As potent as it is pithy, this short text outlines three sets of qualities required respectively by sages, bodhisattvas, and practitioners of the Mantrayāna. There is obvious overlap in the advice contained at each level, particularly ascending from the initial to the final qualities, which mirrors the central training of the three Buddhist vehicles essential to the Tibetan tradition.
Butön Rinchen Drub
This lineage prayer for Do Khyentsé's treasure cycle of the Natural Liberation of Grasping (Dzinpa Rangdröl) is found in a liturgical compilation arranged by Gelwang Nyima. The prayer comprises verses from the supplication prayer and Tröma practice as located in the revealed treasure texts as well as a short transmission lineage.
This liturgy for the preliminary practices, or ngöndro (sngon 'gro), of Do Khyentsé's terma revelation Yangsang Khandrö Tuktik, 'The Exceedingly Secret, Enlightened Heart–Essence of the Ḍākinī', includes the common, outer practices of contemplation and the main, inner preliminaries of taking refuge, generating bodhicitta, offering the maṇḍala, purifying obscurations through Vajrasattva, and guru yoga.
This supplication, filled with instruction for the completion stage practice of fierce inner heat, was written by Jigmé Lingpa in his renowned work of The Heart Essence of the Great Expanse, or Longchen Nyingtik. It is traditionally sung after the lineage supplication and before the fierce inner heat practice.
The Fifth Lelung Rinpoche, Shepé Dorjé (1697–1740), is unusual among senior Geluk figures for having taken a personal interest in the figure of Gesar of Ling, eponymous hero of the Tibetan epic. The text translated here narrates his ‘pure vision’ of Gesar, which took place near his monastic seat at Lelung, in Olga, in 1729. Please see the full abstract in the note section of the translation.
This meditative or spiritual song was composed by Milarepa (1040–1123), Tibet’s most famous yogi and poet. With an almost Wordsworthian rhapsody, Mila describes the inconceivable qualities of Kyangpen Namkhé Dzong and explains why it is so favourable for meditative retreat. Strikingly, he identifies the natural world itself, rather than past Buddhist masters, as the wellspring of blessings for this holy place.