The Water Offering of All-Pervading Ambrosial Nectar: ༔
From The Treasury of the Expansive Sky of Dharmatā ༔
(chos nyid nam mkha’i klong mdzod las/ chu sbyin bdud rtsi kun khyab bzhugs so)
A Treasure Teaching (gter ma) of Düdjom Lingpa (bdud ‘joms gling pa, 1835-1904)
Translated from the Tibetan by Erick Tsiknopoulos
NAMO GURU PADMAKARAYE. ༔
[Homage to the Guru Padmakara (Padmasambhava).]
For the stages of practicing this, ༔
The Water Offering of All-Pervading Ambrosial Nectar, ༔
In front of you should be a precious vessel, ༔
Filled completely with clean water. ༔
It is best if pills of grain and medicine are mixed therein; ༔
But if not, pour in pills of butter, ༔
Or else roasted grain (yos) and milk. ༔
First, the Going for Refuge is as follows: ༔
NA-MO: CH’OK-CHU DÜ-SUM NA SHEK SHING ZHUK-PA’Y KYAP-NAY DAM-PA NAM LA KYAP SU CH’I’O
NAMO1: I go for refuge to the transcendent Sources of Refuge who travel and abide throughout the ten directions and three times. ༔
DAK SOK SEM-CHEN T’AM-CHAY KHOR-WA DANG NGEN-SONG GI JIK-PA LAY KYAP TU SÖL
Please save me and others, all sentient beings, from the dangers of Saṃsāra and evil destinies. ༔
Then, the Generation of Awakening Mind (bodhicitta) is as follows: ༔
KHA-KHYAP KYI SEM-CHEN T’AM-CHAY KHOR-WA DUK-NGEL GYI GYAM-TS’O LAY DÖN-PA’Y CH’IR JIN-PA’Y TS’OK CH’EN-PO LA TSÖN-PAR JA’O
In order to deliver all sentient beings pervading space from the ocean of Saṃsāra’s suffering, I shall endeavor in the great accumulation of generosity. ༔
Then, the visualization of oneself as the Deity is as follows: ༔
KAY-CHIK DÉ-NYIY LA RIN-PO-CH’É SENG-GÉ’I T’RI PANG T’O-WA’Y TENG-DU PAY-MA DANG DA-WA’Y DEN LA RANG-NYIY CHOM-DEN-DAY GYEL-WA SHĀ-KYA T’UP-PA KUM-DOK SER TSO-MA TA-BU ZHI-DZUM TS’EN-PÉ DZOK SHING KHOR-DAY YONG-KHYAP KYI Ö-P’UNG BAR-WA Ö KYI LONG DU KHOR-DAY T’AM-CHAY NANG-WAR JAY SO
In this very moment, above a lofty bejeweled lion-throne, upon a seat of lotus and moon, I myself am the Bhagavān, the Victorious One Śākyamuni: Bodily color similar to refined gold, smiling peacefully, replete with the marks and signs [of Buddhahood], and blazing masses of light which thoroughly pervade Saṃsāra and Nirvāṇa; within this expanse of light, illuminating all of Saṃsāra and Nirvana. ༔
CH’AK YAY CH’OK-JIN GYI CH’AK-GYA’Y T’IL NAY ZAK-MEY YÉ-SHEY KYI DÜ-TSI’I CH’AR-GYÜN BEP SHING YÖN-PAY NYAM-ZHAK GI CH’AK-GYA DZAY-PA
His right hand is in the Mudrā of supreme generosity, from the palm of which a flowing rain of the ambrosial nectar of immaculate deep wisdom descends; and his left [hand] performs the Mudrā of meditative equipoise. ༔
CH’Ö-GÖ NAM-SUM KU LA SÖL ZHING ZHAP DOR-JÉ‘I KYIL-MO-TRUNG GIY ZHUK-PA
The three types of Dharma robes are worn upon his body; and his legs are resting in the Vajra cross-legged position. ༔
DÉ‘I T’UK-KAR DA-WA’Y DEN LA A YIK SER-PO’I T’AR NGAK-T’RENG KHOR-WA’Y Ö-ZER GYIY DRO-KHAM GYAM-TS’O DONG NAY TRUK-PAR GOM
At his heart-center, upon a seat of moon, is a yellow AH syllable2, around the edge of which a garland of Mantra revolves; the rays of light from this dredge the depths of the ocean of living beings’ realms: Meditate thus. ༔
TADYATHĀ OṂ MUNE MUNE MAHĀMUNAYE SVĀHĀ ༔
[Tibetan pronunciation:
TADYATHĀ OṂ MUNE MUNE MAHĀMUNAYE SWĀHĀ
Or:
TAY-YATHĀ OṂ MUNE MUNE MAHĀMUNAYE SŌHĀ]
Recite this one hundred times. ༔
OṂ VAJRA AMṚTA KUṆḌALI HANA HANA HŪṂ PHAT ༔
[Tibetan pronunciation:
OṂ BADZRA AMRITA KUṆḌALI HANA HANA HŪNG P’AYT]
Recite this seven times. ༔
HŪNG BHRŪNG: DÜN DU BHRŪNG YIK SER-PO Ö DU ZHU-WA LAY RIN-PO-CH’É’I NÖ YANG SHING GYA KHYÖN CH’Ö-KYI-YING DANG NYAM-PA’Y NANG DU YI-GÉ OṂ KAR-PO ĀH MAR-PO HŪNG T’ING-KA NAY-PAR GYUR
HŪṂ BHRŪṂ: In front, the yellow syllable BHRŪṂ3 melts into light; and then transforms into a broad and extensive bejeweled vessel, equal to the Dharma Realm4, inside of which abide a white OṂ, a red ĀH, and a dark lapis HŪṂ syllable5. ༔
RANG GI CH’Ö-JIN GYI CH’AK-GYA’Y T’IL NAY DÜ-TSI’I GYÜN BAP
From the palm of my [hand in the] Mudrā of Giving the Dharma, a stream of ambrosial nectar descends. ༔
YI-GÉ SUM LA P’OK-PAY KU SUNG T’UK KYI JIN-LAP DÜ-PA YÉ-SHEY KYI DÜ-TSI MI-ZAY-PA GYEN KYI KHOR-LÖ NANG-S’IY T’AM-CHAY KHYAP-PAR GYUR
As this touches the Three Syllables [OṂ, ĀH, and HŪṂ], it gathers in the blessings of Awakened Body, Speech and Mind; and the continuous adornment of the inexhaustible ambrosial nectar of deep wisdom pervades all of appearance and existence. ༔
OṂ ĀH HŪṂ ༔
[Tibetan pronunciation:
OṂ ĀH HŪNG]
[Recite] seven times. ༔
Recite the Four Names (of the Four Tathāgatas).
[DÉ-ZHIN-SHEK-PA RIN-CH’EN-MANG LA CH’AK-TS’EL-LO
I pay homage to the Tathāgata Many Treasures.
DÉ-ZHIN-SHEK-PA ZUK-DZEY-DAM-PA LA CH’AK-TS’EL-LO
I pay homage to the Tathāgata Transcendent Beautiful Form.
DÉ-ZHIN-SHEK-PA KU-JAM-LAY LA CH’AK-TS’EL-LO
I pay homage to the Tathāgata Infinitely Expansive Body.
DÉ-ZHIN-SHEK-PA JIK-PA-T’AM-CHAY-DANG-DREL-WA LA CH’AK-TS’EL-LO
I pay homage to the Tathāgata Freed From All Fear.]
KYAP-NAY DAM-PA CH’OK-SUM KU-SUM TSA-SUM KA-S’UNG P’O-GYÜ MO-GYÜ LA-SOK-PA S’I-ZHU’I DRÖN DU-GYUR-WA T’AM-CHAY LA BUL-LO
I present offerings to all those who are honored guests, such as the transcendent Sources of Refuge: The Triple Gem, the Three Roots, and the male lineage and female lineage of Command Guardians. ༔
KU SUNG T’UK NYEY SHING TS’IM NAY DAK-CHAK KHOR DANG CHAY-PA TS’OK- NYIY YONG-SU DZOK SHING
May their Awakened Body, Speech and Mind be pleased; and being satisfied, may we, along with our close associates, fully perfect the Two Accumulations, ༔
DRIP-NYIY BAK-CHAK JANG SHING DAK NAY DÖN-NYIY LHÜN-GYIY-DRUP TÉ KU- NYIY NGÖN-DU-GYUR-PAR SHOK SHIK
Cleanse and purify the Two Obscurations and habitual tendencies, and thereby spontaneously accomplish the Two Aims; thus actualizing the Two Bodies of Awakening6. ༔
NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ ༔
[Tibetan pronunciation:
NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]
OṂ ĀH HŪNG: PEL-GÖN DÜN-CHU-TSA-NGA LA SOK-PA’Y GÖN-PO YÖN-TEN GYI DRÖN DU-GYUR-PA T’AM-CHAY LA BUL-LO
OṂ ĀH HŪṂ: I present offerings to the all those protectors who are guests of good qualities, such as the Seventy-Five Glorious Defenders. ༔
NYEY SHING TS’IM NAY DAK-CHAK KHOR DANG CHAY-PA T’AM-CHAY LA S’UNG-WA DANG KYOP-PA DANG PA-WA DANG GO-WA DANG GÖN-KYAP DANG DONG-DROK DAM-PA DZAY DU SÖL
May they be pleased and satisfied; and thereby may they guard, protect, conceal, support, and be defending guides and sublime companions for us, along with our associates, I pray. ༔
NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ ༔
[Tibetan pronunciation:
NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]
Then, the water offering to Black Jambhala is as follows: ༔
DÜN DU YI-GÉ DZAM NAK-PO LAY Ö T’RÖ P’AK-PA CH’Ö SEM-CHEN GYI GYÜ JANG TS’UR DÜ YONG-SU-GYUR-PA LAY P’AK-PA DZAM-BHA-LA NAK-PO ZHEL CHIK CH’AK-NYIY T’RÖ SHING TUM-PA CH’AK YAY T’Ö T’RAK DANG YÖN-PAY KYUK-PA’Y NÉU-LÉ NAM-PA
In front, from the black syllable JAṂ7, light radiates, which makes offerings to the Noble Ones, cleanses the mental streams of sentient beings, and then reconverges, transforming into the Noble Jambhala: With one face, two arms, wrathful and fierce, his right hand bearing a skull-cup filled with blood, his left a spitting mongoose. ༔
ZHAP-NYIY GYAY KYI DOR-TAP SU DRAY-PA YÉ-SHEY KYI Ö-P’UNG BAR-WA’Y LONG DU ZHUK-PA’Y NAY-SUM LAY Ö-ZER PAK-TU-MEY-PA T’RÖ-PAY NÖ-JIN DZAM-BHA-LA RIK-NGA KHOR DANG CHAY-PA DZAM-BHA-LA NAK-PO’I NAM-PAR JÖN NAY KYEY-PA’Y DAM-TS’IK-PA DANG NYIY-SU-MEY-PAR GYUR
His two legs are spread apart in the dancing posture of a champion, abiding within an expanse of blazing masses of the light of deep wisdom; and from his three places [forehead, throat and heart], innumerable rays of light radiate forth, which cause the Five Families of Yakṣa Jambhalas, along with their retinues, in the form of Black Jambhalas, to arrive in full. These then become non-dual with the Commitment Being8 which has been generated (and visualized). ༔
VAJRA SAMAYA JA JAH JAH HŪṂ BAṂ HOH ༔
[Tibetan pronunciation:
BADZRA SAMAYA DZA DZAH DZAH HŪNG BANG HOH]
NYIY-SU-MEY-PAR STANG
Non-dualistically: STAṂ. ༔
RANG-NYIY CHOM-DEN-DAY GYEL-WA SHĀ-KYA-T’UP-PAR SEL-WA’Y CH’AK T’IL NAY DÉ-TONG YÉ-SHEY KYI DÜ-TSI CH’U-GYÜN TAR DU BAP TÉ ĀR-YA’Y DZAM-BHA-LA’Y KU SUNG T’UK LA P’OK-PAY T’UK DÉ-TONG GYI RÖ TS’IM NAY CHA’K GYI NÉU-LE’I KHA NAY GÖ-DÖ YIY-ZHIN GYI CH’AR CH’EN-POR BAP-PAR GOM
I myself appear clearly as the Bhagavān, the Victorious One Śākyamuni; from whose palm the ambrosial nectar of the deep wisdom of Bliss and Emptiness descends like a stream of water. As this touches the Awakened Body, Speech and Mind of Ārya Jambhala, his Awakened Mind is satisfied by the taste of bliss and emptiness. Thereby, from the mouth of the mongoose in his hand, a great rain of all that is needed and desired, in accordance with one’s wishes, showers down: Meditate thus. ༔
OṂ JAṂ LUṂ SVĀHĀ ༔
[Tibetan pronunciation:
OṂ JAṂ LUṂ SWĀHĀ
Or:
OṂ JANG LUNG SŌHĀ]
After making offerings with a hundred or a thousand [recitations] of the above [Mantra], recite: ༔
OṂ INDRANA MUKHAṂ BHRAMARI SVĀHĀ/ IDAṂ BALIṂTA KHĀHI/ SARVA RATNA SIDDHI PHALA HŪṂ ĀH ༔
[Tibetan pronunciation:
OṂ INDRANA MUKHAṂ BHRAMARI SWĀHĀ/ IDAṂ BALINGTA KHĀHI/ SARBA RATNA SIDDHI PHALA HŪNG ĀH
Or:
OṂ INDRANA MUKHANG BHRAMARI SŌHĀ/ IDANG BALINGTA KHĀHI/ SARBA RATNA SIDDHI PHALA HŪNG ĀH]
[Recite the above Mantra] seven or three times. ༔
P’AK-PA DZAM-BHA-LA NAK-PO KHOR DANG CHAY-PAY DAK LA DI NAY TS’É-RAP T’AM-CHAY YEL-WA MEY-PAR DROK DZÖ LA DÖ-GU YIY-ZHIN GYI CH’AR CH’EN-PO P’OP CHIK
Noble Black Jambhala, along with your retinue: Please be sure to accompany me without fail, henceforth in all my lifetimes; and bring down a great rain of all that is needed and desired, in accordance with my wishes. ༔
OṂ VAJRA SAMAYA ༔
[Tibetan pronunciation:
OṂ BADZRA SAMAYA]
OṂ ĀH HŪNG: LHA-S’IN DÉ-GYAY NANG-S’IY LHA-DRÉ MI-MA-YIN-PA LHA LU NYEN DANG SA-DAK LEN-CH’AK BU-LÖN SHA-KHÖN GYI DAK-PO DAK-MO NAM LA BUL-LO
OṂ ĀH HŪṂ: I present offerings to the Eight Classes of Devas and Rākṣasas, gods and demons throughout appearance and existence, non-humans, heavenly beings, nāgas, nature spirits, earth guardians, and male and female owners of Karmic credit, debt, and murder enmity. ༔
LEN-CH’AK JANG BU-LÖN SÖ SHA-KHÖN DAK NAY JANG-CH’UP-KYI-SEM DANG DEN TÉ DÉ-WA’Y CH’OK DANG DEN-PAR GYUR CHIK
May our Karmic credits be cleansed, debts be settled, and murder enmities be purified; and thereby may their owners possess the Mind of Awakening9, and be imbued with supreme bliss. ༔
NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ ༔
[Tibetan pronunciation:
NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]
OṂ ĀH HŪNG: DRO-WA’Y RIK-DRUK LAM-GYÜ NGA S’IY-PA BAR-MA-DO LA NAY-PA’Y SEM-CHEN T’AM-CHAY LA BUL-LO
OṂ ĀH HŪṂ: I present offerings to all sentient beings abiding in the six classes of living beings, the five paths of transmigration, and the intermediate states of existence. ༔
SO-SO’I DUK-NGEL DANG DREL NAY NAM-PA T’AM-CHAY KHYEN-PA SANG-GYAY KYI GO-P’ANG RIN-PO-CH’É T’OP-PAR GYUR CHIK
May they be freed from their respective sufferings; and thereafter attain the precious level of Buddhahood, the understanding of all aspects. ༔
NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ ༔
[Tibetan pronunciation:
NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]
DÜN DU YI-D’AK KHA LA MÉ BAR-WA NYAM-T’AK-PA MANG-PO GOM LA
In front, meditate upon many downtrodden hungry ghosts10, who have fire burning in their mouths. ༔
YÉ-SHEY KYI DÜ-TSI T’OP NAY DÉ-WA CH’OK DANG DEN-PAR GOM
Meditate that they gain the ambrosial nectar of deep wisdom; and thereby become imbued with supreme bliss. ༔
NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ ༔
[Tibetan pronunciation:
NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]
Snap your fingers, and then [recite]: ༔
OṂ JVALA METAṂ SARVA PRETABHE SVĀHĀ ༔
[Tibetan pronunciation:
OṂ DZWALA METAṂ SARBA PRETABHE SWĀHĀ
Or:
OṂ DZWALA METANG SARBA PRETABHE SŌHĀ]
TREY-KOM GYIY DUNG SHING NAR-WA’Y YI-D’AK KYI DRO-WA NAM LA BUL-LO
I present offerings to the livings beings of the hungry ghost realm, who are tormented and afflicted by hunger and thirst. ༔
NAMAH SARVA TATHĀGATA JÑĀNA AVALOKITE/ NAMAH SAMANTA SPHARAṆA RASMI BHAVA MAHĀMAṆI DHURU DHURU HṚDAYA JVALANI HŪṂ ༔
[Tibetan pronunciation:
NAMAH SARBA TATHĀGATA DZÑĀNA AWALOKITE/ NAMAH SAMANTA SPHARAṆA RASMI BHAWA MAHĀMAṆI DHURU DHURU HRIDAYA DZWALANI HŪNG]
Recite the above ‘Dhāraṇī of the Shooting Star of Deep Wisdom’ seven times. ༔
TREY-KOM TS’A-DRANG GI DUK-NGEL GYUN-DRAY T’AM-CHAY DANG DREL NAY GA-DÉ PELN-JOR P’ÜN-SUM-TS’OK-PA LA WANG-JOR-WAR SHOK CHIK
May they freed from all causes and effects of the suffering of hunger, thirst, heat, and cold; and thereafter come to attain mastery over an excellent abundance of joy, happiness, glory and wealth. ༔
DEN-NYIY LU-WA-MEY CHING DÖ-NAY NAM-PAR-DAK-PA’Y DEN-PA DANG
By the the power of the infallible Two Truths, the truth of total purity from the very beginning, ༔
SÖ-NAM KYI TS’OK CH’EN-PO DI’I TOP LA TEN-NAY
And this great accumulation of positive Karmic potential, ༔
DAK-CHAK PÖN-LOP KHOR DANG CHAY-PA’Y NAY DÖN DIK DRIP BAR-CH’AY T’AM-CHAY JEY-SHUL LHAK-MA MA-LÜ-PAR JANG SHING DAK-PAR GYUR CHIK
For us, masters and disciples, along with our associates, may all sicknesses, negative energies, misdeeds, obscurations, obstacles, along with their traces and remainders, without exception be cleansed and purified. ༔
TS’É SÖ PELN-JOR NGA-T’ANG YÖN-TEN S’OK LÜ WANG-T’ANG LUNG-TA LA ZA NYAN-DRAK CH’Ö-S’IY NGA-T’ANG T’AM-CHAY GONG NAY GONG-DU P’EL SHING GYAY-PAR GYUR CHIK
May all longevity, fortune, glory, wealth, fields of dominion, good qualities, life-force, bodily health, spheres of influence, life-spirit, positive planetary aspects, renown, and predominance in the spiritual and the worldly thrive ever further, and flourish. ༔
KHOR-DAY NANG-S’IY T’AM-CHAY WANG-DU-DU-WAR GYUR CHIK
May all appearance and existence within Saṃsāra and Nirvāṇa be brought under our influence. ༔
DRA GEK DUK-NGA DUK-SUM DAK-DZIN RU-DRA T’AM-CHAY RIK-PA YÉ-SHEY CH’EN-PO’I NGANG DU LAK-PAR GYUR CHIK
May all enemies, hindrance makers, the five poisons, three poisons, self-grasping, and demonic wrong views be demolished within the state of the great deep wisdom of intrinsic awareness. ༔
DI DANG DÜ-SUM DU SAK-PA’Y SÖ-NAM GÉ-TSA T’AM-CHAY MAR-GYUR SEM-CHEN T’AM-CHAY NAM-KHYEN LA-NA-MEY-PAR YANG-DAK-PAR DZOK-PA’Y SANG-GYAY KYI GO-P’ANG T’OP-PA’Y GYU RU NGO’O
May this, and all positive Karmic potential and roots of virtue accumulated throughout the three times, be dedicated toward the cause of all sentient beings, who have been my mother, attaining omniscience: The level of unsurpassed, perfectly complete Buddhahood. ༔
KHAM-SUM GYI SEM-CHEN T’AM-CHAY RANG-NANG KU DANG YÉ-SHEY CH’EN-PO’I RÖL-PAR SAY NAY TS’ANG-GYA-WAR GYUR CHIK
May all sentient beings of the three realms awaken to the self-display of the Bodies of Awakening11 and great deep wisdom; and thereby become Buddhas. ༔
DÉ-TAR CH’Ö-YUL DANG JIN-YUL T’AM-CHAY GYU-MA’Y T’RUL-KHOR ZHIK-PA ZHIN-DU KA-DAK LHÜN-JAM CH’EN-PO’I NGANG DU: MUH
Thus all the objects of offering and objects of generosity, like the dissolution of illusory wizardry, within the state of the great spontaneous expanse of primordial purity: MUH. ༔
A A
AH AH ༔
As the objects of offering and objects of generosity are visualized instantaneously in this way, being unmistaken by not straying into obscurations within one’s stream of mind, such as [thinking] that there is arriving and advancing or coming and going from object to object, is a key point of this path of Yoga12. ༔
Through this [practice], in this life, ༔
One will be endowed with virtue and goodness, ༔
Be free of illness and have resources; ༔
And in the hereafter, will reach the final limit of permanent happiness. ༔
One will be victorious in spontaneously accomplishing the Two Aims. ༔
May this be protected by the Command Guardians and Great Sages. ༔
SAMAYA. ༔
{HYAJRIRNA (hya dzri rna)}. ༔
And so it was that, as he prayed with inspiration in his mind, this was bestowed upon Rikdzin Düdjom Dorjé (Düdjom Lingpa, rig ‘dzin bdud ‘joms rdo rje) by the Lake-Born Vajra of Oḍḍiyāna [Padmasambhava] at Mardo Trashiy Gakhyil (smar mdo bkra shis dga’ ‘khyil), on the eighteenth day of the tenth month (the first month of winter, dgun zla ra ba) of the Male Water Monkey Year [December 1872 or January 1873], and was codified into writing by the scribe holding the name Orgyen (o rgyan), born into the family lineage of Takla Orgyen Gyamts’o (stag bla o rgyan rgya mtsho). Virtue! Virtue! Virtue!
(Translated from the Tibetan by Erick Tsiknopoulos, April 2017, in McLeod Ganj and Rakkar, Himachal Pradesh, India.)
1 “Homage!” in Sanskrit.
2 ཨ (as written in the text), or ཨཱཿ (more commonly)
3 བྷཱུཾ
4 Sanskrit: dharmadhātu
5 ཨོཾ, ཨཱཿ, ཧཱུཾ
6 Sanskrit: kāya-s
7ཛཾ
8 Sanskrit: samayasattva
9 Sanskrit: bodhicitta
10 Sanskrit: preta-s
11 Sanskrit: kāya-s
12 de ltar mchod yul dang sbyin yul thams cad skad cig gis gsal ba las yul nas yul du phyin bgrod ‘gro ‘ong can sogs rang rgyud du gol sgrib las phyin ci ma log pa ni rnal ‘byor gyi lam gnad do
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