kyap né kön chok nam la kyap su chi/
ngön ché gyelwé dzé pa mé jung tar/
dé zhin dak gi dü di né tsam ja/
drowa yong kyi la mar dak gyur chik/ (x3)

First, take refuge & arouse bodhicitta
To you Jewels – sources of refuge – I go for refuge.
Just as the conquerors did in the past,
Likewise, henceforth I shall cultivate in the same way.
May I become a guru for all migratory beings. Recite three times

ah chö nam mik mé tong nyi nying jé long/
pé dé teng du hrih yik tro du lé/
ké chik dak nyi penjung kar mar dang/

The main practice of self-generation
āḥ In the expanse of the non-referential emptiness-compassion of all phenomena,
Upon a lotus and moon is a hrīḥ-syllable radiating and gathering lights.
Instantaneously, I am Padmākara, reddish-white in complexion.

za ber nam jar sang pö ratné tré/
u la pé zhu kha tam dru mor ten/
yé pé dor jé yön pé bhandha dzin/
zhap nyi kyil trung ö ngé pung por sel/

With a brocade cloak, monk’s robe and secret dress and adorned with jewels.
Lotus Hat on the head, and a khaṭvāṅga held in the crook of my arm.
Right hand holding a vajra, left holding a skull-cup.
Seated with legs crossed, dazzling with masses of five-colored lights.

né sum dru sum tuk kar sa bön lé/
ö trö yé shé chen drang yer mé tim/
wang lhé wang kur rik dak u gyen gyur/

Lights radiate from the three syllables in the three places and from the seed-syllable in the heart,
Inviting jñānasattvas to merge inseparably with oneself.
The empowerment deities confer empowerment, and the lord of the family turns into one’s crown ornament.

nang si khor dé kün zang chö pé trin/
pak mé rang nang dak pé lha la chö/
dö né ma chö kün zhi rik pé long/
kün nang cho trül rang sem lha la tö/

Offering & praise
All that appears and exists, whether of samsara or nirvana, are the offering-clouds of Samantabhadra,
Which I offer to the boundless, self-appearing, pristine deity.
In the expanse of the primordially uncontrived, ground-of-all awareness,
I praise the deity who is the all-illuminating miraculous display of my own mind.

tuk kar da teng hrih tar ngak treng khor/
gyel chö jin dü drowé drip nyi jang/
nang si dor jé sum du lhün drup gyur/

The mantra garland turns around a hrīḥ standing on a moon in the heart,
Making offerings to the conquerors, gathering their blessings, and purifying the two obscurations of migratory beings.
All that exists and appears spontaneously turn into the three vajras.

Recite
oṃ āḥ hūṃ vajra guru padma siddhi hūṃ Thus recite.

hrih ngö jor yi trül chö trin gya tsö chö/
khor dé dak pa rap jam lha la tö/
gel trül nong pa chi chi zö par söl/
zö par zhé la tsang pé ngö drup tsöl/

Offering, praise & confession
hrīḥ I offer oceans of offerings both physically present and mentally created,
And praise you, deities who are the all-encompassing purity of samsara and nirvana.
Forgive whatever errors, confusions and mistakes made,
Please bear with me, make me whole again and grant the siddhis!

Recite the Hundred-Syllable Mantra three times.
nang drak rik sum lha ngak chö kü ngang/
ku dang yé shé röl par jam lé pa/
zap sang neljor chen pö nyam len la/
yer mé tuk kyi tik ler ro chik shok/

At the end of the session:
Appearance, sound and cognition in the state of deities, mantras and dharmakāya,
Merge uninterruptedly as the play of kāyas and wisdoms.
In this profound and secret practice of mahāyoga,
May they be of one-taste, indivisible in the heart-bindu.

nyin mo dé lek tsen dé lek/
nyi mé gung yang dé lek shing/
nyin tsen tak tu dé lek pa/
kön chok sum gyi deng dir tsöl/

May the days and nights be auspicious,
And the mid hours be auspicious too.
May the days and nights always be auspicious,
O, Three Jewels grant this here and now!

This was composed by the one named Lho Jedrung (1849-1902). By this virtue, may all migratory beings swiftly attain buddhahood.