After that, inspire yourself with the thought of impermanence, thinking, “In this short life, when the time of death lies uncertain, I will develop the two kinds of bodhichitta, the essence of all means for utilizing the freedoms and riches. I will mount the steed of the awakened heart and possess the confidence of moving through increasing levels of happiness!” Carried along by this thought, recite 100,000 each for the aspiration, the gathering of accumulation, and the application. This is the extensive way of developing bodhichitta. The medium way is to do a suitable number, such as 10,000 of each. The short way is to do 10,000 or such of just the bodhichitta of aspiration, since the application is essentially included within that.
No matter where one may take rebirth after dying, one’s experience has the nature of suffering, the root of which lies in the truth of origin, which consists of karma and disturbing emotions. While understanding that reducing this suffering depends on purifying your misdeeds and failings, which are produced by the disturbing emotions, be sure to complete 100,000 Hundred Syllable mantras as well as the amending number, in accordance with what is taught about the meditation and recitation of Vajrasattva. Also, recite the Six Syllables as much as you can.
Following that, reflect on the way in which the results of actions ripen. With the intention to quickly create an immense accumulation of virtue, visualize the field of accumulation, as at the time of taking refuge, and complete 100,000 of the extensive mandala offerings; alternately, perform 10,000 of the extensive offering and a full 100,000 of the short offering taught in the context of the Tara practice: “OM AH HUNG. The three realms, worlds, and beings…” until “RATNA MANDALA PUJA HOH.”
Next, consider the benefits of liberation, knowing that the ultimate path of obtaining it depends on receiving the master’s blessings. So, while intent on engaging in the guru yoga of devotion, first visualize the support for practicing in the external way of supplication and complete a number, such as 10,000 or 1,000 of the supplication Barchey Lamsel, Clearing Obstacles on the Path, and a full 100,000 of the short Düsum Sangye supplication. In addition, at the beginning of the session, count a suitable number of Barchey Lamsel, such as twenty-one or seven times, followed by the short supplication. For practicing in the inner way of approach, recite the Vajra Guru mantra—at best 10,000,000 times, or next best twelve times 100,000, or at least four times 100,000. For the innermost practice of sustaining the wisdom mind, rest for a long time in composure at the end of all sessions.
Furthermore, from taking refuge up until the guru yoga, make the specific practice you are doing the main part of the session and complete one full set of preliminaries in each session. The Seed of Supreme Enlightenment, composed by the Lord Guru Khyentse Rinpoche, clarifies the way to chant these practices.
If you are interested in doing a short set of preliminaries for a program of approach and accomplishment recitations, it is initially good if you can do a corresponding number of prostrations together with taking refuge 10,000 times. For the bodhisattva resolve, do as many as you can. Perform 10,000 of the Hundred Syllables and 10,000 of either the long or short mandala offerings, whichever is suitable. For the outer practice of the guru yoga, complete 10,000 of the short supplications and, if you can, about 1,000 of the Barchey Lamsel as well. For the inner practice, do four times 100,000 of Vajra Guru and perform the innermost practice of sustaining the wisdom mind at the end of all sessions.
Having completed all the preliminaries in an excellent way, prepare the approach of the main part, by arranging representations of Guru Rinpoche’s body, speech, and mind in front of you, using whatever you have. Place before that the Shining Jewel Torma, with amrita on its right and rakta on its left sides. Set out the seven enjoyments in front of the torma.
To the right of the amrita, place the torma of the teaching guardian, Tseringma, upon the central bulb of a white torma with four petals, with one pellet in each of the four directions. The white torma is surrounded by pills in the intermediate spaces and has a white staff. To the left of the rakta, place the torma of the treasure guardian, Kharak Khyung Tsünma, a triangular red torma with ornaments, surrounded by pellets.
Also arrange the kartor (white torma); gektor (obstructor’s torma); feast articles; tormas for the covenant, the Tenmas; and so forth—all that is needed for the Practice Manuals.
Begin with the afternoon session on an auspicious date. On the occasion of an approach and accomplishment recitation, you should chiefly perform the Medium Practice Manual and the Concise Daily Practice Manual; perform the Extensive Practice Manual when doing a drubchen. Here, begin with the supplications, such as the Seven Lines, and perform the Trinley Dringpo, the Medium Practice Manual.
When throwing the gektor outside, plant the poles and draw the boundary lines of protection. Perform the preliminary phases and the main part from the visualization of the deities up through the praises. Open up the recitation mansion and do the invocation for the recitation. At the end of completing a certain set of recitations, repeat the offerings and praises. Chant the supplication Barchey Lamsel. Apologize for faults, receive the empowerments, and dissolve the recitation mansion. Perform either the extensive or short torma offering for the guardians Tseringma and Kharak Khyung Tsünma. Offer a feast together with the mending. Keep the residual offering (lhagma) “imprisoned,” without sending it out, until you finish the approach-accomplishment recitation. You may also wait until you finish retreat to perform the covenant and give the Tenma tormas. At the end, make a thanksgiving with offerings, praises, and apology for faults. Request the feast guests to remain perpetually in the shrine objects. Perform the dissolution and emergence of the mandala of self-visualization. Do the dedication, aspiration, and utterance of auspiciousness.
During the evening session, perform refuge, bodhichitta, and the Seven Branches. Visualize the protection circle as done earlier; if not possible, do the Trinley Nyingpo, which will suffice. At the point of expelling the obstructors, instead of saying, “Take this torma,” say, “Don’t remain in this place.” At the end of the praises, open the recitation mansion and so forth, as before. When finishing the session, make offerings and recite the praises, supplication, and apology for faults. Dissolve the recitation mansion and perform the dissolution and emergence of the self-visualization. Make dedication, aspiration, and utterance of auspiciousness. Thereafter, engage in the yoga of sleep.
At dawn, perform the yoga of waking up, the blessing of your voice, and so forth; do the Trinley Nyingpo. Perform the Trinley Dringpo in both the morning and afternoon sessions. For the evening session, it is more convenient to just do the Trinley Nyingpo, yet it is permissible to arrange this session according to your own liking. Make the torma offering to the teaching guardians each day without a break. As for the feast offering, it is permissible to do it only on auspicious days, such as the tenth and so forth, if you cannot make it daily.
When beginning and finishing the retreat, it is important to include profound and extensive mending and apology chants.
When performing the sadhana in this fashion, start with the dharmakaya recitation, Boundless Life; the set number for this recitation is eleven times 100,000. Prior to completing this number, make that alone the principal recitation in the main part of your session. At the end of the session, recite about 100 of each of all the others.
After completing the specified number of recitations of the first mantra, continue to recite it about 100 times at the beginning of each session. For the main part of the session, recite ten or seven times 100,000 of the Seven Syllables of sambhogakaya.
Having completed the sambhogakaya recitation, recite some of both dharmakaya and sambhogakaya at the beginning of each session. In the main part, recite the essence of nirmanakaya, the Vajra Guru mantra, at best forty-eight times 100,000; if you cannot, make sure to complete a full twelve times 100,000.
Following this, for the combined practice, recite four times 100,000 of Tötreng Tsal. At this point, it is very important to chant it seven or twenty-one times at the beginning of the session, applying whichever tune you know.
After that, for