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[[Image:Khandro Tuktik.jpg|thumb|350px|Khandro Tuktik]]
[[Image:Khandro Tuktik.jpg|thumb|350px|Khandro Tuktik Thangka. Central figure is Yeshe Tsogyal ; bottom right is Kurukulle, left is Senge Dongma,  center is Tröma Nakmo ; upper left is Dudjom Lingpa, center is Pema Garwang Thötreng Tsal, right is Dudjom Rinpoche]]
'''Khandro Tuktik''' ([[Wyl.]] mkha' 'gro'i thugs thig) ‘The Dakini Heart Essence’, aka ‘Treasury of Accomplishments: The Practice of the Profound Path of the Dakini [Yeshe Tsogyal]’ is a [[terma]] of [[Dudjom Rinpoche]], revealed as a [[gongter]] in 1928. It is the main [[dakini]] practice of the [[Dudjom Tersar]] lineage, and one of the four main terma cycles of Dudjom Rinpoche<Ref> The three other cycles are the [[Tsokye Tuktik]], the [[Pudri Rekpung]] cycle, the and the [[Dorje Drolö]] cycle.</Ref>.
'''Khandro Tuktik''' (Tib. མཁའ་འགྲོའི་ཐུགས་ཐིག, [[Wyl.]] ''mkha' 'gro'i thugs thig'') ‘The Dakini Heart Essence’, aka ‘Treasury of Accomplishments: The Practice of the Profound Path of the Dakini [Yeshe Tsogyal]’ is a [[terma]] of [[Dudjom Rinpoche]], revealed as a [[gongter]] in 1928. It is the main [[dakini]] practice of the [[Dudjom Tersar]] lineage, and one of the four main terma cycles of Dudjom Rinpoche<Ref> The three other cycles are the [[Tsokye Tuktik]], the [[Pudri Rekpung]] cycle, the and the [[Dorje Drolö]] cycle.</Ref>.


==Purpose==
==Purpose==
Line 6: Line 6:
:The root text of the Khandro Tuktik, “The  Profound Path of the Dakini’s Heart Essence”, arose as the mind treasure of Dudjom Rinpoche. It is the practice of the dakini Yeshe Tsogyal in her outer, inner, secret, and innermost secret forms. Related to this cycle, Dudjom Rinpoche provided a commentary on the four stages of practice: [[kyerim]], tsa-lung, thablam, and the [[dzogchen]] practices of [[trekchö]] and [[tögal]].
:The root text of the Khandro Tuktik, “The  Profound Path of the Dakini’s Heart Essence”, arose as the mind treasure of Dudjom Rinpoche. It is the practice of the dakini Yeshe Tsogyal in her outer, inner, secret, and innermost secret forms. Related to this cycle, Dudjom Rinpoche provided a commentary on the four stages of practice: [[kyerim]], tsa-lung, thablam, and the [[dzogchen]] practices of [[trekchö]] and [[tögal]].
:For those practitioners operating from conceptual mind, kyerim practice offers a skilful  path leading from the realm of dualistic concepts into non-dual wisdom mind. While our ordinary dualistic concepts build karma, using these same concepts through creation stage practice allows us to build wisdom habit, which culminates in indestructible wisdom body, inexpressible wisdom speech, and un-deluded wisdom mind. This then becomes the foundation for the other three stages of practice. Through practicing with this kind of wisdom phenomena, we can attain the state of fully enlightened Buddhahood in this very lifetime. Even if we do not attain that state in this lifetime, then we can be certain to recognize the true nature of the deity in the bardo after death. Ordinary sentient beings have no concept of wisdom deity phenomena and easily become frightened and confused in the bardo. This creation stage practice eliminates that fear and confusion. In addition, during this lifetime, it helps to clear all obstacles allowing us to receive the ordinary and extraordinary siddhis, enabling us to gain the accomplishment of great wisdom power.
:For those practitioners operating from conceptual mind, kyerim practice offers a skilful  path leading from the realm of dualistic concepts into non-dual wisdom mind. While our ordinary dualistic concepts build karma, using these same concepts through creation stage practice allows us to build wisdom habit, which culminates in indestructible wisdom body, inexpressible wisdom speech, and un-deluded wisdom mind. This then becomes the foundation for the other three stages of practice. Through practicing with this kind of wisdom phenomena, we can attain the state of fully enlightened Buddhahood in this very lifetime. Even if we do not attain that state in this lifetime, then we can be certain to recognize the true nature of the deity in the bardo after death. Ordinary sentient beings have no concept of wisdom deity phenomena and easily become frightened and confused in the bardo. This creation stage practice eliminates that fear and confusion. In addition, during this lifetime, it helps to clear all obstacles allowing us to receive the ordinary and extraordinary siddhis, enabling us to gain the accomplishment of great wisdom power.
==Revelation of the Terma==
Dudjom Rinpoche said<Ref> [[Khenpo Tsewang Dongyal]] ‘Light of Fearless Indestructible Wisdom’, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008. Page 181-182. </Ref>:
:I was twenty-five. It was the tenth day of the waning half of the tenth month in the Earth Dragon year [1929]. [[Trulshik Pawo Dorje]], urged by the Dakinis, arrived unexpectedly and said, “You have to write a very concise and precise dakini sadhana right now”. I had been thinking to write just such a sadhana and had considered taking some time as usual to compose it, but when he said this, the complete sadhana and its meaning arose instantly and clearly in my mind. Without moving from my cushion ro changing the words as they came, I wrote them down. Although it could be regarded as a mind terma, I never called it that. I handed it to him on the spot.
According to Lama Dechen Yeshe Wangmo<Ref> Presentation of the Khandro Tuktik by Lama Dechen Wangmo on Jnanasukha.org</Ref>:
:Then, Trulshik Pawo Dorje requested the [[empowerment]]. Since there was no [[torma]] available at that moment, Dudjom Rinpoche used a pot filled with beer. For the vase empowerment, he touched the pot to Trulshik Pawo Rinpoche and gave him a drop or two of beer; for the secret empowerment, Trulshik Pawo Rinpoche drank the beer; for the wisdom-knowledge empowerment, he had visions; and for the fourth empowerment, his mind filled with bliss! After this, he travelled to Yarlung Sheldrak to practice this treasure of Yeshe Tsogyal. In his retreat, he received many blessings and returned to recount this to Dudjom Rinpoche.
==Propagation==
Dudjom Rinpoche said<Ref> Khenpo Tsewang Dongyal ‘Light of Fearless Indestructible Wisdom’, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008. Page 181-182. </Ref>:
:Trulshik Pawo Dorje repeatedly asked me to set down in writing the outer, inner, and secret instruction sections of the practice that would round out the cycle. I couldn’t bear the constant disturbance to my ear, so I added many branch practices related to the original.
:Later, a connection to this profound teaching arose for a highly placed Lhasa government official, Tsewang Rigdzin Namgyal. He asked for elaboration, so I added additional stanzas to the visualization portion of the practice to make it easier to follow. During that time period, I completed the whole body of these dakini teachings.”
According to Lama Dechen Yeshe Wangmo<Ref> Presentation of the Khandro Tuktik by Lama Dechen Wangmo on Jnanasukha.org</Ref>:
:Over the years, in [[Kongpo]], Lhasa and Kalimpong, Dudjom Rinpoche wrote more Khandro Tuktik texts such as the concise sadhanas of Kurukulle, Senge Dongma, and Nakmo Tröma, and an extensive text on the phases of creation and completion meditation in connection to the four empowerments. Several individuals, unknown to us today, requested Dudjom Rinpoche to write many supplementary texts which expand on the Root Verses. Tsewang Rigzin Nampar Gyalwayday, a Lhasa official, became the [[Chödak]] of the Khandro Tuktik, that is to say, he was responsible for spreading the treasure and he sponsored many texts.


==Content==
==Content==
The Khandro Tuktik is a dakini practice focused on Yeshe Tsogyal. The outer form of the dakini is Yeshe Tsogyal, the inner form is [[Kurukulle]], the secret form is [[Senge Dongma]] and the innermost form is [[Tröma Nakmo]].
The Khandro Tuktik is a dakini practice focused on Yeshe Tsogyal. The outer form of the dakini is Yeshe Tsogyal, the inner form is [[Kurukulle]], the secret form is [[Senge Dongma]] and the innermost form is [[Tröma Nakmo]].
According to Lama Dechen Wangmo : ‘Concerned only with the mandalas of the enlightened feminine, these instructions and trainings span the three internal tantra-yogas of [[mahayoga]], [[anuyoga]], and [[atiyoga]]<Ref> Presentation of the Khandro Tuktik by Lama Dechen Wangmo on Jnanasukha.org</Ref>.
According to Lama Dechen Wangmo : "Concerned only with the mandalas of the enlightened feminine, these instructions and trainings span the three internal tantra-yogas of [[mahayoga]], [[anuyoga]], and [[atiyoga]]"<Ref> Presentation of the Khandro Tuktik by Lama Dechen Wangmo on Jnanasukha.org</Ref>.


The cycle contains the following practices<Ref>The translation of the Khandro Tuktik index is based on the work of Ngak'chang Rangdrol Dorje and of Lama Dechen Yeshe Wangmo</Ref>:
The cycle contains the following practices<Ref>The translation of the Khandro Tuktik index is based on the work of Ngak'chang Rangdrol Dorje [http://enricokosmus.wordpress.com/2013/08/07/die-historische-entstehung-des-khandro-thugthig/ Presentation of the Khandro Tuktik in German] and of Lama Dechen Yeshe Wangmo</Ref>:


===Index of Khandro Tuktik===
===Index of Khandro Tuktik===
Jewel Necklace – Introductory text and index of the Khandro Tuktik<Ref>Dudjom Sungbum, vol. 16. (ma), p.1-10</Ref>
*Jewel Necklace – Introductory text and index of the Khandro Tuktik<Ref>Dudjom Sungbum, vol. 16. (ma), p.1-10</Ref>


===Cycle of Root Text===
===Cycle of Root Text===
Line 57: Line 72:
*Ngöndro – Visualization Instructions<Ref>Dudjom Sungbum, vol. 16. (ma), p.319-342</Ref>
*Ngöndro – Visualization Instructions<Ref>Dudjom Sungbum, vol. 16. (ma), p.319-342</Ref>
*Awn of Accomplishments: Explanation of the phase of approaching the Deity ([[Nyenpa]])<Ref>Dudjom Sungbum, vol. 16. (ma), p.343-369</Ref>
*Awn of Accomplishments: Explanation of the phase of approaching the Deity ([[Nyenpa]])<Ref>Dudjom Sungbum, vol. 16. (ma), p.343-369</Ref>
*Wish-Fulfilling Source of Accomplishments; instructions on the two phases of medtitation<Ref>Dudjom Sungbum, vol. 16. (ma), p.371-461</Ref>
*Wish-Fulfilling Source of Accomplishments; instructions on the two phases of meditation<Ref>Dudjom Sungbum, vol. 16. (ma), p.371-461</Ref>
*Concealed Separately, instructions for the mudra of the completion phase<Ref>Dudjom Sungbum, vol. 16. (ma), p.463-500</Ref>
*Concealed Separately, instructions for the mudra of the completion phase<Ref>Dudjom Sungbum, vol. 16. (ma), p.463-500</Ref>
*Manual for the yogic exercises of Channels and Energies (Tsa-lung)<Ref>Dudjom Sungbum, vol. 16. (ma), p.501-509</Ref>
*Manual for the yogic exercises of Channels and Energies (Tsa-lung)<Ref>Dudjom Sungbum, vol. 16. (ma), p.501-509</Ref>
Line 69: Line 84:
*Supreme Bestowal of Great Bliss; Dag Jug – self empowerment liturgy; by [[Chatral Rinpoche]]<Ref>Dudjom Sungbum, vol. 16. (ma), p.531-539</Ref>
*Supreme Bestowal of Great Bliss; Dag Jug – self empowerment liturgy; by [[Chatral Rinpoche]]<Ref>Dudjom Sungbum, vol. 16. (ma), p.531-539</Ref>
*The Well-Being of Benefit and Bliss, Ngöndro Liturgy– by Chatral Rinpoche<Ref>Dudjom Sungbum, vol. 16. (ma), p.541-550</Ref>
*The Well-Being of Benefit and Bliss, Ngöndro Liturgy– by Chatral Rinpoche<Ref>Dudjom Sungbum, vol. 16. (ma), p.541-550</Ref>
==Revelation of the Terma==
Dudjom Rinpoche said<Ref> [[Khenpo Tsewang Dongyal]] ‘Light of Fearless Indestructible Wisdom’, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008. Page 181-182. </Ref>:
:I was twenty-five . It was the tenth day of the waning half of the tenth month in the Earth Dragon year [1929]. [[Trulshik Pawo Dorje]], urged by the Dakinis, arrived unexpectedly and said, “You have to write a very concise and precise dakini sadhana right now”. I had been thinking to write just such a sadhana and had considered taking some time as usual to compose it, but when he said this, the complete sadhana and its meaning arose instantly and clearly in my mind. Without moving from my cushion ro changing the words as they came, I wrote them down. Although it could be regarded as a mind terma, I never called it that. I handed it to him on the spot.
According to Lama Dechen Yeshe Wangmo<Ref> Presentation of the Khandro Tuktik by Lama Dechen Wangmo on Jnanasukha.org</Ref>:
:Then, Trulshik Pawo Dorje requested the [[empowerment]]. Since there was no [[torma]] available at that moment, Dudjom Rinpoche used a pot filled with beer. For the vase empowerment, he touched the pot to Trulshik Pawo Rinpoche and gave him a drop or two of beer; for the secret empowerment, Trulshik Pawo Rinpoche drank the beer; for the wisdom-knowledge empowerment, he had visions; and for the fourth empowerment, his mind filled with bliss! After this, he travelled to Yarlung Sheldrak to practice this treasure of Yeshe Tsogyal. In his retreat, he received many blessings and returned to recount this to Dudjom Rinpoche.
==Propagation==
Dudjom Rinpoche said<Ref> Khenpo Tsewang Dongyal ‘Light of Fearless Indestructible Wisdom’, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008. Page 181-182. </Ref>:
:Trulshik Pawo Dorje repeatedly asked me to set down in writing the outer, inner, and secret instruction sections of the practice that would round out the cycle. I couldn’t bear the constant disturbance to my ear, so I added many branch practices related to the original.
:Later, a connection to this profound teaching arose for a highly placed Lhasa government official, Tsewang Rigdzin Namgyal. He asked for elaboration, so I added additional stanzas to the visualization portion of the practice to make it easier to follow. During that time period, I completed the whole body of these dakini teachings.”
According to Lama Dechen Yeshe Wangmo<Ref> Presentation of the Khandro Tuktik by Lama Dechen Wangmo on Jnanasukha.org</Ref>:
:Over the years, in Kongpo, Lhasa, and Kalimpong, Dudjom Rinpoche wrote more Khandro Tuktik texts such as the concise sadhanas of Kurukulle, Senge Dongma, and Nakmo Tröma, and an extensive text on the phases of creation and completion meditation in connection to the four empowerments. Several individuals, unknown to us today, requested Dudjom Rinpoche to write many supplementary texts which expand on the Root Verses. Tsewang Rigzin Nampar Gyalwayday, a Lhasa official, became the [[Chödak]] of the Khandro Tuktik, that is to say, he was responsible for spreading the treasure and he sponsored many texts.


==Translations==
==Translations==
Line 94: Line 94:
*Dudjom Rinpoche, 'The Wish-Fulfilling Source of Attainments: A  Commentary on the Two Stages of “The Profound  Path of the Dakini’s Heart Essence”
*Dudjom Rinpoche, 'The Wish-Fulfilling Source of Attainments: A  Commentary on the Two Stages of “The Profound  Path of the Dakini’s Heart Essence”
*Dudjom Rinpoche, ‘The Wish-Fulfilling Source of Great Exaltation’, Bero Jeydren Publications, Corralitos, USA, 2007
*Dudjom Rinpoche, ‘The Wish-Fulfilling Source of Great Exaltation’, Bero Jeydren Publications, Corralitos, USA, 2007
*Dudjom Rinpoche, 'A Torch Lighting the Way to Freedom', complete instructions on the Preliminary Practices, Shambala Publications, Boston, USA, 2011
*Lama Tharchin Rinpoche, 'Oral Commentary on "Wish-Fulfilling Source of Accomplishments; instructions on the two phases of meditation', by Dudjom Rinpoche", translated and edited by Lama Dechen Yeshe Wangmo, Bero Jeydren Publications, Corralitos, USA, 1995, 2011
*Lama Tharchin Rinpoche, "The Foundations of The Dakini Heart Essence", volume one and two, compiled by Jnanasukha, Jnanasukha Publishing, Hawaii, USA, 2009
*Dudjom Rinpoche, "Le Programme du Zablam Khandro Thuktik", translated by Jean-Luch Achard, Khyung-mkhar, Courdimanche-sur-Essonne, France, 2013


==External Links==
==External Links==
*{{TBRC|W20869|Text in vol. 16 of Dudjom Rinpoche's Collected Works}}
*{{TBRC|W20869|Text in vol. 16 of Dudjom Rinpoche's Collected Works}}
*[http://jnanasukha.org/dakini-heart-essence/ Jnanasukha, founded by Lama Dechen Yeshe Wangmo, is dedicated to the practice of the Khandro Tuktik]
*[http://jnanasukha.org/dakini-heart-essence/ Jnanasukha] Founded by Lama Dechen Yeshe Wangmo, and dedicated to the practice of the Khandro Tuktik.


[[Category: Prayers and Practices]]
[[Category:Prayers and Practices]]
[[Category:Sadhanas]]
[[Category:Sadhanas]]
[[Category:Termas]]
[[Category:Termas]]
[[Category:Yeshe Tsogyal]]
[[Category:Dudjom Tersar]]
[[Category:Dudjom Tersar]]

Latest revision as of 20:52, 25 June 2018

Khandro Tuktik Thangka. Central figure is Yeshe Tsogyal ; bottom right is Kurukulle, left is Senge Dongma, center is Tröma Nakmo ; upper left is Dudjom Lingpa, center is Pema Garwang Thötreng Tsal, right is Dudjom Rinpoche

Khandro Tuktik (Tib. མཁའ་འགྲོའི་ཐུགས་ཐིག, Wyl. mkha' 'gro'i thugs thig) ‘The Dakini Heart Essence’, aka ‘Treasury of Accomplishments: The Practice of the Profound Path of the Dakini [Yeshe Tsogyal]’ is a terma of Dudjom Rinpoche, revealed as a gongter in 1928. It is the main dakini practice of the Dudjom Tersar lineage, and one of the four main terma cycles of Dudjom Rinpoche[1].

Purpose

According to Lama Tharchin Rinpoche[2]:

The root text of the Khandro Tuktik, “The Profound Path of the Dakini’s Heart Essence”, arose as the mind treasure of Dudjom Rinpoche. It is the practice of the dakini Yeshe Tsogyal in her outer, inner, secret, and innermost secret forms. Related to this cycle, Dudjom Rinpoche provided a commentary on the four stages of practice: kyerim, tsa-lung, thablam, and the dzogchen practices of trekchö and tögal.
For those practitioners operating from conceptual mind, kyerim practice offers a skilful path leading from the realm of dualistic concepts into non-dual wisdom mind. While our ordinary dualistic concepts build karma, using these same concepts through creation stage practice allows us to build wisdom habit, which culminates in indestructible wisdom body, inexpressible wisdom speech, and un-deluded wisdom mind. This then becomes the foundation for the other three stages of practice. Through practicing with this kind of wisdom phenomena, we can attain the state of fully enlightened Buddhahood in this very lifetime. Even if we do not attain that state in this lifetime, then we can be certain to recognize the true nature of the deity in the bardo after death. Ordinary sentient beings have no concept of wisdom deity phenomena and easily become frightened and confused in the bardo. This creation stage practice eliminates that fear and confusion. In addition, during this lifetime, it helps to clear all obstacles allowing us to receive the ordinary and extraordinary siddhis, enabling us to gain the accomplishment of great wisdom power.

Revelation of the Terma

Dudjom Rinpoche said[3]:

I was twenty-five. It was the tenth day of the waning half of the tenth month in the Earth Dragon year [1929]. Trulshik Pawo Dorje, urged by the Dakinis, arrived unexpectedly and said, “You have to write a very concise and precise dakini sadhana right now”. I had been thinking to write just such a sadhana and had considered taking some time as usual to compose it, but when he said this, the complete sadhana and its meaning arose instantly and clearly in my mind. Without moving from my cushion ro changing the words as they came, I wrote them down. Although it could be regarded as a mind terma, I never called it that. I handed it to him on the spot.

According to Lama Dechen Yeshe Wangmo[4]:

Then, Trulshik Pawo Dorje requested the empowerment. Since there was no torma available at that moment, Dudjom Rinpoche used a pot filled with beer. For the vase empowerment, he touched the pot to Trulshik Pawo Rinpoche and gave him a drop or two of beer; for the secret empowerment, Trulshik Pawo Rinpoche drank the beer; for the wisdom-knowledge empowerment, he had visions; and for the fourth empowerment, his mind filled with bliss! After this, he travelled to Yarlung Sheldrak to practice this treasure of Yeshe Tsogyal. In his retreat, he received many blessings and returned to recount this to Dudjom Rinpoche.

Propagation

Dudjom Rinpoche said[5]:

Trulshik Pawo Dorje repeatedly asked me to set down in writing the outer, inner, and secret instruction sections of the practice that would round out the cycle. I couldn’t bear the constant disturbance to my ear, so I added many branch practices related to the original.
Later, a connection to this profound teaching arose for a highly placed Lhasa government official, Tsewang Rigdzin Namgyal. He asked for elaboration, so I added additional stanzas to the visualization portion of the practice to make it easier to follow. During that time period, I completed the whole body of these dakini teachings.”

According to Lama Dechen Yeshe Wangmo[6]:

Over the years, in Kongpo, Lhasa and Kalimpong, Dudjom Rinpoche wrote more Khandro Tuktik texts such as the concise sadhanas of Kurukulle, Senge Dongma, and Nakmo Tröma, and an extensive text on the phases of creation and completion meditation in connection to the four empowerments. Several individuals, unknown to us today, requested Dudjom Rinpoche to write many supplementary texts which expand on the Root Verses. Tsewang Rigzin Nampar Gyalwayday, a Lhasa official, became the Chödak of the Khandro Tuktik, that is to say, he was responsible for spreading the treasure and he sponsored many texts.

Content

The Khandro Tuktik is a dakini practice focused on Yeshe Tsogyal. The outer form of the dakini is Yeshe Tsogyal, the inner form is Kurukulle, the secret form is Senge Dongma and the innermost form is Tröma Nakmo. According to Lama Dechen Wangmo : "Concerned only with the mandalas of the enlightened feminine, these instructions and trainings span the three internal tantra-yogas of mahayoga, anuyoga, and atiyoga"[7].

The cycle contains the following practices[8]:

Index of Khandro Tuktik

  • Jewel Necklace – Introductory text and index of the Khandro Tuktik[9]

Cycle of Root Text

  • Treasury of Accomplishments: The Practice of the Profound Path of the Dakini, sadhana of Yeshe Tsogyal as the outer aspect[10]
  • Sadhana of Kurukulle – inner aspect and the magnetizing fire offering[11]
  • Sadhana of Senge Dongma– secret aspect[12]
  • Sadhana of Tröma Nakmo– innermost secret aspect[13]
  • Profound Essence of Vajravarahi[14]
  • Profound Longevity Sadhana of the Dakini (Tsedrup)[15]
  • Profound Activity Practices: Signs of Accomplishments[16]
  • Pacifying Activity Practices[17]
  • Enriching Activity Practices[18]
  • Longevity Activity Practices[19]
  • Sadhana of Ekadzati, Dharmapala[20]

Cycle of Auxiliary Texts

  • Descent of the Essence of Blessings, Lineage Supplication[21]
  • Great Wish-Fulfilling Bliss, Activity Ritual[22]
  • Daily Sadhana[23]
  • Restoration, Supplemental Practices[24]
  • Dream Mother, Concise Feast Offering of he Three Roots[25]
  • Required General Torma Offering to the Three Roots and Oath-Bound Ones (Damchen Chitor)[26]
  • Torma Offering to the Protectress of Mantra[27]
  • Confession and Restoration with the Mamos and Dakinis, taken from the Seven Verses of the Vajrayogini Tantra[28]
  • Pacifying Nectar, Jinsek, Fire Offering Ritual[29]
  • Dispelling the Torment of Wrong Doing, Ritual for Removing Defilements[30]
  • Moon Crystal Nectar, Ablution Ritual[31]
  • Turning Back the Assaults of Obstacles; Ritual for Turning Back the Dakini Escorts[32]
  • Wish-Fulfilling Jewel; Essential Instructions for Accomplishing Auspicious Treasure Vases[33]
  • Great Clouds of Amrita, Essential Instructions for Enhancing Harvests[34]
  • Descent of Auspicious Rain, Consecration Ritual[35]
  • Hook of Compassion, Ritual for guiding deceased people to the pure realms[36]
  • Extracting the Essence of Accomplishment; sadhana for samaya substances and amrita [37]
  • Wish-Fulfilling Source of Immortality; Longevity empowerment for clarifying the practice of longevity[38]
  • Bestowing the Glory of Long Life; Ritual for Ransoming Life-Supporting Energy[39]
  • Magical Tree of Life-Essence; Ritual for Deceiving Death[40]
  • Smiling Rays of Benefit and Happiness; Ritual for offering the “request to remain” together with offering the eight auspicious substances[41]
  • Billowing Clouds Fulfilling all Wishes; Enriching Burnt-Pouring Ritual, expanding jinsek[42]
  • Swift Accomplishment of Enlightened Activity; Ritual for Appeasing the Mamo Disturbances[43]
  • Lotus Necklace; Ripening Empowerment adorned with a Correlation[44]
  • Ngöndro – Liturgy[45]
  • Ngöndro – Visualization Instructions[46]
  • Awn of Accomplishments: Explanation of the phase of approaching the Deity (Nyenpa)[47]
  • Wish-Fulfilling Source of Accomplishments; instructions on the two phases of meditation[48]
  • Concealed Separately, instructions for the mudra of the completion phase[49]
  • Manual for the yogic exercises of Channels and Energies (Tsa-lung)[50]
  • Outline for the Three-Year Retreat[51]
  • Chö – Addendum to the liturgy[52]
  • Phowa – Liturgy for the Practice of transferring consciousness[53]
  • Enjoyment Ocean of Accomplishments; Tsok Offering for the secret accomplishment of Senge Dongma[54]
  • Cloudbanks of Blessings; Torma empowerment[55]
  • Dispelling all Obstacles; peaceful fire offering (Senge Dongma)[56]
  • Aspiration Prayer Associated with the Stages of the Path of the Khandro Tuktik[57]
  • Supreme Bestowal of Great Bliss; Dag Jug – self empowerment liturgy; by Chatral Rinpoche[58]
  • The Well-Being of Benefit and Bliss, Ngöndro Liturgy– by Chatral Rinpoche[59]

Translations

Today, the Khandro Tuktik is published in Tibetan as volume 16 of The Collected Works of Dudjom Rinpoche. Two texts are authored by Chatral Rinpoche and the entire treasure consists of 550 pages[60].

Notes

  1. ↑ The three other cycles are the Tsokye Tuktik, the Pudri Rekpung cycle, the and the Dorje Drolö cycle.
  2. ↑ Lama Tharchin Rinpoche, Teachings on the Khandro Tuktik Commentary (Kyerim part) by Dudjom Rinpoche.
  3. ↑ Khenpo Tsewang Dongyal ‘Light of Fearless Indestructible Wisdom’, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008. Page 181-182.
  4. ↑ Presentation of the Khandro Tuktik by Lama Dechen Wangmo on Jnanasukha.org
  5. ↑ Khenpo Tsewang Dongyal ‘Light of Fearless Indestructible Wisdom’, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008. Page 181-182.
  6. ↑ Presentation of the Khandro Tuktik by Lama Dechen Wangmo on Jnanasukha.org
  7. ↑ Presentation of the Khandro Tuktik by Lama Dechen Wangmo on Jnanasukha.org
  8. ↑ The translation of the Khandro Tuktik index is based on the work of Ngak'chang Rangdrol Dorje Presentation of the Khandro Tuktik in German and of Lama Dechen Yeshe Wangmo
  9. ↑ Dudjom Sungbum, vol. 16. (ma), p.1-10
  10. ↑ Dudjom Sungbum, vol. 16. (ma), p.11-26
  11. ↑ Dudjom Sungbum, vol. 16. (ma), p.27-28
  12. ↑ Dudjom Sungbum, vol. 16. (ma), p.29
  13. ↑ Dudjom Sungbum, vol. 16. (ma), p.31-32
  14. ↑ Dudjom Sungbum, vol. 16. (ma), p.33-34/-37
  15. ↑ Dudjom Sungbum, vol. 16. (ma), p.39-40
  16. ↑ Dudjom Sungbum, vol. 16. (ma), p.41-59
  17. ↑ Dudjom Sungbum, vol. 16. (ma), p.61-65
  18. ↑ Dudjom Sungbum, vol. 16. (ma), p.67-71
  19. ↑ Dudjom Sungbum, vol. 16. (ma), p.73-79
  20. ↑ Dudjom Sungbum, vol. 16. (ma), p.81-82
  21. ↑ Dudjom Sungbum, vol. 16. (ma), p.83
  22. ↑ Dudjom Sungbum, vol. 16. (ma), p.85-99
  23. ↑ Dudjom Sungbum, vol. 16. (ma), p.101-102
  24. ↑ Dudjom Sungbum, vol. 16. (ma), p.103-105
  25. ↑ Dudjom Sungbum, vol. 16. (ma), p.107
  26. ↑ Dudjom Sungbum, vol. 16. (ma), p.109-115
  27. ↑ Dudjom Sungbum, vol. 16. (ma), p.117-119
  28. ↑ Dudjom Sungbum, vol. 16. (ma), p.121-132
  29. ↑ Dudjom Sungbum, vol. 16. (ma), p.133-139
  30. ↑ Dudjom Sungbum, vol. 16. (ma), p.141-145
  31. ↑ Dudjom Sungbum, vol. 16. (ma), p.147-158
  32. ↑ Dudjom Sungbum, vol. 16. (ma), p.159-165
  33. ↑ Dudjom Sungbum, vol. 16. (ma), p.167-189
  34. ↑ Dudjom Sungbum, vol. 16. (ma), p.191-202
  35. ↑ Dudjom Sungbum, vol. 16. (ma), p.203-218
  36. ↑ Dudjom Sungbum, vol. 16. (ma), p.219-228
  37. ↑ Dudjom Sungbum, vol. 16. (ma), p.229-237
  38. ↑ Dudjom Sungbum, vol. 16. (ma), p.239-252
  39. ↑ Dudjom Sungbum, vol. 16. (ma), p.253-259
  40. ↑ Dudjom Sungbum, vol. 16. (ma), p.261-270
  41. ↑ Dudjom Sungbum, vol. 16. (ma), p.271-284
  42. ↑ Dudjom Sungbum, vol. 16. (ma), p.285-289
  43. ↑ Dudjom Sungbum, vol. 16. (ma), p.291-299
  44. ↑ Dudjom Sungbum, vol. 16. (ma), p.301-314
  45. ↑ Dudjom Sungbum, vol. 16. (ma), p.315-317
  46. ↑ Dudjom Sungbum, vol. 16. (ma), p.319-342
  47. ↑ Dudjom Sungbum, vol. 16. (ma), p.343-369
  48. ↑ Dudjom Sungbum, vol. 16. (ma), p.371-461
  49. ↑ Dudjom Sungbum, vol. 16. (ma), p.463-500
  50. ↑ Dudjom Sungbum, vol. 16. (ma), p.501-509
  51. ↑ Dudjom Sungbum, vol. 16. (ma), p.511-513
  52. ↑ Dudjom Sungbum, vol. 16. (ma), p.515-516
  53. ↑ Dudjom Sungbum, vol. 16. (ma), p.517-518
  54. ↑ Dudjom Sungbum, vol. 16. (ma), p.519-522
  55. ↑ Dudjom Sungbum, vol. 16. (ma), p.523-524
  56. ↑ Dudjom Sungbum, vol. 16. (ma), p.525-528
  57. ↑ Dudjom Sungbum, vol. 16. (ma), p.529-530
  58. ↑ Dudjom Sungbum, vol. 16. (ma), p.531-539
  59. ↑ Dudjom Sungbum, vol. 16. (ma), p.541-550
  60. ↑ Jnanasukha.org has translated into English the complete cycle of the Khandro Tuktik.

Further Reading

  • Dudjom Rinpoche, 'The Wish-Fulfilling Source of Attainments: A Commentary on the Two Stages of “The Profound Path of the Dakini’s Heart Essence”
  • Dudjom Rinpoche, ‘The Wish-Fulfilling Source of Great Exaltation’, Bero Jeydren Publications, Corralitos, USA, 2007
  • Dudjom Rinpoche, 'A Torch Lighting the Way to Freedom', complete instructions on the Preliminary Practices, Shambala Publications, Boston, USA, 2011
  • Lama Tharchin Rinpoche, 'Oral Commentary on "Wish-Fulfilling Source of Accomplishments; instructions on the two phases of meditation', by Dudjom Rinpoche", translated and edited by Lama Dechen Yeshe Wangmo, Bero Jeydren Publications, Corralitos, USA, 1995, 2011
  • Lama Tharchin Rinpoche, "The Foundations of The Dakini Heart Essence", volume one and two, compiled by Jnanasukha, Jnanasukha Publishing, Hawaii, USA, 2009
  • Dudjom Rinpoche, "Le Programme du Zablam Khandro Thuktik", translated by Jean-Luch Achard, Khyung-mkhar, Courdimanche-sur-Essonne, France, 2013

External Links

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