The Condensed Self-Generation for the Chakrasamvara Body Mandala Practice of the Mahasiddhi Ghantipa Tradition

Instantaneous Arising

Instantaneously, I arise as Heruka, blue, with one face and two arms, holding a vajra and bell, standing with my right leg extended. I am embraced by my motherly partner Vajra-varahi, red, with one face and two arms, holding a cleaver and skullcup.

Ennobling Consecration of the Inner Offering

OM KHANDAROHI HUM HUM PHAT

OM SVABHAVA SHUDDHA SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM

(Everything) transforms into its voidness.

Within a state of voidness, from YAM, comes (a mandala of) wind, (on top of it), from RAM, comes (a mandala of) fire, (on top of that), from (three) AHs comes a grate of three human heads, on top of which, from AH, comes a broad and expansive skullcup.

Inside it, from OM, KHAM, AM, TRAM, and HUM come the five nectars, and from LAM, MAM, PAM, TAM and BAM the five meats, each marked with these syllables.

By the wind moving and the fire blazing, the substances inside the skullcup melt.

On top of these, from HUM there arises a white khatvanga-staff, upside-down which descends into the skullcup and melts, transforming the substances into the color of mercury.

On top of this, there come three garland strings of the Sanskrit vowels and consonants stacked one atop the other. These transform into OM AH HUM, from which light rays (emanate) and hook back nectars of deep awareness from the hearts of all the Buddhas, heroic viras and yoginis of the ten directions. By this being added (to the nectar in the skullcup), it increases and becomes huge.

OM AH HUM (3x)

Ennobling Consecration of the Outer Offerings

OM KHANDAROHI HUM HUM PHAT

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO ‘HAM

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

By nature, they are 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.

• OM ARGHAM AH HUM
• OM PADYAM AH HUM
• OM VAJRA PUSHPE AH HUM
• OM VAJRA DHUPE AH HUM
• OM VAJRA DIPAM AH HUM
• OM VAJRA GHANDE AH HUM
• OM VAJRA NAIVIDYA AH HUM
• OM VAJRA SHABDA AH HUM

Vajrasattva Meditation for Purification

Safe Direction (Refuge) and Reaffirming a Bodhichitta Aim

I take safe direction forever from the Buddhas, the Dharma, and the Sangha. I take safe direction forever from those having all three vehicles of mind, from the yogis of hidden mantra and from the dakinis, from the heroic viras, heroic lady virinis, and from empowering goddesses, as well as bodhisattvas of a great nature, and especially from my tantric masters.

After transforming myself into a Heruka for the sake of benefiting all limited beings, I shall secure every limited being in a Heruka topmost state. [repeat both verses 3x]

Meditation and Mantra Recitation of Vajrasattva

On the crown of my head, on a lotus and moon seat are Vajrasattva father and mother, their bodies white in color, with one face and two arms holding a vajra and bell and cleaver and skullcup and embracing each other. The father is adorned with the mudra-seal of the six bone ornaments and the mother with the mudra-seal of the five bone ornaments. They sit in the vajra and lotus positions.

In his heart, on a moon-disc is a HUM encircled by the mantra-rosary, from which cascades a stream of white nectar, which purifies all diseases, malevolent spirits, negative karmic potentials and obstacles.

OM VAJRA HERUKA SAMAYA MANU PALAYA HERUKA TVENO PATISHTA, DRIDHO ME BHAVA SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI ME PRAYACCHA SARVA KARMA SUCHA ME CHITTAM SHRIYAM KURU HUM HA HA HA HA HO BHAGAVAN VAJRA HERUKA MA ME MUNCHA HERUKA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT [repeat 21x]

Vajrasattva father and mother dissolve into me, whereby my three gateways for action become inseparable from the enlightening body, speech, and mind of a Vajrasattva.

Triple Purification

Purification of the Mind

As for SHRI HERUKA:

The HE stands for the lack of an impossible “soul” of phenomena. The RU stands for being parted from an impossible “soul” of persons. The KA stands for the non-abiding, as two separate discordant things – the very nature of reality as an object of mind and the mind that takes it as its object. The SHRI stands for the significance of EVAM, namely, the nondual deep awareness that follows from having permeated voidness, its object, to be just like that.

Purification of the Body

Within a state of voidness, instantaneously I arise as a Heruka father and mother.

SHRI HERUKO ‘HAM [repeat 3x]

Purification of the Speech

OM A AA, I II, U UU, RI RII, LI LII, E AI, O AU, AM AH, KA KHA GA GHA NGA, CHA CHHA JA JHA NYA, TA THA DA DHA NA, TA THA DA DHA NA, PA PHA BA BHA MA, YA RA LA VA, SHA SHA SA HA KSHA HUM HUM PHAT (3x)

Garlands of this mantra, together with light rays, are circled around, counterclockwise, three times at my navel. (The outermost one is white, the one inside that is red, and the innermost one is blue). The hosts of deities of the three wheels who abide in them (in turn,) go forth and from my right nostril emerge. Emanating to the ten directions, they dispel all hindering spirits. Returning once more, they enter through my left nostril and dissolve into the mantra garlands at my navel.

Strengthening One’s Network of Positive Force (Collection of Merit)

Calling Forth the Field for Growing Positive Force

In the heart of myself, as radiant Heruka, on a lotus and moon-disc is a blue syllable HUM, from which radiate five-colored light-rays, in the nature of the five types of deep awareness.

The light-rays cleanse away all stains from my own and others’ three gateways of action, and invite back from the Akanistha Buddha-field to the space before me the gurus in the form of Vajradharas, the host of (mandala) deities of Chakrasamvara, together with an infinite number of objects of safe direction.

The light-rays dissolve back into the HUM in my heart.

Making Prostration to the Figures in This Field

I bow to your lotus-feet, Vajra-Holder, O gem-like Guru: through your kindness, I can attain, in an instant, the abode of great bliss.

I bow to you, glorious Shri Heruka, great heroic vira, powerful lord of the purified vajra, and to you, Vajra-varahi: your affection (generates bliss in) those with great desire.

Respectfully, I prostrate to all you heroic viras and powerful heroic lady virinis, who dwell in the locations and neighboring locations, the local areas, the gathering places, and the charnel grounds.

Making Them Outer Offerings

• OM SHRI HERUKA ARGHAM PRATICCHA SVAHA
• OM SHRI HERUKA PADYAM PRATICCHA SVAHA
• OM VAJRA PUSHPE AH HUM
• OM VAJRA DHUPE AH HUM
• OM VAJRA DIPAM AH HUM
• OM VAJRA GHANDE AH HUM
• OM VAJRA NAIVIDYA AH HUM
• OM VAJRA SHABDA AH HUM

Making Them an Inner Offerings

OM GURU CHAKRASAMVARA – OM AH HUM

Making Them a Secret Offerings

By us father and mother being in union, the deep awareness of voidness and bliss becomes enhanced.

The Rest of the Seven-Limb Practice, Together with Taking the Bodhisattva Vows

I take safe direction from the Three Precious Gems. I openly confess each and every one of my negative acts. I rejoice in the constructive acts of wandering beings. I take hold, with my heart, the purified state of a Buddha.

I request all the Buddhas to turn the wheel of the Dharma and beseech all the Triumphant Ones who would pass beyond sorrow (in parinirvana) to remain for as many eons as there are atoms in the world.

In order for me to liberate all wandering beings from the difficult to cross ocean of compulsive existence, I offer to you Buddhas my very self (body), in an instant (with my speech and my mind).

Meditation on the Four Immeasurables

May all limited beings come to possess an especially noble blissful awareness. May all limited beings come to be parted from all suffering and the causes of suffering. May all limited beings come never to be parted from the blissful awareness of those who have fully attained it. May all limited beings come to be parted from all disturbing emotions and the subsidiary disturbing emotions.

Gaining Brightening Inspiration through Absorbing the Members of This Field

Those in the field for growing positive force dissolve into me through my mid-brow, thereby brightening me with their inspiration.

Strengthening One’s Network of Deep Awareness (Collection of Wisdom) by Taking Death as a Pathway for Dharmakaya

OM SVABHAVA SHUDDHA SARVA DHARMAH SVHABHAVA SHUDDHO HAM.

OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO ‘HAM.

All phenomena transform into clear light, as flawless as space, devoid of a (truly established) abiding.

Taking Bardo as a Pathway for Sambhogakaya

Within voidness into which all appearances have been gathered like this, my mind takes the form of a nada squiggle standing upright, very thin, white with a tinge of red, and remains up in the air.

Establishing a Protected Space

Common Protection Circle

OM SUMBHA NI-SUMBHA HUM HUM PHAT.

OM GRIHANA GRIHANA HUM HUM PHAT.

OM GRIHNA-PAYA GRIHNA-PAYA HUM HUM PHAT.

OM ANAYAHO VIDYA RAJA HUM HUM PHAT.

The mantras, together with light-rays, settle in the four directions and transform into a square fence of vajras, black in the east, green in the north, red in the west and yellow in the south.

In the center of this, from a HUM, a crossed double-vajra arises, marked with a HUM at its hub, from which light-rays emanate above and to the sides all around, transforming into a vajra-ground, tent and canopy, together with a swarm of (vajra-shaped) arrows and mountains of fire.

OM MEDINI VAJRI BHAVA VAJRA BANDHA HUM.

OM VAJRA PRAKARA HUM BAM HUM.

OM VAJRA PANJARA HUM PAM HUM.

OM VAJRA VITANA HUM KHAM HUM.

OM VAJRA SARA JALA TRAM SAM TRAM. OM VAJRAJALA ANALARKA HUM HUM HUM.

OM SUMBHA NI-SUMBHA HUM HUM PHAT.

OM GRIHANA GRIHANA HUM HUM PHAT.

OM GRIHANA-PAYA GRIHANA-PAYA HUM HUM PHAT.

OM ANAYAHO VIDYA RAJA HUM HUM PHAT.

Generation of the Seats upon Which the Immeasurably Magnificent Palace Stands

In the center of the protection wheel, from YAM, RAM, BAM, and LAM come mandalas of wind, fire, water and earth stacked one atop the other.

Above these, from SUM comes Mount Meru. And on top of that, from PAM comes a variegated lotus, in the center of which, from HUM comes a crossed double-vajra, on the hub of which is an eight-petaled variegated lotus.

The Way to Meditate on the Four Yogas as the Method for Taking Rebirth as a Path for Nirmanakaya

Yoga: Precursor-to-Enlightenment Mirror-like and Equalizing Deep Awarenesses

In the center of the smaller variegated lotus, in the essential nature of the thirty-two marks of a Buddha, stand one set of the sixteen Sanskrit vowels, white, coiled clockwise:

A AA, I II, U UU, RI RII, LI LII, E AI, O AU, AM AH

And again, a second set of the sixteen Sanskrit vowels, white, coiled counterclockwise forming one ring.

Around that (ring), in the essential nature of the forty exemplary features of a Buddha, stand one set of the forty Sanskrit consonants, red, coiled clockwise:

KAKHAGAGHANGA, CHACHHAJAJHANYA, TATHADADHANA, TATHADADHANA, PAPHABABHAMA, YAYARALALAVA, SHASHASAHAKSHA;

And again, a second set of the forty Sanskrit consonants, red, coiled counterclockwise forming one ring. The two (rings) transform into a moon mandala-disc, white in color, with a tinge of red. On it the Sanskrit vowels and consonants appear like the arising of a reflection (in a mirror) – mirror-like and equalizing deep awareness.

Anuyoga: Precursor-to-Enlightenment Individualizing and Accomplishing Deep Awarenesses

As the nada squiggle up in the air, I look down at the reddish white moon and propelled by the thought, “I shall take rebirth in the center of this, which is in the nature of the white and red bodhichittas of the fatherly and motherly Buddhas, and then shall work for the benefit of limited beings,” the nada descends to the center of the moon and, in stages, I become complete as a syllable HUM, white with a tinge of red, having the nature of a causal Vajra-Holder. (This is) individualizing deep awareness.

From the HUM, rays of light emanate out, perform the two purposes, and invite back in the heroic viras and yoginis, who dissolve into the nada squiggle (of the HUM). The syllable HUM takes on the nature of simultaneously arising joy. (This is) accomplishing deep awareness.

OM AH HUM.

OM SARVA VIRA YOGINI KAYA VAK CHITTA VAJRA SVABHAVA ATMAKA ‘HAM.

OM VAJRA SHUDDHAH SARVA DHARMAH VAJRA SHUDDHO ‘HAM.

Atiyoga: Precursor-to-Enlightenment Dharmadhatu Deep Awareness of the Sphere of Reality

Generating the Supporting and Supported Mandalas, Indicating Them in Brief

The moon, vowels and consonants, together with the HUM, transform into the (complete) supporting and supported mandalas, establishing them all at one time. (This is) the dharmadhatu deep awareness of the sphere of reality.

Clarifying the Visualization of the Supporting Immeasurably Magnificent Palace

Moreover, the multi-storied immeasurably magnificent palace is square, has four portals and is complete with all the standard features, such as four archways and so forth.

Outside of it and the protection wheel, together with the mountains of fire, are the eight charnel grounds.

Inside the immeasurably magnificent palace, above and below, it is white in the east, green in the north, red in the west, yellow in the south and blue in the middle. In the center is a variegated lotus and sun mandala.

Visualizing Clearly the Principal Deity, Heruka

On a sun-cushion on the seed-head of the (variegated) lotus, I arise as a glorious Heruka, a Vanquishing Master Surpassing All, with my body dark blue and having four faces: my central face is black, my left one green, my back one red, and my right one yellow, with each of my faces having three eyes. I have twelve arms and around my forehead is fastened a garland of five-spoked vajras.

With my extended right leg, I stomp on the head of black Bhairava, who has four arms: his first two hands with palms pressed together, his other right holding a damaru-drum and the left a sword.

My bent left leg stomps on the breast of red Kalarati, who has four arms: her first two hands with palms pressed together, her other two holding a skullcup and a khatvanga-staff. They each have one face, three eyes, and are adorned with the five ornaments.

With my first two arms, I embrace Vajra-varahi, while holding in my right hand a five-spoked vajra and in my left a bell.

In my second two hands, I hold a white elephant-hide cloak, (dripping) with blood, with my right hand holding its left foreleg, my left hand its left hind-leg, stretching the hide across my back, while making the threatening mudra: the two finger-tips of the threatening mudras are at the level of my brow.

In my third right hand, I hold up a damaru-drum, in my fourth, an axe, in my fifth, a cleaver, and in my sixth, a trident.

In my third left hand, I hold up a khatvanga-staff, marked by a vajra (on its tip), in my fourth, a skullcup filled with blood, in my fifth, a vajra grappling-rope, and in my sixth, the four-faced head of Brahma.

I have a (two-leveled) topknot of hair, marked by a crossed double-vajra (horizontally through it), and on each of my faces, I have an adorning (crown of) five human skulls, strung together, on top and on bottom, by two (parallel) rosaries of black vajras. On the left side of my central face (to the side of my topknot), hangs a crescent moon, slightly askew. My faces have changing expressions, their four fangs bared, and are terrifying.

I express the nine moods (of dance): the three physical moods – flirtatious, heroic, and repulsive; the three verbal moods – laughing, ferocious, and terrifying, and the three mental moods – compassionate, majestic, and peaceful.

I wear a tiger-skin loincloth and have hung (around my neck) a long garland of fifty moist human heads, strung together with human intestines. I’m stamped with the mudra-seal of the six bone ornaments, and my entire body is smeared with the ash of human bone.

Clarifying the Visualization of the Motherly Partner, Vajra-varahi

Facing me as the Vanquishing Master Surpassing All is the Vanquishing Lady Surpassing All, Vajra-varahi, with her body red and having one face. She has two arms, three eyes, is naked and her hair hangs loose. She wears an apron adorned with fragments of a (human) skull. She embraces me, her fatherly partner, around my neck with her left hand, in which she holds a skullcup filled with the blood of the four demonic mara forces and the like, and serves it up to my mouth, her fatherly partner; with her right hand she threatens with the threatening mudra, as well as with a vajra, all malevolent beings in the ten directions.

As radiant as the fires at the time of the eons of destruction, she nicely wraps her two calves around me, her fatherly partner, above my thighs. Having an identity-nature of great compassion, which is the functional nature of great blissful awareness, she is bedecked with the mudra-seal of the five bone-ornaments, has a crown of five dried human skulls and wears a long hanging necklace of fifty dried human skulls.

Both of us stand in the midst of the blazing flames of deep awareness.

Generating the Body Mandala

Generating the Supporting Body Mandala

From the transformation of my legs beings spread apart, having the shape of a bow, comes the bow-shaped (mandala) of wind in the progressive stacking of the elements. From my groin being in the form of a triangle, the triangular mandala of fire; from my circular-shaped belly, the circular mandala of water; from my square chest, the square mandala of earth; from my spine, Mount Meru; from the thirty-two channels of my crown (chakra), the (thirty-two petaled) lotus (on top of Mount Meru); and from my body being equally an arm-span from top to bottom and side to side (when my arms are outspread), the square immeasurably magnificent palace having four equal sides – the Heruka mandala, embellished with ornaments such as a (jeweled) molding, strands (of pearls), and the like. From my eight limbs (two forearms, lower arms, thighs, and calves), (come) the eight pillars.

Generating the Principal Deity, Heruka, in the Supported Body Mandala

From the transformation of a “springtime” syllable HUM, the size of the thickness of a mustard seed, which is a creative-drop of bodhichitta, like a drop of dew, that has fallen inside the central channel in the middle of the Dharma-chakra at my heart, comes a Glorious Heruka, a Vanquishing Master Surpassing All: with body dark blue in color, four faces and twelve arms together with hand implements.

Generating the Motherly Partner, Vajra-varahi, in the Supported Body Mandala

From the transformation of a creative-drop, in the form of the fire of tummo (inner heat) – the red element at my navel – comes a red Vajra-varahi, holding cleaver and skullcup and bedecked with the mudra-seal of the five bone ornaments.

This couple, in the essential nature of the “springtime” (drop) and (tummo) energy-drop, having met at my heart, stand entered in union.

Generating the Great Bliss Wheel in the Supported Body Mandala

From the transformation of the four syllables LAM, MAM, PAM and TAM, circled clockwise from the east on the four channel-spokes, east and so on, at the (chakra wheel) at my heart, in which the energy-winds of the four elements pass, and inseparable in essential nature from them, come black Dakini in the east, green Lama in the north, red Khandarohi in the west and yellow Rupini in the south.

Each of them has one face and two arms holding a cleaver and skullcup and has a khatvanga by the pit of her arm. Each stands with her right leg outstretched, is bedecked with the mudra-seal of the five bone-ornaments, has a crown of five dried human skulls and wears a long hanging necklace of fifty dried human skulls.

From the transformation of the four channel-spokes, southeast and so on, (in which the energy-winds) of the four offering (sensory objects pass), come, in the four intermediate directions, the four human skullcups brimming with five nectars. This is the great bliss wheel.

Generating the Mind Wheel in the Supported Body Mandala

From the transformation of the syllables PU JA O A, GAU RA DE MA, KA O TRI KO, KA LA KA HI, PRO GRI SAU SU, NA SE MA KU, bedecked with a drop, at my twenty-four bodily locations – the crown of my head and so on – come, in essential nature, the twenty-four external sacred sites, but in the aspect of the channel-skins (at the outer tips) of the hollow energy-channel-spokes.

From the transformation of the energy-channels at the twenty-four locations and the energy-source (drops inside them), abiding inseparably in essential nature, come the twenty-four heroic viras and heroic lady virinis:

• At Pullira-malaya, at my hairline, are Khanda-kapala and Prachanda.
• At Jalandhara, at the crown of my head, are Maha-kankala and Chandakshi.
• At Odiyana, at my right ear, are Kankala and Prabhavati.
• At Arbuta, at the back of my neck, are Vikata-damstri and Maha-nasa. These are the (four) locations.
• At Gaudavari, at my left ear, are Sura-vairina and Vira-mati.
• At Rameshvari, between my brows, are Amitabha and Kharvari.
• At Deva-koti, at (each of) my two eyes, are Vajra-prabhas and Lankeshvaris.
• At Malava, at (each of) my two shoulders, are Vajra-dehas and Druma-cchayas. These are the (four) neighboring locations.

The deities of the mind wheel stand in the manner of those who act in the sky, and all have bodies blue in color.

Generating the Speech Wheel in the Supported Body Mandala

• At Kamarupa, at (each of) my two armpits, are Ankuraka and Ira-vati.
• At Ota, at (each of) my two breasts, are Vajra-jatila and Maha-bhairava. These are the (two) local areas.
• At Tri-shakuni, at my navel, are Maha-vira and Vayu-vega.
• At Kosala, at the tip of my nose, are Vajra-humkara and Sura-bhakshi. These are the (two) neighboring local areas.
• At Kalinga, at my mouth, are Subhadra and Shyama-devi.
• At Lampaka, at my neck, are Vajra-bhadra and Subhadra. These are the (two) festival places.
• At Kanchira, at my heart, are Maha-bhairava and Haya-karna.
• At Himalaya, at (each of) my two testicles, are Viru-pakshas and Khaga-nanas. These are the (two) neighboring festival places.

The deities of the speech wheel stand in the manner of those who act on the ground, and all have bodies red in color.

Generating the Body Wheel in the Supported Body Mandala

• At Preta-puri, at my penis, are Maha-bala and Chakra-vega.
• At Griha-devata, at my anus, are Ratna-vajra and Khanda-rohi. These are the (two) gathering places.
• At Saurashtra, at (each of) my two thighs (and two upper arms), are Haya-grivas and Shaudinis.
• At Sauvarna-dvipa, at (each of) my two calves (and two forearms), are Akasha-garbhas and Chakra-varinis. These are the (two) neighboring gathering places.
• At Nagara, at (each of) my sixteen fingers and toes, are Shri Herukas and Suviras.
• At Sendhu, at (each of) the two tops of my feet (and two tops of my hands), are Padma-narte-shvaras and Maha-balas. These are the (two) charnel grounds.
• At Maru, at (each of) my two big toes and two thumbs, are Vairochanas and Chakra-vartinis.
• At Kuluta, at (each of) my two knees (and two elbows), are Vajra-sattvas and Maha-viryas. These are the (two) neighboring charnel grounds.

These deities of the body wheel stand in the manner of those who act beneath the ground, and all have bodies white in color.

Each of the heroic viras and heroic lady virinis has one face, two arms, three eyes and a crown ornament of five dried human skulls.

The heroic viras hold vajra and bell and embrace the mothers. Their hair is in a (two-leveled) topknot adorned with a crossed vajra and crescent moon. On their foreheads is a garland of vajras and they are adorned with the mudra seal of the six bone-ornaments. They have a long, hanging necklace of fifty moist human heads, wear a tiger-skin lower garment and stand with their right leg outstretched.

The heroic lady virinis hold cleaver and skullcup and embrace the fathers with (their legs) wrapped around them. They wear an apron adorned with fragments of a (human) skull and a long, hanging necklace of fifty dried human skulls. They are bedecked with the mudra-seal of the five bone-ornaments.

Generating the Wheel of Those with Close Bond in the Supported Body Mandala

Long-vowelled HUMs, situated on and of inseparable essential nature with the energy-channels of each of my bodily places, such as my mouth and so forth, transform into the eight (guardian dakinis of) the doorways and corners.

• At the root of my tongue comes black Kakasya.
• Inside the depression at my navel comes green Ulu-kasya.
• At the entrance of my penis comes red Shva-nasya.
• At the entrance of my anus comes yellow Shuka-rasya.
• At the pore of my forehead curl comes Yamadadhi, blue on her right, yellow on her left.
• At my two ears come Yama-dhutis, yellow on their right sides, red on their left.
• At my two eyes come Yama-damshtrinis, red on their right sides, green on their left.
• At my two nostrils come Yama-mathanis, green on their right sides, blue on their left.

Each of them has one face and two arms holding cleaver and skullcup and has a khatvanga by her armpit. Each is bedecked with the mudra-seal of the five bone-ornaments and stands on a corpse as a cushion with her right leg outstretched. Each has a crown-ornament of five dried human skulls and a long, hanging necklace of fifty dried human skulls.

Ennobling Consecration of the Private Places and Generation of Great Bliss

My private place as the father, from a white HUM, transforms into a white vajra. At its tip, transforming from a red VYA, comes a red gem, marked with a yellow VYA.

The private place of my motherly partner, from a (red) A, transforms into a red lotus. Transforming from a white DYA, it has a white stamen, marked at its tip with a yellow DYA.

At the navel and heart of myself, the father, and at the throat and forehead of the mother, on moon-disc seats, are the mother’s heart mantra (OM VAJRA VAIROCHANIYE HUM HUM PHAT SVAHA) and auxiliary heart mantra (OM SARVA BUDDHA DAKINIYE VAJRA VARNA-NIYE HUM HUM PHAT SVAHA).

At the navel and heart of the mother and at the throat and forehead of myself, the father, on sun-disc seats, are the father’s heart mantra (OM SHRI VAJRA HEHE RURU KAM HUM HUM PHAT DAKINI JALA SHAMVARAM SVAHA) and auxiliary heart mantra (OM HRIH HA HA HUM HUM PHAT).

All of these are red in color, face one other and have taken on the aspect of light-rays embracing.

Inducing the Four Joys

OM AH HUM

By our going in union, the four joys are brought on in turn. Joined with simultaneously arising blissful awareness and voidness, the appearances of the thirty-seven (female) deities, who are in essence the thirty-seven facets leading to a purified state, become like rainbows in space.

Donning the Body Armor

Donning the Body Armor on the Principal Figure, Heruka

• At my heart, on a moon-disc seat and in the nature of Vajrasattva, is a white OM HA.
• At (the fontanelle on the top of my head), on a sun and in the nature of Vairochana, is a yellow NA MA NI.
• At the crown of my head, on a sun and in the nature of Padma-narteshvara, is a red SVA HA HO.
• At (each of) my two shoulders, on suns and in the nature of the Shri Herukas, are black HUM HUM HOs.
• At (each of) my two eyes, on suns and in the nature of Vajra-surya, are orange HUM HUM HOs.
• And at my forehead, on a sun and in the nature of Parama-ashva, is a green PHAT HAM.

Donning the Body Armor on the Motherly Partner, Vajra-varahi

• At the Principal Lady’s navel, on a sun and in the nature of Vajra-varahi, is a red OM BAM.
• At her heart, on a sun and in the nature of Yamani, is a blue HAM YOM.
• At her neck, on a moon and in the nature of Mohani, is a white HRIM MOM.
• At her head, on a sun and in the nature of Sacha-lani, is a yellow HRIM HRIM.
• At the crown of her head, on a sun and in the nature of Sam-trasani, is a green HUM HUM.
• At her forehead, on a sun and in the nature of Chandika, is a smoke-colored PHAT PHAT.

Thus, we are marked.

Merging of the Deep Awareness Beings and Receiving the Empowerments

Invoking the Deep Awareness Beings and Empowering Deities

PHAIM!

Rays of light emanate forth from the syllable HUMs standing on the sun-discs at all the deities’ hearts and invite back here, to the space in front, the heroic viras and powerful, heroic lady virinis, dwelling in the realms of the worlds in the ten directions, and arisen as the circle of deep awareness (beings), together with the empowering deities, and offering goddesses.

The light-rays dissolve back into my heart.

Merging of the Deep Awareness Beings

HUM!

OM ARGHAM PRATICCHA SVAHA.

VAJRA ANKUSHA JAH. VAJRA PASHA HUM. VAJRA SPHOTA BAM. VAJRA GHANDA HOH.

At the crown of each deity’s head, on a moon-disc, is a white OM. At each of their throats, on a lotus, is a red AH. At each of their hearts, on a sun-disc, is a blue HUM.

OM YOGA SHUDDHAH SARVA DHARMA YOGA SHUDDHO ‘HAM.

OM OH HUM.

OM SARVA VIRA YOGINI KAYA VAK CHITTA VAJRA SVABHAVA ATMAKO ‘HAM.

Receiving the Empowerments

OM ARGHAM PRATICCHA SVAHA

“I request all you Thusly Gone Buddhas, please bestow the empowerments on me.”

Having thus been requested, they confer empowerment with streams of nectar upon the crown of my head while saying,

“OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE HUM.”

As the main deity, I receive a Vajrasattva crowning my head; Vajravarahi receives Akshobhya; the four (deities of the bliss wheel), such as Dakini and so forth, receive Ratnasambhavas; the deities of the mind wheel, Akshobhyas; the deities of the speech wheel, Amitabhas; the deities of the wheel of those with close bond, Amoghasiddhis crowning their heads.

The empowering deities dissolve into me.

Making Offerings and Praises

Making Outer Offerings and Offerings of Sense Objects to Ourselves Generated as the Deities

• OM ARGHAM AH HUM
• OM PADYAM AH HUM
• OM ANJAMANAM AH HUM
• OM PROKSHANAM AH HUM
• OM VAJRA PUSHPE AH HUM
• OM VAJRA DHUPE AH HUM
• OM VAJRA DIPAM AH HUM
• OM VAJRA GANDHE AH HUM
• OM VAJRA NAIVIDYA AH HUM
• OM VAJRA SHABDA AH HUM

• OM VAJRA RUPA AH HUM
• OM VAJRA SHABDA AH HUM
• OM VAJRA GANDHE AH HUM
• OM VAJRA RASE AH HUM
• OM VAJRA SPARSHE AH HUM
• OM AH VAJRA DHARME HUM

Making Inner Offerings to the Guests and to Ourselves Generated as the Deities

OM. I make this offering this to the lips of my kind and precious root Guru, who is the essence of the body, speech, mind, good qualities, and enlightening influence of all the Thusly Gone Buddhas of the three times and ten directions, who is the source of all eighty-four thousand groups of Dharma teachings, and sovereign lord of the entire realized Arya Sangha – OM AH HUM.

OM, HUM BAM RIM RIM LIM LIM, KAM KHAM GAM GHAM NGAM, CHAM CHHAM JAM JHAM NYAM, TAM THAM DAM DHAM NAM, TAM THAM DAM DHAM NAM, PAM PHAM BAM BHAM MAM, YAM RAM LAM VAM, SHAM SHAM SAM, HAM HUM HUM PHAT – OM AH HUM.

Furthermore, to the lips of all the yidams deities associated with the four great sets of tantra, together with the circles of hosts of deities of their mandalas – OM AH HUM.

Furthermore, to the lips of the oath-bound safekeepers, who saw the previous Buddhas, listened to their hallowed Dharma, relied on their realized Arya Sangha, promised to protect the teachings and the fourfold assembly, and were trusted and made actually present by previous gurus – OM AH HUM.

To the lips of the heroic viras, yoginis, directional guardians, local area protectors, nagas, and so forth, reside in the eight great charnel grounds – OM AH HUM.

To the lips of the originally residing lords of the ground and to all limited beings transformed into (Heruka) deities – OM AH HUM.

OM AMRITA SVADANA SVABHAVA ATMAKO ‘HAM

All the guests have become pleased and satisfied from the nectars of deep awareness.

Making the Secret Offering

As father and mother, we go into union and generating the deep awarenesses simultaneous with the four joys, all the deities as well experience great blissful awareness.

Offering of the Very Nature of Reality

The deities of the mandala enter into the meditative attainment of total absorption on inseparable, simultaneously arising, blissful awareness and the very nature of reality, whereby they become delighted with the offering of the very nature of reality.

Offering the Mantras as a Way of Offering One’s Practice

OM, HUM BAM RIM RIM LIM LIM, KAM KHAM GAM GHAM NGAM, CHAM CHHAM JAM JHAM NYAM, TAM THAM DAM DHAM NAM, TAM THAM DAM DHAM NAM, PAM PHAM BAM BHAM MAM, YAM RAM LAM VAM, SHAM SHAM SAM HAM, HUM HUM PHAT – OM AH HUM.

Offering Praise

[Eight-line praise to the Father]

• OM NAMO BHAGAVATE VIRESHAYA HUM HUM PHAT
• OM MAHA KALPA AGNI SAMNIBHAYA HUM HUM PHAT
• OM JATA MUKUTAM KOTAYA HUM HUM PHAT
• OM DAMSHTRA KARA LOGRA BHISHANA MUKHAYA HUM HUM PHAT
• OM SAHASRA BHUJA BHASURAYA HUM HUM PHAT
• OM PARASHU PASHU UDYATA SHULA KHATVANGA DHARINE HUM HUM PHAT
• OM VYAGHRA JINAM VARA DHARAYA HUM HUM PHAT
• OM MAHA DHUMA PRANDHA KARA VAPUSHAYA HUM HUM PHAT

[Eight-line praise to the Mother]

• OM NAMO BHAGAVATI VAJRA VARAHI BAM HUM HUM PHAT
• OM NAMO ARYA PARAJITE TRAILOKYA MATE VIDYESHVARI HUM HUM PHAT
• OM NAMO SARVA BHUTA BHAYA VAHE MAHA VAJRE HUM HUM PHAT
• OM NAMO VAJRASANI AJITE APARAJITE VASHAM KARI NETRA HUM HUM PHAT
• OM NAMO BHRAMANI SHOSHANI ROSHANI KRODHE KARALINI HUM HUM PHAT
• OM NAMO TRASANI MARANI PRABHEDANI PARAJAYE HUM HUM PHAT
• OM NAMO VIJIAYE JAMBHANI STAMBHANI MOHANI HUM HUM PHAT
• OM NAMO VAJRA VARAHI MAHA YOGINI KAMESHVARI KHAGE HUM HUM PHAT

Ennobling Consecration of the Rosary

Within a non-objectifying state of voidness, the rosary instantaneously becomes, in essential nature, Vajra-speech.

Recitation of the Mantras

Visualization for Reciting the Mantras of the Principal Father and Mother

The mantras to be recited emerge from the syllable HUM at my heart, proceed downwards and emerge from the tip of my vajra-organ. Entering my consort’s vulva, they proceed upwards, and from the mother’s mouth enter my own mouth and dissolve back into the HUM. Then they emerge again and circle as before, being produced from and re-entering the central channel.

Each of my faces and each of the deities in my entourage recite as well:

Root Mantra of the Father

OM KARA KARA, KURU KURU, BANDHA BANDHA, TRASAYA TRASAYA, KSHOBHAYA KSHOBHAYA, HRAUM HRAUM, HRAH HRAH, PHAIM PHAIM, PHAT PHAT, DAHA DAHA, PACHA PACHA, BHAKSHA BHAKSHA VASA RUDIRA ANTRA MALAVA LAMBINI, GRIHNA GRIHNA SAPTA PATALA GATA BHUJAMGAM SARVAMPA TARJAYA TARJAYA, AKADDHYA AKADDHYA, HRIM HRIM, JNAUM JNAUM, KSHMAM KSHMAM, HAM HAM, HIM HIM, HUM HUM, KILI KILI, SILI SILI, HILI HILI, DHILI DHILI, HUM HUM PHAT

Root Mantra of the Mother

OM VAJRA VARAHI, PROTANGGE PROTANGGE, HANA HANA PRANAM, KIM KINI, KHIM KHINI, DHUNA DHUNA, VAJRA HASTE, SHOSHAYA SHOSHAYA, VAJRA KHATVANGA, KAPALA DHARINI, MAHA VISHITA, MAMSA ASANI, MANUSHA ANTRA PRAVRITE, SANI DHYANA, RASIRA MALA GRANTHITA DHARANI, SUMBHA NISUMBHA, HANA HANA PRANAM, SARVA PASHA VANAM, MAHA MAMSA CCHEDANI, KRODHA MURTE, DAMSHTRA KARA LINI, MAHA MUDRE, SHRI HERUKA DEVASYA, AGRA MAHISHI, SAHASRA SHIRI, SAHASRA VAHAYE, SHATA SAHASRA ANANE JVALITA, TEJASE JVALA MUKHE, SAMGALA LOCHANI, VAJRA SHVARIRE, VAJRA ASANI, MILITA CHILITA, HE HE, HUM HUM, KHA KHA, DHURU DHURU, MURU MURU, ADVAITE MAHA YOGINI, PATHITA SIDDHE, TRENDHAM TRENDHAM, GRAM GRAM, HE HE, HA HA, BHIME, HASA HASA VIRI, HA HA, HE HE, HUM HUM, TRAILOKYA VINA SHANI, SAHASRA KOTI TATHAGATA, PARI VARE, HUM HUM PHAT, SINHA RUPE KHAH, GAJA RUPE AH, TRAILOKYA UDDHARE, SAMUDRA MEKHALE, GRASA GRASA, HUM HUM PHAT, VIRA ADVAITE, HUM HUM, HA HA, MAHA PASHU MOHANI, YOGI ISHVARI TVAM, DAKINI SARVA LOKANAM BANDHANI, SATYA PRATYAYA KARINI, HUM HUM PHAT, BHUTA TRASANI, MAHA VIRA, PARAMA SIDDHA, YOGI ISHVARI PHAT, HUM HUM PHAT, SVAHA

Heart Mantra of the Father

OM SHRI VAJRA HE HE RU RU KAM HUM HUM PHAT DAKINI JALA SHAMVARAM SVAHA

Heart Mantra of the Mother

OM VAJRA VAIROCHANIYE HUM HUM PHAT SVAHA

Auxiliary Heart Mantra of the Father

OM HRIH HA HA HUM HUM PHAT

Auxiliary Heart Mantra of the Mother

OM SARVA BUDDHA DAKINIYE VAJRA VARNANIYE HUM HUM PHAT SVAHA

Visualization for Reciting the Mantras of the Entourage

Encircled around a syllable HUM on a sun-disc seat at the heart of each of the deities, are the mantras (of each of them) that are to be recited.

(While reciting the mantra of each deity, rays of light with) hosts of the mandala deities (at their tips) emanate forth from (the nada squiggle on top of) the syllable (HUM) in the middle (of the disc inside that deity). They work for the benefit of wandering beings and then gather back in and dissolve into the syllable (HUM) on the middle (of the disc). (In this way,) they come to have the enlightening activity of emanation and gathering in.

Body Armor Mantras of the Father

• OM OM HA HUM HUM PHAT
• OM NA MA HI HUM HUM PHAT
• OM SVA HA HU HUM HUM PHAT
• OM VAUSH TA HE HUM HUM PHAT
• OM HUM HUM HO HUM HUM PHAT
• OM PHAT HAM HUM HUM PHAT

Body Armor Mantras of the Mother

• OM OM BAM HUM HUM PHAT
• OM HAM YOM HUM HUM PHAT
• OM HRIM MOM HUM HUM PHAT
• OM HRIM HRIM HUM HUM PHAT
• OM HUM HUM HUM HUM PHAT
• OM PHAT PHAT HUM HUM PHAT

Mantras of the Great Bliss Wheel

• OM DAKINIYE HUM HUM PHAT
• OM LAME HUM HUM PHAT
• OM KHANDAROHI HUM HUM PHAT
• OM RUPINIYE HUM HUM PHAT

Mantras of the Mind Wheel

• OM KARA KARA HUM HUM PHAT. OM PRACHANDI HUM HUM PHAT.
• OM KURU KURU HUM HUM PHAT. OM CHANDI AKSHIYE HUM HUM PHAT.
• OM BANDHA BANDHA HUM HUM PHAT. OM PRABHAVATIYE HUM HUM PHAT.
• OM TRASAYA TRASAYA HUM HUM PHAT. OM MAHANASE HUM HUM PHAT.
• OM KSHOBHAYA KSHOBHAYA HUM HUM PHAT. OM VIRAMATIYE HUM HUM PHAT.
• OM HRAUM HRAUM HUM HUM PHAT. OM KHARVARIYE HUM HUM PHAT.
• OM HRAH HRAH HUM HUM PHAT. OM LANKESHVARIYE HUM HUM PHAT.
• OM PHAIM PHAIM HUM HUM PHAT. OM DRUMACCHAYE HUM HUM PHAT.

Mantras of the Speech Wheel

• OM PHAT PHAT HUM HUM PHAT. OM AIRAVATIYE HUM HUM PHAT.
• OM DAHA DAHA HUM HUM PHAT. OM MAHABHAIRAVI HUM HUM PHAT.
• OM PACHA PACHA HUM HUM PHAT. OM VAYUVEGE HUM HUM PHAT.
• OM BHAKSHA BHAKSHA VASA RUDIRA ANTRA MALAVA LAMBINI HUM HUM PHAT. OM SURA BAKSHAYE HUM HUM PHAT.
• OM GRIHNA GRIHNA SAPTA PATALA GATA BHUJAMGAM SARVAMPA TARJAYA TARJAYA HUM HUM PHAT. OM SHYAMA DEVI HUM HUM PHAT.
• OM AKADDHYA AKADDHYA HUM HUM PHAT. OM SUBHADRE HUM HUM PHAT.
• OM HRIM HRIM HUM HUM PHAT. OM HAYAKARNE HUM HUM PHAT.
• OM JNAUM JNAUM HUM HUM PHAT. OM KHAGANANE HUM HUM PHAT.

Mantras of the Body Wheel

• OM KSHMAM KSHMAM HUM HUM PHAT. OM CHAKRA VEGE HUM HUM PHAT.
• OM HAM HAM HUM HUM PHAT. OM KHANDAROHI HUM HUM PHAT.
• OM HRIM HRIM HUM HUM PHAT. OM SHAUNDHINI HUM HUM PHAT.
• OM HUM HUM HUM HUM PHAT. OM CHAKRA VARMINI HUM HUM PHAT.
• OM KILI KILI HUM HUM PHAT. OM SUVIRE HUM HUM PHAT.
• OM SILI SILI HUM HUM PHAT. OM MAHABALE HUM HUM PHAT.
• OM HILI HILI HUM HUM PHAT. OM CHAKRA VARTINE HUM HUM PHAT.
• OM DHILI DHILI HUM HUM PHAT. OM MAHAVIRYE HUM HUM PHAT.

Mantras of the Wheel of Those with Close Bond

• OM KAKASYE HUM HUM PHAT
• OM ULUKASYE HUM HUM PHAT
• OM SHVANASYE HUM HUM PHAT
• OM SHUKARASYA HUM HUM PHAT
• OM YAMA DADHI HUM HUM PHAT
• OM YAMA DUTI HUM HUM PHAT
• OM YAMA DAMSHTRINI HUM HUM PHAT
• OM YAMA MATHANI HUM HUM PHAT

(If reciting instead the extremely abbreviated mantras of the sixty deities other than the main couple :)

OM RIM RIM LIM LIM, KAM KHAM GAM GHAM NGAM, CHAM CHHAM JAM JHAM NYAM, TAM THAM DAM DHAM NAM, TAM THAM DAM DHAM NAM, PAM PHAM BAM BHAM MAM, YAM RAM LAM VAM, SHAM SHAM SAM HAM, HUM HUM PHAT.)

Purification of Any Mistakes in the Recitation by Reciting the Hundred-Syllable Mantra

OM VAJRA HERUKA SAMAYA MANU PALAYA HERUKA TVENO PATISHTA, DRIDHO ME BHAVA SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI ME PRAYACCHA SARVA KARMA SUCHA ME CHITTAM SHRIYAM KURU HUM HA HA HA HA HO BHAGAVAN VAJRA HERUKA MA ME MUNCHA HERUKA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT (1x)

Offering Torma Cakes

Ennobling Consecration of the Tormas

OM KHANDAROHI HUM HUM PHAT

OM SVABHAVA SHUDDHA SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM

(Everything) transforms into its voidness.

Within a state of voidness, from YAM, comes (a mandala of) wind, (on top of it), from RAM, comes (a mandala of) fire, (on top of that), from (three) AHs comes a grate of three human heads, on top of which, from AH, comes a broad and expansive skullcup.

Inside it, from OM, KHAM, AM, TRAM, and HUM come the five nectars, and from LAM, MAM, PAM, TAM and BAM the five meats, each marked with these syllables.

By the wind moving and the fire blazing, the substances inside the skullcup melt.

On top of these, from HUM there arises a white khatvanga-staff, upside-down, which descends into the skullcup and melts, transforming the substances into the color of mercury.

On top of this, there come three garland strings of the Sanskrit vowels and consonants stacked one atop the other. These transform into OM AH HUM, from which light rays (emanate) and hook back nectars of deep awareness from the hearts of all the Buddhas, heroic viras and yoginis of the ten directions. By this being added (to the nectar in the skullcup), it increases and becomes huge.

OM AH HUM (3x)

Invoking the Guests for the Torma

PHAIM!

From a syllable HUM on a sun-disc at my heart, light-rays emanate, inviting back before me all the directional protectors, local area protectors, and so on, dwelling in the eight charnel grounds, and the entire (Chakrasamvara) mandala, to the space before me.

Making Outer Offerings to All the Guests

• OM ARGHAM PRATICCHA SVAHA
• OM PADYAM PRATICCHA SVAHA
• OM VAJRA PUSHPE AH HUM
• OM VAJRA DHUPE AH HUM
• OM VAJRA DIPAM AH HUM
• OM VAJRA GHANDE AH HUM
• OM VAJRA NAIVIDYA AH HUM
• OM VAJRA SHABDA AH HUM

Ennobling Consecration of the Tongues of the Guests 

On the tongues of the guests, coming from white HUMs, sit white three-spoked vajras, outfitted with tubes made of vajra light, like mere barley shafts, through which they draw up and consume (the essence of the torma).

Offering a Torma to the First Circle: The Principal Father and Mother and the Four Heart Dakinis

• OM AH VAJRA ARALI HOH, JAH HUM BAM HOH,
• VAJRA DAKINYA SAMAYA STRAM TRISHYA HOH (3x)

Offering the Torma to the Second Circle: The Mind, Speech, and Body Wheel Deities

• OM KARA KARA, KURU KURU, BANDHA BANDHA, TRASAYA TRASAYA, KSHOBHAYA KSHOBHAYA, HRAUM HRAUM, HRAH HRAH, PHEM PHEM, PHAT PHAT, DAHA DAHA, PACHA PACHA, BHAKSHA BHAKSHA VASA RUDHIRA ANTRA MALAVA LAMBINI, GRIHNA GRIHNA SAPTA-PATALA-GATA BHUJAM-GAM SARVAM-PA TARJAYA TARJAYA, AKADDHYA AKADDHYA, HRIM HRIM, JNAUM JNAUM, KSHMAN KSHMAN, HAM HAM, HIM HIM, HUM HUM, KILI KILI, SILI SILI, HILI HILI, DHILI DHILI, HUM-HUM PHAT. (1x)

Offering the Torma to the Third Circle: The Eight Dakinis of the Doorways and Corners

• OM AH VAJRA ARALI HOH, JAH HUM BAM HOH,
• VAJRA DAKINYA SAMAYA STRAM TRISHYA HOH (2x)

Making Them Outer Offerings

• OM ARGHAM PRATICCHA SVAHA
• OM PADYAM PRATICCHA SVAHA
• OM VAJRA PUSHPE AH HUM SVAHA
• OM VAJRA DHUPE AH HUM SVAHA
• OM VAJRA DIPE AH HUM SVAHA
• OM VAJRA GANDHE AH HUM SVAHA
• OM VAJRA NAIVIDYA AH HUM SVAHA
• OM VAJRA SHABDA AH HUM SVAHA

Making Them Inner Offerings

• OM HUM BAM RIM RIM LIM LIM, KAM KHAM GAM GHAM NGAM, CHAM CHHAM JAM JHAM NYAM, TAM THAM DAM DHAM NAM, TAM THAM DAM DHAM NAM, PAM PHAM BAM BHAM MAM, YAM RAM LAM VAM, SHAM SHAM SAM HAM, HUM HUM PHAT – OM AH HUM.

Offering Praise to the Guests from the Mandala

• OM – Vanquishing Master Surpassing All, with the majestic command of the heroic viras, I prostrate before you – HUM HUM PHAT.
• OM – Your light equals the fire that ends a great eon – HUM HUM PHAT.
• OM – You wear an Inexhaustible One as a crown for your dread locks – HUM HUM PHAT.
• OM – Your fangs are bared and your face is fearsome – HUM HUM PHAT.
• OM – You have myriad arms and blazing rays of light – HUM HUM PHAT.
• OM – You wield an axe, a grappling-rope made of a hooded snake, a spear, and a khatvanga-staff staff – HUM HUM PHAT.
• OM – You wear the skin of a tiger as your wrap – HUM HUM PHAT.
• OM – Your magnificent smoke‑colored body ends all obstruction; I bow down before you – HUM HUM PHAT.

 

• OM – Vanquishing Lady Surpassing All, Vajra-varahi, I prostrate before you – HUM HUM PHAT.
• OM – Noble mistress, with the majestic command of the ladies of awareness, you cannot be conquered by the three realms – HUM HUM PHAT.
• OM – You destroy all fears of elemental forces with your mighty vajra – HUM HUM PHAT.
• OM – Remaining in a vajra-seat, your eye grants invincible power over anything alien – HUM HUM PHAT.
• OM – With the form of a furious tummo wench, you desiccate Brahma – HUM HUM PHAT.
• OM – Terrifying and drying up demons of mara, you triumph over alien factions – HUM HUM PHAT.
• OM – You triumph over all that can make you bewildered, dumbfounded, or stupefied – HUM HUM PHAT.
• OM – Vajra-varahi, yogini commanding over desire, I bow down before you – HUM HUM PHAT.

Making the Offerings to the Directional Protectors, Local Area Protectors, and So On

Making Requests to the Guests

(Remaining on a level) equal to compulsive existence, having vanquished attachment for the peace (of nirvana), you destroy (superstition) with your thorough understanding and you’re endowed with the vision (to see) infinite phenomena (as vast) as space.

O protectors, act with the waters of your hearts moistened with water laden with intense affection, and make the goddesses act toward me with affectionate care.

Transformation of the Directional Protectors and Ennobling Consecration of Their Tongues

The directional protectors, local area protectors, nagas and so on, dwelling in the eight charnel grounds are thereby all caused, in an instant, to enter into clear light, within which they arise in the bodily forms of the fatherly and motherly deities of Chakrasamvara.

On the tongues of the guests, coming from white HUMs, sit white three-spoked vajras, outfitted with tubes made of vajra light, like mere barley shafts, through which they draw up and consume (the essence of the torma).

Offering Them a Torma

OM KHA-KHA KHAHI KHAHI, SARVA YAKSHA RAKSHASA, BHUTA, PRETA, PISHACHA, UNMADA, APASMARA, VAJRA DAKA DAKINYADAYA, IMAM BALIM GRIHNANTU, SAMAYA RAKSHANTU, MAMA SARVA SIDDHIM ME PRAYACCHANTU, YATHEBAM, YATHASHTAM, BHUJATHA, PIBATHA, JIGRATHA, MATI KRAMATHA, MAMA SARVA KARTAYA, SAD-SUKHAM VISHUDDHAYE, SAHA-YIKA BHAVANTU HUM HUM PHAT PHAT SVAHA. (2x)

Making Them Outer Offerings

• OM ARGHAM PRATICCHA SVAHA
• OM PADYAM PRATICCHA SVAHA
• OM VAJRA PUSHPE AH HUM SVAHA
• OM VAJRA DHUPE AH HUM SVAHA
• OM VAJRA DIPE AH HUM SVAHA
• OM VAJRA GANDHE AH HUM SVAHA
• OM VAJRA NAIVIDYA AH HUM SVAHA
• OM VAJRA SHABDA AH HUM SVAHA

Making Them an Inner Offering

To the mouths of the directional protectors, the local area protectors, nagas and so forth – OM AH HUM.

Requesting Their Special Actions

May we yogis and our circles gain freedom from sickness, long lives, power and riches, glory, fame, good fortune, and bounteous wealth.

Grant us the actual attainments of enlightening effects such as stilling and increasing. O safekeepers, always befriend us.

Exterminate untimely death, diseases, demons, and obstructing ghosts. Make nightmares, ill omens, and disasters all become extinct.

May worldly happiness, crops, and harvests abound; may the Dharma thrive; all goodness and joy come about; and every wish in our minds be fulfilled.

Requesting Patience with Any Mistakes by Reciting the Hundred-Syllable Mantra

OM VAJRA HERUKA SAMAYA MANU PALAYA HERUKA TVENO PATISHTA, DRIDHO ME BHAVA SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI ME PRAYACCHA SARVA KARMA SUCHA ME CHITTAM SHRIYAM KURU HUM HA HA HA HA HO BHAGAVAN VAJRA HERUKA MA ME MUNCHA HERUKA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT (1x)

OM YOGA SHUDDHAH SARVA DHARMAH YOGA SHUDDHA ‘HAM

Departure of the Directional Protectors

OM AH HUM VAJRA MUH.

I request the worldly (protectors) to return to their own abodes. The circles (of deities) from the mandala dissolve into me.

Final Dissolution

From light-rays being emanated from the HUM at my heart, supporting mandalas and their supported deities appear and, together with the protection wheel and charnel grounds, which have transformed into light, dissolve into the immeasurably magnificent palace.

The immeasurably magnificent palace dissolves into (us), the principle father and mother. The deities of the body mandala dissolve in their individual places. The basic Heruka principle father and mother also melt into light and dissolve into the syllable HUM at my heart.

Arising as a One-Faced Two-Armed Heruka Couple

The syllable HUM then transforms into Heruka, the Vanquishing Master Surpassing All, blue, with one face and two arms holding a vajra and bell, and standing with right leg extended.

I am embraced by my motherly partner, Vajra-varahi, red, with one face and two arms holding a cleaver and skullcup.

Donning the Body Armor

• At my heart, on a moon-disc, are a white OM HA, in essential nature Vajrasattva.
• At (the fontanelle on top of) my head, on a sun-disc, are a yellow NA MA HI, in essential nature Vairochana.
• At the crown of my head, on a sun-disc, are a red SVA HA HUM, in essential nature Padma-narteshvara.
• At (each of) my two shoulders, on sun-discs, are a black VAU SHTA HE, in essential nature Heruka.
• At (each of) my two eyes, on sun-discs, are an orange HUM HUM HO, in essential nature Vajra-surya.
• At my forehead, on a sun-disc, are a green PHAT HAM, in the functional nature of the body sensors of all my limbs, and in essential nature Paramashva.
• At the navel of the mother, on a sun-disc, are a red OM BAM, in essential nature Vajra-varahi.
• At her heart, on a sun-disc, are a blue HAM YAM, in essential nature Yamini.
• At her throat, on a moon-disc, are a white HRIM MOM, in essential nature Mohini.
• At (the fontanelle on the top of) her head on a sun-disc, are a yellow HRIM HRIM, in essential nature Kshobini.
• At the crown of her head, on a sun-disc, are a green HUM HUM, in essential nature Trasini.
• At her forehead, on a sun-disc, are a smoke-colored PHAT PHAT, in the functional nature of the body sensors of all my limbs, and in essential nature Chandika.

Thus, we are marked.

The Abbreviated Body Mandala

At my twenty-four bodily locations – the crown of my head and so on, on sun-discs are PU JA O A, GAU RA DE MA, KA O TRI KO, KA LA KA HI, PRO GRI SAU SU, NA SE MA KU, (each) bedecked with a drop.

OM SUMBHANI SUMBHA HUM HUM PHAT

OM GRIHNA GRIHNA HUM HUM PHAT

OM GRIHNAPAYA GRIHNAPAYA HUM HUM PHAT

OM ANAYA HO BHAGAVAN VAJRA HUM HUM PHAT.

Dedication Prayers

O glorious Heruka, your body, resplendent throughout the three realms of compulsive existence, is endowed with taming affection, thousands of rays of blue light, hundreds of thousands of suns, and affectionate beings, in a multitude of forms, on your body and accouterments. May you dance simultaneously with them.

You goddesses are valid; your close bonds are valid; and the words that you speak are extremely valid – may those (three) truths serve as the causes for us to be cared for by you, O goddesses.

After transforming myself into a Heruka for the sake of benefiting all limited beings, may I secure every limited being in the topmost state as a Heruka.

In this lifetime, should I not achieve this supreme topmost state, may I be met at my death by the ennobling, impeccable father and mother, together with their entourage, with clouds of exquisite offerings, the sounds of beautiful music and many excellent, propitious signs.

Then, having passed through the clear light of death, may I be led to the pure land Khechari, the realm of holders of pure awareness actualizing the supreme pathway mind, and there may I quickly complete this profound path.

May this experience-rich teaching and practice of Chakrasamvara, pursued by tens of millions of masterful yogis, ever increase, and may it endure forever as a ford for those wishing liberation and never decline.

May the heroic viras and yoginis and their entourage from the twenty-four supreme sacred sites of the Southern Continent, who possess the unimpeded might to accomplish this method, never be fickle in assisting us always.