-<A-#R<-;$-$A?-2{R<-2:A-.2?-?->, CHI CHAG RI KHOR YUG GI KHOR WE U SU HUNG The boundary is a ring of iron mountains encircling the syllable HUNG. Voøng raøo laø nuùi thieát vi bao quanh chuûng töï HUNG. <A:A-o=-0R-<A-<2, (1) RI'I GYELPO RIRAP; (1) Here are Sumeru, king of mountains; (1) Naøy laø Tu Di sôn vöông; ><-=?-:1$?-0R, zR-:63-2-\A%, (2) SHAR LU PHAGPO, (3) LHO DZAMBU LING, (2) in the East, Purvavideha, (3) in the South, Jambudvipa, (2) nôi phöông Ñoâng, Ñoâng Thaéng Thaàn Chaâu, (3) nôi phöông Nam, Nam Thieäm Boä Chaâu, /2-2-=%-,R., L%-1-3A-~/, (4) NUP BALANG CHO, (5) CHANG DRA MINYEN; (4) in the West, Aparagodaniya, (5) in the North, Uttarakuru; (4) nôi phöông Taây, Taây Ngöu Hoùa Chaâu, (5) nôi phöông Baéc, Baéc Cu Loâ Chaâu; Longchen Nyingthig Ngondro 75 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 76 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig =?-.%-=?-:1$?, d-;2-.%-d-;2-$8/, (6) LU DANG (7) LU PHAG, (8) NGAYAP DANG (9) NGAYAP SHEN, (6) Deha and (7) Videha, (8) Camara and (9) Aparacamara, (6) Thaân Chaâu vaø (7) Thaéng Thaân Chaâu, (8) Phaát Chaâu vaø (9) Dieäu Phaát Chaâu, $;R-w/-.%-=3-3(R$-:PR, 1-3A-~/-.%-1-3A-~/-IA-^, (10) YO DEN DANG (11) LAM CHOG DRO, (12) DRA MINYEN DANG (13) DRA MINYEN KI DA; (10) Satha and (11) Uttaramantrina, (12) Kurava and (13) Kaurava; (10) Xuùc SieåmChaâu vaø (11) Thaéng Ñaïo Haønh Chaâu, (12) Cu Loâ Chaâu vaø (13) Cu Loâ Nguyeät Chaâu; <A/-0R-(J:A-<A-2R, .0$-2?3-IA->A%, :.R.-:)R:C-2, 3-kR?-0:A-=R-+R$, (14) RINPOCHE RIWO, (15) PAGSAM GYI SHING, (16) DO JO'I BA, (17) MAMO PE LOTOG; (14) the Jewel Mountain, (15) the Wish-Fulfilling Tree, (16) the Bountiful Cow, (17) the Spontaneous Harvest; (14) Nuùi Baùu, (15) Caây Nhö YÙ, (16) Boø Öôùc, (17) vaø Ruoäng Töï Sinh; :#R<-=R-<A/-0R-(J, /R<-2-<A/-0R-(J, 24/-3R-<A/-0R-(J, ]R/-0R-<A/-0R-(J, (18) KORLO RINPOCHE, (19) NORBU RINPOCHE, (20) TSUNMO RINPOCHE, (21) LONPO RINPOCHE; (18) the Precious Wheel, (19) the Precious Jewel, (20) the Precious Queen, (21) the Precious Minister; (18) Baùnh Xe Baùu, (19) Ngoïc Baùu, (20) Hoaøng Haäu Baùu, (21) Teå Töôùng Baùu; \%-0R-<A/-0R-(J, g-3(R$-<A/-0R-(J, .3$-.0R/-<A/-0R-(J, $+J<-(J/-0R:C-23-0, (22) LANGPO RINPOCHE, (23) TACHOG RINPOCHE, (24) MAPON RINPOCHE, (25) TERCHEN PO'I BUMPA; (22) the Precious Elephant, (23) the Precious Horse, (24) the Precious General, (25) and the Great Treasure Vase; (22) Voi Baùu, (23) Ngöïa Baùu, (24) Ñaïi Töôùng Quaân Baùu, (25) Bình Ñaïi Taøi Baûo; |J$-0-3, UJ%-2-3, \-3, $<-3, (26) GEGPA MA, (27) TRENGWA MA, (28) LU MA, (29) GAR MA; (26) the Goddess of Beauty, (27) the Goddess of Garlands, (28) the Goddess of Singing, (29) the Goddess of Dance; (26) Thieân Nöõ Saéc Ñeïp, (27) Thieân Nöõ Traøng Haït, (28) Thieân Nöõ Ca Haùt, (29) Thieân Nöõ Muùa Vuõ; 3J-+R$-3, 2.$-%R?-3, $%-$?=-3, SA-(2-3, (30) METOG MA, (31) DUPO MA, (32) NANGSEL MA, (33) TRICHAP MA; (30) the Goddess of Flowers, (31) the Goddess of Incense, (32) the Goddess of Lamps, (33) the Goddess of Perfume; (30) Thieân Nöõ Hoa, (31) Thieân Nöõ Höông, (32) Thieân Nöõ Ñeøn, (33) Thieân Nöõ Daàu Thôm; *A-3, ^-2, <A/-0R-(J:A-$.$?, KR$?-=?-i3-0<-o=-2:A-o=-35/, (34) NYIMA, (35) DAWA, (36) RINPOCHE'I DUG, (37) CHOGLE NAMPAR GYELWE GYELSEN. (34) the Sun, (35) and the Moon, (36) the jeweled Canopy, (37) and the Banner of Universal Victory. (34) Maët Trôøi, (35) vaø Maët Traêng, (36) Loïng Baùu, (37) vaø Phöôùn Chieán Thaéng. Longchen Nyingthig Ngondro 77 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 78 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig z-.%-3A:A-.0=-:LR<-1/-?/-5S$?-0-3-5%-2-3J.-0-:.A-*A.-l-2-.%-2o.-0<-2&?-0:A.0=-w/-]-3-.3-0-i3?-.%-;A-.3-.GA=-:#R<-IA-z-5S$?-?%?-o?-.%-L%-(2?J3?-.0:A-5S$?-.%-2&?-0-i3?-=-:2=-2<-2IA:R, LHA DANG MI'I PELJOR PUSUM TSOGPA MATSANGWA MEPA DI NYI TSA WA DANG GYUPAR CHEPE PELDEN LAMA DAMPA NAM DANG YIDAM KHYIL KHOR GYI LHA TSOG SANGYE DANG CHANGCHUP SEMPE TSOG DANG CHEPA NAM LA BUL WAR GYI'O The glory, wealth, and enjoyments of gods and men, with nothing lacking, all this I offer the holy root master and the masters of the lineage, to the yidams, and the host of deities of the mandala and to the assembly of the Buddhas and Bodhisattvas. Taát caû danh, lôïi, cuøng laïc thuù cuûa trôøiø ngöôøi, ñaày ñuû chaúng thieáu chi, con ñeàu xin cuùng döôøng ñöùc Boån Sö vaø caùc toå sö doøng truyeàn thöøa, chö boån toân vaø chö thaùnh toân trong ñaøn traøng cuøng taäp hoäi chö Phaät vaø Boà Taùt. ,$?-eJ?-:PR-2:A-.R/-.-28J?-?-$?R=, 28J?-/?-LA/-IA?-2_2-+-$?R=, TUGJE DROWE TON DU SHE SU SOL SHE NE CHIN GYI LAP TU SOL Accept it with compassion for the benefit of beings; Vì lôïi laïc chuùng sinh, xin töø bi thoï nhaän; 4.2. Tri-Kaya Mandala Offering 4.2. Phaùp Cuùng Döôøng Tam Thaân Maïn Ñaø La 4.2.1. Nirmanakaya Mandala 4.2.1. ÖÙng Hoùa Thaân Maïn Ñaø La Having accepted it grant your blessing. Ñaõ thoï nhaän xin ban gia trì. <-=>, !R%-$?3-:)A$-gJ/-LJ-2-U$-2o:A-8A%-; OM AH HUNG! TONG SUM JIG TEN JAY WA DRAG GYAY SHING OM AH HUNG! A billion universes of three thousand-fold worlds OM AH HUNG! Caû tam thieân ñaïi thieân theá giôùi ; <A/-(J/-$-2./-z-3A:A-:LR<-0?-$+3?; ; ; ; RIN CHEN NA DUN LHA MAY JYOR WAY TAM ; filled with the seven kinds of precious jewels and the wealth of gods and men, traøn ngaäp thaát baûo vaø taøi saûn cuûa trôøi, ngöôøi, ; 2.$-=?-=R%?-,R.-2&?-0-;R%?-:2=-IA?; ; DAG LU LONG JYOD CHAY PA YONG BUL GYI ; with my body and possessions I offer it: cuøng vôùi thaân vaø saûn nghieäp cuûa con, con ñeàu xin cuùng döôøng: (R?-GA-:#R<-=R?-+<-2:A-YA.-,R2->R$; CHO KYI KHOR LO GYUR WAY SID THOB SHOG ; ; ; May I attain the realm of the universal king of Dharma. (Nirmanakaya) Nguyeän cho con ñaït ñöôïc caûnh giôùi cuûa Chuyeån Luaân Phaùp Vöông. (Hoùa Thaân) Longchen Nyingthig Ngondro 79 ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 80 4.2.2. Sambhogakaya Mandala 4.2.2. Baùo Thaân Maïn Ñaø La :R$-3A/-2.J-(J/-!$-0R-2!R.-0:A-8A%-; OG MIN DAY CHEN TUG PO KO PAY SHING ; ; The unexcelled, blissful, beautifully arrayed Buddha-Land, Coõi Phaät voâ thöôïng ñaày hæ laïc vaø ñeïp ñeõ, ; %J?-0-s-w/-<A$?-s:A-5S3-2-&/; ; NGAY PA NGA DEN RIG NGAY TSOM BU CHEN with the assemblies of the Five Classes of Buddhas, who possess the Five Certainties, vôùi quyeán thuoäc cuûa Nguõ Boä Nhö Lai, coù Naêm Ñieàu Chaéc Thaät, ; :.R.-;R/-3(R.-0:A-3A/-1%-2?3-;?-0; ; ; vaø voâ löôïng maây cuùng phaåm laøm hoan hæ caùc caên,; DOD YON CHOD PAY TRIN PHUNG SAM YAY PA and unimaginable clouds of offerings of sensory objects, 1=-2?-=R%?-{:A-8A%-=-,R.-0<->R$; ; PHUL WAY LONG KU'I SHING LA JYOD PAR SHOG by offering it may I enjoy the Buddha-Field of the Sambhogakaya. ; con ñeàu xin cuùng döôøng vaø nguyeän cho con thoï höôûng Baùo Thaân Phaät Caûnh. ; ; 4.2.3. Dharmakaya Mandala 4.2.3. Phaùp Thaân Maïn Ñaø La $%-YA.-i3-.$-$8R/-/-23-0:A-{; NANG SID NAM DAG SHON NU BUM PAY KU ; Utterly pure phenomenal appearances, the Youthful Vase-Body, ; Taát caû dieäu höõu toät cuøng thanh tònh, laø “Anh Ñoàng Tònh Bình Thaân” (Thaân Tònh Bình Töôi Treû), ; ,$?-eJ-3-:$$?-(R?-*A.-<R=-0?-2o/; THUG JAY MA GAG CHO NYI ROL PAY GYEN ; ; adorned by unceasing compassion, the display of the Dharmata, trang nghieâm bôûi ñaïi bi voâ cuøng taän, laø hieän töôùng cuûa Phaùp Taùnh, {-.%-,A$-=J:A-:6B/-0-i3-.$-8A%; KU DANG THIG LAY DZIN PA NAM DAG SHING ; ; ; utterly pure from grasping at forms and essence drops, this Pure Land, vöôït ngoaøi moïi baùm chaáp nôi saéc thaân thanh tònh vaø caùc gioït tinh quang, Tònh Ñoä naøy, 1=-2?-(R?-{:A-8A%-=-,R.-0<->R$; PHUL WAY CHO KU'I SHING LA JYOD PAR SHOG ; ; by offering, may we enjoy the Buddha-Field of the Dharmakaya. con xin cuùng döôøng, vaø nguyeän cho con thoï höôûng Phaùp Thaân Phaät Caûnh. Longchen Nyingthig Ngondro 81 ; ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 82 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig (Accumulate the Mandala Offering 100,000 times towards the completion of the Preliminary Practices. One may substitute the Offering Prayer from the Abridged Preliminary Practices, or the “SA-SHI PO-KYI”.) (Taäp Cuùng Döôøng Maïn Ñaø La 100,000 laàn ñeå hoaøn taát Phaùp Tu Döï Bò. Haønh giaû coù theå thay theá baèng Lôøi Nguyeän Cuùng Döôøng töø boä Phaùp Tu Döï Bò Yeáu Löôïc, hoaëc Lôøi Nguyeän Cuùng Döôøng Ngaén “SA-SHI PO-KYI”.) 4.3. Abridged Mandala Offering 4.3. Phaùp Cuùng Döôøng Maïn Ñaø La Yeáu Löôïc <-=>, {-$?3-8A%-#3?-=R%?-,R.-.%, OM AH HUNG! KU SUM SHING KHAM LONG JYOD DANG The Purelands of the Three Kayas, and all their wealth, Tònh Ñoä Tam Thaân cuøng taøi baûo KA-/%-$?%-2:A-3(R.-0:A-3A/, .!R/-3(R$-l-2-$?3-=-:2=, CHI NANG SANG WAY CHOD PAY TRIN KON CHOG TSA WA SUM LA BUL Clouds of outer, inner and secret offerings, I offer to the Three Jewels and Three Roots. Maây cuùng phaåm ngoaïi, noäi vaø maät, Con cuùng döôøng Tam Baûo, Tam Caên. 28J?-/?-3(R$-,/-.%R?-P2-)R=, SHAY NAY CHOG THUN NGO DRUB TSOL Accepting, please bestow Ordinary and Supreme Attainments. Xin thoï nhaän, ban moïi thaønh töïu (töông ñoái vaø toái thaéng). $-<-.J-7-D-!A-/A-<_-30=-0-6-3J-,-=>, GURU DEWA DAKINI RATNA MANDALA PUDZA MEGHA AH HUNG (This jeweled Mandala with limitless clouds of offerings is offered to the Three Roots.) (Xin cuùng döôøng Maïn Ñaø La baùu vôùi voâ löôïng maây cuùng phaåm naøy ñeán Tam Caên.) Longchen Nyingthig Ngondro 83 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 84 4.4. Short Mandala Offering 4.4. Phaùp Cuùng Döôøng Maïn Ñaø La Ngaén ?-$8A-%R?-GA?-L$?->A%-3J-+R$-2N3, SA SHI PO KYI CHUG SHING METOG TRAM The earth anointed with perfumed water and strewn with flowers, Trang nghieâm coõi ñaát ñaày höông hoa, <A-<2-\A%-28A-*A-^?-2o/-0-:.A, RI RAP LING SHI NYI DE GYENPA DI Mount Meru and the Four Continents ornamented with the sun and moon, Tu Di, boán chaâu cuøng nhaät nguyeät ?%?-o?-8A%-.-.3A$?-+J-1=-2-;A?, SANGYE SHING TU MIGTE PULWA YI By offering them as a Budhafield, Laø coõi Phaät con xin cuùng döôøng, :PR-!/-i3-.$-8A%-=-,R.-0<->R$, DRO KUN NAMDAG SHING LA CHODPAR SHOG May all sentient beings enjoy the Pureland. Nguyeän chuùng sinh thoï höôûng Phaät caûnh. Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig AA-.3-<_-30=-!)-/A$-+-;-3A, IDAM RATNA MANDALA KAM NIRYATA YAMI (I offer this jeweled Mandala to the Precious Gurus.) (Con xin cuùng döôøng Maïn Ñaø La baùu naøy cho caùc Toân Sö.) Longchen Nyingthig Ngondro 85 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 86 5- !-?-?A:A-5S$?-$?R$-/A; 5. THE MENDICANT'S ACCUMULATION OF MERIT 5. PHAÙP TÍCH PHÖÔÙC CUÛA NGÖÔØI KHAÁT SÓ 1B; =?-$&J?-:6B/-2R<-2?-z-2..-(R3; PHAT! LU CHAY DZIN POR BAY LHA DUD CHOM ; PHAT! By throwing out the cherishing of the body, the demon of the gods is destroyed. ; PHAT! Do xaû boû söï luyeán chaáp thaân xaùc, thieân ma bò huûy dieät. ?J3?-5%?-0:A-|R-/?-.LA%?-=-,R/; SEM TSANG PAY GO NAY YING LA THON ; ; The consciousness comes out into space through the cranial aperture, ; Thaàn thöùc (haønh giaû) xuaát ra qua ñænh ñaàu leân treân khoâng trung, :(A-2.$-$A-2..-2&R3-OR?-3<-I<; CHI DAG GI DUD CHOM TRO MAR GYUR ; The demon of death is destroyed, and one becomes Tro-Ma, ; töû ma bò dieät tröø, vaø haønh giaû trôû thaønh Kim Cang Huyeàn Nöõ, ; ; $;?-*R/-3R%?-2..-:)R3?-PA-$$-$A?; YAY NYON MONG DUD JOM DRI GUG GI ; ; with curved knife, destroyer of the demon of defilment, held in the right hand, vôùi löôõi dao cong, vuõ khí huûy dieät phieàn naõo ma, caàm beân tay phaûi, $9$?-1%-0R:C-2..-2&R3-,R.-0-VJ$?; ; ZUG PHUNG POY DUD CHOM THO PA DREG destroy the demon of the body by cutting off the skull. caét ngang soï ñeå dieät tröø nguõ aám ma. ; $;R/-=?-LJ.-5=-IA?-Sk-,R$?; ; YON LAY JAY TSUL GYI BHAN DHA THOG The left hand, in a working manner, holds the skull, ; Tay traùi, trong theá haønh ñoäng, caàm soï {-$?3-IA-3A-3$R:C-+J.-0<-28$; ; ; ; ; KU SUM GYI MI GOY GYAY UR SHAG and places it on the tripod-stove made of human heads (symbolizing) the Trikaya. ñaët leân loø ba chaân laøm baèng ñaàu ngöôøi (töôïng tröng cho) Tam Thaân. Longchen Nyingthig Ngondro 87 ; ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 88 /%-!R%-$?3-$%-2:A-23-<R-.J; NANG TONG SUM GANG WAY BAM RO DAY ; In it the corpse filling the three thousand-fold universe, ; Trong soï laø thaân xaùc haønh giaû traøn ñaày Tam Thieân Ñaïi Thieân Theá Giôùi, =,%-.%-@)-;A$-$A?-2..-lA<-28; AH THUNG DANG HAM YIG GI DUD TSIR SHU ; melted into nectar by short AH and HAM letters. ; ; ; chaûy tan thaønh cam loà bôûi chuûng töï ngaén AH vaø HAM. :V-$?3-IA-/?-0?-.%-%J=-2+<; DRU SUM GYI NU PAY JANG PEL GYUR ; ; By the power of the three letters, it is purified, increased, and transformed ; Do thaàn löïc cuûa ba chuûng töï, nöôùc cam loà ñöôïc thanh tònh, taêng tröôûng, vaø chuyeån hoùa. <-=>, OM AH HUNG &A-/?-2^?-3,<(Recite as much as possible) (Tuïng caøng nhieàu caøng toát) 1B; ;<-3(R.-;=-3PR/-IA-,$?-.3-2{%-; ; ; ; ; PHAT; Taâm cuûa haøng thöôïng khaùch nhaän cuùng döôøng ñöôïc hoan hæ.; PHAT YAR CHO YUL DRON GYI THUG DAM KANG PHAT The wishes of the upper guests of offering are fulfilled. 5S$?-mR$?-/?-3(R$-,/-.%R?-P2-,R2; ; TSOG DZOG NAY CHOG THUN NGO DRUB THOB ; The accumulations are perfected and the common and uncommon attainments are achieved. Phaùp tích taäp coâng ñöùc ñöôïc vieân maõn, haønh giaû ñaït ñöôïc thaønh töïu töông ñoái vaø toái thaéng. 3<-:#R<-2:A-3PR/-3*J?-=/-($?-L%-; ; MAR KHOR WAY DRON NYAY LEN CHAG JANG The lower guests of Samsara are satisfied and their debts are paid. ; ; ; Haøng haï khaùch trong luaân hoài ñöôïc hoan hæ vaø nôï naàn traû saïch. H.-0<-$/R.-LJ.-2$J$?-<A$?-5B3; ; KYAY PAR DU NOD JAY GEG RIG TSIM ; Especially, the harmful and obstructive spirits are satisfied. Ñaëc bieät, caùc aùc ma vaø chöôùng ma ñöôïc hoan hæ. Longchen Nyingthig Ngondro ; 89 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 90 /.-$.R/-.%-2<-(.-.LA%?-?-8A; NAY DON DANG BAR CHAY YING SU SHI ; ; Illness, evil spirits, and obstacles are pacified into empty space. ; Beänh taät, quûy ma vaø chöôùng ngaïi ñeàu ñöôïc an vaøo trong khoâng. nJ/-%/-.%-2.$-:6B/-h=-.-2_$?; ; AÙc naïn vaø ngaõ chaáp bò phaù tan thaønh vi traàn.; KYEN NGEN DANG DAG DZIN DUL DU LAG Harmful circumstances and clinging to self are blasted to atoms. 3,<-3(R.-L-.%-3(R.-LJ.-3(R.-;=-!/; ; ; THAR CHOD JA DANG CHOD CHED CHOD YUL KUN Finally all the offering, offerer, and the object of offering Cuoái cuøng, taát caû naêng, sôû, taùc cuùng döôøng $>A?-mR$?-0-(J/-0R<-3-2&R?-= SHI DZOG PA CHEN POR MA CHO AH ; ; Dissolve into the unmodified Dzogpa Chenpo — AH ; ; ñeàu tan vaøo trong chaân nguyeân Ñaïi Vieân Maõn — AH ; Longchen Nyingthiig Ngondro 91 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 92 6- ]-3:A-i=-:LR<-/A, 6. GURU YOGA 6. BOÅN SÖ DU GIAØ 6.1. Visualization 6.1. Quaùn Töôûng AJ-3-@R; <%-$%-z/-P2-.$-0-<2-:L3?-8A%-; ; ; EH MA HO; Tri thöùc haønh giaû töï hieän thaønh coõi Tònh Ñoä,; EH MA HO RANG NANG LHUN DRUB DAK PA RAB JAM SHING ; ; EH MA HO One's perceptions spontaneously arise as the totally Pure Land, 2!R.-0-<2-mR$?-9%?-3.R$-.0=-<A:A-.2?; ; giöõa Nuùi Maøu Ñoàng Trang Nghieâm röïc rôõ.; KOD PA RAB DZOK ZANG DOK PAL RI U ; fully arrayed Glorious Copper Colored Mountain. In the center, <%-*A.-$8A-=?-hR-eJ-i=-:LR<-3; RANG NYID JETSUN DOR JAY NAL JOR MA Visualize oneself as the holy Vajra Yogini ; ; ; Haønh giaû töï quaùn thaân mình thaønh Kim Cang Du Giaø Thaùnh Nöõ 8=-$&A$-K$-$*A?-.3<-$?=-PA-,R.-:6B/; SHAL CHIG CHAK NYI MAR SAL DRI THOD DZIN ; with one head and two hands; transparently red; holding a curved knife and a (human) skull; vôùi moät ñaàu vaø hai tay; saùng ñoû trong suoát; caàm löôõi dao cong vaø soï (ngöôøi); ; ; 82?-$*A?-.R<-!2?-,/-$?3-/3-3#<-$9A$?; ; SHAB NYID DOR TAB JEN SUM NAM KAR ZIK ; her two legs are in the “advancing” posture and her three eyes glance upwardly into the sky. hai chaân Ngaøi trong theá “tieán böôùc” vaø ba maét Ngaøi nhìn leân khoâng trung. ,A-2R<-0E-:23-2h=-*A-^:A-!J%-; CHI WOR PAY MA BUM DAL NYI DAY TENG ; ; ; On the moon and sun within the blossoming hundred thousand petalled lotus seat on the crown of her head, ; Treân maët traêng vaø maët trôøi trong toøa hoa sen traêm ngaøn caùnh treân ñænh ñaàu Ngaøi, *2?-$/?-!/-:.?-l-2:A-]-3-.%-; KYAB NAY KUN DU TSA WAY LA MA DANG ; ; from one's Root Lama, the union of the Refuges, laø ñöùc Boån Sö cuûa haønh giaû, hoäi hieäp cuûa moïi quy y, Longchen Nyingthig Ngondro ; 93 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 94 .LJ<-3J.-35S-*J?-hR-eJ-3=-0:A-{; ; baát khaû phaân vôùi Lieân Hoa Sanh Voâ Thöôïng Só.; YER MAY TSO KYAY DOR JAY TRUL PAY KU inseparable: Tulku Tsokyay Dorje (is seated). ; .!<-.3<-3.%?-w/-$8R/-/:A->-5$?-&/; KAR MAR DANG DEN SHON NU SHA TSUK CHEN ; ; His complexion is white with pinkish hue, and youthful appearance. Da Ngaøi traéng hoàng, töôùng maïo töôi treû. ; 1R.-#-(R?-$R?-9-2J<-:.%-3-$?R=; ; Ngaøi maëc y, taêng baøo, vaø aùo theâu khoâng tay.; PHOD KHA CHO GO ZA BER DUNG MA SOL ; He is attired in a gown, monk's shawl, and brocade cape. 8=-$&A$-K$-$*A?-o=-0R-<R=-0:A-!2?; ; SHAL CHIK CHAK NYI GYAL PO ROL PAY TAB With one head, two hands, he sits in the kingly playful posture. ; Vôùi moät ñaàu vaø hai tay, Ngaøi ngoài trong tö theá vui chôi cuûa baäc ñeá vöông. ; K$-$;?-hR-eJ-$;R/-0?-,R.-23-2$3?; CHAK YAY DOR JAY YON PAY THOD BUM NAM ; ; In his right hand he holds a vajra and in the left the life-vase in a skull. ; Tay phaûi Ngaøi caàm chaøy kim cang, tay traùi caàm soï ñöïng bình (cam loà) baát töû. .2-=-:.2-w/-0E:A-3*J/-8-$?R=; ; U LA DAP DEN PAY MAY NYEN SHU SOL He wears the hat Pad-Ma'i Nyen Shu on his head. ; Ñaàu Ngaøi ñoäi noùn Hoa Sen. ; 3(/-#%-$;R/-/-2.J-!R%-;3-3(R$-3; CHEN KHUNG YON NA DAY TONG YUM CHOK MA ; ; In the cleft of his left arm, the supreme bliss-and-emptiness Consort, Beân trong khuyûu tay traùi, laø Phoái Thaân Nöõ toái thöôïng cuûa “laïc vaø khoâng”, &?-0:A-5=-IA?-#-B)-lJ-$?3-2$3?; BAY PAY TSHUL GYI KHA TVAM TSAY SUM NAM He holds, hidden in the form of the sacred trident. ; ; Ngaøi caàm, aån trong daïng cuûa caây linh tröôïng ba chóa. Longchen Nyingthig Ngondro ; ; 95 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 96 :):-9J<-,A$-=J:A-:R.-1%-[R%-/-28$?; JA ZER THIG LAY OD PHUNG LONG NA SHUG ; ; He sits in the midst of radiant masses of rainbows, rays, and drops of light. Ngaøi ngoài giöõa vaàng caàu voøng röïc rôõ, cuøng nhöõng tia haøo quang, vaø caùc gioït tinh quang. KA-:#R<-:R.-s:A-@-2?-36K?-0:A-[R%-; CHI KHOR OD NGAY TRA WAY DZAY PAY LONG ; In the outer circles of the exquisite lattice of five-colored lights Trong nhöõng voøng ngoaøi cuûa vaàng aùnh saùng nguõ saéc 3=-0:A-eJ-:2%?-*A->-l-s-.%-; TRUL PAY JAY BANG NYI SHU TSA NGA DANG ; ; ; ; (are seated) the twenty-five manifestations, the king and subjects; laø 25 hoùa thaân ñeä töû, cuøng nhaø vua (Trisong Detsen) vaø quaàn thaàn; o-2R.-0E-P2-<A$-:6B/-;A-.3-z; GYA POD PAN DRUB RIG DZIN YI DAM LHA ; ; ; the Spiritual Scholars and Sages, and Knowledge Holders of India and Tibet, and the Tutelary Deities, caùc ñaïi hoïc só vaø thaùnh sö, chö vò Trì Minh Vöông cuûa AÁn Ñoä vaø Taây Taïng, cuøng chö Boån Toân, ; ; 3#:-:PR-(R?-*R%-.3-&/-3A/-v<-$+A2?; ; KHAN DRO CHO KYONG DAM CHEN TRIN TAR TIB Dakinis, Dharma-Protectors, and Vow-Holders are all gathered together like a cloud. ; Khoâng Haønh Nöõ, Hoä Phaùp, vaø caùc baäc Trì Nguyeän ñeàu vaân taäp chung quanh. $?=-!R%-3*3-$/?-(J/-0R:C-%%-.-$?=; SAL TONG NYAM NAY CHEN POY NGANG DU SAL ; Visualize them in the state of the Great Equanimity of Clarity and Emptiness. ; Quaùn töôûng chö vò trong caûnh giôùi Ñaïi Bình Ñaúng cuûa Minh Chieáu vaø Khoâng. Longchen Nyingthig Ngondro 97 ; ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 98 6.2. Invitation (Seven-Line Prayer) 6.2. Cung Thænh (Lôøi Nguyeän Baûy Gioøng) >, AR-o/-;=-IA-/2-L%-353?; ; ; 0E-$J-?<-#R%-0R-=; ; HUNG! ORGYEN YUL GYI NUB JANG TSAM PAY MA GESAR DONG PO LA HUNG! In the Northwest country of Uddiyana (Born) on the pistil of a lotus ;-35/-3(R$-$A-.%R?-P2-2fJ?; 0E-:L%-$/?-8J?-?-P$?; ; HUNG! Trong vuøng Taây Baéc xöù Orgyen ; YA TSEN CHOK GI NGO DRUB NYAY ; Endowed with the most marvelous attainment Chaùnh quaû voâ thöôïng Ngaøi thaønh töïu ; :#R<-.-3#:-:PR-3%-0R?-2{R<; KHOR DU KHANDRO MANG PO KOR ; ; Surrounded by a retinue of many Dakinis ; ; Nguyeän xin Ngaøi ñeán ban gia trì. Renowned as the Lotus-Born ; Vang danh löøng laãy Lieân Hoa Sanh ; KYAY KYI JAY SU DAK DRUB KYI ; LA/-IA?-2_2-KA<-$>J$?-?-$?R=; Please come and bless me with your grace. PAY MA JUNG NAY SHAY SU DRAG HJ.-GA-eJ?-?-2.$-212-GA?; Vaây quanh quyeán thuoäc Khoâng Haønh Nöõ CHIN GYI LOB CHIR SHEK SU SOL ; ÔÛ giöõa nôi taâm ñoùa hoa sen; ; ; Following you I practice Theo goùt chaân Ngaøi con tu taäp $-<-0E-?A:A->; ; ; GURU PAY MA SIDDHI HUNG (Oh Guru Padma, bestow blessing.) (Hôõi Lieân Hoa Toân Sö! Xin haõy gia trì!) ; ; 6.3. The Seven Aspects of Devotional Practice, the Seven-Limb Puja 6.3. Baûy Phaùp Luyeän Taâm Thaønh Tín (1) (Prostration) (Kính Leã) ZA; 2.$-=?-8A%-$A-h=-~J.-.; HRI! DAG LU SHING GI DUL NYAY DU i3-0<-:U=-0?-K$-:5=-=R; ; HRI! One's body, as many as the atoms in the world, HRI! Thaân con, (nhieàu) töïa vi traàn theá giôùi, ; ; NAM PAR TRUL PAY CHAK TSAL LO ; By emanating I pay homage to you. Hoùa hieän ra ñeå ñaûnh leã Ngaøi. ; ; (2) (Offering) (Cuùng Döôøng) .%R?-2>3?-;A.-3=-+A%-:6B/-3,?; $%-YA.-3(R.-0:A-K$-o<-:2=; NGO SHAM YID TRUL TING DZIN THU NANG SID CHOD PAY CHA GYAR BUL ; ; The offerings, both actual and visualized, are well set out ; Cuùng phaåm thöïc vaø quaùn baøy ra, ; ; I offer you phenomenal existence as a form of offering. ; Cuøng Dieäu Höõu con xin cuùng döôøng. (3) (Confession) (Saùm Hoái) |R-$?3-3A-.$J:A-=?-i3?-!/; :R.-$?=-(R?-{:A-%%-.-2>$?; GO SUM MI GAY LAY NAM KUN OD SAL CHO KU'I NGANG DU SHAK ; ; All my negative Karma committed through the Three Doors, I confess in the state of the Luminescent Dharmakaya. Caû toäi nghieäp cuûa thaân khaåu yù, Longchen Nyingthig Ngondro ; ; Con saùm hoái ôû trong Phaùp Thaân. 99 ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 100 (4) (Rejoicing) (Tuøy Hæ Coâng Ñöùc) 2.J/-0-$*A?-GA?-2#?-0-;A; DEN PA NYI KYI DU PA YI ; Within the sphere of the Two Truths, ; Trong caûnh giôùi cuûa hai Chaân Lyù, .$J-5S$?-!/-=-eJ?-;A-<%-; ; ; GE TSOK KUN LA JAY YI RANG ; The entire accumulation of merits I rejoice in. ; Moïi coâng ñöùc con ñeàu hoan hæ. (5) (Requesting to Turn the Wheel of the Dharma) (Thænh Chuyeån Phaùp Luaân) $.=-L:A-.2%-0R:A-<A3-0-v<, DUL CHAY WANG PO RIM PA TAR ,J$-$?3-(R?-:#R<-2{R<-2<-2{=; ; Xin Ngaøi chuyeån Phaùp Luaân Tam Thöøa.; THEG SUM CHO KHOR KOR WAR KUL For sentient beings on the various levels of mental capacity, Please turn the Dharma Wheel of the Three Vehicles. Vôùi chuùng sinh cuûa moïi caên cô, (6) (Requesting the Noble Ones to Stay) (Thænh Truï Theá) )A-YA.-:#R<-2-3-!R%?-2<; M-%/-3A-:.:-28$?-$?R=-:.J2?; JI SID KHOR WA MA TONG BAR NYA NGEN MI DA SHUK SOL DEB Until the emptying of Samsara, I pray you not to go into Nirvana. ; ; Cho ñeán khi Luaân Hoài troáng roãng,; ; ; Nguyeän xin Ngaøi ñöøng nhaäp Nieát Baøn. ; ; (7) (Dedication) (Hoài Höôùng Coâng Ñöùc) L%-(2-(J/-0R:C-o-<-2}R; .?-$?3-2?$?-0:A-.$J-l-!/; DU SUM SAK PAY GAY TSA KUN ; ; All the merits accumulated in the three periods of time Heát coâng ñöùc cuûa suoát ba thôøi Longchen Nyingthig Ngondro ; JANG CHUB CHEN POY GYU RU NGO ; I dedicate to the cause of the Great Enlightenment. ; Con hoài höôùng cho Ñaïi Giaùc Ngoä. 101 ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 102 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 6.4. Mantra Recitation 6.4. Tuïng Chuù 6.4.1. Invocation to Guru Rinpoche 6.4.1. Khaån Caàu Vôùi Toân Sö eJ-24/-$-<-<A/-0R-(J; ; JETSUN GURU RINPOCHE HJ.-/A-?%?-o?-,3?-&.-GA; ; Revered Lord, Guru Rinpoche, Hôõi Toân Chuû, Lieân Hoa Toân Sö, ; ; THUK JAY CHIN LAB DU PAY PAL ; =?-.%-=R%?-,R.-]R-~A%-V%-; LU DANG LONG JYOD LO NYING DRANG ; ; SEM CHEN YONG KYI GON CHIK PU ; ; ; The only protector of all sentient beings. Baäc hoä chuû cuûa moïi chuùng sinh. vR?-0-3J.-0<-HJ.-=-:2=; My body, my possessions, and my mind and heart, ; ; ?J3?-&/-;R%?-GA-3$R/-$&A$-0; The glory of the unity of Compassion and Blessings, Thaân, taøi saûn vaø taâm trí con, ; Ngaøi chính laø chö Phaät hieän thaân, ,$?-eJ-LA/-_2?-:.?-0:A-.0=; Laø Töø Bi, Gia Trì hieäp nhaát, ; KYAY NI SANGYAY THAM CHAY KYI You are of all Buddhas, ; ; TO PA MAY PAR KYOD LA BUL ; I offer to you without hesitation. ; Con cuùng döôøng Ngaøi khoâng ngaàn ngaïi. :.A-/?-L%-(2-3-,R2-2<; *A.-#$-=J$?-*J?-3,R-.3/-!/; ; ; ; DI NAY JANG CHUB MA THOB BAR KYID DUG LEG NYAY THO MEN KUN From now until I attain Enlightenment, Through all happiness or sorrow, good or bad, high or low, Töø baây giôø ñeán luùc giaùc ngoä, ; eJ-24/-(J/-0R-0.-:L%-3HJ/; JETSUN CHEN PO PAD JUNG KYEN ; ; Duø söôùng khoå, toát xaáu, thònh suy, ; ; Great Revered Lord Padma Jungne, please heed me. ; Hoä trì con Toân Chuû Lieân Hoa. <-=>-2#-$-<-0E-?A:A->; OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG ; (Repeat prayer 3 times. After each recitation recite one mala of the Vajra Guru mantra, then continue:) (Laäp laïi lôøi nguyeän treân 3 laàn. Sau moãi laàn, tuïng 1 chuoãi chuù Kim Cang Ñaïo Sö roài tieáp tuïc:) Longchen Nyingthig Ngondro 103 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 104 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 6.4.2. Invoking the Blessing 6.4.2. Xin Gia Trì 2.$-=-<J-?-$8/-/-3J.; DAK LA RE SA SHEN NA MAY ; ; I have no others to depend upon. .-v:A-.?-%/-~A$?-3:A-:PR; DA TAY DU NGEN NYIK MAY DRO ; Con chaúng coù nôi naøo nöông töïa. Chuùng sinh höõu tình thôøi haéc aùm 3A-29R.-#$-2}=-:.3-.-LA%?; MI ZOD DUK NGAL DAM DU CHING ; ; ; .2%-28A-2{<-&A$-LA/-_2?-&/; WANG SHI KUR CHIK CHIN LAB CHEN ; Blessed One, transmit the fourfold initiation; Theá Toân, xin truyeàn boán quaùn ñaûnh; ; 1A2-$*A?-.R%->A$-/?-3,-&/; DRIB NYI JONG SHIK NU THU CHEN ; Powerful One, purify the two defilements. Ñaáng Ñaïi Löïc, xin tröø hai chöôùng. ; ; :.A-=?-*R2?->A$-3-@-$-<; Are sinking in the swamp of endless misery. Ñang sa laày trong khoå voâ bieân. ; ; Sentient beings of the present dark age ; DI LAY KYOB SHIK MA HA GU RU ; O Great Guru, protect us from this. ; Ñaïi Toân Sö, hoä trì chuùng con. gR$?-0-%R<-&A$-,$?-eJ-&/; ; ; ; TOG PA POR CHIK THUK JAY CHEN ; Compassionate One, elevate our understanding; Baäc Ñaïi Bi, môû trí chuùng con; ; <-=>-2#-$-<-0E-?A:A->; OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG ; (Repeat prayer 3 times. After each recitation recite one mala of the Vajra Guru mantra, then continue:) (Laäp laïi lôøi nguyeän treân 3 laàn. Sau moãi laàn, tuïng 1 chuoãi chuù Kim Cang Ñaïo Sö roài tieáp tuïc:) #-43-5B$-43-3-;A/-/R; $?R=-2-~A%-$A-.GA=-/?-:.J2?; ; ; Töï trong taâm con nguyeän vôùi Ngaøi,; ; SOL WA NYING GI KYIL NAY DEB KHA TSAM TSIK TSAM MA YIN NO I pray to you from the center of my heart, I am not just mouthing words. LA/-_2?-,$?-GA-[R%-/?-)R=; 2?3-.R/-:P2-0<-36.-.-$?R=; CHIN LAB THUK KYI LONG NAY TSOL Chöù chaúng phaûi noùi suoâng baèng mieäng. ; Grant blessings from the vast expanse of your heart, ; Töï phaùp taùnh xin Ngaøi gia trì, ; ; Cho con ñöôïc thaønh töïu nguyeän öôùc.; SAM DON DRUB PAR DZAY DU SOL ; <-=>-2#-$-<-0E-?A:A->; OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG ; I pray that you fulfill my aspirations. ; ; (Recite as much as one can) (Tuïng caøng nhieàu caøng toát) Longchen Nyingthig Ngondro 105 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 106 6.5. Prayers 6.5. Caùc Lôøi Nguyeän 6-5-1- 2o.-0:A-$?R=-:.J2?-/A, 6.5.1. Prayers to the Lamas of the Lineage 6.5.1. Nguyeän Vôùi Caùc Ñaïo Sö Doøng Truyeàn Thöøa 6.5.1.1. The Mind Transmission Lineage 6.5.1.1. Doøng Taâm Truyeàn AJ-3-@R: o-(.-KR$?-z%-V=-2:A-8A%-#3?-/?; ; ; EH MA HO; EH MA HO GYA CHAY CHOG LHUN DRAL WAY SHING KHAM NAY EH MA HO In the Pure Land free from partiality, ; Trong coõi tònh ñoä vöôït ngoaøi moïi höõu haïn, .%-0R:C-?%?-o?-(R?-{-!/-+-29%-; ; ; laø chaân nguyeân Phaùp Thaân Phoå Hieàn Nhö Lai;; DANG POY SANGYAY CHO KU KUNTU ZANG the primordial Dharmakaya Buddha Samantabhadra; ; ; =R%?-{-(-^:A-<R=-l=-hR-eJ-?J3?; LONG KU CHU DAY ROL TSAL DORJE SEM ; ; The Sambhogakaya, like the display of the moon in water, Vajrasattva; ; Baùo Thaân Phaät, nhö traêng hieän trong nöôùc, Kim Cang Taùt Ñoûa; 6.5.1.2. The Sign Transmission Lineage 6.5.1.2. Doøng AÁn Truyeàn 3=-{<-35/-mR$?-.$:-<2-hR-eJ-=; TRUL KUR TSEN DZOG GA RAB DORJE LA ; ; Having the perfected signs of the Nirmanakaya, Garab Dorje (Pramodavajra); ; Hoùa Thaân vôùi haûo töôùng vieân maõn, Garab Dorje (Pramodavajra); $?R=-2-:.J2?-?R-LA/-_2?-.2%-2{<-)R=; SOL WA DEB SO CHIN LAB WANG KUR TSOL ; I pray to you to bestow the blessings and empowerment on us. ; nguyeän vôùi caùc Ngaøi xin gia trì vaø quaùn ñaûnh cho chuùng con. XA-?AG-.R/-.3-(R?-GA-36S.; SHRI SING HA DON DAM CHO KYI DZOD ; ; ; Treasure of the ultimate doctrine, Sri Singha; Baäc phaùp baûo toái thöôïng, Sri Singha; Longchen Nyingthig Ngondro ; 107 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 108 :)3-.0=-2>J?-$*J/-,J$-.$:A-:#R<-=R?-2+<; ; JAM PAL SHAY NYEN THEG GU'I KHOR LO GYUR ; Ñaïi Phaùp Vöông cuûa Chín Thöøa, Manjushrimitra;; Universal king of the Nine Yanas, Manjushrimitra; x-/-?-Q-0E-(J/-2A-3-=<; ; ; Jnanasutra vaø Ñaïi Hoïc Só Vimalamitra;; JNA NA SUTRA PAN CHEN BI MA LAR Jnanasutra and great scholar Vimalamitra; $?R=-2-:.J2?-?R-PR=-LJ.-=3-$-!R/; ; ; SOL WA DEB SO DROL JAY LAM NA TON To you I pray: show us the way to liberation. con khaån nguyeän vôùi caùc Ngaøi: xin chæ cho chuùng con ñaïo giaûi thoaùt. :63-2-\A%-$A-o/-$&A$-0E-:L%-; DZAM BU LING GI GYEN CHIG PAY MA JUNG ; ; The sole ornament of the Jambu continent, Padmasambhava; ; Baûo trang voâ song cuûa coõi Dieâm Phuø Ñeà, Lieân Hoa Sanh Voâ Thöôïng Só; ; 6.5.1.3. The Oral Transmission Lineage 6.5.1.3. Doøng Khaåu Truyeàn %J?-0<-,$?-GA-Y?-3(R$-eJ-:2%?-PR$?; NGAY PAR THUK KYI SAY CHOG JAY WANG DROG ; ; the true, excellent heart-sons, the Lord, the subjects, and the friend; caùc (25) ñeä töû taâm ñaéc, Nhaø Vua (Trisong Detsen), quaàn thaàn, vaø ñaïo höõu (Yeshe Tsogyal); ,$?-$+J<-o-35S:C-2h-PR=-[R%-(J/-82?; ; THUK TER GYAM TSOY DA DROL LONG CHEN SHAB ; ; Revealer of the symbols of ocean-like Mind-Treasures, Longchen Rabjam; Baäc giaûi khai maät ngöõ cuûa Taâm Maät Taïng nhö haûi, Longchen Rabjam; 3#:-:PR:A-.LA%?-36S.-2!:-22?-:)A$?-3J.-\A%-; KHAN DROY YING DZOD KA BAB JIG MAY LING ; ; Entrusted with the treasure of the sphere of the Dakinis, Jigme Lingpa; ; Ñaáng chöôûng quaûn phaùp taïng cuûa coõi giôùi Khoâng Haønh Nöõ, Jigme Lingpa; $?R=-2-:.J2?-?R-:V?-2-,R2-PR=-)R=; SOL WA DEB SO DRAY BU THOB DROL TSOL ; I pray to you, bestow the accomplishment and liberation. ; Longchen Nyingthig Ngondro 109 nguyeän xin caùc Ngaøi ban cho con thaønh töïu vaø giaûi thoaùt. ; ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 110 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig $?%-2.$-.0:-2R-!/-29%-$8/-1/-82?, SANG DAG PA WO KUN ZANG SHEN PEN SHAB To Kunzang Shenpen, who is no other than Vajrapani; (First Dodrupchen) Nguyeän vôùi Kunzang Shenpen, chính laø Kim Cang Thuû Boà Taùt; (Dodrupchen Ñeä Nhaát) ./-<?-$9A$?-.%R?-o=-2:A-M-$-.%, CHEN RAY ZIG NGO GYAL WAY NYU GU DANG to the actual presence of Chenrezig, Gyalway Nyugu; and nguyeän vôùi chaân thaân cuûa Ñöùc Quaùn Theá AÂm, Gyalway Nyugu; (R?-GA-,/-3%:-SA-3J.-]R-PR?-82?, ; CHO KYI JEN NGA DRI MAY LO DRO SHAB to Drimay Lodro who has the eyes of wisdom; (Patrul Rinpoche) nguyeän vôùi Drimay Lodro, baäc coù tueä nhaõn; (Toân Giaû Patrul) 2!:-22?-2./-w/-hR-eJ-$9A-2eA.-l=, ; KA BAB DUN DEN DOR JAY ZI JID TSAL to Dunden Dorje Zi Jid Tsal, prophesier; (Jamyang Khyentse Wangpo) nguyeän vôùi Dunden Dorje Zi Jid Tsal, ñaáng tieân tri; (Jamyang Khyentse Wangpo) P-2-.2%-:)A$?-3J.-2!/-0:A-*A-3-.%-, DRUB WANG JIG ME TEN PAI NYI MA DANG to Jigme Tenpe Nyima, Lord of Siddhas, and nguyeän vôùi Jigme Tenpe Nyima, thöôïng thuû cuûa caùc thaønh töïu giaû 2!:-SA/-^-3J.-l-2:A-]-3-=, KA DRIN DA MAY TSA WAY LAMA LA to the root lama whose kindness is beyond expression; vaø nguyeän vôùi ñöùc Boån Sö cuûa con, loøng töø bi cuûa Ngaøi vöôït ngoaøi ngoân thuyeát; $?R=-2-:.J2?-?R-.R/-$*A?-z/-P2->R$, SOL WA DEB SO DON NYI LHUN DRUB SHOG I pray to you that I may spontaneously accomplish the two practices (for self and others). xin caùc Ngaøi cho con ñöôïc vieân thaønh hai phaùp (ñoä mình vaø ñoä ngöôøi). 6.5.2. Prayer of Aspirations for This Life 6.5.2. Nguyeän Öôùc Cho Ñôøi Naøy YA.-=?-%J?-0<-:L%-2:A-8J/-=R$-$A?; SID LAY NGAY PAR JUNG WAY SHEN LOG GI ; By the revulsion which makes one renounce Samsara, ; ; Do taâm nhaøm chaùn khieán haønh giaû xaû boû Luaân Hoài, Longchen Nyingthig Ngondro 111 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 112 hR-eJ:A-]-3-.R/-w/-3A$-28A/-2!J/; DORJE LAMA DON DEN MIG SHIN TEN ; ; may I serve the Vajra Guru purposefully as one values one's eyes nguyeän nöông töïa nôi Kim Cang Ñaïo Sö cuûa con moät caùch nghieâm caån nhö töï troâng caäy vaøo caëp maét mình &A-$?%-2!:-212-92-3R:C-*3?-=J/-=; CHIG SUNG KA DRUB ZAB MOY NYAM LEN LA ; ; by the deep practice of carrying out his word, whatever he orders, ; baèng haïnh tu trieät ñeå tuaân theo baát cöù yù chæ naøo cuûa Ngaøi, vJ3-n%-3J.-0:A-12-5$?-8J-<?-GA?; TEM KYANG MAY PAY DRUB TSUG SHAY RU KYI with intense effort without relaxation, ; vôùi moïi noã löïc duõng maõnh maø chaúng heà lôi loûng, ; ; ,$?-o.-.$R%?-0:A-LA/-_2?-:1R-2<->R$; ; THUG GYU GONG PAY CHIN LAB PHO WAR SHOG may the blessings of his realized mind be transmitted. ; ; nguyeän cho con nhaän ñöôïc söï gia trì töø taâm giaùc ngoä cuûa Ngaøi. ; $%-YA.-:#R<-:.?-;J-/?-:R$-3A/-8A%-; NANG SID KHOR DAY YAY NAY OG MIN SHING ; ; ; All phenomenal existence, Samsara and Nirvana, are from the beginning “the pure land of the most exalted”, Taát caû dieäu höõu, Luaân Hoài vaø Nieát Baøn, töï khôûi thuûy ñaõ laø Tònh Ñoä VoâThöôïng cuûa chö Phaät (Akanistha), z-}$?-(R?-{<-.$-mR$?-(A/-0:A-:V?; LHA NGAG CHO KUR DAG DZOG MIN PAY DRAY ; ; the result of purification, perfection, and ripening as divinities, mantras and Dharmakaya, neân (saéc, thanh, yù) ñaõ töï thanh tònh, vieân maõn vaø thuaàn thuïc thaønh saéc thaân, chaân ngoân vaø Phaùp Thaân Phaät, %%-]%-L-lR=-3J.-0:A-mR$?-0-(J; ; ; ; PANG LANG JA TSOL MAY PAY DZOG PA CHAY Dzogpa Chenpo, free from efforts of discriminition, chính laø Ñaïi Vieân Maõn, vöôït ngoaøi duïng coâng phaân bieät, ; >J?-*3?-;A.-.JR.-=?-:.?-<A$-0:A-$.%?; ; laø Giaùc Taùnh thaäm thaâm, sieâu vieät töôùng vaø töôûng,; SHAY NYAM YID JYOD LAY DAY RIG PAY DANG ; the depth of Awareness, gone beyond conceptions and mental experience, Longchen Nyingthig Ngondro 113 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 114 (R?-*A.-3%R/-?3-eJ/-0<-3,R%-2<->R$; ; nguyeän cho con tröïc nhaän ñöôïc Phaùp Taùnh nhö thò.; CHO NYI NGON SUM JEN PAR THONG WAR SHOG may I directly see the naked Dharmata. ; 35/-3:A-gR$-0-i3-PR=-:):-9J<-&2?; ; Nôi phoå quang giôùi, sieâu vieät moïi voïng nieäm,; TSEN MAY TOG PA NAM DROL JA ZER BUB ; In rainbow-radiant space, utterly freed from characteristic thoughts, {-.%-,A$-=J:A-*3?-$%-$R%-.-:1JJ=; ; KU DANG TIG LAY NYAM NANG GONG DU PHEL ; may I develope the experience of the vision of Forms and Drops; nguyeän cho con kieán nghieäm ñöôïc saéc thaân thanh tònh vaø caùc gioït tinh quang; <A$-l=-=R%?-{:A-8A%-#3?-5.-=-1J2?; ; RIG TSAL LONG KU'I SHING KHAM TSAY LA PHEB ; ; attain the perfection of the Sambhogakaya Pure Land, the manifestation of Awareness; chöùng ñaït vieân maõn Baùo Thaân Tònh Ñoä, hoùa hieän cuûa Giaùc Taùnh; ; (R?-9.-]R-:.?-(J/-0R<-?%?-o?-+J; CHO ZAY LO DAY CHEN POR SANGYAY TAY ; ; become enlightened in the great mind-transcending dissolution of phenomena, (and) ñöôïc giaùc ngoä trong söï ñaïi tòch dieät cuûa caùc phaùp, sieâu vieät taâm thöùc, $8R/-/-23-{<-$+/-YA.-9A/-0<->R$; ; SHON NU BUM KUR TEN SID ZIN PAR SHOG ; ; may I ever remain in the state of the Youthful Vase-Body. vaø nguyeän cho con ñöôïc thöôøng truï nôi caûnh giôùi cuûa Anh Ñoàng Tònh Bình Thaân (Thaân Tònh Bình Töôi Treû). ; 6.5.3. Prayer of Aspirations for the Bardo 6.5.3. Nguyeän Öôùc Cho Coõi Trung AÁm >A/-+-i=-:LR<-*3?-:R$-3-(.-.J; SHIN TU NAL JOR NYAM OG MA CHU DAY ; ; If I could not understand the supreme yoga by experience, ; Neáu con khoâng theå chöùng nghieäm ñöôïc phaùp moân du giaø toái thöôïng, <$?-=?-?%?-3:A-.LA%?-?-3-PR=-/; RAG LU DANG MAY YING SU MA DROL NA ; and the gross body could not free itself into the subtle expanse (of Rainbow Body), ; vaø xaùc thaân naøy khoâng theå töï giaûi thoaùt ñeán caûnh giôùi vi dieäu (cuûa Phoå Quang Thaân), Longchen Nyingthig Ngondro 115 ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 116 /3-8A$-5K-;A-:.-LJ.-2!%-2:A-5K; NAM SHIG TSAY YI DU JAY TUNG PAY TSAY then, when life-functions are terminated, ; thì khi sinh maïng con chaám döùt, ; :(A-2-:R.-$?=-!-.$-(R?-{<-><; CHI WA OD SAL KA DAG CHO KUR SHAR ; ; ; (may) death, arise as the luminescent, primordially pure Dharmakaya, nguyeän khi cheát, “baïch tònh quang” hieån loä thaønh Phaùp Thaân boån nguyeân thanh tònh, 2<-.R:C-$%-(-=R%?-,R.-mR$?-{<-PR=; ; BAR DOY NANG CHA LONG JYOD DZOG KUR DROL ; the visions of the Bardo be liberated as the perfect Sambhogakaya; ; caûnh Trung AÁm ñöôïc giaûi thoaùt thaønh Baùo Thaân vieân maõn; OJ$?-(R.-,R.-c=-=3-IA-l=-mR$?-/?; TREG CHO THO GAL LAM GYI TSAL DZOG NAY ; ; the power of the path of Tregchod and Thodgal be perfected, ; laøm vieân maõn phaùp Tregchod vaø Thodgal (Ñoán Ngoä vaø Sieâu Vieät), ; 3-0%-2-:)$-v-2<-PR=-2<->R$; ; MA PANG U JUG TA UR DROL WAR SHOG ; ; and may I attain liberation like a child coming into his mother's lap. nguyeän cho con ñaït giaûi thoaùt töïa nhö ñöùa treû nhaûy vaøo loøng meï. 6.5.4. Prayers of Aspirations for the Next Life 6.5.4. Nguyeän Öôùc Cho Ñôøi Sau $?%-(J/-:R.-$?=-,J$-0-3(R$-$A-lJ; ; SANG CHEN OD SAL THEG PA CHOG GI TSAY ; Summit of the excellent Yanas, great esoteric luminescence, “Baïch tònh quang” ñaïi bí maät, toät ñænh cuûa Toái Thöôïng Thöøa, ; ?%?-o?-$8/-/?-3A-:5S=-(R?-{:A-8=; ; SANGYAY SHEN NAY MI TSOL CHO KU SHAL ; Not seeking Buddhahood from outside, the face of the Dharmakaya chính laø dieän muïc cuûa Phaùp Thaân chöù chaúng phaûi tìm Phaät quaû ñaâu beân ngoaøi, 3%R/-I<-$.R.-3:A-?-=-3-PR=-/; ; NGON GYUR DOD MAY SA LA MA DROL NA ; Attained: if I could not achieve liberation in that primordial state, maø neáu con khoâng theå ñaït giaûi thoaùt nôi caûnh giôùi boån nguyeân naøy, Longchen Nyingthig Ngondro 117 ; ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 118 3-|R3-?%?-o?-(R?-s:A-=3-3(R$-=; ; MA GOM SANGYAY CHO NGAY LAM CHOG LA ; ; Then through the excellent path of Five Methods, attaining Buddhahood without meditation thì nhôø Naêm Phaùp Moân thuø thaéng, nguyeän seõ ñaït Phaät Quaû maø chaúng duïng coâng tu taäp 2gJ/-/?-<%-28A/-3=-0:A-8A%-s-.%-; TEN NAY RANG SHIN TRUL PAY SHING NGA DANG in the five natural Nirmanakaya Buddha-Field, ; ; trong naêm Hoùa Phaät Caûnh boån nhieân cuûa Nguõ Boä Nhö Lai, H.-0<-0E-:R.-GA-1R-V%-.; KYAY PAR PAY MA OD KYI PHODRANG DU ; especially in the radiant palace of the Lotus, ; nhaát laø taïi cung ñieän Lieân Hoa Quang, ; ; <A$-:6B/-o-35S:C-$4S-3(R$-AR-o/-eJ?; ; RIG DZIN GYAM TSO CHOG ORGYEN JAY By the supreme leader of the ocean-like Knowledge-Holders, the glorious Orgyen, ; laø nôi maø Ñöùc Orgyen, thöôïng thuû Phaùp Vöông cuûa haûi hoäi Trì Minh Vöông, ; $?%-(J/-(R?-GA-.$:-!R/-:IJ.-0:A-?<; SANG CHEN CHO KYI GA TON GYAY PAY SAR ; where celebrations of the sacred esoteric doctrine are held. chuû trì nhöõng phaùp hoäi cuûa giaùo lyù bí maät thieâng lieâng. Y?-GA-,-2R<-*J?-/?-.2$?-.L%-!J; SAY KYI THU WOR KYAY NAY UK JUNG TAY (May I) be born as the eldest son and be elated, ; ; ; ; Nguyeän cho con sinh laøm tröôûng töû cuûa Ngaøi vaø ñöôïc thoï kyù, 3,:-;?-:PR-2:A-*J<-:5S<-2.$-:I<->R$; THA YAY DRO WAY NYER TSOR DAG GYUR SHOG and may I become the savior of endless beings. ; ; ; vaø nguyeän cho con thaønh ñaïo sö cöùu ñoä voâ löôïng chuùng sinh. ; 6.5.5. Prayer for Achieving these Aspirations 6.5.5. Nguyeän Cho Thaønh Töïu Moïi Öôùc Nguyeän <A$-:6B/-o=-2-o-35S:C-LA/-_2?-.%-; RIG DZIN GYAL WA GYAM TSOY CHIN LAB DANG ; By the blessing of ocean-like Knowledge-Holders and Victors, ; Do söï gia trì cuûa haûi hoäi Trì Minh Vöông vaø caùc baäc Ñieàu Ngöï Tröôïng Phu (Phaät), Longchen Nyingthig Ngondro 119 ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 120 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig (R?-.LA%?-2?3-3A-H2-0:A-2.J/-0-;A?; ; CHO YING SAM MI KYAB PAY DEN PA YI and the truth of Dharma-space, unencompassable by thought, vaø do chaân lyù cuûa Phaùp Giôùi baát khaû tö nghì, ; ; .=-:LR<-gJ/-=-mR$?-(A/-.%?-$?3-IA; DAL JOR TEN LA DZOG MIN JANG SUM GYI ; the three-fold perfection, ripening, and purification in this fortunate human life, ; nguyeän cho con trong kieáp ngöôøi höõu phöôùc naøy thaønh töïu ñöôïc ba phaùp töông quan: “vieân maõn”, “thuaàn thuïc”, vaø “thanh tònh”, ; gJ/-:VJ=-3%R/-I<-?%?-o?-,R2-0<->R$; ; TEN DREL NGON GYUR SANGYAY THOB PAR SHOG ; may I actualize and attain Enlightenment. ; roài chöùng ñaït giaùc ngoä. &J?-#-8J-3J.-0<-$?R=-2-~A%-/?-$.2-2R; (Pray thus from the heart with sincerity.) (Caàu nguyeän vôùi taâm chí thaønh.) 6-6- .2%-28A-]%?-0-/A, 6.6. Receiving the Four Empowerments 6.6. Thoï Nhaän Boán Quaùn Ñaûnh 6.6.1. The Vase Empowerment 6.6.1. Tònh Bình Quaùn Ñaûnh $-<:A-(A/-353?-/?-<-;A$-(->J=-v-2<-:5K<-2-=?-:R.-9J<-:UR?; GURU MIN TSAM NAY OM YIK CHU SHEL TA UR TSER WA LAY OD ZER DRO ; From the letter OM like crystal in the center of the forehead of the Guru (Rinpoche), rays are projected Töø chuûng töï OM nhö pha leâ giöõa traùn cuûa Toân Sö, caùc tia saùng phoùng ra <%-$A-,A-2R-/?-8$?; RANG GI CHI WO NAY SHUK ; (they) penetrate the crown of one's head, nhaäp vaøo ñænh ñaàu haønh giaû, ; ; ; ; =?-GA-=?-.%-l:A-1A2-0-.$; ; thanh tònh thaân nghieäp vaø caùc kinh maïch.; LU KYI LAY DANG TSA YI DRIB PA DAK (they) cleanse the impurities of the actions of the body and of the veins. Longchen Nyingthig Ngondro 121 ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro {-hR-eJ:A-LA/-_2?-8$?; KU DORJAY CHIN LAB SHUK 122 ; And (one) obtains the blessings of the Vajrabody; ; Khieán haønh giaû ñöôïc söï gia trì cuûa Kim Cang Thaân; 23-0:A-.2%-,R2, ; BUM PAY WANG THOB and (one) receives the Vase initiation. vaø nhaän ñöôïc Tònh Bình Quaùn Ñaûnh. 2*J.-<A3-IA-$R.-.-I<, KYAY RIM GYI NOD DU GYUR And (one) becomes the vessel of the visualization practice. Haønh giaû trôû neân phaùp khí cuûa phaùp tu quaùn töôûng. i3-(A/-<A$-:6B/-IA-?-2R/-,J2?; ; NAM MIN RIG DZIN GYI SA BONTHEB ; The Ripening Wisdom Holder seed is sown. ; Chuûng töû “Thuaàn Thuïc Trì Minh Vöông” ñöôïc gieo troàng. Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 3=-{:A-$R-:1%-,R2-0:A-{=-2-o.-=-28$; ; ; TRUL KU GO PANG THOB PAY KAL WA GYUD LA SHAG (one is) empowered with the capacity for Nirmanakayahood. Haønh giaû ñöôïc ban cho naêng löïc ñeå thaønh töïu Hoùa Thaân Phaät Quaû. ; 6.6.2. The Secret Empowerment 6.6.2. Bí Maät Quaùn Ñaûnh 3PA/-0-/?-=;A$-0E-<-$-v<-:2<-2-=?-:R.-9J<-:UR?; DRIN PA NAY AH YIK PAY MA RA GA TAR BAR WA LAY OD ZER DRO ; From the syllable AH shining like a ruby (in the throat of Guru Rinpoche) rays are projected, Töø chuûng töï AH saùng röïc nhö hoàng ngoïc (nôi coå cuûa Toân Sö) caùc tia saùng phoùng ra, ; ; <%-$A-3PA/-0-/?-8$?, RANG GI DRIN PA NAY SHUK (they) penetrate one's throat, nhaäp vaøo coå cuûa haønh giaû, %$-$A-=?-.%-_%-$A-1A2-0-.$; NGAK GI LAY DANG LUNG GI DRIB PA DAG ; ; purifying the defilements of one's Air and actions of speech. ; thanh tònh noäi khí vaø khaåu nghieäp cuûa haønh giaû. Longchen Nyingthig Ngondro 123 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro $?%-hR-eJ:A-LA/-_2?-8$?; SUNG DORJAY CHIN LAB SHUK Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 124 ; The blessings of the Vajra Speech enter (one), ; ; Haønh giaû ñöôïc söï gia trì cuûa Kim Cang Khaåu. $?%-2:A-.2%-,R2, SANG WAY WANG THOB (one) receives the Secret initiation. vaø nhaän ñöôïc “Bí Maät Quaùn Ñaûnh.” 2^?-2eR.-GA-$R.-.-I<; DAY JOD KYI NOD DU GYUR And becomes the vessel of recitation. Haønh giaû trôû neân phaùp khí ñeå trì chuù. 5K-.2%-<A$-:6B/-IA-?-2R/-,J2?; ; TSAY WANG RIG DZIN GYI SA BON THEB ; The Power Over Life Wisdom Holder seed is sown. Chuûng töû “Thoï Maïng Nhö YÙ Trì Minh Vöông” ñöôïc gieo troàng. ; =R%?-,R.-mR$?-0:A-$R-:1%-$A-{=-2-o.-=-28$; LONG JYOD DZOG KU GO PANG GI KAL WA GYUD LA SHAG ; (One is) empowered with the capacity for Sambhogakayahood. ; Haønh giaû ñöôïc ban cho naêng löïc ñeå thaønh töïu Baùo Thaân Phaät Quaû. ; 6.6.3. The Wisdom Empowerment 6.6.3. Trí Quaùn Ñaûnh ,$?-!:A->-;A$-/3-3#:A-3.R$-&/-=?-:R.-9J<-:UR?; THUK KAY HUNG YIK NAM KHAY DOG CHEN LAY OD ZER DRO ; From the sky-colored syllable HUNG in the heart of Guru Rinpoche, rays are projected, Töø chuûng töï HUNG maøu (xanh) da trôøi nôi tim cuûa Toân Sö, caùc tia saùng phoùng ra, ; ; <%-$A-~A%-$-/?-8$?, RANG GI NYING KHA NAY SHUK (they) penetrate one's own heart, nhaäp vaøo tim haønh giaû, ;A.-GA-=?-.%-,A$-=J:A-1A2-0-.$; ; YID KYI LAY DANG TIG LAY DRIB PA DAG ; purifying the defilements of mental actions and essence. thanh tònh yù nghieäp vaø tinh. Longchen Nyingthig Ngondro ; 125 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro ,$?-hR-eJ:A-LA/-_2?-8$?; THUK DORJAY CHIN LAB SHUK ; The blessings of the Vajra Mind enter (one), ; Haønh giaû ñöôïc gia trì cuûa Kim Cang YÙ, >J?-<2-;J->J?-GA-.2%-,R2; SHAY RAB YAY SHAY KYI WANG THOB (one) receives the Wisdom Initiation. vaø nhaän ñöôïc Trí Quaùn Ñaûnh. Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 126 ; ; 2.J-!R%-40-=A:A-$R.-.-I<; DAY TONG TSAN DA LI NOD DU GYUR ; ; ; (One) becomes the vessel of bliss-emptiness heat-yoga. ; Haønh giaû trôû thaønh phaùp khí ñeå tu taäp “laïc-khoâng chaân hoûa du giaø”. K$-o:A-<A$-:6B/-IA-?-2R/-,J2?; ; CHAG GYAY RIG DZIN GYI SA BON THEB The Mudra Wisdom Holder seed is sown. ; ; Chuûng töû “Ñaïi AÁn Trì Minh Vöông” ñöôïc gieo troàng. ; (R?-{:A-$R-:1%-,R2-0:A-{=-0-o.-=-28$; CHO KU GO PHANG THOB PAY KAL PA GYUD LA SHAK ; (one is) empowered with the capacity for Dharmakayahood. ; Haønh giaû ñöôïc ban cho naêng löïc thaønh töïu Phaùp Thaân Phaät Quaû. ; 6.6.4. The Verbal Indication Empowerment 6.6.4. Maät Ngoân Quaùn Ñaûnh a<-;%-,$?-!:A->-=?->-;A$-$*A?-0-8A$-{<-3.:-:1%?-0-28A/-.-(.; LAR YANG THUK KAY HUNG LAY HUNG YIK NYI PA SHIK KAR DA PHANG PA SHIN DU CHAY Again from the HUNG in (Guru Rinpoche's) heart a second HUNG shoots out like a meteor ; Moät laàn nöõa, töø chöõ HUNG nôi tim (cuûa Toân Sö) moät chöõ HUNG thöù nhì xeït ra nhö vaãn thaïch <%-?J3?-.%-,-..-3J.-0<-:SJ?; ; RANG SEM DANG THA DAY MAY PAR DRAY and mixes indistinguishably with one's own mind, vaø hoøa nhaäp vôùi taâm cuûa haønh giaû, ; ; ; ; !/-$8A:A-=?-.%->J?-L:A-1A2-0-.%?; KUN SHI LAY DANG SHAY CHAY DRIB PA JANG ; ; purifying intellectual defilements and action of the “universal ground.” thanh tònh sôû tri chöôùng vaø taäp khí chöôùng cuûa “taøng thöùc.” Longchen Nyingthig Ngondro 127 ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro ;J->J?-hR-eJ:A-LA/-_2?-8$?; YESHAY DORJAY CHIN LAB SHUK Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 128 ; The blessings of Vajra Wisdom enter (one), ; ; Haønh giaû ñöôïc söï gia trì cuûa Kim Cang Trí, 5B$-$A?-35S/-0-.R/-.3-IA-.2%-,R2; ; vaø nhaän ñöôïc Tuyeät Ñoái Maät Ngoân Quaùn Ñaûnh.; TSIK GI TSON PA DON DAM GYI WANG THOB (one) receives the Absolute Initiation Indicated by Words. !-.$-mR$?-0-(J/-0R:C-$R.-.-I<; KA DAK DZOK PA CHEN POY NOD DU GYUR ; ; (One) becomes the vessel of the primordially pure great perfection. ; Haønh giaû trôû thaønh phaùp khí cuûa boån nguyeân thanh tònh Ñaïi Vieân Maõn. z/-P2-<A$-:6B/-IA-?-2R/-,J2?; ; LHUN DRUB RIG DZIN GYI SA BON THEB The Spontaneously Accomplished Wisdom Holder seed is sown. Chuûng töû “Vieân Thaønh Trì Minh Vöông” ñöôïc gieo troàng. ; ; ; 3,<-,$-$A-:V?-2-%R-2R-*A.-{:A-{=-2-o.-=-28$; ; THAR THUK GI DRAY BU NGO WO NYID KU KAL WA GYUD LA SHAK (one) is empowered with the capacity for the final result, the Intrinsic (Buddha) Body. ; ; Haønh giaû ñöôïc ban cho naêng löïc thaønh töïu roát raùo ñeå chöùng ñaït (Phaät) Thaân Boån Nhieân. .J-v<-:.R/-2|R3-9%-:)$-0?-=3-.2%-]%?-3,<, (Now silently recite the Vajra Guru mantra while meditating on actually receiving the Four Initiations.) (Luùc naøy tuïng thaàm chuù Kim Cang Ñaïo Sö vaø quaùn mình thöïc söï nhaän ñöôïc Boán Quaùn Ñaûnh.) /3-8A$-5K-;A-.?-L?-5K; NAM SHIG TSAY YI DU CHAY TSAY When the end of my life comes, ; ; ; Ñeán khi con chaám döùt cuoäc ñôøi, <%-$%-d-;2-.0=-<A:A-8A%-; ; RANG NANG NGA YAB PAL RI SHING ; may my perception become the realm of Copper Colored Mountain, cho con thaáy coõi Nuùi Maøu Ñoàng, Longchen Nyingthig Ngondro ; 129 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 130 9%-:)$-3=-0:A-8A%-#3?-?; ZUNG JUK TRUL PAY SHING KHAM SU ; in the Buddhafield of Emanation, ; ; trong caûnh giôùi cuûa Hoùa Phaät Caûnh, $8A-=?-hR-eJ-i=-:LR<-3; SHI LU DORJAY NAL JOR MA ; ; my body becomes Vajra Yogini, ; thaân con thaønh Kim Cang Du Giaø, $?=-:5K<-:R.-GA-$R%-2-<; ; ; thaân aùnh saùng röïc rôõ haøo quang,; SAL TSER OD KYI GONG U RU a light body of sparkling radiance, I<-/?-eJ-24/-0.-:L%-.%-; ; GYUR NAY JETSUN PAD JUNG DANG ; inseparable from the Venerable Padmasambhava, baát phaân cuøng Ñaïi Só Lieân Hoa, ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig .LJ<-3J.-(J/-0R<-?%?-o?-+J; ; YER MAY CHEN POR SANGYAY TAY inseparable from the state of Buddhahood, ; roài chöùng ñaït Phaät Quaû vieân maõn, 2.J-.%-!R%-0:A-(R-:U=-IA; ; ; DAY DANG TONG PAY CHO TRUL GYI ; nhôø thaàn bieán cuûa Laïc vaø Khoâng,; emanation of Bliss and Emptiness, ;J->J?-(J/-0R:C-<R=-0-=?; YAY SHAY CHEN POY ROL PA LAY ; the display of great wisdom. laø hieän töôùng cuûa ñaïi trí tueä. ; ; #3?-$?3-?J3?-&/-3-=?-0; KHAM SUM SEM CHEN MA LU PA ; ; Of sentient beings in the three realms of Samsara, ; Vôùi chuùng sinh ôû trong Tam Giôùi, Longchen Nyingthig Ngondro 131 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 132 :SJ/-0:A-.J.-.0R/-.3-0-<; ; DREN PAY DAY PON DAM PA RU inspire me to be the enlightened guide. cho con thaønh ñaïo sö daãn daét. ; Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig ; eJ-24/-0E?-.2$?-.L%-$?R=; JETSUN PAY MAY UK JUNG SOL ; ; Venerable Padmasambhava may I become enlightened now. Ñöùc Lieân Hoa giaùc ngoä cho con. ; 6.7. Dissolving the Visualization 6.7. Hoùa Taùn Quaùn Töôûng (Giaûi Ñaøn) 3,<-]-3:A-,$?-!-/?-:R.-9J<-.3<-0R-SR.-.%-2&?-0-8A$-7=-IA?-L%-2THAR LA MAY THUK KA NAY OD ZER MAR PO DROD DANG CHAY PA SHIK WAL GYI JUNG WA Finally, visualize that from the heart of the Guru a warm red light is suddenly emitted, Quaùn töôûng moät tia saùng ñoû aám töø tim cuûa Toân Sö thình lình phoùng ra, 2.$-*A.-hR-eJ-i=-:LR<-3<-$?=-2:A-~A%-#<-<J$-0-43-IA?-:R.-.3<-IADAG NYID DORJAY NAL JOR MAR SEL WAY NYING GAR REG PA TSAM GYI OD MAR GYI and just by its touching the heart of oneself as Vajra Yogini, (one) becomes vaø do vöøa chaïm vaøo tim cuûa haønh giaû ñang trong thaân Kim Cang Du Giaø Thaùnh Nöõ, haønh giaû bieán thaønh $R%-2-8A$-+-I<-/?-$-<-<A/-0R-(J:A-,$?-!<-,A3-0?-.LJ<-3J.-<R-$&A$-+-:SJ?-0<-I<, GONG U SHIK TU GYUR NAY GURU RINPOCHE THUK KAR THIM PAY YER MAY RO CHIK TU DREY PAR GYUR a sphere of red light which dissolves into the heart of Guru Rinpoche and is mixed inseparably as one taste. moät ñoám saùng ñoû roài hoøa tan vaøo trong tim cuûa Toân Sö vaø theå nghieäm söï hôïp nhaát. 8A%-.3A$?-2?3-2eR.-0-.%-V=-2:A-%%-=-3*3-0<-28$-$R, (Relax in the Natural State, free from visualization, thought or conception, for as long as you can - e.g. 3, 5, 10, 15, 20 minutes.) (An truï trong traïng thaùi töï nhieân, khoâng quaùn töôûng, voâ nieäm hoaëc töôùng, caøng laâu caøng toát ⎯ 3, 5, 10, 15, 20 phuùt.) .J-=?-w%--/?, (And after that:) (Vaø sau ñoù:) 6.8. Prayer 6.8. Phaùt Nguyeän .0=-w/-l-2:A-]-3-<A/-0R-(J, PAL DEN TSA WAY LAMA RINPOCHE Glorious Root-Lama, precious one, Hôõi Ñöùc Boån Sö toân thaéng, Longchen Nyingthig Ngondro 133 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 2.$-$A-,A-2R<-0E:A-$./-28$?-=, DAG GI CHI WOR PAY MAY DEN SHUK LA dwell on the lotus-seat on the crown of my head, ngöï nôi toøa sen treân ñænh ñaàu con, 2!:-SA/-(J/-0R:C-|R-/?-eJ?-29%?-+J, KA DRIN CHEN POY GO NAY JAY ZUNG TAY look upon me with the grace of your great compassion. xin roäng loøng töø bi ñeå taâm ñeán con, {-$?%-,$?-GA-.%R?-P2-)=-.-$?R=, KU SUNG THUK KYI NGO DRUB TSAL DU SOL grant me the attainments of the Body, Speech, and Mind. ban cho con nhöõng thaønh töïu cuûa Thaân, Khaåu, YÙ. .0=-w/-]-3:A-i3-0<-,<-0-=, PAL DEN LA MAY NAM PAR THAR PA LA Of the activities of the glorious Root-Lama Ñoái vôùi taát caû coâng haïnh cuûa Ñöùc Boån Sö 134 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig {.-&A$-43-;%-=R$-v-3A-*J-8A%-, KED CHIK TSAM YANG LOG TA MI KYAY SHING may I develope no wrong view even for a moment, con nguyeän chaúng khôûi taø kieán duø chæ trong moät nieäm, &A-36.-=J$?-0<-3,R%-2:A-3R?-$?-GA?, CHI DZAY LEG PAR THONG WAY MO GU KYI by the devotion of observing whatever he does as good, bôûi thaønh taâm nhaän thaáy baát cöù haïnh gì Ngaøi laøm ñeàu toát laønh (vôùi muïc ñích giaùo hoùa), ]-3:A-LA/-_2?-?J3?-=-:)$-0<->R$, LA MAY CHIN LAB SEM LA JUG PAR SHOG may the blessing of the Lama enter my mind. nguyeän cho taâm con ñöôïc söï gia trì cuûa Sö Phuï. *J-2-!/-+-;%-.$-]-3-.%-, KYAY WA KUN TU YANG DAG LAMA DANG Throughout the succession of my lives, from the perfect Lamas Nguyeän cho con suoát caùc kieáp chaúng rôøi xa Longchen Nyingthig Ngondro 135 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 136 :V=-3J.-(R?-GA-.0=-=-=R%?-,R.-/?, DRAL MAY CHO KYI PAL LA LONG JYOD NAY may I not be separated; and may I enjoy the glory of the Dharma, nhöõng ñaïo sö hoaøn toaøn; vaø gaëp chaùnh Phaùp, ?-.%-=3-IA-;R/-+/-<2-mR$?-+J, SA DANG LAM GYI YON TEN RAB DZOG TAY perfect all the qualities of the stages and the paths, ñeå vieân maõn coâng ñöùc cuûa caùc ñòa, vò (thaäp ñòa vaø nguõ vò), hR-eJ-:(%-$A-$R-:1%-M<-,R2->R$,, DOR JAY CHANG GI GO PHANG MYUR THOB SHOG and swiftly attain the stage of Vajradhara. nguyeän con mau ñaït caûnh giôùi Kim Cang Trì. Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 7- 2}R-2-/A, 7. DEDICATION OF MERITS 7. HOÀI HÖÔÙNG COÂNG ÑÖÙC .$J-2-:.A-;A?-*J-2R-!/, GAY WA DI YIY KYAY WO KUN By these merits may all beings Do coâng ñöùc naøy nguyeän chuùng sinh 2?R.-/3?-;J->J?-5S$?-mR$?->A%-, SO NAM YESHAY TSOG DZOG SHING perfect the accumulation of virtues and primordial wisdom, phöôùc hueä vieân maõn ñeàu ñaït ñöôïc, 2?R.-/3?-;J->J?-=?-L%-2, SO NAM YESHAY LAY JUNG WA and that which originates from virtue and primordial wisdom, nguyeän cuõng do nôi phöôùc hueä naøy, Longchen Nyingthig Ngondro 137 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 138 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig .3-0-{-$*A?-,R2-0<->R$, DAM PA KU NYI THOB PAR SHOG the two holy bodies, may they gain. taát caû ñeàu ñöôïc hai thaùnh thaân. :PR-!/-.$J-2-)A-~J.-;R.-0-.%-, DRO KUN GAY WA JI NYID YOD PA DANG Whatever virtue is possessed by beings, Taát caû coâng ñöùc cuûa chuùng sinh, L?-.%-LJ.-:I<-.J-28A/-LJ.-0-$%-, JAY DANG JAY GYUR DAY SHIN JAY PA GANG and by whatever virtuous actions they have done, will do, and likewise are doing, vaø thieän haïnh ñaõ, seõ, ñang laøm 29%-0R-)A-28A/-.J-:S:A-?-.$-=, ZANG PO JI SHIN DAY DRAY SA DAG LA the stages to perfection, as Samantabhadra did, ñeàu hoài höôùng ñeå khaép chuùng sinh, baèng moïi giaù nhö ñöùc Phoå Hieàn, !/-G%-!/-/?-29%-0R<-<J$-I<-&A$, KUN KYANG KUN NAY ZANG POR REG GYUR CHIG may all beings by all means achieve. qua caùc ñòa tu thaønh chaùnh giaùc. :)3-.0=-.0:-2R?-)A-v<-3HJ/-0-.%-, JAM PAL PA WO JI TAR KYEN PA DANG Just as the Bodhisattva Manjusri attained his realization, Nhö Vaên Thuø ñaõ ñaït giaùc ngoä, !/-+-29%-0R-.J-;%-.J-28A/-+J, KUN TU ZANG PO DAY YANG DAY SHIN TAY and likewise Samantabhadra, hoaëc gioáng nhö Phoå Hieàn Boà Taùt, .J-.$-!/-IA-eJ?-?-2.$-aR2-&A%-, DAY DAG KUN GYI JAY SU DAG LOB CHING in order to train myself to follow them, ñeå tu haønh noi theo caùc Ngaøi, Longchen Nyingthig Ngondro 139 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 140 .$J-2-:.A-.$-,3?-&.-<2-+-2}R, GAY WA DI DAG THAM CHAY RAB TU NGO I dedicate all these merits. taát caû coâng ñöùc con hoài höôùng (cho chuùng sinh). .?-$?3-$>J$?-0:A-o=-2-,3?-&.-GA?, DU SUM SHEG PAY GYAL WA THAM CHAY KYI By all the Victors of the three times who have gone beyond; Cuõng nhö chö Phaät ba ñôøi vöôït qua bôø giaûi thoaùt, 2}R-2-$%-=-3(R$-+-2}$?-0-!J, NGO WA GANG LA CHOG TU NGAG PA TAY the dedication of merits has been greatly praised. ñaõ töøng hoài höôùng vaø taùn thaùn coâng ñöùc (nhö theá naøo), 2.$-$A-.$J-2:A-l-2-:.A-!/-G%-, DAG GI GAY WAY TSA WA DI KUN KYANG therefore, these virtues of myself also nay, taát caû coâng ñöùc cuûa con Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig 29%-0R-,R.-KA<-<2-+-2}R-2<-2IA, ZANG PO JYOD CHIR RAB TU NGO WAR GYI I shall dedicate for the purpose of perfect action. cuõng xin hoài höôùng cho haïnh vieân maõn (nhö theá vaäy). 8- (R/-=3-H.-0<-/A, 8. SPECIAL PRAYER OF ASPIRATION (by Longchenpa) 8. NGUYEÄN ÖÔÙC ÑAËC BIEÄT (bôûi Toå Longchenpa) $%-.-*J?-0:A-*J-2-,3?-&.-., GANG DU KYAY PAY KYAY WA THAM CHAY DU Throughout the succession of lives into which I shall be born, Suoát caùc kieáp con seõ sinh ra, 3,R-<A?-;R/-+/-2./-w/-,R2-0<->R$, THO RI YON TEN DUN DEN THOB PAR SHOG may I obtain the seven qualities of the upper realms of existence; nguyeän cho con ñöôïc Thaát Thaùnh Taøi (tín, giôùi, taøm, quùi, ña vaên, trí hueä, xaû ly); Longchen Nyingthig Ngondro 141 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 142 *J?-3-,$-+-(R?-.%-:U.-I<-&A%-, KYAY MA THAG TU CHO DANG DRAY GYUR CHING may I meet the Dharma immediately after taking birth, gaëp Phaät Phaùp ngay khi ra ñôøi, 5=-28A/-212-0:A-<%-.2%-;R.-0<->R$, TSUL SHIN DRUB PAY RANG WANG YOD PAR SHOG and have the freedom to practice accordingly; ñöôïc töï taïi tu haønh ñuùng Phaùp; .J<-;%-]-3-.3-0-3*J?-LJ.-&A%-, DER YANG LA MA DAM PA NYAY JAY CHING may I please the holy Lamas, nguyeän hoan hæ caùc baäc Thaùnh Sö, *A/-.%-35/-.-(R?-=-,R.-0<->R$, NYING DANG TSEN DU CHO LA JYOD PAR SHOG and practice the Dharma day and night. vaø tu Phaùp caû ngaøy laãn ñeâm. Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig (R?-gR$?-/?-/A-~A%-0R:C-.R/-212?-+J, CHO TOG NAY NI NYING POY DON DRUB TAY By understanding the Dharma and practicing its inmost essence, Do hieåu Phaùp, vaø tu yeáu nghiaõ, 5K-.J?-YA.-0:A-o-35S-2c=-2<->R$, TSAY DIR SID PAY GYAM TSO GAL WAR SHOG in that life may I cross the ocean of Samsara. nguyeän cho con lieàn trong kieáp ñoù, ñöôïc vöôït thoaùt khoûi bieån luaân hoài. YA.-0<-.3-0:A-(R?-<2-!R/-LJ.-&A%-, SID PAR DAM PAY CHO RAB TON JAY CHING In Samsara may I expound the excellent holy doctrine. Nguyeän con seõ hoaèng Phaùp vi dieäu, cho chuùng sinh ôû trong luaân hoài. $8/-1/-212-=-*R-%=-3J.-0<->R$, SHEN PEN DRUB LA KYO NGAL MAY PAR SHOG May I not become bored and tired of accomplishing for the benefit of others. Nguyeän cho con seõ khoâng nhaøm moûi, thaønh töïu lôïi ích cho chuùng sinh. Longchen Nyingthig Ngondro 143 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 144 _2?-(J/-$8/-.R/-KR$?-<A?-3J.-0-;A?, LAB CHEN SHEN DON CHOG RI MAY PA YI By my own tremendous, impartial service to others, Do haïnh lôïi sinh voâ haïn cuûa con, ,3?-&.-K3-$&A$-?%?-o?-,R2-0<->R$, ,, THAM CHAY JAM CHIG SANGYAY THOB PAR SHOG May everybody attain Buddhahood together. Nguyeän taát caû ñoàng thaønh Phaät Ñaïo. Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Colophon Lôøi Keát &J?-mR$?-0-(J/-0R-[R%-(J/-~A%-,A$-$A-}R/-:PR:A-%$-:.R/-OA$?-?-2#J2?-0-i3-3HJ/-=3-29%-:.A-*A.-<A$-:6B/-:)A$?-3J.-\A%-0-?R$?-.3-0-.3?-2!:-SA/-IA?-2*%?->A%-, .3-5B$-=-3R?-0-,R2-0:A-}$?-GA-i=-:LR<-0-(J/-0R-:)A$?-3J.-:UA/-=?-:R.-9J<-IA?-VA?-0:A-.$J-2?, eJ?-:)$-i3?-GA?-]-3--?%?-o?-?-3,R%-:V?-GA?, <%-<A$-!/-+-29%-0R:C-<%-8=-3%R/-.-I<-/?-:PR-#3?-o-35S-=-1/-0-o/-(.-3J.0:A-o<-I<-&A$, ,, This compilation of the Preliminary Practice Prayers of Dzogpa Chenpo Longchen Nyingthig is written by the great Tantric Yogi Jigme Trinle Odzer, who was trained by the gracious kindness of many holy teachers including Rigdzin Jigmed Lingpa, and who achieved confidence in the Law of Tantra. By this merit, may followers see the Guru as the Buddha. And thereby may the self-face of self-awareness, Kuntu Zangpo, become apparent to them, so that they become the cause of ceaseless benefits for sentient beings endless as the ocean. Nghi quõy Phaùp Tu Tieân Yeáu doøng Ñaïi Vieân Maõn Longchen Taâm Yeáu ñöôïc keát taäp bôûi ñaïi haønh giaû Maät Thöøa Jigme Trinle Odzer, Ngaøi ñaõ ñöôïc truyeàn daïy bôûi loøng töø bi cuûa nhieàu vò thaùnh sö keå caû Trì Minh Vöông Jigme Lingpa, vaø Ngaøi cuõng ñaõ thaønh töïu vöõng vaøng giaùo lyù Maät Thöøa. Do coâng ñöùc naøy, nguyeän caùc haønh giaû thaáy ñöôïc Boån Sö mình laø Phaät. Vaø nhôø vaäy, thaáy roõ ñöôïc chaân dieän muïc cuûa töï giaùc thaùnh trí, chính laø Ñöùc Phoå Hieàn Nhö Lai, vaø trôû thaønh nguoàn lôïi laïc voâ taän cuûa bieån voâ löôïng chuùng sinh. Longchen Nyingthig Ngondro 145 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Longchen Nyingthig Ngondro 146 Phaùp Tu Tieân Yeáu Doøng Longchen Nyingthig Lôøi Keát cuûa Khai Maät Taïng Ñaïi Phaùp Vöông Orgyen Kusum Lingpa 8J?-0-:.A-:%-A-<A?-2A?-+A-/-3:A-..-w/-IA-aR2-2-il-GA-.IJ?-{R%-.-:(.-*/-2IA?-0-il-3-@-=R-4-2-4={-.R/-P2-GA?2+<-+J-$+/-.22-2IA?-0:A-?J3?-&/-,l-&-.-?%?-o?-,R2-0:A-o<-I<-&A$- 3%-$-=), Phaùp baûo hieám coù treân ñôøi naøy, ñöôïc dòch ra Anh ngöõ bôûi Ñaïi Dòch Giaû Tulku Thondup, nay ta truyeàn cho nhöõng ñeä töû ngöôøi Vieät Nam treân ñaát Myõ thaønh taâm tu haønh. Sau heát, nguyeän do coâng ñöùc naøy khieán taát caû chuùng sinh ñeàu ñaït Phaät quûa. Nguyeän taát caû ñeàu ñöôïc gia trì. Orgyen Kusum Lingpa

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