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Torma Offering to the Nāgas

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klu gtor rgyas pa sbyin pe lang tsho

Nāga Menaka

The Splendor of Generosity

An Elaborate Torma Offering to the Nāgas

COMPOSED BY: Drikung Dharmakirti


EDITED BY: Kay Candler


Dedicated to

Gyalwa Drikungpa Kyabgön Chetsang Konchok Tenzin Kunzang Thinle Lhundup

Translator's Note

With an aspiration to contribute slightly to the preservation and promulgation of the sacred texts of the glorious Drikung Kagyu Lineage, I accepted the difficulty of translating this text from Tibetan to English. I have tried my level best to translate and transliterate the text as accurately as possible. However, I am an ignorant being and I am sure there are more than a few redundancies and omissions here and there. All such errors are mine and I humbly request future scholars and translators to refine my translation. To facilitate this I have included the Tibetan text at the end of this text. May this little effort of mine also benefit all sentient beings, particularly the Nāgas.


With my deepest sense of gratitude, I would like to thank the following Dharma friends:

1. Kay Candler from USA for editing and proof reading the text
2. Mr. Harald Kutzenberger from Austria for giving me the opportunity to translate this text
3. My beloved parents and friends for their unconditional love and support in my life
Konchok Tamphel
01 January 2013
Dehradun, India

A vidyādhara who wishes to perform a very elaborate form of torma offering to the nāgas [should] receive the authorization (empowerment) of Nāgarāja first, then find a suitable place or an actual habitat of nāgas and earth-owners and sit on a comfortable cushion.

Grind the five types of grains—barley, rice, wheat, unhulled barley, and peas—into powder, add some nāga-medicine, and knead the mixture using the three whites and three sweets. Mold that into a round torma with a hood of writhing snakeheads, and some pills. Place them together on a clean precious plate and arrange it in front of you. Prepare [a bowl of] clean water with the three whites, three sweets, and nāga-medicine added. It is effective when done on a nāga day.

In addition to this, arrange all other essential items. Abstain from all impious food and drink—meat, alcohol, garlic, onion, and others—before and during the torma offerings to the nāgas, and proceed as follows, first taking refuge and generating bodhicitta and the four immesuarables.

oṃ svabhāva śuddhā sarvadharmā svabhāva śuddho ‘haṃ\
Nang dag kyi due pe chö tham ce den par ma dub pe ngo wo\ tong pe ngang le pam le pema dang āḥ le da we den la\ rang rig hūṃ yig karser sal wa
le ‘od trö\ don nyi je\ dü yong su gyur pa le\ rang nyi de zhin sheg pa luwang gi gyal po ku dog karpo la drin pa yan che ngon po\ tshan so nyi dang\

oṃ svabhāva śuddhā sarvadharmā svabhāva śuddho ‘haṃ. Thus purify.

All phenomena of appearance and sound lack true existence. From within that state manifests a seat that is made of a lotus arisen from the syllable pam and

a moon arisen from the syllable āḥ. Sitting on that is my own awareness in the form of a hūṃ syllable that is pale yellow and bright. Rays of light emanate

from it, fulfilling the two purposes[1].The rays are reabsorbed and it transforms completely. I thus become Tathāgata Nāgendrarāja. His body is white and above the neck is blue. Looking magnificent, with the adornment of the thirty-two major and eighty minor marks of enlightenment,

pe je gye chü dze shing\ chag nyi thug kar lu tham ce ngan song le drol we chag gya dze pa\ sham thab dang chö gö ngur mig sol wa\ ‘od kyi tshog
trö pe talwar oṃ\ drin par āḥ\ thug kar hūṃ gyi tshan pa le ‘od trö pe\ rang zhin gyi ne ne lu wang gyi gyal po la sangye dang jangchub sem pe tshog
kyi kor wa badzra samājaḥ\ jaḥ hūṃ baṃ hoḥ\ nyi su med par gyur\

his two hands are at his heart, in the mudrā [2] of liberating all nāgas from the lower realms. He is dressed in lower and upper Dharma robes of saffron color and is shining with a multitude of light rays. His forehead is marked with oṃ, throat with āḥ, and heart with hūṃ. Rays of light radiate from them. From his natural abode, Nāgendrarāja, surrounded by the assembly of buddhas and bodhisattvas, comes. [With] vajra samājaḥ\ jaḥ hūṃ baṃ hoḥ Nāgendrarāja, surrounded by the assembly of buddhas and bodhisattvas, [arrives] from his natural abode [and] becomes indivisible [with myself].

lar yang thug ke sa bon le ‘od trö pe wang gyi lha rig lnga khor ce chen drang\ oṃ pañca kula sapariwvāra arghaṃ pratīccha svāhā ne śapta’i\ Zhe cho\

Once again, rays of light radiate from the seed [syllable] at his heart to invite the five families along with their retinues, the empowerment deities.

oṃ pañca kula saparivāra arghaṃ pratīccha svāhā till śapta. Thus, make offerings.

oṃ sarva tathāgata abhiṣiñcatu māṃ\ zhe sol wa tab pe wang gyi lhe\ oṃ sarva tathāgata abhiṣekata samaya śri ye hūṃ\ zhe bum chü chi wo ne wang kur ku gang drima dag\

oṃ sarva tathāgata abhiṣiñcatu māṃ. As I thus supplicate, the empowerment deities say: oṃ sarva tathāgata abhiṣekata samaya śri ye hūṃ. Thus they confer the empowerment at my crown by means of the vase water, which fills my body and purifies the defilements.

chu’i lhag ma yar lü pa le mikyö pe ü gyen wang lha nam rang nyi la thim\ rang gyhi thug kar dawe ü su hung gyi thar ngag treng gyi kor wa le ‘od trö don nyi je tshur dü ngag treng sa bon dang ce pa la thim par gyur par sam\ tadyathā oṃ tathāgata bhagavan nāgarāja ādhiṣṭana ādhiṣṭate svāhā\ zhe ji nue dawa ni dag gi nal jor ro\

The excess water overflows on my crown and transforms into Akṣobhya as my crown ornament. Then the empowerment deities dissolve into me. At my heart, in the center of a moon is a hūṃ syllable which is encircled by the garland of mantra radiating rays of light that fulfill the two purposes. The rays are reabsorbed and dissolve into the garland of mantra and the seed [also the seed] syllable. Thus visualize. tadyathā oṃ tathāgata bhagavān nāgarāja ādhiṣṭana ādhiṣṭane svāhā. Repeat this as many times as possible; it is self yoga.

de ne\ rang phag pa lü wang gyi gyal por sal we dün du rinpoche na tshog le drub pe kye mo tshal chen po\ tong sum gyi tong chen po’i jig ten gyi kham tar yang shing gya che wa rinpoche’i riwö kor zhing\ pag sam gyi shing dang\ neü seng gyi jong nam su trü kyi dzing bu gang wa de nam su ja kye nyen par dog pa\ ri dag la sog pa sem cen yid du ‘ong wa nam pa na tshog pa gyü zhing de war khö pa\ rinpoche dang\ men dang\ nag tshal dang\ dru dang\ tsi men long chö kyi pal jor tha’ ye pe gang wa\

Then: I visualize myself in the form of Ārya Nāgendrarāja. In front of me is an enormous garden, built with myriad precious jewels, as vast and extensive as the triochiliocosm, surrounded by mountains of precious jewels and filled with wish-fulfilling trees. Its valleys are meadows filled with pools where birds sing melodiously and a myriad of charming wild animals, such as antelopes, live and wander happily. It is [also] filled with infinite riches for enjoyment, including precious objects, medicines, forests, grains, and resinous medicinal plants.[3]

de dag gyi üsu gya tsho chen po ngö la dvang pa yang shing gya che wa\ chog tsham nam su rinpoche’i them ke kyi dze pa\ chu ja yid du ‘ong wa na tshog pa gyü zhing ke nyen drog pe gang wa\ tsho de dag gi nang du gö dö jung we norbu la sog pa rinpoche’i rig nam pa na tshog pe gang zhing\ bel drül nya dang chu sin rü bel la sog pa lü dang sa dag gi rig kyi dü dro pag tu me pe yong su tam pa\ tsho ngog su pema karpo la sog pe chü kye na tshog pa lang tsho gö ching dzum pa\ tsho thar lü shing gi nag tshal gya khyön tshe le de pe yong su kor we

In the center of all this is a great blue lake which is vast and extensive; it looks spectacular, with precious staircases in all directions, and is filled with myriad charming water birds, swimming and singing sweetly. There are lakes filled with myriad precious objects, including wish-fulfilling jewels and others, and populated with countless animals of the nāga family, including frogs, snakes, fish, crocodiles, tortoises and others. Myriad flowers, including white lotuses and others, are arrayed on the surface of the lakes, displaying their beauty and blossoms, and the shores of the lakes are encircled by a vast forest of nāga trees.

gya tsho chen po’i üsu pam le rinpoche’i pema karpo dab ma gye pa’i ü dang chog tsham nam su phu phu le üsu lüi gyal po varuïa tön k’i dawa ta bu dab ma shar du tha’ ye karpo\ lhor pema ngon po\ nub tu jog po marpo\ jang du norgye karpo\ wang den du pema chenpo karpo\ mer dung kyong karpo\ den dral du karkoṭa karpo\ lung du rig den marser nam lha’i lü can thal mo jar wa drül go’i deng chen\ me drül jug tu khyil wa\ dar dang rinpoche’i gyen na tshog pe gyen pa\ tsug gyen norbu ‘od bar we dze pa\

In the center of the great lake, a precious white lotus with eight petals (manifests] from a pam syllable. In its center and the directions are phu phu syllables, from which manifest: nāga king Varuïa in the center, looking like an autumn moon, and on the petals, white Ananta in the east; blue Padma in the south; red Takṣaka in the west; white Vāsuki in the north;white Mahāpadma in the northeast; white Śaðkhapāla in the southeast; white Karkoṭaka in the southwest; and vermilion Kulika in the northwest. Each of them has a celestial body, folded hands, and a hood of snakeheads, and the lower part of the body is the coiled tail of a snake. They are clad in silk and adorned with myriad jewel ornaments, and the crown of each is bejeweled with an illuminating gem.

de dag gi tha’ kor du\ lü gyal rig\ je rig\ dam ze’i rig\ mang rig\ dol pa’i rig nam rang rang gi gyal po tsun mo se dang lhon po bang khor chung ma dang ce pa nam dang\ de dag gi tha’ kor du sa yi lhamo tenma dang\ sa dzin lag pa chen po la sog pa sa dag gi tsowo nam dang\ nyen gyi de pön nam kyi yong su kor ba\ de dag gi tha’ kor du tong sum jig ten gyi kham nam su ne p’i lü dang sa dag nyen gyi rig su gyur pa tham ce kyi yong su kor te char trin tar trig par gyur\

All around them are nāgas of the royal caste, the noble caste, the brahman caste, the commoner caste, and outcastes, along with their kings, queens, princes and ministers, and their subjects, retinues and wives. All around them, they are completely surrounded by the chiefs among earth-owners and the leaders of plague-causing spirits, including Tenma, the goddess of the earth, and Lagpa Chenpo, the preserver of the earth, and others. All around them, they are completely surrounded by the various forms of nāgas, earth-owners, and plague-causing spirits that inhabit the worlds of the trichiliocosm, obscuring [all around] like rain clouds.

Oṃ nāgarāja saparivāra vajra samājaḥ\ zhe chag kyu’i gye kug\ jaḥ hūṃ baṃ hoḥ\ zhe so sor tim\ om nāgarāja saparivāra arghaṃ pratīccha svāhā ne śapta’i bar jar\

oṃ nāgarāja saparivāra vajra samājaḥ. Thus summon with the iron-hook mudrā. jaḥ hūṃ baṃ hoḥ. Thus make each individual dissolve into himself. Say: oṃ nāgarāja saparivāra arghaṃ pratīccha svāhā until śapta.

deng ka norbu bar we ‘od kyi ni\\ sa ‘og mun pa ma lü sel dze ching\\ ten la rab ga thu tob sam mi khyab\\ lü gyal khor dang ce la chag tshel lo\\ ce töe\

Homage and praise to the nāga king with his retinue, who completely dispels the darkness under the earth with the light of the blazing gem on his hood, and who has utmost admiration for the buddhas’ teachings and incredible might and power. Thus praise.

Oṃ āḥ varuïaya hūṃ svāhā. Oṃ āḥ ånañtāya hūṃ svāhā\ Oṃ āḥ padmāya hūṃ svāhā. Oṃ āḥ takṣakaya hūṃ svāhā\ Oṃ āḥ vāsukiye hūṃ svāhā\ Oṃ āḥ mahā padmaya hūṃ svāhā\ Oṃ āḥ śaðkhapālaya hūṃ svāhā\ Oṃ āḥ kulikāyala hūṃ svāhā\ zhe dang. lü ga war je pe chag gya ten la\oṃ hi li hi li mahā hi li phrum phu svāhā\ tor nöe chü kang wa che wa dzin pe gye\ Oṃ vajra yakṣa hūṃ gi sang\ dorje me’i chag gya ten la\ Oṃ vajra jāla a na la ha na da ha pa tsa mātha bhañja raïa hūṃ phaṭ\ kyi zi jin kye\

Oṃ āḥ varuïaya hūṃ svāhā. Oṃ āḥ ånañtāya hūṃ svāhā. Oṃ āḥ padmāya hūṃ svāhā. Oṃ āḥ takṣakaya hūṃ svāhā. Oṃ āḥ vāsukiye hūṃ svāhā. Oṃ āḥ mahā padmaya hūṃ svāhā. Oṃ āḥ śaðkhapālaya hūṃ svāhā. Oṃ āḥ kulikāyala hūṃ svāhā. Thus recite. Show the nãga-pleasing mudrā and say: Oṃ hi li hi li mahā hi li phrum phu svāhā. With the torma container filled with water, say this with the tusks bearer’s (yakṣa) mudrā: Oṃ vajra yakṣa hūṃ. Thus cleanse. Show the vajra mudrā and say: Oṃ vajra jāla a na la ha na da ha pa tsa mātha bhañja raïa hūṃ phaṭ. Thus enhance magnificence and blessing.

thal mo khog tong gi gye\ oṃ svabhāva śuddhā sarvadharmā svabhāva śuddho ‘haṃ\ sang jang\ tong pa nyid du gyur\ tong pen gang le bhrýṃ le rinpoche’i nö yang shing gya che we nang du\ oṃ āḥ hūṃ le jung we torma kar sum tsi men nam pa na tshog le jung we long cho lü dang sa dag nyen la sog pa tham ce kyi kho gü’i long chö za tung gi tshog dang\ rang rang gi ne dang nöpa dug nge tham ce sel war je p’i yo je ma tshang wa med pa nam kha’i kham dang nyam par gyur par mig\

With the hollow-palm mudrā, say: Oṃ svabhāva śuddhā sarvadharmā svabhāva śuddho ‘haṃ. Thus cleanse and purify. [All] becomes emptiness! From the state of emptiness arises a bhrýṃ syllable which gives rise to a large and spacious precious vessel. Inside that, from oṃ, āḥ, and hūṃ syllables, arise a torma, a delight made of the three whites, and a myriad of resinous medicinal plants, everything that the nāgas, earth-owners, and plague-causing spirits enjoy, including a mass of food and drink, all substances required to heal their specific ailments, harms, and sufferings, lacking nothing and [as abundant] as the infinity of space.

Oṃ sarva vidyā pura pura sura sura āvarta āvartaya ho\ len sum dang\ ah ka ro sum dang de zhin shegs pa zhi’i tshen jöe\ sambhar’i ngag sum gyi thar thal mo kan pa ul we gye\ oṃ nāgarāja lokapāla kara varuïa\ vāsukīmām\ ānant\ takṣaka\ karkoṭa\ padma\ mahāpadma\ śaðkhapāla\ kulikapāla\ devati\ mahādevati\ somaśikhi\ mahāsomaśikhi\ daïdadhara\ mahādaïdadhara\ apāla\ hulun\ nanda\ upānanda\ sāgara\ mahāsāgara\ tapta\ mahātapta\ śrikant\ mahāśrikant\ ratnakant\ surýpa\ mahāsurýpa\ bhadrahika\ mahoraga\ śīli\ mahāśīli\

Oṃ sarva vidyā pura pura sura sura āvarta āvartaya ho. Repeat three times. [Recite the] AKĀRO[mantraḥ] three times, followed by recollecting the names of the four tathāgatas.[4] [Recite the] SAMBHARA [mantraḥ] three times[5]. Then recite the following, while offering the mudraḥ of your joined palms bending backward. Oṃ nāgarāja lokapāla kara Varuïa, Vāsukīmām, Ānant, Takṣaka, Karkoṭa, Padma, Mahāpadma, Śaðkhapāla, Kulikapāla, Devati, Mahādevati, Somaśikhi, Mahāsomaśikhi, Daïdadhara, Mahādaïdadhara, Apāla, Hulun, Nanda, Upānanda, Sāgara, Mahāsāgara, Tapta, Mahātapta, Śrikant, Mahāśrikant, Ratnakant, Surýpa, Mahāsurýpa, Bhadrahika, Mahoraga, Śīli, Mahāśīli,

lü yi gyel po jigten kyong dze varuïa\\ tha ye norgye jogpo karkota pema\\ pe chen dung kyong rig den kyong wa lha mo dang\\ lha mo chen mo da we thor cog thor cog che\\ yug dzin yug dzin chen po sog ma med hu lun\\ gawo nyer ga gya tsho gya tsho chen po dang\\ tsha wa tshad chen pal dze dze rinchen rinchen dze\\ zug zang zug zang chen po dül zang tö che che\\ sil wa dang ni sil wa chen po khor che nam\\ Oṃ bhakṣa bhakṣa\ āgaccha āgaccha\ mahānāga adhipate bhurvahuwa phrum pḥu svāhā\ ai mam baling grihaï kha kha khāhi khāhi\

zhe dün gyi varuna lü chen gye dang che pa la bül\

King of nāgas, world-guarding Varuïa, Ånanta, Vāsukī, Takṣaka, Karkoṭa, Padma, Mahāpadma, Śaðkhapāla, Kulika, Goddess, Great Goddess, Somaśikhi, Mahāsomaśikhi, Staff Holder, Great Staff Holder, Apāla, Hulun, Nand, Great Nanda, Ocean, Great Ocean, Heat, Great Heat, Glorious Beauty, Great Glorious Beauty, Jewel, Beautiful Jewel, Perfect Body, Great Perfect Body, Perfect Snake, Great Serpent, Moral-Ethics and Great Moral-Ethics, together with your retinues, Oṃ bhakṣa bhakṣa, āgaccha āgaccha, mahānāga adhipate bhurvahuwa phrum pḥu svāhā, ai mam baling grihaï kha kha khāhi khāhi.

Repeat this seven times to make offerings to Varuïa and his retinue, including the eight great nāgas.

lar yang\ Oṃ nāgarāja catri\ nāga natri\ nāga pramonatri\ nāga phruta phuratri\ nāga mudunatri rāja yoṣhitā putra pariïakaya saparivāra ahi mam baling grihana kha kha khāhi khāhi\ sum dang\ lü gyel rig je rig dam ze’i rig\ mang rig dol pa’i rig su tog pa tham ce kyi gyal po tsün mo se lonpo khor dang ce pa tham ce chö jin gyi torma gya chen po di tshim zhing gye par gyur cig\ Oṃ pakhrag svate vesave satri bheva rakṣa pritri saga dutri rāja yoṣitā putra pariïakaya saprivāra ahi mam baling grihaïa kha kha khāhi khāhi\ len sum dang\

Once again: Oṃ nāgarāja catri, nāga natri, nāga pramonatri, nāga phruta phuratri, nāga mudunatri rāja yoṣhitā putra pariïakaya saparivāra ahi mam baling grihana kha kha khāhi khāhi. Three times. May the great nāgas belonging to the royal, merchant, brahman, commoner, and untouchable castes, together with their kings, queens, princes, ministers and retinues, be satisfied and pleased by this extensive feast of offerings. Oṃ pakhrag svate vesave satri bheva rakṣa pritri saga dutri rāja yoṣitā putra pariïakaya saprivāra ahi mam baling grihaïa kha kha khāhi khāhi. Repeat three times.

sa dag sa yi lhamo tenma dang\ sa dzin lag pa chen po dang\ zhen yang sa dag gyal po dang\ gyal mo dang\ lhonpo dang\ lhonmo dang\ thu chen dang\ theng po dang\ dum po dang\ shel wa dang\ zha wo dang\ yon po dang\ long wa dang\ chag po dang\ lag kum dang\ kang sum dang\ sor mo mang nyung cen dang\ dal gen cen dang\ na wa cen dang\ ‘on pa dang\ dze rig co gye dang\ re re dang\ nyi dzom dang\ sum dzom dang\ mag pon dang\ trowo dang\ shed po dang\ gur po dang\

The earth-owners, including Earth Goddess Tenma, Earth Guardian Giant Hand, and other earth-owners who are kings, queens, male and female ministers,and those who are powerful, limping, crippled, cotton-eyed, lame, crooked, blind, broken, twisted-handed, three-legged, and those who have extra or missing fingers, the old and the slow movers, the ones who can hear, the deaf, the eighteen types of lepers, the individuals, the pairs, the trios, the generals, the wrathful ones, the vanquishers, the hunchback,

gye bo dang\ len pa dang\ kug pa dang\ dig pa dang\ dag po dang\ tum po la sog pa sa dag gi rig su gyur pa tham ce chö jin gyi torma gya chen po di tshim zhing gye par gyur cig\ Oṃ kumāra phutri rājayoṣitā putra pari ïakaya saparivāra ahi mam ba ling gôihaï kha kha kha hi kha hi\ len sum. nyen gi rig su gyur pa me chu sa shing nam kha’i nyen kar ser mar jang nag po la sog pa kha dog trawo cen\ nyen gyi rig su gyur pa nam kyang chö jin gyi torma gya chen po di tshim zhing gye par gyur cig\ ce dang\

the bent man, the stupid, the dumb, the staggering, the violent one, the fierce one, and others; those who belong to the families of earth-owners be satisfied and pleased by the vast torma offerings. Oṃ kumāra phutri rājayoṣitā putra pari ïakaya saparivāra ahi mam ba ling gôihaï kha kha kha hi kha hi. Three times.

Plague-causing spirits such as those of fire, water, wood and sky, and those of various colors such as white, yellow, red, green, black, and others: may all [such] forms of plague-causing spirits also be satisfied and pleased by this vast torma offering. Thus recite.

zhan yang chö jin gyi torma gya chen po dö pe yonten nga dang den pa di thong wa dang\ thö pa dang\ reg pa dang\ khyer wa dang\ zö pa dang\ dü tsi’i gya tsho di tung shing trü je pa tsam gyi dag cag pön lob yon chö khor dang ce pa nam kyi lü ngag yid sum bag med pe tshor wa dang\ ma tshor wa dang\ she zhin dang\ she zhin ma yin pe tong chen po’i jig ten gyi kham di dang\ zhan dag lü dang sa dag nyen gyi rigs su gyur to cog gi gyal po dang\ tsun mo dang\ se dang lhon po dang\ bang dang\ khor gyi tshog drag zhan bar ma tham ce dang\ de nam kyi ne dang\ ten dang\ nor dze dang\ kho gu’i yo je la sog pa nam la nöd pa dang\ gal wa dang\

This vast offering of tormas is endowed with the five objects of sense-pleasures. Simply by seeing, hearing, touching, carrying, and eating them, and simply by drinking from this sea of elixir and bathing in it, may all forms of nāgas, earth-owners, and plague-causing spirits, including their kings, queens, princes, ministers, subjects and retinues of high, low and intermediate rank inhabiting the trichiliocosm and other worlds, be free from all the harm, obstruction, and damage heedlessly caused by us—guru and disciples, with or without our awareness, knowingly or unknowingly—to their abodes, bases, wealth, possessions,

tshe war gyi pe de dag tham ce kyi go la sog pe yan lag dang\ sor mo la sog nying lag dang\ nying la sog pe don lnga dang\ pho wa la sog pe nöe dug dang\ sha trahg rü pa kang gyu chuwa la sog pa nyam pa tham ce sor chü cing\ lha’i lüe kyön me cing phun sum tshog pa nyid du ke cig gi sos par gyur cig\ rang rang gi le kyi nam par min pe’i dug nge dang\ tshe wa tham ce nyur du zhi zhing me par gyur ne\ ne dang dug ngel tshe wa la sog pe’i ming tsam yang me pa rzog den gyi dü tar de wa kyi pa ba zhig la long cho par gyur cig\

and otherwise; may the decline in the health of their limbs, including the head; body parts, such as the fingers; five vital organs, such as the heart; six hollow organs, such as the stomach; and their flesh, blood, bones, marrow, muscles, glands and other parts be restored; and may their bodies be instantly healed to become impeccable and perfect celestial bodies. May they quickly become free from all suffering and harm resulting from the ripening of their individual karmas, and without even hearing the names of sicknesses, sufferings, harms and others, may they enjoy total joy and happiness as in the age of perfection[6].

de dag gi thü lü dang sa dag nyen gyi rig su gyur pa nam kyi\ dag cag pon lhob khor dang ce pa nam kyi thog dang\ nam khe tha dang nyam pe sem cen tham ce la she zhin dang\ she zhin ma yin pe nöd cing tshe war je pa tham ce me cing ci sam lhun gyi drub pe dong drog gya chen po je pe gyur gyur cig\ ce dang\ lag ye chog jin dang\ yon kyab jin gyi gye\ om nga ni lü wang gyal po te\\ nying je phen sem dag pa yi\\ de ring ted med chö jin gyi\\ len la mi re jin pa tong\\ lü yi gyal po varuïa\\ tha ye pema jog po dang\\ nor gye pe chen dung kyong dang\\

Consequently, may all sentient beings equal to the infinity of space, headed by us—master and disciples, including our retinues—be free from all harm and torment caused by the various forms of nāgas and plague-causing spirits, knowingly or unknowingly, and may they fully assist us to fulfill our wishes spontaneously. Thus recite. With the right hand in the mudrā of supreme generosity, and the left in the mudrā of protection generosity: Om. I am the king of nāgas! With compassion and pure intention to benefit, I make unlimited torma offerings today, an act of generosity with no expectation of reward. Varuïa, the world-guarding king of nāgas; Ånanta, Vāsukī, Takṣaka, Karkoṭa, Padma, Mahāpadma, Śaðkhapāla,

karkota dang rig den te\\ deng cen wang po khye nam la\\ rang rang thun pe do yön dang\\ kye tshel long cho la sog pa\\ kho gu’i jor pa deng bul gyi\\ zhe la phen pe sem kye cig\\ khe nam tön pe zhal thong zhing\\ ye she chen dang den pe chir\\ ngon gyi dam tshig dren dzo la\\ phen pe thun dog den dub shig\\ gyal rig karpo chu la wang\\ sam pe dug nam zhi war dzo\\ je rig ser po sa la wang\\ thong we dug nam zhi war dzo\\ dam ze marpo me la wang\\ kha lang dug nam zhi war dzo\\ mang dol nag po lung la wang\\ reg pe dug nam zhi war dzo\\

and Kulika: to you, the lords of nāgas, today I make these offerings, which consist of sense-objects of your personal choosing, along with everything you need, including gardens, amusements and other things. Please enjoy and give rise to the intention to benefit. All of you have seen the Buddha face-to-face, and you possess the eye of primordial wisdom. Therefore, remember the commitments [you made] in the past and provide us with favorable assistance now. The royal caste, white, dominates water. May you pacify the poisons of thought. The merchant caste, yellow, dominates earth. May you pacify the poisons of sight. The brahman(caste], red, dominates fire. May you pacify the poisons of breath. The commoner and untouchable castes, black, dominate air. May you pacify the poisons of touch.

sa dag rig zhi rang rang gi\\ ci dre’i dug nam hur thum gyi\\ söd pe tshe wa zhi gyur cig\\ nyan rig lnga yi yid kyi dug\\ gag lhog zer ne me par dzo\\ kye\ dag cag pon lhob khor ce kyi\\ shey dang mi shey wang gyur pe\\ lü nyan sa dag khor ce la\\ gal nöd tshe nyam song wa nam\\ de ring so zhing kang wa dang\\ zhi we cos par gyi lag kyi\\ lü chen gyal por gyur pa nam\\ gyal we zhal thong chö thö pe\\

May all the poisons that are specific to the four types of earth-owners be forcefully summoned[7] and the violence of killing pacified. May the five types of plague-causing spirits cease [inflicting] their mental poisons, swollen throats, and agonizing pain. Hey! Today through peaceful means, we—the master and disciples—repair, restore, and rectify the violations, trouble, harm, and violence that we have caused, deliberately or accidentally, to the earth-owners, nāgas and plague-causing spirits, including their retinues. Great nāga kings, you have seen the Conqueror and heard his Dharma teachings.

jam den dro la mi nöd kyang\\ lü tren zho nu dreg pa cen\\ nga gyel wang gi zhan la tshe\\ sa dag nyen nam khyo kyi bang\\ ka lung nyen cing de drub pe\\ de chir khye nam nyam pa so\\ lü wang gyal po’i thug je yi\\ rinchen kye mo’i tshel gyi tshog\\ lü nam nyer tsho’i zhir gyur cig\\ gya tsho chen po dvang pa di\\ ja dang ri dvag la sog pa\\ lü yi chen zig dam par gyur\\ bel drül nya la sog pa nam\\ lü yi nor du deng gyur cig\\ dze pe kar sum torma di\\ ngar sum ‘o me gya tsho ce\\ lü yi nöd pa kun zhi zhing\\ thun pe dze su di gyur cig\\

Therefore, you are kind and do no harm to transient beings. However, the ordinary nāgas are arrogant and harm others due to their pride. The earth-owners and the plague-causing spirits are your subjects; they accept your commands and execute them. Therefore, I repair my violations in relation to all of you. By the compassion of you nāga kings, may the groves of precious trees become habitats for all nāgas. May this great ocean of pristine purity, the birds, wild animals, and so forth become a sublime sight for the amusement of the nāgas. May the frogs, snakes, fish, and so forth become assets of the nāgas now. May this beautiful torma made of three whites and the milky ocean made of three sweets pacify the troubles of nāgas, and thus become favorable substances for them.

dza ti pha le dze di yi\\ lü yi go nyam sö gyur cig\\ gya tsho bü we lhe pa dang\\ zi yi mig nyam sö gyur cig\\ utpala yi na dang ni\\ nya chib dampa nyam pa sö\\ li trih sha dang tshal gyi trahg\\ le gen dar gyi jag dang ni\\ dron bü so dang dung gi rü\\ gur gum gyi ni dri nyam sö\\ tsen den kar pö tsha wa sel\\ ma je dong kyi dang nyam sö\\

May this ingredient nutmeg heal head injuries of nāgas. May cuttlefish heal injuries of the brain, and quartz those of the eyes. May utpala[8] heal injuries of the nose, and green algae[9] those of the cheeks. May vermilion heal injury of the flesh, cinnabaris that of the blood, marigold that of the tongue, cowrieshell that of the teeth, conch shell that of bone and saffron that of the (sense of] smell. May white sandalwood cure fever, and may peacock feather heal faded complexion.

dar tshön lnga dang drül pag kyi\\ pag nyam sö zhing nying zho shey\\ don nying nyam pa sö gyur cig\\ khal ma zho shey khal ma dang\\ lha gor zho shey lho wa dang\\ wang po lag pe lag pa dang\\ chu sin der mö der mo dang\\

May clothes in five colors and snakeskin heal skin damage, and may hog plum[10] heal heart damage. May cowhage[11] heal damage to the kidneys, Elva Climber[12] that to the lungs, Fragrant orchid[13] that to the hands, gharial claw[14] that to the claws,

chag tshang ku we dod pa dang\\ pang pö tshul trim nyam pa sö\\ spu shel tse dang do gyu dang\\ re ku kar mar dze nam kyi\\ tsa gyu chu gyu nyam pa sö\\ le tre gyu ma ji tang ke\\ reg ja sö zhing aru re\\

cabalash[15] that to the stomach, and Indian spikenard[16] that to moralethics. May ingredients such as the tip of amber, asbestos, and white and red fibers heal injuries of the networks of veins and vessels of body fluid. May guduchi[17] heal injury of the intestines, false black pepper[18] that of the sense of touch,

nang trol nyam pa sö gyur cig\\ dam bu ka re lha kang dang\\ li shi sog tsa sug mel gyi\\ khal ma nyam pa sö gyur cig\\ kyu rüe tri dang ba ru re\\

and yellow myrobalan[19] that of the internal organs. May Common Mare’s1[20] heal injury of the thighbone, clove that of the life-vein[21], and cardamom that of the kidneys. May Indian gooseberry[22] heal bile,

bad trih sel zhing ka ko le\\ pho tsher nyam pa sö gyur cig\\ tsan den mar pö trag tshe dang\\ ga pur tshe pa kun sel zhing\\ thang lo nyug lo yan lag sö\\ pö kar chu ser tsha was el\\ se le jang pe tra min ma\\ rinchen na lnge bang dzö dang\\ kar sum ngar sum tung wa dang\\

and Beleric[23] phlegm and bile, and may black cardamom heal damage to the stomach and the spleen. May red sandalwood cure blood fever and camphor all fevers [in general]; and may pine and bamboo leaves heal the limbs. May Sal tree[24] cure serum and fever. May orchid sprout cure the loss of hair and eyebrows. May the five precious substances[25] prevent the decline of the treasure house, the three whites and three sweets prevent shortage of beverage,

dru ne kha ze nyam pa sö\\ zhan yang ne dang pho drang dang\\ khor dang long cho nyam pa sog\\ thun pe dze kyi sö gyur cig\\ dag cag pon lhob lüe di ni\\ sha trahg mi tsang phung po te\\ ngag ni dag cha nying po me\\ sem ni sal tong ngö zung dral\\ de chir lüe ngag yid sum le\\ lhag pe long cho deng bul gyi\\ lü dang sa dag nyen nam kyi\\ shin tu troh pa zhi gyur cig\\ wang po nam kyi cho yul du\\

and grains prevent lack of food. In addition to that, may these beneficial ingredients restore any deterioration of abodes, palaces, retinues, and wealth. The bodies of usmaster and disciples – are made of flesh and blood; they are heaps of impure components. Our speech has no substance, like an echo, and our minds are luminosity-emptiness, unidentifiable. Therefore, we offer today the enjoyments that are greater than our body, speech and mind. May they pacify the rages of all nāgas, earth-owners and plague-causing spirits. For the pleasure of your senses,

kho gu’i long cho den gyur cig\\ lü dang sa dag nyen nam kyi\\ kha ding je tshen jig pa sog\\ rang rang rig kyi dug ngel dang\\ ne dang ngan dro la sog pa\\ nö tshe tham ce zhi gyur cig\\ ngan song ne le thar ne kyang\\ tshang pe tshe dang den pa dang\\ chö cho jang chub sem kye ne\\ dzog pe sang gye thob par shog\\ dag cag pön lob khor ce dang\\ tha ye sem can ma lü pa\\ lü nyen sa dag dug sem kyi\\

may you find enjoyment of whatever you desire. May nāgas, earth-owners, and plague-causing spirits be free from the suffering specific to your families, such as the dangers of eagles and hot sand, and may all harm and ordeals, such as sickness and migration to the lower realms, be pacified. Having attained freedom from the lower realms, may your lives be like Brahma’s, and having generated the awakened mind, may you attain complete enlightenment. if there is any nāga, earth-owner, or plague-causing spirit who holds harmful intention towards us—master and disciples— and the infinite number of sentient beings without exception, kindly let it go.

zung wa yö na de thong zhig\\ cing wa trohl la dam pa lö\\ nen pa khyog la sö par dzö\\ dag gi lhag sam tob tang ni\\ de zhin sheg pe jin tob dang\\ chö kyi ying kyi tob nam kyi\\ lü nyen sa dag khor ce kyi\\ dug tsub khong troh rab zhi ne\\ sam pa chö zhin drub par shog\\ ce ngo\ lu

Please release the captives and untie those who are bound. Please support and restore the suppressed. By the power of my pure intention, together with the powers of the blessings of tathāgatas and the dharmadhatu, may the hostility and anger of nāgas, plague-causing spirits and earth-owners be completely pacified; and may we fulfill our wishes in accordance with the Dharma. Thus dedicate.

lu nyen sa dag nam kyi dig drib jang we lhö kab dir kaṃkani dang ngan song jong we tsa rig dang yig gya nam tshar sum re jö\

With the intention to purify the evil deeds and obscurations of all nāgasand plague-causing spirits, recite [as follows], the kaṃkani (Akśobhaya Mantraḥ), the Root Mantraḥ for Purifying the Lower Realms, and the 100 Syllables three times each: oṃ vajra akśobha svāhā \ namo ratna trayaya\ oṃ kaṃkani kaṃkani\ rocani rocani\ troṭani troṭani\ trāsani trāsani\ pratihana pratihana\ sarva karma paramparāïime sarva sattvānāñca svāhā\\x3 Oṃ naṃo bhavavate sarvadurgatipariśodhanarājāya tathāgatāya arhate samyak saṃbuddhāya\ tadyathā oṃ śodhane śodhane sarvapāpaviśodhane śuddhe viśuddhe sarvakarmāvaraïaviśuddhe svāhā\\x3 Oṃ vajrasattva samayamanupālaya vajrasattva tvenopatiṣṭha dôçho me bhava sutoṣyo me bhava supoṣyo mebhava anurakto me bhava sarva siddhiṃ me prayachha\ sarva karma suca me\ cittam . śriyaḥ kuru hūm . ha ha ha ha hoḥ bhagavān sarva tathāgata vajra māme muñca vajrī bhava mahāsamaya sattva āḥ\x3

lhar yang lü la de wa jin pe zung\ nāga rakṣa ne sung pa ni\ gya gar ke du\ nāga sarva sukha ca ri nāma dhariïi\ bö ke du\ lü’i rig su gyur pa tham ce la de wa jin pe zung\ chom den de de zhin sheg pa lü yi wang chug gyal po la chag tshe lo\\

In addition, the Dharani of Bestowing Joy to Nāgas, taught in Nāgarakṣa is: In the language of India: nāga sarvasukhacari nama dharani\ In the language of Tibet: klu’i rigs su gyur pa thams cad la bde ba sbyin pa’i gzungs\ [In English: Dharani of bestowing joy to all nāga families.] Homage to the Bhagavan Tathāgata Nāgarāja!

tadyathā\ dharani dharani \ uttarini\ sampra ti ṣṭati\ bijaya varïa sattaya pratījñanavati\ uddhe sadhani\ vinamani\ abhiṣec ni\ abhibya hara\ śubha havati\ adzīmadhu\ aehi kumpalani\ vahāharake śānā dhuna pāpam śodhaya\ marganani\ rihaka dharmāta\ shuddha loka vidhimari\ rāja sadukhashamana\ sarva buddha avalokani adhiṣṭate prajñājñãnaye svāhā\ nāga sarva\ śakra sarva\ sume sarva\ trak rakṣ a citti suma shu shu\ sarva śāntim kuru svāhā\ zhe dün nam nyer cig jö\ di’i phen yon zhung le\ rang nyi Samadhi dang den pe zung de te tor ma jinn a sem can tham ce la\ lü nam kyi nö tshe zhi wa dang\ lü nam

kyu lüe ngag yid sum gyi dug ngel tham ce zhi zhing\ de’i thü drog je pa dang\ sac ü pel wa dang\ thun mong gin go drub tham ce drub cing char chu dü su bab\ lo dre leg\ trugh tsö zhi wa la sog pa phen yon pag tu me sung pe zung di shin tu gal che zhing ne zab yin pa’o\\

Thus recite seven or twenty-one times. The benefits of this, as explained in the text: “Reciting this dharani in a state of samadhi and making torma offerings ensures pacification of the harm and torment inflicted on all sentient beings by nāgas; pacification of the suffering of the nāgasbody, speech and mind, thereby making them caring friends; improvement of the earth’s fertility; attainment of all common siddhis; timely rainfall; excellent growth of grains and fruits; and pacification of fights and quarrels.” These and others are the countless benefits of reciting this dharani, and therefore it isvery important and a key point.

de tar zang zing dang\ jam pa dang\ mi jig pe jin pe tshim par je ne\ chöd jin ni\ kye ma lü dang sa dag nyen\\ ma lü dag gi ngag la nyon\\ tham ce mi tag gyu ma te\\ gang la’ng nying po ma chi so\\ kar po’i le la de wa te\\ nag po’i le la dug ngel jung\\ chö nam gyu jung de gog pa\\ de gyu de zhin sheg pe sung\\ dig pang ge drub rang sem dül\\ di ni sang gye ten pa yin\\

Thus, having satisfied the (nāgas] with gifts of material objects, love, and protection from fear, the gift of offerings is: Kyema! Nāgas, earth-owners, and plague-causing spirits, all of you without exception, heed my words. Everything is impermanent and illusory, none [of it] holds any substance. Joy arises from wholesome deeds, whereas suffering arises from unwholesome deeds. All phenomena arise from causes, and the Tathāgatahas taught the cessation of those causes. Abandoning the non-virtues, practicing the virtues, and taming one’s own mind—that is the teaching of the Buddha.

dü je tham ce mi tag te\\ zag ce nam ni dug ngel zhing\\ chö nam tham ce dag me de\\ nya ngen de pa zhi wa’o\\ khor we jig le kyab su sol\\ de drub lam ni dam chö te\\ lam drog thun pa ge dun yin\\thaye sem cen de den zhing\\ dug ngel dral zhing de me pe\\ der ne nye ring chag dral we\\ tang nyom gö dö sam pa yi\\ mon sem kye cing de drub chir\\ zhan la nö pong de wa jin\\

All compounded things are impermanent, and all contaminated things are suffering. All phenomena are devoid of self, and nirvana is peace. Seek refuge from the dangers of samsara. The path to accomplish this is the sublime Dharma, and good companions on the path are the Sangha. Generate aspiration bodhicitta, which is the wish for the infinitely many sentient beings to have happiness, be free from suffering, live happily without suffering, and be established in the state of equanimity, free from attachment to the near and aversion to the far. In order to put this (aspiration] into practice, abstain from harming others, strive to bring them happiness,

rang rang lho dang thun pa yi\\ dam chö lam la jug par gyi\\ khor de je po rang sem te\\ de yang tha dral zung du jug\\ sel tong sel zhag me pa nyi\\ yang dag la ni yang dag ta\\ de thong drol wa don jang sem\\ kyab sem dom pa deng ne zung\\ de yi lab ja sog zhin sung\\ sang gye chöetshog kham jang chub\\ yon ten sang gye trin le tha\\ dor je ne dün zab mo’i chö\\ lü nyen sa dag khye nam kyi\\ truhl wa me par tog gyur cig\\ ce jam pe sem kyi dam pe chöe she la\

and engage in the sublime Dharma in accordance with your personal capacity. The architect of samsara and nirvana is your own mind, which is free from the extremes, unified, and clear-empty; with nothing to subtract or add. Look perfectly at this perfect purity. The one who sees it is liberated, and that is the absolute bodhicitta. Take the vows of refuge and bodhichitta, and from this day on, guard the principles relating to them as if [they were] your life. Buddha, Dharma, Sangha, Element, Awakening, Qualities, and Buddha Activities: these are the seven vajra-points. May you nāgas, plague-causing spirits, and earth-owners realize these profound Dharmas accurately. Thus give a Dharma discourse with loving kindness in your heart.

kye\ lü nyen sa dag khor ce kyi\\ ku sung thug dang yog khor dang\\ ne ten nor dze ce pa la\\ dag cag pon lob yon chöd kyi\\ nöd tshe phog thug gyur pa nam\\ de ring kang shing sö zin gyi\\ de we dag cag khor ce la\\ de ring ne ni jang chub bar\\ nöd cing tshe we sem bor la\\ phen drog sam don nyur drub shig\\ thaye do we tshog nam la\\ nöd cing tshe wa nyur pong la\\ phen de namkha gang war dzö\\

Hey, nāgas, plague-causing spirits, earth-owners, and retinues! We—master, disciples, and patrons—have today already amended and restored the harms, injuries, hurts and irritations we caused to your bodies, speeches and mindsg your habitats and properties. Therefore, from today until enlightenment, may you cease your intentions to harm and injure us—master, disciples, and patrons—and fulfill our wishes quickly with your helpful assistance. May you immediately desist from harming and injuring the mass of countless transient beings, and fill their space with benefit and joy.

gal te dam le khyo da na\\ chag na dor je’i che pa ‘ong\\ ta drin gyel po’i che pa ‘ong\\ nāga rakṣ a’i che pa ‘ong\\ dze ne na gu khyo la ‘ong\\ mig ne me bar khyo la ‘ong\\ long wa ‘on pa khyo la ‘ong\\ ma shul pho dre khyo la ‘ong\\ me dang nyi me jig pa ‘ong\\ kha ding je tshen jig pa ‘ong\\ lüe sem dral we jig pa ‘ong\\ ne ten dral we jig pa ‘ong\\ nor dze nyam pe jig pa ‘ong\\ yul khor lhag pe jig pa ‘ong\\

Should you transgress this samaya, there will be punishment from Vajrapani; there will be punishment from Hayagrivarāja, and there will be punishment from Nāgarakṣa. You will suffer the nine types of leprosy; you will suffer the fire of eye infections; you will go blind and deaf, and you will have scars, boils and tumors. There will be dangers from fire and sun. There will be dangers from eagles and hot sand. There will be the danger of the separation of your body and mind. There will be the danger of losing your habitat. There will be the danger of your wealth dwindling. There will be the danger of destruction to your country,

la me dre bu thob mi gyur\\ ‘on kyang de la ma thug gi\\ rang rang thun dze long chöd kyi\\ kho gu’i dö yon di khyer la\\ troh dug ngen sem zhi wa dang\\ nöd tshe ne dön sel ne kyang\\ zhi dul jang sem chog den pe\\ dag cag nam la phen par dzo\\ ce jö\ de ne\ lü dang sa dag nyen la sog\\ khor ce rang lüe per sem la\\ zhan la nöd pa ma je cig\\ sem dang she pa sel gyur cig\\ sang dag kha ding chen nga ru\\ khe lang dam ca de som shig\\

and you will fail to achieve the unsurpassed result. However, this has not happened yet. So accept these objects of sensory pleasure, including all of your favorite pleasures, and pacify your anger, hostility, and evil intentions. Dispel the harms, injuries, sicknesses and evil influences, and act for the benefit of all of us, with the tranquility and gentleness of supreme bodhicitta. Thus express. Nāgas, earth-owners, plague-causing spirits, and so forth, including your retinues, think of your own body as an example and abstain from harming others. Bring clarity to your mind and consciousness, and recollect the pledges and promises you made in the presence of Garuda, the Master of Secrets.

ka dang dam le ma da war\\ ngag dang men sog jin lhab kyi\\ ne dang nyer tshe kun pang ne\\ drin len dam tshig dren gyi la\\ rang rang ne su dro war gyi\\ Oṃ nāgarāja saparivāra gaccha gaccha\ zhe se gol dab ja khyung gi chag gya ten la\ Oṃ garuça ham sa he ca le svāhā\ shi jö dang ngö wa mönlam gye par ja\ torma lü ne pe sa’am tsang sar dor\

Without violating the commands and samayas, through the blessings of the mantras, medicines, and so forth,eliminate all sickness and harm. Remember the samaya of repaying kindness and return to your own abodes now: Oṃ nāgarāja saparivāra gaccha gaccha\ Snap the fingers. Show the garuda mudrā and say: Oṃ garuça ham sa he ca le svāhā\ Extensively recite words of auspiciousness and dedication prayers. Discard the torma in a nãga habitat or in a hygienic place.

de tar lü tor gyi rim pa basuki nam le cung gye par je shing de wa jin pe zung sog phen yon che zhing khung tsun par thong we kha kang\ lü men nam tsal lha we chir\ so so’i nüpa phen yon dang jar\ sa dag dang nyen nam kyang lü’i khor du tog par gyur pa zhung mang por sung dug pe\ zhar jung du torma phul wa nyid the par sam zhing\ lü dang da dag nyen nam drel che zhing jung nye la\ tsö dü dir sem cen phal cher la nö par thong we\ cung ze trot e she pa yin la\ lü la de wa jin pe zung sog ngag gong ‘og nam la yang dag ther leg par gyi yö pe\ lhe ne kyang yang sel gyi yi ge’i da che tsam lho wa tsü cing ngag kyi lhag tshul tsam she par rig ne kyi pha bab chen po jung war sam pe she den gyi na wa dag gi ngag la cö lhe dze par yang mi rig so\\ zhe rang zhan tham ce la phen du re we\ dri gung pa chöe kyi drag pe me mo ji lo\ non gyi nya we kar chog kyi ga wa sum par\ pal dri gung gi pho dang tashi tshug kyi re’u mig pema ‘od du be pe jar wa sarva sattva mangalam svati\\ śubham\\ sarvamangalam svastiśubhaṃ

This nāga puja has a slightly more elaborate format than the Vāsukī. It is supplemented with some dhāraïis, such as the Dhāraïi of Bestowing Joyand others. This is because I find them very beneficial and authentic. I have placed the nāga medicines together with their effects and benefits to help find them easily. Many scriptures speak of the earth-owners and plague-causing spirits as members of the entourage of the nāgas. Therefore, it seems apt to include them in this torma offering. It seems that the nāgas, earth-owners, and plague-causing spirits are closely related and they appear together; they bring harm to most sentient beings in this age of strife. Therefore, I have talked about them a bit more in detail. I have done a thorough editing of all the mantras across [the text], including the Dharani of Bestowing Joy to the Nāgas and others. Therefore, it will not be appropriate for the mantras to be amended in the future by those of substandard, intellectual understanding who only take into consideration the mere construction of words with vowels and consonants, and regards the mere knowledge of how to pronounce the mantras as a great legacy. Thus, with the hope to benefit all others and myself, this was written by Drikung Dharmakirti in the Female Fire Rat Year, on the 15th of the 5th Mongolian Month at the glorious Drikung palace of Tashi Tshug Kyi Re’umig Pema ‘Od.

ùubam sarvamangalam svastiśubhaṃ




























  1. The two purposes: the purpose of oneself and the purpose of others
  2. Tib. phyag rgya, Skt. mudrā: hand gesture
  3. Tib. rtsi sman: a kind of medicine which produces effect through the strength of their fragrance, such as Cinnamomum camphora and white sandalwood
  4. oṃ akāro mukhaṃ sarva dharmānāṃ ādyanut panna tvāt om āḥ hūṃ phaṭ svāhā\ 1. Homage to Prabhūta Ratnāya Tathāgatāya. 2...Surūpāya Tathāgatāya. 3. ...Vipula Gātrāya Tathāgatāya. 4...Abhayaṃ Karāya Tathāgatāya.
  5. Namaḥ sarva tathāgatāvalokite sambhara sambhara hūṃ.
  6. Skt. Krtayuga, Tib. rdzogs ldan
  7. Tib. hur thum, the utterance of the word ‘dza’ during wrathful activities, is a mantraḥ for summoning
  8. Blue lotus
  9. Skt. Seep Bara; Tib. nya lcibs; Sci. Spirogyra Varians ‘Hossall’ Kutzing; Eng. Green algae; It heals burns and dries up lymph fluid.
  10. Skt. Lapshi; Tib. snying zho sha; Bot. Choerospoldia axillaris; Eng. Hog Plum. It tastes sweet to sour and is used against carditis.
  11. Skt. Beej kaunch;Tib. mkhal ma zho sha; Bot. Mucuna pruriens; Eng. Cowhage. Tastes sweet and used for treating all kinds of kidney disorders.
  12. Tib. gla gor zho sha; Hind. Bee emli; Bot. Entada phaseoloides; Eng. Elva Climber. Tastes sweet and used against spleen ailment, impotency and painful swelling.
  13. Tib. dbang po lag pa; Bot. Gymnadenia sp; Eng. Fragrant Orchid. Tastes sweet and provides physical radiance, strength and virility.
  14. Sci. Gavialis gangeticus; Eng. Gharial or gavial, a crocodilian found in India, usually in the Ganges river.
  15. Tib. chag tshang ku ba; Hind. Bilva; Bot. Lagenaria Siceraria; Eng. Cabalash or Bottle Gourd. Tastes sweet to astringent and cures diarrhea and relieves swelling of lymph nodes or extremities.
  16. Tib. spang spos; Skt. Jatmansi; Bot. Nardostachys Jatamansi DC; Eng. Indian Spikenard. Tastes bitter and it is used for treating chronic fever, due to poisoning, spleen disorder, pathogenic diseases and relieves swelling.
  17. Tib. sle tres; Hind. Guduchi Guchi; Bot. Tinospora Cordifolia; Eng. Guduchi. Tastes sweet to bitter to astringent. It balances the three principal energies, (rlung, mkhris pa, bad kan).
  18. Tib. byi tang ga; Skt. Vidanga; Hind. Bhabhiramg; Eng. False black pepper; Bot. Embelica ribes. Tastes hot to sour. It restores impaired digestive heat etc.
  19. Skt. arura; Hind. Harad/ Harad Chilka; Eng. Yellow myrobalan; Bot. Terminalia Chebula. Tastes astringent, bitter, sweet, and slightly sour. It is an excellent blood purifier and a good health tonic.
  20. Tib. ‘dam bu ka ra; Bot. Hippuris Vulgaris L; Eng. Common Mare’s Tail. Tastes sweet and it is used to treat hot disorders of the lungs, liver, bones and nerves. It also heals lung diseases caused by external infliction.
  21. Tib. srog rtsa: the central nerve; aorta
  22. Tib. skyu ru ra; Skt. Amalika; Hind. Amla; Bot. Emblica officinalis; Eng. Indian gooseberry. Tastes sour and it is one of the three chief fruits, which reduce fever of blood and bile.
  23. Tib. ba ru ra; Skt. Bahera, vibhitika; Hind. Bahera chilka; Bot. Terminalia bellirica; Eng. Beleric or bastard myrobalan. Tastes astringent and it is one of the three supreme medicinal fruits.
  24. Tib. spos dkar; Hind. Sakhu; Bot. Shorea robusta Gaertn; Eng. Sal tree. Tastes astringent and is recommended against arthritis, lymph disorders, rlung diseases and treats hydrocele.
  25. Tib. rin chen sna lnga: gold, silver, turquoise, coral, pearl