A Short Daily Practice of

Gyälwa Gyatso
Great Compassionate One,
Ocean of Victors

by Gung-thang Könchog Tänpäi Drönme

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Set in Calibri 12.5./15, Century Gothic, Lydian BT, and Tibetan Ma-
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Line drawings by Robert Beer. Used with permission.

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Practice Requirements:
In order to engage in this practice, one must have received a
Gyälwa Gyatso initiation from a qualified lama.
 A Short Practice of Gyälwa Gyatso 3

A Short Practice of
Gyälwa Gyatso
Great Compassionate One, Ocean of Victors

Herein are collected the requests of the lineage of empowerment

of the Great Compassionate One, Gyälwa Gyatso, Ocean of Vic-
tors, and (the method of) clear realization.

Requesting Prayer to the Lineage Gurus

Vajradhara, the glorious lord of the hundred families;
Protector Avalokiteshvara, great treasure of compassion;
Buddhi Ratna (Lodrö Rinchen), the bodhisattva:
To you three, victorious ones and victors’ sons,
I respectfully request that I and all migrating beings,
Having trained our minds in the three principles of the path
And depending on the two yogic stages of the profound path,
Be granted blessings to develop quickly and be liberated.

Telo Sherab Sangpo, who gained the supreme siddhi;

Mighty yogi, Rölpäi Dorje;
Mitra Jokyi, cared for by the exalted ones:
At the feet of you three great lords among siddhas,
4 A Short Practice of Gyälwa Gyatso

I respectfully request that I and all migrating beings,

Having trained our minds in the three principles of the path
And depending on the two yogic stages of the profound path,
Be granted blessings to develop quickly and be liberated.

Great translator Jampa Päl, the one eye of the world;

Wise and accomplished Sönam Wangchug;
Sönam Senghe, who reached the limit of experience and
realization;
And venerable Rinchen Senghe: at the holy feet of you four,
I respectfully request that I and all migrating beings,
Having trained our minds in the three principles of the path
And depending on the two yogic stages of the profound path,
Be granted blessings to develop quickly and be liberated.

Buton Rinchen Drub, who is actually all-knowing;

Kyungpo Lhepa and youthful Sönam;
Second victor Losang Dragpa, Je Tsongkhapa:
To you three sovereigns of the entire teachings of the sage,
I respectfully request that I and all migrating beings,
Having trained our minds in the three principles of the path
And depending on the two yogic stages of the profound path,
Be granted blessings to develop quickly and be liberated.

Glorious Khedrub Geleg, the sun of eloquence;

Chökyi Gyältsän, transmitter of the whispered lineage;
Chökyi Dorje, who gained the rainbow vajra body:
To you three close friends of the Gelug (virtuous) doctrine
I respectfully request that I and all migrating beings,
Having trained our minds in the three principles of the path
And depending on the two yogic stages of the profound path,
Be granted blessings to develop quickly and be liberated.

Gyälwa Ensapa, who manifested the profound path;

Sangyä Yeshe, great one of accomplished wisdom;
 A Short Practice of Gyälwa Gyatso 5

Losang Chökyi Gyältsän, master upholding the Dharma victory

banner:
To you three matchless teachers, friends of hosts of migrators,
I respectfully request that I and all migrating beings,
Having trained our minds in the three principles of the path
And depending on the two yogic stages of the profound path,
Be granted blessings to develop quickly and be liberated.

Gendün Döndrub, great bearer of mantra;

Ngawang Tenzin, sovereign over scripture and realization;
Holy Losang Khetsün, holder of the vinaya:
At the feet of you three treasures of great secret precepts,
I respectfully request that I and all migrating beings,
Having trained our minds in the three principals of the path
And depending on the two yogic stages of the profound path,

Great all-knowing leader, Jamyang Shepa;

Venerable Losang Tänpäi Nyima and
Losang Dhargye, wealth of powerful speech:
At the feet of your three supreme guides of all beings of the north,
I respectfully request that I and all migrating beings,
Having trained our minds in the three principles of the path
And depending on the two yogic stages of the profound path,
Be granted blessings to develop quickly and be liberated.

All-pervading lord of all families, Jigme Wangpo;

Supreme being, holy Losang Gyältsän,
And root guru, Könchog Gyältsän:
To you three guides with unequalled kindness,
I respectfully request that I and all migrating beings,
Having trained our minds in the three principles of the path
And depending on the two yogic stages of the profound path,
Be granted blessings to develop quickly and be liberated.
6 A Short Practice of Gyälwa Gyatso

Here, in an extremely brief form, is the practice of clear realiza-

tion of the most exalted Gyälwa Gyatso.

I prostrate to the assembly of deities of Guru Mahakarunika, the

Great Compassionate One.

At the beginning, go for refuge and generate bodhichitta.

Taking Refuge and Generating Bodhichitta

I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly.
By my merit of giving and other perfections,
May I become a buddha in order to benefit all sentient beings.
(3x)

Self-Generation
Purify [yourself] in emptiness as you recite:

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA

SHUDDHO HAM

Everything becomes empty. From the sphere of emptiness, on a

seat of lotus, moon, and sun mandalas appears the syllable HRIH.
The HRIH transforms into a lotus marked by HRIH, from which
beams of light radiate. These light beams [fulfill the two purpos-
es:] pleasing the exalted beings with offerings and accomplishing
the welfare of sentient beings. Gathering back, the light beams
reabsorb into the lotus and HRIH.

The lotus and HRIH completely transform, and I arise as the ex-
alted great compassionate one, Gyälwa Gyatso, with a white holy
body, one face, two hands, and a smiling expression of wrath and
 A Short Practice of Gyälwa Gyatso 7

passion. My hair is braided and tied in a top knot. I have three

eyes. My right hand holds a rosary of pearls and my left holds
a white lotus while embracing the divine female consort. I am
adorned by the various bone and jeweled ornaments and sit with
my right foot slightly extended.

In my lap is seated the divine consort, Guhya-jñana Dakini (Sang-

wa Yeshe Khandroma, She Who Moves in the Space of Secret
Transcendental Wisdom). She is red in color with one face and
two hands. Her right hand plays a golden damaru in space while
her left hand holds a skullcup and embraces the divine lord.

Both lord and consort are marked [with the following syllables:]
OM marks the two eyes;
HUM, the two ears;
TRAM, the two nostrils;
AH, the mouth;
TAM, the forehead;
and HUM, the breast.

As well,
at the crown is a white OM,
at the throat a red AH,
and at the heart a blue HUM.

Invoking the Wisdom Beings and Empowering

Deities
From the HUM at my heart, light beams radiate and invoke the
transcendental wisdom beings similar in appearance to those vi-
sualized.

JAH HUM BAM HO

They dissolve into the visualized beings and become non-dual.

8 A Short Practice of Gyälwa Gyatso

Again light beams radiate from the HUM at my heart, invoking the
empowering deities. By pouring the vase water, they confer the
empowerment. The holy bodies [of lord and consort] are com-
pletely filled; all stains are purified. The excess water that over-
flows transforms completely into the Infinite Light Buddha Am-
itabha adorning the crowns of the lord and his consort.

Offerings
To cleanse the offerings, think that all interferences are dispelled
as you recite:

OM VAJRA KRODHA HAYAGRIVA HULU HULU HUM PHAT

Then the offerings are purified in emptiness:

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA

SHUDDHO HAM

All becomes empty. From emptiness arise [eight] AHs, which be-
come broad and vast skullcups, inside of which are HUMs. The
HUMs melt and become the offerings – water for drinking, wa-
ter for washing, flowers, incense, light, perfume, food, and music.
Their nature is bliss and emptiness; their aspect is their appear-
ance as the offering substances; and their function is to gener-
ate extraordinary uncontaminated great bliss as objects of enjoy-
ment of the six senses.

Bless the offerings:

OM ARGHAM AH HUM
OM PADYAM AH HUM
OM PUSHPE AH HUM
 A Short Practice of Gyälwa Gyatso 9

OM DHUPE AH HUM
OM ALOKE AH HUM
OM GANDHE AH HUM
OM NAIVIDYA AH HUM
OM SHAPTA AH HUM

Make the offerings:

OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM,

PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHAPTA)
PRATICCHA HUM SVAHA

Prostrations and Praise

Essence of the victors’ distinguishing wisdom,
Form body manifesting as Gyälwa Gyatso himself,
United with the foremost of wisdom dakinis,
To the triumphant one, treasure of compassion, I prostrate.

Mantra Recitation
At my heart on a moon disk is the syllable HRIH encircled by the
mantra garland [at the edge of the moon disk]. From the HRIH and
the mantra garland, infinite light beams radiate. They purify each
and every negativity, obscuration, and suffering of all sentient be-
ings of the six classes, and establish all beings in the exalted state.
The compassionate blessings of all the victors and their children
gather together and dissolve into the mantra garland.
Think in this way.
10 A Short Practice of Gyälwa Gyatso

Recite the uncommon mantra many times:

OM MANI PÄDME HUM DHUMA GAYE HARINISA RACHA HRIH

YA SVAHA

Also, it is taught that since the “six syllables” is the general mantra
of the Great Compassionate One, it is also suitable to recite OM
MANI PÄDME HUM many times with the visualization.

Conclusion
At the end, make amends for any excesses and omissions in the
practice of this method by reciting the hundred-syllable mantra:

OM VAJRASATTVA SAMAYA MANUPALAYA / VAJRASATTVA

TVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME
BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA /
SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA
SUCHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA
HA HO / BHAGAVAN SARVA TATHAGATA / VAJRA MAME
MUNCHA / VAJRA BHAVA MAHA SAMAYA SATTVA AH
HUM PHAT

Make offerings and praises as above.

Offerings
OM ARYA LOKESHVARA SAPARIVARA ARGHAM (PADYAM,
PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHAPTA)
PRATICCHA HUM SVAHA
 A Short Practice of Gyälwa Gyatso 11

Praise
Essence of the victors’ distinguishing wisdom,
Form body manifesting as Gyälwa Gyatso himself,
United with the foremost of wisdom dakinis,
To the triumphant one, treasure of compassion, I prostrate.

Adorn the end with prayers of dedication.

Dedication Prayers
Through the merits of these virtuous actions,
May I quickly attain the state of a guru-buddha
And lead all living beings, without exception,
Into that enlightened state.

May the supreme jewel bodhichitta

That has not yet arisen, arise and grow,
And may that arisen not diminish,
But increase more and more.

Just as the brave Manjushri, and Samantabhadra, too,

Realized things as they are,
I also dedicate all these merits in the best way,
So that I may follow their perfect example.

I dedicate all these roots of virtue

With the dedication praised as the best
By the Victorious Ones of the three times,
So that I might perform the noble bodhisattva’s deeds.
12 A Short Practice of Gyälwa Gyatso

Note:
1. The mantra of the deity Gyälwa Gyatso in the sadhana and self-initiation by
Jampal Gyatso reads “GUHYA”. Jeffrey Hopkins also mentions, in footnote 2 of
his translation on of the very condensed sadhana of Gyälwa Gyatso by Gungtang
Gonchok Denbay Dronmay, the following: “This text reads, “GAYE”, but has been
amended to, “GUHYA”, at the suggestion on of His Holiness the 14th Dalai Lama,
who pointed out that “DHUMA GUHYA” refers to the Mother.” Further, in the
description on of the mandala and deities in the sadhana of the Seventh Dalai
Lama, it reads, “In my lap is the consort Sangwa Yeshe Khandroma.” “Sangwa
Yeshe Khandroma” translates as “Secret Wisdom Dakini” in English or, Guhya
Jñana Dakini in Sanskrit.

Original Colophon:
Written on the urging of Pong-wa-pa Könchog Gyältsän, who remains in the
practice of the meaning of what he has learned, by the venerable Gung-thang
Könchog Tänpäi Drönme.

Editor’s Colophon:
This text was originally rendered into English by [Ven. George Churinoff and] the
residents of Istituto Lama Tzong Khapa, Pomaia, Italy, on the auspicious occasion
of the Gyälwa Gyatso empowerment by His Holiness the Fourteenth Dalai Lama,
October 1982.
It has been checked for accuracy and meaning against a subsequent translation
of the same Tibetan text made by Martin Willson in October 1985. This version
has been checked, compiled, and edited by Ven. Constance Miller, FPMT Educa-
tion Services. Footnote added on the advice of Ven. Tenzin Namdak, April 2013.
 A Short Practice of Gyälwa Gyatso 13

Care of Dharma Materials

Dharma books contain the teachings of the Buddha; they have

the power to protect against lower rebirth and to point the way
to liberation. Therefore, they should be treated with respect –
kept off the floor and places where people sit or walk – and not
stepped over. They should be covered or protected for transport-
ing and kept in a high, clean place separate from more mundane
materials. Other objects should not be placed on top of Dharma
books and materials. Licking the fingers to turn pages is consid-
ered bad form as well as negative karma. If it is necessary to dis-
pose of written Dharma materials, they should be burned rather
than thrown in the trash. When burning Dharma texts, it is taught
to first recite a prayer or mantra, such as OM, AH, HUM. Then,
you can visualize the letters of the texts (to be burned) absorb-
ing into the AH and the AH absorbing into you, transmitting their
wisdom to your mindstream. After that, as you continue to recite
OM, AH, HUM, you can burn the texts.

Lama Zopa Rinpoche has recommended that photos or images of

holy beings, deities, or other holy objects not be burned. Instead,
they should be placed with respect in a stupa, tree, or other high,
clean place. It has been suggested to put them into a small struc-
ture like a bird house and then seal the house. In this way, the
holy images do not end up on the ground.
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