The Manifest Realization of Lion-Faced Ḍākinī in Brief
(seng gdong mngon rtog bsdus pa bzhugs so)
Also popularly known as:
The Concise Lion-Faced Ḍākinī Dispelling Ritual
(seng gdong bsdus bzlog)
Translated from the Tibetan by Erick Tsiknopoulos
[Going for Refuge and Generating Bodhicitta:]
NA-MO: KYAP-NAY NAM LA KYAP SU CH’I
Homage: I go for salvation to the Sources of Refuge;
DRO KÜN SANG-GYAY SAR DREL JA
I will work to liberate all living beings to the level of Buddhahood.
[The Visualization and Preparations:]
HŪNG: KA-DAK NGANG NAY RANG-SHAR-WA
HŪṂ: From the state of primordial purity, as a natural manifestation,
NYING-JÉ T’RÖ-PA’Y RANG-DANG LAY
Comes the natural radiance of wrathful compassion,
DEN LA RANG-RIK DZAY-KYEY LHA
Out of which emerges the substantially arisen deity of natural pure awareness,
DÜ DUL JIK ZUK PA’MO’I KU
The awakened body of the Heroine, whose frightening form subdues Māras;
ZHEL CHIK SENG DONG YU REL SIK
With one head, whose lion face is fanned by a turquoise mane,
CH’AK NYIY DRI-GUK T’Ö T’RAK T’UNG
Two arms, which hold a curved knife and drink blood from a skull-cup,
ZHAP NYIY YAY KUM YÖN KYANG GAR
Two legs, dancing with the right extended and left drawn in,
DRU-MO YÖN NA KHĀ-TAṂ CH’ANG
Bearing a khaṭvāṅga in the left crook of her arm,
MI GO’I NYING T’RENG RÜ GYEN SÖL
And wearing an Essence-Rosary of human heads and bone ornaments.
BA-PU’I BU-GA T’AM-CHAY NAY
From all the pores of her bodily hairs,
DOR-JÉ MÉ YI TS’A-TS’A T’RÖ
Sparks of Vajra Fire issue forth.
MÉ-PUNG MAR-NAK T’RUK-PA’Y Ü
In the raging center of dark red masses of fire,
TOP-DEN DREK TUM T’RÖ-MAR ZHUK
She abides as the mighty, vicious and frightening Wrathful Lady.
T’RO-MO’I MAK-TS’OK P’O-NYAR GYEY
The battalions of the Wrathful Lady are sent out as her emissaries,
DAM-CHEN S’UNG-MA’Y S’OK NYING T’ROK
Capturing the life-force and hearts of the Oath-Bound Protectors,
DÉ-GYAY DREK-PA ZAY SU ZA
Devouring as food the eight classes of Haughty Ones,
JAY-MA DRA DÖN NYEL T’AK-CHÖ
And annihilating curses, enemies, evil spirits, and demonic forces.
YÉ-NAY KHYEY DANG DUN-DREL MEY
Although from the very beginning, I am beyond meeting and parting with you,
DÉ-CH’EN LONG NAY CHEN-DREN SHEK
I summon you to come from the expanse of great bliss;
DRAK TUM T’RÖ-MAR ZHUK SU SÖL
And ask that you abide as the fierce and frightening Wrathful Lady.
GA-WA ZHI YIY DA CH’AK TS’EL
I symbolically prostrate with the Four Joys.
CH’AK-GYA-CH’EN-PÖ CH’Ö-PA BUL
I present offerings with the Great Seal (of Mahāmudrā).
KHAM SUM ZA-JEY MA LA TÖ
I praise the Mother who devours the Three Realms.
T’UK-KAR P’A-LAM GUR GYI Ü
In the center of the diamond dome at her heart-center,
S’OK GI NYING-PO HŪNG T’ING-NAK
Is the essence of her life-force, a dark lapis blue HŪṂ [syllable],
TRAK DANG ZI-JIY DEN-PA LA
Imbued with glory and majestic brilliance;
TSA-WA’Y NGAK-T’RENG YÖN DU KHOR
Around which a garland of the Root Mantra revolves to the left [counter-clockwise].
KU LAY T’RÖ-PA’Y MÉ-PUNG GIY
Masses of flames, which emanate from her body,
NÖ-JEY DRA DÖN ZHOP T’UL S’EK
Scorch, subdue, and incinerate enemies and evil spirits who do harm;
NAM-SHEY KYÉ-MEY YING SU DRONG
And draw their consciousness into unborn space:
TRÖ-DREL DÉ-WA CH’EN-PO’I NGANG
The state of great bliss, free from conceptual elaborations…
A KA SA MA RA CA SHA DA RA SA MA RA YA PHAT
A KA SA MA RA TSA SHA DA RA SA MA RA YA P’AYT]
NA-MO: SANG-GYAY KYI DEN-PA DANG
Homage: By the truth of the Buddha,
CH’Ö KYI DEN-PA DANG
The truth of the Dharma,
GEN-DÜN GYI DEN-PA DANG
The truth of the Saṇgha,
YÉ-SHEY KYI KHAN-DRO-MA SENG-GÉ DONG-WA-CHEN RIK-NGAK KYI DAK-MO BUM-DÉ‘I TS’OK DANG-CHAY-PA’Y DEN-PA DANG
The truth of the Ḍākinī of Deep Wisdom with the Lion Face, the Sovereign Lady of Gnosis Mantras, along with her retinue of a hundred-thousandfold legion [of Ḍākinīs],
JIN-LAP NÜ-PA’Y T’Ü
And the power of their blessings;
DAK-CHAK PÖN-LOP YÖN-CH’Ö KHOR DANG-CHAY-PA NAM LA NÖ CHING TS’É-WAR JEY-PA’Y S’I KEK NAY YAM DÖN GEK JAY P’UR NEN-TAY UL-PONG DRA GYÖ KHÖN SUM DÜ-MIN CH’I-WA LA-SOK-PA’Y GEL-KYEN BAR-CH’AY MI-T’ÜN-PA’Y CH’OK NGEN-PA T’AM-CH’AY CH’IR DOK-PAR GYUR CHIK
For us and our masters and disciples, benefactors and recipients, together with our associates, may all adverse circumstances, obstacles, inconducive aspects, and negativity, such as harmful and violent temporal demons (sri), astrological hindrances (keg), illnesses, plagues, evil spirits, obstructing forces, curses, voodoo (phur), black magic (of directed suppression, mnan gtad), poverty, the triad of enemies, regrets, and resentments, and untimely death, be repelled away!
MEY-PAR GYUR CHIK
May they be annihilated!
ZHI-WAR GYUR CHIK
May they be pacified!
RAP-TU ZHI-WAR GYUR CHIK
May they be entirely pacified!
[The Final Praise:]
KHA LA CHÖ-PA’Y NAY CH’OK DAM-PA NAY
From the transcendent foremost region of Celestial Delight (Vajrayoginī‘s Pure Land of Khecara),
NGÖN-SHEY DZÜN-TRUL NGA-PA’Y T’U-TOP CHEN
Are the powerfully mighty ones who possess clairvoyance and miraculous abilities,
DRUP-PA-PO LA MA-YEL BU ZHIN ZIK
Who behold practitioners unflinchingly, as unto children:
NAY SUM KHAN-DRO’I TS’OK LA CH’AK-TS’EL TÖ
I pay homage and praise to the Ḍākinīs of the Three Abodes (gnas gsum mkha’ ‘gro).
Translated from the Tibetan by Erick Tsiknopoulos, late December 2016 to mid January 2017, in Boudhanath, Kathmandu, Nepal.
Special thanks to Ngakpa Chöying Dorjé of Switzerland and Ina Dhargye of Austria for their assistance with certain points in the text.
“I symbolically prostrate with the Four Joys” (dga’ ba bzhi yis brda phyag ‘tshal): According to the entry for Rigpa Wiki (alterations and additions my own): “The four joys (Skt. catvārimuditā; Tib. gawa shyi; Wyl. dga’ ba bzhi) are four increasingly subtle experiences of ‘bliss-emptiness’ (bde stong) connected with the advanced practices of tsa-lung (rtsa rlung); they transcend ordinary feelings of joy or pleasure. They are: 1. joy (Skt. muditā; Tib. དགའ་བ།, Wyl. dga’ ba), 2. supreme joy (Skt. pramuditā; Tib. མཆོག་དགའ།, Wyl. mchog dga’), 3. special joy (Skt. viśeṣamuditā; Tib. ཁྱད་དགའ།, Wyl. khyad dga’) and 4. innate joy (Skt. sahajamuditā; Tib. ལྷན་སྐྱེས་ཀྱི་དགའ།, Wyl. lhan skyes kyi dga’ ba). They are experienced when the ‘white bodhicitta drop’, also called ‘white essence‘, ascends from the lowest cakra (‘khor lo) to the navel, heart, throat, and crown cakras [correspondingly]. ‘Eight joys‘ (dga’ ba brgyad) and ‘sixteen joys‘ (dga’ ba bcu drug) may also be enumerated in the tantras.”