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Home > Daily Practice > Prayers and Tantra Practices > An Extensive Six-Session Yoga > 1973 Loose Poetic Translation

An Extensive Six-Session Yoga

(1973 Loose Poetic Translation)

(Thun-drug-gi rnal-'byor rgyas-pa)
by The First Panchen Lama (Pan-chen Blo-bzang chos-kyi rgyal-mtshan)
expanded by Pabongka Rinpoche
(Pha-bong-kha Byams-pa bstan-'dzin 'phrin-las rgya-mtsho)

translated by Alexander Berzin, 1973


I go for refuge, until I am Enlightened,
To the Buddhas, the Dharma and the Highest Assembly.
By practicing giving and other perfections,
May I attain the state of a Buddha
To be able to benefit all sentient beings. [3x, only for the first repetition.]

May all sentient beings be parted from aversion and clinging,
Feeling close to some and distant from others.
May they win the bliss that is specially sublime.
May they find release from the ocean of unbearable sorrow.
May they never be parted from Freedom's true joy.

From this moment on, until I am a Buddha,
May I never give up, though my life be at stake,
The attitude wishing to gain Full Enlightenment
In order to free from the fears of samsara
And Nirvana's complacency all sentient beings.

O Buddhas, Bodhisattvas and Gurus please listen
To what I now say from the depths of my heart.
Just as all Buddhas of the past have developed
The thought of Enlightenment, true Bodhichitta,
Then practiced its stages of graded development
Following the trainings of all Buddha's Sons,
So may I too, for the sake of all beings,
Develop bodhichitta and follow the trainings
Exactly as all Bodhisattvas have done. [3x, only for the first repetition.]

At this moment my life has become truly fruitful,
For having attained an endowed human body
Today I have developed the true Buddha essence,
Bodhichitta, and thus have become Buddha's Son.

Applying now any skilled means whatsoever
May I always accord what I do with this essence
(And follow the actions of all Buddha's Sons).
May I never confuse with this pure faultless essence
(Any teachings that lack this Enlightening Thought).

In the sky before me, on a breath-taking throne of jewels,
On a mandala seat of a lotus, a sun, and full moon,
Sits my root guru, the All-Pervading Vajradhara,
With a blue-colored body, one face and two arms,
Holding vajra and bell, and embracing his similar consort.
He shines resplendent with all the marks of a Buddha,
Adorned with many dazzling lavish jeweled ornaments,
Draped with fine garments of enchanting, heavenly scarves.
Even the mere remembrance of him dispels all my torment.
With a nature encompassing every supreme refuge,
He sits cross-legged in the vajra position,
Three spots on his body marked with three letters.
Light beams forth from the HUM (at his heart
And invokes) Guru Vajradhara from his actual abode.
JAH HUM BAM HO. They (merge to) become non-dual.

I bow at your lotus-feet,
O my jewel-like Guru Vajradhara,
Your kindness heralds an instantaneous
Dawn of great bliss.


OM – I prostrate to the Bhagavan Lord of the Brave Ones -
OM – To you whose brilliance equals the fire that ends a great eon -
OM – To you who have an inexhaustible crowning top-knot -
OM – To you with bared fangs and a wrathful face – HUM HUM PHAT.
OM – To you whose thousand arms blaze with light – HUM HUM PHAT.
OM – To you who hold an axe, an uplifted noose, a spear, and a khatvanga -
OM – To you who wear a tiger-skin cloth – HUM HUM PHAT.
OM – I bow to you whose great smoke-colored body ends all obstructions -
OM – I prostrate to the Bhagavati Vajra-varahi – HUM HUM PHAT.
OM – To the queen of the female Arya practitioners,
   invincible in the three realms – HUM HUM PHAT.
OM – To you who destroy all fears of evil spirits
   with your great diamond-like means – HUM HUM PHAT.
OM – To you whose eyes give the power to those who sit on the
   Diamond throne not to be conquered by anything – HUM HUM PHAT.
OM – To you whose wrathful body of psychic heat can desiccate Brahma -
OM – To you who terrify and dry up the demons and thus can vanquish -
   all other forces – HUM HUM PHAT.
OM – To you who triumph over all that can make you snappish, excited,
   or stupefied – HUM HUM PHAT.
OM – I bow to Vajra-varahi, the consort who overpowers lust -

All the things I possess and what is not mine,
What is actually placed here and what I mentally create,
I present you an ocean-like cloud of various offerings,
Outer, inner, and secret.

The body, speech and mind of myself and others,
Our wealth as well as our virtues amassed
In the past, the present, and the future,
An excellent jeweled mandala together with
A mass of Samanta-bhadra's offerings -
I envision these all and present them to you,
O my Guru, my Yidam, my Three Precious Gems.
Accepting these in your compassion,
Bestow on me waves of blessings.
Idam guru ratna mandalakam niryata-yami.

I humbly beseech you, my precious Guru,
Just as the Buddhas of the three times
And the ten directions have tamed (sentient beings),
You too enact the Buddha's deeds in countless realms,
Taking the form of a saffron-robed monk.

I humbly beseech you, my precious Guru,
Esteemed by Vajradhara, for those of meager minds,
As a field of merit more holy
Than the endless circles of infinite Buddhas.

Every supreme and mundane attainment
Follows upon pure devotion to you, my protector.
Seeing this, I forsake my body and even my life,
Bless me to practice what will only please you.


Requested in this way, my supreme Guru
Comes to the crown of my head.

Once more he gladly (merges with me),
We become of one taste.

With the pride of being a Vajrasattva,
I embrace (my consort) Bhagavati
While holding a vajra and bell as symbols
Of the secret of simultaneous Great Bliss
And the secret of (voidness) free from the mental fabrication
   of true existence.

From this moment on, without any sense of a loss,
I send forth my body, and likewise my wealth,
And my virtues amassed throughout the three times
In order to help all beings, my mothers.

[For fully ordained monks only.]

Praising myself and belittling others;
Not sharing my wealth or the Dharma;
Not forgiving even if (others) apologize;
(Doubting and) denying the Mahayana;
Taking offerings intended for the Triple Gem;
Abandoning the Dharma (through sectarianism);
Disrobing (monks or nuns);
(Committing) the five heinous crimes;
(Holding) distorted views;
Destroying places such as towns;
Teaching voidness to those untrained;
Discouraging others from Full Enlightenment;
Causing others to break Pratimoksha vows,
Belittling those who follow Hinayana;
Proclaiming false realizations (of voidness);
Accepting gifts of what has been seized from the Triple Gem;
Passing false judgment;
Giving up Bodhichitta -
These are the eighteen root (Bodhisattva) downfalls.

Not regarding these as detrimental,
Not forsaking the wish to repeat such behavior,
Delighting and taking pleasure in them,
And having no shame or consideration
Are the four binding factors which must all be present
For sixteen of these to be complete.
But for the other two, holding distorted views and giving up Bodhichitta,
These (four) are not needed.
I shall guard myself (from all these downfalls).

Despising and belittling my Guru;
Disregarding any practice;
Speaking badly of my vajra brothers (or sisters);
Abandoning love for any being;
Giving up wishing or entering bodhichitta;
Scorning the teachings of sutra or tantra;
Revealing secrets to those who are unripe;
Abusing my own aggregates;
Denying (or doubting) voidness;
Remaining close to malevolent people;
Not recollecting the view (of voidness);
Causing someone to lose his faith;
Not upholding my word of honor;
Despising women  -
These are the fourteen root (tantric) downfalls.
I shall protect myself from them at the cost of my life.

I shall abandon the four basic non-virtues
   as well as liquor and misbehavior;
Devote myself to a holy, protecting Guru;
Treating my Dharma friends with respect;
Cultivating the ten virtuous actions;
Never withdraw from the Mahayana;
Avoid walking over or showing disrespect (to a sacred object) -
All these (additional) pledges I shall honor.

Relying on an unqualified consort;
Sitting in union without the three recognitions;
Showing secret substances to an unsuitable vessel;
Fighting or arguing at an offering ceremony;
Giving false answers to sincerely asked questions;
Staying more than a week in the home of a shravaka;
Boasting that I am a yogi, although I am not;
Teaching the sacred Dharma to those with no faith;
Conferring mandala-rites, without full preparation;
Needlessly breaking the pratimoksha or bodhichitta vows;
Acting in contradiction to the teachings
   of The Fifty Verses of Guru-Devotion -
These are the secondary tantric transgressions,
I shall guard myself from them in accordance with the rules.

I shall perform all actions (first) with my left;
Make offerings (to women) and never abuse them;
Reject sitting in union with an unqualified (consort);
While in union, never be separated from the view (of voidness);
Relentlessly aspire to the path of (transforming) attachment;
Not forsake the two kinds of mudra;
Strive mainly for the outer and inner methods;
Never release seminal fluid;
Remain chaste in my behavior;
And abandon repulsion when tasting Bodhichitta.

I shall never transgress, even in my dreams,
The most minor rule of the pure moral trainings
Of the Pratimoksha, Bodhichitta, or Vajrayana vows.
I shall practice according to the Buddha's words.

As Buddha intended, I shall uphold
The complete sacred Dharma of insight and scriptures
As gathered together in the three types of vehicles
   and four tantric classes.
I shall liberate all beings
   by whatever means are suited to each.


Through the force of white merit from this (virtuous act),
And the (compassionate) power of Vajradhara
   throughout all my lives,
May I never transgress any vows I have taken.
May I complete the stages of the twofold path.

In brief, may I be born in Shambhala, the Great Jewel Treasury,
And complete there the stages of the peerless path
In as quick a time as the amount of white merit
I have gathered from this virtuous practice.

Throughout all my lives, may I never be parted from perfect Gurus.
By making good use of the glorious Dharma
To fulfill the good features of the stages and paths,
May I quickly achieve Vajradhara-Enlightenment.

[If reciting 6x each day in the manner of 3x each morning and 3x each evening, recite as follows:
A1 (3x), A2-3, A4 (3x), A5-7, A8, A9-14;
A1-6, A8, A10-14;
A1-6, A8, A10-14;
B2-4, B11-12;
B2-4, B11-12;