%&(*%.

0*123&*(
7&9(*&

THE PRAYER BY WHICH ONE RECOGNISES ONES OWN FAULTS

AND

REMEMBERS ONES REFUGE

TOGETHER WITH A

REPENTANT CONFESSION AND RECTIFICATION

AND

A VERY PURE ASPIRATION TO BE ABSOLUTELY CLEAR ABOUT

WHAT IS TO BE ADOPTED AND ABANDONED

by

D UDJOM R I N P OC H E
Dudjom Rinpoche: Confession and Aspiration 2
 &>.*
NA MO GU RU BE
homage master prostrate
Homage. We bow to the master.

@331*&DE3F
KAL ZANG ZHING GI DREN CHO SHA KYAI GYAL
kalpa, aeon good realm, sphere of guide, leader supreme Shakya clan king
(one in which dharma is taught) (i.e. Buddha Shakyamuni)
Buddha Shakyamuni the supreme guide for the universe during this good kalpa,

FGH*I&>3M
GYAL SAE JANG SEM DRO DUL PHAG PAI TSHOG
buddhas sons bodhisattvas beings control, educate arya, noble host, assembly
i.e. bodhisattvas
Noble bodhisattvas, you assembled sons of the Jina who educate beings,

N3I&3%&O*>.0*
NYIG DROI KYOB PA TSHUNG ME GU RU JE
debased period beings protector, refuge unequalled, unsurpassed master noble, superior
Precious guru, the unsurpassed protector of beings in this debased age,

P.&%&M
TSA SUM CHO KYONG DAM CHEN TSHOG CHE LA
roots three dharma-protectors vow-keepers host together to
(guru, deva, dakini)
Together with the Three Roots and the hosts of dharma-protctors and vow-keepers

P*3N313>.E3
TSE CHIG NYING NE DRAN PAI DUNG YUE KYI
one-pointed, total heart from recollection longing, yearning devotion by
With the yearning devotion of one-pointedly remembering you from the depths of our
heart

&*O@S
YANG YANG SON DEB THUG DAM KUL LA NA
again and again pray, solicit invoke, arouse his attention do if, when
We pray again and again to arouse your attention.

P*0*.(*O0*3O
TSE WAE JE ZUNG THOG ME THUG JEI THU
with compassion, kindness followers unobstructed compassions by that power
Due to your kindness, by the power of your unobstructed compassion for your followers,

Dudjom Rinpoche: Confession and Aspiration 3

(&3ITH323U&
SAM DON CHO ZHIN DRUB PAR JIN GYI LOB
thoughts intention, value dharma like accomplish, do bless us (and all sentient beings)
Please bless us so that our thoughts and intentions may be in accord with the dharma.

Buddha Shakyamuni the supreme guide for the universe during this good kalpa, Noble
bodhisattvas, you assembled sons of the Jina who educate beings, Precious guru, the unsurpassed
protector of beings in this debased age, together with the Three Roots and the hosts of dharma-
protctors and vow-keeperswith the yearning devotion of one-pointedly remembering you from the
depths of our heart we pray again and again to arouse your attention. Due to your kindness, by the
power of your unobstructed compassion for your followers, please bless us so that our thoughts and
intentions may be in accord with the dharma.

V&3.3*(
NGON LAE MA ZHAN MI LU RIN CHEN THOB
former actions, karma free of grasping (i.e.good) human existence precious gained
Due to former actions performed without grasping we have gained this precious human
existence.

&O3&
SO NAM MA CHUNG DAM PAI CHO DANG JAL
merit not small holy, excellent dharma met
Due to our merit that is by no means small we have met with the holy dharma.

90*.H3(
LA MAE JE ZUNG WONG JIN DAM NGAG THOB
by guru followers initiation blessing instructions gain
Our guru has permitted us, his followers, to gain initiation, blessings and instructions.

(.X*3>HY
NOR BU RANG LAG NYE PAI DUE JUNG YANG
jewel own hand got time, occasion has occurred yet
(i.e. precious human body, with the opportunity to practise)
This is the time when we have the jewel right in our own hand, and yet,

(OZ*.13*3
CHOL CHUNG TRE U DRA WAI RANG SEM DI
frivolous, silly actions monkey like my mind thus
Our minds, like frivolous monkeys,

Dudjom Rinpoche: Confession and Aspiration 4

[*\]^3&&3&
NAM YENG LU TRI GONG POI WONG SONG NE
always changing, very unstable deceived demons, negative forces gone under the power of them
Are completely unstable, and so we go under the power of the cheating negative forces
and demons.

(*>*
RANG NOR RANG DAG NYAM LEN MA NU TE
my jewel (precious human body) what I am master of practice, familiarisation no power thus here
We have no power to utilise this jewel which is our very own,

H(3O((
DAL JOR DAM NGAG CHAB CHIG CHUD ZOE SHOR
the 8 freedoms and 10 instruction all gone to waste
opportunities of a precious human birth
So that the instructions we received on the freedoms and opportunities are just thrown
away.

Due to former actions performed without grasping we have gained this precious human existence.
Due to our merit that is by no means small we have met with the holy dharma. Our guru has
permitted us, his followers, to gain initiation, blessings and instructions. This is the time when we
have the jewel right in our own hand, and yet, our minds, like frivolous monkeys, are completely
unstable and so we go under the power of the cheating negative forces and demons. We have no
power to utilise this jewel which is our very own, so that the instructions we received on the
freedoms and opportunities are just thrown away.

a(*O*>
DA TA DON CHEN GAG LA THUG NYE DU
now meaning, value great crux to arrived, met with time
We are now at a real turning point in our lives.

>((3bS1
ZHU TSHAD THOB TSHAD NA WOI DRUNG TAM DRA
asked whatever amount received whatever amount meaningless stories, just an like
interesting idea
Whatever weve requested, whatever weve received, it all seems just like some kind of
story.

.3&.&3U&
LU DI CHO ZUG CHO PA YIN LOM YANG
body, life this dharma form dharma person be like, want (and imagine that we are) yet
We want to live in accordance with the dharma and be real dharma practitioners, yet

Dudjom Rinpoche: Confession and Aspiration 5

*3&30*3
SEM DI YANG DAG CHO PAI JE MA ZIN
mind my, this pure, perfect dharma practitioner not remember to be
Our own minds forget what it means to be a pure dharma person.

c&a33&13&
LHA CHO TA CHI MI CHO DRI MA GO
dharma of deities view what human dharma ask not understand
(i.e. pure buddhadharma) (i.e. ideas and concepts)
We dont know how to learn about ordinary human values, let alone the view of the
buddhadharma, and

3&O1T&.
MI CHO TSANG MA CHU DRUG GO YUL TSAM
human dharma, pure sixteen have heard of vaguely but only
notion (16 rules of good conduct not really know about
given by King Trison Deutson)
We have only a vague notion of the sixteen rules1 of proper human conduct.

a&e&e(^
RANG TOE CHO NGAN CHAD LA NGO TSHA DRAL
self observe, examine conduct bad done to shame without
We feel no shame when we observe the bad things we have done, yet

a&f*>g3^3.
ZHAN TOE TREL ZHUNG CHI THAG TRA WAI JUG
others observe moral indignation tie rope, like the rope like hold on to
round an animals neck
Were hooked on moral indignation when we observe the conduct of others.

We are now at a real turning point in our lives. Whatever weve requested, whatever weve
received, it all seems just like some kind of story. We want to live in accordance with the dharma
and be real dharma practitioners, yet our own minds forget what it means to be a pure dharma
person. We dont know how to learn about ordinary human values, let alone the view of the
buddhadharma, and we have only a vague notion of the sixteen rules of proper human conduct. We
feel no shame when we observe the bad things we have done, yet were hooked on moral indignation
when we observe the conduct of others.

c&*Oh((
LHA CHO GE CHU YANG DAG NGO MA THOG
buddhadharma virtues ten very pure, perfect not recognise or really understand
We dont have a really pure understanding of the ten virtues according to the
buddhadharma.

Dudjom Rinpoche: Confession and Aspiration 6

 i&33ig&*23
TON PA CHIG GI TAN LA CHOG ZHEN GYI
teacher (i.e. the Buddha, the source one of teaching, doctrines to partiality due to
of all the lineages and teachings)
Because of partiality in our attitudes towards the doctrines of the one Teacher who taught
them all

&@S*
CHO DANG DAM PAR KUR DEB LAE NGAN SAG
dharma and holy people insult, disparage action, karma bad accumulate
(i.e. other sects,lineages and teachers)
We disparage the dharma and the saintly ones and so accumulate bad karma.

&j*k33.*m*
CHO LA TEN NE DIG PAI KHUR CHEN KHYER
dharma to rely on then, yet sinful load, burden great carry
Thus through seemingly relying on the dharma we gain only a great burden of sin to carry.

(*3(F*
THO PA CHE ZHIN RANG THONG NGA GYAL CHE
listen great, much as see oneself pride great
Weve heard a lot of teachings so we look on ourselves with great pride, yet

n(&33&
SAM PAE CHE DON GO WAI TING MA POG
by thinking, analysis, precise meaning understand depth not touch, reach
considering definition
When we contemplate them, we do not reach a deep understanding of the meaning that is
analysed.

&Of3GTU&
SO THAR TSHUL TRIM SUNG WAR LOM NA YANG
the hinayana pratimoksa vows morality protect wish yet
of moral discipline
We would like to adhere to the moral conduct of the hinayana ordinations,

*o&&3&*i&
GE JONG CHO ZHI GAR SONG CHA ME TOR
virtuous practice, pure dharmas, four go against without trace discard, throw
laymams conduct points away
Yet we act against the four basic points of virtuous practice and totally discard them.

We dont have a really pure understanding of the ten virtues according to the buddhadharma.
Because of partiality in our attitudes towards the doctrines of the one Teacher who taught them all

Dudjom Rinpoche: Confession and Aspiration 7

we disparage the dharma and the saintly ones and so accumulate bad karma. Thus through
seemingly relying on the dharma we gain only a great burden of sin to carry. Weve heard a lot of
teachings so we look on ourselves with great pride, yet when we contemplate them, we do not reach
a deep understanding of the meaning that is analysed. We would like to adhere to the moral conduct
of the hinayana ordinations, yet we act against the four basic points of virtuous practice and totally
discard them.

H*\(pU&
JANG SEM LAB NOR DEN PAR LOM NA YANG
bodhisattva learning, training wealth have wish, desire yet
We would like to possess the riches of the bodhisattva training,

*[33&3*1
TSAD ME NAM ZHI RI MOI MAR ME DRA
immeasurable kind four drawing butterlamp as
(love, compassion, rejoicing, and equanimity) (i.e. way beyond our grasp)
Yet the four immeasurable attitudes remain unattainable like a picture seen in a flame.

VqGTU&
SANG NGAG DAM TSHIG SUNG WAR LOM NA YANG
secret mantra, samaya, protect, keep wish yet
vajrayana, tantra sacred vows
We would like to maintain the tantric samaya vows,

PaS&P3*rO(
TSA TUNG DANG POR TSI ME NANG CHUNG SHOR
root downfall first not consider of little importance put down, discard
Yet we dont pay attention to even the first root downfall and discard them all as of little
importance.

9&p&[3*E
LO DOG NAM ZHI KHA NE SHED SHE KYANG
attitude change, revise plural four* mouth from explain know how to yet
*(precious human birth, karma, impermanence, death)
We know how to give verbal explanations of the four attitude changes,

(p&33r*i&
DON LA DOG MIN DIR NANG ZHEN PAE TON
values to not reverse this life appearances, occurances wish, attachment show, expose
Yet our attachment to the events of this life expose our continuing involvement with
worldly values.

Dudjom Rinpoche: Confession and Aspiration 8

9i*3&>323^3
LA MA TEN ZHIN MOE GUE RIM GYI TRI
guru, master serve as devotion respect gradually decreases
We serve the guru yet our respect and devotion gradually decreases.

r.I&&(
DAG NANG TSHAB SU NYAM DROG LOG PAR THONG
pure view of teachers action instead of equally as friend wrongly see, interpret
Instead of having pure vision we dont know how to apply equality and helpfulness.

We would like to possess the riches of the bodhisattva training, yet the four immeasurable attitudes
remain unattainable like a picture seen in a flame. We would like to maintain the tantric samaya
vows, yet we dont pay attention to even the first root downfall and discard them all as of little
importance. We know how to give verbal explanations of the four attitude changes, yet our
attachment to the events of this life expose our continuing involvement with worldly values. We
serve the guru yet our respect and devotion gradually decreases. Instead of having pure vision we
dont know how to apply equality and helpfulness.

s(0*tuP*>>*
DOR JE PUN LA TSE DUNG KUR SEM ZHAN
dorje brothers to kindness love insulting attitude keep
We insult and disparage our vajra brothers and sisters instead of showing them love and
kindness.

q3(&*
TSIG NGAN TSAM YANG MI ZOE MOE CHAR BEB
words bad merely yet without forebearance curse rain fall
When others use a few bad words to us, instead of showing forebearance, we send them a
torrent of curses.

I&1T*3HN30*
DRO DRUG PHA MAR SHE PAI JAM NYING JE
sentient beings six (realms) as parents know, recognise love compassion
The love and compassion of recognising all beings in the six realms to be our own parents

H*3H(.3
JANG SEM TING NE MA JONG NA BUN ZHIN
bodhisattva, altruistic attitude depth from not practise mist as
Vanishes like mist as we do not practise it from the depth of true bodhicitta.

Dudjom Rinpoche: Confession and Aspiration 9

 %*w&*H.E
KYE DZOG LAM LA NYAM LEN JAE KHUL KYANG
developing completing path on practice, familiarisation do pretend, get
system system no real interest
We force ourselves to do the practices of the developing and completing systems, yet

fxH3yX*
THA MAL TRUL JAM DI LA LAG MA NYE
ordinary confusion, bewilderment submerged this to alternative not get
We dont find any alternative to being submerged in everyday confusion.

(V&.i&3(*E
DO NGAG CHO PHUG TONG NYID NGO SHE KYANG
sutra tantra dharma depth, interior emptiness recognise yet
We know that emptiness is the essence of the dharma in both sutra and tantra, yet,

i&&&Fz{a2&
TONG GO MA CHOD RANG GYUD RA TAR GYONG
emptiness understanding not get mental flow, personality horn as hard, solid
Not getting a proper understanding of it, our minds become as stiff and hard as horn.

We insult and disparage our vajra brothers and sisters instead of showing them love and kindness.
When others use a few bad words to us, instead of showing forebearance, we send them a torrent of
curses. The love and compassion of recognising all beings in the six realms to be our own parents
vanishes like mist as we do not practise it from the depth of true bodhicitta. We force ourselves to do
the practices of the developing and completing systems, yet we dont find any alternative to being
submerged in everyday confusion. We know that emptiness is the essence of the dharma in both
sutra and tantra, yet, not getting a proper understanding of it, our minds become as stiff and hard
as horn.

.|&23O3
NAE LUG GOM GYI RANG TSHUG MA ZIN PAR
original nature practice of balance not keep
Not maintaining the balance of abiding in the original nature,

m*aFz^U]@S
KHA KHYER TA WAE GYU DRE LUNG LA KUR
lip service with that view karma, cause and effect wind in scatter
(i.e. abandon all care regarding activity)
We pay only lip-service to that view and throw cause and effect to the winds.

Dudjom Rinpoche: Confession and Aspiration 10

 g3aO&e&
CHI TAR TSHUL CHO CHOE LAM ZANG NA YANG
outwardly disciplined behaviour pattern of behaviour good yet
Outwardly we appear disciplined with very good behaviour,

>G*(h*a
NANG DU CHAG SE DOE NGAM ME TAR BAR
inwardly attachment craving desire greed fire like blazing
Yet within our attachment, craving, desire and greed blaze like fire.

.3*33.E
LU DI WEN PAI RI LA NAE KHUL KYANG
body this isolated mountain in stay show, pretend yet
Though we place our bodies in the solitude of the mountains,

*33*I&.I3
SEM DI NYIN TSHAN BAR ME DRONG YUL DRIM
mind by this day night constantly towns visit
Our minds ceaselessly stray to the town by day and by night.

&(33&3
RANG GO THON PAI DING TSHED MA LONG ZHIN
own head experience confidence not have as
We dont really trust our own experience and practice,

&(3o&H33bS
ZHAN GO DON PAI SAM JOR JI PAI DRUNG
others head advice, direction child story
Yet we give advice to others like a child telling a story.

Not maintaining the balance of abiding in the original nature, we pay only lip-service to that view
and throw cause and effect to the winds. Outwardly we appear disciplined with very good
behaviour, yet within our attachment, craving, desire and greed blaze like fire. Though we place our
bodies in the solitude of the mountains, our minds ceaselessly stray to the town by day and by
night. We dont really trust our own experience and practice, yet we give advice to others like a
child telling a story.

&&O0*\]3G3E
KON CHOG THUG JE LU WA MI SI KYANG
three jewels compassion cheating not possible yet
It is impossible to be cheated by the compassion of the Three Jewels,

Dudjom Rinpoche: Confession and Aspiration 11

 &>3\](
MOE GUE ZHAN PAE RANG GI RANG LUE DOG
devotion respect declining self by self cheated obstructed
Yet due to our failing devotion we cheat and harm ourselves.

3a3&9
DI TAR DAM PAI CHO DANG LA MA LA
in this way holy, sacred, excellent dharma and guru to
Thus, although we are free of the wrong views arising from lack of faith

3*3&a*&E
YID MA CHE PAI LOG TA ME MOE KYANG
without faith, no trusting open mind wrong view without are yet
In the guru and the holy dharma,

>*
DUE NGAN SEM CHAN LAE NGAN KHA MA GANG
times bad, difficult sentient beings bad actions no fulfilled
Due to these bad times we sentient beings perform bad actions and remain unsatisfied.

&3*3*>(
GO ZHIN SHE ZHIN BAG ME WANG DUE SHOR
understanding realising careless power under gone, fallen
Our understanding and clarity has gone under the power of carelesness.

1*H(2&*s
DRAN SHE JA RA MA THONG GYONG CHEN DAB
mindfulness look after not do well loss, trouble great brings
Not protecting our mindfulness we suffer great loss.

a9&n3&
DAN TA RANG LOE RANG LA CHED NYIN MO
now own by intellect self to examine have time to
We must now take the time to examine ourselves very carefully.

It is impossible to be cheated by the compassion of the Three Jewels, yet due to our failing devotion
we cheat and harm ourselves. Thus, although we are free of the wrong views arising from lack of
faith In the guru and the holy dharma, due to these bad times we sentient beings perform bad
actions and remain unsatisfied. Our understanding and clarity has gone under the power of
carelesness. Not protecting our mindfulness we suffer great loss. We must now take the time to
examine ourselves very carefully.

Dudjom Rinpoche: Confession and Aspiration 12

 Hfx3r&&
JAE TSHAD THAM CHE TRUL PAI KHA NON SONG
done whatever, as much as all confusion adds further to
All that we have done has merely added to our confusion.

(&q&
SAM TSHED THAM CHE NYON MONG DZIN PAR SONG
thought, concept as much as all affliction grasping, mixed with gone
(attachment, aversion etc)
All our thoughts are suffused with the afflictions and grasping.

*k3\*(
GE WANG DIG PAE MA LED MED THONG WAE
virtue also by error not mixed without see by
The virtue we do is always mixed with error, and though we see this we do nothing about
it,

OI&&3
THAR THUG DRO SA NGAN SONG LAE ZHAN CHI
ultimate destination three lower realms where else but these?
So where else can our final destination be but the three lower realms?

*a3e&OH[
DE TAR RANG GI CHO TSHUL JA ZHAG NAM
in that way my action, conduct way, system all actions
Then, when we look at all our actions and patterns of behaviour,

1333
DRAN NE RANG GI RANG LA YI CHED CHING
remember then self by self to lose confidence
We lose trust in ourselves, and

aE3Or&
ZHAN LA TAE KYANG YI MUG KHA NON LAE
other to look at also too hard, critically then
When we consider others we are too critical and despairing, and

I&9&.HY
PHEN DROG LO BAG PHAB KHAN SU MA JUNG
beneficial friend, helper trusting mind reliable helper as not arise
We find no-one reliable to reassure and help us.

Dudjom Rinpoche: Confession and Aspiration 13

All that we have done has merely added to our confusion. All our thoughts are suffused with the
afflictions and grasping. The virtue we do is always mixed with error, and though we see this we do
nothing about it, so where else can our final destination be but the three lower realms? Then, when
we look at all our actions and patterns of behaviour, we lose trust in ourselves, and when we
consider others we are too critical and despairing, and find no-one reliable to reassure and help us.

3&3(
DA NI RANG GO RANG GI MA TON NA
now own head self by not show if
If we do not make things clear for ourselves now,

30*3&3>O3>
SHIN JEI PHO NYAI LAG TU TSHUD ZIN DUE
Lord Yama of death messangers hand in caught when
Then, when we are caught by Yamas messengers,

.E\&3*
ZHAN PA SUE KYANG LOB PAI RE WA ZAE
other person by whom also students hope finish, destroy
There will be no-one to help us and our hopes will all be dashed.

*i&|S\]M
RE TONG GUG PAE LUE PA MA TSHOR RAM
hopes empty wait cheated not feel or
When we wait then with all our hopes unfulfilled will we not feel cheated?

*%&(3(2&E3
DE NA RANG KYONG NGOE ZIN NONG GYOE KYI
thus own faults recognise repent, guilt remorse by
Therefore, with the guilt and remorse arising from recognising our own faults,

&*aS33
CHO GAL NYE TUNG NYAM CHAG CHI CHI PA
dharma error fault fall lapses whatever done
For whatever errors in the dharma, whatever faults, falls and lapses we have made,

33~***ep1T
MI CHAB MI BE YE SHE CHAN DEN DRUNG
not repeat not do original knowing eye having before, in front of
(i.e. Buddha)
Determined never to repeat them again, before those who have the eye of original
knowing

Dudjom Rinpoche: Confession and Aspiration 14

 N3&P*(*
NYING NE SHAG SO TSE WAE ZO ZHE LA
heart from confess by compassion forgive then
We make confession from the depths of our hearts. With your compassion please forgive
us.

&33%E
LAM LOG YANG SAI JIG LAE KYAB NE KYANG
path wrong, reverse precipice fear from protected then also
Please protect us from the terror of the chasms of the wrong path and

3.HY&
YANG DAG THAR LAM ZIN PAR UG JUNG SOL
very pure, perfect liberation path hold inspiration, reassurance request
Sustain us so that we may keep on the pure path to liberation.

If we do not make things clear for ourselves now, then, when we are caught by Yamas messengers,
there will be no-one to help us and our hopes will all be dashed. Then, when, we wait with all our
hopes unfulfilled will we not feel cheated? Therefore, with the guilt and remorse arising from
recognising our own faults, in front of those who have the eye of wisdom, from the depths of our
heart we confess all our dharma errors, faults, falls and lapses and vow never to repeat them. Please
forgive us with your compassion. Please protect us from the terror of the chasms of the wrong path
and sustain us so that we may keep on the pure path to liberation.

HHbSbS3%
JE JE DRUB DRUB MI TSHE KYAL NA YANG
doing doing practising accomplishing human life spend also
We spend our lives busy, so busy, doing this and that, and yet

(N3>&3HY
DON NYING LAG TU LON PA CHIG MA JUNG
meaning, value essential hand in empty one not become
We are empty-handed without even an atom of the essential meaning.

3>*3kS(
DA NI KUN SHE CHIG DUG LAM BOR NE
now all know one suffering path discard ten
Now, abandoning the path of knowing many things yet experiencing only suffering,

3*>I&33.
CHIG SHE KUN DROL LAM LA CHI MI JUG
one know all free path on why not enter
Why should we not enter the path of knowing one thing and being free of all?

Dudjom Rinpoche: Confession and Aspiration 15

 3\]*3*a&3&&
MI LU NGE PAI RE TOE CHIG CHOG GON
not cheat, deceive certain hope reliance sole benefactor
Unfailing true benefactor, our sole hope and reliance,

P39%>>
TSA WAI LA MA KYAB NAE KUN DUE LA
root guru refuge, place of protection all encompass, embody to
Root guru who encompasses all the refuges,

P*3>&*
TSE CHIG GUE PAE SOL WA DEB LA NA
one-pointed by devotion pray, request do if, when
When we pray to you with one-pointed devotion,

O0*33%&13*0*
THUG JE ZIG SHIG KYAB CHOG DRIN CHEN JE
with compassion look at us! refuge supreme most kind noble one
Please look on us with compassion, our supreme refuge, most kind lord!

We spend our lives busy, so busy, doing this and that, and yet we are empty-handed without even
an atom of the essential meaning. Now, abandoning the path of knowing many things yet
experiencing only suffering, why should we not enter the path of knowing one thing and being free
of all? Unfailing true benefactor, our sole hope and reliance, root guru who encompasses all the
refuges, when we pray to you with one-pointed devotion, please look on us with compassion, our
supreme refuge, most kind lord!

%&3(H323U&
RANG KYON RANG GI THONG WAR JIN GYI LOB
my faults self by see please bless me
Please bless us so that we may see our own faults.

%&a(*H323U&
ZHAN KYON TA DOE ME PAR JIN GYI LOB
others faults examine without desire please bless me
Please bless us so that we no desire to examine the faults of others.

>Px3H323U&
SAM NGAN DUG TSUB ZHI WAR JIN GYI LOB
thoughts bad disturbance rough pacify please bless me
Please bless us with the removal of all our disturbing bad thoughts.

Dudjom Rinpoche: Confession and Aspiration 16

 &H323U&
SAM ZANG KHONG NE CHAR WAR JIN GYI LOB
thoughts good deep inside from arise please bless me
Please bless us that good thoughts may arise from deep within.

(O&*pH323U&
DOE CHUNG CHOG SHE DAN PAR JIN GYI LOB
desire little limit, capacity know have please bless me
Please bless us that we may have little desire and recognise our limits.

3*1!"23%&
NAM CHI CHA ME DRAN PAR JIN GYI LOB
when die uncertain remember please bless me
Please bless us that we may remember that the time of death is uncertain.

3>9&c*H323U&
CHI DUE LO LHAG MED PAR JIN GYI LOB
die when likes, intentions without remainder please bless me
Please bless us that when we die we have no worldly thoughts remaining with us.

&3*%*H323U&
CHO LA YID CHE KYE WAR JIN GYI LOB
dharma to believe arise, be born please bless me
Please bless us that real trust in the dharma may be born in us.

Please bless us so that we may see our own faults. Please bless us so that we no desire to examine
the faults of others. Please bless us with the removal of all our disturbing bad thoughts. Please bless
us that good thoughts may arise from deep within. Please bless us that we may have little desire and
recognise our limits. Please bless us that we may remember that the time of death is uncertain.
Please bless us that when we die we have no worldly thoughts remaining with us. Please bless us
that real trust in the dharma may be born in us.

rg&*H(H323U&
DAG NANG CHOG ME JONG PAR JIN GYI LOB
pure vision partiality, taking sides practice please bless us
Please bless us so that we can practise pure vision free of bias.

(3&>%*H323U&
CHO MIN MOE GUE KYE WAR JIN GYI LOB
non-arificial, uncontrived devotion respect arise please bless me
Please bless us that we may feel real genuine respect and devotion.

Dudjom Rinpoche: Confession and Aspiration 17

 &*9&rOH323U&
LONG ME LO NA THUNG WAR JIN GYI LOB
unobtainable desires, ideas diminish please bless me
Please bless us that we may reduce our concern with unobtainable things.

9&.&>H323U&
LO PHUG CHO LA TAD NU JIN GYI LOB
mind, intellect in depth, experience dharma as fix, establish power please bless me
Please bless us with the power to establish the dharma in the depth of our mind.

&.bSP&>H323U&
CHO PHUG DRUB LA TSON NU JIN GYI LOB
dharma depth practise to diligence power please bless me
Please bless us with the power of diligence to practise within the depth of dharma.

bS.FzI&H323U&
DRUB PHUG RANG GYU DROL WAR JIN GYI LOB
practice depth own mental capacity, personality liberate please bless me
Please bless us that we may liberate our mental streams in the depth of the practice.

bS**H323U&
DRUB LA BAR CHE ME PAR JIN GYI LOB
practise to obstacles without please bless me
Please bless us that our practice may be free of obstacles.

bS^Y>73H323U&
DRUB DRAE NYUR DU MIN PAR JIN GYI LOB
practise result quickly ripen please bless me
Please bless us that the results of practice may ripen quickly.

Please bless us so that we can practise pure vision free of bias. Please bless us that we may feel real
genuine respect and devotion. Please bless us that we may reduce our concern with unobtainable
things. Please bless us with the power to establish the dharma in the depth of our mind. Please bless
us with the power of diligence to practise within the depth of dharma. Please bless us that we may
liberate our mental streams in the depth of the practice. Please bless us that our practice may be free
of obstacles. Please bless us that the results of practice may ripen quickly.

^*(pH323U&
TREL TSHE DON DANG DAN PAR JIN GYI LOB
those I have connection with meaningful please bless me
Please bless us that we may bring meaning and benefit to all who are connected to us.

Dudjom Rinpoche: Confession and Aspiration 18

 *(3q3H323U&
RE DOG NYI DZIN ZHIG PAR JIN GYI LOB
hopes doubts dualism destroy please bless me
Please bless us with the destruction of the duality of hopes and fears.

3***(H323U&
NYI ME YE SHE THONG WAR JIN GYI LOB
non-dual original knowing see, experience please bless me
Please bless us that we may experience non-dual original knowing.

**(*H323U&
YE SHE RANG NGO SHE PAR JIN GYI LOB
original knowing own nature know, recognise please bless me
Please bless us that we may actualise our own nature of original knowing.

(3H323U&
RANG THOG TSAN SA ZIN PAR JIN GYI LOB
self on secure place* hold, abide in please bless me
*(unborn freedom)
Please bless us that we may abide in the secure place right where we are.

P&*3*(H323U&
TSOL ME DING CHEN THOB PAR JIN GYI LOB
without dualistic effort great confidence gain please bless me
Please bless us that we may gain the great confidence free of effort.

Please bless us that we may bring meaning and benefit to all who are connected to us. Please bless
us with the destruction of the duality of hopes and fears. Please bless us that we may experience
non-dual original knowing. Please bless us that we may actualise our own nature of original
knowing. Please bless us that we may abide in the secure place right where we are. Please bless us
that we may gain the great confidence free of effort.

***s(0*3M*23
YE NAE YE SHE DO JEI TSHON CHEN GYI
from very beginning present original knowing vajra, indestructible weapon great by
With the great indestructible weapon of original knowing which is always already present,

&i&G&>3
KHOR DAE TONG SOG DUE CHIG CHED NE KYANG
samsara nirvana thousand things life-force time one cut then also
(in the manner of Vajrasattva)
May the entire diversity of samsara and nirvana be cut off in one instant.

Dudjom Rinpoche: Confession and Aspiration 19

 **N*3i&
MA GAG DE CHEN NYEM MAI GA TON LA
unceasing great happiness name of the consort of Vajrasattva festival celebration at, in
In the ceaseless great happiness of Nyemas celebration

>1*e&jP*(
DU TRAL ME PAR CHO PAE TAG TSEN SHO
joining separating without by conduct permanent secure may there be
(i.e.unchanging)
May we all find permanent security in the activity that is free of all change.

s&kSV3*
NYAM DAL LONG NA DU NGAL MING TSAM ME
even, equal spread, pervade vastness and depth in suffering name even without
(non-duality of emptiness and awareness)
In the infinity which is the same everywhere there is not even the name of suffering

**M.33
DE NA DE WA TSHOL KHAN SU ZHIG CHI
when there is that happiness person who looks for who could there be
So who could one find there still looking for happiness?

*kS(q*I&23
DE DUG RO NYAM DZIN ME RANG DROL GYI
happiness sorrow flavour equal free of grasping self-liberating of
The self-liberating state free of grasping, where happiness and sorrow taste the same

>FG33((
KUN ZANG GYAL SID TSHE DIR THOB PAR SHO
Samantabhadra, always good kingdom life this gain may there be
In this very life may we gain that kingdom of Samantabhadra.

With the great indestructible weapon of original knowing which is always already present, may the
entire diversity of samsara and nirvana be cut off in one instant. In the ceaseless great happiness of
Nyemas celebration may we all find permanent security in the activity that is free of all change. In
the infinity which is the same everywhere there is not even the name of sufferingso who could one
find there still looking for happiness? In this very life may we gain that kingdom of Samantabhadra,
the self-liberating state free of grasping, where happiness and sorrow taste the same.

Colophon
Regarding this work, which is a combination of prayer, repentant confession, and
aspiration, one night during the waxing moon of the tenth month of the water-pig year,
my wife, Shes-Rab-Ma Rig-Dzin dBang-Mo, had a dream in which there appeared a lady

Dudjom Rinpoche: Confession and Aspiration 20

who had been in her dreams before. This lady said, You should now ask Rinpoche to
write a prayer, and then departed.
Moreover, later, on the night of the tenth day of the same month the same lady appeared
and told her, You must immediately help to request the writing of a prayer, and then she
vanished.
I was informed of the dream the next morning but I said, Not many people are ready to
recite the prayers that already exist, so its not that there are no prayers at the present
time. My wife then requested me to quickly write a prayer without being concerned
about the length. So then I had the idea to write a prayer since there seemed to be a need
for one to request protection from the fears of sickness, famine, weapons and fighting that
are prevelent at this time. But it remained only an intention as other things occurred and it
seemed less pressing.
However, later on, in the evening of the 10th day of the 11th month, the lady appeared
again in my wifes dream and said, My request for that prayer is not something of little
importance. It is a great necessity. So then, on the basis of hearing of that dream, on the
morning of the 15th day of that month I had the idea to write something.
Then in the evening of the 14th day of the next month I prayed one-pointedly to Guru
Rinpoche and made an aspiration for a very meaningful blessing.
At cock-crow the following morning I had a dream in which I was sitting inside a large
building that resembled my temple. Suddenly a white man appeared, young, dressed in
white, and with long, flowing ringlets. He was playing cymbals very softly and dancing in
the clockwise spiralling steps of the Ging as he came through the door and approached
closer and closer to me while chanting these words:
If you want to establish the dharma then plant it in your heart.
When it is in the depth of your heart you will get buddhahood.
If you want to reach the buddhaland then purify your attachment to ordinary confusion.
Happily, the pure buddhaland is right beside you.
Develop diligence in the practice of the essence.
If you do not practise then who will gain the attainments?
It is difficult to look at ones own bad faults.
To really see ones own faults is the one essential point of the dharma instructions.
Gradually purify the errors you have and increase and develop the good qualities you have.

At the end of each line he increased the volume of the cymbals and at the end he departed
while playing them very loudlyand due to this I woke up. Immediately on awakening I
remembered his words and knew that their meaning concerned the difficulty of training in
rejecting and accepting. Then, with the regret of having seen my sole father, Guru Padma
Sambhava, directly in front of me and not recognising him, with longing devotion this old
father of the rNying-Ma, Jigtral Yeshe Dorje, wrote this in accordance with my vision. May
it be beneficial.

Benefit to All

Dudjom Rinpoche: Confession and Aspiration 21

1 The Short Chapter on Discrimination (byd-pa leu chung) lists them as follows: Develop faith in the Three Precious Jewels
without sorrow or weariness; search ultimately for the true doctrine; skilfully study the excellent sciences; first recollect and
then appraise anything that is to be undertaken; do not hanker after unassigned work; look to a higher level and emulate the
ancients and those of superior conduct; repay kindness to ones parents of the past, present and future; be borad-minded and
hospitable in one;s dealings with elder and younger siblings and paternal relatives; ensure that the young respect their elders by
degrees; show loving kindness to ons neighbours; arduously assist ones acquintances whoa re spiritual benefactors; perfectly
fulfil the needs of those nearby who are connected through the worldly round; help others through ones skill in science and the
arts; provide a refuge with kindness to those who depend upon it; resist bad advice and establish advice whichwill increase the
happiness of he country; and, entrusting ones deeds to the doctrine, one should bring ones spouse to obtain the ground of
enlightenment in future lives. [From The Nyingma School of Tibetan Buddhism by Dudjom Rinpoche]

Translated by James Low in 1984 & revised 22 March 2010

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