Preliminaries
Requests to the Lineage for Inspiration
[Imagine above your head the lineage gurus, from Vajradhara through your root guru, stacked one beneath the next, with all of them in their own forms. If this is not possible, then visualize them all in the form of a blue Vajradhara, with one face and two arms, embracing a blue Vajradhatu Ishvara, also with one face and two arms. Once you have recited the first five verses of general requests to your root guru and Tsongkhapa, then after the verse of request to each figure, starting with Vajradhara, imagine that each lineage guru dissolves into the next guru beneath him. When your root guru dissolves into you, you instantaneously transform into a blue Vajradhara, embracing a blue Vajradhatu Ishvari, with both having one face and two arms. Feel that your root guru’s body, speech and mind and your body, speech and mind become of one taste and you are filled with blissful awareness.]
O glorious, precious root guru, come grace the lotus seat at my heart. Taking care for me through your great kindness, direct me to the actual attainments of your body, speech and mind.
I make requests to you, glorious (Tsongkhapa), Lozang Dragpa: you’ve completed the essential points of the path of all sutras and tantras, and, by seeing everything as it is and explaining with loving affection, you’ve upheld the Triumphant One’s sacred Dharma, omitting nothing.
I make requests at your feet, ennobling, impeccable guru: having seen that this life is impermanent like a bubble and that samsara has no core like a plantain tree, you’re the supreme navigator to liberation for embodied beings.
I make requests at your feet, omniscient one: you’re the supreme, full fruit of the tree of bodhichitta which (has grown) from the unhindered seed of compassion, (planted) in the ground of equanimity and moistened with the water of love.
I make requests to you who spontaneously fulfil the aims of others: your enlightening body is a complete mandala of thirty-two (deities) – the (ruling figures of the) five Buddha-families, the four Thusly Gone Ladies, and so on – but bears an ordinary form for the sake of those with lesser minds.
I make requests to you, Vajradhara, master of the all-pervasive: as the basis for every supported (deity) and supporting mandala, you work for the sake of wandering beings through emanations beyond any count, by the vajra close bond of your inseparably unified pair.
I make requests at your feet, (Manjushri), Ratnamati, hallowed offspring of the Triumphant Ones, majestic commander of a tenth-level bhumi-mind: you’ve cut off all mental constructs concerning objects taken and minds that take them, and work for the sake of wandering beings with great waves of actions.
I make requests at your feet, O guardian Nagarjuna: you’re the singular eye that has directly seen dependent arising, free from extremes, and through which can be seen the ocean of scriptures. You’ve obtained the supreme, topmost achievement having eight qualities of majestic command.
I make requests at your feet, Matangi, spiritual son nurtured by that supremely realized arya: through your tamed behavior in the great Begara charnel grounds, you’ve obtained the supreme actual attainment.
I make requests at your feet, Tilopa Prajna-bhadra: you’ve made service to the thousand Buddhas and, through inspiration from the ennobling, impeccable Vajrayogini, have obtained the actual attainments and departed to Sukhavati (the Pure Land of Bliss).
I make requests at your feet, Naropa: the dakinis prophesied you (to be born) in a city in the east. You then made extremely arduous ascetic practices and gave birth in your mind to absorbed concentration on (everything being) like an illusion.
I make requests at your feet, Marpa the Translator: you respectfully touched the feet of hundreds of gurus in India and went to the far side of the ocean of tantric texts to become a yogi who’s obtained (the joint state of) scholar and accomplished practitioner.
I make requests at your feet, Wanggi Dorje: you made your mental continuum ripe with pure empowerments, gave birth in your mind to the profound mental pathway of vajra yoga, and achieved mastery in the path of attaining Buddhahood through forceful means.
I make requests at your feet, Gepa Kirti: you’ve gone to the far shore of extensively listening (to teachings), have attained mastery over the liberating (absorptions) on illusion, and have directly beheld numerous Buddha-fields.
I make requests at your feet, Sonam Rinchen of Jagang: you have become a vessel of wondrous good qualities – your male organ, for example, is retracted like that of a thoroughbred (horse), a crowning ushnisha clearly protrudes from your head, and the like.
I make requests at your feet, Tsultrim Kyab. You’ve fully comprehended the sutras and tantras, leaving out none. You’ve attained full stability on the generation stage, and have directly beheld the mandala and its host of deities.
I make requests at your feet, Pagpa Kyab of Tangpe: from the time of your youth, you completely perfected (all) the good qualities, without an exception. And through having trained yourself especially on the five-staged path, you reached the endpoint of vital energy control through vajra repetition.
I make requests at your feet, Zhonnu Wo of Serding: you’ve become a treasure trove of guideline instructions about the two (highest yoga classes) of tantra – the tantras concerning the three illusions for getting to know, face to face, the bardo in-between state, transference of consciousness by fast-moving messenger (dakinis), entering the citadel, and the like.
I make requests at your feet, Choku Wozer of Deding: by merely placing yourself in the mandala of glorious Kalachakra, you beheld the deep awareness mandala. You hold a treasure trove of endless good qualities.
I make requests at your feet, omniscient Pagpa Wo of Jotso: you have far transcended all appearance-making and clinging to the ordinary and have obliterated all the darkness of unawareness with your clear light of deep awareness that apprehends the abiding nature.
I make requests at your feet, Dharma Ennobler, Buton Rinchen Drub: you’ve fully comprehended the boundless words and meanings of the sutras and tantras and upheld the banner of the unsetting teachings of the Blissfully Gone. You’re a second Triumphant One for (this) degenerate age.
I make requests at your feet, supreme guru Kyungpo Lhepa Zhonnu Sonam: with a youthful body unstained by such faults as desire, you became the head of all mantra-holders through the unfathomable strength of your (networks of) positive force and deep awareness.
I make requests to you, called Lozang Dragpa (Tsongkhapa), supreme guide for all beings of the three realms: you’re a Vajradhara incorporating all the Triumphant Buddhas into one, and yet, for the sake of those to be tamed, you upheld the manner of a spiritual mentor.
To the stable elder Zangkyongwa, beholder of all that can be known; at your feet, Sherab Sengge, crown ornament of the erudite scholars; to Pelden Zangpo, with rich command over The Three Baskets – to you three great omniscient ones, I make requests.
To Gedun Pelwa, supreme lord with the intelligence of Manjushri; at your feet, Trashi Pagpa, holder of the vajra; to Samdrub Gyatso, unperplexed about things to be known – to this group, you three hallowed guides for wandering beings, I make requests.
To Tsondru Pagpa, advanced to the stage of attainments; at your feet Dorje Zangpo, you have found supreme tamed behavior; to glorious Sanggye Gyatso, holder of the Vinaya – to you three who clarify the path to liberation, I make requests.
To Konchog Gyatso, you have reached perfection in realizations; at your feet, Konchog Yarpel, holder of the treasures of the oral lineage; to supreme Ngawang Tsondru, with knowledge of the five fields of learning – to you three majestic commanders of scripture and of realization, I make requests.
To Gedun Puntsog, holder of the eight (Sangha Gem) features of understanding and liberation; at your feet, Ngawang Chogden, overlord of the teachings; to (the Seventh Dalai Lama) Kelzang Gyatso, with lotus in hands – to this group, you three kind gurus, I make requests.
To the glorious (Sixth Panchen Lama) Lozang Pelden Yeshe, a dance of Amitabha adorned with the beauty of the vast grounds of Lozang (Tsongkhapa’s) teachings; to Kelzang Tubten Jigme Gyatso, an ocean of the Able One’s fearless teachings for those of good fortune – to you two peerless gurus, I make requests.
To the Great Throne-holder, the Dharma Ennobler, Choje Trichen Lozang Kyenrab Wangchug, possessing a treasure trove of vast and profound guideline instructions; to the Great Learned Abbot, Kenchen Kyenrab Tenpa Chopel – to you two guides for this degenerate time, I make requests.
To (Pabongka Rinpoche) Jampa Tenzin Trinle Gyatso, with great love, you took responsibility to benefit others; with your explanations and practice, you upheld the essence of the Triumphant One’s teachings; and through the enlightening influence of your four ways for gathering disciples, you affected wandering beings equal to space – to you guardian of an ocean of scholars and realised practitioners, I make requests.
To Yongdzin (Ling Rinpoche), Tubten Lungtog Namgyel Trinle, peerless in your enlightening influence to further the scriptural and realization manners of the Fully Able One’s teachings in accord with the pure Triumphant One’s wishes – to you Ennobling Senior Tutor, I make requests: direct me, please, to the two actual attainments.
To (the Fourteenth Dalai Lama) Ngawang Lozang Tenzin Gyatso, you are peerless in upholding the essence of the teachings and the supreme excellent traditions of the Triumphant (Buddhas), you are a treasure of intelligence, a commander of speech, and have a body that incorporates an ocean of infinite Buddhas; to (Your Holiness) I make requests: direct me, please, to the two actual attainments.
In the past, under the influence of disturbing emotions, I have committed both proscribed and naturally unspeakable acts, have caused others to commit them, and have rejoiced in their being done. From the bottom of my heart, I openly admit these to you, my guardians.
O ennobling, impeccable actual and lineage Gurus, I make requests: inspire and uplift my mental continuum, so that seated in the great ship of the profound two stages, I may enter the ocean of omniscient deep awareness.
May I enjoy the glories of the Dharma without ever being parted from perfect gurus through all my lives. Having completely procured all the good qualities of the bhumi-minds and paths, may I quickly attain the topmost achievement of a Vajradhara.
Taking Safe Direction (Refuge)
I take safe direction always from the Blissfully Gone Buddhas, in whose minds have come to be present (the ultimate realization of voidness – everything being) the play of the mind, actualized like the (waxing) moon, and the boundless methods of pure compassion.
I take safe direction always from the hallowed Dharma – (the true pathway minds) that are definitely freed from (dualistic) concepts, without an exception, and which are the bases for the splendid (attainments) of the holy (realized) beings, and (the true stoppings, voidness,) the essential nature in which all phenomena are of one taste.
I take safe direction from (the Sangha), the community of those with command over tamed behavior, who have gained the successive bhumi-minds, “extremely joyous” and so on, with which they’ve become totally freed from (corresponding) levels of bondage, and have the glories of (realizations due to their bodhichitta) produced by their supreme compassion.
Enhancing Our Bodhichitta Aim
I enhance (bodhichitta), my mind’s aim to enlightenment, which, by making it pure through the (exceptional) resolve and ripening (stages) will (reach the endpoint) of totally extracting the roots of the habits of my obscurations, through its having been adorned (beforehand with the stage of) special admiration.
Meditation on the Uncommon Protection Wheel
Purification into Voidness
OM SVABHAVA SHUDDHAH SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM.
[“OM, the self-nature (of mind) is pure, self-nature of all phenomena (taken by mind) is pure – I am ‘me’ (labelled on the deep awareness of that).”]
In that the essential natures, causes, and results of phenomena are all three devoid of being established by their individual defining characteristic marks, everything becomes void.
Generation of the Uncommon Protection Wheel
Within a state of voidness, from a (yellow) PAM, comes an (enormous eight-petalled) variegated lotus. On its seed-head, from a (red) AH, comes a sun-disc mandala. On top of this, from a yellow BHRUM, comes a yellow weapon-wheel with ten cogs that can revolve rapidly clockwise, emanating into the ten directions streams of blazing vajra (shaped) sparks, (forming) a cloud.
[The weapon-wheel looks somewhat like a gyroscope. The central axis consists of two hollow cones atop each other, joined at their rims. The tip of the lower cone rests on the hub of the double crossed-vajra of the vajra-floor 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. The other two cogs are the tips of the cone, above and below the hub, and are shaped like spearheads.]
In the center of its hub is a variegated lotus and moon seat. Above the tips of the eight cogs (that jut out horizontally) in the cardinal and intermediary directions (from the rim of its hub) and in (the tips of) the upper and lower cogs inside the hub, just slightly not touching (these cogs), are variegated lotus and sun stands.
On top of the central seat, I (arise) as Vajradhara, with a white-colored body, three faces – white, black and red – and six arms. In my right hands, I hold a vajra, wheel and a lotus, and in my left, a bell, jewel and a sword. I am adorned with the thirty-two excellent signs and eighty exemplary features (of a Buddha).
My motherly partner is white Vajradhatu Ishvari, with three faces – white, black and red – and six arms. In her right hands, she holds a vajra, wheel and a lotus, and in her left, a bell, jewel and a sword. We embrace each other, as father and mother, with our first two arms.
Both of us, too, are radiantly beautiful with mandala auras of light. We wear jewel ornaments and garments of assorted-colored silks, and an identity-nature of the three types of beings:
[Myself as the being for making a close bond, with a two-armed red being for deep awareness on a variegated lotus and moon at my heart, holding vajra and bell, and embracing a replica motherly partner, and, as a being for absorbed concentration, a blue HUM in the hub of an upright blue vajra standing on a moon disc at this being for deep awareness’s heart.]
Our three places (crown, throat, and heart) are marked with the three syllables (OM, AH, and HUM), which have the essential nature of the Three Vajras (of Body, Speech, and Mind).
Rays of light from the being for absorbed concentration at my heart, (radiating out) from our place of union as mother and father, bring forth Akshobhya surrounded by the ten furious figures.
They enter my mouth, melt (at my heart), and passing through the pathway of my vajra-organ into the mother’s lotus-organ (and up to her heart) as eleven drops, they become eleven long-vowelled HUMs. These completely transform, turning into Akshobhya and the ten furious figures.
Akshobhya is black, has three faces – black, white, and red – and six arms. In his right hands, he holds a vajra, wheel and a lotus, and in his left, a bell, jewel and a sword.
He is drawn back up to my heart.
VAJRADHIRK!
Dispatched back out from my heart, (he exponentially multiplies), and (like a cloud, the cluster of them) emanates into the ten directions. They enact the deeds of a Buddha, such as setting forth rounds of Dharma transmission, and the like, but especially they purify angry limited beings of their anger and set them in the topmost achievement of an Akshobhya.
These emanations condense back into one. (This remaining Akshobhya) mixes inseparably with his being for deep awareness, and then, by entering me, my previous moon seat turns into a sun, on top of which, I become (blue) Dvesha-vajra (Vajra Anger) while Vajradhatu Ishvari becomes blue Sparsha-vajra (Vajra Touch), with whom I sit in the manner of being in union and having an identity-nature of the three types of beings.
(From Sparsha-vajra’s heart), the ten furious figures are drawn up to my heart. Yamanta-krit, Prajnanta-krit, Padmanta-krit, Vighnanta-krit, Achala, Takkiraja, Niladanda, Mahabala, Ushnisha-chakra-varti, and Sumbha-raja are dispatched out from my heart. They settle on the lotus and sun seats at the cogs in the cardinal and intermediary directions and above and below, with their left legs outstretched and in the pose of annihilating all those with vicious intent.
Forceful Activity to Stop Interferers
Hooked by my stare, a second Sumbha-raja comes before me to receive my command:
OM, SUMBHA NISUMBHA, HUM! GRIHNA GRIHNA. HUM! GRIHNA-PAYA GRIHNA-PAYA, HUM! ANAYA, HO! BHAGAVAN VIDYA RAJA, HUM PHAT!
[“OM, Sumbha, Nisumbha, HUM! Seize them, seize them, HUM! Make them held fast, make them held fast, HUM! Tear them away from their protectors, HO! Lord King of Knowledge, HUM PHAT!”]
Thus having been ordered, the vajra in Sumbha-raja’s right hand becomes a vajra elephant-hook. With this elephant-hook, he seizes by their hearts the main obstacle-makers, namely the ten directional protectors. Binding them by their necks with his grappling-rope, he hooks them in.
Consigning them over to the ten furious figures, he dumps them into (triangular-shaped) pits (like those) of wells (situated) beyond them, which have come from long-vowelled HUMS.
From Amrita-kundalini (on the cog) in the north emanate (ten) red Amrita-kundalinis, who transform into ten blazing, fiery “purbu” stakes having the shape of the furious figure Amrita-kundalini on top and, below his navel, that of a single-pointed (triangular) stake. These pierce the heads of the directional protectors and their entourage.
[I shout the order:]
OM GHA-GHA GHATAYA-GHATAYA, SARVA DUSHTAM, PHAT PHAT! KILAYA KILAYA SARVA PAPAM, PHAT PHAT! HUM HUM HUM, VAJRA KILAYA, VAJRA DHARO AJNA-PAYATE SARVA VIGHNANA KAYA VAK CHITA VAJRA KILAYA, HUM HUM HUM, PHAT PHAT!
[“OM, pound, pound, smash, smash all evil-doers, PHAT PHAT! Impale, impale all negative forces, PHAT PHAT! HUM HUM HUM, Vajra-Stake Impaler. Vajradhara commands you: all obstacle makers’ body, speech and mind – vajra-stake impale them, HUM HUM HUM, PHAT PHAT!”]
Sumbha-raja’s hand-implement, the vajra elephant-hook, becomes a blazing, fiery vajra hammer. He pounds the crowns of the “purbu” stakes, above and below. The obstacle-makers are skewered with these stakes straight through from the crowns of their heads to the soles of their feet, so that their body, speech and minds will no longer waver or move (from the deep awareness of a clear light mind).
The emanated Sumbha-raja dissolves into the Sumbha-raja below, and once again, from the furious figures and “purbu” stakes, blazing vajra (shaped) flames and lights shoot out in the ten directions, burning and disintegrating all obstacle-makers with vicious intent within samsara.
Generation of the Common Protection Circle
- TAKKI HUM DZAH – beyond the forceful figures is an iron vajra barrier ring (as tall as the uncommon protection wheel).
- TAKKI HUM DZAH – beyond this is a barrier ring of water.
- TAKKI HUM DZAH – beyond this is a barrier ring of fire.
- TAKKI HUM DZAH – beyond this is a barrier ring of wind.
From HUM, there comes, on top of the iron barrier, a vajra tent, (shaped) like (the dome of) a stupa. Beneath the tent and across the top of the barrier ring is a vajra canopy. On the ground beneath (the uncommon protection wheel), from HUM comes a vajra base. Outside (the barrier rings and vajra tent), in all the cardinal and intermediary directions, is a network of arrows shooting all around with the blazing flames of deep awareness.
On the crowns of the heads of the deities (of the uncommon protection wheel), on a moon is a white OM, at their throats, on a lotus is a red AH, at their hearts, on a sun is a blue HUM.
OM AH HUM (3x)
Main Practice
Meditation on Voidness
If (we meditate that) no phenomena (exist at all, that’s) not a (proper) meditation; if (our) meditation (is on phenomena as being truly existent, that’s) not a (proper) meditation; (to mediate on) phenomena (to be) like that (both nonexistent and truly existent, or neither of the two), that’s) not (proper meditation on the nature of) phenomena. (Proper) meditation (on voidness) is not to be aimed (at any of the four extremes).
As all phenomena included in the environment and the beings within are ultimately devoid of being established by their essential natures, there comes a state of voidness, without any aim on a (truly existent) meditation, something to be meditated upon, and a meditator, and without a sign (of a truly existent cause) and without a hope (for a truly existent result).
Generation of the Mandala Residence
Instantaneously, within a state of voidness, comes the complete vajra base, barrier rings, tent, canopy, and mountain of flames.
In the center (of the tent, between the base and the canopy,) is an (upside-down) tetrahedral reality source, white (on the outside and red on the inside), with a large (triangular) side facing upwards and a fine point projecting downwards.
Inside it is an (enormous sixty-four petalled) variegated lotus (with its petals reaching the top of the reality source). In its center is a HUM YAM HUM (facing away from me). From the light blue (vertical) YAM comes a blue, bow-shaped wind mandala, and from the two (horizontal) HUMs (sandwiching the YAM) come two vajras to adorn its two sides.
On top of this is a HUM RAM HUM. From the red (vertical) RAM comes a red triangular fire mandala, and from the two (horizontal) HUMS (sandwiching the RAM) come two vajras to adorn its two sides.
On top of this is a HUM BAM HUM. From the white (vertical) BAM comes a white circular water mandala, and from the two (horizontal) HUMS (sandwiching the BAM) come two vajras to adorn its two sides.
On top of this is a HUM LAM HUM. From the yellow (vertical) LAM comes a yellow square earth mandala, and from the two (horizontal) HUMS (sandwiching the LAM) come two vajras to adorn its two sides. (These four) have the essential natures of the four goddesses (partners), Lochana and so forth.
[Each of the four element mandalas 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 cylinder is smaller than the preceding one and fits within and touches the perimeter of its shape. In other words, the triangle fits inside the bow, the circle within the triangle, and the square within the circle. 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 four element mandalas either rest one atop the other or one within the other.]
These four mandalas merge into one and transform into a crossed double-vajra. On top of its (central box-shaped) hub is a white BHRUM. This (syllable) emanates rays of light, which are clouds of Buddhas, and then transforms into a square immeasurably magnificent palace with four portals.
The jewelled walls encompassing it have five layers (in thickness), which, going from the outside in, are white, yellow, red, green and blue. On top (of the walls) are all the standard features: a jewelled moulding with a quadruple colonnade (along its top), with loops and strands (of precious gems hanging from the mouths of crocodile-faced gargoyles sticking out), pendants (hanging from the roof), (upright) dentils (forming a parapet), (four eleven-tiered) archways, and so on.
Halfway inside this immeasurably magnificent palace, it is beautified with a circular (ring-shaped) ledge (on a cylindrical platform stage for the central figures). The outside face (of this ledge) is encircled with a ring of five-colored lights, and its inside is encircled with a ring of three-pointed vajras. (This ring-shaped ledge has a nine-box crosshatch of ledges within it) and on top of (its circumference) eight pillars supporting a vajra (ring-shaped) beam (by the ceiling).
(The palace) is further beautified by having the pinnacle of the pitched roof (of its upper level) bedecked with a (upright) vajra atop a gem as its crowning ornament, and with two vases filled with gems, to the right and left of the corners of the (square) second level (of the split-level ground floor, around and lower than the central cylindrical stage, but still raised from the floor), making eight vases in all.
This excellent pure palace, with good qualities more especially distinguished than those that are human or divine, has its inside clearly visible when looking from the outside and its outside clearly visible when looking from within.
The entire (split-level) floor of its lower (level) is white in the east, yellow in the south, red in the west, green in the north and blue in the center.
Within, there are thirty-one variegated lotus seats, on top of which, the main (couple) and the ten furious figures have sun seats; those in the eastern direction, such as Vairochana, have moon seats; Mamaki has a vajra seat, while those in the southern direction, except for her, have jewel seats; those in the western direction have red lotus seats; and those in the northern direction have crossed double-vajra seats.
Generation of the Mandala Residents
Establishing the Visualization by Strong Mental Power
On these seats, by strong mental power alone, come the complete thirty-two deities, all at once.
The Central Couple
On the central seat (in the middle box of the vajra-marked grid on the raised platform stage), I arise as blue Vajradhara, with three faces – blue, white, and red – and six arms. In my right hands, I hold a vajra, wheel and a lotus, and in my left, a bell, jewel and a sword. The long hair on my head is tied up in a topknot and I am adorned with the thirty-two excellent signs and eighty exemplary features (of a Buddha).
My motherly partner is blue Sparsha-vajra (Vajra Touch), three faces – blue, white, and red – and six arms. In her right hands, she holds a vajra, wheel and a lotus, and in her left, a bell, jewel and a sword. The long hair on her head is half tied up. She is extremely coquettish, has a smile on her face, a playful demeanor, and beautiful with such charming features as glancing (coyly) from the corner of her eyes. In the prime of her youth, she frolics with the pleasures of the five senses. We embrace each other, as father and mother, with our first two arms.
We are both adorned with the eight jewel ornaments: a crown that is worn on our heads, jewelled earrings with an utpala flower above our ears and beautified with a hanging ribbon, a jewelled choker necklace, bands of pearls criss-crossing our bodice, a long hanging necklace, bracelets, anklets and a jewelled girdle-belt.
On the upper part of our bodies, we are draped with a long flowing scarf of heavenly cloth, and on the lower part girded with heavenly silks.
Enveloped in a mandala-aura of light, I, the father, sit in the heroic being’s (half-vajra) posture.
The Four Other Buddhas
In the eastern (grid-box on the raised platform stage) is white Vairochana, with an Akshobhya adorning the crown of his head. He has three faces – white, black and red – and six arms. In his right hands, he holds a wheel, vajra and white lotus, in his left, a bell, jewel and a sword.
In the southern (grid-box) is yellow Ratna-sambhava with an Akshobhya adorning the crown of his head. He has three faces – yellow, black and white – and six arms. In his right hands, he holds a gem, vajra and a wheel, in his left, a bell, yellow lotus and a sword.
In the western (grid-box) is red Amitabha with an Akshobhya adorning the crown of his head. He has three faces – red, black and white – and six arms. In his first left hand, he holds at his hip a bell and red lotus by the stem, and in his first right, a full bloom lotus at his heart. In his other right hands, he holds a vajra and a wheel, in his left, a jewel and a sword.
In the northern (grid-box) is green Amogha-siddhi with an Akshobhya crowning his head. He has three faces – green, black and white – and six arms. In his right hands, he holds a sword, a crossed double-vajra and a wheel, in his left, a bell, a green lotus, and a gem.
The Eight Goddesses
- In the southeastern (grid-box) is white Lochana;
- In the southwestern (grid-box), blue Mamaki;
- In the northwestern (grid-box), red Pandara-vasin,
- And in the northeastern (grid-box), green Tara.
- On the second level, in the southeast (corner) is white Rupa-vajra (Vajra Sights);
- In the southwest (corner), yellow Shabda-vajra (Vajra Sounds);
- In the northwest (corner), red Gandha-vajra (Vajra Smells);
- In the northeast (corner), green Rasa-vajra (Vajra Tastes).
All of these eight goddesses also have the long hair on their heads half tied up, and are adorned with the eight jewel ornaments: a crown that is worn on their heads, jewelled earrings with an utpala flower above their ears and beautified with a hanging ribbon, a jewelled choker necklace, bands of pearls criss-crossing their bodice, a long hanging necklace, bracelets, anklets and a jewelled girdle-belt.
On the upper part of their bodies, they are draped with a long flowing scarf of heavenly cloth, and on the lower part girded with heavenly silks.
They are extremely coquettish, have smile on their faces, a playful demeanor, and beautiful with such charming features as glancing (coyly) from the corner of their eyes. In the prime of their youth, they frolic with the pleasures of the five senses. Enveloped in a radiant mandala-aura of light, they sit on their individual seats in the vajra-posture.
The Eight Bodhisattvas
On the seats to the right and left of the entrance to the eastern vestibule, (on the level of the floor), in order, are white Maitreya and Kshiti-garbha. On the seats to the right and left of the entrance to the southern vestibule, in order, are yellow Vajrapani and Khagarbha. On the seats to the right and left of the entrance to the western vestibule, in order, are red Lokeshvara and Manjushri. On the seats to the right and left of the entrance to the northern vestibule, in order, are green Sarva-nivarana-viskambhini and Samanta-bhadra.
The Ten Furious Figures
- In the eastern vestibule stands black Yamanta-krit.
- In the southern vestibule, white Prajnanta-krit.
- In the western vestibule, red Hayagriva.
- In the northern vestibule, blue Vighnanta-krit.
- In the southeast (corner of the ground floor) is black Achala.
- In the southwest (corner), blue Takkiraja.
- In the northwest (corner), blue Niladanda.
- In the northeast (corner), black Mahabala.
- Above (on a canopy stretched under the top circular beam) stands blue Ushnisha-chakravarti.
- And (in the open chamber below the cylindrical platform stage for the central figures) stands blue Sumbha-raja.
Shared Qualities
All the deities, from Vairochana through Samanta-bhadra, wear jewel ornaments and garments of assorted-colored silks, are enveloped in radiant mandala-auras of light, and sit in the vajra-posture.
All ten furious figures are complete with all the features of fury, such as dark blonde hair bristling on end, and the like, and stand with their left legs outstretched.
All the deities as well, from Lochana through Sumbha-raja, have three faces and six arms, and each has the ruling figure of his or her particular Buddha-family crowning his or her head.
Empowering All Limited Beings
Rays of light radiate from the HUM at my heart, hooking in all limited beings and bringing them back through all four sides of the mandala (palace), without any impedance, in the Vajrasattva (manner of) entering.
Light-rays of the (white and red) bodhichittas of (myself), father and mother, in union, (radiate forth with the five Buddha-family couples at their tips. Coming to the crowns of these limited beings’ heads,) they give them empowerment, whereby they achieve the physical and mental bliss of all the Thusly Gone (Buddhas). Transformed now into Vajrasattvas (in the forms of the five family Buddhas), they depart to each of their Buddha-fields (by dissolving into the hearts of the corresponding Buddhas in the mandala).
Drawing in the Deities to Form the Body Mandala
From the blue HUM in my heart, rays of light in the form of hooks draw forth the deities from Vairochana through Sumbha-raja, set them down in their places (within my body): the crown of my head and the like, so that they become inseparable in essential nature from my aggregate of forms, et cetera.
- To the crown of my head (comes) Vairochana;
- To my throat, Amitabha;
- To my navel, Ratna-sambhava;
- And to the energy-channel where my thighs join, Amogha-siddhi.
- To my navel (comes) Lochana (facing Ratna-sambhava);
- To my heart, Mamaki (facing toward the back);
- To my throat, Pandara-vasin (facing Amitabha),
- And to the crown of my head, Tara (facing Vairochana).
- To (each of) my eyes (come) Kshiti-garbhas (facing outwards);
- To (each of) my ears, Vajrapanis;
- To my nose, Khagarbha;
- To my tongue, Lokeshvara;
- To my heart, Manjushri (facing Mamaki);
- To (the middle of) my private organ, Sarva-nivarana-viskambhini;
- To my (breastplate and reflecting in each of the three) joints (of my two main arms and two legs), Samanta-bhadra;
- And to the crown of my head, (behind Vairochana) Maitreya.
- To the gateway of (each of) my eyes (come) Rupa-vajras, (embracing the Kshiti-garbhas);
- To the gateway of (each of) my ears, Shabda-vajras, (embracing the Vajrapanis);
- To the gateway of my nose, Gandha-vajra, (embracing Khagarbha);
- To the gateway of my tongue, Rasa-vajra, (embracing Lokeshvara);
- And to the gateway of my vajra-organ, Sparsha-vajra, (embracing Sarva-nivarana-viskambhini).
- To my right (first) hand (comes) Yamanta-krit;
- To my left (first) hand, Aparajita;
- To my mouth, Hayagriva (above Lokeshvara);
- To (the tip of) my vajra-organ, Vighnanta-krit (beyond Sparsha-vajra);
- To the energy-channel at my right shoulder, Achala;
- To the energy-channel at my left shoulder, Takkiraja;
- To my right knee, Niladanda;
- To my left knee, Mahabala;
- To the crown of my head, (above Vairochana) Ushnisha-chakravarti;
- And to the soles of my two feet (come) Sumbha-rajas. (All these furious figures face outwards.)
Taking Death as a Pathway to Dharmakaya
The deities of my body: Vairochana, Lochana, Kshiti-garbha, Rupa-vajra, Maitreya, Yamanta-krit and Achala (come to my heart, one by one, and) dissolve in their turn (all together as a group) into clear light.
Then Ratna-sambhava, Mamaki, Vajrapani, Shabda-vajra, Aparajita and Takkiraja (come to my heart, one by one, and) dissolve in their turn (all together as a group) into clear light.
Next Amitabha, Pandara-vasin, Khagarbha, Gandha-vajra, Hayagriva and Niladanda (come to my heart, one by one, and) dissolve in their turn (all together as a group) into clear light.
Then Amogha-siddhi, Tara, Lokeshvara, Rasa-vajra, Sarva-nivarana-viskambhini, Sparsha-vajra, Samanta-bhadra, Vighnanta-krit and Mahabala (come to my heart, one by one, and) dissolve in their turn (all together as a group) into clear light.
Then Ushnisha-chakravarti, then Sumbha-raja, and then Manjushri (come to my heart, and) dissolve in their turns into clear light.
And then the main figure too dissolves in his turn (from his top and his bottom) into clear light.
OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO ‘HAM.
[“OM, I’m someone with the identity of voidness, (blissful) deep awareness, and the vajra (inseparability of the two) as my self-nature.”]
[Set the pride of “me” labelled on a blissful, clear light cognition of voidness as Dharmakaya.]
Taking Bardo as a Pathway to Sambhogakaya
Above the central (variegated lotus and sun) seat (of the mandala palace that had remained), from HUM comes a sun-disc mandala. In the center of it, from OM comes a moon-disc mandala. On top of that, from AH comes a red, eight-petalled lotus. On its seed-head are OM AH HUM stacked one atop the other, (OM on the bottom and HUM on top).
These (mandala discs, lotus, and syllables) all condense into one and become a mandala disc of a complete, full moon. Rays of light radiate from it, collecting back the entire environment and all the beings within it, and dissolve them into the moon.
OM DHARMA-DHATU SVABHAVA ATMAKO ‘HAM.
[“OM, I’m someone with the identity of the sphere of reality as my self-nature.”]
The root of all phenomena included in the environment and the beings within it is (subtlest) energy-wind and (clear light) mind alone, appearing as a moon, and (on) that (basis) is (labelled) “me.”
[Set the pride of “me” labelled on the moon as representing your clear light mind and subtlest energy-wind as the source of the appearances of all phenomena.]
On top of the moon, like a bubble rising out of water, there come from the moon a white OM, a red AH, and a blue HUM (with the OM to the left and the AH to the right of the HUM). Rays of light radiate from them, bringing forth from the ten directions countless members of the five Buddha-families together with their entourage and dissolve them into the moon.
(The OM and the AH then dissolve into the HUM, this blue HUM transforms and becomes a white HUM,) and from that transformation there comes a white five-spoked vajra marked (at its hub) with an OM AH HUM.
VAJRA ATMAKO ‘HAM.
[“I’m someone with the identity of a vajra.”]
[Set the pride of “me” labelled on the vajra. Its five spokes represent the five types of deep awareness, and the three syllables on its hub represent the body, speech, and mind of Sambhogakaya that you will arise as.]
The vajra together with the syllables (in its hub) transform, from which I become Adinatha (First Guardian), with a white-colored body, three faces – white, black and red – and six arms. In my right hands, I hold a vajra, wheel and a lotus, and in my left, a bell, jewel and a sword. I wear jewel ornaments and garments of assorted-colored silks.
[Set the pride of “me” labelled on white Adinatha as Sambhogakaya.]
Taking Rebirth as a Pathway to Nirmanakaya
From their natural abodes (visualized in the space within the mandala palace’s upper circular beam), father and mother Thusly Gone Buddhas (in the form of blue Akshobhya couples), in order to tame limited beings, (emanate a countless number of) Akshobhya (couples) produced from the (atoms of the white and red) bodhichittas of their sitting in union. These (Akshobhya couples) pervade the entire expanse of space.
They uplift and inspire all limited beings, whereby they all attain untainted physical and mental bliss (and become enlightened as Akshobhyas). All these Akshobhyas then condense into one (on the central seat) inside the immeasurably magnificent palace.
(As white Adinatha, I rise above this Akshobhya, and looking down,) I enter him (through the crown of his head), whereby I become a blue Vajrasattva Nirmanakaya with three faces – blue, white, and red – and six arms. In my right hands, I hold a vajra, wheel and a lotus, and in my left, a bell, jewel and a sword. I wear jewel ornaments and garments of assorted-colored silks.
[Set the pride of “me” labelled on blue Vajrasattva as Nirmanakaya.]
Generating the Body as the Supporting Mandala Palace
- (With rays of lights going out from parts of my body to corresponding parts of the mandala palace and drawing back in their essence, which dissolves back in me,) the front, back, right and left sides of my body are the four corners of the mandala.
- The orifices of my mouth, nose, anus, and urethra are the four portals.
- My five-colored energy-winds upon which ride my conceptual thoughts, purified as the five types of deep awareness, are the five layers of the walls.
- The consciousness of my tongue is the jewelled moulding.
- My intestines are the loops of precious gems.
- My sinews are the strands of precious gems.
- My share of white bodhicitta is the half moons;
- The consciousness of my eyes is the mirrors;
- The consciousness of my nose is the flower garlands;
- The cognitive sensors of my tongue are the bells;
- The network of cognitive sensors of my body become the yak-tail fans – (all of the above of which hang from and) adorn the loops and strands of precious gems.
- The consciousnesses of my ears and body are the banners and streamers placed on the parapet dentils.
- My eight limbs, namely, my calves, thighs, forearms and upper arms, are the eight pillars.
- My belly is the vases inside the mandala.
- The cognitive sensors of my ears are the vajras on the half-moons in the corners.
- My purified five aggregates are the five colors of the mandala.
- The four vital points at my private region, navel, heart and face are the four archways.
- The cognitive sensors of my eyes are the wheels on top of them.
- The consciousness of my mind is the mountain antelopes (flanking them).
- The cognitive sensors of my nose are the banners on the archways
- And the cognitive sensors of my mind are the lotus in the center (of the mandala).
In this way, all the parts of my body become the individual parts of the immeasurably magnificent palace.
Generating the Body as the Supported Deities in the Mandala
The Aggregate Factors of Experience
Between the crown of my head and my hairline is a white OM, the essential nature of my aggregate factor of forms. It transforms into a white Vairochana with an Akshobhya crowning his head.
Between my hairline and my throat is a red AH, the essential nature of my aggregate factor of distinguishing. It transforms into a red Amitabha with an Akshobhya crowning his head.
Between my throat and my heart, in between my two breasts, is a blue HUM, the essential nature of my aggregate factor of consciousness. It transforms into a blue Akshobhya with an Akshobhya crowning his head.
Between my heart and my navel is a yellow SVA, the essential nature of my aggregate factor of feeling (levels of happiness). It transforms into a yellow Ratna-sambhava with an Akshobhya crowning his head.
Between my navel and the energy-channel where my thighs join is a green HA, the essential nature of my aggregate of other variable factors. It transforms into a green Amogha-siddhi with an Akshobhya crowning his head.
The Elements
At my navel is a (white) LAM, the essential nature of all my body’s (solid) elements of earth. It transforms into a white Lochana with a Vairochana crowning her head.
At my heart is a (blue) MAM, the essential nature of all my body’s (liquid) elements of water. It transforms into a blue Mamaki with an Akshobhya crowning her head.
At my throat is a (red) BAM, the essential nature of all my body’s (heat) elements of fire. It transforms into a red Pandara-vasin with an Amitabha crowning her head.
At the crown of my head is a (green) TAM, the essential nature of all my body’s (gaseous and energy) elements of energy-wind. It transforms into a green Tara with an Amogha-siddhi crowning her head.
The Cognitive Sensors, Their Objects, and the Joints, Channels, and Sinews
At the two eyes (of my main face) are (white) THLIM’s, the essential nature of the cognitive sensors of my eyes. They transform into white Kshiti-garbhas with Vairochanas crowning their heads.
At the gateways of my eyes are (white) JAH’s, the functional nature of my body’s sights. They transform into white Rupa-vajras with Vairochanas crowning their heads. These fathers and mothers embrace each other with their first two arms.
At my ears are (yellow) OM’s, the essential nature of the cognitive sensors of my ears. They transform into yellow Vajrapanis with Ratna-sambhavas crowning their heads.
At the gateways of my ears are (yellow) HUM’s, the functional nature of my body’s sounds. They transform into yellow Shabda-vajras with Ratna-sambhavas crowning their heads. These fathers and mother embrace each other with their first two arms.
At my nose is a (yellow) OM, the essential nature of the cognitive sensors of my nose. It transforms into a yellow Khagarbha with a Ratna-sambhava crowning his head.
At the gateway of my nose is a (red) BAM, the functional nature of my body’s smells. It transforms into a red Gandha-vajra with an Amitabha crowning her head. This father and mother embrace each other with their first two arms.
At my tongue is a (red) OM, the essential nature of the cognitive sensors of my tongue. It transforms into a red Lokeshvara with an Amitabha crowning his head.
At the gateway of my mouth is a (green) HOH, the functional nature of my body’s tastes. It transforms into a green Rasa-vajra with an Amogha-siddhi crowning her head. This father and mother embrace each other with their first two arms.
At my heart is a (red) HUM, the essential nature of the cognitive sensors of my mind. It transforms into a red Manjushri with an Amitabha crowning his head.
At my vajra organ is a (green) OM, the essential nature of the cognitive sensors of my body. It transforms into a green Sarva-nivarana-viskambhini with an Amogha-siddhi crowning his head.
At the gateway of my vajra organ is a (blue) KHAM, the functional nature of my body’s tactile sensations. It transforms into a blue Sparsha-vajra with an Akshobhya crowning her head. This mother and father embrace each other with their first two arms.
At my joints are (green) SAM’s, the essential nature of my joints. They transform into green Samanta-bhadras with Amogha-siddhis crowning their heads.
At the crown of my head is a (white) MAIM, the functional nature of my energy-channels and sinews. It transforms into a white Maitreya with a Vairochana crowning his head.
All the deities, from Vairochana through Maitreya, also wear jewel ornaments and garments of assorted-colored silks.
The Limbs
At my (main) right hand, as its essential nature, is a (black) HUM. It transforms into a black Yamanta-krit with a Vairochana crowning his head.
At my (main) left hand, as its nature, is a (white) HUM. It transforms into a white Prajnanta-krit with a Ratna-sambhava crowning his head.
At my mouth, as its essential nature, is a (red) HUM. It transforms into a red Hayagriva with an Amitabha crowning his head.
At my vajra-organ, as its essential nature, is a (black) HUM. It transforms into a black Vighnanta-krit with an Amogha-siddhi crowning his head.
At the energy-channel of my right shoulder, as its essential nature, is a (blue) HUM. It transforms into a blue Achala with a Vairochana crowning his head.
At the energy-channel of my left shoulder, as its essential nature, is a blue HUM. It transforms into a blue Takkiraja, with a Ratna-sambhava crowning his head.
At my right knee, as its essential nature, is a (blue) HUM. It transforms into a blue Niladanda with an Amitabha crowning his head.
At my left knee, as its essential nature, is a (blue) HUM. It transforms into a blue Mahabala with an Amogha-siddhi crowning his head.
At the crown of my head, as its essential nature, is a blue (HUM). It transforms into a blue Ushnisha-chakravarti with an Akshobhya crowning his head.
At the soles of my two feet, as their essential natures, are (blue) HUMs. They transform into blue Sumbha-rajas with Akshobhyas crowning their heads.
All ten furious figures are complete with all the features of fury, such as dark blonde hair bristling on end, and the like.
Ennobling Consecration of Body, Speech and Mind
Ennobling Consecration of Body
At the crown of my head, from an OM, comes a full moon-disc mandala. At its center is a white OM, which radiates five-colored rays of light. These (in turn) emit hosts of Lochanas filling all of space.
(These Lochanas invite and) instantaneously bring forth a host of Vairochana deities, Body Vajra, filling all of space, [and with whom they go into union].
[The Vairochana and Lochana couples merge into eleven couples, who sit beneath the upper circular beam of the palace, with four in the cardinal directions, four in the intermediary directions, one above and one below.]
In the center of them sits the main Vairochana in union with Lochana.
A replica of myself (as a blue Vajrasattva) comes before them and makes requests to the main and encircling Vairochanas:
“O Holder of the Enlightening Body of (All) the Buddhas, having the glory (of a Lochana partner who confers great bliss), I, who have been meditating on (Vajradhara, who is) the indivisible Three Vajras (of Body, Speech, and Mind), request you, please, to uplift and inspire me now: please direct me (so that my body takes on the essential nature) of Vajra Body (Vairochana).
“O Buddhas seated in the ten directions, I, who have been meditating on (Vajradhara, who is) the indivisible Three Vajras (of Body, Speech, and Mind), request you, please, to uplift and inspire me now: please direct me (so that my body takes on the essential nature) of Vajra Body (Vairochana).”
The group of (eleven) emanated Lochanas and invited Vairochana deities go into union, preceding this with mutual displays of affection. They experience the bliss of supreme joy.
Melting into their essential natures as white rays of light, they enter me through my gateway of Vairochana (the crown of my head), in the manner of beings for deep awareness.
[At the crown of my head, the rays of white light divide into two, with one part becoming a larger white drop of bodhichitta and the other, thirty-one smaller drops. The larger one dissolves into the Vairochana in my body mandala and the smaller ones into the other figures,] satiating them with blissful awareness.
(The overflow white light and drops) fill my entire body (as Vajrasattva, with blissful awareness) and attaining a state of deep awareness (of voidness and blissful awareness), I attain majestic command of Enlightening Body.
“(Vairochana,) the Enlightening Body of all the Buddhas can completely fill (all of space with emanated forms) with five aggregate factors. May I too be like that with an essential nature of the Enlightening Body of (all) the Buddhas.”
OM SARVA TATHAGATA KAYA VAJRA SVABHAVA ATMAKO ‘HAM.
[“OM, I’m someone with the identity of Body Vajra of all the Thusly Gone Buddhas as my self-nature.”]
[Set the pride of “me” labelled on Body Vajra.]
Ennobling Consecration of Speech
At the center of my tongue, from an AH, comes a red eight-petalled lotus. On its seed-head is a red AH, which radiates five-colored rays of light. These (in turn) emit hosts of Pandara-vasins filling all of space.
(These Pandara-vasins invite and) instantaneously bring forth a host of Amitabha deities, Speech Vajra, filling all of space, [and with whom they go into union].
[The Amitabha and Pandara-vasin couples merge into eleven couples, who sit beneath the upper circular beam of the palace, with four in the cardinal directions, four in the intermediary directions, one above and one below.]
In the center of them sits the main Amitabha in union with Pandara-vasin.
A replica of myself (as a blue Vajrasattva) comes before them and makes requests to the main and encircling Amitabhas:
“O (Vajra) Dharma (Amitabha), pathway of Enlightening Speech, having the glory (of a Pandara-vasin partner who confers great bliss), I, who have been meditating on (Vajradhara, who is) the indivisible Three Vajras (of Body, Speech, and Mind), request you, please, to uplift and inspire me now: please direct me (so that my speech takes on the essential nature) of Vajra Speech (Amitabha).
“O Buddhas seated in the ten directions, I, who have been meditating on (Vajradhara, who is) the indivisible Three Vajras (of Body, Speech, and Mind), request you, please, to uplift and inspire me now: please direct me (so that my speech takes on the essential nature) of Vajra Speech (Amitabha).”
The group of (eleven) emanated Pandara-vasins and invited Amitabha deities go into union, preceding this with mutual displays of affection. They experience the bliss of supreme joy.
Melting into their essential natures as red rays of light, they enter me through my tongue, in the manner of beings for deep awareness.
[At my throat, the rays of red light divide into two, with one part becoming a larger red drop of bodhichitta and the other, thirty-one smaller drops. The larger one dissolves into the Amitabha in my body mandala and the smaller ones into the other figures,] satiating them with blissful awareness.
(The overflow red light and drops) fill my entire body (as Vajrasattva, with blissful awareness), and attaining a state of deep awareness (of voidness and blissful awareness), I attain majestic command of Enlightening Speech.
“The Enlightening Speech of Vajra Dharma (Amitabha) is with definitive words and the splendor (from having attained the four individual perfect understandings). May my words too be just like that: may I be like (Amitabha,) an Upholder of the Dharma.”
OM SARVA TATHAGATA VAK VAJRA SVABHAVA ATMAKO ‘HAM.
[“OM, I’m someone with the identity of Speech Vajra of all the Thusly Gone Buddhas as my self-nature.”]
[Set the pride of “me” labelled on Speech Vajra.]
Ennobling Consecration of Mind
At the center of my heart, from a HUM, comes a sun-disc mandala. At its center is a blue HUM, which radiates five-colored rays of light. These (in turn) emit hosts of Mamakis, filling all of space.
(These Mamakis invite and) instantaneously bring forth a host of Akshobhya deities, Mind Vajra, filling all of space, [and with whom they go into union].
[The Mamakis and Akshobhyas couples merge into eleven couples, who sit beneath the upper circular beam of the palace, with four in the cardinal directions, four in the intermediary directions, one above and one below.] In the center of them sits the main Akshobhya in union with Mamaki.
A replica of myself (as a blue Vajrasattva) comes before them and makes requests to the main and encircling Akshobhyas:
“O Holder of a Vajra Mind, having the glory (of a Mamaki partner who confers great bliss), I, who have been meditating on (Vajradhara, who is) the indivisible Three Vajras (of Body, Speech, and Mind), request you, please, to uplift and inspire me now: please direct me (so that my mind takes on the essential nature) of Vajra Mind (Akshobhya).
“O Buddhas seated in the ten directions, I, who have been meditating on (Vajradhara, who is) the indivisible Three Vajras (of Body, Speech, and Mind), request you, please, to uplift and inspire me now: please direct me (so that my mind takes on the essential nature) of Vajra Mind (Akshobhya).”
The group of (eleven) emanated Mamakis and invited Akshobhya deities go into union, preceding this with mutual displays of affection. They experience the bliss of supreme joy.
Melting into their essential natures as black rays of light, they enter me through my heart, in the manner of beings for deep awareness.
[At my heart, the rays of black light divide into two, with one part becoming a larger black drop of bodhichitta and the other, thirty-one smaller drops. The larger one dissolves into the Akshobhya in my body mandala and the smaller ones into the other figures,] satiating them with blissful awareness.
(The overflow black light and drops) fill my entire body (as Vajrasattva, with blissful awareness) and attaining a state of deep awareness (of voidness and blissful awareness), I attain majestic command of Enlightening Mind.
“(Akshobhya), the Enlightening Mind that is Totally Excellent (Samanta-bhadra) is the commander of (those who realize) what is hidden, and a possessor of (a blissful) mind (as a partner, Sparsha-vajra). May I too become like that: may I become an equal of (Akshobhya), the Holder of a Vajra (Mind).
OM SARVA TATHAGATA CHITTA VAJRA SVABHAVA ATMAKO ‘HAM.
[“OM, I’m someone with the identity of Mind Vajra of all the Thusly Gone Buddhas as my self-nature.”]
[Set the pride of “me” labelled on Mind Vajra.]
Ennobling Consecration of Body, Speech, and Mind Inseparably All Together
[Each of the deities of my body mandala radiate from the seed-syllables in their hearts five-colored rays of light, which in turn emanate a host of replicas of these deities, filling all of space. Each host of replicas invites a host of their partners, filling all of space, and with whom they go into union.
Each host of couples merge into one couple, leaving a cluster of thirty-two couples beneath the upper circular beam of the palace.
A replica of each of the thirty-two deities makes the request. The couples enter into union, experience the bliss of supreme joy, melt into their essential natures as rays of light, enter me in the manner of beings for deep awareness, and transform into thirty-two drops of bodhichitta. These drops dissolve into the body mandala deities, satiating them with blissful awareness.
The overflow light and drops fill my entire body as Vajrasattva, with blissful awareness, and attaining a state of deep awareness of voidness and blissful awareness,] I become a great Vajradhara, a Holder of the Vajras, the inseparable, indivisible Three Vajras of the Enlightening Body, Speech, and Mind of all the Thusly Gone (Buddhas).
OM SARVA TATHAGATA KAYA VAK CHITTA VAJRA SVABHAVA ATMAKO ‘HAM.
[“OM, I’m someone with the identity of Body, Speech and Mind Vajra of all the Thusly Gone Buddhas as my self-nature.”]
[Set the pride of “me” labelled on inseparable Body, Speech and Mind Vajras.]
Stacking the Three Beings
With myself clearly appearing as a being for making a close bond, blue Vajradhara, I have in my heart, on a variegated lotus and moon-disc seat a deep awareness being, red in color, with one face and two arms holding vajra and bell and embracing a discriminating awareness partner appearing like himself. His body is enhanced by being conjoined with (the seven features of) a united couple.
In his heart, on a moon-disc seat is an (upright) blue five-spoked vajra, in the hub of which is a blue HUM, as a being for absorbed concentration, like an ever-blazing butter lamp or like a great globe of light to eliminate the darkness of unawareness.
Sealing with the Ruling Figure of the Buddha-Family
As the close-bonding being, on the crown of my hair sits a (tiny) magnificent Vajradhara, with a white-colored body, one face and two arms, holding vajra and bell. Conjoined (with seven features) as a united couple together with Vajradhatu Ishvari.
By the stream of bodhichitta nectars flowing (from their union), all (the deities) of my body become satiated (with blissful awareness).
Generation of the Motherly Partner
From my heart, I send forth a pure awareness partner (in the form of an ordinary woman) of my own Buddha-family.
OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO ‘HAM.
[“OM, I’m someone with the identity of voidness, (blissful) deep awareness, and the vajra (inseparability of the two) as my self-nature.”]
My pure awareness partner becomes void.
Within a state of voidness comes a KHAM, from which comes a vajra marked with a KHAM. This transforms into blue Sparsha-vajra with an Akshobhya adorning the crown of her head. She has three faces – blue, white, and red – and six arms. In her right hands, she holds a vajra, wheel and a lotus, and in her left, a bell, jewel and a sword. The long hair on her head is half tied up. She is extremely coquettish, has a smile on her face, a playful demeanor, and beautiful with such charming features as glancing (coyly) from the corner of her eyes. In the prime of her youth, she frolics with the pleasures of the five senses.
- At the crown of her head, from an OM, comes a Vairochana;
- At her throat, from an AH, an Amitabha;
- At her heart, from a HUM, an Akshobhya;
- At her navel, from a SVA, a Ratna-sambhava;
- And at the energy-channel where her thighs join, from a HA, an Amogha-siddhi.
- At her navel, from a LAM, comes Lochana;
- At her heart, from a MAM, a Mamaki;
- At her throat, from a PAM, a Pandara-vasin;
- And at the crown of her head, from a TAM, a Tara.
- At the two eyes (on her main face), from JAH’s, come Rupa-vajras, embracing Kshiti-garbhas;
- At her two ears, from HUM’s, Shabda-vajras, embracing Vajrapanis;
- At her nose, from a BAM, a Gandha-vajra, embracing a Khagarbha;
- At her tongue, from a HOH, a Rasa-vajra, embracing a Lokeshvara;
- At her organ of pleasure, from a KHAM, a Sparsha-vajra, embracing a Sarva-nivarana-viskambhini.
- At her (main) right hand, from a HUM, comes a Vetali;
- At her (main) left hand, from a HUM, an Aparajita;
- At her mouth, from a HUM, a Bhirkuti;
- At her organ of pleasure, from a HUM, an Ekajati;
- At the energy-channel of her right shoulder, from a HUM, a Tathagatha-matir-vajra;
- At the energy-channel of her left shoulder, from a HUM, a Vishva-ratna;
- At her right knee, from a HUM, a Vishva-padma;
- At her left knee, from a HUM, a Vishva-karma;
- At the crown of her head, from a HUM, an Akasha-vajra;
- And at the soles of her feet, from HUMs, Gandhara-devis.
Ennobling Transformation of Our Private Organs
Within a non-objectifying state (of voidness), my private organ becomes a HUM from which comes a blue five-spoked vajra, with a gem at (the tip of) the central spoke, marked with a HUM, and the hole of which is blocked with a (horizontal) yellow syllable PHAT (facing inwards).
Within a non-objectifying state (of voidness), the private organ of my motherly partner becomes an AH, from which comes a red eight-petalled lotus, the hole of which is blocked with a (horizontal) yellow syllable PHAT (facing inwards).
Experiencing Passion and Bliss
The insides of the vajra and lotus become filled with five-colored rays of light and I take on (the pride of a) Ratna-sambhava.
OM SARVA TATHAGATA ANURAGANA VAJRA SVABHAVA ATMAKO ‘HAM.
[“OM, I’m someone with the identity of Passion Vajra of all the Thusly Gone Buddhas as my self- nature.”]
I then take on (the pride of a) Vajradhara. HUM! Remaining in the act of union, I achieve the bliss of supreme joy.
I then take on (the pride of an) Amogha-siddhi. PHAT!
OM SARVA TATHAGATA PUJA VAJRA SVABHAVA ATMAKO ‘HAM.
[“OM, I’m someone with the identity of Offering Vajra of all the Thusly Gone Buddhas as my self-nature.”]
Mantra Recitation
From the seed-syllable in the heart of each of the deities, a host of that mandala deity emanates out. Having fulfilled the aims of (all) wandering beings, the energy-wind that had travelled simultaneously with the mantra re-enters into the seed-syllable in each one’s heart. Thus is the action of emitting and gathering back in.
OM AH HUM (3x)
- OM AH VAJRA-DHIRK HUM HUM [Blue Akshobhya at your heart]
- OM AH SPARSHA-VAJRA KHAM HUM [Blue Sparsh-vajra at your private organ]
- OM AH JINAJIK OM HUM [White Vairochana at the crown of your head]
- OM AH RATNA-DHIRK SVA HUM [Yellow Ratna-sambhava at your navel]
- OM AH AROLIK AH HUM [Red Amitabha at your throat]
- OM AH PRAJNA-DHIRK HA HUM [Green Amogha-siddhi at the energy-channel where your thighs join]
- OM AH MOHA-RATI LAM HUM [White Lochana at the crown of your head]
- OM AH DVESHA-RATI MAM HUM [Blue Mamaki at your heart]
- OM AH RAGA-RATI BAM HUM [Red Pandara-vasin at your throat]
- OM AH VAJRA-RATI TAM HUM [Green Tara at your navel]
- OM AH RUPA-VAJRA JAH HUM [White Rupa-vajras at your two eyes]
- OM AH SHABDA-VAJRA HUM HUM [Yellow Shabda-vajras at your two ears]
- OM AH GANDHA-VAJRA BAM HUM [Red Gandha-vajra at your nose]
- OM AH RASA-VAJRA HOH HUM [Green Rasa-vajra at your tongue]
- OM AH MAITRI MAIM HUM [White Maitreya at the crown of your head]
- OM AH KSHITI-GARBHA THLIM HUM [White Kshiti-garbhas at your two eyes]
- OM AH VAJRAPANI OM HUM [Yellow Vajrapanis at your two ears]
- OM AH KHAGARBHA OM HUM [Yellow Khagarbha at your nose]
- OM AH LOKESHVARA OM HUM [Red Lokeshvara at your tongue]
- OM AH MANJUSHRI HUM HUM [Red Manjushri at your heart]
- OM AH SARVA-NIVARANA-VISKAMBHINI OM HUM [Green Sarva-nivarana-viskambhini at your private organ]
- OM AH SAMANTA-BHADRA SAM HUM [Green Samanta-bhadra at your breastplate and reflecting in your twelve joints]
- OM AH YAMANTA-KRIT HUM HUM [Black Yamanta-krit at your main right hand]
- OM AH PRAJNANTA-KRIT HUM HUM [White Prajnanta-krit at your main left hand]
- OM AH PADMANTA-KRIT HUM HUM [Red Hayagriva in your mouth]
- OM AH VIGHNANTA-KRIT HUM HUM [Black Vighnata-krit at your private organ]
- OM AH ACHALA HUM HUM [Blue Achala at your right shoulder]
- OM AH TAKKI-RAJA HUM HUM [Blue Takkiraja at your left shoulder]
- OM AH NILA-DANDA HUM HUM [Blue Niladanda at your right knee]
- OM AH MAHA-BALA HUM HUM [Blue Mahabala at your left knee]
- OM AH USHNISHA-CHAKRA-VARTI HUM HUM [Blue Ushnisha-chakra-varti at the crown of your head]
- OM AH SUMBHA-RAJA HUM HUM [Blue Sumbha-rajas at the soles of your two feet].
Purification of Any Mistakes in the Recitation by Reciting the Hundred-Syllable Mantra
OM VAJRA-SATTVA SAMAYA MANU-PALAYA, VAJRA-SATTVA TVENO-PATISHTA, DRIDHO 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, VAJRI BHAVA, MAHA-SAMAYA-SATTVA, AH HUM PHAT.
Goddesses Emanated from My Heart Offer Praises
“O Akshobhya-vajra, great deep awareness, your vajra sphere mind is extremely wise, your supreme Three Vajras are three mandalas, I prostrate to you, O Melody of the Hidden.”
“O Vairochana, great purity, your vajra-peace is the greatest joy, your nature is the most supreme clear-light, I prostrate to you, O Vajra Revealer.”
“O Kingly Ratna(-sambhava), most profound, you are stainless just as is vajra-space, your nature is pure and without any stain, I prostrate to you, O Vajra Body.”
“O Vajra Amitabha, greatest king, nonconceptual (just like) space, Vajra-Holder, you’ve gained the far shore of longing desire, I prostrate to you, O Vajra Speech.”
“O Vajra Amogha(-siddhi), completely Enlightened Buddha, you fulfil every wish, you’ve arisen from an essential nature of purity, I prostrate to you, O Vajra-minded One.”
Uplifting Consecration of the Inner and Outer Offerings
OM AH HUM (3x)
Within a state of voidness, from AHs, come (nine) skullcups, broad and expansive, inside (eight) of which, from their first syllables come the (outer) offering substances and (inside one), from BHRUM, AM, JAM, KHAM and HUM, the inner offerings, transformed into a great ocean of nectar of deep awareness.
OM AH HUM (3x)
Making the Outer Offerings
[The offering goddesses from the ledges outside around the mandala palace enter inside and make the offerings to all the deities of the mandala:]
OM SARVA TATHAGATA ARGHAM PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this water to drink, HUM SVAHA.]
OM SARVA TATHAGATA PADYAM PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this water for washing your feet, HUM SVAHA.]
OM SARVA TATHAGATA PUSHPE PRATICCHA HUM SVAHA
[OM, all Thusly Gone Buddhas, accept these flowers, HUM SVAHA.]
OM SARVA TATHAGATA DHUPE PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this incense, HUM SVAHA.]
OM SARVA TATHAGATA ALOKE PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this butter lamp, HUM SVAHA.]
OM SARVA TATHAGATA GANDHE PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this cologne water, HUM SVAHA.]
OM SARVA TATHAGATA NAIVIDYA PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this food, HUM SVAHA.]
OM SARVA TATHAGATA SHABDA PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this music, HUM SVAHA.]
Making the Inner Offering
[My root guru, surrounded by the lineage gurus, appear on thrones above the upper circular beam of the mandala palace.]
I make the offering! To my kind root guru, in essential nature, all the enlightening bodies, speech, minds, good qualities, and enlightening influence of all the Thusly Gone Buddhas of the ten directions and three times condensed into one, source of the eighty-four thousand groups of Dharma teachings, overlord of the sangha community of highly realized aryas, and to the hallowed gurus of the empowerment lineage, the explanation lineage, and the verbal guidelines lineage of the Glorious Assembly, Guhyasamaja, OM AH HUM.
To my precious root guru, kind in three ways, OM AH HUM.
SHRI GUHYASAMAHA MANDALA CHAKRA SARVA BUDDHA BODHISATTVA DAKINI DHARMAPALA SAPARI-WARA, OM AH HUM.
[To all the Buddhas, bodhisattvas, dakinis and Dharma protectors of the mandala circle of Guhyasamaja, OM AH HUM.]
Making the Hidden Offering and the Offering of the Very Nature of Reality
As father and mother sitting in union, we produce simultaneously arising joy.
By sitting in absorbed concentration on inseparable, indivisible great blissful awareness and (deep awareness of) voidness), (everyone) is pleased with this hidden offering and offering of the very nature of reality.
[The guests depart and the immeasurably magnificent palace dissolves into me, with each part dissolving into its corresponding aspect of my body mandala.]
Conferring Empowerment on All Limited Beings
Light-rays of bodhichitta emanate from our place of union as father and mother, conferring empowerment to all limited beings, cleansing them of obstacles and transforming them into HUM’s.
These completely fill the expanse of space and transform to become Vajradharas who are brought back by my rays of light and dissolve into me.
OM YOGA SHUDDHAH SARVA DHARMAH YOGA SHUDDHO ‘HAM.
[“OM, the yoga (joining of blissful awareness and the voidness of the mind) is pure, the yoga (joining of blissful awareness and the voidness) the yoga of all phenomena is pure – I am me” labelled on the blissful deep awareness of that).”]
Offering a Torma-Cake In Between Sessions
Inviting the Guests
From the blue HUM at my heart, rays of light radiate with the form of hooks (at their tips) and bring back before me the ten-spoked protection wheel together with the ten furious figures. Inside its hub are the supporting Guhyasamaja mandala and its supported deities. Outside (around it), they also hook in the fifteen directional protectors together with their entourage, the nagas, and all limited beings.
All the worldly ones, such as Indra and so forth, are brought, in an instant, to enter clear light, from which they arise in the bodily form of the Guhyasamaja deities together with their discriminating awareness partners.
The tongues of these guests transform from HUM’s into single-spoked vajras with straws of red light.
Offering the Four Waters to All the Guests in Common
OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM SVAHA.
[OM AH HRIH, accept this water to drink as a hospitable offering for your satisfaction, HUM SVAHA.]
OM AH HRIH PRAVARA SADKARAM PADYAM PRATICCHA HUM SVAHA.
[OM AH HRIH, accept this water to wash your feet as a hospitable offering for your satisfaction, HUM SVAHA.]
OM AH HRIH PRAVARA SADKARAM ANJAMANAM PRATICCHA HUM SVAHA
[OM AH HRIH, accept this water to rinse your mouth as a hospitable offering for your satisfaction, HUM SVAHA.]
OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA HUM SVAHA.
[OM AH HRIH, accept this water to sprinkle like a shower as a hospitable offering for your satisfaction, HUM SVAHA.]
Offering the Torma to the Guhyasamaja Deities
- OM AH VAJRADHIRK HUM,
- SPARSHA VAJRA KHAM,
- JINAJIK OM,
- RATNA DHIRK SVA,
- AROLIK AH,
- PRAJNA-DHIRK HA,
- MOHA-RATI LAM,
- DVESHA-RATI MAM,
- RAGA-RATI BAM,
- VAJRA-RATI TAM,
- RUPA-VAJRA JAH,
- SHABDA-VAJRA HUM,
- GANDHA-VAJRA BAM,
- RASA-VAJRA HOH,
- MAITRI MAIM,
- KSHITI-GARBHA THLIM,
- VAJRAPANI OM,
- KHAGARBHA OM,
- LOKESHVARA OM,
- MANJUSHRI HUM,
- SARVA-NIVARANA-VISKAMBHINI OM,
- SAMANTA-BHADRA SAM,
- YAMANTA-KRIT HUM,
- PRAJNANTA-KRIT HUM,
- PADMANTA-KRIT HUM,
- VIGHNANTA-KRIT HUM,
- ACHALA HUM,
- TAKKI-RAJA HUM,
- NILADANDA HUM,
- MAHABALA HUM,
- USHNISHA-CHAKRA-VARTI HUM,
- SUMBHA-RAJA HUM,
- SARVA DUSHTANA SAMAYA MUDRA BHANJAGA,
- MAMA SHANTIM RAKSHACHA KURU SVAHA.
[OM AH VAJRADHIRK HUM ... SUMBHA-RAJA HUM: Break the seal of all evil-doers’ close bond (with their protectors) and safeguard my peace, SVAHA.]
Offering the Torma to the Fifteen Directional Protectors
OM AH, the worldly realms of the ten directions that have arisen in all three times are fully included in the void sphere of all things, in which everything abides in union (with dependent arising), such that they are mandalas generated in innumerable tiny particles spread like oceans of clouds throughout the infinitude of space, interpenetrating each other.
These worldly realms of the ten directions that have arisen in all three times to the ultimate reaches of the realm of space are spread like innumerable clouds equal to the vast expanse of space.
And you who protect them – all of you – and all limited beings as well, and, specifically, Vajra Weapon, Illusion Vajra, Vajra Fire and Vajra Time, Vajra Pestle and Vajra Naga, Vajra Wind and Vajra Terrifier, Vajra Long Trunk, Vajra Fury, Vajra Swirl and Vajra Light, Unspeakable Vajra, Bright Loom, and Goddess of the Earth, together with your entourage: please accept individually these enjoyable pure offerings: these flowers, incense, butter lamps, cologne water, heavenly foods, and the like, as well as this torma cake.
Having enjoyed them, please stupefy, dumbfound, tie up and completely incapacitate all interferers and misleading ones who would rob me of my wealth, gold, jewels, good harvests, youthful vigour, good health and happiness, and all those who are angry or extremely irritated with me, both human and non-human.
Please bring about, always befriend, appease, and protect until my ultimate enlightenment all those who would increase my wealth, gold, jewels, good harvests, youthful vigour, good health, happiness and great bliss.
Offering Water and Betel Nut after the Torma Meal
OM AH HRIH PRAVARA SADKARAM ANJAMANAM PRATICCHA HUM SVAHA.
[OM AH HRIH, accept this water to rinse your mouth as a hospitable offering for your satisfaction, HUM SVAHA.]
OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM SVAHA.
[OM AH HRIH, accept this water to drink as a hospitable offering for your satisfaction, HUM SVAHA.]
OM VAJRA TAMBU-LAYE SVAHA.
[OM, vajra after-dinner betel-nut, SVAHA.]
Making Outer Offerings to the Deities of the Guhyasamaja Mandala
OM SARVA TATHAGATA PUSHPE PRATICCHA HUM SVAHA
[OM, all Thusly Gone Buddhas, accept these flowers, HUM SVAHA.]
OM SARVA TATHAGATA DHUPE PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this incense, HUM SVAHA.]
OM SARVA TATHAGATA ALOKE PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this butter lamp, HUM SVAHA.]
OM SARVA TATHAGATA GANDHE PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this cologne water, HUM SVAHA.]
OM SARVA TATHAGATA NAIVIDYA PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this food, HUM SVAHA.]
OM SARVA TATHAGATA SHABDA PRATICCHA HUM SVAHA.
[OM, all Thusly Gone Buddhas, accept this music, HUM SVAHA.]
Making Inner Offerings to Them
- VAJRADHIRK OM AH HUM,
- SPARSHA VAJRA OM AH HUM,
- JINAJIK OM AH HUM,
- RATNA DHIRK OM AH HUM,
- AROLIK OM AH HUM,
- PRAJNA-DHIRK OM AH HUM,
- MOHA-RATI OM AH HUM,
- DVESHA-RATI OM AH HUM,
- RAGA-RATI OM AH HUM,
- VAJRA-RATI OM AH HUM,
- RUPA-VAJRA OM AH HUM,
- SHABDA-VAJRA OM AH HUM,
- GANDHA-VAJRA OM AH HUM,
- RASA-VAJRA OM AH HUM,
- MAITRI OM AH HUM,
- KSHITI-GARBHA OM AH HUM,
- VAJRA-PANI OM AH HUM,
- KHAGARBHA OM AH HUM,
- LOKESHVARA OM AH HUM,
- MANJUSHRI OM AH HUM,
- SARVA-NIVARANA-VISKAMBHINI OM AH HUM,
- SAMANTA-BHADRA OM AH HUM,
- YAMANTA-KRIT OM AH HUM,
- PRAJNANTA-KRIT OM AH HUM,
- PADMANTA-KRIT OM AH HUM,
- VIGHNANTA-KRIT OM AH HUM,
- ACHALA OM AH HUM,
- TAKKI-RAJA OM AH HUM,
- NILA-DANDA OM AH HUM,
- MAHA-BALA OM AH HUM,
- USHNISHA-CHAKRA-VARTI OM AH HUM,
- SUMBHA-RAJA OM AH HUM.
Making Outer Offerings to the Directional Protectors
OM DASHADIKA LOKAPALA SAPARIWARA PUSHPE PRATICCHA HUM SVAHA
[OM, worldly protectors of the ten directions, together with your entourage, accept these flowers, HUM SVAHA.]
OM DASHADIKA LOKAPALA SAPARIWARA DHUPE PRATICCHA HUM SVAHA.
[OM, worldly protectors of the ten directions, together with your entourage, accept this incense, HUM SVAHA.]
OM DASHADIKA LOKAPALA SAPARIWARA ALOKE PRATICCHA HUM SVAHA.
[OM, worldly protectors of the ten directions, together with your entourage, accept this butter lamp, HUM SVAHA.]
OM SARVA DASHADIKA LOKAPALA SAPARIWARA GANDHE PRATICCHA HUM SVAHA.
[OM, worldly protectors of the ten directions, together with your entourage, accept this cologne water, HUM SVAHA.]
OM DASHADIKA LOKAPALA SAPARIWARA NAIVIDYA PRATICCHA HUM SVAHA.
[OM, worldly protectors of the ten directions, together with your entourage, accept this food, HUM SVAHA.]
OM DASHADIKA LOKAPALA SAPARIWARA SHABDA PRATICCHA HUM SVAHA.
[OM, worldly protectors of the ten directions, together with your entourage, accept this music, HUM SVAHA.]
Making Inner Offerings to the Directional Protectors
OM DASHADIKA LOKAPALA SAPARIWARA OM AH HUM.
[OM, worldly protectors of the ten directions, together with your entourage, OM AH HUM.]
Purification of Any Mistakes in Making the Torma Offering and Requesting Patience
OM VAJRA-SATTVA SAMAYA MANU-PALAYA, VAJRA-SATTVA TVENO-PATISHTA, DRIDHO 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, VAJRI BHAVA, MAHA-SAMAYA-SATTVA, AH HUM PHAT.
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.
Dispersal of the Guests for the Torma
The supporting Guhyasamaja mandala and its supported (deities) dissolve into me.
OM YOGA SHUDDHAH SARVA DHARMA YOGA SHUDDHO ‘HAM.
[“OM, the yoga (joining of blissful awareness and the voidness of the mind) is pure, the yoga (joining of blissful awareness and the voidness) of all phenomena is pure – I am ‘me’ labelled on the blissful deep awareness of that).”]
The directional protectors return to their natural abodes.
Dedication
By this constructive act, may I swiftly attain the commanding state of a Vajradhara, the overall identity-nature of all the Buddhas. And may all beings attain it as well.
May I practice both kinds of activity spoken of by Bodhi Vajra: those actions that are for becoming enlightened, and those of a Fully Enlightened Buddha.