RANG KYÖN NGO SHE
KYAB YÜL JE DREN GYI SÖL 'DEB
NONG SHAG MÖN LAM
YANG DAG LANG DOR SÄL 'DEB YÖ
A Prayer by which to
Recognise One's Own Faults and
Keep the Object of Refuge in Mind,
A Very Pure Aspiration to be Absolutely Clear
as to What to Adopt and What to Abandon
by Dudjom Rinpoche
Homage to the Guru!
KÄL ZANG SHING GI DREN CHOG SHA KYA'I GYÄL
Supreme Guide of the Universe in this Fortunate Kalpa, Conqueror Shakyamuni,
GYÄL SE JANG SEM DRO 'DÜL P'AG PA'I TS'OG
Noble assembly of Bodhisattvas, Buddha–Sons, you who train beings,
NYIG 'DRO'I KOB PA TS'UNG ME GU RU JE
Revered and Lordly Guru, unsurpassed protector of beings in this degenerate age,
TSA SUM CHÖ KYONG DAM CHEN TS'OG CHE LA
To the Three Roots and hosts of Dharma– and Oath–bound Protectors,
TSE CHIG NYING NE DREN PA'I DUNG YÜ KYI
Thinking of you one–pointedly and with yearning hearts,
YANG YANG SÖL 'DEB T'UG DAM KÜL LA NA
We continually pray, calling for your attention:
TSE WE JE ZUNG T'OG ME T'UG JE'I T'Ü
Holding us with your loving kindness and the power of your peerless and unobstructed compassion,
SAM DÖN CHÖ ZHIN 'DRUB PAR CHIN GYI LOB
Bless us that we attain our aims in accordance with Dharma.
NGÖN LE MA SHEN MI LÜ RIN CHEN T'OB
By means of former acts by no means insignificant we have attained this precious human body;
SÖ NAM MA CHUNG DAM PA'I CHÖ DANG JÄL
Due to merit by no means small we have met with the Holy Dharma;
LA ME JE ZUNG WANG JIN DAM NGAG T'OB
Accepted by a Guru, we have received empowerments, blessings and pith–instructions:
NOR BU RANG LAG NYE PA'I DÜ JUNG YANG
Though we hold such a jewel in our hands at this very time,
CHÖL CHUNG TRE'U 'DRA WA'I RANG SEM 'DI
Our minds, childlike as monkeys,
NAM YENG LU DRI 'GONG PO'I WANG SONG NE
Are continually taken in by the cunning demons of distraction
RANG NOR RANG DAG NYAM LEN MA NÜ TE
And we cannot use this wealth although it is our very own.
DÄL 'JOR DAM NGAG CHAB CHIG CHÜ ZÖ SHOR
Freedoms, opportunities and pith–instructions have simply gone to waste.
DA TA DÖN CHEN 'GAG LA T'UG NYE DÜ
Now we reach the crucial turning–point:
SHÜ TS'E T'OB TS'E NA' WO'I SUNG TAM 'DRA
Everything we have requested and received has become like a story.
LÜ 'DI CHÖ ZUG CHÖ PA YIN LOM YANG
Putting on the appearance of Dharma, we even think we are practitioners
SEM 'DI YANG DAG CHÖ PA'I JE MA ZIN
And yet this mind falls far short of perfect practice.
LHA CHÖ TA CHI MI CHÖ DRI MA GÖ
We do not even understand human Dharma — what need to speak of the Buddhadharma!
MI CHÖ TSANG MA CHU TRUG GO YÜL TSAM
With only the vaguest notion of the sixteen rules of correct human conduct,
RANG TÖ CHÖ NGÄN CHE LA NGO TS'A DRÄL
Examining ourselves, we are without the slightest shame for our own bad deeds.
SHEN TÖ TR'EL SHUNG CH'I T'AG DRA WA'I JUG
When it comes to others, our patience is as short as the tail of the drawa mouse,
LHA CHÖ GE CHU YANG DAG NGO MA T'OG
And yet we are unable to act in accordance with the ten utterly pure virtues of the Holy Dharma.
TÖN PA CHIG GI TEN LA CH'OG SHEN GYI
Full of sectarian bias though there is only the one Teacher and one Teaching,
CHÖ DANG DAM PAR KUR 'DEB LE NGÄN SAG
We criticise Teachings and Sages and thus accumulate evil karma:
CHÖ LA TEN NE DIG PA'I K'UR CHEN KY'ER
Using the Dharma like this is just carrying along a huge burden of sin.
T'Ö PA CHE ZHIN RANG T'ONG NGA GYÄL CHE
We listen to many teachings but it only increases our pride
SAM PE CHE DÖN GO WA'I TING MA POK
And our mental analysis does not penetrate the depths of their meaning.
SO T'AR TS'ÜL TR'IM SUNG WAR LOM NA YANG
Though we think we keep the Pratimoksha disciplines,
GE JONG CHÖ SHI GAR SONG CHA ME TOR
The "Four Dharmas of the Practitioner" are scattered without trace.
CHANG SEM LAB NOR DEN PAR LOM NA YANG
Though we think we possess the Bodhisattva's precious training,
TS'E ME NAM SHI RI MO'I MAR ME 'DRA
The "Four Immeasurables" are like a painted picture of a lamp.
SANG NGAG DAM TS'IG SUNG WAR LOM NA YANG
Though we think we keep the samaya–commitments of the Secret Mantrayana
TSA TUNG DANG POR TSI ME NANG CHUNG SHOR
Taking the first Root Downfall for granted, we slip into underestimating it.
LO DOG NAM SHI K'A NE SHE SHE KYANG
Though we can mouth explanation of the "Four Thoughts that Turn the Mind",
DÖN LA DOG MIN 'DIR NANG SHEN PE TÖN
The fact that we do not turn aside from our intentions shows our attachment to appearances.
LA MA TEN SHIN MÖ GÜ RIM GYI DRI
Though we rely on the Guru, our respect and devotion gradually wane —
DAG NANG TS'AB SU NYAM DROG LOG PAR T'ONG
In the place of pure vision we mistakenly think ourselves his equals.
DOR JE PÜN LA TSE DUNG KUR SEM SHEN
Respect, love and kindness towards Vajra Brothers and Sisters decline —
TS'IG NGÄN TSAM YANG MI ZÖ MÖ CHAR 'BEB
A single bad word on their part seems intolerable and we shower them with curses.
'DRO DRUG P'A MA SHE PA'I JAM NYING JE
The loving compassion that comes from recognising the beings of the six realms as our parents
CHANG SEM TING NE MA 'JONG NA BÜN SHIN
Vanishes like mist when not practiced from the depths of Bodhicitta.
KYE DZOG LAM LA NYAM LEN JE K'ÜL KYANG
Although acting as if we had experienced the development and completion stages
T'A MÄL 'TRÜL 'JAM 'DI LA LA MA NYE
We have not found any alternative to the endless flow of ordinary, confused perception.
DO NGAG CHÖ P'UG TONG NYI NGO SHE KYANG
Though we know that Voidness is the ultimate teaching of both the Sutra and Tantra
TONG GO MA CHÖ RANG GYÜ RA TAR GYONG
We have no decisive understanding of it and our mindstreams have become as hard as horn.
NE LUG GOM GYI RANG TS'UG MA ZIN PAR
Unable to rest in the self–arisen meditation on Reality As It Is,
K'A KY'ER TA WE GYU 'DRE LUNG LA KUR
We pay mere lip–service to the View, throwing cause and effect to the wind.
CH'I TAR TS'ÜL 'CHÖ CHÖ LAM ZANG NA YANG
Although outwardly we appear disciplined and well–behaved,
NANG DU CHAG SE 'DÖ NGAM ME TAR 'BAR
Inwardly attachment, craving, desire and greed blaze like a fire.
LÜ 'DI WEN PA'I RI LA NE K'ÜL KYANG
Though we keep this body of ours secluded in mountain retreats,
SEM 'DI NYIN TS'ÄN BAR ME DRONG YÜL 'DRIM
Day and night, our minds are incessantly roaming the cities.
RANG GO T'ÖN PA'I DING TS'E MA LONG SHIN
We don't really trust our own experience in practice
SHEN GO 'DÖN PA'I SAM JOR JI PA'I DRUNG
And yet, like children telling stories, we give guidance and advice to others.
KÖN CHOG T'UG JE LU WA MI SI KYANG
Though the Compassion of the Three Jewels is unfailing and undeceiving,
MÖ GÜ SHEN PE RANG GI RANG LÜ DOG
Through failing devotion, we harm and cheat ourselves.
'DI TAR DAM PA'I CHÖ DANG LA MA LA
Thus, though we do not have wrong beliefs born from lack of trust and faith
YI MA CHE PA'I LOG TA ME MÖ KYANG
Concerning the Holy Dharma and the Lama,
DÜ NGÄN SEM CHEN LE NGÄN K'A MA GANG
We sentient beings of this degenerate age perform wrong actions and always remain unfulfilled.
GO ZHIN SHE ZHIN BAG ME WANG DU SHOR
Knowing full well what we are doing, we give in to self–destructive carelessness.
DREN SHE JA RA MA T'ONG GYONG CHEN DAB
Not protecting mindfulness, we suffer great loss.
DA TA RANG LÖ RANG LA CHE NYIN MO
Now it is time for mind to examine itself:
JE TS'E T'AM CHE 'TRÜL PA'I K'A NÖN SONG
Everything we have done has only added to the confusion.
SAM TS'E T'AM CHE NYÖN MONG 'DZIN PAR SONG
Everything we think is tainted by emotional affliction.
GE WA'ANG DIG PE MA LE ME T'ONG WE
Since it is clear that all our virtuous actions are mixed with sin,
T'AR T'UG 'DRO SA NGÄN SONG LE SHEN CHI
Where else is there to go, ultimately, but to the lower realms?
DE TAR RANG GI CHÖ TS'ÜL JA SHAG NAM
As to our actions and patterns of behaviour,
DREN NE RANG GI RANG LA YI CHE CHING
When we call them to mind we lose confidence in ourselves.
SHEN LA TE KYANG YI MUG K'A NÖN LE
Examining others only increases alienation
P'EN DROG LO PAG P'AB K'EN SU MA JUNG
And we find no one trustworthy to reassure and help us.
DA NI RANG GO RANG GI MA TÖN NA
If we do not take ourselves in hand right now,
SHIN JE'I P'O NYA'I LAG TU TS'Ü ZIN DÜ
When we are caught by the messengers of the Lord of Death
SHEN PA SÜ KYANG KYOB PA'I RE WA ZE
There will be no one to protect us when hope is at an end.
RE TONG GUG PE LÜ PA MA TS'OR RAM
Is not waiting with such empty hopes just deceiving ourselves?
DE NA RANG KYÖN NGÖ ZIN NONG 'GYÖ KYI
With remorse and regret let us recognise our own faults —
CHÖ 'GÄL NYE TUNG NYAM CHAG CHI CHI PA
Wherever we have failed in the Dharma because of error, lapse or transgression
MI 'CHAB MI BE YE SHE CHEN DEN DRUNG
Let us not now increase it by concealing it. In the presence of all those who have the Eye of Wisdom
NYING NE SHAG SO TSE WE ZÖ SHE LA
We confess from the depths of our hearts. Of your compassion, forgive us
LAM LOG YANG SA'I 'JIG LE KYAB NE KYANG
And protect us from the terrifying abyss of the wrong path,
YANG DAG T'AR LAM ZIN PAR UG YUNG SÖL
Reviving us so we attain to the perfect path of liberation.
JE JE DRUB DRUB MI TS'E KYÄL NA YANG
Having busily spent this life doing this and that,
DÖN NYING LAG TU LÖN PA CHIG MA JUNG
We have not laid hold of the essential meaning.
DA NI KÜN SHE CHIG DUG LAM BOR NE
Now, giving up the path on which we know so much but miss the one, essential point,
CHIG SHE KÜN DRÖL LAM LA CHI MI 'JUG
Should we not enter the path of knowing the one thing that will liberate all?
MI LU NGE PA'I RE TÖ CHIG CHOG GÖN
Supreme and undeceiving protector, sole certainty and support,
TSA WA'I LA MA KYAB NE KÜN 'DÜ LA
Root Lama, embodiment of all Refuge,
TSE CHIG GÜ PA'I SÖL WA 'DEB LA NA
We pray to you with one–pointed devotion:
T'UG JE ZIG SHIG KYAB CHOG DRIN CHEN JE
Look upon us with compassion, Kindly Lord of Supreme Refuge!
RANG KYÖN RANG GI T'ONG WAR CHIN GYI LOB
Bless us that we see our own faults.
SHEN KYÖN TA 'DÖ ME PAR CHIN GYI LOB
Bless us not to want to look for the faults in others.
SAM NGÄN DUG TSUB SHI WAR CHIN GYI LOB
Bless us that we pacify harmful, scheming and violent thought.
SAM ZANG K'ONG NE 'CHAR WAR CHIN GYI LOB
Bless us that good thoughts arise from deep within.
'DÖ CHUNG CHOG SHE DEN PAR CHIN GYI LOB
Bless us so that we have little desire and know how to be satisfied.
NAM 'CHI CHA ME DREN PAR CHIN GYI LOB
Bless us so that we remember that the time of death is uncertain.
'CHI DÜ LO LHAG ME PAR CHIN GYI LOB
Bless us so we have no plans left over when the moment of death arrives.
CHÖ LA YI CHE KYE WAR CHIN GYI LOB
Bless us to generate great confidence in the Dharma.
DAG NANG CH'OG ME 'JONG WAR CHIN GYI LOB
Bless us that we practice impartial pure perception.
CHÖ MIN MÖ GÜ KYE WAR CHIN GYI LOB
Bless us so that we develop uncontrived respect and devotion.
LONG ME LO NA T'UNG WAR CHIN GYI LOB
Bless us that we reduce dwelling on unattainable goals.
LO P'UG CHÖ LA TE NÜ CHIN GYI LOB
Bless us with the power to establish the Dharma in the depths of our hearts.
CHÖ P'UG DRUB LA TSÖN NÜ CHIN GYI LOB
Please bless us with the ultimate point of the Dharma — the effort put into practice.
DRUB P'UG RANG GYÜ DRÖL WAR CHIN GYI LOB
Bless us with the ultimate point of the practice — the liberation of our own mind–streams.
DRUB LA BAR CHE ME PAR CHIN GYI LOB
Bless us that our practice be free of obstacles.
DRUB DRE NYUR DU MIN PAR CHIN GYI LOB
Bless us that its fruits quickly ripen.
'DRÄL TS'E DÖN DANG DEN PAR CHIN GYI LOB
Bless us that we liberate all things with which we come into contact.
RE DOG NYI 'DZIN SHIG PAR CHIN GYI LOB
Bless us that we destroy the duality of hope and fear.
NYI ME YE SHE T'ONG WAR CHIN GYI LOB
Bless us that we may see non–dual primordial wisdom.
YE SHE RANG NGO SHE PAR CHIN GYI LOB
Bless us that we recognise our own primordial wisdom.
RANG T'OG TSEN SA ZIN PAR CHIN GYI LOB
Bless us that we reach firm ground.
TSÖL ME DING CHEN T'OB PAR CHIN GYI LOB
Bless us so that we gain absolute and effortless certainty.
YE NE YE SHE DOR JE'I TS'ÖN CHEN GYI
With the great vajra weapon of primordial wisdom, present since beginningless time,
'KOR 'DE TONG SOG DÜ CHIG CHE NE KYANG
May the empty existence of samsara and nirvana be cut with a single stroke.
MA 'GAG DE CHEN NYEM MA'I GA' TÖN LA
In the unobstructed bliss of the celebration of Nyema
'DU 'DRÄL ME PAR CHÖ PE TAG TSEN SHOG
May we ever enjoy an activity that transcends coming together and separating.
NYAM DÄL LONG NA DUG NGÄL MING TSAM ME
In the expanse of all–pervasive equalness even the word "suffering" does not exist.
DE NA DE WAR TS'ÖL K'EN SU SHIG CHI
Who, then, could there be still searching for happiness?
DE DUG RO NYAM 'DZIN ME RANG DRÖL GYI
Where happiness and suffering have one taste and grasping is self–liberated,
KÜN ZANG GYÄL SI TS'E 'DIR T'OB PAR SHOG
This is the Kingdom of Samantabhadra. May we attain it in this very lifetime!
Concerning this work, a combination of prayer, confession of wrong–doing and aspiration, my wife, Sherabma Rig'dzin Wango, dreamed on the night of the waxing of the moon of the tenth month of the Water Pig Year, that a girl who had been in her dreams before appeared and said, "Please now ask Rinpoche to write a prayer" and then departed.
Moreover, later, on the night of the tenth day of the same month, the girl appeared again and said, "You must immediately help to request the writing of a prayer," and then vanished.
I was told of the dreams the next morning, but said that not many could recite the many prayers that already exist. However my wife then requested me to quickly write a prayer without being too concerned about the length. Since there seemed to be a need for a prayer requesting protection from the sickness, famine, weapons and war so prevalent in these times, I conceived the idea of writing one but it remained only an intention as other things intervened and it no longer seemed so pressing.
Later on, however, during the night of the tenth day of the eleventh month, the girl again appeared in my wife's dreams and said, "My request for a prayer is not a thing of little importance. There is great need!". Hearing of this dream, on the morning of the fifteenth day of that month, I got an idea of what it was I would compose.
On the evening of the fourteenth day of the next month I prayed one–pointedly to Guru Rinpoche and made an aspiration for a very meaningful blessing.
At cock's–crow the following morning I had a dream in which I was sitting inside a large, temple–like building when suddenly a white man appeared. Young, dressed in white clothing and with long, flowing locks, he was softly playing the cymbals and dancing in the clockwise spiraling steps of the Ging as he came through the door and approached me, closer and closer, chanting the following words:
If you wish to establish the Dharma, plant it in the heart.
In the depths of the heart Buddhahood is found.
To enter the Buddha–land, purify ordinary and confused grasping.
Happily, the perfectly pure Buddha–land is not far away.
Generate diligence in practicing the essence of the Teachings.
Without practice, who can obtain results?
To perceive one's own worst faults oneself is most difficult.
Laying bare one's own faults is the essential point.
All defects slowly purify themselves
As good qualities gradually flourish.
[NOTE: In phonetic Tibetan these verses would be more or less as follows:
TEN PA 'DZUG NA RANG GI SEM LA TS'UG
SEM KYI TING NE SANG GYE NYE YONG NGO
SHING K'AM NYÜL NA TA MÄL TR'ÜL SHING JONG
NAM DAG SHING K'AM KYI PO DRAM NA YÖ
TEN PA'I NYING PO DRUB LA TSÖN 'DRÜ KYE
DRUB PA MA JE DRUB PA SU YI T'OB
RANG KYÖN NGEN PA RANG GI T'ONG WAR KA'
RANG KYÖN T'ER 'DÖN DAM PA'I NE CHIG YIN
NAM SHIG KYÖN GYI CHA NAM SANG RIM SHIN
YÖN TEN CHA SHE 'PEL SHING GYE PAR 'GYUR]
At the end of each line he gradually increased the volume of the cymbals and at the end he departed playing very loudly which roused me. Immediately upon awakening I remembered his words and knew that their meaning had to do with the training in what to abandon and what to adopt.
Thus, with regret at having seen my only father, Guru Padmasambhava, directly in front of me without having recognised him, with longing devotion, this old father of the Nyingma, Jigdräl Yeshe Dorje, wrote this down in accordance with his own experience. May it be beneficial!
SARWA DA MANGALAM — May all be perfectly auspicious!
Translation by Mike Dickman (Tersar.org)