དམིགས་མེད་བརྩེ་བའི་གཏེར་ཆེན་སྤྱན་རས་གཟིགས ༎ དྲི་མེད་མཁྱེན་པའི་དབང་པོ་འཇམ་པའི་དབྱངས ༎ བདུད་དཔུང་མ་ལུས་འཇོམས་མཛད་གསང་བའི་བདག ། གངས་ཅན་མཁས་པའི་གཙུག་རྒྱན་ཙོང་ཁ་པ ༎ བློ་བཟང་གྲགས་པའི་ཞབས་ལ་གསོལ་བ་འདེབས ༎ To the unfathomable great treasury of love, the Down-Looking-One (Chenresi, Avalokiteshvara), To the immaculate Lord of knowledge, Sweet-voice (Jamyang, Mañjughosha), To the subduer of the hosts of devils without exception, the Master of Mysteries (Chanadorje, Vajrapāṇi), To that crown-jewel of Tibetan sages, Tsoṅ kʽa pa, To the feet of that (or: thee, o!) Famous Goodheart (Lozangtakpa, Sumatikīrti), we pray. The chief difference between the use of the two prayers is that the latter is more in private use, whilst the former is more favoured in what may be called official meetings and collective acts of worship. The latter prayer is often used in a manner like the ‘Oṃ maṇi padme hūṃ’ formula, and cases in which a devotee vowed to recite this prayer once or more times a 100,000 times are known. The practical purpose of the latter prayer was thus defined by a Tibetan: ཚེ་འདི་ལ་གཟུགས་པོ་སྐྱིད་པོ་ན་ ཚ་མི་ཡོང་བ་ཚེ་རིང་པོ་ཡོང་བ་དང་ ། ཤི་བའི་དུས་ལ་ཡིད་དགའ་ཆོས་འཛིན་ལ་འཁྲིད་རོགས་གནང༌ ༎ To ensure (bring, ask for) in (this present, earthly) life: health, happiness, absence of sickness, and longevity—and at the time of death a happy mind and a firm hold on (grasp of) religion. The above form of the prayer is the printed one which is used by the monks to read aloud, mechanically and repeatedly, as a sort of prayer-litany, together with other similar matter, for the benefit of their clients, or also to ensure their own salvation. It is said to occur in a prayer-book called དགའ་ལྡན་ལྷ་བརྒྱ་མ་, which I have not seen myself and about which I have no further details. This prayer has also some variations in its final line (after the words གྲགས་པའི་) according to circumstances. This line ends, when: Opening a ceremony : ཞབས་ལ་ཕྱག་འཚལ་ལོ ། Closing ,, ,, : ཞབས་ཀྱི་བཀྲ་ཤིས་ཤོག ། Before tea : ཞལ་ལ་ (or དུ་) མཆོད་པ་འབུལ ། After ,, : nothing at all is said. It is interesting to note that one of my informants interprets the above formula as indicating that Tsoṅ kʽa pa is the simultaneous incarnation of Avalokiteshvara, Mañjughosha and Vajrapāṇi, and that these persons invoked in the prayer are not referred to as a consecutive series of separate entities, but as all embodied in the one Tsoṅ kʽa pa. My informant was very insistent about it that this is the general and orthodox interpretation of this prayer. The other two names of Tsoṅ kʽa pa are འཇམ་མགོན་བླ་མ་ and བློ་བཟང་གྲགས་པ་.