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CHOM DEN DE PEL KHOR LO DOM PA HLEN KYE LHA NGE DRUB KOR ZHUG SO

Sadhana of the Five Coemergent Deities of the Glorious Bhagavn Chakrasamvara

by Drikung Rinchen Phntsok

The empowerment of samdi from the profound dharma of Kyobpa Rinpoche1

Namo Guru! This bestowal of the Samadhi Empowerment from the uncommon profound teachings

of the Protector Jigten Sumgn consists of three parts: the preliminary, the main, and concluding part.

First of all, on a comfortable seat, taking the proper posture:

MA-GYUR NAM-KHA NYAM-PE SEM-CHEN NAM / DE-DEN DUG-NGEL DREL-ZHING

In order for all the infinite beings, who have been my mothers, to have happiness,

SANG-GYE KYI / GO-PHANG THOB-CHIR WANG-ZHI NEL-JOR GOM

be free from suffering, and to attain the state of buddhahood, I am going to practice the yoga of the four empowerments.

RANG-NYI YI-DAM LHAR-SEL MIN-TSAM SOR / PAD-MA NYI-DA DAR-ZAB DEN-GYI TENG / TSA-WE LA-MA

Second part: I visualize myself as the deity. Right in front of the mid-eyebrow center on a seat of a lotus, sun, moon

and fine silks, is my root lama Vajradhara in the form of the Bhagavn, Shri Heruka.

DOR-JE CHANG-GI KU / HE-RU KA-PEL NAM-PA CHOM-DEN DE / DOR-JE DRIL-DZIN PHAG-MO YUM-DANG CHE

Holding a vajra and bell, he is together with the yum Varahi. She is holding a hooked knife and skullcup.

Both yab and yum2 are ornamented with bones, precious jewels, and silk scarves.

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Jigden Sumgons empowerment of samadhi... 1 Completion stage yoga. 122

Supplication to the lineage of the five deity Chakrasamvara practice. 8 Consecrating the mala.. 124

Blessing of vajra and bell. 18 Limbs of recitation.127

Introduction to Chakrasamvara sadhana.. 21 Mantra recitation... 134

Beginning of sadhana: Blessing and tasting the inner offering... 31 Dissolution. 138

Blessing and offering the preliminary torma.. 35 Yogas between sessions... 140

Blessing the outer offerings. 41 Inner torma offering..... 141

Refuge and bodhicitta. 43 Outer torma offering.... 149

Purification of the three doors 45 Hand offering 158

Blessing the constituents of the person (skandhas, senses, elements) . 49 Ganachakra 163

Practice of the protection mandala. 56 Chakrasamvara fulfillment prayer. 178

Heruka Vajrasattva meditation... 64 The recitation of the melodious vajra song

Accumulation of merit..70 of the cuckoo bird. 184

Accumulation of wisdom and integrating death, bardo and birth....79 Concluding practice.. 188

Generating the support and the supported.. 90 Verses of auspiciousness.. 194

Blessing the three places and putting on the armor 105 Authors colophon 197

Inviting the beings of primordial wisdom, offerings and merging... 106 Aspiration prayer to Chakrasamvara 198

Initiation, detailed offerings and praise. 109 Translator notes (Footnotes in separate volume).202

DRI-TH DZIN-CHING YAB-YUM R-PA DANG / RIN-CHEN DAR-CHANG KYI-GYEN KYANG-KUM ZHAB

One leg outstretched and one bent, on the bodies of Klartr and Bhairava,

D-TSEN JIG-JE DEN-LA GAR-G GYING / -DANG -ZER ZI-JI DEN-PAR ZHUG

with graceful posture and the nine expressions, they stand radiant and vibrant with light.

Seven-limb prayer: CHAG-TSEL WA-DANG CH-CHING SHAG-PA DANG / JE-SU YI-RANG KL-ZHING SL-WA YI

Whatever little merit I may have gathered from prostration, offering, confessing, rejoicing, beseeching, and praying,

GE-WA CHUNG-ZE DAG-GI CHI-SAG PA / THAM-CHE DZOG-PE JANG-CHUB CHEN-POR NGO

I dedicate this to the great, complete enlightenment for all. Thus the seven limb prayer is offered.

LA-MA YAB-YUM NYOM-JUG JOR-TSAM NE / -ZER KAR-MAR DANG-CHAG DRIN-PAR THIM / NGAG-GI DRIB-JANG SANG-

White light mingled with red from the place of lama yab-yums union of perfect harmony, dissolves into my throat.

This purifies the obscurations of speech and I receive the supreme secret empowerment.

WE WANG-CHOG THOB / DAG-NYI SANG-GYE THAM-CHE D-PE SUNG / DRAG-TONG NGAG-KYI RANG-ZHIN NYI-DU JE

My speech becomes the speech of all the Buddhas, sound and emptiness, the innate mantra.4

LA-MA YAB-YUM THUG-KYI PEL-WE LE / -ZER NGN-PO TR-TE NYING-KHAR THIM / YI-KYI DRIB-JANG SUM-PE

From the endless knot of the lama yab-yums heart, a blue light emanates

and dissolves into my heart, purifying the obscurations of the mind. I receive the supreme third empowerment.

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WANG-CHOG THOB / DAG-NYI SANG-GYE KN-GYI THUG-RANG ZHIN / KYE-GAG NE-PE CHING-WA KN-DREL TOG

I comprehend the nature of the mind of all the Buddhas, free from all bonds of arising, ceasing, and dwelling.

LA-MA YAB-YUM -DANG -ZER ZHU / CHI-WO NE-THIM GO-SUM DZIN-PA DAG

The lama yab-yum melts into light and light rays which dissolve into me through the crown of my head,

ZHI-PE WANG-THOB SANG-GYE THAM-CHE KYI / KU-SUNG THUG-DANG NYAM-NYI YE-SHE SU

purifying grasping associated with the three doors. I receive the fourth empowerment.

I realize the body, speech, mind and impartial wisdom of all Buddhas is of the same essence,

vast, and spontaneously present,

LA-MA DOR-JE CHANG CHEN-P DAG-LA WANG-KUR-WAR DZE-DU SL

The supplication for the actual empowerment:* Lama great Vajradhara, please grant me the empowerment. Recite three times.

LA-MA YAB-YUM MIN-TSAM DZ-PU NE / -ZER KAR-PO TR-TE MIN-TSAM THIM / L-KYI DRIB-JANG BUM-PE

From the urna hair at the mid-eyebrow center of lama yab-yum a white ray of light emanates

and enters my mid-eyebrow center purifying the obscurations of the body. I receive the supreme vase empowerment.

WANG-CHOG THOB / DAG-NYI SANG-GYE THAM-CHE D-PE KU / NANG-TONG LHA-YI KYIL-KHOR NYI-DU JE

My body becomes the embodiment of all the Buddhas, appearance-emptiness, the mandala of the deity.3

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* With the thalmo mudra: Put your two hands lightly together as if in prayer with the thumbs slightly tucked in between the palms and the two middle fingers slightly separated.

NGO-WO NYAM-YANG HLN-DRUB TOG-GYUR TE / CH-DREL YE-SHE CHAG-GYA CHEN-POR NE

and I abide in the unfabricated wisdom of Mahamudra.5

Dedication

Third part: GE-WA DI-YI DAG-ZHEN DRO-WA NAM / NYUR-DU PEL-DEN LA-MA DRUB-GYUR NE

By this merit may I and all other wayfarers quickly accomplish the glorious lama, and establish all sentient beings,

DRO-WA SEM-CHEN CHIG-KYANG MA-L PA / THAM-CHE DE-YI SA-LA G GYUR CHIG

without a single exception, at that level. Thus make the dedication of the roots of virtue to the complete enlightenment.

KA-BAB CHU-WO CHIG-DRE SHE-RAB ZANG / SL-WA DEB-SO DAG-GY JIN-GYI LOB

and to Tilopa, who unified all streams of transmission: please bless my mind stream!

CHU-NYI KA-CHE YE-SHE NG-DRUB DANG / DRUB-CHEN YONG-KYI TSUG-GYEN KAR-NA RI

I supplicate to Nropa, who endured twelve difficult trials, to Karnaripa, crown jewel of mahsiddhas,

THUB-TEN GYEN-CHIG DOR-JE DEN-PE ZHAB / SL-WA

and to Vajrasana, sole ornament of Buddhas teachings: please bless my mind stream!

LO-DR CHEN-PO A-BHYA KA-RA DANG / MA-WE KHYU-CHOG SANG-GYE DRAG-PE ZHAB

I supplicate to Abhaykara, the one of great intelligence, to Sangye Dragpa, most eloquent of all,

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RIN-CHEN JUNG-NE GYUR-KHE GA-LO TSA / SL-WA DEB-SO DAG-GY JIN-GYI LOB

and to Ga Lotsawa, excellent translator and source of jewels: please bless my mind stream!

DRO-WE GN-PO DE-SHEG PHAG-DRU DANG / SHAK-THUB NYI-PA JIG-TEN SUM-GYI GN

I supplicate to the Sugata Phagmodrupa, guardian of beings, to Lord Jigten Sumgn, the second Buddha Shakyamuni,

GANG-CHEN DRUB-CHOG DRAG-PA JUNG-NE SHAB / SOL-WA

and to Dragpa Jungne, supreme siddha of the Snow Land: please bless my mind stream!

SA-CH WANG-CHUG RIN-CHEN DOR-JE DANG / GYEL-WE NYU-GU WANG-CHUG S-NAM ZHAB

I supplicate to Rinchen Dorje, supreme lord of the ten bhumis, to the Bodhisattva Wangchug Sonam,

Supplication to the lineage of the five deity Chakrasamvara practice

NA-MO GU-RU / DE-SHEG CHIG-D DRUG-PA DOR-JE CHANG / DZAM-LING GYEN-CHIG PHAG-CHOG LU-DRUB ZHAB

Namo Guru! I supplicate to the sixth (Buddha), Vajradhara, embodiment of all Tathgatas, to Arya Ngrjuna,

GL-NGEN TSAR-CH PEL-DEN DRIL-BU PA / SL-WA DEB-SO DAG-GY JIN-GYI LOB

only ornament of the world, and to Shr Ghantapa, vanquisher of evil opponents: please bless my mind stream!

NEL-JOR WANG-CHUG DZA-LEN DHA-RA DANG / TL-ZHUG DRUB-PA CHOG-NYE KA-TA NA

I supplicate to Jlandhara, powerful lord of yogins, to Krishncria, who attained supreme siddhi (through) yogic discipline,

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KHE-DRUB CHEN-PO DRAG-PA SHE-RAB LA / SL-WA DEB-SO DAG-GY JIN-GYI LOB

and to Dragpa Sherab, the great scholar and siddha: please bless my mind stream!

THAM-CHE KHYEN-PA DRO-GN TSL-GYEL WA / JIG-TEN DI-NA TSUNG-ME DRAG-PE TSEN

I supplicate to the all-knowing guardian of beings, Tsulgyalwa, to Dragpa Tshen, peerless in this world,

GE-WE SHE-NYEN LO-DR ZANG-PO CHE / SL-WA

together with Lodr Zangpo, virtuous spiritual friend: please bless my mind stream!

TSUNG-ME KHEN-CHEN RIN-CHEN ZANG-PO DANG / NYIG-D DREN-CHOG S-NAM TRA-SHI TSEN

I supplicate to Khenchen Rinchen Zangpo, who is without compare, to Sonam Tashi, supreme guide in degenerate times,

TSE-CHEN MI-YI ZL-ZUNG TRIN-LE ZANG / SL-WA DEB-SO DAG-GY JIN-GYI LOB

and to Trinle Zangpo, great compassion taking human guise: please bless my mind stream!

KN-CHOG KN-D CH-KYI GYEL-PO DANG / JIG-TEN WANG-CHUG TEN-DZIN DRO-WA DL

I supplicate to Chkyi Gyalpo, in whom all three jewels unite, to Tenzin Drodl, powerful lord of the universe,

MIN-DRL ZAB-M TER-DZ GAR-CHEN PA / SL-WA

and to Garchenpa, profound treasury of ripening and liberation: please bless my mind stream!

DAM-PE GY-DZIN CH-KYI GYEL-TSEN DANG / RIG-GYE KHYAB-DAG CH-KYI NYI-ME ZHAB

I supplicate to Chkyi Gyaltsen, holder of the instruction lineage, to Chkyi Nyima, Lord of the hundred families,

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NYING-JE TER-CHEN PAD-ME GYEL-TSEN LA / SL-WA DEB-SO DAG-GY JIN-GYI LOB

and to Pema Gyaltsen, great treasure of compassion: please bless my mind stream!

DREN-CHOG DN-DEN DHAR-MA DHVA-DZA DANG / KA-DRIN SUM-DEN DN-DRUB CH-KYI WANG

I supplicate to Dharmadhvaja, endowed with supreme mindfulness, to Dndrup Chwang, endowed with the

TSUG-LAG KN-KHYEN CH-YING HLN-DRUB PEL / SL-WA

three kindnesses, and to Chying Lhundrup who knows all fields of study: please bless my mind stream!

DRU-DZIN GYE-NG THUG-JE NYI-ME ZHAB / TEN-PE KHOR-LO GAR-GYUR CH-NYI NOR

I supplicate to Thugje Nyima, Avalokiteshvara himself, to Chnyi Norbu, who turns the wheel of Dharma,

GYEL-WE WANG-PO NAM-CHAG ME-BAR ZHAB / SL-WA DEB-SO DAG-GY JIN-GYI LOB

and to Namchag Mebar, king of all Victorious Ones: please bless my mind stream!

JE-TSUN DAM-PA CH-GYEL PHN-TSOG DANG / TRA-SHI PHN-TSOG DRAG-PA GYEL-TSEN ZHAB

I supplicate to Jetsn Chgyal Pntsok, authentic venerable lord, to Tashi Pntsok Dragpa Gyaltsen,

PE-KAR CHANG-WA KN- CHOG RAT-NA CHE / SL-WA

together with Knchok Ratna, the white lotus holder: please bless my mind stream!

NGAG-LA WANG-THOB DHAR-MA KIR-TI DANG / BO-DHI SAT-TVA TRIN-LE NAM-PAR GYEL

I supplicate to Dharmakirti, who attained the power of speech, to Trinle Namgyal, the bodhisattva,

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DRUB-CHOG NGAG-WANG TEN-PE GYEL-TSEN ZHAB / SL-WA DEB-SO DAG-GY JIN-GYI LOB

and to Ngawang Tenpe Gyaltsen, the supreme siddha: please bless my mind stream!

TSUNG-ME HLO-TRL CH-WANG RIG-DZIN TSEN / DOR-JE DZIN-NG DHAR-MA MA-TI DANG

I supplicate to Lhotrul Chwang Rigdzin, the peerless one, to Dharmamati, the real Vajradhara,

KA-DRIN NYAM-ME ZHI-WE TSEN-CHEN ZHAB / SL-WA

and Shiwe Tshenchen, who possesses incomparable kindness: please bless my mind stream!

NG-DRUB CHOG-TSL YI-DAM KHOR-LO DOM / YAB-YUM KHAN-DRO LA-MA DUM-KYE MA

I supplicate to the father-mother Yidam Chakrasamvara, who bestows the supreme attainment,

NYA-NGEN MIN-DA ZHUG-PAR SL-WA DEB / GE-WA CHUNG-ZE DAG-GI CHI-SAG PA

according (to our mental dispositions). I request (you) to live long and not to pass into parinirvana.

THAM-CHE DZOG-PE JANG-CHUB GYUR-GYUR CHIG

May whatever little merit that I might have accumulated become the cause for complete enlightenment of all.

KYE-WA KN-TU YANG-DAG LA-MA DANG / DREL-ME CH-KYI PEL-LA LONG-CH CHING

In all our lifetimes may we not be separated from the perfect lama. May we enjoy the glory of the Dharma teachings.

SA-DANG LAM-GYI YN-TEN RAB-DZOG NE / DOR-JE CHANG-GI GO-PHANG NYUR-THOB SHOG

Mastering the qualities of the paths and stages may we quickly attain the state of Vajradhara. Sarva Mangalam (May all benefit!)

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Blessing of vajra and bell

Whether for a nine or a five-pointed vajra and bell, the detailed consecration of the lotus and prongs as each deity and so forth should be learned separately.

Here, in brief, the activity before the ritual is:

DOR-JE HUNG-LE DOR-JE SEM-PA ZHU-WA-LE JUNG-WE THAB DE-WA CHEN-P RANG-ZHIN DOR-JER GYUR

The vajra: from the syllable HNG arises Vajrasattva who dissolves

and arises as the vajra, whose nature is the method of Great Bliss.

DRIL-BU AH-LE DOR-JE NYEM-MA ZHU-WA-LE JUNG-WE SHE-RAB TONG-PA NYI-KYI RANG-ZHIN DRIL-BUR GYUR

The bell: from the syllable arises the consort Vajratopa6 who dissolves

and arises as the bell, whose nature is the wisdom of emptiness.

ZUG-CHEN MAR-CHE KYIL-KHOR LHA-TSOG LA / SL-WA DEB-SO DAG-GY JIN-GYI LOB

together with the mandala deity assembly of Dkin, Lm, Khandaroh, and Rpin: please bless my mind stream!

TSA-GY LA-MA GYEL-WA GYA-TSO LA / L-NGAG YI-SUM G-PE CHAG-TSEL TE

I respectfully pay homage with body, speech and mind to the ocean of Victorious Ones, the root and lineage Lamas,

NG-JOR YI-TRL CH-TRIN GYA-TS CH / MI-GE LE-GYI GANG-CHI THL-ZHING SHAG

and make cloud oceans of real and imagined offerings. I confess and expiate all negative actions I have committed.

D-SUM GE-TSA LA-NI JE-YI RANG / GANG-DL DER-TN CH-KHOR KOR-WAR KL

I rejoice in the roots of virtues of the three times, and beseech (you) to turn the wheel of Dharma

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THEL-MO AH-DI KA-DI YONG-SU GYUR-PA-LE LAG-YE SU NYI-MA-DANG YN-DU DA-WA SEL-WAR GYUR

* The vowels on my right palm transform into the sun.

** The consonants on my left palm transform into the moon. Visualize this.

*** OM SARVA TATHGATHA SIDDHI VAJRA SAMAYA TISHTHA ESHAS TVAM DHARA YAMI HH

HI HI HI HI HNG HNG HNG PHAT SVH.

Take the vajra first to the heart by the thumb and ring finger of the right hand. OM VAJRA GHANTE HNG.

While reciting thus, hold the bell at the left side of your hip, grasping it with the thumb and ring finger.

* Join palms in thalmo mudra. Put right palm up **and then left palm, as in Nevedya mudra *** Recite with light-radiating mudra do not touch vajra or bell yet.

The sadhana of Bhagawan Shri Chakrasamvara of the five co-emergent deities to bestow supreme 2-fold benefit is contained herein.

I prostrate to the Lama and the body of the Conquerer of Co-emergent Great Bliss. Dharmakya: completely pure nature since beginningless time, Sambhogakya: full of the taste of unchanging great bliss,

Nirmanakya: miraculous display of non-dual wisdom, I prostrate to the glorious Heruka, the guru who is the three kyas.

From the primordially co-emergent (ground), accomplishing the co-emergent path and from that manifesting the co-emergent result, for this I will set down the tantric scriptures and pith instructions that came from the noble land of India as taught by the scholars in Tibet.

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This has 3 parts: 1) identification of the Dharma that should be practiced, 2) how it should be practiced, and 3) the actual method of accomplishment, the sadhana. The first part has 2 sub-sections: a) how this secret mantra Vajrayana is regarded as the fourth basket and the way of viewing it as the essence of the three baskets, and b) the classification of each of the four classes of tantra and (c) which tantra this particular sadhana is based on.

First, the perfected Buddha, source of all temporary and ultimate benefit and happiness without exception of each and everyone of us, the pure teacher who is endowed with great compassion and skillful means, turned the wheel of Dharma of the Four (Noble) Truths, the absence of characteristics and definitive meaning at the places of Varanasi, Vulture peak and the Sala tree grove, and taught the three precious pitaka baskets (of Vinaya, Abhidharma and Sutra).

Once again with the Vajra, as before, ring the bell moving its tongue toward all the eight directions inside cardinal and intermediate.*

OM VAJRA DHARMA RANITA / PRARANITA SAMPRA RANITA SARVA BUDDHA KSHETRA PRACLINI

PRAJAPARAMITA NADA SVABHVA VAJRASATTVA HRIDAYA SANTOSHANI HNG HNG HNG HO HO HO.

Thus ring the bell. After this engage in any of the enlightened activities.8

* First ring the bell towards front and back, then left and right, then in both diagonals for all eight directions. DK

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Second, in terms of (classification of each of the four Tantras,) the glorious Mahasiddha Sambuta explains that the four Tantras of Kriya (action), Caryia (conduct),

Yoga and highest Anuttarayogatantra arose as the antidotes to the appearances of the four types of attachment of the sentient beings to be tamed. According to this, the

ways of practicing the profound Yoga of the path are intended for the four types of personal characters according to their different degrees of strength of afflictions. The

Vajra Tent Tantra says:

Kriya Tantra is for inferior beings, Caryia Tantra is for ones above and beyond that.

Yoga Tantra is for supreme beings, unsurpassable Anuttarayogatantra is for ones above and beyond that.

Third, among the four space-like classes of Tantra, this text (represents) the Annuttarayogatantra. Within that there are Father, Mother and non-dual Tantras and

among these three, this is a Yogini Tantra. And within that there are the four Tantras of Hevajra, Chakrasamvara, Catubpitha (the Four Seats), and Mahamaya, and

this is Chakrasamvara. Within that amongst the Root, Explanatory and Oral Instruction Tantras, this sadhana is a root text of the sadhanas composed by Mahasiddha

Ghantapada, Tilopa, Indrabhuti, Abhayakara, Swami Sangye Dragpa, and Ga Lotsawa. It is composed relying on the 3rd chapter of the Oral Instruction Tantra Equal

To Space. Thus it came from the texts of the earlier masters.

2) How it should be practiced

The second main topic on how to practice has three parts, as it is said in one stanza:

Three types of Yogas should be known: the Buddhas praised Blessing Yoga and Supremely Blessed Yoga and the Yoga of Incredibly Perfected Form.

In order to tame with great immense power the afflictions of the beings in the future time of the five degenerations, he taught the Vajrayana Secret Mantra vehicle in

Uddiyana, Akanishta Pure Land and so forth. And it says (about Vajrayana) in the Guhyasamaya tantra:

It is created by Vajrasattva for the sake of beings who have desire and attachment.

According to the fourth basket of Secret Mantra, the previous three baskets serve in conjunction with and as cause of the Vajrayana. And because it causes

awakening to completely perfected Buddhahood within one lifetime, Secret Mantra is called the resultant vehicle. It says in the Sutra of Secret Prophecy:

Practicing the cause, having turned

the wheel of the causal Dharma vehicle,

in a future time the quick path

of the resultant vehicle will arise.

And the Victorious Drigungpa (says) in Special Qualities (about Vajrayana):

(It is) known as all three baskets together and their essence.

Furthermore, when summarizing the meaning of all the various Buddha Dharma practices as method and wisdom, of these two, what is expressed in the 3 turnings of

the Wheel is profound wisdom. Interdependent origination is shown as emptiness and Secret Mantra Vajrayana was distinguished by its instructions on methods,

and by gaining the benefits from the above (teaching of interdependent origination as emptiness), one will attain Buddhahood as the nature of non-dual union. Also

because the instructions on the methods arise from emptiness, Secret Mantra summarizes each of the baskets and becomes the essence of all three.

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Because by the precious Kagyu tradition the body is blessed by the mind, one will get a sense of unmistaken confidence when the mandala wheel which is the

appearance of pure wisdom arises, after fully comprehending the profound instructions from which arises the infinite doorway of beneficial tasks of taming

wayfaring beings.

3) the actual method of accomplishment The third main topic, the summary of how to practice the actual method of accomplishment, the sadhana, is:

(1) to taste the blessings of the conditioned nectar,

(2) offer the torma and

(3) bless the offerings,

(4) refuge and bodhicitta,

(5) the purity of the 3 doors,

(6) to bless the immeasurable skandas and so forth,

(7) to meditate on the protection wheel and clear away obscurations,

(8) to gather the accumulations,

(9) generate the support and the supported,

(10) to bless the 3 places and

(11) set the armor,

In accordance with the tradition of Ga Lotsawa, Ratnarakshita commented on the Generation Stage:

(1) Meditation on turning the skandhas, dhatus and ayatanas (aggregates, constituents and sense spheres) into the pride of the deity,

and also (2) consecration, the five aspects of truly and completely perfected enlightenment, and rituals which fully apprehend the process of taking birth into

craving and so forth, meditation and the second (group of activities) are the developing stage.

The glorious Phagmodrupa produced the practices which he bestowed to Lord Jigden Sumgn, protector of the 3 worlds, through the five aspects of true enlightenment.

He taught all vital points of bringing the three kyas which purify the three realms onto the path, in completion. In this way the glass was filled by the lamas pith

instructions and the meaning of the Tantra. These are the important vital points in this composition and in the practice of the instructions of the general generation

and completion stages. Jetsun Milarepa said:

In order to hold self-arising wisdom in the intermediate stage of the natural path, one (should) seek to also get the instructions of the oral transmissions.

Thus as it is taught, the nature of genuine co-emergent wisdom is empty of essence and reality and not polluted by temporary stains. The Buddhas and sentient

beings henceforth being free from fabrications is inborn bliss and emptiness and the ultimate, primordial consciousness unceasingly dwells in self-luminous, clear

radiance without object. During the generation stage generating the unproduced ground of unceasing radiance as the deity is called truly established generation

stage. And even though the subtle inner divisions of the appearing aspects of the completion stage are distinct, (since) self and other are actually empty of identity,

the mind is placed in the equipoise (of emptiness). Also here, at the time when practicing the system of personally rising as deity and the resulting three kyas, the

ground and result as inseparable, the meditation on the generation and completion stages which correspond to the three kyas, depends on the precise knowledge what

should and should not be done to manifest the three kyas.

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(12) to invite the wisdom deities,

(13) make offerings and

(14) absorption (of the wisdom deities),

(15) granting and sealing the empowerment,

(16) offering and praising,

(17) to experience great bliss,

(18) the branches of recitation and

(19) completion at the end to conclude the session,

(20) the yoga of the torma and

(21) conduct to do in between (sessions).

10 A yogi, who has purified the mental continuum through the stages of the common vehicle and who has completely received initiation into the mandala of

Chakrasamvara, such a yogi, who maintains the commitments of the initiation, at a place, which is advantageous for the yoga, such as a mountain top or a cemetery,11

sets up the implements of the ritual, such as an image of the deity, the outer and inner offerings, the torma, the substances for the ganachakra feast,

arranges the necessary ritual implements in front,12 such as the inner offering, vajra, bell, and drum, and sits on a comfortable seat.

RANG-NYI KE CHIG-GI CHOM-DEN-DE HLEN-CHIG KYE-PE KUR SEL-WAR GYUR

13 Instantly I am clearly visible as the body of the Co-emergent Exalted One.* 14

OM KHANDAROHE HUNG HNG PHAT. Thereby purify the inner offering. **

OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG. 15

(OM, all phenomena are pure by nature; I too am pure by nature.) Thereby purify attachment to ordinary visible phenomena.

* While holding vajra and bell turn your hands left and right for a single Lotus mudra and form the embracing mudra. ** Sprinkle water from the cleaning vase on the inner offering to purify. GL Visualize thousands of Khandarohes like the particles in the air chasing away obstructers. DK

DRN-MA NGAR GYUR-PA RANG RANG-GI SA-BN-GYI TSEN-PA

They change into the five kinds of nectar and the five kinds of meat,17 marked with their respective seed syllables.

LUNG-GI KY / ME BAR-ZHING KL-WE SA-BN-DANG CHE-PE DZE-NAM ZHU-WA

The wind stirs. The fire blazes. By boiling the substances with their seed syllables, they melt into the color of the rising sun.

NYI-MA CHAR-KA TA-W KHA-DOG-CHEN / DE LANG-PA-LE DRUB-PE NGL-CH DOG-DANG TSUNG-PE

From the steam forms an upside-down khatvnga resembling the color of quicksilver

KHAT-VANG-GA KHA-OG-TU TA-WA / DE-NYI KYANG-ZHU-NE CH-DANG YER-ME-DU DRE-PE TENG-DU

which also dissolves and merges inseparably with the contents of the skull.18 On that are the syllables:

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A / I / U / RI R / LI L / E AI / O AU / ANG H / KA KHA GA GHA NGA / CA CHA JA JHA NYA

TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA SHA SHO SA HA KSHA

YONG-SU GYUR PA-LE / OM AH HUNG TENG-NE TENG-DU TSEG-TE NE-PA-LE KYIL-KHOR-GYI LHA-NAM TR/SEM-CHEN-GYI

They transform into OM HNG, standing above one another. The deities of the mandala radiate from the syllables.19

DN JE-NE NYOM-PAR ZHUG-PE YI-GE SUM-LA THIM / YI-GE SUM-YANG DAM-TSIG-GI D-TSI-DANG NYI-SU ME-PAR GYUR

Having accomplished the benefit of beings, by entering into union they dissolve back into the three syllables

which also merge inseparably with the samaya nectar.* 20

* The deities unite sexually and they melt into bodhichitta (which then melts into the syllables). LR

16 TONG-PE NGANG-LE YAM-LE LUNG / RAM-LE ME KYIL-KHOR-GYI TENG-DU

From the state of emptiness YAM (is visible) which becomes wind, and RAM which becomes a fire-mandala.

OM AH HUNG-LE TH-PE GYE-BU SUM-LA NE-PE / AH-LE TH-PA YANG-SHING-GYA CHE-WE NANG-DU

On this, from OM HNG (appears) a tripod hearth of skulls, and from A seated on this (appears) a vast and wide skull cup.

-DANG CHOG-ZHIR / HUNG OM KHAM AM TRAM-DANG / BAM MAM LAM PAM TAM-LE D-TSI NGA-DANG

Inside it, in the center and in the four directions are HNG (with) OM, KHANG, M, TRM

and BM (with) MM, LM, PM and TM.*

* HUNG in the center and counter-clockwise in the cardinal directions starting from the front OM, KHANG, AM and TRAM, then BAM in the center and going clockwise MAM, LAM PAM and TAM in the corners.

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OM HNG. (Recite three times.*) With the thumb joined at the (base of) the ring finger of the left hand, taste the nectar.

Blessing and offering the preliminary torma 21

Removing the stains of the preliminary torma and purification. Cleanse with:** OM KHANDAROHE HUNG HNG PHAT.

Purify with: OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

Perform the blessing as above.

TONG-PE NGANG-LE YAM-LE LUNG / RAM-LE ME KYIL-KHOR-GYI TENG-DU

OM AH HUNG-LE TH-PE GYE-PU SUM-LA NE-PE

AH-LE TH-PA YANG-SHING-GYA CHE-WE NANG-DU -DANG CHOG-ZHIR

HUNG OM KHAM AM TRAM-DANG BAM MAM LAM PAM TAM-LE D-TSI NGA-DANG

DRN-MA NGAR GYUR-PA RANG RANG-GI SA-BN-GYI TSEN-PA LUNG-GI KY

* Even though it is not in the sadhana, OM AH HUNG can be said 3 times. DK Garchen Rinpoche brings the hands together in the Gandhe mudra 3 times. ** Sprinkle the torma with water from the cleaning vase. GL

which also dissolves and merges inseparably with the contents of the skull. On that are the syllables:

A / I / U / RI R / LI L / E AI / O AU / ANG H / KA KHA GA GHA NGA / CA CHA JA JHA NYA

TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA SHA SHO SA HA KSHA

They transform into OM HNG, standing above one another. The deities of the mandala radiate from the syllables.

Having accomplished the benefit of beings, by entering into union they dissolve back into the three syllables

which also merge inseparably with the samaya nectar.

With the lotus-turning and the open vajra palms mudra:* OM KHA KHA KH HI KH HI / SARVA YAKSHA RKSHASA

(eat, eat, take this) (all spirits) (demons)

BHTA PRETA PISHCA UNMDA APASMRA DKA DKINYADAY / IMAM BALING GRIHANTU / SAMAYA RAKSHANTU

(spirits, hungry ghosts, flesh eating demons, crazy making demons, demons who make one forgetful, dkas and dkinis and so forth) (please accept this torma) (uphold the commitment)

* At the beginning of each repetition of this mantra for a total of three times you can sprinkle nectar on the torma for the local spirits from the skullcup using the spoon (benkyog).

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* SARVA SIDDHIM ME PRAYACCHANTU / YATHEIVAM / YATHEISHTAM / BHUJATHA / PIVATHA / JIGRATHA / MTIKRAMATHA

(all accomplishments) (to me) (please bestow) (whatever you want) (in that way) (please eat) (please drink) (please smell) (dont transgress the samaya)

MAMA SARVA KRTYA SADSUKHAM VISHUDDHAYE SAHYAKA BHAVANTU HUNG HNG PHAT SVH.** 22

(all my actions) (true bliss) (completely pure) (please assist) (please do. DT) Offer three times.

LHA-YI TSOG-NAM MA-L DANG / LU-YI / N-JIN

All the assemblies of gods without exception, all assemblies of nagas without exception, obstacle-making spirits,

SIN-P / JUNG-P / YI-DAG / SHA-ZE / NYO-JE / JE-JE / KHAN-DR

human-flesh-eating spirits, elemental spirits, hungry ghosts, flesh-eating demons, crazy-making demons,

* When practicing alone, you can recite MAMA SARVA... ** While offering move both hands left and right back and forth with the Newidya mudra. Then snap the fingers (single or right above left then left above right). DK Instead of the Newidya mudra Garchen Rinpoche intertwines the fingers of both hands with open palms. *** Ring bell briefly for each verse holding vajra in right hand. DK

ME BAR-ZHING KL-WE SA-BN-DANG CHE-PE DZE-NAM ZHU-WA

NYI-MA CHAR-KA TA-W KHA-DOG-CHEN / DE LANG-PA-LE DRUB-PE NGL-CH DOG-DANG

TSUNG-PE KHAT-VANG-GA KHA-OG-TU TA-WA DE-NYI KYANG-ZHU-NE CH-DANG YER-ME-DU DRE-PE TENG-DU

A / I / U / RI R / LI L / E AI / O AU / ANG H / KA KHA GA GHA NGA / CA CHA JA JHA NYA

TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA SHA SHO SA HA KSHA

YONG-SU GYUR PA-LE / OM AH HUNG TENG-NE TENG-DU TSEG-TE NE-PA-LE KYIL-KHOR-GYI LHA-NAM TR

SEM-CHEN-GYI DN JE-NE NYOM-PAR ZHUG-PE YI-GE SUM-LA THIM

YI-GE SUM-YANG DAM-TSIG-GI D-TSI-DANG NYI-SU ME-PAR GYUR

From the state of emptiness YAM (is visible) which becomes wind, and RAM which becomes a fire-mandala.

On this, from OM HNG (appears) a tripod hearth of skulls, and from A seated on this (appears) a wide and vast skull cup.

Inside it, in the center and in the four directions are HNG (with) OM, KHANG, M, TRM and BM (with) MM, LM, PM

and TM. From these come the five kinds of nectar and the five kinds of meat, marked with their respective seed syllables.

The wind stirs. The fire blazes. By boiling the substances with their seed syllables, they melt into the color of the rising sun.

From the steam forms an upside-down khatvnga resembling the color of quicksilver

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***

MA-M TSOG-NAM MA-L DANG / MA-L PA-NI THAM-CHE DAG / DIR-SHEG DAG-LA GONG-SU SL

spirits causing forgetfulness, dkins mamos,23 all without exception: please come here and listen to me!

CH-JIN TOR-MA DI-ZHE LA / NEL-JOR DAG-CHAG KHOR-CHE LA

Please accept this torma offering and grant us practitioners with our retinue

NE-ME TSE-DANG WANG-CHUG DANG / PEL-DANG DRAG-DANG KEL-WA ZANG / LONG-CH GYA-CHEN KN-THOB

freedom from sickness and a long life, authority, glory, and fame, good fortune and vast wealth.

CHING / ZHI-DANG GYE-LA SOG-PA YI / LE-KYI NG-DRUB DAG-LA TSL / DAM-TSIG CHEN-GYI DAG-LA SUNG

Grant us mastery over all activities such as pacifying, increasing and so forth. You keepers of commitments,24 protect us

Blessing the outer offering

Cleanse with:* 25 OM KHANDAROHE HUNG HNG PHAT.

Purify with: OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

TONG-PE NGANG-LE AH-LE TH-PE NANG-DU / HUNG YONG-SU GYUR-PA-LE

From the state of emptiness A (syllables are visible) which become skull cups. Inside, from HNG

CH-YN / ZHEL-SIL / SANG-TOR / ZHAB-SIL / ME-TOG / DUG-P / NANG-SEL / DRI-CHAB / ZHEL-ZE

(appear) drinking water, water for washing the face, sprinkling water, water for washing the feet, flowers,

* Sprinkle water on the offerings (on the altar). GL Note that there are 10 offerings with the additional water for washing the face (camnam) and for sprinkling (Prokshanam). Each becomes a skull cup.

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ROL-MO-NAM DANG-SHING THOG-PA ME-PA / JANG-CHUB SEM-PA KN-TU ZANG-P NAM-PAR

incense, lights, fragrant essences, food and music pure and all-pervading, like the arisen cloud masses of offerings

THAR-PA-LE JUNG-PE CH-PE TRIN-PHUNG TA-WU / PA-WO-DANG NEL-JOR-MA NAM-GYE-PA KYE-N-PAR GYUR

described in the life story of bodhisattva Samantabhadra. They have the power to delight the vras and yoginis.26

OM VAJRA ARGHAM HNG. Similarly prepare the other offerings.* CAMNAM PROKSHANAM PDYAM PUSHPAM

DHPAM LOKAM GANDHAM NWIDYAM SHAPTA Bless the offerings with their respective mantras, mudras and with music.

* At this point the offerings are blessed (for offering them later after the empowerment) so you dont snap your fingers. GL The offerings have the qualities to fulfill all senses of the deities. DK

NG-DRUB KN-GYI KA-DRIN TSL / D-MIN CHI-DANG NE-NAM DANG / DN-DANG GEG-NAM ZHI-WA DANG

and bestow the kindness of all accomplishments upon us. Pacify untimely death, illnesses, obstructers and all obstructions,

MI-LAM NGEN-DANG TSEN-MA NGEN / JE-TEM NGEN-PA ME PAR DZ / JIG-TEN DE-ZHING LO-LEG DANG

and obliterate nightmares, bad omens and curses. Grant happiness to the world, good harvests and abundant crops.

DRU-NAM PHEL-ZHING CH-PHEL DANG / DE-LEG THAM-CHE DRUB-PA DANG / YI-LA D-PA KN-DRUB DZ.

Cause the teachings to spread, bring about joy and happiness, and completely accomplish each and every wish!

Having thus entrusted the enlightened activities to them, throw them the torma in a clean place.**

* These symbols indicate playing of the drum, bell and other instruments according to practice at Phyang monastery. ** When you carry the torma outside, it faces you. DK When in retreat you can throw it on the roof.

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R

*

R

DAG D DENG-NE ZUNG-TE JANG-CHUB NYING-PO-LA CHI-KYI BAR DU / CHOG-CHU D SUM-GYI DE-ZHIN SHEG-PA

From today until I attain the seat of awakening, I take refuge in the lama, the essence of body, speech and mind,

THAM CHE-KYI KU SUNG THUG / YN-TEN TRIN-LE THAM CHE CHIG-TU D-PE NGO-WOR GYUR-PA

qualities and activities of all the Buddhas of the ten directions and three times united into one,

CH-KYI PHUNG-PO TONG-TRAG GYE-CHU TSA-ZHI JUNG-NE / PHAG-PE GEN-DN THAM-CHE-KYI NGA-DAG

source of the eighty-four thousand Dharmas, and lord of all the noble Sanghas: //: I take refuge in the kind root lama

DRIN-CHEN TSA-WA-DANG GY-PE LA-MA DAM-PA NAM-LA KYAB-SU CHI-O / SANG GYE-LA/ CH-LA/ GEN DN-LA

and the holy lineage lamas, I take refuge in the Buddha, in the Dharma, in the Sangha. :// Thus pray many times.*

* While reciting, visualize all the Buddhas in the sky in front of you. DK

SHRI NI NYI-ME YE-SHE TE / HE-NI GYU-SOG TONG-PA NYI / RU-NI TSOG-DANG DREL-WA TE

SHR is non-dual wisdom, HE is emptiness of cause and so forth, RU is free from coming together,

KA-NI GANG-DU-ANG MI-NE PA-O / SEM-CHEN THAM-CHE-LA PHEN-PA-DANG DE-WE GYUR

and KA is not abiding anywhere. Focusing (my) thoughts in this way,* (I) form the firm resolution:

PEL HE-RU-KA NGA-O / SHRI HERUKO HANG / SHRI HERUKO HANG / DAG-NYI CHOM-DEN-DE

As the cause of benefit and happiness of all beings, I become the glorious Heruka. //: SHR HERUKOH HANG. ://**

KU-DOG THING-KHA / ZHEL-CHIG CHAG NYI DOR-JE-DANG DRIL-BU DZIN-PA / GAR-GYI NYAM-GU-DANG

Instantly I am the Exalted One, with a dark blue body, one face and two arms, holding vajra and bell.

* Purification of the 3 doors: first to purify the mind ** to purify the body - Some monasteries recite this two, others three times. DK Then form the embracing mudra holding vajra and bell and continue to recite. GL

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CHAG-GYA DRUG-LA SOG-PE GYEN-CHING / YE KYANG-WE NE-PA / YUM-DANG CHE-PA KE-CHIG-GI SEL-WE TE-WAR

I display the nine expressions of the deity and am adorned with the six mudras and so forth. I stand with my right leg

outstretched together with the consort. At my navel chakra are:

OM A / I / U / RI R / LI L / E AI / O AU / ANG H / KA KHA GA GHA NGA / CA CHA JA JHA NYA

TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA / SHA SHO SA HA KSHA HUNG HNG PHAT.

Recite these syllables three times.*

YI-GE TRENG-WA -ZER KHA-DOG NGA-DANG DEN-PA / YN-KOR RIM-PA SUM-DU NE-PA-LE

Standing in three layers turning counter-clockwise, the syllable garlands shine in five colored light, **

* to purify the speech - The syllables are in 3 concentric circles, the outer circle for the first recitation is white, the middle red, the inner circle blue. ** To purify the mindthe light is the color of the 5 Buddha families. DK

SANG GYE CH-DANG GEN-DN LA / TAG-TU DAG-NI KYAB-SU CHI / NEL-JOR SANG-NGAG KHAN-DRO MA

//: In the Buddha, Dharma and Sangha I unceasingly go for refuge. In the Secret Mantra yogin and dkin,

KHOR-LO SUM-GYI DAG-NYI CHEN / PA-WO DANG-NI PA-M TSOG / KN-LA TAG-TU KYAB-SU CHI

embodiment of the three chakras, and in the retinue of vras and vrhs, I unceasingly go for refuge.

SEM-CHEN KN-GYI DN-GYI CHIR / DAG-NI HE-RU KAR GYUR-CHING

In order to benefit all beings, I will become Heruka

SEM-CHEN THAM-CHE HE-RU KE / GO-PHANG CHOG-LA G PAR GYI

and establish all beings in the supreme state of Heruka. Recite three times.

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KHOR-LO SUM-GYI LHA-TSOG TR / GEG THAM-CHE TRE-CHING CHOM-NE

emanating the assemblies of deities of the three chakras.27 All who cause hindrances are expelled and defeated.

LAR-YANG NGAG-TRENG-LA THIM-PAR GYUR

Once again the deities dissolve back into the mantra garlands (at the navel.)* 28

ZHEN PHEN SAM-PA JAM-PA TE / NYING-JE ZHEN-GYI DUG-NGEL JOM

The resolve to benefit others is loving kindness; compassion is overcoming others suffering;

ZHEN-DE TSIM-PA GA-WA TE / SEM-CHEN ZHEN-NYOM TANG-NYOM SO

joy is being satisfied by others happiness; wishing for other sentient beings equanimity is equanimity.

* The light comes out of ones right nostril and returns back via the left nostril after all obscurations are defeated. DK

GO-W -SU BUM-LE NAM-PAR NANG-DZE KAR-PO CHAG-YE KHOR-LO DENG-SHING

29 * From BUM in the center of my head (arises) white (Illuminating) Vairochana, raising up a wheel with his right hand.

YN NYEM-PA-DANG CHE-PE DRIL-BU KUR TEN-PA / TE-WAR AM-LE DOR-JE NYI-MA SER-PO / DRIN-PAR

The bell in his left hand rests proudly on his hip. ** From ANG in the navel (arises) yellow (Vajra Sun) Vajrasrya,

HRI-LE PAD-MA GAR-GYI WANG-CHUG MAR-PO / KANG-PE LONG-BU NYI-KYI OG-TU HE-LE DOR-JE GYEL-PO JANG-GU-NAM

*** from HR in the throat red (Lotus Lord of Dance) Padmanarteshvara, and **** from HE under both ankles green (Vajra King)

YE-PE RIN-PO CHE-DANG / PAD-MA MAR-PO-DANG / NA-TSOG DOR-JE DENG-SHING / YN RL-PA-DANG CHE-WA DRIL-BU

Vajrarja. With their right they raise a jewel, a red lotus, and a crossed vajra respectively, and with their left hand

* As the aggregate of formsome texts also write BHRUM ** As the aggregate of feelingalso Ratnasambhava *** As the aggregate of discernmentAmitabha **** As the aggregate of mental formationAmoghasiddhi DK

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THUG-KAR DZIN-PA / NYING-GAR HUNG-LE DOR-JE SEM-PA KAR-PO YE GYING-WA-DANG CHE-PE DOR-JE THUG-KAR

they hold a bell playfully at the heart. * From HNG in the heart (arises) white (Vajra Hero) Vajrasattva

DZIN-CHING / YN NYEM-PA-DANG CHE-PE DRIL-BU KUR TEN-PA / CHI-TSUG-TU HI-LE PEL HE-RU-KA DOR-JE NAG-PO

who holds a vajra majestically at his heart with his right and the bell in his left rests proudly on his hip;

YE SA-NN-GYI CHAG-GYE DOR-JE-DANG / YN DRIL-BU KUR TEN-PA

** from HI on the crown of the head (arises) black Shr Heruka Vajra holding a vajra in the earth-touching mudra with his right

MIG-NYI-SU OM-LE TI-MUG DOR-JE KAR-PO YE KHOR-LO CHAR-ZHING / YN DRIL-BU THUG-KAR DZIN-PA

and a bell on his hip with his left; *** from OM in both eyes (arises) white (Destroyer of Delusion) Mohavajra

* As the aggregate of consciousness ** Constituting suchness *** Purifying the senses

SEM-CHEN THAM-CHE DE-WA-DANG DE-WE GYU-DANG DEN-PAR GYUR-CHIG

SEM-CHEN THAM-CHE DUG-NGEL-DANG DUG-NGEL-GYI GYU-DANG DREL-WAR GYUR-CHIG

SEM-CHEN THAM-CHE DUG-NGEL ME-PE DE-WA-DANG MI-DREL-WAR GYUR-CHIG

SEM-CHEN THAM-CHE NYE-RING CHAG-DANG NYI-DANG DREL-WE TANG-NYOM-LA NE-PAR GYUR-CHIG

May all beings have happiness and the causes of happiness!

May all beings be free from suffering and the causes of suffering!

May all beings never lack the bliss that is free from suffering!

May all beings rest in equanimity, free from attachment and aversion!

In this way meditate on the four brahmavihras.

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NA-WA NYI-SU HUNG-LE ZHE-DANG DOR-JE NAG-PO YE DOR-JE THUG-KAR DZIN-CHING

raising up a wheel with his right and holding a bell to his heart with his left; from HNG in both ears (arises) black

(Destroyer of Anger) Dveshavajra holding a vajra at his heart with his right and the bell in his left rests proudly on his hip;

YN NYEM-PA-DANG CHE-PE DRIL-BU KUR TEN-PA / NA-BUG NYI-SU TRAM-LE TRAG-DOG DOR-JE SER-PO

from TRM in both nostrils (arises) yellow (Destroyer of Envy) Irshyvajra,

CHE TSA-WAR AM-LE D-CHAG DOR-JE MAR-PO / TREL-WAR KHAM-LE SER-NA DOR-JE JANG-KHU

from ANG at the root of the tongue red (Destroyer of Clinging) Rgavajra,

and from KHANG at the forehead green (Destroyer of Miserliness) Mtsaryavajra.

CHAG-GYA NGE TRE-PA / YE KYANG-WE TAB-KYI ZHUG PA //

Adorned with the five mudras,* their right leg is stretched out.

TE-WAR LAM-LE TUNG-JE-MA SER-MO YE DANG-P KHOR-LO DZIN-PA

** From LM in the navel (arises) yellow Ptan (who prevents falling into delusion) holding a wheel in her upper right hand;

NYING-GAR MAM-LE S-JE-MA NAG-MO YE DANG-P DOR-JE DZIN-PA

*** from MM in the heart black Mran (Lady who cuts through) holding a vajra in her upper right hand;

DRIN-PAR PAM-LE GUG-JE-MA MAR-MO YE DANG-P PAD-MA DZIN-PA

**** from PM in the throat red (Summoness) karshan holding a lotus in her upper right hand;

* the five bone ornaments of crown wheel, necklace, earrings, bracelets and belt **As the earth elementfacing Vajrasurya ***As water elementfacing Vajrasattva ****As fire elementfacing Padmanarteshvara DK

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TREL-WAR TAM-LE PAD-MA GAR-GYI WANG-CHUG JANG-GU YE DANG-P REL-DRI DZIN-PA

* from TM at the forehead green (Lotus Lady of Dance) Padmanarteshvar holding a sword in her upper right hand.

THAM-CHE-KYANG ZHEL-CHIG CHAG ZHI-MA / YE NYI-PE DRI-GUG

All these deities have one face and four arms and hold a curved knife in their lower right hands,

YN DANG-P TH-PA / OG-ME KHAT-VANG GA DZIN-PA

a skull cup in their upper and a khatvnga in their lower left hands. ** From KHANG in the secret place

SANG-WAR KHAM-LE PAD-MA DRA-WA CHEN-MA KU-DOG-DANG TSA-ZHEL D-KHA

(arises Blazing Lotus) Padmajvlin, whose body and central face are smoke colored, right face is white and left face red.

*As wind element facing Vairochana ** As space element through all of this visualization one is in the form of Heruka. DK

DE-NAM-KYI YE-PE RIN-PO CHE-DANG / PAD-MA MAR-PO-DANG / NA-TSOG DOR-JE DENG-SHING

They hold aloft a jewel, a red lotus, and a crossed vajra respectively with the right hand,

YN RL-PA-DANG CHE-PE DRIL-BU THUG-KAR DZIN-PA / NYING-GAR HAM-LE WANG-CHUG DOR-JE KAR-PO

and a bell playfully at the heart with the left. From HANG in the heart (arises) white (Vajra Lord) Ishvaryavajra,

YE DOR-JE THUG-KAR DZIN-CHING / YN DRIL-BU KUR TEN-PA

holding a vajra at his heart with his right hand and a bell on his hip with his left.

THAM-CHE-KYANG ZHEL-CHIG CHAG NYI CHEN SUM-DANG DEN-PA / REL-PE CH-PEN-CHEN

All these deities have one face, two arms, three eyes and their long hair in a crown knot.

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YE KAR YN MAR-WE ZHEL-SUM / CHAG-DRUG-GI YE-SUM CHAG-KYU / DRI-GUG / TSANG-GO

She holds an iron hook, a curved knife and the head of Brahma in her three right hands, and a skull cup,

YN-SUM TH-PA / KHAT-VAN / ZHAG-PA DZIN-PA / NGA-KA-ANG CHER-MO TRA DROL-WA / CHEN-SUM-MA

khatvnga and noose in her three left hands. All five deities are naked, adorned with the five mudras, with three eyes

CHAG-GYA NGE TRE-PA / YE KYANG-WE TAB-KYI-RANG RANG-GI JUNG-WE KYIL-KHOR-LA ZHUG PA-O

and free-flowing hair, staying with their right legs outstretched on top of their respective elemental mandalas.30

OM PRAKRTA PARISHUDDHA SARVA DHARMA PRAKRTA PARISHUDDHOHHANG. Recite with the lotus-turning and embracing mudra.*

(Om, all phenomena manifest completely pure. I manifest completely pure.)

* Whenever the turning and embracing mudras are done, turn your hands to the left side, then right, then left again and then form the embracing mudra. DK

YN KOR-DU NAG JANG MAR SER-WE KHA-DOG CHEN TSANG-PE JIG-TEN NE SER-GYI SA-ZHI-LA THUG-GI BAR-DU

Going counter-clockwise, the mantras appear in the colors black, green, red and yellow, blazing (like fire), reaching from

KHYAB-CHING BAR-WA / DE -ZER-GYI DOR-JEI RA-WA DRU-ZHI-PA CHOG-KYI DOG-CHEN DU-GYUR

the Brahma-heaven down to the golden ground. Through their light rays a square vajra fence is manifested in the colors

OG-TU HUNG-LE NA-TSOG DOR-JE TE-WAR HUNG-GI TSEN-PA-LE TR-PE / SA-ZHI NA-TSOG DOR-JE

of the four directions. From a HNG below arises a crossed vajra with a HNG at its center. From this, light emanates,

RANG-ZHIN DANG / DOR-JE RA-WA / TENG-DU DOR-JE TSE-NGA-PE NAM-PA CHEN-KYI DA-I DRA-WA-DANG

forming the ground of the nature of crossed vajras and above the vajra fence a net of five-pointed vajra arrows and a vajra tent

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GUR-GYI NANG-DU LA-DRE DANG / CHI-RL-TU DOR-JE ME-PUNG BAR-WE BAR-ME-DU KHYAB-PAR GYUR

and inside the tent a vajra canopy. Outside a flaming mass of vajra fire completely engulfs everything without any gaps.32

OM MEDIN VAJRI BHAVA VAJRA BANDHA HNG. (Basis of the nature of vajras, bound by vajras)

OM VAJRA PRKRA HNG PAM HNG. (Vajra fence)

OM VAJRA PACARA HNG BAM HNG. (Vajra dome)

OM VAJRA VITNA HNG KHANG HNG. (Vajra canopy)

OM VAJRA SHARA JLA TRAM SAM TRAM. (Vajra net of arrows)

OM VAJRA JVLA ANALRKA HNG HNG HNG. (Vajra blazing fire like the sun)* 33

* Garchen Rinpoche holds up the vajra with his right, turning it both left and right circles while saying the mantras.

Practice of the protection mandala

SHAR-DU OM SUMBHA NISUMBHA HUNG HUNG PHET

Snap the left thumb and index finger in the respective direction.31 In the east:* OM SUMBHA NISUMBHA HUNG HNG PHAT.**

JANG-DU OM GRIHANA GRIHANA HUNG HUNG PHET/ NUB-TU OM GRIHANA PAYA GRIHANA PAYA HUNG HUNG PHET

In the north: OM GRHANA GRHANA HUNG HNG PHAT. In the west: OM GRHNPAYA GRHNPAYA HUNG HNG PHAT.

LHOR OM ANAYAHO BHAGAVAN VAJRA HUNG HUNG PHET-KYI YI-GE NAM

In the south: OM NAYAHO BHAGAVN VAJRA HUNG HNG PHAT.

(Sumbha! Nisumbha! Seize! Seize! Cause them to seize! Take! Blessed One! Vidyarja!)

* Recite still in the form of Heruka with the 17 deities. DK East is always in front of you. TR *** Sanskrit According to HH Chetsang Rinpoche it should not be SUMBANI SUMBANI. DK

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Again snap your fingers in the four directions: OM SUMBHA NISUMBHA HUNG HNG PHAT. OM GRHANA GRHANA HUNG HNG PHAT.

OM GRHNPAYA GRHNPAYA HUNG HNG PHAT. OM NAYAHO BHAGAVN VAJRA HUNG HNG PHAT.

CHOG-ZHI NGAG-LE DRUB-PE YN KOR-GYI KHA-DONG-MA NAG-MO / UG-DONG-MA JANG-GU

From the mantras in the four directions arise in counter-clockwise fashion, the black (Crow-faced) Kksy,

KHYI-DONG-MA MAR-MO / PHAG-DONG-MA SER-MO NAM-SU GYUR

the green (Owl-faced) Ulksy, the red (Dog-faced) Shvnsy and the yellow (Pig-faced) Skarsy dkin.

Snap your fingers again and recite each mantra twice.* TSAM-SU CHOG-ZHI NGAG NYI-NYI-KYI -ZER DRE-PA-LE

In the inter-cardinal directions the light rays of the pairs of mantras from the four directions blend together.

* Starting in the right front, recite two times Om Sumbha and snap the fingers two times for each intercardinal direction.

DZIN-PA NAM-LE TRL-PA DU-MA CHOG-TSAM-DANG / SHAR-NUB-KYI TRO-MO NYI TENG-OG-DANG CHE-PAR TR

They send numerous emanations of themselves into the cardinal and inter-cardinal directions,

and the two wrathful goddesses in the east and west also emanate themselves upwards and downwards

CHOG-CH GEG-KYI TSOG MA-L-PA KUG HUNG DOR-JE RA-WA CHI-ME GYAB-TU HUNG-LE JUNG-WE

to summon the entire assembly of obstructers of the ten directions.

HNG! Outside the vajra fence, from HNG manifest eight deep wells in which the obstructers are imprisoned.

TRN-PA ZAB-MO GYE-KYI NANG-DU CHUG-NE / CHOM-DEN DE-KYI TRO-MO NAM-LA KA G-PE

Then the Bhagavn commands the wrathful female deities to strike the dagger into the crowns of the heads

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CHOG YN KOR-DANG / TSAM YE KOR-DU DUG-PA CHEN NAM-KYI CHI-WOR PHUR-BU TAB-PAR GYUR

of the malicious wrong-doers, counter-clockwise in the four directions and clockwise in the inter-cardinal directions.

OM GHA GHA GHTAYA GHTAYA SARVA DUSHTN VIGHNN HNG HNG PHAT. (Away! Away, all you wrongdoers and demons!)

KLAYA KLAYA SARVA PPM HNG HNG PHAT. (Stab! Impale all evil!) HNG HNG HNG.*

VAJRA KLAYA VAJRADHARA JPAYATE / SARVA DUSHTN VIGHNN KYA VK CITTAM VAJRA KLAYA HNG PHAT.

(Vajrakila-Vajradhara commands to impale all wrongdoers and demons with the vajrakla of body, speech and mind!)

DOR-JE THO-WE PHUR-BU DUNG-PE KANG-THIL-GYI BAR-DU PHUG-PAR GYUR

The goddesses impale them down to the soles of their feet by striking the dagger with the vajra hammer!

* In solitary practice form the wrathful mudra with the left so that the index finger is on the top and pinky on the bottom. Then hit the right hand with the 3 banners mudra at the first GHA, KILAYA and HUNG. LC

YE KOR-GYI SHAR-HLOR SHIN-JE TEN-MA YE NGO /YN SER-WA / HLO-NUB-TU SHIN-JE PHO-NYA MO YE SER YN MAR-WA

From these arise clockwise in the south-east Yamaddhi, whose right side is blue and left side yellow, in the south-west

NUB-JANG-DU SHIN-JE CHE-WA MA YE MAR YN JANG-WA / JANG-SHAR-DU SHIN-JE JOM-MA YE JANG YN NGO-WA

yellow-red Yamadti, in the north-west red-green Yamadamshtrin and in the north-east green-blue Yamamathan.*

GYE-KAANG ZHEL-CHIG CHAG NYI-MA / TE-WA MEN-CHE DOR-JE TSE-CHIG-PE NAM-PA CHEN

All eight goddesses have one face and two arms and below the waist they are the form of a single-pointed vajra. In their

CHAG-YE DOR-JE TSEN-PE THO-WA DANG / YN-PA RANG-DRE LHA-MO KU-ME PHUR-B YIB-CHEN

right hands they hold a vajra hammer and in their left a goddess similar to themselves with a dagger-shaped lower body.

* Deaths Tooth, Deaths Messenger, Deaths Fangs, and Deaths Destruction

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OM VAJRA MUDGARA VAJRA KLAYA KOTAYA HNG PHAT.* (Vajra-hammer, (you) must strike and pierce!)

GEG-KYI TSOG-NAM DE-WA CHEN-P DE-ZHIN NYI-DU RANG-ZHIN CHIG-PAR JE-TE

The hordes of obstructers become one in nature with the ultimate truth of great bliss.

GEG LHAG-MA-NAM GYANG-RING-DU TRE-NE / LHA-MO-NAM RA-WA-LA THIM-PE / CHU-LA CHU-DAB-PE

After having banished any remaining evil-doers to a distant exile, the deities dissolve into the vajra fence,

ZEG-MA THOR-WA ZHIN-DU -ZER CHIR THR-PE DOR-JE-DANG PAD-MA-DANG KHOR-L RA-WA DUM-PO BAR-TSAM

causing rays of light to radiate out like droplets splashing up when water hits water. The rays of light become a circular

* In solitary practice form the hammer and dagger mudra holding up the wrathful mudra with the left and 3 banners mudra with the right hand. LC

SANG-GYE SE-CHE-LA NYE-PE CH-PA PHL / TSUR D HUNG-LA THIM / DE-YONG-SU GYUR PA-LE

all evil and obscurations of sentient beings* and makes offerings that please all Buddhas and bodhisattvas.

The light reabsorbs into the HNG.

HE-RU KA KAR-PO DOR-JE-DANG DRIL-BU DZIN-PE / YUM MAR-MO DRI-GUG-DANG TH-PA DZIN-PA-LA KHY-PA

This instantly transforms into the white35 Heruka, holding a vajra and bell and embracing the red consort,

NYI-KA-ANG R-PE GYEN-GYI GYEN-PA / ZHAB-NYI NYAM-PE TAB-KYI ZHENG-PE ZHAB-THIL NYI RANG-GI TSANG-BUG-LA

who holds a curved knife and skull cup. Both are also adorned with the bone ornaments.

Standing evenly on both feet, they press the soles of their feet on the Brahma-opening of my head.

* instantly illuminating all their pure qualities, like light reflected by pure crystals GR

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TE-PA / DE THUG-KAR DA-WE KYIL-KHOR-GYI TENG-DU HUNG-YIG NGL-CH KHA-DOG CHEN-GYI THA-MAR

At Herukas heart on a moon disc is a HNG the color of quicksilver. Surrounding this circles the hundred syllable mantra

YI-GE GYA-PE NGAG-KYI KOR-WA-LE TR / SEM-CHEN-GYI DIG-DRIB-JANG

radiating light that purifies all evil and obscurations of sentient beings and presents offerings

SANG-GYE-DANG JANG-CHUB SEM-PA THAM-CHE-LA NYE-PE CH-PA PHL / DE NAM-KYI KHYEN-TSE-DANG N-THU

that please all Buddhas and bodhisattvas. I invite all their wisdom, love and power

THAM-CHE D-TSI NAM-PAR CHEN DRANG / HE-RU-KE THUG-KE NGAG-TRENG SA-BN-DANG CHE-PA-LA THIM-PE

in the form of nectar which dissolves into the mantra garland and seed syllable in Herukas heart.

ME-CHING DUM-BU CHIG-TU GYUR-PE / NAM-PA THAM-CHE DU DRO-WA GEG-DANG DREL-WA-O

fence of vajras, lotuses and wheels in a single mass without any gaps. Thus beings are completely freed from obstructers.

OM VAJRA PRKRA HNG. OM PADMA PRKRA HNG. OM CHAKRA PRKRA HNG. Thus the protection mandala is stabilized.* 34

Heruka Vajrasattva meditation

RANG-GI CHI-WOR PAM-LE PAD-MA-DANG / AH-LE DA-WE KYIL-KHOR-GYI TENG-DU

To purify the mental continuum, recite the following: On the crown of my head from PAM (arises) a lotus, and from A a moon disc.

HUNG-LE DOR-JE TSE-NGA-PA KAR-PO HUNG-GI TSEN-PA-LE TR / SEM-CHEN-GYI DIG-DRIB JANG

On top of this from HNG arises a white, five-pointed vajra adorned with HNG, whose shining light purifies

* Rest for a moment. DK

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HUNG-YIG NGAG-TRENG-DANG CHE-PA-LE D-TSI CHU-GYN-BAB KU GANG

The stream of nectar flows down from the HNG and mantra garland, filling his body.

JOR-TSAM-DANG ZHAB-THIL NE / D-TSI GYN DZAG-PE / RANG-GI CHI-WO-NE ZHUG / L GANG

Dripping from the place of union and soles of the feet, the nectar enters through the crown of my head and fills my body.

KHOR-WA THOG-ME-KYI DIG-DRIB-DANG / DAM-TSIG NYAM-CHAG THAM-CHE DAG L-SEM-LA DE-TONG-GI

All evil, obscurations and violations of tantric commitments accumulated since beginningless samsara are purified, and

NYAM-NYONG KHYE-PAR CHEN / DAG-ZHEN SEM-CHEN THAM-CHE-LA KYE-PAR GYUR

a special experience of bliss and emptiness in body and mind is generated in myself and all sentient beings. Visualize this way.

DAG NI MI-SHE MONG-PA YI / DAM-TSIG LE-NI GEL-ZHING NYAM

After having recited this mantra as much as possible: Because of my ignorance and delusions, I have violated the tantric pledges

LA-MA GN-P KYOB DZ-CHIG / TSO-WO DOR-JE DZIN-PA TE / THUG-JE CHEN-P DAG-NYI CHEN

and allowed them to decline. Guru and protector! Please grant me refuge! Supreme Holder of the Vajra,

DRO-WE TSO-W DAG LA KYOB / ZHE SL-WA TAB-PE / HE-RU-KE ZHEL-NE

embodiment of great compassion, highest among beings, please protect me! Because I pray in this way, Heruka replies:

KHY-KYI DIG-DRIB DAG-GO ZHE SUNG-TE / HE-RU-KA RANG-NYI-LA THIM-PAR GYUR

Your misdeeds and obscurations are purified, and he dissolves into me.

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SUNG-KHOR-GYI -SU RANG-GI L HE-RU-KE KU / SHEL-GYI GONG-BU CHI-PA TAR DAG-CHING

In the center of the protection mandala my body is Heruka, pure and clear like a polished crystal ball.

SEL-WE NYING-GAR NYI-ME KYIL-KHOR-GYI -SU / HUNG NGN-PO YE-SHE-NGE RANG-ZHIN-CHEN

In the center of a sun mandala at my heart is a blue HNG possessing the nature

-ZER KHA-DOG NA-TSOG TRO-WA / DE -KYI L-KYI NANG THAM-CHE GANG

of the five primordial wisdoms and shining in multi-colored light that fills my entire body.* The light radiates outward,

-ZER CHIR TR-PE CH-YING NAM-KHE THE TUG-PE LA-MA YI-DAM SANG-GYE

inviting inconceivable gurus, tantric deities, Buddhas and bodhisattvas from the infinite space of the Dharmadhtu.

* The HUNG is 5 colored: green Shabju representing Amoghasiddhi, red body = Amitabha, yellow head line = Ratnasambhava, white crescent = Vairochana, blue drop = Akshobya. DK

OM VAJRA HERUKA SAMAYAM ANUPLYA HERUKA TVENOPATISHTHA DRIDHO ME BHAVA

SUTOSHYO ME BHAVA ANURAKTO ME BHAVA SUPOSHYO ME BHAVA 36

SARVA SIDDHIM ME PRAYACCHA SARVA KARMASU CA ME

CITTAM SHREYA KURU HNG HA HA HA HA HO BHAGAVN

VAJRA HERUKA M ME MUCA HERUKOH BHAVA MAH SAMAYA SATTVA H HNG PHAT.*

* In retreat this was usually recited 21 times. LC

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JANG-SEM SAM-GYI MI-KHYAB-PA / DN-GYI NAM-KHAR PEL HE-RU-KE KYIL-KHOR-GYI

(They gather) in the space in front, forming the mandala of Heruka

KHOR-L NAM-PA / TEN-DANG TEN-PAR CHE-PA CHEN DRANG / -ZER NYING-GAR THIM PAR GYUR

including the support and the supported.* The rays of light dissolve into my heart. 37

GANG GI DRIN-GYI DE-CHEN NYI / KE-CHIG NYI-LA CHAR-WA GANG

I bow to the lotus feet of Vajradhara, who through his kindness

LA-MA RIN-CHEN TA-B KU / DOR-JE CHEN-ZHAB PE-LA D

instantaneously arises as Great Bliss itself, the body of the precious guru.

* the support of the mandala-palace and the beings as the supported

LAR-YANG NYING-GE SA-BN-LE JUNG-WE LHA-MO NAM-KYI / KYIL-KHOR PA-LA CH-PAR GYUR

Once again the goddesses come forth from the seed syllable at my heart and present the offerings to the mandala deities.

Thus visualize the offerings.

OM SHR HERUKA SAPARIWRA ARGHAM PRATCCHA SVH. Similarly prepare the other offerings.38

CAMNAM PROKSHANAM PDYAM PUSHPAM DHPE LOKE GANDHE NWIDYE SHAPTA

OM VAJRA VNE HUNG HNG PHAT. OM VAJRA VAMSE HUNG HNG PHAT MRTANGE MURAJE

HSYE LSYE GTE NRTE PUSHPE DHPE DPE GANDHE

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R

OM RPA VAJRI HUNG HNG PHAT RASA SPARSHA DHARMADHTU Thus present the offerings together with their mudras.36

LAR-YANG NYING-GE HUNG-LE TR-PE KHAN-DRO MA / LA-MA / DUM-KYE MA

Once again Dkin, Lm, Khandaroh and Rpin emanate from the HNG at my heart,

ZUG-CHEN MA ZHI SHA-NGA D-TSI NGE GANG-WE TH-PA THOG-TE CH-PAR GYUR

holding up skull cups filled with the five kinds of meat and nectar, and present these offerings. Thus visualize.

OM PACA AMRTA PJAMEGHA SAMUDRA SPHARANA SAMAYE HNG. Offer a drop from the inner offering.*

(An expansive ocean of offering clouds of the five commitment nectars)

* Turn the hands in the lotus mudra then turn both hands palm up and fling a drop of the offering with thumb and ring finger. LC

HE-RU KA-PEL PA-WO CHE / NAM-DAG DOR-JE WANG-CHUG DANG

I bow to the great hero, the glorious Heruka, pure form of the mighty vajra,

JE-CHAG CHAG-PA CHE-NAM KYI / DOR-JE PHAG-MO DE-LA D

and to Vajravrh, the desirous one, (yogini) of those with great passion.*

CHOG-ZHI DAB-MA LA-ZHUG PE / KHAN-DRO MA-DANG LA-MA DANG

I bow to Dkin, Lm, Khandaroh and Rpin,

DUM-KYE MA-DANG ZUG-CHEN MA / KHAN-DRO CHEN-MO ZHI LA D

the four great dkins dwelling on the petals in the four directions.

* according to the commentary from HH Drikung Kyabgon.

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CH-PE LHA-MO NAM CHOM-DEN-DE MA-LA THIM

The offering goddesses dissolve into the Exalted Vrh. Heruka and the consort enter into union.

YAB-YUM NYOM-PAR ZHUG-PE / DE-TONG ZAG-ME-KYI CH-PE NYE-PAR GYUR

With this they present the offering of undefiled bliss and emptiness, which causes delight.

With the lotus-turning and embracing mudras: OM SHR MAHSUKHA HE HE RU RU KAM HUNG HNG PHAT SVH.

(Glorious Great Bliss! Body, speech, and mind of the Blood Drinker are happy!)

Enter into the true reality of the primordial wisdom of bliss and emptiness.* In that way present the outer, inner and secret offering and the offering of true reality.

* For the suchness offering meditate in a state of emptiness. LC

D-SUM KN-TU SHEG-PE SANG-GYE DANG / NAM-KHE CHOG-KHYAB TSE-DEN YN-NE TSOG

in the assembly of the praiseworthy and loving ones, pervading space in all directions,

CH-DANG KYN-PANG PHAG-PE TSOG-NAM LA / G-PE DAG-NI KYAB-SU NYE-WAR CHI

in the Dharma and in the assembly of Noble Ones, who have abandoned all faults.

DIG-PA THAM-CHE TSE-NE ZE-JE CHING / GANG-DIR S-NAM TSOG-NI NYER-SAG PA / NG-DREL ZUNG-DZIN

I will completely eliminate all non-virtue from the root and collect all possible accumulations of merit. I will generate the

NAM-PANG CH-DAG ME / YER-ME JANG-CHUB SEM-NI DAG-GI KYE / TSANG-PA WANG-PO SOG-KYI NYE-KA WA

Bodhicitta of inseparability, which is the selflessness of phenomena that is unmanifest, and fully transcends subject and object.

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DRI-ME NAM-DAG NYOG-PA Y-MA CHI / TSE-DEN SE-CHE GYEL-WE SUNG-PE LAM / NAM-DAG SAM-YE

It is difficult to attain even by Brahma, Indra and others, and is stainless, completely pure, and without fault.

YANG-DAG TEN-PAR GYI / DR-KA SI-PE GYA-TSO LE / DAG-GI DRO-NAM DREL-WE CHIR

I will follow the pure, inconceivable, and authentic path taught by the loving Buddhas and bodhisattvas. To liberate all beings

DAG-GI RANG-NYI KE-CHIG MA / SANG-GYE NAM-LA L WAR JA This was the completion of the accumulation of merit.

from the ocean of cyclic existence that is difficult to cross, I offer myself instantly* to all the Buddhas. Recite three times.

TSOG-ZHING NAM RANG-LA THIM-PAR GYUR

The fields of accumulation dissolve into me.** 40

* Possible alternate translation following Lati Rinpoches commentary: I offer my my own momentary body to all the Buddhas. ** With a single turn of the Lotus mudra followed by a snap of the fingers. GL

D CHAG ZHE-DANG TI-MUG LE-GYUR PE / L-DANG NGAG-DANG ZHEN-YANG YI-KYI KYANG

//: All negative actions I have committed through the activities of body, speech and mind, arising from desire, hatred and

DIG-PA GYI-DANG DE-ZHIN GYI-TSEL NAM / THAM-CHE GYEL-WA NAM-KYI DN-DU SHAG

ignorance, and similarly those I instigated, I openly confess in front of all the Buddhas. I rejoice in the merit of all Tathgatas

GANG-YANG DE-ZHIN SHEG-KN S-NAM DANG / ZHEN-YANG DZOG-PE JANG-CHUB LA-TEN DANG

and furthermore in the virtues based on complete awakening and those of the pratyekabuddhas and supreme gurus.

RANG-SANG GYE-DANG LA-MA CHOG-NAM KYI / GE-WA KN-LA DAG-NI JE-YI RANG

With complete devotion, I earnestly go for refuge in the Buddhas who come in the three times,

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RANG-GI CHI-WO / DRIN-PA / NYING-GA RIM-PA ZHIN-DU / HE-RU-KA ZHE JA-WE YI-GE KAR MAR NGO-WE

On the crown of my head and in my throat and heart manifest the white, red and blue syllables HE, RU and KA respectively.

KHA-DOG-CHEN SEL-WAR GYUR / HE-NI DAG-DANG ZHEN-DANG NYI-KA DANG GYU-ME-LE KYE-WA PANG-PA

HE means the absence of arising from self, other, both or without cause.

RU-NI NE-PA-DANG JIG-PE TSOG DANG DREL-WA / KA-NI THA-NYI-LA MI-NE PA-O

RU means free from all (dualities like) persisting and perishing. KA means not dwelling in the two extremes.

DE TA-B CH THAM-CHE-KYI RANG-ZHIN MI-SHE-PE SEM-CHEN-NAM DAG-DANG DAG-GI-WA LA-SOG-PAR

Because beings do not realize that the nature of all phenomena is like this, and completely grasp at concepts

NGN-GYI MN-LAM-GYI WANG-GI RANG-GI SEM-NYI OM KAR-PO / AH MAR-PO / HUNG NGN-PO

Through the power of previous aspiration prayers my mind manifests as a white OM, red and blue HNG,

NAM-PAR TSEG-THAB-SU NE-PA-LE / KU-SUNG THUG-KYI KHOR-L LHA-NAM TR

standing one upon another. From these syllables emanate the deities of the chakras of body, speech and mind.

DRO-WA THAM-CHE KHOR-LO SUM-GYI-LHAR JE-TE NYOM-PAR ZHUG-PE ZHU-WA / YI-GE SUM-LA SO-SOR THIM-ZHING

They transform all beings into the deities of the three chakras and by entering into union they melt,

DE-DAG-KYANG TENG-NE RIM-GYI HUNG-LA DU / DE-YANG ZHAB-KYU

and dissolve into their respective syllables which also gradually dissolve from above into the HNG below.42

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KHOG-PA / GO-WO / DA-TSE / THIG-LE / NA-DE BAR-DU D-NE / NA-DA-YANG SHIN-TU TRA-WA MI-MIG-PAR GYUR

This also dissolves, upwards from the vowel into the body, then into the head, into the half moon, into the drop

and into the tip. Finally the tip, too, becomes more and more subtle until it is not perceived anymore.43

OM SHNYAT JNA VAJRA SVABHVA TMA KOHHANG. Recall the meaning of the mantra.44

(I am one with the vajra essence of the primordial wisdom of emptiness.) This was the completion of the accumulation of wisdom.

LAR-YANG RANG-GI SEM NA-DA SHIN-TU TRA-WE ZUG KAR-LA MAR-WE

DANG-CHEN GYEN-DU DRENG-WA NAM-KHAR NE-PAR GYUR

Once again my mind manifests in the form of the extremely subtle tip of the drop,

white with a reddish hue, standing upright, resting in space.* 45

* In Phyang monastery the confession to the 35 Buddhas was often recited at this point, followed a Jambala torma offering and tea break, before continuing. DK

YONG-SU ZUNG-WE KHOR-WAR GYUR-TO / DE-WE-NA DAG HE-RU-KAR GYUR-NE

like me and mine and so forth, they circle in samsra. Therefore, through rising as Heruka,

ZUNG-DZIN-DANG DREL-WE CH-KHONG-DU CH-PAR GYUR-WA DE-TAR DN-JA O

I will realize phenomena free from subject and object, and like that be of benefit.41

OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

Recall the meaning of this mantra (All phenomena are pure by nature; I am also pure by nature.)

KHAM SUM-PO THAM-CHE RANG-ZHIN MI-MIG-PE TONG-PA NYI-DO

The entire three realms of existence are in their natural state of non-referential emptiness.*

* Emptiness free from construct, uncontrived.

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Like that meditate: as soon as one arises from the base level clear light of death, there is only the wind-mind of luminosity in which the obscurations of karma and

afflictive emotions are purified.* This (meditation) is the principle method of ripening the mindstream to the arising of the pure illusory Sambhogakya.

Thus it is called the practice of bringing the intermediate state onto the path of the Sambhogakya. 46

TONG-PE NGANG-LE E-LE CH-KYI JUNG-NE KAR-PO DRU-SUM-PA / TSE-MO TRA-WA THUR-DU ZUG-PA

From the state of emptiness arises an E, which manifests a Dharmoday the source of all phenomena

DENG-KHA CHE-WA GYEN-DU TEN-PE / NANG-DU YAM-LE LUNG-GI KYIL-KHOR NGN-PO ZH YIB-CHEN

in the form of a white downward pointing triangle whose opening faces upwards. From YAM inside arises a blue

* Note that HH Drikung Kyabgon corrected a mistake in the original Tibetan which read:

CHOG-GYE-KYI NYE-WAR DZE-PE TENG-DU / PAM-LE NA-TSOG PAD-ME ZE-U DRUR HUNG-LE

From PAM on top arises a multi-colored lotus. From HNG in its center arises a crossed vajra,

NA-TSOG DOR-JE SHAR KAR / JANG JANG / NUB MAR / HLO SER / -THING-KHE TE-WAR

white in the east,49 green in the north, red in the west, yellow in the south and blue in the center.

PAM-LE PAD-MA DAB-MA GYE-PA CHOG-ZHI MAR-ZHING / GE-SAR-DANG ME-LUNG SER-PO

From PAM in its center arises an eight-petaled lotus, which is red in the four directions,

TE-WA-DANG DEN-DREL JANG-GU / WANG-DEN NAG-P DOG-CHEN DU-GYUR / PAD-ME TE-WAR DA-WA-LA

yellow in the south-east and north-west, green in the center and south-west and black in the north-east.

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Recite the vowels twice. In the center of the lotus is a moon disc with two sets of white vowels: A / I / U / RI R / LI L / E AI / O AU / ANG H.

KAR-PO TRAG-NYI YE-DANG YN-DU KOR-WA / TSEN SO-NYI-KYI NGO-WO ME-LONG TA-W YE-SHE KYI-TENG DU

Circling clockwise and counter-clockwise, they are the essence of the thirty-two major marks of a Buddha,

the mirror-like primordial wisdom.50

On a sun disc above that are two sets of red consonants: KA KHA GA GHA NGA / CA CHA JA JHA NYA / TA THA DA DHA NA

TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA / SHA SHO SA HA KSHA / DA DHA DA DHA YA LA.

Recite the consonants twice.

GYEL-TSEN NYI-KYI TSEN-PA / DE TENG-DU RAM-LE ME KYIL-KHOR MAR-PO DRU-SUM BAR-WE TSEN-PA

bow-shaped wind mandala,* adorned with two victory banners. From RAM above that arises a red, triangular fire mandala,**

DE TENG-DU BAM-LE CH KYIL-KHOR KAR-PO DUM-PO BUM-PE TSEN-PA / DE TENG-DU LAM-LE SE KYIL-KHOR

marked with flames. From BAM above that arises a white, circular water mandala, marked with a vase. From LAM above that

SER-PO DRU-ZHI-PA / DOR-JE TSE-SUM-PE TSEN-PA-NAM SO-S SA-BN-GYI JIN-GYI LAB-PA

arises a yellow, square earth mandala, marked with three-pronged vajras. All mandalas are blessed by their seed syllables.47

DE TENG-DU SUM-LE RIN-PO CHE NA-ZHI-LE DRUB-PE HLN-PO DRU-ZHI-PA

From SUM above that arises Mount Meru with four sides made of four kinds of jewels*** and adorned with eight peaks.48

* The wind mandala is lying flat with the round side towards me. TR ** The triangular fire mandala lying down base towards me. TR *** Crystal, lapislazuli, ruby, and gold

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NYI-MA-LA

MAR-PO TRAG-NYI YE-DANG YN-DU-KOR WA / PE-JE GYE-CH NGO-WO NYAM-PA NYI-KYI YE SHE

Circling clockwise and counter-clockwise, they are the essence of the eighty minor marks of a Buddha,

the primordial wisdom of equality.51

DE-DAG-GI BAR-DU NA-DA ZHUG-PA-LE / DE-YANG THIG-LE NE U-YIG-GI BAR RIM-GYI DRUB-PE HUNG

* The tip of the drop enters between the moon and sun discs. The syllable HNG gradually manifests from the drop

DOR-JE SEM-PE RANG-ZHIN -ZER KHA-DOG NA-TSOG TRO-WA SO-SOR TOG-PE YE SHE

down to the U-vowel,52 radiating multi-colored light of the nature of Vajrasattva, which is the primordial wisdom

of discriminating awareness. From the light the deities of the mandala emanate.

* Then I, the nada in space, wishing to work for the benefit of sentient beings, am seeing this as a mixture of father and mother, white and red bodhicittas of the Buddha. Seeing this I am propelled to descend down this is purifying the bardo being entering the womb. As I enter the center (between the moon and the sun), I, the nada, slowly transform into a syllable HUNG. LZ

MA-L-PA HLEN-CHIG KYE-PE GA-WE RANG-ZHIN-DU DZOG-PA CH-KYI YING-KYI YE SHE SO

of my retinue, the perfection in the nature of co-emergent joy, the primordial wisdom of the Dharmadhtu.*

Regarding this (visualization): in the bardo of becoming one takes rebirth by entering amidst the white and red substances of the father and mother. The nada

in space represents the bardo being who enters in the middle of the sun and moon (the red and white constituents), and the complete body (of the deity is formed).

This meditation purifies the arising of the basis. During the completion stage the gross constituents** of both the pure and impure illusory body are taken control of.

This is the principle method for ripening ones mind stream to arise as the Nirmanakya, the practice of bringing birth onto the path of the Nirmanakya.

OM HNG.*** OM SARVA VRA YOGIN KYA VK CITTA VAJRA SVABHVA TMA KOHHANG.

(I am also of the nature of non-dual (vajra) body, speech and mind of all viras and yoginis.)

* Thus we exercise the Nirmanakya. LC ** the red and white drops that are the basis of generating *** Recite OM AH HUNG 3 times. DK

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OM VAJRA SHUDDHH SARVA DHARMH VAJRA SHUDDHOHHANG.(All phenomena are non-dually (vajra) pure; I am also non-dually pure.) 54

Generating the support and the supported 55

DOR-JE RA-GUR JIG-D-KYI ME-TAR BAR-WE ME-RI-DANG CHE-PA NGAR-TAR SEL-WE

The vajra fence and tent are clearly visible as before, together with the wall of flames, blazing like the fire of the end of an eon.

TE-WAR BHRUM-LE TSEN-NYI THAM-CHE YONG-SU DZOG-PE ZHEL-YE-KHANG NAG JANG MAR SER KAR-WE

In the center, from BHRM 56 arises the divine palace, complete with all the perfect characteristics, with five-layered walls

TSIG-PA RIM-PA NGA-DANG DEN-ZHING DRU-ZHI GO-ZHI-PA / GO-DANG GO-KHY-KYI TSAM-SU DA-CHE

of black, green, red, yellow and white,* forming a square, with four doors. The doorways and portals are adorned

* These five colors represent the five wisdoms.

DE-LE KYIL-KHOR-GYI LHA-NAM TR-TE DRO-WA THAM-CHE-KYI ZAG-CHE-KYI PHUNG-PO JANG-NE KYIL-KHOR-GYI

They cleanse the contaminated aggregates of all beings and transform them into deities of the mandala. Abiding

LHAR JE-PA DANG / CHOG-CHUR ZHUG-PE DRUB-PE WANG-CHUG DANG / NEL-JOR MA-LA SOG-PA THAB-DANG

in the ten directions are the ishvras and yogins. Through the power of their union, (the joining) of method and insight

SHE-RAB NYAM-PAR JOR-WE TH / ZHU-TE HUNG-GI NA-DA-LA THIM-PE JA-WA DRUB-PE YE SHE

(all deities) melt and dissolve into the tip of the drop of the HNG. This is the primordial wisdom of accomplishing activities.53

DA-NYI SA-BN-DANG CHE-PA YONG-SU GYUR PA-LE / PEL HE-RU-KA KHOR-DANG CHE-PE KYIL-KHOR

From the transformation of moon, sun and seed syllable I arise as the glorious Heruka with the entire mandala

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RIN-CHEN DOR-JE TRE-SHING TEG-BU-ZHI KOR-WA-LA / LHA-M TSOG KH-PA / KA-WA ZHI-ZHI NYE-WAR

with half moons, jewels and vajras, and the palace is surrounded by four terraces on which the goddesses are assembled.

TEG-PE TA-BAB ZHI DZE-PA-LA / PE-DE TENG-DU KHOR-LO DUG-DANG / RI-DAG PHO-MO-DANG CHE-PA

In front of each doorway are four pillars supporting a portal, on top of which above a lotus and moon are a wheel, parasol

TA-BAB-KYI YE YN-DU BUM-ZANG-LE THN-PE PAG-SAM-GYI SHING GYEL-SI RIN-PO CHE-LA SOG-PE GYEN-PA

and a male and female deer. From fine vases to the left and right of the doorways grow wish fulfilling trees, adorned with the

RIN-PO CHE DU-ME TRA-WE PHA-GU DANG / SER-GYI KA-RAG ZHI-LA TAG-PE CHU-SIN-GYI KHA-NE DO-SHEL-DANG

precious royal emblems and so forth. The walls (of the palace) are shining with many jewels and from jaws of Makara sea

KA-WA GYE-KYI TEG-PE THOG-GI TSE-MOR DOR-JE NOR-BU RIN-PO CHE TOG-DANG CHE-PA

Eight columns standing around the perimeter of the central lotus support a roof,

adorned with a precious vajra jewel ornament at its peak.

SUNG-WE KHOR-L CHI-RL-DU SHAR-NE YN-KOR-GYI / TUM-DRAG / TSANG-TSING TRIG-PA / DOR-JE BAR-WA

Outside the protection mandala are the eight great charnel grounds: (fierce and terrifying) Chandogra in the east,

KENG-R CHEN / WANG-DEN-NE YE-KOR-DU / MI-ZE ZHE-PA / TRA-SHI TSEL / MN-PA DRAG-PO

(dense jungle) Gahvara in the north, (flaming vajra) Jvlkula in the west, Lakshmvana (with skeletons) in the south,

Attattahsa (with fierce laughter) in the south-east, (auspicious grove) Subhshana in the south-west,

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KI-LI KI-LA DROG-PA TE / DUR-TR CHEN-PO DE-NAM-SU SHING-DANG / CHOG-KYONG-DANG

(terrifying darkness) Ghorandhakra in the north-west and Kilikilrava (resounding with kili-kila shrieks) in the north-east.57

ZHING-KYONG-DANG / LU-DANG / TRIN-GYI WANG-CHUG-DANG / RI-DANG / CHR-TEN NAM-GYE GYE DANG

They each contain trees, protectors of the directions, protectors of the land, ngs, mighty deities in the clouds, mountains and

N-JIN-DANG / RO-LANG-DANG / JUNG-PO DU-MA GYU-WA / NEL-JOR-DANG NEL-JOR-ME TSOG RL-PA LA-SOG-PE

stpas, roaming yakshas, zombies and demons, and yogis and yogins enjoying the offerings of the tantric feast and so forth.

K-PA-DANG DEN PA // ZHEL-YE KHANG-GI PAD-ME TE-WAR NYI-MA-DANG JIG-D / CHOG-KYI DAB-MA-LA

Inside the celestial palace, in the center of the lotus is a sun disc with a seat of Bhairava and Klartr. On the lotus petals

DO-SHEL CHE-PA-LA SOG-PA CHANG-WA / JA-DAB-KYI OG-DANG TENG-DU BA-KU LI-DANG / KRA-MA SHIR-SHA

dragons* bound by four golden cords, emerge long and short jewel garlands and so forth. Below and above the eaves

KOR-WA-LA NA-TSOG-PE DUG-DANG GYEL-TSEN-GYI P-PA / NANG-GI TENG-OG THAM-CHE-KYI SHAR NGO

are bakuli pillars and kramashirsha jewel ornaments, decorated with various parasols and victory banners.**

JANG JANG / NUB MAR / HLO SER-WE CHOG-DOG-DANG DEN-PE -SU / NA-TSOG PAD-MA DAB-MA

In the interior, everything above and below is blue in the east, green in the north, red in the west and yellow in the south.

GYE-PE MU-KY-LA DRI-GUG-GI TRENG-WE KOR-WA / NYING-P PAD-ME THAR NE-PE

In the center is a multicoloured eight-petaled lotus, surrounded by a garland of curved knifes on its circumference.

* at the place of corner beams under the eaves ** The palace is best visualized in Sambhogakya form; i.e., insubstantial, so one can see through walls, and so forth, like a rainbow. LC

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UG-DREL-GYI DEN-DANG CHE-PA / DEN--ME TENG-DU HUNG THING-GA -BAR-WA / DE-LE -ZER

in the four directions are four corpse seats. Above the central seat is a blue HNG, blazing with multicoloured light.

NA-TSOG TR / SANG-GYE-DANG JANG-CHUB SEM-PA THAM CHE-KYI JIN-LAB -ZER-GYI NAM-PAR D

The radiating light gathers the blessings of all Buddhas and bodhisattvas in form of light rays dissolving back into the HNG.

HUNG-LA THIM-PE / DOR-JE NGN-PO TSE-NGA-PE TE-WAR HUNG-GI TSEN-PA / DE -KYI KHAM-SUM-GYI

Through that the HNG becomes a blue, five-pronged vajra, with a HNG in the center, radiating light

SEM-CHEN THAM-CHE-KYI GY JANG-NE HE-RU-KE GO-PHANG-LA K / TSUR D SA-BN CHAG-TSEN-DANG CHE-PA

which purifies the mind streams of all beings of the three realms, placing them into the state of Heruka.*

* Light arises again (from the Hung and vajra) and goes to the three realms (desire, form, and formless). The light touches their beings, purifies negative karma, and transforms all beings into Heruka. LC

RIN-PO CHE TSE-DREN-CHEN TRA-TSAM-SU CHING-SHING / TH-LN NGA-CH DO-SHEL CHANG-WA

are set on my hairline. I wear a garland of fifty fresh heads,

R-PE GYEN- CHA NGA-DANG THEL-CHEN-GYI JUG-PA TE CHAG-GYA DRUG-GI GYEN-PA

and am adorned with the six mudras: the five bone ornaments* and a cover of human ashes.

GEG-PA-LA SOG-PE GAR-GYI NYAM-GU-DANG DEN-PA / TAG-GI PAG-PE SHAM-THAB DRL-WA

I display the nine dramatic sentiments such as seductive and so forth** and wear a loosened tiger skin skirt.

CHAG-NYI-KYI DOR-JE-DANG DRIL-BU DZIN-PE YUM-LA KHY-PA / ZHAB YE KYANG YN KUM-PE

I hold a vajra and bell in my hands, embracing the consort. With my right leg outstretched, I am standing

* the great bone wheel, earrings, necklace, bracelets, and belt ** 3 of body: seductive, heroic, and terrifying, 3 of speech: laughing, stern, and ravenous, and 3 of mind: compassionate, peaceful, and wondrous

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TAB-KYI D-TSEN-MA MAR-M NU-ME BAR-DANG / JIG-JE NAG-P GO-WO TAB-PE TENG-DU DZI-PA

between the breasts of the red Klartr, and with my left leg drawn in on the bent (back fore)head* of the black Bhairava.58

DRI-MA ME-PE -KYI TRENG-WA TRUG-PE -SU RL-PE DN-DU / YUM DOR-JE PHAG-MO KU-DOG MAR-MO

I manifest in the center of a vibrating garland of immaculate light. In front is the red consort Vajravrh in the form

ZHN-NU DZE-MA / LANG-TSO-DANG DEN-PA / ZHEL-CHIG CHAG-NYI CHEN SUM-MA / U-TRA DRL-WA

of a beautiful young woman in her prime. She has one face, two arms and three eyes. Her hair is flowing freely,

TH-PA KAM-PO NGE UR-GYEN DANG / KAM-PO NGA-CH DO-SHEL CHEN / CHAG-GYA NGE TRE-PA

and she wears a head ornament of five and a garland of fifty dried skulls. She is adorned with the five mudras.

* Bhairavas head is bent backwards so that Herukas foot presses down on the forehead. DK

YONG-SU GYUR PA-LE / DAG-NYI PEL HE-RU-KA KU-DOG ZAR-ME ME-TOG SAR-PA-TAR NGO-SANG

Again the light re-absorbs into the seed syllable with the (vajra) emblem. From their transformation I arise as

ZHEL-CHIG-PA / CHEN-SUM NGA-WA / CHE-WA CHUNG-ZE TSIG-PE ZHEL-CHEN / U-TRA REL-PE

the glorious Heruka, of deep sky-blue color* like a fresh flax flower, with one face, three eyes and slightly bared fangs.**

CHN-PEN-GYI TSE-MOR NOR-BU / DN-DU NA-TSOG DOR-JE YN-GYI CHOG-SU DA-WA CHE-PE TRE-PA

The top of my hair knot is adorned with a jewel, the front with a crossed vajra and the left side with a crescent moon.

SUM-KHUG-SU KHYOG-SHING GYE-PE DAR-CHANG-DANG / DOR-JE TRENG-WE DREL-WE TH-KAM NGA

A silken scarf spreads out, furling in three places. Five jewel-tipped dried skulls, bound by a garland of vajras

* crystal clear dark blue LC ** My body is the nature of light and is not composed of bones, flesh and other solid substances but an illusory form like a dream, a rainbow in the sky. RT

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YE DOR-JE DRI-GUG DIG-DZUB-DAN