Long Sadhana of Single-Deity Yamantaka with Details Added

[Visualize in a vertical line above your head nine-faced, thirty-four-armed Yamantaka (Vajrabhairava), and stacked beneath him, one after the next, all facing forward, the lineage gurus in their own forms, ending with your root guru directly above your head. Here, your root guru refers to the one who conferred upon you the Vajrabhairava empowerment. If you do not know what each of the lineage gurus look like, imagine them all in the form of a monk seated cross-legged and holding a vajra and bell. After reciting the verse of request to each figure, imagine that nectars of uplifting inspiration flow from his or her faculties of body, speech and mind to yours. That guru then dissolves into the next lineage figure below, so that the stacked gurus gradually dissolve one into the next until, at the last verse, only your root guru remains.] 

To the ruler pervading (all Buddha-families), Manjushri-vajra Yamantaka; to the foremost dakini (Vajra-vetali), fully enhancing the joy of that guardian; to Lalitavajra, displaying the topmost achievement of a unified pair, I make requests: direct me please to the two actual attainments. 

To Amogha-vajra and Jnana-kara-gupta, with supreme attainment; to Padma-vajra, sovereign over your energy-winds and mind; at your feet, Dipankara, overlord of the sutras and tantras, I make requests: direct me please to the two actual attainments. 

To Ra Lotsawa Dorje Drag, with majestic command of the forces and powers; to Chorab, your foremost spiritual son: you became an eye for the world; at your feet, Yeshe Sengge, glorious one, and Bum Sengge, I make requests: direct me please to the two actual attainments. 

To ennobling, impeccable Ga Lotsawa: you turned the tide in the battle against the four mara-demons; to Sherab Sengge the omniscient and to Yeshe Pel; to the precious Dondrub Rinchen: you spontaneously fulfill the two spiritual aims; I make requests: direct me please to the two actual attainments. 

To glorious (Tsongkhapa) Lozang Dragpa, second Triumphant; to the hallowed Kedrub Je and Sherab Sengge; at your feet, Pelden Zangpo: you found the supreme state of a unified pair, I make requests: direct me please to the two actual attainments.

To Gedun Pelwa, overlord of the sutra and tantra teachings; to Trashi Pagpa: you see as it is the true meaning of tantra; at your feet, Samdrub Gyatso: you spontaneously fulfill the two spiritual aims, I make requests: direct me please to the two actual attainments. 

To Tsondru Pagpa, overlord of the complete teachings; to Dorje Zangpo: you hold a treasury of wealth of good explanations; at your feet, Sanggye Gyatso, treasure-house of guideline instructions, I make requests: direct me please to the two actual attainments.

To (the Fourth Panchen Lama) Lozang Chogyen, majestic commander of those with attainments; at your feet, Konchog Gyaltsen, holder of the vajra; to (the Fifth Panchen Lama) Lozang Yeshe, dance of Amithaba, I make requests: direct me please to the two actual attainments.

To (the Seventh Dalai Lama) Kelzang Gyatso, commander of the Triumphant; at your feet, (Changkya) Rolpe Dorje: you have grasped the meaning of tantra; to Ngawang Tsultrim, overlord of the teachings, I make requests: direct me please to the two actual attainments.

To Jangchub Chopel: you have completely mastered the sutras and tantras; to Dragri Dorjechang, unequaled in kindness; to Lozang Chojor Gyatso, glorious excellent one, I make requests: direct me please to the two actual attainments. 

At your feet, Senior Tutor Lingtrul Dorjechang, Lozang Lungtog Tendzin Trinle, to the highly learned Tenpa Chopel, glorious and excellent, I make requests: direct me please to the two actual attainments.

To Dechen Nyingpo (Pabongka), unequaled in kindness, you are the deep awareness of all the infinite Triumphant in a human dance, arisen as a terrifying furious figure, I make requests: direct me please to the two actual attainments.

To Tubten Lungtog Namgyel Trinle, peerless total upholder of the enlightening influence to further the verbal and realized methods of the full Sage’s teachings in accord with the pure Triumphant’s intents – to you ennobling Tutor (Yongdzin Ling Rinpoche), I make requests: direct me please to the two actual attainments.

To Ngawang Lozang Tenzin Gyatso, commander of speech, treasure of intelligence, peerless in upholding the most excellent traditions of the Triumphant Buddhas, the essence of the teachings: your body is an assembly of an ocean of infinite Triumphant Ones – (to Your Holiness the Fourteenth Dalai Lama) I make requests: direct me please to the two actual attainments. 

Having praised you like this, may I, in all lifetimes, be cared for by mentors of the Supreme Vehicle of Mind. May I live with a festival of profound and vast Dharma. May I triumph in the battle against the four mara-demons, who make conditions adverse for my actualizing a purified state for the sake of all mothers. May the wealth of all my actual attainments increase and may I become the supreme upholder of the essence of the Sage’s teachings.

[Imagine that His Holiness the Fourteenth Dalai Lama, or if you have a root guru subsequent to His Holiness, that he or she dissolves into you, and your body, speech and mind become inseparably merged with his or hers, and in the nature of the deep awareness of inseparable blissful awareness and voidness.]

[Imagine that you transform instantaneously into a simple Vajrabhairava, with one water buffalo-headed face, two arms and two legs. In your heart is a vertical blue syllable HUNG, facing sideways to your left. Set the bodhichitta motivation to attain a Dharmakaya, a Corpus Encompassing Everything, in order to arise in a Rupakaya, a Corpus of Enlightening Forms, in order to benefit all limited beings.

Red or blue lights emanate from the HUM in your heart to the entire universe, purifying the environment into Vajrabhairava’s Buddha-fields and bringing all limited beings to enlightenment as Vajrabhairavas. The Buddha-fields dissolve into the Vajrabhairavas, and the Vajrabhairavas and lights then dissolve back into you. Feel that your consciousness withdraws from the earth element of your body, as earth dissolves into water. Your body as Vajrabhairava then dissolves, simultaneously from the head downward and your feet upward, into the HUM at your heart. The HUM proceeds to dissolve in stages, as you imagine that you experience the rest of the eight stages of the dissolution at the time of death, as detailed below in the section “Taking Death as a Pathway for Dharmakaya.”

At the conclusion of the dissolution process, focus with blissful awareness on an absence of all appearances, having a dark blue color like that of the sky at false dawn (when there is an absence of sunlight, moonlight and total darkness), and with an understanding of voidness (the total absence of all impossible ways of existing). Hold the pride of “me” as a Dharmakaya labeled on this state of mind. 

Moved by compassion to appear to and benefit arya bodhisattvas, then within this state of blissful awareness of voidness, imagine that you arise as a vertical blue shaft of light, one arm span high. An arm span is the length from fingertip to fingertip when your arms are outstretched and is the same length as the height of your body. Although you may gauge the size of an arm span according to the size of the arm span of your ordinary body, for the sake of convenience let us reckon this as approximately six feet or a little less than two meters in length. 

Hold the pride of “me” as a Sambhogakaya, a Corpus Making Full Use (of Mahayana), labeled on this blue shaft of light. 

Remember that the Dharmakaya, Sambhogakaya and next the Nirmanakaya that you visualize represent the Three Enlightening Corpuses of the Buddha that you have not yet attained, but which you can and will attain on the basis of the Buddha-nature factors of your mental continuum, most importantly your subtlest clear light mind inseparably together with your subtlest energy-wind. Although your Three Enlightening Corpuses are not yet happening, yet with a strong bodhichitta aim, you are imagining that they are presently happening by validly labeling “me” on your presently happening Buddha-nature factors that are their obtaining causes and which you are representing by these visualizations. In addition, here and throughout the rest of the sadhana, it is very important to maintain, at least conceptually, blissful awareness of the voidness of yourself and of all the visualizations. This can only be successfully done on the basis of renunciation of your ordinary appearance-making and your ordinary projecting and clinging to truly established existence.] 

Instantaneous Arising

Instantaneously, I arise in the bodily form of a glorious Vajrabhairava, (the Vajra Terrifier) with one face and two arms, holding a cleaver and skullcup. 

[Moved by compassion to appear to and benefit all ordinary beings, imagine that you, as this blue shaft of light, transform into a simple dark blue Vajrabhairava, having a ferocious water buffalo-headed face having two flaming horns. In your two arms, you hold a cleaver and skullcup. You are naked and your organ stands erect. You have a long skull-garland of fifty fresh and dripping human heads hanging down below your belly, and two black snakes as brahmin threads, with each snake draping over one shoulder and under the opposite arm, crisscrossing both on your abdomen and back. You wear five ornaments made of human bones: (1) an eight-spoke wheel-shaped crown, (2) earrings on each ear, (3) a choker-style necklace, (4) bracelets above each wrist and elbow and anklets around each ankle, and (5) a filigree apron hanging below your hips. In addition, you wear a “gunbelt”-shaped ornament that drapes over each shoulder and around the opposite hip, with a wheel-shaped ornament where it crisscrosses at the middle of your chest. 

Five human skulls rest on five of the spokes of the eight-spoke wheel-shaped ornament that crowns your head. Three of the skulls are above the front of your face and one is above each side behind your water buffalo-shaped ears. Each skull is crowned with a flame-shaped jewel. In the center of each jewel sits one of the heads of the five Buddha-families on a variegated lotus and moon seat. In the jewel on the central skull sits blue Akshobhya, on his right first yellow Ratnasambhava and then white Vairochana, and on his left first red Amitabha and then green Amoghasiddhi. The hub of this wheel-shaped crown ornament has a nine-faceted jewel on top of it, with the top half of a five-spoked vajra on top of that.

You have two legs and are standing on a red sun disk that is resting on the seed-head of an eight-petal variegated lotus. An eight-petal variegated lotus has red petals in the four cardinal directions – with east taken as the direction of the petal in front of you. The petals in the southeast and northwest are yellow, in the southwest green, and in the northeast black. The seed-head is green and the circle of stamens around it is yellow. In your heart, in the center of a flat sun disk, stands a blue syllable HUM, facing sideways to your left, with the blue ten-syllable action mantra OM HRIH SHTRIH VIKRITA-NANA HUM PHAT standing upright and surrounding it clockwise on the circumference of the sun disk. Hold the pride of “me” as a Nirmanakaya, a Corpus of Emanations, labeled on this Vajrabhairava.]

Ennobling Consecration of the Vajra and Bell

[Pick up the vajra with your right hand and the bell with your left. The exact manner of holding each of them between the thumb and fourth finger may be learned from your guru.]

The vajra is method, the bell discriminating awareness; both of them have the functional nature of the deepest bodhichitta mind.

[Hold the vajra up in the air, mindful of the method that it represents, namely the deep awareness of great blissful awareness, and recite the following mantra:]

OM SARVA-TATHAGATA SIDDHI VAJRA SAMAYE TISHTA ESHATVAM DHARAYAMI, HI-HI HI-HI-HI, HUM-HUM-HUM PHAT.

[Hold the bell at your left hip, mindful of the discriminating awareness of voidness that it represents, and ring it while reciting the following mantra:]

OM VAJRA GHANTA HUM.

[Generate a state of blissful awareness inseparable from the discriminating awareness of voidness and recite the following.] 

May those (Buddhas) such as Vajrasattva and so on be pleased. 

[Hold up the vajra, and mindful of the five types of deep awareness (mirror-like, equalizing, individualizing, accomplishing, and sphere of reality, plus their objects) that the syllable HUM represents, recite:]

HUM.

[Mindful that in the following verse, “waving the vajra” means developing on your mental continuum the deep awareness of nondual voidness and bliss, recite:]

By the excellence of waving the vajra, which can sever limited beings from their murky-mindedness (about reality), I shall bring about to them all the phenomenon of liberation. Therefore, it is fitting for me to take hold of this vajra with joy.

[Wave the vajra in the four cardinal and four intermediate directions, while reciting the following mantra:]

HUM-HUM-HUM HO-HO-HO.

[While reciting the following mantra, ring the bell, at the hip or up in the air, in such a way that for the first eight lines of the mantra the clapper strikes the bell eight times (in the four cardinal directions and the four intermediate directions), one with each line, and then ring the bell in the normal manner for the last line:]

OM VAJRA DHARMA RANITA, PRA-RANITA, SAMPRA-RANITA, SARVA BUDDHA KSHETRA, PRACHALINE, PRAJNA-PARAMITA, NADA SVABHAVA, VAJRASATTVA HRIDAYA, SANTOSHANI HUM-HUM-HUM HO-HO-HO SVAHA.

Ennobling Consecration of the Inner Offering

[Holding the vajra and bell in their resting positions cradled between the thumb and forefinger of each of your hands, open the lid of the inner offering cup half-way with your left hand.]

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT. 

[While reciting this mantra, imagine that you emanate from the blue HUM in your heart one, ten, or a host of simple dark blue Vajrabhairavas having one face and two arms. The Vajrabhairavas chase away all interferences and interfering spirits and then dissolve back into the HUM.] 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM.

(Everything) becomes devoid. 

[Dissolve all appearances and reaffirm your focus, with blissful awareness, on the voidness of yourself and the offering substances. After your absorption on voidness, you reappear as a one-faced, two-armed Vajrabhairava with a HUM on a sun disk in your heart. The syllables, element mandalas, and so on in the following visualization are all in front of you.]

Within a state of voidness, from YAM, comes a mandala of wind, blue, with a shape like a bow, marked with banners. On top of it, from RAM, comes a mandala of fire, red and triangular. On top of that, from (white) AH’s, comes a grate of three human heads, on top of which, from (a white) AH, comes a white skullcup.

[All the syllables in this visualization are standing upright and facing toward you. Both the wind and the fire mandalas are polyhedrons with vertical sides, and top and bottom faces in the shape of a bow or an equilateral triangle. The flat side of the bow-shaped wind mandala faces toward you; the two fluttering banners rise from vases that are on the two corners of the top bow-shaped face. Each banner hangs vertically from a horizontal rod on top of a pole and consists of three long ribbons, each of which has a three-panel zigzag shape. On each of the three panels of the three ribbons of each banner is a hybrid animal born from two natural enemies that temporarily became friends at the time of the Buddha through Buddha’s enlightening influence. The hybrid on the first panel has the body of a lion and the head, wings and talons of a garuda eagle; the one on the second panel has the body of a conch and the head of a sea monster; and the one on the third has the body of an otter and the head of a fish. 

The triangular fire mandala has a garland of flames around the perimeter of its top face. It fits exactly within the perimeter of the top face of the wind mandala on which it rests, with one vertical edge of the triangle facing toward you. It is the same height as the wind mandala. On each of the three corners of the fire mandala’s top triangular face is a vertical white syllable AH. These AH’s transform into three freshly severed, dripping human heads, each facing outward with eyes wide open and gritted teeth bared. The skullcup that rests on these heads is white on the outside and red on the inside.] 

Inside it,

• In the east, from a (white) BHRUM, comes the flesh of a bull marked with a GO.
• In the south, from a (yellow) AM, comes the flesh of a dog marked with a KU.
• In the west, from a (red) JRIM, comes the flesh of an elephant marked with a DA.
• In the north, from a (green) KHAM, comes the flesh of a horse marked with a HA.
• And in the center, from a (blue) HUM, comes the flesh of a human marked with a NA.

[In the skullcup, with its eastern side facing you, visualize these animals in the forms of their skins stuffed with their own chopped meats. The animals are all lying down on their right shoulders, with their feet facing toward the outside of the cup. The seed syllables are on their left shoulders and are the initial syllables of their Sanskrit names.]

• In the southeast, from a (white) LAM, come feces marked with a VI.
• In the southwest, from a (blue) MAM, comes blood marked with a RA.
• In the northwest, from a (red) PAM, comes white bodhichitta marked with a SHU.
• In the northeast, from a (green) TAM, comes marrow marked with a MA.
• And in the center, from a (blue) BAM, comes urine marked with a MU.

[Visualize a small pool of each of these substances in the appropriate parts of the skullcup. The seed-syllables are sunk halfway into the pools and are the initial syllables of the Sanskrit names of the substances.] 

On top of this are a white OM, a red AH and a blue HUM, stacked one atop the other.

[The three syllables are each facing forward and standing upright. The OM is on top; the HUM is on bottom.]

From the HUM at my heart, light-rays emanate, striking the wind, whereby the wind blows, the fire blazes, the substances inside the skullcup melt and boil. 

From the three syllables, light-rays emanate, in order, hooking back (a host of) Body Vajra, Speech Vajra, and Mind Vajra (deities).

[The deities representing the Body Vajra of all the Buddhas are in the forms of seated white Vairochanas, having three faces – the central one white, the right one blue, and the left one red – and six arms. In their first two hands, they are holding a cleaver and skullcup at their hearts, in their remaining two right hands a wheel and a sword; and in their remaining two left a jewel and a lotus.

Whenever a deity with three faces is described in the rest of the sadhana, the colors of the faces refer first to the central one, second to the face to its right and third to the face to its left. 

The deities representing the Speech Vajra of all the Buddhas are in the forms of seated red Amitabhas, having three faces – red, blue, white – and six arms. In their first two hands, they are holding a cleaver and skullcup at their hearts, in their remaining two right hands a lotus and a sword; and in their remaining two left a jewel and a wheel. 

The deities representing the Mind Vajra of all the Buddhas are in the forms of seated black Akshobhyas, having three faces – black, white, and red – and six arms. In their first two hands, they are holding a cleaver and skullcup at their hearts, in their remaining two right hands a vajra and a sword; and in their remaining two left a wheel and a lotus.] 

They dissolve, in order, into the three syllables. These fall into the skullcup and melt, 

[Visualize that each of these syllables, in turn, starting with the HUM, turns upside down and circles the inner offering cup three times clockwise before falling into the cup and melting.]

Whereby, by means of the HUM, the faults of color, odor, and potential are cleansed. By means of the AH, it transforms into nectar. By means of the OM, it increases and becomes huge.

OM AH HUM. (3x)

[In the tiny ball on top of the HUM in your heart, imagine yourself in your ordinary form sitting in the center of a moon disk, facing forward in the same direction as you are as Vajrabhairava. Also on the moon disk, to your right, sit all your male relatives; on your left, all your female relatives; in front of you, your enemies, harmful spirits and those you have offended; and behind you, all your friends, employees, and students. All other limited beings are sitting around you. 

With the first repetition of OM AH HUM, imagine that all the negative karmic potentials and obstacles of body leave all of you through the pores of your skin in the form of dirty water and sludge. They dissolve into the nectar in the skullcup before you. With the second repetition, the same thing happens with the negative karmic potentials and obstacles of speech; and with the third, those of mind. Imagine that all these negative potentials and obstacles are transformed into nectar and thereby the bodies, speech, and minds of everyone in your heart are purified. Imagine that all of you depart to Buddha-fields.]

Making Offerings to the Fifteen Directional Protectors as Preparation

Ennobling Consecration of the Outer Offerings for the Fifteen Directional Protectors

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT. 

[While reciting this mantra, flick a drop from the inner offering cup with your left fourth finger and thumb, with the appropriate movement to be learned from your guru. Imagine that you emanate from the HUM in your heart one, ten, or a host of simple dark blue Vajrabhairavas having one face and two arms. The Vajrabhairavas chase away all interferences and interfering spirits and then dissolve back into the HUM.] 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM.

(Everything) becomes devoid. 

[Dissolve all appearances and reaffirm your focus, with blissful awareness, on the voidness of yourself and the offering substances. After your absorption on voidness, you reappear as a one-faced, two-armed Vajrabhairava with a HUM on a sun disk in your heart. The syllables and skullcups in the following visualization are all in front of you.]

Within a state of voidness, from (eight white) AH’s come (eight white) skullcups, broad and expansive; inside (each of them) is a (blue) HUM. The HUM’s melt and become water for the mouth, cooling water for the feet, cologne water for refreshing the heart, flowers, incense, a butter-lamp, food, and music. 

[Each of the syllables in this visualization is upright and facing toward you. The eight bowls, transformed into skullcups, are arranged in a horizontal row from your left to your right.]

By nature, they are blissful awareness and voidness; in aspect, they are the offering substances; their function, as objects enjoyed by the six sensors, is to enhance a special untainted blissful awareness.

[While reciting each of the following offering mantras, make the hand mudra appropriate to that offering substance, to be learned from your teacher. When making the outer offerings for forceful purposes, the various bodily parts that you offer are from the bodies of those with vicious intent whom you have vanquished as Vajrabhairava. When those with vicious intent refer to external enemies, these parts are from their bodies. When those with vicious intent refer to your own disturbing emotions and attitudes, the parts may be either from the bodies of these external enemies, who like demons represent your disturbing emotions, or they may be parts of your own body in its ordinary tainted form.]

OM ARGHAM AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.] 

OM PADYAM AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM GANDHE AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM PUSHPE AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM DHUPE AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM ALOKE AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM NAIVIDYE AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM SHABDA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]    [Ring the bell and sound the damaru.]

Ennobling Consecration of the Torma for the Fifteen Directional Protectors

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT. 

[While reciting this mantra, flick a drop from the inner offering cup with your left fourth finger and thumb and imagine that you emanate from the HUM in your heart one, ten, or a host of simple dark blue Vajrabhairavas, having one face and two arms. The Vajrabhairavas chase away all interferences and interfering spirits and then dissolve back into the HUM.] 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM.

(Everything) becomes devoid. 

[Dissolve all appearances and reaffirm your focus, with blissful awareness, on the voidness of yourself and the torma. After your absorption on voidness, you reappear as a one-faced, two-armed Vajrabhairava with a HUM on a sun disk in your heart. The syllables, element mandalas, and so on in the following visualization are all in front of you. The details of the visualization are the same as with the ennobling consecration of the inner offering.]

Within a state of voidness, from a YAM, comes a mandala of wind, blue, with a shape like a bow, marked with banners. On top of it, from a RAM, comes a mandala of fire, red and triangular. On top of that, from (white) AH’s, comes a grate of three human heads, on top of which, from (a white) AH, comes a white skullcup. 

Inside it,

• In the east, from a (white) BHRUM, comes the flesh of a bull marked with a GO.
• In the south, from a (yellow) AM, comes the flesh of a dog marked with a KU.
• In the west, from a (red) JRIM, comes the flesh of an elephant marked with a DA.
• In the north, from a (green) KHAM, comes the flesh of a horse marked with a HA.
• And in the center, from a (blue) HUM, comes the flesh of a human marked with a NA.
• In the southeast, from a (white) LAM, come feces marked with a VI.
• In the southwest, from a (blue) MAM, comes blood marked with a RA.
• In the northwest, from a (red) PAM, comes white bodhichitta marked with a SHU.
• In the northeast, from a (green) TAM, comes marrow marked with a MA.
• And in the center, from a (blue) BAM, comes urine marked with a MU.

On top of this, are a white OM, a red AH and a blue HUM, stacked one atop the other, (facing forward and standing upright).

From the HUM at my heart, light-rays emanate, striking the wind, whereby the wind blows, the fire blazes, the substances inside the skullcup melt and boil. 

From the three syllables, light-rays emanate, in order, hooking back (a host of) Body Vajra, Speech Vajra and Mind Vajra (deities). They dissolve, in order, into the three syllables. These fall into the skullcup and melt, whereby

By means of the HUM, the faults of color, odor, and potential are cleansed. By means of the AH, it transforms into nectar. By means of the OM, it increases and becomes huge.

OM AH HUM. (3x)

Inviting the Fifteen Directional Protectors

From the blue HUM at my heart, light-rays (emanate) in the forms of iron elephant-hooks, and hook back in the fifteen directional protectors, together with their entourage; they settle in the cardinal and intermediate directions. 

[The guests settle in front of you, on the other side of the torma/skullcup. Each of them is facing you. The fifteen are arranged around a central cluster of the seven Yamas. Just as for you, the cardinal direction in front of you is taken as east; similarly, the cardinal direction in front of the guests is also taken as east. 

As for the seven Yamas: 

(1) In the center, facing you, standing on a yaksha-demon, is a one-faced, two-armed, dark blue Inner Dharmaraja, holding a cleaver in his raised right hand and a skullcup filled with blood at his heart with his left.

(2) On Inner Dharmaraja’s right (your left), riding on a mule, is a one-faced, two-armed, dark blue Shri Devi (Palden Lhamo), holding a blazing sword in her raised right hand and a skullcup filled with blood at her heart in her left. 

(3) On Inner Dharmaraja’s left (your right) stands a one-faced, two-armed, black Chamundi, holding a trident in her right hand and a skullcup filled with blood in her left.  

(4) In the east (in front of Inner Dharmaraja), standing on a water buffalo, is a one-faced, two-armed, water buffalo-headed, white Pacifier Yama, holding in his right hand a damaru hand-drum and in his left an arrow with a ribbon and adorned with a mirror. 

(5) In the south (Inner Dharmaraja’s left, your right), standing on a water buffalo, is a one-faced, two-armed, water buffalo-headed, yellow Increase Yama, holding in his right hand a sword and in his left a victory banner.

(6) In the west (behind Inner Dharmaraja), standing on a water buffalo, is a one-faced, two-armed, water buffalo-headed, red Control Yama, holding in his right hand a wish-granting gem and in his left a skullcup filled with nectar. 

(7) In the north (Inner Dharmaraja’s right, your left), standing on a water buffalo, is a one-faced, two-armed, water buffalo-headed, blue Forceful Yama, holding in his right hand a staff and in his left a grappling rope.

The fifteen directional protectors are arranged around this central cluster. 

In the east (from Inner Dharmaraja’s perspective and thus in front of the central cluster):

(1) In the center, riding on a white elephant, is a one-faced, two-armed, orange Indra, with a thousand eyes on his body, and holding in his right hand a hundred-spoked vajra and making the threatening mudra with his left. 

(2) To Indra’s left, riding on a garuda, is a one-faced, four-armed, black Upendra (Vishnu), holding in his right hands a staff to stir the ocean and a wheel, and in his left a conch and a “kaustubha”-gem. 

(3) Above Indra, riding on a swan, is a four-faced, four-armed, golden Brahma, holding in his first right hand a pitcher with a long spout and, with the second, making the threatening mudra, and holding in his left hands a skull-club and a rosary.

(4) To Brahma’s right, riding on a chariot drawn by seven horses, is a one-faced, two-armed red Surya (Sun God), holding a lotus in both hands.

(5) To Brahma’s left, seated on a white kamuda water lily, is a one-faced, two-armed, white Chandra (Moon God), holding a white kamuda water lily in both hands.

In the south (from Inner Dharmaraja’s perspective, and so to his right, your left):

(6) Standing on a water buffalo is a one-faced, two-armed, water buffalo-headed black Yama (Outer Dharmaraja), holding in his right hand a skull-club raised over his head and making the threatening mudra with his left.

In the west (from Inner Dharmaraja’s perspective and thus behind the central cluster): 

(7) Riding on a snake is a one-faced, two-armed white Varuna (Water God), holding with both hands a grappling-rope made of a snake. 

(8) Below Varuna and to the right, seated on a lotus, is one-faced, two-armed yellow Bhu-devi (Earth Goddess), making with her right hand at her heart in the mudra of promising to bear witness (to enlightenment) and holding in her left a vase in her lap.

(9) Below Varuna and to his left, riding on a chariot drawn by a horse, is a one-faced, two-armed, blue Vemachitrin (the asura prince), holding in his right hand a sword and making the threatening mudra with his left.

In the north (from Inner Dharmaraja’s perspective, so to his left, your right): 

(10) Sitting on a treasure, is a one-faced, two-armed, yellow corpulent Kubera (Yaksha, God of Wealth), holding in his right hand a piece of fruit of a wish-granting tree, having many seeds, and in his left a mongoose, spitting gems.

(11) To Kubera’s right, riding on a giant rat, is a one-faced, four-armed, elephant-headed white Ganapati (Ganesha), holding in his right hands a rosary and battle-axe, and in his left a radish and a “ladu” sweet. 

In the intermediate directions:

(12) In the northeast, riding on a white zebu ox, is a one-faced, two-armed white Ishana (Shiva), with his hair in a top-knot, embracing Gauri, and holding in his right hand a trident and in his left a skullcup. 

(13) In the southeast, riding on a gelded goat, is a one-faced, two-armed red Agni (Aindhana), holding in his right hand a rosary and in his left a pitcher with a long spout. 

(14) In the southwest, standing on a corpse, is a one-faced, two-armed, blue Rakshasa (the man-eating demon), furious and savage, holding in his right hand a cleaver and in his left a skullcup. 

(15) In the northwest, riding on an antelope, is a one-faced, two-armed, smoke-colored Vayu-deva (Wind God), holding a wind-banner in both hands. 

The entire group is surrounded by a horde of victim-ghosts (“bhuta,” the ghosts of victims of violent deaths who have not been given the proper funeral ceremonies).

The light-rays from the HUM in your heart also invite and call forth another Vajrabhairava, in his nine-faced, thirty-four-armed, sixteen-legged form, standing inside his full mandala, complete with palace, protection wheel, and charnel grounds. This mandala is above and slightly in front of the directional protectors.]

Instantaneously, from having entered them into clear light, they arise in the bodily forms of glorious Vajrabhairavas, with one face and two arms, holding cleaver and skullcup.

[Only the fifteen directional protectors transform into Vajrabhairavas. The central cluster of seven Yamas retains their forms.] 

Offering Them a Torma

The tongues of these guests transform, from (white) HUM’s into white single-spoked vajras with tubes of light.

[The HUM’s, vajras, and tubes of light are white for requesting their pacifying activities, yellow for their activities for increasing, red for their activities of gaining control, and blue for their forceful activities. If requesting more than one type of activity, the HUM’s, vajras and tubes of light are a blend of the two or more colors. 

While reciting the following mantra once and making the lotus mudra, emanate from your heart a host of one-faced, two-armed blue Vajra-vetalis (one for each guest), the ferocious motherly partner of Vajrabhairava, also holding a cleaver and skullcup. Imagine that they scoop up some nectar with their skullcups and offer it first to the invited Vajrabhairava and then to the furious figures on his protection wheel and to the knowledge-holders and protectors in the charnel grounds. They then request permission from Vajrabhairava to offer the excess that drips from his mouth to the seven Yamas and fifteen directional protectors.]

OM YAMA RAJA SADO MEYA, YAME DORU NAYO DAYA, YADA YONI RAYA KSHEYA, YAKSHE YACCHA NIRAMAYA, HUM HUM PHAT PHAT SVAHA. (1x)

[While reciting the following mantra and making the lotus mudra, imagine that these Vajra-vetalis, each in turn, offer the excess nectar to the specific guest they are serving – first to the seven Yamas and then to the fifteen directional protectors. The mantra is an acrostic comprised of Vajrabhairava’s heart mantra (OM YAMANTAKA HUM PHAT) interspersed with code names for the seven Yamas and then his action mantra (OM HRIH SHTRIH VIKRITANANA HUM PHAT) interspersed with the first syllables of the names of the fifteen directional protectors. 

When reciting the mantra slowly, pause after each syllable of the acrostic and think “I, as Vajrabhairava, am offering this to…” and then, with the code name or syllable, imagine that one of the Vajra-vetalis makes the offering to the appropriate figure on your behalf. 

• Bhu-charanam = Inner Dharmaraja, 
• Patala-charaya = Chamundi, 
• Khe-charaya = Shri Devi, 
• Purva-niganam = Pacifier Yama in the east, 
• Dakshina-digaya = Increase Yama in the south, 
• Paschi-manam = Control Yama in the west, 
• Uttara-tigaya = Forceful Yama in the north. 

•  I = Indra and Upendra (Vishnu) in the east and Ishvara (Shiva) in the northeast,
• Ya = Yama in the south, 
• Va = Varuna in the west, 
• Kshi = Yaksha (Kubera) and Ganapati (Ganesha) in the north, 
• Ko = Kaushika (Brahma), Surya, and Chandra above the east, 
• E = Aindhana (Agni) in the southeast, 
• A = Abhiksha (Rakshasa) in the southwest, 
• De = Vayu-deva in the northwest, 
• Bhyoh = Bhu-devi and Vemachitrin below the west, 
• Sarva-bhute-bhyah = all the bhuta victim-ghosts.]

OM – bhu-charanam, YA – patala-charaya, MAN – khe-charaya, TA – purva-niganam, KA – dakshina-digaya, HUM – paschi manam, PHAT – uttara-tigaya, OM – i, HRIH – ya, SHTRIH – va, VI – kshi, KRI – ko, TA – e, NA – a, NA – de, HUM – bhyoh, PHAT – sarva bhute-bhyah. (3x)

[The Vajra-vetalis dissolve back in your heart.]

Offering Them the Outer Offerings

[Here and elsewhere throughout the sadhana, whenever you make offerings, have your offering be complete with the five features and the four partings. The five features are (1) the offering substance, (2) the mantra, (3) the hand-mudra, (4) concentration on the visualization, and (5) the accomplishment of focus on a correct understanding of the voidness of the three circles involved in the offering (the objects to whom you make the offering, yourself making the offering, and the substance that you are offering). The four partings are: (1) being parted from doubt or indecisive wavering about the appropriateness of the offering substance and whether it will please the figures to whom it is offered, (2) being parted from conviction in the ordinary appearance and mode of existence of the offering object – imagine it being in the nature of the deep awareness of voidness, non-conceptually cognized with a clear light mind, (3) being parted from the view of the truly established existence of the three circles involved with the offering, and (4) parted from any hope or expectation of personal benefit from making the offering, but rather offer it for the sake of benefiting all others.

With each of these outer offerings, while reciting the appropriate mantra and making the lotus mudra and appropriate hand mudra for the offering substance, imagine a host of Vajra-vetalis, one for each guest, emerges from your heart, makes the offering to each guest simultaneously, and then dissolves back in your heart.]

OM DASHADIKA LOKAPALA SAPARI-VARA ARGHAM PRATICCHA AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished. Here, and elsewhere in the sadhana, whenever water to drink is offered, imagine that the offering goddess offers it in her skullcup and the guest to whom it is offered drinks it through a one-spoked vajra and tube of light – white, yellow, red, or blue, depending on the type of activity desired.]

OM DASHADIKA LOKAPALA SAPARI-VARA PADYAM PRATICCHA AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart. Here, and elsewhere in the sadhana, whenever water to wash the feet is offered, imagine that the offering goddess actually washes the feet of the guest with this water from her skullcup.]

OM DASHADIKA LOKAPALA SAPARI-VARA GANDHE PRATICCHA AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile. Here, and elsewhere in the sadhana, whenever cologne water is offered, imagine that the offering goddess dabs it to the heart of the guest from her skullcup.]

OM DASHADIKA LOKAPALA SAPARI-VARA PUSHPE PRATICCHA AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland. Here, and elsewhere in the sadhana, whenever flowers are offered, imagine that the offering goddess places it on the crown of the guest’s head.]

OM DASHADIKA LOKAPALA SAPARI-VARA DHUPE PRATICCHA AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat. Here, and elsewhere in the sadhana, whenever the fragrance of incense is offered, imagine that the offering goddess offers it by wafting the smoke of the incense toward the nose of the guest.]

OM DASHADIKA LOKAPALA SAPARI-VARA ALOKE PRATICCHA AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease. Here, and elsewhere in the sadhana, whenever the light from a butter-lamp is offered, imagine that the offering goddess offers it by holding the butter-lamp up toward the eyes of the guest.]

OM DASHADIKA LOKAPALA SAPARI-VARA NAIVIDYE PRATICCHA AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food. Here, and elsewhere in the sadhana, whenever the taste of food is offered, imagine that the offering goddess offers it by placing a dab on the tongue of the guest.]

OM DASHADIKA LOKAPALA SAPARI-VARA SHABDA PRATICCHA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones. Here, and elsewhere in the sadhana, whenever the sound of music is offered, imagine that the offering goddess plays the musical instrument directed toward the ears of the guest, as you ring the bell and sound the damaru.]

Offering Them the Inner Offering

[While flicking a drop from the inner offering cup with your left fourth finger and thumb, imagine a host of Vajra-vetalis, one for each guest, emerges from your heart, makes the inner offering to each of them simultaneously, and then dissolves back in your heart. Here, and elsewhere in the sadhana, whenever you make an inner offering, imagine that the guest to whom you offer it partakes of it through a one-spoked vajra and tube of light – white, yellow, red, or blue, depending on the type of activity desired.]

OM DASHADIKA LOKAPALA SAPARI-WARA – OM AH HUM.

Offering Them Praise

[Imagine that a host of Vajra-vetalis emerges from your heart, chants the verse of praise and requests special actions to the directional protectors on your behalf, and then dissolves back into your heart. Ring the bell and sound the damaru while reciting this verse and the request.]

 O Karma-Yama, ogresses, dakini-witches, victim-ghosts, zombies, and hordes of those who obey what you tell them: in the presence of the Vanquishing Master, the Dharma-Ennobler Manjushri, you pledged to tame the mara-demons and safeguard the teachings. To all you sworn as outer and inner protectors, without an exception, I bow and turn with a wishful mind. 

Requesting Their Special Actions

Directional protectors, with entourage, extend your influence for me to complete my constructive acts and to still interferences to them. 

Requesting Patience with Any Mistakes

[In the hearts of the tiny Akshobhyas crowning the heads of yourself and each of the fifteen directional protectors is a moon disk with a white HUM standing upright in the center and the hundred-syllable mantra of Yamantaka Vajrasattva standing clockwise around it. While reciting this mantra once, imagine that white lights and nectars flow from these hundred-syllable mantras and fill both your own and the directional protectors’ bodies. They cleanse you of the negative karmic force from having done anything incorrectly in making these offerings. They cleanse the directional protectors of any defilements or grudges they may have for your not having made the offerings to them purely or properly.]

[Ring the bell while reciting the hundred-syllable mantra.]

OM YAMANTAKA SAMAYAM ANU-PALAYA, YAMANTAKA TVENO-PATISHTA, DRIDHO ME BHAVA, SUPOSHYO ME BHAVA, SUTOSHYO ME BHAVA, ANURAKTO ME BHAVA, SARVA SIDDHIM ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HOH BHAGAVAN, YAMANTAKA MA ME MUNCHA, YAMANTAKA BHAVA, MAHA SAMAYA SATTVA, AH HUM PHAT. (1x)

[Ring the bell and sound the damaru while reciting the following verse requesting patience.]

Whatever I have done (incorrectly) because of not finding (the proper materials), not fully knowing, or lack of ability, please be patient with all this.

Departure of the Directional Protectors

[While reciting the following mantra, snap the fingers of your right hand.]

OM AH VAJRA MUH. 

The directional protectors, together with entourage, return to their natural abodes.

Ennobling Consecration of the Outer Offerings to Ourselves Generated as Vajrabhairavas

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT. 

[While reciting this mantra, imagine that you emanate from the HUM in your heart one, ten, or a host of simple dark blue Vajrabhairavas, having one face and two arms. The Vajrabhairavas chase away all interferences and interfering spirits, and then dissolve back into the HUM.] 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM.

(Everything) becomes devoid. 

[Dissolve all appearances and reaffirm your focus on the voidness of yourself and the offering substances. After your absorption on voidness, you reappear as a one-faced, two-armed Vajrabhairava with a HUM on a sun disk in your heart. The syllables and skullcups in the following visualization are all in front of you, arranged in a horizontal row from your left to your right. The details of the visualization are as with the ennobling consecration of the outer offerings to the directional protectors.]

Within a state of voidness, from (eight white) AH’s come (eight white) skullcups, broad and expansive; inside (each of them) is a (blue) HUM. The HUM’s melt and become water for the mouth, cooling water for the feet, cologne water for refreshing the heart, flowers, incense, a butter lamp, food and music. 

By nature, they are blissful awareness and voidness; in aspect, they are the offering substances; their function, as objects enjoyed by the six sensors, is to enhance a special untainted blissful awareness. 

[While reciting each of the following offering mantras, make the hand mudra appropriate to that offering substance.]

OM ARGHAM AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM PADYAM AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM GANDHE AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM PUSHPE AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM DHUPE AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM ALOKE AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM NAIVIDYE AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM SHABDA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]   [Ring the bell and sound the damaru.]

Meditation and Mantra Recitation of Vajrasattva

Safe Direction (Refuge) and Reaffirming a Bodhichitta Aim

[Loosen the pride of the deity that you were holding on yourself as a fully enlightened simple Vajrabhairava, but while still maintaining visualization of yourself in this form. For fuller practice, continue holding the pride of the deity, but have the sun disk in your heart transform into a moon disk and in the tiny ball on top of the vertical blue HUM standing on this disk, imagine yourself in your ordinary form sitting in the center of a moon disk, facing forward in the direction you are facing as Vajrabhairava. Your root guru sits above your head. As in the uplifting consecration of the inner offering, also on the moon disk, to your right, sit all your male relatives; on your left, all your female relatives; in front of you, your enemies, harmful spirits and those you have offended; and behind you, all your friends, employees, and students. If any of these figures have a sickness that wastes away their bodies, such as cancer or AIDS, imagine them sitting on the moon disk in your heart, around the HUM, on the same side as they would be if they were sitting in the ball on top of the HUM. Do not place them inside the ball. Similarly, place anyone who has a bad relation with your guru on the moon disk in front of the HUM.

Invoke up in the air in the space before you a tiny, complete mandala of the Thirteen-Deity Vajrabhairava. Vajrabhairava, inseparable from your root Guru, is the Buddha Gem; the riddances (abandonments) and realizations on his mental continuum are the Dharma Gem; the other deities in the mandala are the Sangha Gem. As the first of the four opponent forces, reaffirm the foundation for purification of your previously built-up negative karmic potential, by repeating three times.]

I take safe direction from the Three Supreme Gems. I shall liberate all limited beings and lead them all to a purified state. I reaffirm purely my bodhichitta aim. (3x)

[Imagine that five-colored rays of light, predominantly white, enter you and everyone else in your heart from your Guru Vajrabhairava, his mental continuum, and the other deities of his mandala in turn, and purify each of you of your negative karmic potential built up from destructive or disrespectful actions committed toward your Guru, the Buddhas, the Dharma, and the Sangha, respectively. Then five-colored rays of light, predominantly yellow, fill each of you from each of these objects of safe direction in turn and strengthen the inspiration you receive from each of them. The Vajrabhairava mandala then dissolves into you. 

Having reaffirmed this foundation for your purification, namely your safe direction (refuge) and bodhichitta aim, openly admit to your previously committed destructive behavior, transgression of vows, and broken close bonds with your gurus and the practice. Accept that you did them, but that they were mistakes. Then apply the other three opponent forces: regret, your promise not to repeat the negative acts, and the following counteracting meditation:]

Generation of Vajrasattva

On the crown of my head, from a (white) PAM, comes a (white, thousand-petal) lotus and on it, from a (white) AH, the symbolic disk of a moon. On top of this, from a (white) HUM, comes a white vajra with five spokes: its hub is marked with a (white) HUM, from which

[All syllables and the vajra are standing upright on top of your head as Vajrabhairava.]

Light-rays emanate and collect back in, transforming into a Vajrasattva with a white-colored body, one face and two arms, holding a vajra and bell, and embracing his motherly consort Vajra Atopa, white, with one face and two arms, holding a cleaver and skullcup. Both are adorned with silken scarves and various jewelled ornaments. 

[Imagine that the white light-rays emanate and collect back in twice. The first time, they purify all limited beings, transform them into enlightened Vajrasattvas, and dissolve them back into the HUM. The second time, goddesses at their tips make a limitless number of offerings to a limitless number of Buddhas and bodhisattvas.] 

Merging of the Deep-Awareness Beings

The father sits in the vajra position, and in his heart, on top of a moon, is a white syllable HUM. From it, light-rays emanate, bringing forth deep-awareness beings who are like themselves. They become non-dual. 

[The vajra position is the same as what is called the full lotus posture in hatha yoga.] 

Receiving Empowerment

Once again, from the HUM at his heart, light-rays emanate and bring forth empowering deities. “All Thusly Gone (Buddhas), please confer empowerment on them.”

Having thus been requested, they hold up vases filled with nectars of deep awareness and confer the empowerment, saying 

“OM SARVA TATHAGATA ABHI-SHEKATA SAMAYA SHRIYE HUM.” 

Their bodies fill with deep-awareness nectars; (the overflow becomes) an Akshobhya crowning (Vajrasattva’s) head (and a Vajrasattva crowning Vajra Atopa’s head.)

Making Requests for Purification

“O Vajrasattva, Vanquishing Master Surpassing All, I request you to cleanse and purify myself and all limited beings of our negative karmic forces and obstacles, as well as of our weakened and broken close bonds.” 

The Purification

Having thus been requested, from the HUM at his heart, light-rays emanate, cleansing all limited beings of their negative karmic forces and obstacles, and presenting offerings to please the Buddhas and their spiritual offspring. 

All their good qualities collect back together in the form of light, which dissolves into the HUM at his heart, whereby his brilliance, power, and strength become sublime. 

OM VAJRA-SATTVA SAMAYAM ANU-PALAYA, VAJRA-SATTVA TVENO-PATISHTA, DIRDHO ME BHAVA, SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA, ANURAKTO ME BHAVA, SARVA SIDDHIM ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HOH BHAGAVAN, SARVA TATHAGATA VAJRA, MA ME MUNCHA, VAJRA BHAVA, MAHA SAMAYA SATTVA, AH HUM PHAT.

[While reciting this mantra, do the following four sets of visualization of lights and nectars mixed together and flowing from the HUM and mantra ring around the moon disk in Vajrasattva’s heart. The mixed lights and nectars enter you through the crown of your head as Vajrabhairava, flow down to your heart and then fill your ordinary body and the bodies of all the other figures in the tiny ball on top of the HUM and seated on the moon disk around the HUM in your heart. For more advanced practice, you may visualize Vajrasattvas on the crown of the heads of each of the figures in the ball and seated around the HUM, with mixed nectars and lights flowing down into them from white hundred-syllable mantras around white HUM’s on moon disks in the hearts of those Vajrasattvas as well. For each of the four sets, recite the mantra three, seven or more times.

(I.) For purification of unripened negative karmic potential built up from destructive bodily actions, visualize the mixed nectars and lights as pure white in color and flecked with tiny Vajrasattvas. The mixed nectars and lights fill your ordinary body and the bodies of the other figures in your heart from the crown of the head down to the feet, flushing out through your lower orifices the negative karmic potential, which leaves all of you in the following forms. Do this in three rounds, one after the next. 

• The negative karmic potential that would ripen in the form of karmic results similar to their cause in terms of your behavior and experience (such as repeating taking what was not given to you and being robbed) and in the form of physical pain, discomfort, and unhappiness leave you in the forms of petroleum oil, tar, water dirty with coal soot, and ink. 
• The negative karmic potential that would ripen into physical impediments or blocks, physical impurities and physical pollution, such as being crippled, paralyzed, suffering the bad physical side-effects of air or water pollution, having skin allergies, acne, bad body odor, and so on, leave you in the forms of diarrhea, urine, pus and vomit.
• The negative karmic potential that would ripen into physical sickness or physical harm from spirits and other unseen forces, such as bacteria and viruses, leave you in the forms of whatever insects or animals you are most frightened of, such as spiders, snakes, or rats. 

Now, with your ordinary body and the bodies of the other figures in your heart completely filled with white nectar and light flecked with tiny Vajrasattvas, imagine that white light radiates from these tiny Vajrasattvas out through the pores of your Vajrabhairava body and brings back all the Buddhas’ and bodhisattvas’ good qualities of body in the form of tiny Vajrasattvas. These Vajrasattvas dissolve into you and into the other figures in your heart. Feel that you and they are completely purified of all negative karmic potentials with respect to the body and that each of you has all the enlightening good qualities of body. 

(II.) For purification of unripened negative karmic potential built up from negative verbal actions, visualize the mixed nectars and lights as white with a slightly pinkish tinge and flecked with tiny hundred-syllable mantras. The mixed nectars and lights fill your ordinary body and the bodies of the other figures in your heart from the feet up to the crown of the head, flushing out through your upper orifices (mouth, nose, and ears), the negative karmic potential. This potential leaves all of you in the following forms. 

• The negative karmic potential that would ripen in the form of karmic results similar to their cause in terms of your behavior and experience (such as repeating lying and being lied to) and in the form of pain or unhappiness while speaking leave you in the forms of petroleum oil, tar, water dirty with coal soot, and ink. 
• The negative karmic potential that would ripen into verbal impediments or blocks, verbal impurities and verbal pollution, such as lisping, stuttering, being unable to speak in front of a group, having your speech be unconnected or nonsense due to dementia or Alzheimers, and so on, or uncontrollably polluted with profanity or jargon from propaganda, leave you in the forms of diarrhea, urine, pus and vomit.
• The negative karmic potential that would ripen into verbal sickness, such as laryngitis or loss of speech due to a stroke, or into harm to your speech from spirits and other unseen forces, leave in the form of whatever insects or animals you are most frightened of, such as spiders, snakes, or rats. 

Now, with your ordinary body and the bodies of the other figures in your heart completely filled with slightly pinkish white nectar and light flecked with tiny hundred-syllable mantras, imagine that slightly pinkish white light radiates from these tiny mantras out through the pores of your Vajrabhairava body and brings back all the Buddhas’ and bodhisattvas’ good qualities of speech in the form of tiny hundred-syllable mantras. These mantras dissolve into you and into the other figures in your heart. Feel that you and they are completely purified of all negative karmic potentials with respect to speech and that each of you has all the enlightening good qualities of speech. 

(III.) For purification of unripened negative karmic potential built up from negative mental actions, visualize the mixed nectars and lights as white with a slightly bluish tinge and flecked with tiny HUM’s, vajras, bells, cleavers, and skullcups. This negative karmic potential is in the form of a dark black fog in the hearts of yourself and all the other figures in your heart. The mixed nectars and lights fill your ordinary body and the bodies of the figures in your heart and, like a flash of lighting, zap and clear away this fog. Repeat this same visualization for all three parts of this round, to eliminate: 

• The negative karmic potential that would ripen in the form of karmic results similar to their cause in terms of your behavior and experience (such as repeating distorted antagonistic thinking and being closed-minded and stupid) and in the form of mental unhappiness and depression. 
• The negative karmic potential that would ripen into mental or emotional blocks and impediments, mental impurities and mental pollution, such as poor memory, difficulty in understanding, Down Syndrome, chronic nightmares, obsessive disturbing thoughts, being brainwashed, and so on. 
• The negative karmic potential that would ripen into mental or emotional illness, such as dementia or psychosis, or into harm to your mind from spirits and other unseen forces. 

Now, with your ordinary body and the bodies of the other figures in your heart completely filled with slightly bluish white nectar and light flecked with tiny HUM’s, vajras, bells, cleavers and skullcups, imagine that slightly bluish white light radiates from these tiny syllables and hand implements out through the pores of your Vajrabhairava body and brings back all the Buddhas’ and bodhisattvas’ good qualities of mind in the form of tiny HUM’s and hand-implements. These dissolve into you and into the other figures in your heart. Feel that you and they are completely purified of all negative karmic potentials with respect to mind and that each of you has all the enlightening good qualities of mind. 

(IV.) For purification of unripened negative karmic potential built up from negative physical, verbal, and mental actions all together that might still be left, imagine the first round of each of the above three sets of visualizations happening simultaneously, then the second, and then the third. At the conclusion, imagine that the mixed bluish white nectars and lights flecked with HUM’s, vajras, bells, cleavers, and skullcups fill your ordinary body and the bodies of the figures in your heart from your feet to your hearts; the pinkish white ones flecked with hundred-syllable mantras fill you from your hearts to your throats; and the pure white ones flecked with Vajrasattvas fill you from your throats to the crowns of your heads. Imagine that the body, speech, and minds of all of you have become completely purified and that each of you has planted the seeds for attaining the unified pair of illusory body and clear light blissful realization of voidness.

For fuller practice, you may do a second four sets of three-part visualizations, with the same visualizations as above, but this time for purifying all the karmic aftermath that would ripen into not only the suffering of suffering, as above, but also into the suffering of change (tainted happiness), and the all-pervasive suffering of uncontrollably repeating rebirth (samsara). They purify you and all the figures in your heart not only of these karmic obstacles preventing liberation but also purify all of you of the karmic obstacles preventing omniscient enlightenment. Unripened karmic potentials leave you, for example, in the forms of petroleum oil, tar and so on; unripened karmic tendencies (seeds) in the forms of diarrhea, urine, and so on; and unripened constant karmic habits in the forms of insects and animals that frighten you the most.

At the conclusion of these purification visualizations, imagine that you and all the other beings in your heart say in unison:]

“Out of unawareness or being stupefied, I’ve transgressed my close bonds or let them weaken. I take safe direction from you, Guru-Guardian; I take safe direction from you, foremost Holder of the Vajra. With a nature of great compassion, you are the mainstay of wandering beings.”

From the mouth of Vajrasattva rolls forth the proclamation, “O child with the family-trait, you are cleansed and purified of all your negative karmic forces and obstacles, as well as of your weakened and broken close bonds.”

Dissolution

(Vajrasattva, together with his partner, Vajra Atopa,) then dissolve into me, whereby my three gateways for action become inseparable from the enlightening body, speech, and mind of a Vajrasattva. 

[By dissolving into you as Vajrabhairava, imagine that Vajrasattva and Vajra-atopa also dissolve into you in your ordinary form and all the other beings visualized in the ball on top of the blue HUM in your heart or seated on the moon disk around the HUM. If you have been visualizing Vajrasattvas and Vajra-atopas on the head of each of these figures in your heart, imagine that all of these Vajrasattva couples dissolve into them. In either case, the three gateways for action (body, speech, and mind) of all of you become inseparable from the enlightening body, speech, and mind of Vajrasattva. All the figures in your heart then dissolve and the moon disk in your heart transforms back into a sun disk. 

If you have been doing the Vajrasattva meditation in its simpler version, with merely loosening the pride of the deity, resume holding at this point the full pride of the deity on yourself as an enlightened one-faced, two-armed, dark blue Vajrabhairava.]

Calling Forth the Field for Growing the Enlightening Networks 

Radiant as a Vajrabhairava with one face and two arms, I have in my heart, on an (eight-petal variegated) lotus and symbolic disk of a sun (the size of a split-pea), a (vertical blue) HUM (facing sideways to my left, the size of a mustard seed), from which (five-colored) rays of light emanate out, illumining the boundless realms of the universe. 

[The lotus represents the eight-channels of your heart chakra, the sun disk your nonconceptual deep awareness of voidness, and the HUM your subtlest clear light mind inseparably together with your subtlest energy-wind. The five-colored rays of light represent the five types of deep awareness – mirror-like, equalizing, individualizing, accomplishing, and sphere of reality deep awareness. Mindful of what each aspect of this visualization represents, generate an understanding of voidness and imagine that you are holding it nonconceptually with your blissful subtlest clear light mind inseparably together with your subtlest energy-wind. Add to this state of mind your generation of these five types of deep awareness combined together. Then imagine these five-colored rays of light fill your body, purifying it further, and then radiate out in all directions, filling the entire universe. 

Elsewhere in the sadhana, whenever you generate five-colored rays of light from the HUM in your heart, generate once more or reaffirm mindfulness of a nonconceptual cognition of voidness with your blissful subtlest clear light mind inseparably together with your subtlest energy-wind and complete with the five types of deep awareness.]

They bring forth in the space before me Vajrabhairava together with my guru, encircled by a host of Buddhas, bodhisattvas, furious figures and holders of pure awareness residing therein. The light-rays dissolve back into my heart.

[Visualize all these figures as part of a host of Vajrabhairava mandalas, complete with palace, protection wheel, and charnel grounds. The Vajrabhairavas are in their full forms, with nine faces, thirty-four arms, and sixteen legs. All the mandalas coalesce into one, which then remains in front of you, at eye-level, the distance of a full prostration away. Your root guru, whom you also invite, is inseparable from the invited Vajrabhairava. To represent this inseparability, you may visualize your root guru as sitting on top of the invited Vajrabhairava’s principal water buffalo head, directly in front of the red man-eating rakshasa-demon head that is on top of it.] 

To Strengthen Your Network of Enlightening Positive Force, Offering This Field Your Seven-Part Practice

(1) Prostration to the Figures in This Field

I bow to your lotus-feet, O my jewel-like guru Vajradhara. By your kindness, I instantaneously attain a state of great bliss.

I prostrate to you, Vajrabhairava, Supreme Form, Supremely Magnificent Ferocious One, hero having supreme objects of experience, you act to tame those difficult to subdue.

[Imagine yourself, as Vajrabhairava, making prostration while reciting these verses.]

(2) Making Them Offerings 

From light-rays (emanating) from the seed-syllable at my heart, come (a host of) white Charchikas, blue Varahis, red Sarasvatis and green Gauris. Holding the various offering substances in their hands, they make the offerings: 

[For each of these offerings, imagine that a countless number of each of these four offering goddesses emerges from your heart, makes the offering and then dissolves back in your heart.

• The white Charchikas are thin and extremely furious and have three faces – white, blue and red – and six arms. In their first two hands, they hold a cleaver and a skullcup; in the remaining two right a wheel and a sword; and in the remaining two left a gem and a lotus.
• The blue Varahis are short and stocky, with bulging bellies. They have three faces – blue, white and red – with their red faces having pig snouts and mouths. Having six arms, in their first two hands they hold a cleaver and a skullcup; in the remaining two right a vajra and a sword; and in the two remaining left a wheel and a lotus. 
• The red Sarasvatis have peaceful accoutrements, not only forceful ones like the other three goddesses. They have three faces – red, blue and white – and six arms. In their first two hands, they hold a cleaver and a skullcup; in the remaining two right a lotus and a sword; and in the remaining two left a gem and a wheel.
• The green Gauris are also short and stocky, with bulging bellies. They have three faces – green, blue and white – and six arms. In their first two hands, they hold a cleaver and a skullcup; in the remaining two a gem and a lotus. Be sure to make the offering with the five features and four partings, as before.] 

OM HRIH SHTRIH HA. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM HUM HUM PHAT. 

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM VIKRITA-NANA DUSHTAM-SATTVA, DAMAKA GAH GAH. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM KUMARA-RUPINI, JAH JAH HUM PHAT.

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM HRIH HAH HAI PHAT. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM DIPTA-LOCHANA, VIKRITA-NANA, MAHA-ATTATTA, HASA-NADINI, DIPTAYE SVAHA. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM VAJRA-NAIVIDYA, AH HUM SVAHA. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM VAJRA-SHABDA, AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]

(3) Admission of Negative Karmic Potentials

I openly admit my negative karmic potentials, clearly revealing those that arose (in this lifetime) and those that stemmed (from previous lives), and, before your eyes, declare that I shall never act (like that) again.

(4) Rejoicing

I likewise rejoice in (my own and everyone’s) positive forces. 

(5) Dedication

I dedicate them for their ascent to bliss.

(6) Safe Direction and Aspiring Bodhichitta

I take safe direction from the Three Supreme Gems. I shall liberate all limited beings and lead them to a state of enlightenment: I reaffirm purely my bodhichitta aim.

(7) Offering Your Body and Reaffirming Engaged Bodhichitta

To you who are an ocean of excellent qualities, I offer my body. And thus, to attain the three Buddha-Bodies and (five types of) deep awareness, I shall devote myself, with completely clearheaded belief, to the methods of generosity and so forth, which have served as pathway minds for the Fully Enlightened Buddhas and their spiritual offspring.

Reaffirming the Tantric Vows

Buddhas and bodhisattvas, I request you: Please pay me heed.

I, who am called ................, from this time forth, until I’ve evolved to the essence of enlightenment, shall develop a peerlessly pure bodhichitta aim, just as all the Guardian (Buddhas) of the three times have done to secure their enlightenment.

I shall uphold the general and specific practices for closely bonding with the five Buddha-families, and all the vows, without an exception.

I shall fully liberate those not fully liberated; I shall liberate those who are not yet liberated; I shall draw the breath for those unable to draw their breath; and thus establish in nirvana (all) limited beings. 

Meditating on the Four Immeasurable Attitudes

[Thinking of the enormous sufferings of all limited beings, and finding this unbearable, meditate on the four attitudes – love, compassion, joy, and equanimity – that build-up immeasurable positive force. Make the transition from one attitude to the next with the following thoughts: 

In view of the innumerable kinds of suffering that plague all limited beings, I generate immeasurable love – the wish for all beings to be endowed with happiness and the causes for happiness. But they are not happy, they are miserable. So, I generate immeasurable compassion – the wish for them to be free from suffering and the causes for suffering. But it is not enough for them to be happy merely some of the time. They need to have the everlasting bliss of liberation and enlightenment. So I generate immeasurable joy – the wish for them never to be parted from this bliss. What is preventing these beings from attaining that bliss is that they lack equanimity. They are upset by their attraction to gains, sweet words, their own happiness, and praise, and by their repulsion from losses, harsh words, their own unhappiness, and blame – the eight transitory things in life. Likewise, they are upset by their grasping to the truly established existence of their various types of consciousness and their objects. I therefore generate immeasurable equanimity – the wish for them to have equanimity toward these things.]

May all limited beings be endowed with happiness. May all limited beings be parted from suffering. May all limited beings never be separated from bliss. May all limited beings abide in equanimity, unperturbed by the eight transitory things in life or by (dualistic) concepts of minds and the objects they take.

[For each of the four immeasurable attitudes, meditate by generating four further immeasurable attitudes. For instance, for immeasurable love: 

• Immeasurable intention: “How wonderful it would be if all limited beings were endowed with happiness.”
• Immeasurable aspiration: “May they be endowed with happiness.”
• Immeasurable exceptional resolve: “I shall bring them to being endowed with happiness.”
• Immeasurable request: “Inspire me, please, to be able to bring them to being endowed with happiness.” 

Make the immeasurable requests to the field for growing enlightening networks, and imagine that each time you request, rays of light of inspiration radiate from Vajrabhairava in this field and fill your body and mind. Feel that your bodhichitta motivation is now stronger than ever.]

Taking Death as a Pathway for Dharmakaya

[Reaffirm that your bodhichitta motivation is to attain a Dharmakaya, a Corpus Encompassing Everything, in order to arise in a Rupakaya, a Corpus of Enlightening Forms, so as to be able to benefit all limited beings. In order to attain a Dharmakaya, you need to purify yourself of experiencing the clear light mind of ordinary death under the power of disturbing emotions and karmic impulses. You need to attain, instead, model and actual clear light minds. Such minds, having conceptual and nonconceptual cognition of voidness respectively, are the obtaining causes for a Dharmakaya. Mindful of all that, meditate conceptually as follows in order to build up the causes for attaining model and actual clear light minds with complete stage practice and, ultimately, a Dharmakaya: 

(1) Imagine that red or blue light-rays emanate from the HUM in your heart and, reaching all environments and limited beings, transform them into Vajrabhairava mandalas and Vajrabhairavas. The mandalas dissolve into the Vajrabhairavas; and then the Vajrabhairavas, the field for growing enlightening networks, and the lights dissolve into you. Feel that your consciousness withdraws from the earth element of your body, as earth dissolves into water, and imagine that everything appears like a mirage. 

(2) Your body as Vajrabhairava then dissolves, simultaneously from its head downward and its feet upward, into the HUM at your heart. Feel that your consciousness withdraws from the water element of your body, as water dissolves into fire, and imagine that everything appears smoky. 

(3) The hook-like U vowel-sign dissolves into the consonant part (HA) of the HUM above it. Feel that your consciousness withdraws from the fire element of your body, as fire dissolves into wind, and imagine that everything appears like sparks of fire blowing in the wind.

(4) The main body of the consonant part of the HUM dissolves into the horizontal bar that forms its head. Feel that your consciousness withdraws from the wind element of your body, as wind dissolves into consciousness, and imagine that everything appears like a butter lamp flame at the bottom of a deep well, flickering and about to go out.

(5) The head of the consonant part of the HUM dissolves into the crescent moon of the nasal sign above it. Imagine that your white bodhichitta creative energy-drop falls from your crown chakra to your heart, and that all of space appears white, like the reflection of full moonlight on freshly fallen snow. 

(6) The crescent moon of the HUM dissolves into the ball of the nasal sign above it. Imagine that your red bodhichitta creative energy-drop rises from your navel chakra to your heart, and that all of space appears red, like at sunset. 

(7) The ball of the HUM dissolves into the squiggle of the nasal sign above it. Imagine that your white and red bodhichittas at your heart join together, with your consciousness inside them, and that all of space appears black, like total darkness. 

(8) The squiggle of the HUM dissolves into the void. Imagine that you now experience the clear light subtlest mind and that all of space appears deep dark blue like the sky at false dawn, devoid of moonlight, sunlight, and total darkness.] 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM.

OM SHUNYATA JNANA, VAJRA SVABHAVA ATMAKO ‘HAM.

Because I myself, the deities of the field for growing the enlightening networks, and all phenomena other than these are imputedly (existent), having dependently (arisen), everything becomes devoid, with a nature of lacking an impossible self, parted from the four extremes of absolutism, nihilism, and so forth. 

[With this subtlest mind, reaffirm your correct understanding of voidness with a blissful awareness. Without doing analytical discerning meditation, remind yourself that:

• Because all validly knowable phenomena – yourself, the visualizations, and everything else – dependently arise as the referent objects of the names and concepts for them, imputed on bases for labeling, all phenomena are devoid of absolutistic self-established existence. 
• Because all phenomena are merely devoid of self-established existence as the findable referent “things” corresponding to the names and concepts for them, they are devoid of nihilistic total nonexistence. 
• Because dependent arising and voidness are synonymous, all phenomena are devoid of both absolutistic self-established existence from the viewpoint of conventional truth and nihilistic nonexistence from the viewpoint of deepest truth.
• Because dependent arising and voidness are synonymous, all phenomena are devoid of truly established existence in a manner that is beyond either absolutistic self-established existence or nihilistic total nonexistence.

This meditation on the voidness of the four extremes also serves as a method for strengthening your network of enlightening deep awareness.

Hold the pride of “me” as a Dharmakaya, labeled on this state of mind – blissful awareness of voidness with subtlest clear light mind, with no appearances other than the dark blue of the sky when, at false dawn, it is devoid of moonlight, sunlight, and total darkness. 

Don’t forget that although your actual Dharmakaya is not yet happening, yet with a strong bodhichitta aim, you are imagining that it is presently happening by validly labeling “me” on your presently happening Buddha-nature factors that are their obtaining causes and which you are representing by your conceptual generation of the above state of mind. In this case, the Buddha-nature factors are your subtlest clear light mind, its double purity of natural and fleeting stains (in other words its voidness), and the blissful nature of this state of purity.]

Common Protection Wheel

Within a state of voidness, from a (vertical blue) YAM, comes a mandala of wind, smoke-colored, (shaped) like a bow, and marked with victory banners. On top of that, from a (vertical red) RAM, comes a mandala of fire, red and triangular, trimmed with a vajra embellishment joined together by a garland of flames.

On top of that, from a (vertical white) BAM, comes a mandala of water, white and circular, marked with a vase.

And on top of that, from a (vertical yellow) LAM, comes a mandala of earth, yellow and square, marked with vajras.

[The four element mandalas are enormous. Each is shaped like a polyhedron having vertical sides and a flat top and bottom in the shape of a bow, an equilateral triangle, a circle, or a square. Each progressive mandala polyhedron is the same height, but smaller in length and width than the preceding one and fits inside and touches its vertical walls. In other words, the triangular polyhedron fits inside the bow-shaped polyhedron, the circular one within the triangular, and the square one within the circular one. The flat side wall of the half-moon wind mandala faces eastward, to the front of you, as does one vertical edge of the triangular fire mandala.

The two victory banners of the wind mandala are in vases on the two corners of that mandala, and have the designs as described in the uplifting consecration of the inner offering. A vajra stands on each of the three corners of the fire mandala and a garland of flames blazes along the perimeter of the mandala’s top face, between the vajras. The vase that marks the water mandala is filled with water and half sunk into the center of that mandala. The earth mandala has an upright three-spoked vajra on each of its corners.]

On top of that, from a (vertical blue) HUM, comes a crossed double-vajra, marked at its hub with a (vertical blue) HUM, from which light-rays emanate along the bottom, forming (with it) a vajra base. Emanating laterally (up from the base), they form a (round) vajra barrier wall. Emanating up from its top, they form a (conical) tent-top of vajras, and beneath the tent-top, upon the barrier wall, a (flat) vajra canopy. All of them form a single unit, having the nature of flaming vajras without any spaces in between. Outside them, like the fires of an eon of destruction, masses of five-colored flames flare out in the ten directions.

Uncommon Protection Wheel

In the center of the (circular) barrier wall, from a (vertical yellow) BHRUM, comes an intensely blazing, yellow weapon-wheel for commands, that can revolve clockwise, with ten cogs and a hub. 

[The weapon-wheel looks somewhat like a gyroscope. The central axis consists of two hollow cones atop each other, joined at their rims. In other words, the lower cone is upright, and the upper cone is upside down. The tip of the lower cone rests on the hub of the double crossed-vajra of the vajra base of the common protection wheel and the tip of the upper cone touches the hub of the crossed-vajra of the vajra canopy. Eight of the ten cogs are flat, shaped like double-edged swords, and jut out laterally from the hub of the double-cone-shaped central axis, namely from the rim where the two cones join. These eight horizontal cogs nearly touch the walls of the vajra barrier wall. The other two cogs are the tips of the cone, above and below the hub, and they are shaped like hollow round spear-heads.]

Inside the center of its hub and slightly above and not touching the (tips of the eight lateral) cogs (and inside the tips of the upper and lower cogs) are stands of variegated lotus, moon and sun, (stacked) three by three. 

[The triple-layered stand in the upper cog is slightly in front of the central stand; the triple-layer stand in the lower cog is slightly behind the central stand and is upside down, in other words, the variegated lotus is on top, the moon is beneath the lotus, and the sun is beneath the moon.]

Atop the central one, transforming from a (vertical blue) HUM, I arise as a Sumbha-raja, with a body dark blue in color, and having a (blue) Akshobhya as a crown (for my head). I have three faces – dark-blue, white, and red – and six arms. With my first two (making threatening mudras), I embrace a motherly consort resembling myself; with my remaining two right, I hold a jewel and an iron elephant-hook, and with my (remaining) two left, a lotus and grappling-rope. I stand in the pose of right leg bent and left outstretched, in union as a father and mother.

Rays of light from the HUM at my heart hook the ten furious figures and draw them into my mouth. There, they melt and, through the pathway of my vajra-organ, enter the mother’s lotus-womb as ten drops. These become ten long-voweled HUM’s, which transform into the ten furious figures.

[The ten drops go from the lotus womb to the heart of the mother, and it is there that they transform into the ten HUM’s and ten furious figures. The figures then pass, one by one, back through her lotus, through Sumbharaja’s penis to his heart and emanate from there.]

[For abbreviated practice, skip from here to the alternative section right before “Generating the Supporting Mandala” begins.]

• Blue Yamantaka, having a (white) Vairochana as a crown (for his head). He has three faces – blue, white, and red – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and a vajra-hammer, and with the (remaining) two left, a lotus and sword. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand above the eastern cog. 
• White Apara-jita, having a (blue) Akshobhya as a crown (for his head). He has three faces – white, dark blue, and red – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and a club, and with the (remaining) two left, a lotus and sword. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand above the southern cog. 
• Red Haya-griva, having a (red) Amitabha as a crown (for his head). He has three faces – red, dark blue, and white – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and a lotus, and with the (remaining) two left, a wheel and a sword. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand above the western cog.
• Blue Amrita-kundalini, having a (blue) Akshobhya as a crown (for his head). He has three faces – blue, white, and red – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and a vajra, and with the (remaining) two left, a lotus and sword. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand above the northern cog.
• Dark blue Takki-raja, having a (blue) Akshobhya as a crown (for his head). He has three faces – dark blue, white, and red – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and an iron elephant-hook, and with the (remaining) two left, a lotus and sword. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand above the fire-quarter (southeastern) cog. 
• Blue Nila-danda, having a (blue) Akshobhya as a crown (for his head). He has three faces – blue, white, and red – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and a staff, and with the (remaining) two left, a lotus and sword. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand above the truth-parted-quarter (southwestern) cog. 
• Blue Maha-bala, having a (blue) Akshobhya as a crown (for his head). He has three faces – blue, white, and red – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and a trident, and with the (remaining) two left, a lotus and sword. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand above the wind-quarter (northwestern) cog. 
• Dark blue Achala, having a (blue) Akshobhya as a crown (for his head). He has three faces – dark blue, white, and red – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and a sword, and with the (remaining) two left, a lotus and vajra. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand above the powerful-quarter (northeastern) cog.
• Yellowish green Ushnisha-chakra-vartin, having a (blue) Akshobhya as a crown (for his head). He has three faces – yellowish-green, white, and red – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and a wheel, and with the (remaining) two left, a lotus and sword. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand above and slightly before myself, the main figure.
• Dark blue Vajra-patala, having a (blue) Akshobhya as a crown (for his head). He has three faces – dark blue, white, and red – and six arms. With the first two (making threatening mudras), he embraces a motherly consort resembling himself, with his remaining two right, he holds a jewel and a vajra, and with the (remaining) two left, a lotus and sword. HUM. He emanates from the lotus-womb and takes his place with left leg outstretched on the stand below and slightly behind myself, the main figure. 

All eleven have bared fangs, and each of their faces has three round blood-shot eyes. Their orange hair and whiskers blaze and swirl upward; each is decked with wheel-shaped (crowns), earrings and so on, (made of human bones), and wears as accessories (eight) divers snakes. 

Possessing the power to pull out from their roots all mara-demons and interferers, they stand in the midst of intensely blazing masses of flames of deep awareness arising from their bodies and emanate into the ten directions cloud-like formations of flaming fearsome vajras, annihilating all those with vicious intent.

[The eight ferocious figures on the horizontal cogs face inward toward you; Ushnisha-chakra-vartin faces backwards in the direction behind you; and Vajra-patala faces forward and is upside down. Each of the ten ferocious ones is half an arm span (approximately three feet) tall, in other words half the height that you will be as Vajrabhairava. If it is uncomfortable to imagine them so short, double the size of everything, so that an arm span is approximately twelve feet in length. That way, you as Vajrabhairava will be approximately twelve feet tall and the furious ones will each be approximately six feet tall.

The visualizations for the various forceful activities with the uncommon protection wheel may be learned from your guru.]

(Alternatively, emanate the ten furious figures of the uncommon protection wheel in an abbreviated manner)

HUM. They emanate from the lotus-womb of my motherly partner and settle, each on their own stands on the ten cogs, in the manner of annihilating all those with vicious intent.

Generating the Supporting Mandala

The Reality Source and the Base for the Immeasurably Magnificent Palace

From standing as a Sumbha-raja, I transform into a (sitting) Vajrasattva, with a body white in color, three faces – white, dark blue, and red – and six arms. With my first two, I embrace a motherly consort resembling myself, with my remaining two right, I hold a vajra and sword, and with my (remaining) two left, a jewel and a lotus. 

From them, I transform into a tetrahedral reality source, white, standing upright with a point on the bottom, a broad side on top, (and one side edge facing front).

[The reality source, looking like an upside-down hollow pyramid having an equilateral triangular base, hangs down within the double-cone-shaped hub of the central axis of the uncommon protection wheel. It is white on the outside and red on the inside. The base of the reality source fits exactly into the rim of the hub, where the two cones join.

The white outside of the reality source represents the deep awareness of blissful awareness and the red inside, the discriminating awareness of voidness. These two are inseparable. The three vertical edges represent the three gateways to liberation: 

• The voidness of phenomena and their bases for imputation being self-established as either a findable singular entity or as findable multiple ones – for example, your conventional “me” and the various bases for labeling “me” in the sadhana; 
• the voidness of phenomena being self-established as causes that are themselves findable as being truly the same as their result, truly other than their result, truly both or truly neither – for example, these meditations that simulate your enlightenment and your actual enlightenment; 
• The voidness of phenomena being self-established as results that at the time of their causes were already truly existent, truly nonexistent, neither or both – for example, your not-yet-happening enlightenment at the time of these causal meditations. 

The reality source growing larger and wider as it rises represents your expanding good qualities. 

Without doing an analytical discerning meditation, remind yourself of your understanding of these three gateways to liberation. Then reaffirm your blissful deep awareness that has discriminating awareness of these three, with ever growing good qualities. Try to remain mindful throughout the rest of the sadhana that the entire mandala and the rest of the visualizations are held within this state of mind.]

Out of the bottom tip, from a (green) PAM, comes a variegated lotus. In its center is a (blue) HUM, which transforms into a crossed double-vajra beautified with its eastern spokes white, its southern spokes yellow, its western spokes red, its northern spokes green, and its central hub blue.

[The variegated lotus has either sixty-four, thirty-two, or sixteen petals, and is complete with a green seed-head ringed by yellow stamens. Its seed head starts approximately two-thirds of the way up the reality source. The tips of the petals reach the top base of the reality source.

The hub of the crossed-double vajra is in the shape of a box, with a square top and bottom, twelve arm spans (approximately seventy-two feet) long and wide, and five arm spans (approximately thirty feet) in height. The tips of its four knobs of spokes reach the petals of the variegated lotus in each cardinal direction. There are five spokes on each knob, making twenty. These represent the destruction of the twenty deluded outlooks toward a transitory network. These twenty are regarding your conventional “me” as being findably existent in any of four possible relationships with any of the five aggregate factors that make up each moment of your mental continuum. The four are findably existent as one of your five aggregate factors, as its owner, as its boss controlling and using it, or as its inhabitant. The five aggregate factors are forms of physical phenomena (such as your body), feelings (of levels of happiness or unhappiness), distinguishing (individual phenomena), other affecting variables (such as various emotions and karmic impulses), and types of consciousness. Without doing an analytical discerning meditation, remind yourself of your understanding that you do not exist in any of these impossible ways and reaffirm that understanding. Throughout the rest of the sadhana, try to remain mindful of the voidness of yourself the meditator, free from these twenty deluded outlooks.

Alternatively, the crossed double-vajra has three spokes (a central one and two lateral ones in each direction), making twelve spokes in all. These represent the reversal of the twelve links of dependent arising. Even if you are visualizing five spokes in each direction, it is helpful also to remind yourself of your understanding of the twelve links and how they are reversed.] 

The Immeasurably Magnificent Palace

In the center of (the top of) the hub, from a (white) BHRUM, comes a (white) wheel marked with a (white) BHRUM, from which I become a white (sitting) Vairochana with three faces – white, dark blue, and red – and six arms. With my first two, I embrace a motherly consort resembling myself, with my remaining two right, I hold a vajra placed on a wheel and also a sword, with my (remaining) two left, a jewel and a lotus.

From them, I transform into an immeasurably magnificent palace, square, with four portals, and walls of five gradations (in thickness): in order, from the outside, white, yellow, red, green, and blue.

[As for the proportions of the palace relative to your size, visualize that you are one arm span (approximately six feet) tall. Measured on the inside, the palace is eight arm spans (approximately forty-eight feet) wide and long. It has two stories, each one being four arm spans (approximately twenty-four feet) high. As Vajrabhairava, you will be standing in the center on the floor of the ground storey. Thus the walls of the palace are four arm spans (approximately twenty-four feet) away from you on all sides, and the ceiling of the ground floor is three arm spans (approximately eighteen feet) above your head.] 

Atop the walls is an encircling yellow jeweled molding, resplendent with an assortment of gems. 

The (ground-story) ceiling is stunning with four vajra crossbeams, held up by eight pillars, arranged in a circle halfway to the center of this immeasurably magnificent palace and resting on a ring-shaped (ledge) of vajras.

[The ring-shaped ledge of vajras encircles you at a distance of two arm spans (approximately twelve feet) from where you will be standing. There is a congruent ring-shaped beam directly above it on the ceiling. The eight pillars extend between this ledge and this beam. The four vajra crossbeams on the ceiling pass through the ring-shaped beam and extend from wall to wall.]

Rendered elegant with a tower (rising from the center of the ground storey roof), with a precious gem and an (upright) vajra on top,

[The tower rises from the central box of the crosshatch formed by the four vajra crossbeams on the ceiling of the ground storey. This tower does not have a floor but is merely an extension of the open space of the ground storey. It is one arm span (approximately six feet) long and wide, and four arm spans (approximately twenty-four feet) high. The top of its crowning vajra is level with the upper face of the tetrahedral reality source. Thus, the eight furious ones on the lateral cogs of the uncommon protection wheel are standing seven arm spans (approximately forty-two feet) above your head, like guards above ground, protecting you, as Vajrabhiarava, in an underground bunker.]

(The ground storey floor and ceiling) inside are white in the east, yellow in the south, red in the west, green in the north, and blue in the center.

[The center is the entire portion of floor and ceiling within the ring-shaped vajra ledge and beam.]

On top of the molding is a golden quadruple colonnade. Over its outer face, hanging (between and) from the mouths of sea-monster gargoyles, are loops and strands of gems, adorned with such things as bells and yak-tail fans (as tassels).

Sticking out through (the upper half of) the face (of the quadruple colonnade) are eaves, from which pendants hang, made of gems, and on top of which (a parapet of) dentils (rises) in the shape of half lotus-petals, beautified with banners, pennants, and so forth.

Outside, around the walls, in the shape of platforms (fitting flush) up to the backs of the portals, are red ledges for offering desirable objects. On them, goddesses holding the objects of offering line up and are ready to offer them. 

(On the ledges) at the junctures where, outside, the entrances and sides of the entrance halls (meet), and at the bottom corners (of the palace), inside and outside (on the floor and ledges), are crescent moons bedecked (on top) with vajras on gems.

An archway (rises) before each of the four portals, resting on four pillars, having eleven layers of segments, and, on top, a Dharma-wheel, flanked to the left and right by a male and female deer.

[The four portals, each one storey high, jut out from the center of each wall of the palace. They each consist of a vestibule and a porch, with a double door at the far end of the vestibule, opening out to the porch. Measured on the inside, the vestibules are one arm span (approximately six feet) long and wide. The porches are half an arm span (approximately three feet) wider on each side than the vestibules and extend half an arm span beyond them, toward the edge of the hub of the crossed double-vajra on which the palace rests. When you invite Karma-Yama and his entourage, they will be standing in the eastern porch. The far side of each porch is open. The four archways rest on platforms jutting out from the sides of the hub of the crossed-double-vajra and are each four and a half arm spans (approximately twenty-six feet) high. Thus, they are as high as the top of the parapet of dentils atop the ground storey roof. The eleven segments of each archway are propped up on each of their ends by two pillars.

The further details and measurements of the palace may be learned from your guru or from the commentaries.]

The Mountains of Flames and the Charnel Grounds

Outside the barrier wall of vajras and (within) the mountains of flames are the eight charnel grounds, such as the Fiercely Ferocious One, with eight trees, such as a naga-kesara tree. At their bases are the eight directional protectors, Indra and so on, and at their crests, the eight realm protectors, having great extraphysical physical powers of emanation, such as the Enormously Wealthy Elephant-Faced One. 

[The eight charnel grounds start directly beyond the circular barrier wall of vajras and are level with the vajra base of the common protection wheel, far below the palace.]

There are eight lakes of compassion, in which the eight nagas live, such as Vasuki, the Naga of Plenty. In the sky above are the eight (thunderous) clouds, Rumbling and so forth. (Atop the eight mountains) are the eight fires of deep awareness (in front of) the eight stupas.

Further, they are made scary with skeletons and corpses impaled on spikes, hanged from trees, cannibalized, pierced with weapons, and worse, as well as crows, vultures, dogs, jackals, lions, tigers and the like, and screaming zombies, venomous yaksha-demons, man-eating rakshasa-demons and on and on. 

(Before the fires on the mountains) are those with attainments, holders of pure awareness, and yogis acting in accord with the close bonding practices, (all) focused single-pointedly on the Vanquishing Master Surpassing All.

They are naked, have (long) loose hair, and are decked with the five mudra-ornaments (of bone). They hold human-skull damaru drums, skullcups, and khatvanga-staffs, and the crowns of their heads are arrayed with skulls. Laughing (at the horror there), they’ve entered the charnel grounds (to practice). 

(The vajra barrier wall and mountains of flames) are thus ringed by charnel grounds, rendered perfectly eerie with things such as these. 

[You may learn the details of what each of the components of each of the charnel grounds looks like either from your guru or from the long Thirteen-Deity Vajrabhairava sadhana.]

Taking Bardo (the Interim State) as a Pathway for Sambhogakaya

[In order to attain a Sambhogakaya with which to benefit arya bodhisattvas, you need to purify yourself of experiencing ordinary bardo under the power of disturbing emotions and karmic impulses. You need to attain, instead, unpurified and purified illusory bodies that, respectively, are tainted or untainted by the emotional obscurations. These illusory bodies are the obtaining causes for a Sambhogakaya. Mindful of all that, meditate conceptually as follows in order to build up causes for attaining unpurified and purified illusory bodies with complete stage practice and, ultimately, a Sambhogakaya:]

In the center of the magnificent immeasurable palace, from a (blue) YAM comes a (round, turbulent) symbolic disk of wind, black with a slight tinge of red.

[Be mindful that this wind disk, which remains underneath you for the rest of the sadhana, represents your subtlest energy-wind for performing the activities of gaining control (represented by its red color) and forceful activities (represented by its black color). To benefit all others as Vajrabhairava, you will primarily be enacting these two types of activities in order to tame those who do harm.]

Arising as a Causal Vajra-Holder Manjushri

Atop it, from a (white) A, the first letter (of the Sanskrit alphabet), (I manifest as) a symbolic disk of a moon.

[The white A (the Sanskrit prefix indicating negation) represents the nonconceptual cognition of voidness; the moon disk represents your subtlest clear light mind inseparably together with your subtlest energy-wind. This subtlest consciousness/wind is the foundation for (1) the bardo state on the ordinary basis level, (2) the unpurified and purified illusory bodies on the path level of the complete stage, and (3) Sambhogakaya on the resultant stage.

Without losing your mindfulness of voidness, set the pride of “me” as having the subtlest consciousness/wind of a resultant Dharmakaya that will appear as a Sambhogakaya, as labeled on this moon disk, which represents it. Do this with the understanding that by meditating like this, you are building up causes for your attaining the subtlest consciousness/wind of model and actual clear light. These attainments will purify you from experiencing the subtlest consciousness/wind of bardo and will serve as the obtaining causes for the subtlest consciousness/wind of a Dharmakaya that will appear as a Sambhogakaya.

In addition, feel that through this visualization of the moon disk, you are purifying the ordinary basis level of your mirror-like deep awareness, so that you will attain the pure mirror-like deep awareness of the omniscient mind of a Buddha. With such awareness, you fully and accurately take in, like a mirror, all the information about all validly knowable objects. Imagining that you now have this pure mirror-like deep awareness, generate it to the best of your ability. Having this mirror-like deep awareness of all phenomena is essential especially for being able to make full use of the Mahayana teachings in order to benefit all arya bodhisattvas as a Sambhogakaya.] 

In my center, like a bubble from water, (I manifest next as an upright) yellow DHIH (facing sideways to my left and reverberating with its sound),

[The DHIH represents (1) the speech of a bardo being on the ordinary basis level, (2) the speech of unpurified and purified illusory bodies on the path level of the complete stage, and (3) the speech of a Sambhogakaya on the resultant stage. 

Without losing your mindfulness of voidness, set the pride of “me” as having the speech of a Sambhogakaya, as labeled on this DHIH, which represents it. Do this with the understanding that by meditating like this, you are building up causes for attaining the speech of unpurified and purified illusory bodies. These attainments will purify you from experiencing having the speech of a bardo being and will serve as the obtaining causes for having the speech of a Sambhogakaya.]

From which I transform into a (blue upright) sword (also facing sideways to my left), marked in the center (of the hub of my handle) with a (yellow) DHIH.

[The sword represents (1) the mind of a bardo being on the ordinary basis level, (2) the minds of unpurified and purified illusory bodies on the path level of the complete stage, and (3) the mind of a Sambhogakaya on the resultant stage. 

Without losing your mindfulness of voidness, set the pride of “me” as having the mind of a Sambhogakaya, as labeled on this sword, which represents it. Do this with the understanding that by meditating like this, you are building up causes for attaining the minds of unpurified and purified illusory bodies. These attainments will purify you from experiencing having the mind of a bardo being and will serve as the obtaining causes for having the mind of a Sambhogakaya.]

(Yellow) lights emanate from it, bringing forth all the Blissfully Gone (in forms of Manjushri), who dissolve (into me), 

[The Manjushris that are brought forth and dissolve into you are Manjushris of the five Buddha-families. Central Manjushri of the Akshobhya family is blue and holds a vajra in his right hand. Eastern Manjushri of the Vairochana family is white and holds a wheel in his right hand. Southern Manjushri of the Ratnasambhava family is yellow and holds a jewel in his right hand. Western Manjushri of the Amitabha family is red and holds a lotus in his right hand. Northern Manjushri of the Amoghasiddhi family is green and holds either a sword or a crossed double-vajra in his right hand. Each of them holds a book at his heart with his left hand.

The emanation and dissolution represent (1) the fearful visions experienced by a bardo being on the ordinary basis level, (2) the activities of unpurified and purified illusory bodies on the path level of the complete stage, and (3) the enlightening activities of a Sambhogakaya on the resultant level. 

Without losing your mindfulness of voidness, set the pride of “me” as having the enlightening activities of a Sambhogakaya, as labeled on this emanation and dissolution, which represent it. Do this with the understanding that by meditating like this, you are building up causes for attaining the activities of unpurified and purified illusory bodies. These attainments will purify you from experiencing the fearful visions of a bardo being and will serve as the obtaining causes for having the enlightening activities of a Sambhogakaya.]

Whereby, from my transformation, I arise as a Causal Vajra-Holder, a Manjushri changed to a youth. 

My body is yellow in color and I look stern, but merely on purpose. In my right hand (making the threatening mudra), I wield a sword (above my head), and in my left, I hold a scriptural text at my heart.

Sitting with my legs crossed in the vajra position, I am arrayed with the thirty-two excellent signs and eighty exemplary features (of a Buddha), have five buns of hair (on my head), and am adorned with all ornaments.

[Your form as Manjushri, here, is as a sixteen-year old youth. The ornaments you wear are an eight-spoke wheel-shaped crown, earrings, a choker-style necklace, bracelets above your wrists and elbows, anklets on the top of your feet and around your ankles, a long hanging necklace, a garland necklace of pearls, and a sash. Each of these pieces of jewelry is made of gold and precious gems. Flame-shaped jewels are on top of five of the eight spokes of your wheel-shaped crown – three above the front of your face and one above each side behind your ears. You also wear a long scarf draped over your shoulders and a silk lower garment. The five topknot buns of your hair are arranged with two pairs tied to the right and the left, one pair on top of the other, and a fifth topknot bun tied above the middle of the top pair. The fifth bun has a hairpin inserted into its top, with a blazing wish-fulfilling gem on its tip. 

You may learn of the other forms of Manjushri that may substitute here as the causal Vajra-holder and later in the sadhana as the deep awareness being in your heart as Vajrabhairava, and the occasions and purposes for substituting them, from your guru.

The body of Manjushri represents (1) the body of a bardo being on the ordinary basis level, (2) the bodies of unpurified and purified illusory bodies on the path level of the complete stage, and (3) the corpus of bodies of a Sambhogakaya on the resultant level. 

Without losing your mindfulness of voidness, set the pride of “me” as having the corpus of bodies of a Sambhogakaya, labeled on this body of Manjushri, which represents it. Do this with the understanding that by meditating like this, you are building up causes for attaining the bodies of unpurified and purified illusory bodies. These attainments will purify you from experiencing having the body of a bardo being and will serve as the obtaining causes for having the corpus of bodies of a Sambhogakaya.

Then hold the pride of “me” as a Sambhogakaya, with all its aspects, labeled on this Manjushri sitting on a moon disk on top of the round disk of wind. Feel that, as a Manjushri, you can tame all those who require merely peaceful means in order to become tame.] 

Taking Birth as a Pathway for Nirmanakaya

[In order to attain a Nirmanakaya with which to benefit ordinary beings, you need to purify yourself of experiencing ordinary rebirth under the influence of disturbing emotions and karmic impulses. You need to attain, instead, unpurified and purified emanation bodies that are, respectively, tainted or untainted by the emotional obscurations. These emanation bodies are the obtaining causes for a Nirmanakaya. Mindful of all that, meditate conceptually as follows in order to build up the causes for attaining unpurified and purified emanation bodies with complete stage practice and, ultimately, a Nirmanakaya:] 

At my heart, from a (red) AH, comes a symbolic disk of a sun,

[The AH represents voidness, while the sun disk represents (1) great blissful awareness of voidness with model and actual clear light mind on the path level of the complete stage, and (2) the great blissful clear light mind of a Sambhogakaya on the resultant level. The sun does not represent anything on the basis level. Having the sun disk in your heart as Manjushri, then, represents (1) the unified pair of model clear light and an unpurified illusory body, and the unified pair of actual clear light and a purified illusory body, on the path level of the complete stage, and (2) the unified pair of a Dharmakaya and a Sambhogakaya on the resultant level. This resultant unified pair is the basis for manifesting as a Nirmanakaya. 

Without losing your mindfulness of voidness, set the pride of “me” as having the unified pair of a Dharmakaya and a Sambhogakaya, labeled on this Manjushri sitting on a moon disk with a sun disk in his heart, which represents it. Do this with the understanding that by meditating like this, you are building up the causes for attaining the unified pair of model clear light and an unpurified illusory body and the unified pair of actual clear light and a purified illusory body. These attainments will serve as the obtaining causes for having the unified pair of a Dharmakaya and a Sambhogakaya as the basis for emanating as a Nirmanakaya.] 

From which light-rays (in the nature of blissful awareness emanate and) bring forth, from where they reside in the ten directions, (the five) Buddhas, such as Vairochana, (the thirty-two) bodhisattvas, such as Vajra-tikshna (Vajra Sharp), (the eight) furious figures, such as Vajra-ankusha (Vajra Elephant-Hook), and (the four ladies of) pure awareness, such as Sattvi Vajri, (all in the form of Manjushris).

[These forty-nine causal deities are in the forms of the Manjushris of the five Buddha-families described above. On a more advanced level, they are all in their own individual forms, described below.] 

From their entering, together with (me) Manjushri, (and dissolving) into the sun (in my heart), I become the symbolic disk of the sun, (even more brilliant now) with (dazzling hot) light-rays pervading hundreds of thousands of leagues.

[Yourself, as Manjushri, dissolves into the sun simultaneously down from the top of your head and up from your crossed legs. The sun then expands and becomes the same size as the moon and wind disks beneath it, on which you sat as Manjushri. 

(1) On the ordinary basis level, the moon and sun disks represent the joined sperm of your father and ovum (speck of blood) of your mother in your next rebirth. The dissolution of the forty-nine causal deities and Manjushri into these two disks represents your bardo consciousness/wind, with the potentials for having five aggregates, entering the joined sperm and egg. The burning hot light-rays radiating from the sun disk represent the thorough mixing of your consciousness/winds with the joined sperm and egg. (2) On the path level of the complete stage, the moon, sun, dissolution, and light-rays represent the consciousness/wind of your unpurified illusory body entering into your old aggregates to become the basis for an unpurified emanation body of the path, complete with the five Buddha-families, and the consciousness/wind of your purified illusory body functioning as the basis for a purified emanation body of the path, complete with the five Buddha-families. (3) On the resultant level, the moon, sun, dissolution, and light-rays represent the subtlest consciousness/wind of your Sambhogakaya functioning as the basis for emanating a Nirmanakaya, complete with the five Buddha-families. Although the commentaries do not mention it, it is likely that on the path and resultant levels, the moon and sun represent the joined red and white bodhichittas of your undissipating creative energy-drop.

Without losing your mindfulness of voidness, set the pride of “me” as having the subtlest consciousness/wind of your Sambhogakaya functioning as the basis for emanating a Nirmanakaya, labeled on this radiant sun disk, which represents it on top of as moon disk. Do this with the understanding that by meditating like this, you are building up causes for attaining the consciousness/wind of your unpurified illusory body that has entered your old aggregates to become the basis for an unpurified emanation body of the path, and the consciousness/wind of your purified illusory body functioning as the basis for a purified emanation body of the path. These attainments will serve as the obtaining causes for having the subtlest consciousness/wind of your Sambhogakaya functioning as the basis for emanating a Nirmanakaya.

Feel that with the brilliant hot light-rays that emanate from the sun, you bedazzle and exhaust with heat moderately harmful beings who cannot be tamed by peaceful means, but who require moderately forceful means. On another level, feel that the light-rays burn off your emotional and cognitive obscurations.

In addition, feel that through this visualization of the sun disk, you are purifying the ordinary basis level of your equalizing deep awareness, so that you will attain the pure equalizing deep awareness of the omniscient mind of a Buddha. With such awareness, you are able to be aware of several items as belonging to the same category or to be aware of several items in the same way, for instance being aware of everything being equally devoid of self-established existence and being aware of everyone with equal compassion. Imagine that you now have this pure equalizing deep awareness and generate it to the best of your ability. This equalizing deep awareness and the three other types of deep awareness that are to follow are essential especially for being able to benefit all ordinary beings as a Nirmanakaya.] 

Atop it, (I arise) as an (upright) dark-blue syllable HUM (facing sideways to my left), (shining) with five-colored rays of light (and reverberating with a thunderous roar). 

[The HUM reverberating with a thunderous roar represents (1) the potential for speech and for a mouth and palate of an embryo on the ordinary basis level, (2) the speech of unpurified and purified emanation bodies on the path level of the complete stage, and (3) the speech of a Nirmanakaya on the resultant stage. 

Without losing your mindfulness of voidness, set the pride of “me” as having the speech of a Nirmanakaya, as labeled on this reverberating HUM, which represents it. Do this with the understanding that by meditating like this, you are building up a cause for attaining the speech of unpurified and purified emanation bodies of the path. These attainments will purify you from experiencing having the potential for speech of an embryo in future lifetimes and will serve as the obtaining cause for having the speech of a Nirmanakaya.]

Feel that through the thunderous roar of the HUM, you tame medium-level harmful beings, who require medium-level forceful means in order to be tamed.]

(The five-colored) light-rays emanate from (the HUM) and bring forth a host of Buddhas, bodhisattvas, furious figures and (ladies of) pure awareness, (all in the form of Vajrabhairavas), which enter (and dissolve) into (me), the HUM. 

[Feel that with the five-colored light-rays, representing the five types of deep awareness, you burn off the obscurations that cloud the minds of those requiring medium level forceful means in order to be tamed.

The forty-nine resultant deities mentioned in the verse are all in the form of a one-faced, two armed, water buffalo-headed Vajrabhairava, holding a cleaver in his left hand. In his right hand, thirty-two of them each hold one of the thirty-two implements held in thirty-two of the full Vajrabhairava’s hands, excluding the two hands that hold the elephant skin stretched between them. One of the forty-nine resultant deities holds the elephant skin in his right hand, while the remaining sixteen resultant deities each hold one of the animals or birds that the full Vajrabhairava’s feet trample upon. 

The forty-nine deities represent (1) the formation of the aggregates, cognitive sensors, cognitive objects, limbs, and internal organs of a fetus on the ordinary basis level, (2) the formation of the hand-implements and underfoot animals and birds of unpurified and purified emanation bodies on the path level of the complete stage, and (3) the formation of the hand-implements and underfoot animals and birds of a Nirmanakaya on the resultant stage. 

Feel that through these visualizations with the syllable HUM, you are purifying the ordinary basis level of your individualizing deep awareness, so that you will attain the pure individualizing deep awareness of the omniscient mind of a Buddha. With such awareness, you are able to single out any validly knowable object or being and be aware of it as a unique, individual item. Imagine that you now have this pure individualizing deep awareness and generate it to the best of your ability.]

(I transform) from this into a (gigantic) vajra of fury, black, with nine spokes, the (outer) tips of which are well turned-out. I (radiate) five-colored rays of light and am marked at my hub with a (black) syllable HUM, (which reverberates with an even more thunderous roar).

[The vajra of fury represents (1) the mind of an embryo on the ordinary basis level, (2) the mind of unpurified and purified emanation bodies on the path level of the complete stage, and (3) the mind of a Nirmanakaya on the resultant stage.

Without losing your mindfulness of voidness, set the pride of “me” as having the mind of a Nirmanakaya, as labeled on this vajra of fury, which represents it. Do this with the understanding that by meditating like this, you are building up a cause for attaining the mind of unpurified and purified emanation bodies of the path. These attainments will purify you from experiencing having the mind of an embryo in future lifetimes and will serve as the obtaining cause for having the mind of a Nirmanakaya.]

From (the HUM), I emanate (five-colored) rays of light, with the forms of tiny vajras (of fury at their tips).

[Feel that with these vajras of fury, you vanquish the bodies of all those who are extremely harmful and who require strong forceful means in order to tame them and bring their consciousness to a Vajrabhairava state.]

(The vajras of fury then transform into and) emanate further as hosts of Buddhas, bodhisattvas, furious figures and (ladies of) pure awareness.

[These figures are all in the forms of the forty-nine resultant Vajrabhairava deities, as described above. The vajras of fury also transform into and emanate further full Vajrabhairavas, with and without motherly partners, as well as five-spoked vajras and Vajrabhairava’s various hand implements.]

These fill the entire sphere of space, like sesame seeds (within a pod).

Standing on the sun (as the gigantic black vajra of fury), I ripen all limited beings (by means of all these emanated forms) and bring them to attain Vajrabhairava (states).

I then gather back in, simultaneously at once, (all that I’ve emanated, as well as all these beings that I’ve brought to enlightenment as Vajrabhairavas) and dissolve them into (me), the vajra.

[The activities of emanating and gathering back in the vajras, Vajrabhairava figures, and hand implements represent (1) the movements of an embryo on the ordinary basis level, (2) the activities of unpurified and purified emanation bodies on the path level of the complete stage, and (3) the enlightening activities of a Nirmanakaya on the resultant stage.

Without losing your mindfulness of voidness, set the pride of “me” as having the mind of a Nirmanakaya, as labeled on these activities of emanating and gathering back in, which represent it. Do this with the understanding that by meditating like this, you are building up a cause for attaining the activities of unpurified and purified emanation bodies of the path. These attainments will purify you from experiencing having the movements of an embryo in future lifetimes and will serve as the obtaining cause for having the enlightening activities of a Nirmanakaya.

Feel that through these visualizations of the vajra hand-implement, you are purifying the ordinary basis level of your accomplishing deep awareness, so that you will attain the pure accomplishing deep awareness of the omniscient mind of a Buddha. With such awareness, your awareness goes out to a validly knowable object or being and has the willingness to accomplish something with it, or do something with it or to it, or to relate to it in some personal way. Imagine that you now have this pure accomplishing deep awareness and generate it to the best of your ability.]

Arising in the Form of a Resultant Vajrabhairava

As the moon, the sun, and vajra with its HUM, I transform, on a stand of a variegated lotus, a moon, and a sun, (still atop the symbolic disk of wind), into a Resultant Vajra-holder, a glorious and mighty Vajrabhairava.

My body is dark blue in color, with nine faces, thirty-four arms, and sixteen legs standing in the pose of right ones bent and left outstretched.

[All your right arms emerge from a single shoulder socket, as is the case with your left arms. Likewise, all your right legs emerge from a single hip socket, as is the case with your left legs. Your right and left legs are one-quarter of an arm span (approximately one and a half feet) apart from each other. The palms and soles of all your thirty-four hands and sixteen feet are blood red in color and have sharp curved nails like iron claws.

Arising in the full bodily form of Vajrabhairava represents (1) birth from a womb with a fully developed body on the ordinary basis level, (2) arising with the full bodies of unpurified and purified emanation bodies on the path level of the complete stage, and (3) arising with the full corpus of bodies of a Nirmanakaya on the resultant stage.

Without losing your mindfulness of voidness, set the pride of “me” as having the body of a Nirmanakaya, as labeled on this body of a full Vajrabhairava, which represents it. Do this with the understanding that by meditating like this, you are building up a cause for attaining the bodies of unpurified and purified emanation bodies of the path. These attainments will purify you from experiencing having the ordinary bodies of future lifetimes and will serve as the obtaining cause for having the corpus of bodies of a Nirmanakaya.

Feel also that through this visualization of the full body of Vajrabhairava, you are purifying the ordinary basis level of your sphere of reality (dharmadhatu) deep awareness, so that you will attain the pure sphere of reality deep awareness of the omniscient mind of a Buddha. With such awareness, you know the defining characteristics of all validly knowable phenomena, and thus their conventional truth, and simultaneously know their deepest truth, the voidness of their existence being established by the power of these defining characteristics. Imagine that you now have this pure sphere of reality deep awareness and generate it to the best of your ability.

Fill in the clarity of the details of your visualization of yourself as Vajrabhairava, one by one, as follows:]

Able to devour (the lords of) samsara’s three planes of existence, diabolically, I chortle “HA-HA,” with my tongues darting, my fangs bared, and (my brows and noses furrowed) with creases of wrath. To the sides of these wrinkles of fury, my eyebrows and eyes flare like an era of destruction, and my (long) brown hair stands up on end. 

[All the above mentioned features, from chortling “HA-HA” through the hair standing on end, refer to all eight of your forceful faces, excluding your Manjushri head on top. All of them chortle, etc.]

(With all my hands), I make threatening mudras at both mundane and extra-worldly gods, terrifying even the horrific ones,

[Your right hands are all palms down, with the threatening mudra facing upward, intimidating the Buddhas and bodhisattvas, enticing them quickly to bestow actual attainments on the practitioners. Your left hands are all palms up, with the threatening mudra facing downward, terrifying worldly gods and interfering spirits, devastating them and binding them to their oaths not to cause obstacles or hindrances to the practitioners.

And scream, with an explosive thunder-like roar, the syllable PHEM.

[You scream this syllable from your red, man-eating rakshasa-demon face, whereby you call forth and subdue the dakinis, putting them under your control.]

I gobble human blood, grease, marrow and fat, and have five gruesome dried skulls crowning my faces.

Decked with a skull-garland of fifty fresh and dripping (human) heads, I’m equipped with (two crisscrossed) black snakes as brahmin threads and with (five) ornaments of bone, such as (eight-spoke) wheel-shaped crowns, earrings and so forth, made from human bones.

[Your skull-garland, black snake Brahmin threads, and five human bone ornaments are the same as those you had as a simple one-faced, two-armed Vajrabhairava. Each of your eight forceful faces has an eight-spoke wheel-shaped crown, with five human skulls on top of them, with the heads of the five-Buddha-families in the flame-shaped jewels crowning each skull. Each of these forceful faces has water buffalo ears with earrings. The bracelets and anklets are on each of your thirty-four arms and sixteen legs.] 

My belly bulges; my body is naked; my organ towers erect. My eyelashes, eyebrows, whiskers and bodily hairs blaze like the fires of the end of time.

My principal face is that of a black water buffalo, extremely ferocious and having two sharp (blue) horns (with flames shooting out of their tips). On top (and slightly toward the back of this head), between my horns, I have a red head (of a man-eating rakshasa-demon, complete with its neck), totally frightening, with blood dripping from its mouth. On top (and slightly toward the back of that head), I have a yellow head (complete with its neck) of a Manjushri, stern-looking, but merely on purpose, adorned (with flowers behind its ears) – the ornaments of a youth – and with its hair in five topknots on its crown.

[Your Manjushri head looks the same as the head of the Causal Vajra-Holder Manjushri, complete with its jewelry.]

As for my faces to the right of the base of my horns, the primary (central) one is blue, the face to its right is red, and the face to its left is yellow. 

As for my faces to the left of the base of my horns, the primary (central) one is white, the face to its right is grey, and the face to its left is black. 

These faces are extremely furious, and all nine faces have three eyes each.

[The faces to the right and left of your horns are arranged horizontally, share the same neck as your principal face, and almost meet at the back.]

With my first right and left hands, I hold the fresh dripping hide of an elephant stretched open by the skin of its left front and hind legs, with its head to my right and its hairy back showing.

As for my other right hands, I hold in the first, a cleaver, in the second, a dagger with three peacock feathers tied to its end, in the third, a wooden pestle (shaped like an hourglass), in the fourth, a squiggly fish-knife,

In the fifth, a harpoon (with a rope on its end), in the sixth, a battle-axe, in the seventh, a spear, in the eight, an arrow. 

(In the back row, I hold), in the ninth, an iron elephant-hook, in the tenth, a skull-headed club, in the eleventh, a khatvanga-staff, in the twelfth, a weapon-wheel of blades,

In the thirteenth, a five-spoked vajra, in the fourteenth, a vajra-hammer, in the fifteenth, a sword, and in the sixteenth, a large damaru-like drum (made of two human skulls).

As for my other left hands, I hold in the first, a skullcup filled with blood, in the second, (by its hair, a four-faced, yellow) head of Brahma, in the third, a shield, in the fourth, a (human) leg,

In the fifth, a grappling-rope, in the sixth, a bow, in the seventh, intestines, and in the eight, a bell. 

(In the back row, I hold) in the ninth, a (human) arm, in the tenth, a shroud, in the eleventh, a man impaled on a stake, in the twelfth, (a triangular) fire stove,

In the thirteenth, a (human) scalp, in the fourteenth, a (hand in the) threatening mudra, in the fifteenth, a triple-pointed pennant (tied to the end of a trident), and in the sixteenth, a cloth fan (tied by one side along the end of a stick). 

As for my right feet, (starting from the front and going back, I stand with) the first on a man, the second, a buffalo, the third, a bull, the fourth, a donkey, 

The fifth, a camel, the sixth, a dog, the seventh, a sheep, and the eighth, a fox. 

As for my left feet, (starting from the front and going back, I stand with) the first on a vulture, the second, an owl, the third, a crow, the fourth, a parrot,

The fifth, a sea hawk, the sixth, an eagle (with a white head and black body), the seventh, a mynah bird, and the eighth, a swan.

(Beneath them) I also tread under my feet, face down, a (four-faced yellow) Brahma, a (white) Indra, a (black) Vishnu, and a (black) Rudra (under my right), and a six-faced (red) Kumara, a (white elephant-faced) Ganesha, a (white) Chandra and a (red) Surya (under my left), as I stand in a whirlwind of a blazing mass of flames.

[All the animals, birds, and non-Buddhist gods lie face-down on their stomachs and are facing forward.

Hold the pride of “me” as a Nirmanakaya, with all its aspects, labeled on this Vajrabhairava. Feel that you are arising in this full terrifying form in order to tame those who are the most harmful and who require the strongest forceful means in order to be tamed.]

Ennobling Consecration of the Cognitive Sensors and Other Bases

• On each of the (two lower) eyes (of my principal face) is a white KSHIM, in the nature of Kshiti-garbhas.
• On each of its ears, a black JRIM, in the nature of Vajrapanis.
• On each of its nostrils, a yellow KHAM, in the nature of Khagarbhas.
• On its tongue, a red RAM, in the nature of Avalokiteshvara.
• On its forehead, a green KAM, in the nature of Sarva-nirvarana-viskambhini. 
• And in my navel, a white SAM, in the nature of Samantabhadra.
• At the crown of my head is a white OM, in the nature of Body Vajra. 
• At my throat, a red AH, in the nature of Speech Vajra.
• And at my heart, a blue HUM, in the nature of Mind Vajra.

[These seed-syllables all face frontward. The Mind Vajra syllable HUM is either in front of the deep awareness being Manjushri or in front of the absorbed concentration being HUM.]

The Other Two of the Three Stacked Beings 

With myself as this being for making a close bond, I have, at my heart, on a moon disk seat, as a being for deep awareness, a Manjushri changed to a youth.

[Manjushri is the size of the palm of your hand and sits between your breasts, where your heart chakra is located. He looks the same as the Causal Vajra-Holder Manjushri.]

His body is yellow in color and he’s stern-looking, but merely on purpose. In his right hand (making the threatening mudra), he wields a sword (above his head), and in his left, he holds a scriptural text at his heart. 

Sitting with his legs crossed in the vajra position, he is arrayed with the thirty-two excellent signs and eighty exemplary features (of a Buddha), has five buns of hair (on his head), and is adorned with all ornaments.

In his heart, from a (red) AH, comes a symbolic disk of a sun. In its center, is a being for absorbed concentration: an (upright) dark-blue syllable HUM, (facing sideways to the left), emanating five-colored rays of light.

[(1) On the ordinary basis level, the close-bonding being represents the coarse ordinary body, the deep awareness being the subtlest energy-wind, and the absorbed concentration being the subtlest mind. (2) On the path level of the complete stage, the close-bonding being represents the coarse body as the container for the unpurified emanation body, the deep awareness being the unpurified illusory body, and the absorbed concentration being model clear light mind. (3) On the resultant level, the close-bonding being represents a Nirmanakaya, the deep awareness being a Sambhogakaya, and the absorbed concentration being a Dharmakaya.

Without losing your mindfulness of voidness, set the pride of “me” as having the Three Enlightening Corpuses (Three Bodies) of a Buddha, as labeled on these three stacked beings of Vajrabhairava, which represent it. Do this with the understanding that by meditating like this, you are building up a cause for attaining a coarse body as the container for the unpurified emanation body, an unpurified illusory body, and a model clear light mind. These attainments will purify you from experiencing having the ordinary coarse bodies and subtlest energy-winds and minds of future lifetimes and will serve as the obtaining cause for having the Three Enlightening Corpuses of a Buddha.]

Merging of the Deep-Awareness Beings

Calling Forth the Deep-Awareness Beings

OM HRIH HA BHO, MAHA-KRODDHA, AGACCHA AGACCHA, ASMAD PUJA PRATI-GRIHNANTU, PRASADA ME DHIMANA KURU SVAHA.

[While reciting this mantra, make the elephant-hook mudra, to be learned from your guru.]

From the HUM at my heart, light-rays emanate (with iron elephant-hooks at their tips) and bring forth from their natural abodes to the space before me (a countless number of) supporting mandalas and their supported (figures) of the glorious Solitary Hero Vajrabhairava, similar to what I am meditating.

[Innumerable deep-awareness palaces of all sizes with deep-awareness Vajrabhairavas inside them hover above the close-bonding palace you are visualizing with you inside as the close-bonding Vajrabhairava. Innumerable deep-awareness protection wheels of all sizes with ten deep-awareness furious figures on them hover above the close-bonding protection wheels you are visualizing with ten close-bonding furious figures on them. Innumerable deep-awareness sets of eight charnel grounds of all sizes with the various deep-awareness figures in them hover above the close-bonding set of eight charnel grounds you are visualizing with the various close-bonding figures in them.]

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT.

[While reciting this mantra, imagine that you emanate from the HUM in your heart one, ten, or a host of simple dark blue Vajrabhairavas, having one face and two arms. They emerge from the nostrils of your principal face and chase away any interferences or interfering spirits that might have come together with the deep-awareness beings and then dissolve back into the HUM.]

Making Offerings to the Deep-Awareness Beings

[For each of these offerings, imagine that a host of offering goddesses in the forms of white Charchikas, blue Varahis, red Sarasvatis, and green Gauris emerge from your heart, make the offering and then dissolve back in your heart. Be sure to make the offering with the five features and four partings, as before.]

OM HRIH SHTRIH HA.

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM HUM HUM PHAT. 

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM VIKRITA-NANA DUSHTAM-SATTVA, DAMAKA GAH GAH. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM KUMARA-RUPINI, JAH JAH HUM PHAT.

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM HRIH HAH HAI PHAT. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM DIPTA-LOCHANA, VIKRITA-NANA, MAHA-ATTATTA, HASA-NADINI, DIPTAYE SVAHA. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM VAJRA-NAIVIDYA, AH HUM SVAHA. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM VAJRA-SHABDA, AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]    

Merging the Deep-Awareness Beings with the Close-Bonding Beings

OM MUNGARA JAH. 

[Imagine that the blue Yamanataka, the furious figure standing on the eastern cog of your uncommon protection wheel lifts and waves his hand implements. Each part of the deep-awareness supporting and supported mandala (the Vajrabhairava, the palace, the protection wheel, and the charnel grounds) then alights on top of its counterpart close-bonding being.]

OM DANDA HUM.

[Imagine that the white Apara-jita, the furious figure standing on the southern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness beings then enter into the close-bonding beings.]

OM PADMA BAM.

[Imagine that the red Hayagriva, the furious figure standing on the western cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness and close-bonding beings then merge inseparably.]

OM KHANGA HOH.

[Imagine that the blue Amrita-kundalini, the furious figure standing on the northern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness and close-bonding beings are now happily merged and take on the power of each other.

While doing the above visualizations and reciting the mantras, make the appropriate mudra for each mantra, to be learned from your guru.]

Receiving Empowerment

Bringing Forth Empowering Deities

OM HRIH HA BHO, MAHA-KRODDHA AGACCHA AGACCHA, ASMAD PUJA PRATI-GRIHNANTU, PRASADA ME DHIMANA KURU SVAHA.

Once more from the HUM at my heart, light-rays emanate and bring forth to the space before me (inside my palace) the Buddhas residing in the ten directions, together with their spiritual offspring.

Making Offerings to Them

[For each of these offerings, imagine that a host of offering goddesses in the forms of white Charchikas, blue Varahis, red Sarasvatis, and green Gauris emerge from your heart, make the offering and then dissolve back in your heart. Be sure to make the offering with the five features and four partings, as before.]

OM HRIH SHTRIH HA. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM HUM HUM PHAT.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM VIKRITA-NANA DUSHTAM-SATTVA, DAMAKA GAH GAH. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM KUMARA-RUPINI, JAH JAH HUM PHAT.

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM HRIH HAH HAI PHAT.

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM DIPTA-LOCHANA, VIKRITA-NANA, MAHA-ATTATTA, HASA-NADINI, DIPTAYE SVAHA. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM VAJRA-NAIVIDYA, AH HUM SVAHA. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM VAJRA-SHABDA, AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]

Requesting and Receiving Empowerment

“O Thusly Gone Ones, I request you to confer on me complete empowerment.”

Having been thus requested, they emanate (from their hearts) goddesses, Charchika and so on, who first proclaim, as preparation, propitious verses and then hold up vases, white like the moon, filled with five nectars.

“Just as the Buddhas received empowerment, all of them, as soon as they were born, so do we (now), with pure waters of the gods, confer this empowerment.”

Imparting thus, they confer the empowerment upon the crown of my head. My entire body becomes filled with the empowering waters, purging me of all my stains. 

Gaining the Seal of the Head of the Buddha-Family as a Crown Ornament

The excess water that remains on the crown of my head as a protrusion transforms into an Akshobhya who adorns my head at the center (of the crown) of my principal, root face.

[Akshobhya is blue, has one face and two arms, holding a vajra and bell, and embracing a blue one-faced, two-armed Mamaki who holds a cleaver and skullcup. He sits on top of your principal water buffalo head, but without any seat, directly in front of the red man-eating rakshasa-demon head that is on top of it and behind the five dried human skulls.]

The empowering deities dissolve into me.

Making Offerings

Outer Offerings to Ourselves as Vajrabhairava

[For each of these offerings, imagine that a host of offering goddesses in the forms of white Charchikas, blue Varahis, red Sarasvatis, and green Gauris emerge from your heart, make the offering to you, as Vajrabhairava. and then dissolve back in your heart. Be sure to make the offering with the five features and four partings, as before. Imagine that as you enjoy each offering, it enhances your untainted blissful awareness.]

OM YAMANTAKA ARGHAM PRATICCHA AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM YAMANTAKA PADYAM PRATICCHA AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM YAMANTAKA GANDHE PRATICCHA AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM YAMANTAKA PUSHPE PRATICCHA AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM YAMANTAKA DHUPE PRATICCHA AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM YAMANTAKA ALOKE PRATICCHA AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM YAMANTAKA NAIVIDYE PRATICCHA AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM YAMANTAKA SHABDA PRATICCHA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]   [Ring the bell and sound the damaru.]

Inner Offering to the Gurus, Yidams, Dakas, Dakinis and Protectors

[Hold the inner offering cup in your right hand. Rotate the ring finger of your left hand three times clockwise around the rim of the cup, in the gesture of mixing the contents. Then with each offering, dip your left ring finger in the liquid in the cup and flick a drop from this finger upward with your thumb.

Imagine that a host of offering goddesses, again in the forms of white Charchikas, blue Varahis, red Sarasvatis, and green Gauris, emerge from your heart and scoop up some of the inner offering into skullcups in their hands and offer it to the guests. Visualize that the tongue of each guest is transformed, from a HUM, into a one-spoked vajra from which extends a tube of light. The HUM’s, vajras and tubes of light may be white, yellow, red or blue, depending on the type of activity desired. Through this tube of light, like through a drinking straw, he or she draws up the inner offering in order to partake of it. Imagine that, upon tasting the offering, each of the guests becomes filled and satiated with untainted blissful awareness.]

OM. I offer:

[In the heart of the tiny Akshobhya that crowns your principal water buffalo head, visualize a moon disk. In its center, on a throne supported by lions, a lotus and moon disk seat, sits your root guru, in the form of Vajradhara. Arranged in a circle clockwise around him, also on the moon disk upon which the throne of your root guru rests, are all the Vajrabhairava lineage gurus in the form of Vajrabhairavas. Each is sitting on a lotus and moon disk seat, but without a throne. All the gurus appear on this moon disk in Akshobhya’s heart like a reflection in a mirror.]

To Your Root Guru

[Hold the inner offering cup at the level of the crown of your head and make the offering to your root guru:]

To the mouth of my kind and precious root guru: your essential nature is an amalgam into one of the entire body, speech and mind, good qualities and enlightening influence of all the Thusly Gone Buddhas of the ten directions and three times. You’re a source of eighty-four thousand clusters of Dharma and the overlord of the entire (community of) Arya Sangha – OM AH HUM.

To the Lineage Gurus

[Hold the inner offering cup at the level of your forehead and make the offering to the lineage gurus, one at a time:]

• To the mouth of the Vanquishing Master Surpassing All, the glorious and mighty Vajrabhairava – OM AH HUM. 
• To the mouth of the Jnana-dakini (Vajra-vetali) – OM AH HUM. 
• To the mouth of Lalita-vajra – OM AH HUM. 
• To the mouth of Amogha-vajra – OM AH HUM. 
• To the mouth of Jnana-kara-gupta – OM AH HUM. 
• To the mouth of Padma-vajra – OM AH HUM. 
• To the mouth of Dipankara-rakshita – OM AH HUM. 
• To the mouth of Ra Lotsawa Dorje Drag – OM AH HUM. 
• To the mouth of Ra Chorab – OM AH HUM.
• To the mouth of Ra Yeshe Senge – OM AH HUM.
• To the mouth of Ra Bum Sengge – OM AH HUM. 
• To the mouth of the Ennobling, Impeccable Ga Lotsawa – OM AH HUM. 
• To the mouth of Sherab Sengge of Rongpa – OM AH HUM. 
• To the mouth of the Lama Yeshe Palwa – OM AH HUM. 
• To the mouth of the Dharma-Ennobler Dondrub Rinchen – OM AH HUM. 
• To the mouth of the King of the Dharma, the great Tsongkhapa – OM AH HUM. 
• To the mouth of the Sun of the Teachings of the Learned and Attained, Kedrub Je Geleg Pelzang – OM AH HUM. 
• To the mouth of the Ennobling, Impeccable Sherab Sengge – OM AH HUM.
• To the mouth of the Vinaya-Holder Peldan Zangpo – OM AH HUM. 
• To the mouth of Jamyang Gendun Pelwa – OM AH HUM. 
• To the mouth of the Great Tantric Abbot Trashi Pagpa – OM AH HUM. 
• To the mouth of the Great Tantric Abbot Samdrub Gyatso – OM AH HUM. 
• To the mouth of the Great Tantric Abbot Dzondru Pagpa – OM AH HUM. 
• To the mouth of the Great Tantric Abbot Dorje Zangpo – OM AH HUM. 
• To the mouth of the Great Tantric Abbot Sanggye Gyatso – OM AH HUM. 
• To the mouth of the Omniscient (Fourth) Panchen Lama Lozang Chokyi Gyeltsen – OM AH HUM. 
• To the mouth of the Vajra-Holder Konchog Gyeltsen – OM AH HUM. 
• To the mouth of the (Fifth) Panchen Lama Lozang Yeshe – OM AH HUM. 
• To the mouth of the Commander of the Triumphant, (the Seventh Dalai Lama) Lozang Kalzang Gyatso – OM AH HUM. 
• To the mouth of the Majestic Commander of Those with Attainments, (Changkya) Rolpe Dorje – OM AH HUM.
• To the mouth of the great Throne-holder Ngawang Tsultrim – OM AH HUM. 
• To the mouth of the great Throne-holder Jangchub Chopel – OM AH HUM. 
• To the mouth of Lozang Chojor Gyatso of Dragri – OM AH HUM. 
• To the mouth of the Tutor Lingtrul Lozang Lungtog Tenzin Trinle – OM AH HUM. 
• To the mouth of the Great Abbot Kyenrab Tenpa Chopel, the glorious excellent one – OM AH HUM. 
• To the mouth of the kind Root Guru Vajradhara (Pabongka) Dechen Nyingpo, the glorious excellent one – OM AH HUM. 
• To the mouth of the Ennobling Tutor Ling Rinpoche, Tubten Lungtog Namgyel Trinle – OM AH HUM. 
• To the mouth of the Commander of the Triumphant, (Your Holiness the Fourteenth Dalai Lama) Ngawang Lozang Tenzin Gyatso – OM AH HUM.

(Alternatively, abbreviate this section of the inner offerings to the lineage gurus)

To the mouths of you lineage gurus – OM AH HUM.

[Visualize the other gurus sitting in a ring around the lineage gurus who, as Vajrabhairavas, sit around your root guru/Vajradhara in the heart of the tiny Akshobhya on your principal water buffalo head.]

Furthermore, to the mouths of you (other) gurus, who have given me empowerments, tantric explanations or verbal guidelines, together with your lineages – OM AH HUM.

To the Yidams

[Hold the inner offering cup at the level of your heart and make the offering to the yidams: first to yourself as Vajrabhairava and then to the other yidams, which you visualize in three groups. In a drop visualized at your brow, imagine all the other yidams that your root guru practices and relies upon; in a drop at your throat all the other yidams that the lineage gurus have practiced and relied upon; and in a drop at your heart all the other yidams that you practice and rely upon. They all appear in these drops like a reflection in a mirror. When making the offering to these other yidams, flick the inner offering at these three places.]

• OM YAMANTAKA HUM PHAT – OM AH HUM.
• Furthermore, to the mouths of you (other) yidams connected with the four tantra classes and the hosts of deities from your mandalas  – OM AH HUM. 

To the Dharma Protectors, Viras, Yoginis, Directional Protectors, Realm Protectors, and Nagas

[Hold the inner offering cup at the level of your navel and make the offering to the Dharma protectors, viras, yoginis, and so on. Visualize Dharma-raja and the other oath-bound protectors inside the vajra barrier wall. They include the ten furious ones on the uncommon protection wheel. Visualize the viras (dakas) and yoginis (dakinis) on the sixty-four petals of the variegated lotus on which the crossed double-vajra base of the palace rests. The directional protectors, realm protectors and nagas are in the eight charnel grounds outside the vajra barrier wall and within the mountain of flames.]

• To the mouths of Dharma-raja, together with your entourage – OM AH HUM. 
• Furthermore, to the mouths of you (other) oath-bound protectors: having seen prior Buddhas, listened to their hallowed Dharma, and been supported by their Arya Sangha communities, you promised to protect the teachings and the four sections (of ordained ones); gurus of the past have relied on and actualized you – OM AH HUM. 
• To the mouths of you viras, yoginis, directional protectors, realm protectors, nagas and so forth of the twenty-four sacred sites, thirty-two sacred places or eight great charnel grounds – OM AH HUM.

To the Local Deities and All Limited Beings

[Hold the inner offering cup at the level of your knees and make the offering to the local deities and to all limited beings transformed into Vajrabhairavas. Visualize the local deities inside the eight charnel grounds, and all limited beings either inside or outside the charnel grounds.]

To you local deities who have primordially cared for natural sites and to all you limited beings transformed into deities – OM AH HUM.

Inner Offering to Yourself as Vajrabhairava

I bring forth all the Buddhas (and bodhisattvas) of the ten directions. They enter (and absorb into) my body.

[Imagine that all the Buddhas and bodhisattvas are in the form of tiny Vajrabhairavas. Once they have absorbed into your body, imagine that the tongue of each them is transformed, from a HUM, into a one-spoked vajra, from which a tube of light extends. The HUM’s, vajras and tubes of light may be white, yellow, red or blue, depending on the type of activity desired.]

OM HRIH SHTRIH VIKRITANANA HUM PHAT – OM AH HUM.

[After reciting this mantra, place a drop of the inner offering on your tongue. As you taste and swallow it, recite the following mantra and imagine that all the Vajrabhairavas that you have absorbed in your body imbibe the inner offering through these tubes of white, yellow, red or blue light.]

OM AMRITA-SVADANA VAJRA SVABHAVA ATMAKO ‘HAM.

All the guests are pleased and satiated by the nectar of deep awareness.

[The offering goddesses dissolve back into your heart.]

Offering Praises to Yourself as Vajrabhairava

[Emanate once more from your heart a host of goddesses in the forms of white Charchikas, blue Varahis, red Sarasvatis, and green Gauris. Imagine that they stand in front of you and sing the following verses of praise, while you ring the bell:] 

HUM.

O Manjushri, you arise out of space with a yellow color; O Manjushri, the nature of all phenomena is clear to your mind; O Manjushri, as the Majestic Commander of Speech, you’re gentle and melodious; O Manjushri, with a wishful mind, to you I bow.

Although your superlative mind never wavers from its gentle stance, yet, out of compassion, to tame those with vicious intent, not missing out any, you display the perfectly terrifying body of a Vajrabhairava, blazing like the unbearable fires of the eons at the end of time.

Your mouth gapes, you have wrinkles of fury, your eyelashes flutter like lightning, your eyes goggle; your bared fangs flash.

Diabolically, you chortle HA-HA with the ferocious neigh of a vajra-horse and roar into space the syllable PHEM, convening the dakinis.

Felled by your terrible stomp of fury, you crush (the lords of) samsara’s three planes of existence. With your threatening mudras raised to the sky, you tame the great gods.

Your tongue darts wildly, your monstrous teeth stand bared and covered with blood, you’ve gone totally wild, demanding that the world with its gods be served up to your jaws. 

Decked with the fresh dripping hide of an elephant and a garland of severed heads, you are naked and (stand) in the pose of a terrifying, grand, majestic commander.

Horrific with a furious water buffalo head, your nine blazing faces could suck up and devour all of existence. Your (threatening) mudras blaze and tame the different sorts of wandering beings.

Your legs stretch out or bend, crushing the families of mara-demons, to you, with your horrific and terrifying body, mighty Bhairava, I forever bow down.

From your circle of nine blazing faces, your three glaring right faces are dark-blue, red and yellow; your three gaping left faces are white, grey and black, and your three blazing central faces have furious, lustful and pacifying moods. 

From your (threatening) mudras blazing with light, your sixteen right mudras raised on high weapons to strike and defeat, while your sixteen left mudras are stunning with symbols of your emanating and providing. 

From the ominous stance of your blinding feet, your eight bent, right legs humble with methods the eight haughty gods, and your eight outstretched, left legs enjoy power over the eight arrogant goddesses.

In order to tame the hugely desirous and lustful, the style of your organ is that it’s forever fully erect. By your furious manner, you bridle the angry; I prostrate to you whose body tames.

From the mandala-sphere of the great charnel grounds, you subdue with your methods the mara-demons and yama-helpers of death. You draw under your power all ogresses and dakini-witches. I prostrate to you who gather them under control.

From the mandala-sphere of your majestic command, you make those who are out of control bow down with belief in the truth. You’re surrounded by a circle of emanations of your deep awareness, I prostrate to you, with your entourage.

From the mandala-sphere of your mind of deep awareness, though the (devoid) way that things actually exist becomes your emanations, you never stir from the sphere of purity. I prostrate to you, who see the equality (of everything in voidness).

[Imagine that the offering goddesses who sang these praises dissolve back into your heart.]

(Alternatively, offer the abbreviated praise)

As nonduality, you are an uncommon, pervading Body (of deep awareness); as (compassion) extending equally to all, you are the father of all the Triumphant; as the sphere of reality, you are the mother of all the Triumphant; as a deep-awareness being, you are the son of all the Triumphant; I prostrate to you, Manjushri, in whom everything glorious is complete.

Your Dharmakaya possesses neither love nor hate, yet to tame all those with vicious intent in the three planes of existence, you display the body of a King of Fury as a compassionate means. I prostrate to you, terrifying Bhairava Yamantaka.

Coarse Generation Stage Meditation

[For the coarse generation stage, you need to reaffirm (1) your divine clarity of the visualization, (2) your divine pride of yourself, “me,” labeled on the basis of this visualization, and (3) your understanding that all of this is like an illusion, lacking truly established existence. Divine clarity means having the mental image of the visualization appear to your mental consciousness. The clarity is improved as the details become more sharply in focus. Between divine clarity and divine pride, setting the divine pride is more important. Thus set the divine pride of “me” labeled on whatever clarity of the visualization you can maintain, and hold this divine pride. 

Refresh the rough mental image you might have of the entire visualization of the mandala, even if it is not in focus, and maintain both the divine pride on that, as well as the understanding of it being like an illusion. Then starting from the dark blue color of your body, try to get the details to appear and then be in focus. Add details one by one – the two lower eyes of the principal water buffalo head, the entire water buffalo head, the torso, the two main arms, the two main legs, the rest of the faces on the principal head, the two heads above them, the rest of the arms, what they are holding, and so on, then the details of the palace, the double crossed-vajra base of the palace, the lotus it rests on, the reality source, the uncommon protection wheel, up to the common protection wheel with its vajra barrier wall, mountain of flames, and charnel grounds. When adding a further detail, do not lose the clarity of the former details. Then follow this procedure in reverse, going from the outside to the inside of the palace, refreshing the clarity of the charnel grounds and mountain of flames, then the vajra barrier wall and so on, down to the details of yourself as the three-stacked beings of Vajrabhairava. 

Throughout this meditation, alternate between discerning (analytical) meditation and stabilizing (formal) meditation. Here, discerning meditation refers to establishing the appearance of the visualization and sharpening its focus. Stabilizing meditation refers to maintaining absorbed concentration on the visualization, applying all the methods of shamatha for eliminating mental agitation and mental dullness.]

Subtle Generation Stage Meditation

[At the tip of the nose of your principal water buffalo face, visualize a moon disk, the size of half a pea. On top of that, visualize a blue, upright five-spoked vajra, which is emanated from the HUM in your heart. The vajra is slightly bigger than a mustard seed. Concentrate on the moon disk and vajra until your mind is fully absorbed; then gather back the vajra into the HUM at your heart and once again generate it on a moon disk at the tip of your nose.  Alternate emanating the vajra, concentrating on it, and gathering it back in. 

Once your concentration on this level of the meditation has become stable, progressively double the number of moons and vajras and add them beyond what you have already been visualizing. Thus, beyond the one vajra and moon, add two more; and then beyond them, add four more, then eight more, and so on. Be sure always to keep in place what you have already visualized. At each level of the meditation, dissolve the moons and vajras back in the same order in which you generated them. 

When you have mastered this meditation, repeat the process, but with tiny complete Vajrabhairava mandalas, rather than vajras, at the tip of your nose.

Then, at the tip of your erect organ as Vajrabhairava, imagine a drop the size of a mustard seed, emanated from the HUM in your heart. Repeat all the steps of the meditation that you followed when visualizing at the tip of your nose, including visualizing the complete mandala inside each drop. You may also do this phase of the meditation by visualizing moon disks with blue upright vajras on them at the tip of your erect organ, rather than drops.]

Remembering the Symbolism for Purification

Being like this, your nine faces (represent) the nine categories of scripture; your two horns, the two truths. Your thirty-four arms, plus your body, speech and mind – these seven and thirty (represent) the thirty-seven facets leading to a purified state; and your sixteen legs, the sixteen voidnesses.

Your organ standing erect (represents) fully expanding great blissful awareness. The man and so forth (under your right feet), the eight actual attainments, and the vulture and so on (under your left feet), the eight qualities of majestic command. Your nakedness (represents) your not being veiled by the (two) obscurations, and your hair bristling erect shows your achievement of topmost nirvana.

The meaning of these, gathered in short, is that the subject-matter of the nine scriptural categories – the foundation of what must be decisively understood – is illusion-like superficial truth and space-like deepest truth. The path for comprehending them is the thirty-seven facets leading to a purified state. The main point of this path for understanding the ultimate is understanding the sixteen voidnesses, and the method for this is to remain inseparably with great blissful awareness.

The fruits to which this path will lead me are the common and uncommon actual attainments, and, of these two, the principal one is the nirvana in which all obscurations are stripped. Thus, with a body arisen in the form of Vajrabhairava, I understand what it represents.

[Train yourself, step by step, to generate and keep in mind, all at once and combined together, all these aspects that the various parts of the visualization represent. You may learn the full detail of what the other features of your body, the palace, the charnel grounds, and so forth represent from your guru or from the commentaries.] 

Ennobling Consecration of the Rosary

[Hold the rosary in your right hand, imagining that you are holding it with your top right hand, the one with which you are holding the front foreleg of the elephant skin. You may learn the more complex way of holding the rosary for the consecration from your guru.]

Chasing Away Interferences and Dissolution into Voidness

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT. 

[While reciting this mantra, imagine that you emanate from the HUM in your heart one, ten, or a host of simple dark blue Vajrabhairavas, having one face and two arms. The Vajrabhairavas chase away all interferences and interfering spirits, and then dissolve back into the HUM.] 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM.

 (Everything) becomes devoid. 

[Dissolve all appearances and reaffirm your focus on the voidness of yourself and of the rosary. After your absorption on voidness, you, the full mandala and the rosary beads reappear.]

Generation of the Beads As Vajrabhairavas

Within a state of voidness, each bead of my rosary arises as a (blue) syllable HUM atop a lotus and sun. These transform into glorious Vajrabhairavas with one face and two arms, holding cleaver and skullcup and standing with their left legs outstretched.

Each of them is marked with an OM on the crown of his head, an AH at his throat and a HUM at his heart. 

Merging Deep-Awareness Beings with Them and Empowering Them

From these HUM’s at their hearts, light-rays emanate, bringing forth deep-awareness beings similar to those I am meditating, as well as empowering deities. 

The deep-awareness beings, JAH HUM BAM HOH, become nondual (with the closely-bonding ones).

[With JAH, imagine that the blue Yamanataka, the furious figure standing on the eastern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness Vajrabhairavas alights on top of their counterpart close-bonding beings, the Vajrabhairava beads. 

With HUM, imagine that the white Apara-jita, the furious figure standing on the southern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness beings then enter into the close-bonding beings.

With BAM, imagine that the red Hayagriva, the furious figure standing on the western cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness and close-bonding beings then merge inseparably.

With HOH, imagine that the blue Amrita-kundalini, the furious figure standing on the northern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness and close-bonding beings are now happily merged and take on the power of each other.

While doing the above visualizations and reciting the syllables, make the appropriate mudra for each syllable.]

The empowering deities confer the empowerment, whereby (the Vajrabhairavas) acquire Akshobhyas crowning their heads.

Making Outer Offerings to the Vajrabhairava-Beads

[With each of these outer offerings, while reciting the appropriate mantra and making the lotus mudra and appropriate hand mudra for the offering substance, imagine a host of Vajra-vetalis, one for each Vajrabhairava-bead, emerges from your heart, makes the offering to each of them simultaneously, and then dissolves back in your heart. Be sure to make the offering with the five features and four partings, as before.]

OM YAMANTAKA ARGHAM PRATICCHA AH HUM.

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM YAMANTAKA PADYAM PRATICCHA AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM YAMANTAKA GANDHE PRATICCHA AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM YAMANTAKA PUSHPE PRATICCHA AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM YAMANTAKA DHUPE PRATICCHA AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM YAMANTAKA ALOKE PRATICCHA AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM YAMANTAKA NAIVIDYE PRATICCHA AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM YAMANTAKA SHABDA PRATICCHA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]

Making Inner Offerings to Them

[While flicking a drop from the inner offering cup with your left fourth finger and thumb, imagine a host of Vajra-vetalis, one for each Vajrabhairava-bead, emerges from your heart, makes the inner offering to each of them simultaneously, and then dissolves back in your heart.]

OM YAMANTAKA HUM PHAT – OM AH HUM. 

Offering Them Praise

[Imagine that a host of Vajra-vetalis emerge from your heart, chant the verse of praise to the Vajrabhairava-beads, and then dissolve back into your heart.]

I prostrate to you, Vajrabhairava, Supreme Form, Supremely Magnificent Ferocious One, hero having supreme objects of experience, you act to tame those difficult to subdue.

Mantra Recitation for the Vajrabhairava-Beads

OM YAMANTAKA HUM PHAT.

[With your left hand, cover the rosary in your right hand and repeat the above mantra many times.] 

Transformation of the Vajrabhairva-Beads for the Mantra Recitation

The Vajrabhairavas melt into light and transform into a rosary of human heads dripping with blood.

[For recitation of the peaceful mantra, OM ARA-PATSANA DHIH, the beads transform into jewels. They only transform into human heads dripping with blood for the three forceful mantras.]

Combined Peaceful and Forceful Recitation of the Mantras 

Peaceful Recitation of the Manjushri Mantra

OM ARA-PATSANA DHIH.

[Visualize that the sun disk in the heart of the deep-awareness being Manjushri in your heart transforms into a moon disk, on which lies flat a yellow six-spoke rimless wheel. Its spokes are in the shape of swords. The absorbed concentration-being HUM transforms into an upright orange DHIH, standing in the hub of the wheel, facing sideways to your left, and blazing with light. The first six syllables of Manjushri’s mantra, OM A RA PA TSA NA, orange in color, stand upright, one on each sword-shaped spoke, starting with OM in the front and going clockwise. All the syllables are also blazing with light. Imagine yourself in your ordinary form sitting on a moon disk inside the I-vowel on top of the DHIH, surrounded by all beings, as in the visualization for the preliminary Vajrasattva practice.

As you recite the mantra at least twenty-one times, imagine that white light with white goddesses at their tips emerge from the DHIH, the wheel and the mantra garland, and goes out the right nostril of your principal water buffalo-headed face. The goddesses make offerings to the Buddhas and bodhisattvas and then, having received white vases filled with white nectars, the goddesses return, holding the vases, and pour the nectars on the crown of your head as Vajrabhairava. The nectars flow down to you in your ordinary form and all the other beings in the I-vowel of the DHIH and, filling you, pacifies and purifies all of you of sicknesses, harm from spirits, dullness and stupidity. The goddesses and white lights then enter you through the left nostril of your principal water buffalo-headed face and dissolve back into the DHIH, the wheel and the mantra garland.

Next, imagine that orange light of deep awareness, with the brilliance of a thousand suns, emanates from the DHIH, the wheel, and the mantra garland, and fills your entire body as combined Vajrabhairava and Manjushri, with yourself and all the other beings in the I-vowel of the DHIH in your heart. Like sunlight in a previously dark room, it dispels all downfalls from your vows and all the negative karmic force, impediments and blocks all of you have built up without any beginning. Especially, it dispels all the darkness of ignorance, from not knowing, not understanding and incorrectly understanding things.

This brilliant orange light of deep awareness now streams out from every pore of your Vajrabhairava body. It touches all limited beings and likewise dispels their downfalls, impediments, blocks and especially their ignorance, and places them in the enlightening state of Manjushris.

As you continue reciting the mantra, emanate offering goddesses from the tips of the rays of orange light. They make offerings to all the Buddhas and bodhisattvas. Imagine that the rays of light bring back:

• In the form of the various forms of Manjushri, the great discriminating awareness of vajra-body, with which to be able to memorize any text at first sight;
• In the form of the gold-colored syllables of the various Manjushri mantras and of the text of “A Chorus of Names of Manjushri,” the clear discriminating awareness of vajra-speech, with which to understand the most difficult points and profound meanings of any text upon first reading, without needing to ask any questions;
• In the form of the seed-syllable DHIH, the quick discriminating awareness of vajra-mind, with which to be able to answer instantly any question, without any doubts, indecisiveness, or hesitation;
• In the form of flaming swords and scriptural texts, profound discriminating awareness, with which to be able, upon seeing the first word of a topic, to expound extensively on ever deeper levels its deep and profound meaning;
• In the form of scriptural texts, all the letters of which proclaim their own sound, compositional discriminating awareness, with which to compose flawless texts;
• In the form of flaming swords, debating discriminating awareness, to be able to debate without being defeated;
• In the form of scriptural texts with upright flaming swords standing on top of them, teaching discriminating awareness, to be able to explain anything clearly.

With each of these seven rounds of mantra recitation and visualization, imagine that these various objects dissolve into the DHIH and mantra garland at your heart and that your entire body, both Vajrabhairava and Manjushri and all the figures in the I-vowel of the DHIH in your heart, becomes filled with golden light. Feel that you now have each of these seven types of discriminating deep awareness.

You may learn further, more forceful visualizations from your guru.

At the conclusion of the recitation of the Manjushri mantra, visualize an orange DHIH lying horizontally at the base of the tongue of your principal water buffalo face, representing the deep awareness of Manjushri. The top of the DHIH is facing your throat and the bottom is facing your mouth. Imagine that orange light-rays emanate from the DHIH, make offerings to all the Buddhas and bodhisattvas, and bring back their deep awareness in the form of orange light, which dissolves into the DHIH. Then in one breath, repeat DHIH a hundred and eight times. With each repetition, imagine that the DHIH on your tongue emanates another DHIH, which goes down your throat, vertically and upright, and dissolves into the DHIH in your heart. With each one that dissolves, the DHIH in your heart blazes more brightly, like pouring melted butter onto a fire. After this, swallow the saliva in your mouth, without making any noise, and imagine that the DHIH on your tongue goes down your throat, vertically and upright, and dissolves into the DHIH in your heart, causing the DHIH to blaze even more brightly. Feel that you have attained the power of retention, not to forget any word of Dharma you have heard or read. Then recite:]

Affectionate one, with light-rays of your supreme omniscience clear the darkness of naivety from my mind. Direct me, please, so that confident intelligence emerges within to comprehend fully the classic texts of Buddha’s words and the treatises on them.

Whenever I might wish to see or might wish to ask about any little thing, may I behold the Guardian, Manjunatha himself, without any impediment.

Just as Manjushri works to fulfil the aims of all limited beings to the far reaches of space in the ten directions, may my actions become just like that.

Forceful Recitation of the Vajrabhairava Mantras

[Imagine that the rosary beads in the form of jewels dissolve into voidness, and within a state of mindfulness of voidness, imagine that the beads now appear in the form of freshly cut human heads dripping with blood. In the center of the brow of each dripping human head, imagine a tiny full Vajrabhairava. 

Imagine that the moon disk with the wheel at your heart transforms into a sun disk and that the syllable DHIH in its center transforms into an upright blue syllable HUM, facing sideways to your left. Visualize the heart mantra, OM YAMANTAKA HUM PHAT, blue in color and standing vertically clockwise around the HUM. Around this mantra, imagine two sets of the action mantra, OM HRIH SHTRIH VIKRITA-NANA HUM PHAT, also blue in color, standing vertically and arranged clockwise. Around that mantra, imagine the root mantra, OM YAMA-RAJA SADO-MEYA, YAME-DORU NAYO-DAYA, YADA-YONI RAYA-KSHAYA, YAKSHE YACCHA NIRA-MAYA, HUM HUM PHAT PHAT SVAHA, also blue in color, standing vertically and arranged clockwise.

When you recite the mantras, visualize that you start with only your principal water buffalo face reciting, but then you join in with your other eight faces. Imagine all of them reciting the mantras as loudly as thunder, although you are actually reciting them only loudly enough for you to hear. Your perspective while reciting is from the viewpoint of the HUM, looking outwards, and not from your eyes looking down at the HUM. 

Imagine also, when reciting the mantras, that you are holding the rosary with your right hand that holds the elephant skin. The thumb of this hand, with which you are drawing the beads, is in the form of an iron elephant-hook. With each bead drawn and mantra recited, imagine that you hook and draw forth a duplicate Vajrabhairava from the Vajrabhairava on the brow of the human-head bead. This tiny Vajrabhairava dissolves into your navel.

While reciting each mantra, visualize that forceful deities in the form of Vajrabhairavas and white lights emanate from the squiggle on top of the HUM in your heart and from the mantra garland you are reciting. They come out the right nostril of your principal water buffalo-headed face, reach all limited beings, and quiet down and pacify all their disturbing emotions, negative karmic force, interferences, impediments and blocks. All beings attain the state of Vajrabhairava. The forceful deities and white light then come back into the left nostril of your principal face and dissolve back into the HUM and mantra garland at your heart. It may take several repetitions of a mantra in order to complete the entire visualization. When dissolving the Vajrabhairavas and lights through your left nostril, do so with an in-breath and do not recite the mantra at that time.

Repeat this visualization with yellow lights for increasing the good qualities of all beings, then red lights for bringing their disturbing emotions, negative karmic force, interferences, impediments and blocks under control. Next, repeat this visualization with blue lights for forcefully bringing to an end their disturbing emotions, negative karmic force, interferences, impediments and blocks. You may emphasize one or another of these four types of enlightening actions, depending on the circumstances and needs of the moment.

Then, visualizing yourself in your ordinary form sitting on a moon disk inside the ball on top of the HUM and surrounded by all limited beings as before, imagine that the HUM in your heart bursts into flames. It incinerates and annihilates all your own and all beings’ downfalls, impediments, blocks, sicknesses, trouble with harmful spirits or any other obstacles that may interfere with your Dharma practice.

Maintaining the visualization of yourself in your ordinary form and all beings in the ball on top of the HUM in your heart, imagine next that white light with white goddesses at their tips emerges from the squiggle on top of the HUM and the mantra garland you are reciting and goes out the right nostril of your principal water buffalo-headed face. The goddesses make offerings to the Buddhas and bodhisattvas and then, having received white vases filled with white nectars, the goddesses return, holding the vases, and pour the nectars on the crown of your head as Vajrabhairava. The nectars flow down to you and all beings in the ball on top of the HUM and, filling you, pacifies and purifies you of sicknesses, harm from spirits, interferences, and so on, which leave all of you in the form of black smoke, and so on out your lower orifices. The goddesses and white lights then enter you through the left nostril of your principal water buffalo-headed face and dissolve back into the HUM and mantra garland.

Repeat this visualization with the lights, goddesses, vases, and nectars all yellow for increasing the good qualities of yourself and all beings, then all red for bringing your own and their disturbing emotions, negative karmic force, interferences, impediments and blocks under control. Next, repeat this visualization with lights, goddesses, vases, and nectars all blue for forcefully bringing to an end their disturbing emotions, negative karmic force, interferences, impediments and blocks. You may emphasize one or another of these four types of enlightening actions, depending on the circumstances and needs of the moment.

You may learn further, more forceful visualizations from your guru.

Conclude the recitation of each mantra by imagining rays of light streaming out from the mantra at your heart, with offering goddesses at their tips. The goddesses make offerings to all the Buddhas and bodhisattvas. The rays of light then bring back all the good qualities and uplifting inspiration of vajra-body in the form of Vajrabhairavas and Manjushris, which dissolve into the white OM on the crown of your head. The rays of light then bring back all the good qualities and uplifting inspiration of vajra-speech in the form of the syllables of the mantra you have been reciting, which dissolve into the red AH on your throat. The rays of light then bring back all the good qualities and uplifting inspiration of vajra-mind in the form of cleavers and skullcups, which dissolve into the blue HUM your heart. Feel that you now have all the good qualities and inspiration of vajra-body, speech, and mind.

After reciting the root mantra twenty-one times, imagine that it dissolves into the action mantra; and after reciting the action mantra twenty-one or a hundred times, imagine that it dissolves into the heart mantra. At the conclusion of reciting the heart mantra twenty-one times, imagine that it dissolves into the HUM.]

Root Mantra

OM YAMA-RAJA SADO-MEYA, YAME-DORU NAYO-DAYA, YADA-YONI RAYA-KSHAYA, YAKSHE YACCHA NIRA-MAYA, HUM HUM PHAT PHAT SVAHA. 

Action Mantra

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT.

Heart Mantra

OM YAMANTAKA HUM PHAT. 

Purification of Mistakes in the Mantra Recitation

[In the heart of the tiny Akshobhya crowning your head is a moon disk with a white HUM in the center and the hundred-syllable mantra of Yamantaka Vajrasattva around it. While reciting this mantra once and ringing the bell, imagine that white lights and nectars flow from this hundred-syllable mantra and fill your body. They cleanse you of the negative karmic force from having done anything incorrectly in reciting the mantras.] 

OM YAMANTAKA SAMAYAM ANU-PALAYA, YAMANTAKA TVENO-PATISHTA, DRIDHO ME BHAVA, SUPOSHYO ME BHAVA, SUTOSHYO ME BHAVA, ANURAKTO ME BHAVA, SARVA SIDDHIM ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HOH BHAGAVAN, YAMANTAKA MA ME MUNCHA, YAMANTAKA BHAVA, MAHA SAMAYA SATTVA, AH HUM PHAT.

Offerings of Thanksgiving and Praise to Yourself as Vajrabhairava

Outer Offering

[With each of these outer offerings, while reciting the appropriate mantra and making the lotus mudra and appropriate hand mudra for the offering substance, imagine a host of offering goddesses in the forms of white Charchikas, blue Varahis, red Sarasvatis, and green Gauris Vajra-vetalis emerges from your heart, makes the offering to you, Vajrabhairava, and then dissolves back in your heart. Be sure to make the offering with the five features and four partings, as before.]

OM YAMANTAKA ARGHAM PRATICCHA AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM YAMANTAKA PADYAM PRATICCHA AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM YAMANTAKA GANDHE PRATICCHA AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM YAMANTAKA PUSHPE PRATICCHA AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM YAMANTAKA DHUPE PRATICCHA AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM YAMANTAKA ALOKE PRATICCHA AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM YAMANTAKA NAIVIDYE PRATICCHA AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM YAMANTAKA SHABDA PRATICCHA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]

Inner Offering

[While flicking a drop from the inner offering cup with your left fourth finger and thumb, imagine a host of offering goddesses in the forms of white Charchikas, blue Varahis, red Sarasvatis, and green Gauris emerges from your heart, makes the inner offering to you and then dissolves back in your heart.]

OM YAMANTAKA HUM PHAT – OM AH HUM.

Praise

[While you ring the bell and sound the damaru, imagine that a host of offering goddesses in the forms of white Charchikas, blue Varahis, red Sarasvatis, and green Gauris emerges from your heart, chants the verse of praise to you, and then dissolves back in your heart.]

I prostrate to you, O Vajrabhairava, Supreme Form, Supremely Magnificent Ferocious One, hero having supreme objects of experience, you act to tame those difficult to subdue.

Offering Torma-Cakes

Ennobling Consecration of the Tormas for the Transworldly Deity (Vajrabhairava), the Worldly Deities (the Fifteen Directional Protectors), and Karma-Yama (Dharmaraja), All Three at Once

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT.

[While reciting this mantra, imagine that you emanate from the HUM in your heart one, ten, or a host of simple dark blue Vajrabhairavas, having one face and two arms. The Vajrabhairavas chase away all interferences and interfering spirits, and then dissolve back into the HUM.]

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM.

(Everything) becomes devoid.

[Dissolve all appearances and reaffirm your focus, with blissful awareness, on the voidness of yourself and the tormas. After your absorption on voidness, you and the full mandala reappear. The syllables, element mandalas, and so on in the following visualization are all in front of you. The details of the visualization are as with the ennobling consecration of the inner offering.]

Within a state of voidness, from a YAM, comes a mandala of wind, blue, with a shape like a bow, marked with banners. On top of it, from a RAM, comes a mandala of fire, red and triangular. On top of that, from (white) AH’s, comes a grate of three human heads, on top of which, from (a white) AH, comes a white skullcup.

Inside it,

• In the east, from a (white) BHRUM, comes the flesh of a bull marked with a GO.
• In the south, from a (yellow) AM, comes the flesh of a dog marked with a KU.
• In the west, from a (red) JRIM, comes the flesh of an elephant marked with a DA.
• In the north, from a (green) KHAM, comes the flesh of a horse marked with a HA.
• And in the center, from a (blue) HUM, comes the flesh of a human marked with a NA.
• In the southeast, from a (white) LAM, come feces marked with a VI.
• In the southwest, from a (blue) MAM, comes blood marked with a RA.
• In the northwest, from a (red) PAM, comes white bodhichitta marked with a SHU.
• In the northeast, from a (green) TAM, comes marrow marked with a MA.
• And in the center, from a (blue) BAM, comes urine marked with a MU.

On top of this, are a white OM, a red AH, and a blue HUM, stacked one atop the other, (facing forward and standing upright).

From the HUM at my heart, light-rays emanate, striking the wind, whereby the wind blows, the fire blazes, the substances inside the skullcup melt and boil.

From the three syllables, light-rays emanate, in order, hooking back (a host of) Body Vajra, Speech Vajra and Mind Vajra (deities). They dissolve, in order, into the three syllables. These fall into the skullcup and melt, whereby

By means of the HUM, the faults of color, odor and potential are cleansed. By means of the AH, it transforms into nectar. By means of the OM, it increases and becomes huge.

OM AH HUM. (3x)

Generation of the Guests for the Torma-Cakes

Instantaneously, there appear before me, in full, the supporting mandala and its supported figure, glorious Solitary Hero Vajrabhairava. 

From the HUM at my heart, light-rays emanate and bring back before me deep-awareness mandalas of the glorious Solitary Hero Vajrabhairava, together with the (fifteen) directional protectors.

[Visualize here the same as when making offerings to the fifteen directional protectors as preparation. The tiny, full Vajrabhairava mandala, complete with protection wheels and charnel grounds, is above your head and slightly in front of you in the tower of your immeasurably magnificent palace, or just below the tower near the ceiling of the ground storey of your palace. The fifteen directional protectors around the cluster of seven Yamas are inside the palace of this tiny mandala above your head, between the eastern pillars in front of the Vajrabhairava that extend between the ring-shaped vajra ledge and beam.]

JAH HUM BAM HOH, 

The deep-awareness ones become nondual with the close-bonding ones.

[With JAH, imagine that the blue Yamanataka, the furious figure standing on the eastern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness Vajrabhairava mandala and directional protectors alight on top of their counterpart close-bonding beings.

With HUM, imagine that the white Apara-jita, the furious figure standing on the southern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness beings then enter into the close-bonding beings.

With BAM, imagine that the red Hayagriva, the furious figure standing on the western cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness and close-bonding beings then merge inseparably. 

With HOH, imagine that the blue Amrita-kundalini, the furious figure standing on the northern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness and close-bonding beings are now happily merged and take on the power of each other. 

While doing the above visualizations and reciting the syllables, make the appropriate mudra for each syllable.] 

From (white) HUM’s on the tongues of the guests come white single-spoked vajras with tubes of light, through which to draw up the essence of the torma-cakes and partake of them.

[The HUM’s, vajras and tubes of light are white, yellow, red or blue, depending on the type of activities desired.]

Offering Vajrabhairava the Torma-Cake

[While reciting the following mantra seven times and making the lotus mudra, emanate from your heart a host of one-faced, two-armed blue Vajra-vetalis (one for each guest), holding a cleaver and skullcup. Imagine that they scoop up some nectar of the torma cake for the transworldly guests with their skullcups and offer it first to the invited Vajrabhairava and then to the furious figures on his protection wheel. They then request permission from Vajrabhairava to offer the excess that drips from his mouth to the seven Yamas and fifteen directional protectors.]

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT, VAJRA BHAIRAVA ATIPADHI, IMAM BALINTA, KHA-KHA KHAHI KHAHI, HUM PHAT SVAHA. (3x or 7x)

[The Vajra-vetalis dissolve back in your heart.]

Offering Him Outer Offerings

[With each of these outer offerings, while reciting the appropriate mantra and making the lotus mudra and appropriate hand mudra for the offering substance, imagine a host of Vajra-vetalis, emerges from your heart, makes the offering to the Vajrabhairava and figures in his mandala above your head and then dissolves back in your heart. Be sure to make the offering with the five features and four partings, as before.]

OM YAMANTAKA ARGHAM PRATICCHA AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM YAMANTAKA PADYAM PRATICCHA AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM YAMANTAKA GANDHE PRATICCHA AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM YAMANTAKA PUSHPE PRATICCHA AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM YAMANTAKA DHUPE PRATICCHA AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM YAMANTAKA ALOKE PRATICCHA AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM YAMANTAKA NAIVIDYE PRATICCHA AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM YAMANTAKA SHABDA PRATICCHA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]

Offering Him an Inner Offering

[While flicking a drop from the inner offering cup with your left fourth finger and thumb, imagine a host of Vajra-vetalis emerge from your heart, make the inner offering to the Vajrabhairava and figures in his mandala before you and then dissolves back in your heart.]

OM YAMANTAKA HUM PHAT – OM AH HUM.

Offering Him Praise

[Ring the bell and sound the damaru while chanting the verses of praise to the combined Manjushri and Vajrabhairava above you.]

As nonduality, you are an uncommon, pervading Body (of Deep Awareness); as (compassion) extending equally to all, you are the father of all the Triumphant; as the sphere of reality, you are the mother of all the Triumphant; as a deep-awareness being, you are the son of all the Triumphant; I prostrate to you, Manjushri, in whom everything glorious is complete.

Your Dharmakaya possesses neither love nor hate, yet to tame all those with vicious intent in the three planes of existence, you display the body of a King of Fury as a compassionate means. I prostrate to you, terrifying Bhairava Yamantaka.

Offering the Torma-Cake to the Fifteen Directional Protectors

[While reciting the following mantra and making the lotus mudra, once more emanate from your heart a host of Vajra-vetalis, one for each guest. Imagine that they scoop up some nectar of the torma for the worldly guests with their skullcups and offer the first portion to the invited Vajrabhairava. They then request permission from Vajrabhairava to offer the excess that drips from his mouth to the seven Yamas and fifteen directional protectors.]

OM YAMA RAJA SADO MEYA, YAME DORU NAYO DAYA, YADA YONI RAYA KSHEYA, YAKSHE YACCHA NIRAMAYA, HUM HUM PHAT PHAT SVAHA. (1x)

[While reciting the following mantra and making the lotus mudra, imagine that these Vajra-vetalis, each in turn, offer the excess nectar of the torma to the specific guest they are serving – first to the seven Yamas and then to the fifteen directional protectors.]

OM – bhu-charanam, YA – patala-charaya, MAN – khe-charaya, TA – purva-niganam, KA – dakshina-digaya, HUM – paschi manam, PHAT – uttara-tigaya, OM – i, HRIH – ya, SHTRIH – va, VI – kshi, KRI – ko, TA – e, NA – a, NA – de, HUM – bhyoh, PHAT – sarva bhute-bhyah. (3x)

[The Vajra-vetalis dissolve back in your heart.]

Offering Them the Outer Offerings

[With each of these outer offerings, while reciting the appropriate mantra and making the lotus mudra and appropriate hand mudra for the offering substance, imagine a host of Vajra-vetalis, one for each guest, emerges from your heart, makes the offering to each of them simultaneously, and then dissolves back in your heart. Be sure to make the offerings with the five features and four partings, as before.]

OM DASHADIKA LOKAPALA SAPARI-VARA ARGHAM PRATICCHA AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM DASHADIKA LOKAPALA SAPARI-VARA PADYAM PRATICCHA AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM DASHADIKA LOKAPALA SAPARI-VARA GANDHE PRATICCHA AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM DASHADIKA LOKAPALA SAPARI-VARA PUSHPE PRATICCHA AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM DASHADIKA LOKAPALA SAPARI-VARA DHUPE PRATICCHA AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM DASHADIKA LOKAPALA SAPARI-VARA ALOKE PRATICCHA AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM DASHADIKA LOKAPALA SAPARI-VARA NAIVIDYE PRATICCHA AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM DASHADIKA LOKAPALA SAPARI-VARA SHABDA PRATICCHA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]   [Ring the bell and sound the damaru.]

Offering Them an Inner Offering

[While flicking a drop from the inner offering cup with your left fourth finger and thumb, imagine a host of Vajra-vetalis, one for each guest, emerges from your heart, makes the inner offering to each of them simultaneously, and then dissolves back in your heart.]

OM DASHA-DIKA LOKA-PALA SAPARI-WARA – OM AH HUM. 

Offering Them Praise

[Imagine that a host of Vajra-vetalis emerge from your heart, chant the verse of praise and request special actions to the directional protectors on your behalf, and then dissolve back into your heart. Ring the bell and sound the damaru while reciting this verse and the request.]

O Karma-Yama, ogresses, dakini-witches, victim-ghosts, zombies and hordes of those who obey what you tell them: in the presence of the Vanquishing Master, the Dharma-Ennobler Manjushri, you pledged to tame the mara-demons and safeguard the teachings. To all you, sworn as outer and inner protectors, without an exception, I bow and turn with a wishful mind.

Requesting Their Special Actions

Directional protectors, with entourage, extend your influence for me to complete my constructive acts and to still interferences to them.

If Wishing to Offer Outer Karma-Yama (Outer Dharma-raja) a Torma More Extensively

Generation of Outer Karma-Yama and Chamundi

[Generate Karma-Yama, Chamundi and their entourage standing in the porch of the eastern portal of your immeasurably magnificent palace.]

Before me, atop a lotus, a sun, and water buffalo, comes a YA, which transforms into a skull-headed club marked with a YA. Light-rays emanate from it, annihilating all foes, interferers and those with vicious intent, then collect back in and dissolve into the skull-headed club.

This transforms into black Karma-Yama, with one head, two arms and a water buffalo’s face with three round, bloodshot eyes. In his right hand, he holds a skull-headed club and in his left a grappling-rope. His orange hair bristles upwards, and his red organ stands erect. 

To his left, from a CHAM and then a trident, comes black Chamundi, with one face and two arms, holding a trident in her right and a skullcup in her left.

They are encircled with an entourage of (eight) male and (eight) female messengers of Yama, the Ruler of Death, such as Yavati, and so on.

The main (couple) and everyone in their entourage is marked with a white OM on the crown of the head, a red AH at the throat and a blue HUM at the heart.

Merging Deep-Awareness Beings with Them and Empowering Them

From the HUM at (my own) heart, light-rays emanate, bringing forth from seven levels beneath the earth in the south, Karma-Yama, father and mother, together with their entourage.

OM KALARUPA SAPARI-WARA EHY-EHI. 

JAH HUM BAM HOH. 

They become non-dual (with the ones I am meditating).

[With  JAH, imagine that the blue Yamanataka, the furious figure standing on the eastern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness Karma-Yama, Chamundi and entourage alight on top of their counterpart close-bonding beings.

With HUM, imagine that the white Apara-jita, the furious figure standing on the southern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness beings then enter into the close-bonding beings.

With BAM, imagine that the red Hayagriva, the furious figure standing on the western cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness and close-bonding beings then merge inseparably. 

With HOH, imagine that the blue Amrita-kundalini, the furious figure standing on the northern cog of your uncommon protection wheel lifts and waves his hand implements. The deep-awareness and close-bonding beings are now happily merged and take on the power of each other. 

While doing the above visualizations and reciting the syllables, make the appropriate mudra for each syllable.] 

Once again from the HUM at my heart, light-rays emanate, bringing forth the Yamantakas of the five Buddha-families. “I request you, please, to confer on them complete empowerment.”

[Each of the five Yamantakas has one head, like that of a water buffalo, two arms and two legs. White Vairochana Yamantaka holds a wheel in his right hand, yellow Ratnasambhava Yamantaka a jewel, red Amitabha Yamantaka a lotus, green Amoghasiddhi Yamantaka a sword, and blue Akshobhya Yamataka a vajra. Each of them holds a cleaver in his left hand.

Each of the five Yamantakas stands in the center of his own mandala palace, with the other four Yamantakas standing around him. In the Akshobhya Yamantaka mandala palace, Vairochana Yamantaka is in the east (in front of Akshobhya Yamantaka), Ratnasambhava Yamantaka is in the south, Amitabha Yamantaka in the west, and Amoghasiddhi Yamantaka in the north. In the Vairochana Yamantaka mandala palace, Akshobhya Yamantaka takes Vairochana Yamantaka’s place in the east. In the other mandala palaces, Akshobhya Yamantaka keeps his place in the east and Vairochana Yamantaka takes the place where the Yamantaka in the center had stood in the Akshobhya Yamantaka mandala palace. Each of these five mandala palaces also has many empowering gods and goddesses in them.]

Having thus been requested, (empowering goddesses) hold up vases filled with the nectars of deep awareness. Saying “OM VAJRI BHAVA ABHISHINCHA HUM,” they confer the empowerment on the crowns of their heads, purifying them of their stains.

[First the goddesses from the Akshobhya mandala palace confer empowerment, then, in turn, the goddesses from the Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi mandala palaces.]

From the excess water that overflows from the top, a black five-spoked vajra comes to adorn (Karma-Yama’s) head. 

OM KALARUPA SAPARIVARA SAMAYA STVAM.

[With this mantra and the appropriate hand-mudra to be learned from you guru, stabilize, Karma-Yama and his entourage and remind them of their close bond to offer protection.]

Offering Them the Torma-Cake

From a HUM on the tongues of Dharma-raja, father and mother, and each of their entourage, come white single-spoked vajras with tubes of light, through which to draw up the essence of the torma-cake and partake of it.

[The HUM’s, vajras and tubes of light are white, yellow, red or blue, depending on the type of activities desired.

While reciting the following mantras and making the lotus mudra, emanate from your heart a host of Vajra-vetalis, one for each guest. Imagine that they scoop up some nectar of the torma for Karma-Yama (Dharma-raja), Chamundi, and his entourage with their skullcups and offer it to each of them in turn. After making these offerings, the Vajra-vetalis dissolve back in your heart.]

OM KALARUPA, SARVA VIGHNANA SHATRUM MARAYA, IDAM BALIMTA KHA-KHA KHAHI KHAHI HUM PHAT. (3x)

OM CHAMUNDI, SARVA VIGHNANA SHATRUM MARAYA, IDAM BALIMTA KHA-KHA KHAHI KHAHI HUM PHAT. (1x)

OM hosts of male and female messengers of Yama such as Yavati and so forth, together with your entourage, 

SARVA VIGHNANA SHATRUM MARAYA, IDAM BALIMTA KHA-KHA KHAHI KHAHI HUM PHAT. (1x)

[The Vajra-vetalis dissolve back in your heart.]

Offering Them Outer Offerings

[With each of these outer offerings, while reciting the appropriate mantra and making the lotus mudra and appropriate hand mudra for the offering substance, imagine a host of Vajra-vetalis, emerges from your heart, makes the offering to Karma-Yama, Chamundi and his entourage and then dissolves back in your heart. Note that you do not offer Karma-Yama water for washing his feet, since he is always busy slaughtering those who do harm and so never has no time to relax and have his feet washed. Be sure to make the offering with the five features and four partings, as before.]

OM KALA-RUPA SAPARI-VARA ARGHAM PRATICCHA AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM KALA-RUPA SAPARI-VARA GANDHE PRATICCHA AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM KALA-RUPA SAPARI-VARA PUSHPE PRATICCHA AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM KALA-RUPA SAPARI-VARA DHUPE PRATICCHA AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM KALA-RUPA SAPARI-VARA ALOKE PRATICCHA AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM KALA-RUPA SAPARI-VARA NAIVIDYE PRATICCHA AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM KALA-RUPA SAPARI-VARA SHABDA PRATICCHA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]

Offering Them an Inner Offering

[While flicking a drop from the inner offering cup with your left fourth finger and thumb, imagine a host of Vajra-vetalis, one for each guest, emerges from your heart, makes the inner offering to each of them simultaneously, and then dissolves back in your heart.]

OM KALA-RUPA HUM PHAT – OM AH HUM. 

OM CHAMUNDI HUM PHAT – OM AH HUM.

Hosts of male and female messengers of Yama, such as Yavati and so forth, together with your entourage – OM AH HUM.

Requesting Their Special Actions

[Imagine that a host of Vajra-vetalis emerge from your heart, chant the verses of request to Karma-Yama, Chamundi, and his entourage on your behalf, and then dissolve back into your heart.]

HUM. O Black Ruler of Death, seven levels beneath the earth in the south, Yama, the ominous slayer of life, you have arisen here on a black water buffalo as your stand, from a YA that transformed into a club marked (on top) with a (human) skull.

Your head is that of a water buffalo, furious from its depths, with your ravenous mouth stretched open and fangs bared. Your furious eyes are boiling from the base with blood; your yellow hair and whiskers bristle erect.

With the grappling-rope in your left hand, you bind enemies and hindrance-makers; with the club in your right, you pound them to dust.

O Dharma-raja, hosts of Yamas, Great Ogress Chamundi, holding a trident and skullcup of blood, as well as your slaves, the time has come.

Accept this ocean-like torma offering-cake made of human flesh, human blood and grease. By the close bond that the Triumphant ordered and with compassion, free me quickly from foes and hindrance-makers.

With all hostile enemies, harmful hindrance-makers, mara-demons and interferers, seize them, bind them, tie them up! Summon them, drag them, collect them under your power! Slay them, expel them, render them dumb! Dismember them, trample them, make them bewildered! Subdue them, destroy them, demolish them fully so not even an atom of them might remain!

OM KALARUPA HUM PHAT. 

BHYOH CHAMUNDI HUM PHAT. 

Offerings of Thanksgiving and Praise to the Invited Vajrabhairava and Karma-Yama

Ennobling Consecration of the Outer Offerings of Thanksgiving

OM HRIH SHTRIH VIKRITA-NANA HUM PHAT.

[While reciting this mantra, imagine that you emanate from HUM in your heart one, ten, or a host of simple dark blue Vajrabhairavas, having one face and two arms. The Vajrabhairavas chase away all interferences and interfering spirits and then dissolve back into the HUM.]

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM.

(Everything) becomes devoid.

[Dissolve all appearances and reaffirm your focus on the voidness of yourself and the offering substances. After your absorption on voidness, you and the full mandala reappear.]

Within a state of voidness, from (eight white) AH’s come (eight white) skullcups, broad and expansive; inside (each of them) is a (blue) HUM. The HUM’s melt and become water for the mouth, cooling water for the feet, cologne water for refreshing the heart, flowers, incense, a butter lamp, food and music.

By nature, they are blissful awareness and voidness; in aspect, they are the offering substances; their function, as objects enjoyed by the six sensors, is to enhance a special untainted blissful awareness. 

[While reciting each of the following offering mantras, make with the hand mudra appropriate to that offering substance.]

OM ARGHAM AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM PADYAM AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM GANDHE AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM PUSHPE AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM DHUPE AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM ALOKE AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM NAIVIDYE AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM SHABDA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]   [Ring the bell and sound the damaru.]

Making the Outer Offerings of Thanksgiving to Vajrabhairava and His Entourage, Including Karma-Yama

[With each of these outer offerings, while reciting the appropriate mantra and making the lotus mudra and appropriate hand mudra for the offering substance, imagine a host of Vajra-vetalis, emerges from your heart, makes the offering to Vajrabhairava in the tiny mandala above you, and to his entire entourage of furious ones, directional protectors, and to Karma-Yama and his entourage, but without offering Karma-yama water for washing his feet. After each offering, the Vajra-vetalis dissolve back into your heart. Be sure to make the offerings with the five features and four partings, as before.]

OM YAMANTAKA SAPARI-VARA ARGHAM PRATICCHA AH HUM. 

[Water to drink – for forceful purposes, in the form of blood from the heart of those with vicious intent whom we have vanquished.]

OM YAMANTAKA SAPARI-VARA PADYAM PRATICCHA AH HUM.

[Water to wash the feet – for forceful purposes, also in the form of blood from their heart.]

OM YAMANTAKA SAPARI-VARA GANDHE PRATICCHA AH HUM. 

[Cologne water – for forceful purposes, in the form of either blood from their hearts or their bile.]

OM YAMANTAKA SAPARI-VARA PUSHPE PRATICCHA AH HUM. 

[Flowers – for forceful purposes, in the form of a crown made of their five sense-organs (eyes, ears, nose, tongue and heart) strung together like a flower-garland.]

OM YAMANTAKA SAPARI-VARA DHUPE PRATICCHA AH HUM. 

[Incense – for forceful purposes, in the form of incense made from their flesh and fat.]

OM YAMANTAKA SAPARI-VARA ALOKE PRATICCHA AH HUM. 

[Butter-lamp – for forceful purposes, in the form of a butter-lamp made from their melted grease.]

OM YAMANTAKA SAPARI-VARA NAIVIDYE PRATICCHA AH HUM. 

[Food – for forceful purposes, in the form of their five solid internal organs (lungs, heart, liver, spleen and kidneys) as food.]

OM YAMANTAKA SAPARI-VARA SHABDA PRATICCHA AH HUM. 

[Music – for forceful purposes, in the form of music from instruments made from their bones.]

Offering Them an Inner Offering

[While flicking a drop from the inner offering cup with your left fourth finger and thumb, imagine a host of Vajra-vetalis emerge from your heart, make the inner offering to the Vajrabhairava and his entourage and then to Karma-Yama and his entourage, and then dissolves back in your heart.]

OM YAMANTAKA HUM PHAT – OM AH HUM.

OM KALA-RUPA SAPARI-VARA – OM AH HUM.

Offering Them Praises

[Imagine that a host of Vajra-vetalis emerge from your heart, chant the verses of praise and then dissolve back into your heart. Ring the bell and sound the damaru while reciting these verses.]

As nonduality, you are an uncommon, pervading Body (of Deep Awareness); as (compassion) extending equally to all, you are the father of all the Triumphant; as the sphere of reality, you are the mother of all the Triumphant; as a deep-awareness being, you are the son of all the Triumphant; I prostrate to you, Manjushri, in whom everything glorious is complete.

Your Dharmakaya possesses neither love nor hate, yet to tame all those with vicious intent in the three planes of existence, you display the body of a King of Fury as a compassionate means. I prostrate to you, terrifying Bhairava Yamantaka.

Obedient servant of Manjushri, safeguarder of the teachings, oath-bound Yamaraja, guardian with a terrifying form of one face and two arms, I offer you praise.

Extensive Prayer

[With the invited Vajrabhairava, Karma-Yama and their entourages as witnesses, offer the following prayers:]

By the (force) of the Ganges-like stream of positive force built up by my efforts like this in absorbed concentration, mantra recitation and so forth on the mandala circle of Yamantaka, Commander of the Furious, appearing clearly like Indra’s bow on the face of a stainless mirror, as a pure play of blissful awareness and voidness, merged into one with the network of streams (of positive force) from the cascades of good deeds of all wandering beings, may my mind-stream become filled with a treasure of nectars from traveling to its end the common (sutra) path through the (three higher) trainings in the (three main aspects of) the path to liberation, as well as in the conduct of the bodhisattva vows. 

By the heavenly waters of the vase empowerment, may I purify all my projecting of ordinary appearances and conceptualizing (their true existence). And by the (three) supreme higher empowerments, may I manifest a Triumphant One’s speech, the sphere of clear light, and a unified pair of abiding natures.

May I protect, even at the cost of my life, all the pure close-bonding practices and vows, without an exception, that I’ve promised to keep, at that time, before the eyes of the gurus and deities. They’re the supreme root of all actual attainments.

By properly relying, as the mainstream (of my life), on striving in four (daily) sessions on the rough and subtle yogas of the first stage (practice) – the path that ripens into bringing about successful completion of the entire complete stage – may I cut off completely my projecting of ordinary appearances and conceptualizing (their true existence).

By pleasing, with my superlative offerings, praises and practice (of voidness) the field for growing enlightening networks pervading all of space, which I have ordered (here) with an array of lights from my heart as the Supreme Vira-Hero, may I fully complete (building up the two) massive enlightening networks.

Having thoroughly set the dignity of being a Dharmakaya, a Corpus Encompassing All, through my discriminating awareness that has ascertained the point of (the practice of) mantra, the profound voidness, by having analyzed it with stainless logic, may I acquaint myself fully with peerless deep awareness.

By absorbed concentration on the ten extremely fierce furious ones standing on a hugely blazing ferocious wheel, may I gain the strength to pull out from the roots all the roots and branches of the forces of darkness, together with their divisions.

By meditating, in the hub of this wheel of ferocious force, an immeasurably magnificent palace of jewel-like light with a nature of deep awareness, which is everything beautiful rolled into one, a nectar for the eyes, may I actualize a supreme Buddha-field.

By constantly meditating upon Manjushri whose radiant toenails are on a moon grown full on a mandala of the blower (wind), in the center of the palace, may I attain a Sambhogakaya, a Corpus of Full Use, free from the impurities of bardo, the interim state.

Through the rough and subtle yogas done with a complete full body of a Vajrabhairava, actualized from a day-maker (sun) that burns away the masses of conceptional thoughts and which transformed into a seed-syllable and then a vajra of fury, may I sport with the dance of a Corpus of Emanations, a Supreme Nirmanakaya rid of all the impurities of connecting with a samsaric rebirth.

In conjunction with the thirty-seven facets leading to a perfected state, which are the main points of the nine scriptural categories that gather together all the Sage’s expositions, without an exception, may I develop the supreme realizations of the complete stage.

When I can cause my white and red bodhichittas to gather and meet at the pierced vital points of my vajra body, may I completely master absorbed concentration on the co-arising great blissful awareness (that arises) from this, which I’ve joined, in focus, to the sixteen voidnesses.

Through the dissolution of the energy-winds into my central energy-channel, induced by (the three subtlest conceptual minds), the three voids, may such faultless signs appear, as mirage and so forth, of (my achieving) a glorious illusory body actualized from that – the supreme method (to join) with that (blissful awareness of voidness).

Through a prototype of the yoga of pure deep awareness, may I, with the yoga of shape, arise with a prototype body of a deity, beautifully adorned with the (thirty-two) signs and (eighty) features (of a Buddha), emerging like a bubble in the center of the treasure of waters.

When I have manifested the actual (clear light of) co-arising (blissful awareness and voidness), from fully entering (this) beautiful (unpurified) illusory body over and again into (prototype) clear light, may I attain a unified pair needing further training, purified, from having rid myself of the obscurations (that are disturbing emotions).

When I have completed familiarizing myself with that supreme co-arising (actual clear light and purified illusory body), may I attain a state of Vajradhara, in this very lifetime, by ridding myself of all the habits of deception, without an exception, through the absorbed concentration that is like a vajra.

May I myself, even if alone, cause this wondrous path to flourish and never to vanish in any direction or at any time. May I lead all wandering beings, without an exception, quickly and easily along this path to the topmost achievement, Vajradharahood.

(Alternatively, offer the abbreviated prayer)

By the constructive force arising from my efforts in this method with pure resolve, may all wandering beings, beyond any number, never be parted, but always be cared for, in birth after birth, by the peaceful and furious Manjushris.

Having manifested a supreme state of a united couple with seven features, having a nature of the five Buddha-Bodies lasting as long as space, may I lead, in an instant, all endless wandering beings quickly and easily to this very state.

Requesting Patience with Any Mistakes 

[In the heart of the tiny Akshobhya crowning your head is a moon disk with a white HUM in the center and the hundred-syllable mantra of Yamantaka Vajrasattva around it. While reciting this mantra three times and ringing the bell, imagine that white lights and nectars flow from this hundred-syllable mantra and fill your body. They cleanse you of the negative karmic force from having done anything incorrectly in the sadhana ritual.] 

OM YAMANTAKA SAMAYAM ANU-PALAYA, YAMANTAKA TVENO-PATISHTA, DRIDHO ME BHAVA, SUPOSHYO ME BHAVA, SUTOSHYO ME BHAVA, ANURAKTO ME BHAVA, SARVA SIDDHIM ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HOH BHAGAVAN, YAMANTAKA MA ME MUNCHA, YAMANTAKA BHAVA, MAHA SAMAYA SATTVA, AH HUM PHAT.

Whatever slightest mistakes I have made from my mind’s being deluded, please be patient with all of them, Guardian, for the same reason that you are a refuge for all embodied beings.

Whatever I have done (incorrectly) because of not finding (the proper materials), not fully knowing, or lack of ability, please be patient with all this.

Requesting the Guests to Return to Their Respective Abodes 

OM AH HUM. MUH. 

The (transworldly) guests depart who are deep-awareness beings; the (transworldly) beings for making a close bond dissolve into me; and all the other (worldly) guests return to their natural abodes.

Final Dissolution and Arising as a Simple Vajrabhairava

The charnel grounds along with the protection wheels Dissolve into the immeasurably magnificent palace. The immeasurably magnificent palace dissolves into me. As the closely-bonding being (Vajrabhairava), I dissolve (from my heads and feet) into the deep-awareness being (Manjushri). The deep-awareness being dissolves into the absorbed-concentration being (HUM). The hook-like vowel U of the absorbed-concentration being dissolves into the (consonant) HA (above it); the HA into (the horizontal bar that forms) its head; this into the crescent moon (above it); that into the ball (on top); and that dissolves into the squiggle (above). This too becomes unaimed voidness. Within a state of voidness, I arise in the aspect of a glorious Vajrabhairava with one face and two arms and marked at the crown of my head with a (white) OM, at my throat with a (red) AH, and at my heart with a (blue) HUM.

Extensive Verses for Propitious Conditions

The immensely broad highway of the gods and the receptacle (earth) become completely filled, without an exception, to their fullest extent, without any impedance or space in between, with hosts of Yamantaka deities. Even the mere remembrance of them completely destroys all mara-demons and interferers and, without any effort, fulfills the mind’s hopes.

(They sing to us and to all practitioners:) “Through a roar of song in the melodies of Brahma for all to be propitious, which will cause such a rain of flowers (of teachings) to shower that they’ll block the expanse of moisture (the sky), may you know of its making conditions forever glorious for you and thus cause your joyousness ever to grow. So, let us proclaim these melodious songs of verses for everything to be propitious.

“To tame those unfit (to be tamed) by Manjushri, who is the enlightening discriminating awareness, rolled into one, of all the Triumphant of the three times, you perform a dance of fury out of great compassion. We prostrate to you, Vajrabhairava, king of the furious.

“By the auspiciousness of as many constructive features as there are in the dakini (Vajra-vetali), who fully enhances the joy of that guardian, and in the superlative actual and lineage gurus, Lalita and so on, who found the supreme realization, may all be propitious for the glorious superb teachings of Vajrayana to spread in all directions, without exception, through the enlightening influence of these Vajradhara-gurus entering (practitioners’) hearts.

“By the auspiciousness of as grand a network of goodness as there is in the Father and Mother Rulers of the Mandala, the rulers pervading (all Buddha-families), who, with bodies terrifying infinite horrific ones, remain, until the end of compulsive existence, absorbed in concentration on great blissful awareness co-arising with the supreme great seal of mahamudra, may all be propitious for not even the word ‘interferers’ to exist for you, and for you to gain the powers of the endowments of the Dharma of untainted bliss: (absorbed concentrations such as) the treasury of space.

“By the auspiciousness of as grand a network of goodness as there is in the Kingly Tantra of Glorious Vajrabhairava, the singular jewel for the perishable world, crafted as the essence of the ocean of tantras of (Vajradhara), the Mantra-Holder of all Buddha-families, may all be propitious for the vases of your hearts to be filled with the supreme nectar of the profound meaning of the two stages, and from that, to enjoy undeclining glory and for that to spread throughout the world.

“By the auspiciousness of as grand a network of goodness as there is in (practitioners) in lands throughout the ten directions, who uphold even a single portion of (this) tantra, and in the assembly of hosts of viras and yoginis, who have supremely attained its realizations, may all be propitious for you to light up a festival of joy with the bliss from befriending and gathering with messenger (dakas and dakinis), born from fields, born from mantras, and simultaneously born with an enlightening body, speech and mind, who (provide) the conditions conducive for actualizing this supreme path.

“By the auspiciousness of as many constructive features as there are in the supreme palace, vast as the expanse of the sky, shining with light equal to the brilliance of the sun and the moon, and gorgeous with countless jeweled ornaments, may all be propitious for wherever you may live never to have inauspicious omens, but rather to have unbroken streams of the goodness and bliss of the magnificent endowments of a Buddha-field.

(Alternatively, offer the abbreviated verse for propitious conditions)

May propitious conditions flow from the root and lineage gurus. May propitious conditions flow from the yidams and their hosts of deities. May propitious conditions flow from the dakinis and dakas, may propitious conditions flow from the Dharma-protectors and safeguarding figures.