ADDENDUM TO THE VAJRAKĪLAYA SĀDHANA PRACTICE MANUAL
Errata to the First Edition of The Sādhana of Vajrakīlaya Items beginning with a single asterisk indicate corrections from the March 1994 Addendum. Items with a double asterisk are from the January 2000 Addendum. Additional changes new to this manual are indicated by †. 3, 16 . . . Buddha,
5,12 ...ofyidams thunders . . .
5, 21 . . . wafts upward.
. . . you accomplish . . .
10, 1 You who have been blessed . . .
12, 7 up You who have been blessed . . .
13, 10 Down to Shākya Si^ha—^
14, 2 Vajra Heruka—^
14, 13 Who teach the...
14, 19 dark age,^
14,25 . . . things,^
15, 1 . . . cessation, is the...
15, 1-3 up . . . are purified;
. . . is liberated;
And, in between, . . .
†16, 12-13 . . . hearing lineage,
All-accomplished buddha activity, Dorje Wangchok Tsal— We supplicate you: may your buddha activity rain. Treasure holder of the life example of the victorious ones, named Mati, Fearless guide, honorable Rapsal Dawa, Lineage gurus, . . . 18, 11 of the charnel-ground and the glorious . . .
18,6up . . . beginning “You who have been blessed by the
19,11up ...we prostrate to you.
19, 9 up We take refuge...
- 23, 14 Stream forth as oceans...
- 24, 16 ...anutpala...
24, 17 . . . and the charnel-ground . . .
- 24, 11 up . . . and their descendants are invited.
24,8up ...ten great, glorious . . .
- 26, 1 SAMAYA TI^H^HA LHEN^
28,8 . . . firelight^
†28, 11 up . . . SARVA-VIGHNĀN BA^ HŪ^ PHA^^
31, 7 In the bhā^^a of emptiness
- 32, 4-5 up TRI YA^ JA^
36, fn.3 O^ Please remain in these representations here For as long as sa^sāra exists. Grant us lordship, freedom from disease, long life, And all excellent, supreme qualities. SUPRATI^H^HA VAJRAYE SVĀHĀ [This is our more standard version, also used in the Chakrasa^vara Sādhana] 39, 4 . . . spacious bhā^^a.
46, 2 O^ GURU-MA^^ALA-DEVA-GA^A-SAPARIVĀRA
†46, 18 up . . . VAISHRAVA^AYA ...
- 46, 13 up SĀDHU TRI JA^ JA^ HŪ^ BA^ HO^...
- 46, 11 up . . . RATRI KI^KĀRA-YAK^HA ...
- 46, 2 up . . . Great Shvāna; mamo
- 47, 13 up Ki^kāra who . . .
47,5up . . . blazing, great wrath,
47, 3 up With the sounds of HŪ^ and PHA^ you . . .
50, 6 up holders. Tame vindictive enemies. Conquer...
51, 2-3 Attendants of...heroes, . . . servants . . .
- 51, 9 . . . AM^ITAKU^^ALĪ ...
52, 8 vindictive enemies. Conquer...
- 52, 3-4 up . . . expansion of wealth, And be the source... 54, 4 up . . . and now,
- 56, 9 up . . . like your children,
- 57, 4 & 11 up . . . KARMA KARAYE
59 [add terma mark to top of page, as on p. 39]
66, 10 . . . Karma Kīlayas,
68, 3 With the charnel-ground and . . .
- 71, 2 up *72, 18 †73, 10 And Ārya Mañjushrī, . . . accomplish their wishes. And irresistibly gather...
- 73, 13 73, 14 up ...asinglebindu. . . . arrow and scarves, invoke...
Errata for The Daily Practice of Vajrakīlaya
3, 1 HŪ^
3, 4-5 up . . . you come to . . . . . . you accomplish . . . 4, 1 You who have been blessed . . .
4, 5-6 Gurus of the three times, past, present, and future, Who hold the action lineage, we supplicate you. 4, 10-1 of the Quintessential Pith Kīlaya The ground, primordially pure space, Samantabhadra, 4,2up ...wantingto practice this,...
5, 4-5 . . . Activity Kīlaya, the tradition of the great Āchārya Prabhāhasti, which he transmitted to Guru Shākya Si^ha as a hearing lineage. 6,4-6 . . . we prostrate to you. In the three jewels, who are the objects of veneration, We take refuge... 4
- 7, 16-7 ...anutpala... ...the glorious and the charnel-ground . . . 7,10up ...ten great, glorious . . .
- 8, last SAMAYA TI^H^HA LHEN^
10,5up ...you suitable to perform action
12, 9 The appearance of...
1, 4 . . . spacious bhā^^a.
1, 9 The steam gathers the quintessence of...
1, 16 And consecrate it with the mudrā of joined thumbs and index fingers. 1, 6-7 up In order for us to accomplish the cosmic kīla, And receive abhi^heka and siddhi, 1, 2 up Bestow the siddhi of Kīlaya.
Amendments to the Vajrakilaya Sàdhana Practice Manual
Five new appendices have been added to the manual. Here is a list of all ten; new additions are marked with * :
- Appendix II: Mudràs (extracted from old manual, mostly unchanged)
- Appendix III: Practice Instructions for The Essential Daily Yoga (first published in The Daily Practice of Vajrakilaya booklet)
Appendix IV: Group Practice
- Appendix V: Outline of Retreat Practice
Appendix VI: Approaching and Accomplishment
Appendix VII: Invocation Scarf
- Appendix IX: The Four Penetrations (too restricted to include on website) Appendix X: Oral Instructions on Vajrakilaya Practice vii, 11 up Rinpoche gave extensive seminars . . . 1991 and 1996 in Santa vii,7-8 up Siddhartha's Intent, <www.siddharthasintent.org>. xiii, 9 [delete terma mark at end of line]
2,16-17 up . . . Vajrakilaya specifically. For further commentary on these by Shechen Gyaltsap, see Appendix IX. Also refer to Dzongsar Khyentse Rinpoche's fifth talk and Gyatrul Rinpoche's talk in Appendix X. [New paragraph:] Although primarily belonging . . . 3, 10 up ... retreat practice. It is necessary to receive the abhisheka for this particular Quintessential Pith Kilaya mandala in order to do this practice on retreat. A lung (reading transmission) for the daily practice text, which many students have received in order to do group Vajrakilaya practice, is not sufficient for accomplishing the retreat. 6, after headline:
To begin, we should explain how this manual was put together. Its structure, in a very general sense, reflects that of the practice commentary written by Jamgon Kongtriil, mentioned above. Since this is actually fairly brief and assumes quite a lot of background knowledge, Tulku Rigdzin, and eventually Lama Ugyen and Khenpo Sdnam Rinpoche, had to augment this explanation considerably. Thus the approach we have followed is to present how one goes through the practice from the very first day on retreat, just as Jamgon Kongtriil's commentary does. We would strongly suggest, therefore, that you read through these entire procedural instructions, annotating your sàdhana as you like, before attempting to begin your first day of retreat. All page numbers in this manual refer to the Third Edition of the sàdhana, first published in 2005. 7, 6 up ... later. During retreat, these are only used during a feast and, even then, only briefly. 6
10,5 On a separate table, arrange a
10,9 . . . practice. On the first day of retreat, this offering is done outside, and the kartor and serkyem are placed on your practice table outside, along with the eight outer offerings and so on. When you begin a new section of practice, such as the accomplishment recitation, the kartor and serkyem are placed on a table in front of and slightly lower than the shrine. After making . . . 10,13 . . . life) and at the end of each retreat as an offering to Amritakundalin (optional) and the four kings. 13, end For Starting New Section of Recitation kartor serkyem gektor on plate 14,15 guggulu (one piece each day)
14,15 up . . . plate; tsok and meat only)
15,15 [After this line, add:] putty (for affixing things)
15, 26 [After this line, add:] Edible Playdough 1 cup cornstarch 2 cups baking soda I1/? cups cold water Stir together the cornstarch and baking soda in a medium saucepan with a heavy bottom. Add the water all at once and stir until smooth. Stirring constantly, cook the mixture over medium heat until it reaches the consistency of dry mashed potatoes. The mixture will first come to a boil, then start to thicken, first in lumps and then in a thick mass. Be sure to cook it long enough. If it is too wet, it will be sticky and unusable. 7
Turn out the mixture onto a plate and cover with a damp cloth. Let it cool. When cool enough to handle, knead thoroughly on a surface dusted with cornstarch until it is smooth and pliable. You can knead in cooking oil to increase elasticity, but this is usually not necessary. Mix in food coloring or tempera paint to color the dough. When completely cooled, store in a tightly closed
plastic bag or container in the refrigerator. Playdough may keep indefinitely in the refrigerator if properly sealed. 15, last [After this line, add:] Great Splendor Vajrakumara: Teachings on Vajrakllaya Practice, by Dzongsar Jamyang Khyentse Rinpoche 17, 2 ... dharani ("the dharani known as Vajravidarana"). This liturgy is used to 17, 4 conch. Vajravidarana ("indestructible
tearing or rending asunder") is one of the main deities in kriyayoga yana. Vajrakilaya is regarded as Vajravidarana in the lower tantric yanas. You need . . . 17, 6 ... breath. Khenpo Sonam Rinpoche explained that the reference to "cutting" or "subduing
all insight mantra" refers to eliminating the power or black magic of one's enemies. 17,19 with the eight outer offerings (just as the peaceful set on the shrine), two white tormas (one for the earth deities, one for the four kings), golden drink, karma vase, and so forth. Unlike 17, 22 ... is made outside
17, second to last paragraph:
[Make the last sentence into a parenthetical remark, which should follow "RAM YAM KHAM" on the third line here.] 17, last paragraph, which should now become two paragraphs, as follows: When beginning a new section of practice (accomplishment,
application of the activities, long-life practice), this white torma offering should also be done, but not separately at the beginning, nor outside; instead, it is done when you come to this section of the text. The white torma, golden drink, and obstructing-spirits torma are done in daily practice outside of retreat only if you chose to make the tormas. (In group practice and daily practice outside of retreat, the white torma offering is done in the same way as when you begin a new section of practice—inside, and when you reach this section of liturgy in the sadhana. The chopon takes the sprinkler from the karma vase on the
loppon's table to sprinkle the torma. The other practitioners should not flick amrita from their kapala. In the Nyingma tradition, the amrita in your kapala is only used for offering, not for consecrating.) 18,19-20 . . . you offer the kartor (held in the left hand) and tea offerings (held in the right hand). This concludes . . .
19, 3-10 [Replace this paragraph with the following section:] Setting Up the Thojang
Practice the "Abbreviated Liturgy for the Standard of the Kings," pp. 87-89. In front of the thojang, arrange on a table: one kartor, lebum, ghanta, vajra, damaru, and the eight outer offerings (same as the peaceful set of offerings on the shrine). Stand or
sit at the table, facing the thojang. Chant the liturgy from the beginning through the auspicious verse (". . . goodness of the three jewels be present"). You will use the remainder of the liturgy when you take down the thojang at the end of retreat. At RAM
VAJRA-SAMAJAH, perform the samaja mudra. Perform the usual Nyingma-style mudras with JAH HUM BAM HOH. Say the torma-offering mantras (OM DHRIYARASHTRAYA . . . KHAHI khAhi) three times. For each repetition, begin with a pekor, hold the torma-offering mudra,
and snap at the end. For the mantras of the eight outer offerings, perform the usual mudras, playing ghanta and damaru at the end. With vajra and ghanta in praise mudra, chant the praise, ringing through the last line. Hold the vajra and ghanta as usual while enjoining them to action, ringing through the last line of each stanza; play ghanta and damaru after the last line, "Accomplish whatever mind desires." Repeat the mantras of the four kings (OM dhritarAshtrAya . . . vaishravanAya SVAhA) before saying
SUPRATISHTHA VAJRAYE SVAhA, then toss rice toward the cairn. Holding vajra and ghanta, chant the auspicious verse, ringing through the last line. Toss rice and play ghanta and damaru at the end. You can dispose of the outer offerings, or save them for the
Amritakundalin ritual (if you choose to do it). Place the kartor on the cairn, next to or in front of the thojang. Although it is not necessary, it is fine to do the liturgy for Amritakundalin. It would be done just as for Chakrasamvara retreat: inside the cabin and using the appropriate section (1.5.2.) from "The Wish-Fulfilling Branch" by Karmapa Khakhyap Dorje. Perform the ritual just as for Chakrasamvara retreat, using the same style of mudras (Sarma, rather than Nyingma), but use a Vajrakilaya-style kartor.
Khenpo Sonam Rinpoche explained that in general, it is said that your protection circle should be as vast as the visual space when you have a 360 degree horizon. Nevertheless, we place the retreat boundary marker in a cairn just outside the front door! During the last session of our retreat, we will take the leftovers seventy steps to the northeast, which should be understood as within our boundaries, of course. 9
20, 9 up
. . . requested by five chief disciples at Samye, the first monastery in Tibet. Mutik Tsenpo (grandson of . . . four: This chapter was given originally to Namkhe Nyingpo. Tragden is . . . . . . Hayagriva. Khenpo Tsültrim Gyamtso Rinpoche taught on the last four stanzas of this chapter, which are translated as the "Guru Rinpoche Prayer" (teaching available at
<www.ktgrinpoche.org/guru_rinpoche.html>). . . . and Jigme Lingpa. Garwang refers to Jamgön Kongtrül Lodrö Thaye, Dorje Wangchok Tsai to Shechen Gyaltsap (his Kilaya secret name), Mati to Dzongsar Khyentse Chökyi Lodrö, and Rapsal Dawa to Dilgo Khyentse Rinpoche. "May . . . are realized. Khenpo Sönam Rinpoche added, in reference to this line, that this is the path of upäya and refers to the karma prana entering the central channel and being purified. Bodhichitta kila is the path of upäya, and awareness
kila is the path of liberation, from among the four kilas. For commentary on the four kilas, see Appendix IX and Gyatrul Rinpoche's talk in Appendix X. In general, do not light . . . offerings. These should be lit during the very last session of each retreat as a
final offering of them. Light the . . . rakta from the shrine. As Dzongsar Jamyang Khyentse Rinpoche pointed out, there are mantras that should be chanted during this consecration. Khenpo Sönam Rinpoche advised us to use those found in the Vajrakilaya terma
sädhana discovered by Ratna Lingpa (included in the Rinchen Terdzo). Incensing. As you chant "OM VAJRA-KILI-KILAYA SURU SURU PRASURU ADHITISHTHA MUG MUG HALA HALA enemies, obstructing spirits, ghosts—their chitta, rot MÄRAYA HUM PHAT," pick up the kila in your left hand (holding it so that it points somewhat downward, perhaps at a bit of an oblique angle) and wave it over the burning guggulu. Pelting. Still holding the kila, pelt it with mustard seeds, tossing them with your right hand while holding your vajra.
While doing this, chant "OM VAJRA-KILI-KILAYA MUGU TALA MUGU TALA PRATALA PRATALA SHATA-RÜCHA HÜM enemies, obstructing spirits, ghosts MÄRAYA HUM PHAT." Smearing. Lastly smear rakta on the kila using your right ring finger. To do this, continue holding the
vajra and dip your right ring finger into the rakta and then rub it down each blade of the kila. You only dip your finger into the rakta once, rubbing it down each blade once. While doing this, chant "OM VAJRA-KILI-KILAYA RAKTA-JVALA MANDALA MANDALA RAKSHA RAKSHA enemies, obstructing spirits VASHAM KURU MÄRAYA HÜM PHAT." 10
. . . twice back into their respective kapalas, with the bowls of their spoons now facing downward. The entire dipping and sprinkling/dropping motion 25, 6 ... tathata, or suchness, samadhi, which . . .
25, 7 the view of ati, which is equivalent to resting in thamal gyi shepa. Then, . . . 25,15 up ... 1987, published by us under the title Pure Appearance. In Talk 4 of the 2000 Seminary Transcripts: Teachings from the Tantra Tradition, Sakyong Mipham Rinpoche
also taught on this topic. The audio of his talk from the 2004 Vajrayana Seminary, entitled "The Three Samadhis," is available from <www.shambhalashop.com>. See also . . . 25, 2-3 up ... Chakrasamvara). The roof is covered with human skin. The kramashrirsha
are tiny corpses. At the very top of the palace is a human heart. It is like a blazing charnel ground with pools of blood around—extremely terrifying. The protection domes 26, 3-4 up ... tathagatas (with consort) and wisdoms. The elements are visualized in
the order given in the table below, the element of space visualized at the bottom, with each successive element visualized above the last. Each is as vast in size as the previous. The 27, table [A few amendments to this: the category of outer is the basis of purification, the tathagata (in union with consort) is the purifier, and the result of purification is the wisdom along with emptiness. Under "inner," the green vishvavajra represents the ayatanas of the body. The earth mandala is more properly described
29, 3 ... taught. One leg is a bit extended, and the other is drawn in. 29,10-llup . . . lotus. Lama Chonam explained that the deities underfoot represent samaya corruptors or demons. Mahadeva in the Tamchen Chitor assemblage of protectors is regarded as a
dharmapala protector—not at all the same as the one here. The ten wrathful . . . and two legs. As in most sadhanas, the retinue face the principal deity. Their 29, 4 up ... deity. Each king with consort stands on a crossed dikpala and consort. 30,
table [The following columns can be added. The translated names of the kings' consorts, in order, starting with that of Humkara, are: Vajra Screamer, Vajra Pride, Vajra Claws, Charnel Ground Lady, Stone Mortar, Supremely Fierce, Arrow Pride, Wind Blower, Predator, and Vajra Shaker. Each king and consort stands on a dikpala and consort, 11
30, 6-7 up
34, 3 up
35, 4-5 up
38, 5 up
which are crossed over each other. Again, in order, the stands consist of: Brahma, Gandharva, Agnideva, Yama, Rakshasa, Varuna, Vayu, Yaksha, Indra, and Bhumipati.] . . . might use. According to Shechen Gyaltsap, they hold a hook, . . . bell in the left hand . . . kila in the right hand. They are white . . . represent limitless maitri, compassion, joy, and equanimity. In the courtyards are the twelve Kilaya protectors together with their brothers. Furthermore, to quote Shechen Gyaltsap's commentary: "Outside [of the palace], in the charnel grounds and surrounding iron mountains, appear the thirty-two dakinis, the seven mamos, the four Remati
sisters, the twenty-eight ishvaris, and others—the samaya-bound who abide in the command. Visualize them assembled like the subjects of a lord or the rays of the sun as a means of invoking them." These are the lokapalas around the perimeter. . . . union. The three centers being marked with OM AH HUM refers to the principal deity and consort, as well as these five supreme sons and their consorts. The "three vajras" are vajra . . . practice. These same mantras are chanted during the "Yoga of Awakening" at the
start of the day. Before chanting . . . . . . circumference. It is often customary for the sun to be below and the moon above, but the text does not specify. (In his sixth talk, Dzongsar Khyentse Rinpoche seems to indicate that the sun is below. However, in July
2009 Changling Rinpoche told us that the sun should be on top.) Around the HUM . . . left side of the syllable ("left" being from our perspective of writing it, as in English, from left to right) toward the center of the did a "left face." According to Khenpo Sonam Rinpoche, the syllables are placed around the circle in a counterclockwise order (as seen from above), such that if the mantra were to turn clockwise, the OM would be leading the other syllables. However, this mantra garland remains stationary around
the HUM during the mantra recitation. You do not visualize the terma sign (?) at the end of the mantra, nor the customary dots between syllables (which are used when writing Tibetan normally in the uchen script). All the syllables are dark blue in color.
Vajrakilaya (at the heart of . . . firebrand. (This "whirling firebrand" type of recitation visualization is called doli depa in Tibetan.) . . . garland (doli depa, "whirling firebrand recitation") during the recitation of . . . Tibetan (included on only the front side of a page).
39, 21 up ... hair. Since the syllables are not explained to be in particular directions, there is no need to visualize them that way (as we did in Vajrayogini and Chakrasamvara practice). Khenpo Sonam Rinpoche explained that the syllables just become the particular meats and amritas. Altogether, they become "a good soup," filling the kapala. "Samaya-" 40,14 ... The "purushas" (the word means "man") are . . .
40,10 up ... terma texts.
to our liturgy since it serves the purpose of providing a proper and necessary daily mahakala liturgy—one more complete than our customary daily protector chants, which are themselves inserted at the appropriate spot. This text is quite commonly used among Nyingmapas as one's daily mahakala practice in general, though there is no suggestion that we do so outside of this retreat
practice. It is of medium length compared to other possible mahakala liturgies in use. 41, 17 up Throughout this condensed torma offering text, for . . . 42, 6 overhead. [Delete the next sentence and replace with:] Line drawings of some of
these deities can be found on pp. 460-462 of Words of My Perfect Teacher (revised edition, 1998) and at the following web site: <http://keithdowman.com/art/nyingmaicons/ index.htm>. Gonpo Legden can also be found on p. 93 of Dawn of Tantra. The Myth of Freedom includes illustrations of Four-Armed Mahakala (p. 60) and Ekajati (p. 164). 43, 3 ... offerings. Then put
43, 9 up ... offerings). Then put
44, after headline, insert new paragraph:
As Khenpo Sonam Rinpoche explained, the local deities are a bit like the aboriginals or indigenous beings of the place. They are among a spirit world of sorts, which we don't see, but who share this place with us. They are other kinds of sentient beings, who
Padmakara subdued, making them into practitioners. 44, 6 through the next mantra, snapping at the end. Bhumipati means . . . 44,12-15up . . . mantra of dharmapalas, which occurs just below (OM MAHAKALAYA / SHASANA- . . .). (This is translated in the
Chakrasanwar a Sddhana Manual in the commentary to the practice of Four-Armed Mahakala.) This mantra is repeated twice. For the first repetition, omit saparivAra ... khAhi at the end; instead, add nri tri VAJRA-ANKUSHA JAH / JAH HUM BAM HOH. [New paragraph:]
When you reach . . . 44, 7 up ... SHASANA mantra (just as it is printed in the text), it 44, last . . . left hand, [delete next sentence]
49, 8-9 up
offering in the feast. The chopon . . . (left), beginning at praise mudra, ringing through the last line. The confessing . . . . . . Roll this down and in and then . . . right knee, palm up. The snap . . . . . . offering and praise again (for a second time following the mantra recitation of this session), which are . . . front row(s) of offerings (but not the offerings in the square arrangement). . . . third of four sessions (except on the last day of each retreat). . . . offering (literally, "liberation" by . . .
. . . what is on the select portion and confession plates; the destruction offering will be offered before the tsator and eventually taken outside; the leftovers will be placed in a . . . . . . and lamps. In group practice, you will need to prepare an extra plate containing a small tsok and some feast food, as well as a lamp offering (candle) on a plate. However, this is not needed on retreat. In . . . stand(s) for the son(s)—one or twenty-one—not present at all . . . (1) Nonexistent, (2) loose, (3) . .
. . . rests loosely without . . .
animals. At the end of the retreat, during the last session, this container of leftovers is taken outside, seventy steps away from your cabin toward the geographic northeast, and turned upside-down on the ground, allowing the contents to fall out. Khenpo Sonam
Rinpoche explains that, according to Karma Chagme, who wrote down many explanations of such ritual procedures, the leftovers are taken at least seventy steps away so that a particular demon does not return to where the shrine is. Those spirits who partake of the leftovers (as explained above), who are not permitted to participate in the feast, tend to dwell on the northeast side of the
mandala. remaining feast plates [select . . . fulfillment] are . . . practitioners not in attendance [at the feast] after the entire . . . eaten after the practice session has been concluded. The destruction . . . end of the day along with the water offerings. vajra at the heart and . . . [remove brackets]
one-day feast (not on retreat). During . . .
56, 3-4 up
59, 6 up
61, 4 up
practice has already been dissolved back into the self visualization. In any event, you do always . . . earlier. Khenchen Palden Sherab Rinpoche discusses these in his commentary (see his talk in Appendix X). Insert . . . If you are doing four sessions per
day, perform the "Yoga of Awakening" (see Appendix I) when you arise, after which you may go to the bathroom, wash, have some tea, and so on. Then replenish the shrine offerings, do the customary morning chants, and rest for a period in formless meditation. Then
continue . . . sadhana practice with replenishing the shrine offerings, the lineage supplications, and so forth, as described above. . . . obstructing . . ."). For this, you will need to have lit charcoal at the beginning of the session. This section is
As mentioned earlier, whenever beginning a new section of the recitation practice, we should do a feast offering. It does not matter which session of the day this is done, though the afternoon session would probably be most convenient. the self. As Lama
Ugyen explained, although the mantra garland is not visualized as specifically circulating through the consort of the self or front, since he and his consort are inseparable, the circulation does include both the male and female deities in this sense. . . .
recitation. As usual, a feast offering should be done on the first day of beginning this. . . . morning. As usual, a feast offering should be done on this day. Just as . . . Lodro. It might be helpful to understand that the terms "long life" and "life" in this
context refer to a sense of vitality, rather than longevity necessarily. Continue . . . drawn in as light. Khenpo Sonam Rinpoche explained that powerful, infinite light rays radiate from the heart centers of self and front and fill all of space. These powerful
light rays invoke the twelve messengers to perform their activity, which is to return the spirit and life that have been cut, damaged, and depleted, as well as to draw out and gather the essential qualities of the world and beings. They concentrate them,
without any of these messengers being able to resist or alter it in any way. Sonam Rinpoche pointed to these two lines of the text ("They draw in . . . inhabitants") as being the rationale for long-life practice altogether. "Single bindu" can refer to
dharmakaya, the fruition or most essential quality of the liberation of nirvana having been gathered or concentrated into a single sphere. Thus we attain or realize unchanging vitality. Continuing . . . 15
62,11 arrow during this. In the line beginning "Dissolve it," the phrase "the space of the bindu" refers to the dharmadhatu. 62,13-16up . . . seal remain. The rest of the session is just as before: reciting the vowels and consonants, pratitya essence, and Vajrasattva mantra three times, and then the thanksgiving offering and praise. The meaning of the first line of this stanza is that samsara and nirvana come into existence by the emanating of life, and by virtue of this, life pervades all of samsara and nirvana.
This vitality is then concentrated into a unique bindu, which enriches its unchanging quality, and this causes the life of supreme wisdom. "The one bindu" is the undistorted primordial nature of mind, the already attained realization of the fundamental nature.
It means dharmakaya, even more specifically than the phrase above ("single bindu"), though the significance of both of these passages is essentially the same. 62,1-3 up ... are taken outside after the SAMAYA UCCHISHTA BALIMTA KHAHI mantra (p. 34), walking
seventy steps toward the northeast, and they are turned upside-down . . . toss the leftovers. Obviously, going this far from your retreat cabin should simply be thought of as still within the boundaries of your retreat, as established at the beginning. Karma Chagme explained that tossing the leftovers would be a cause for pestilence or illness. It is also said that throwing the leftovers would be a cause for the sangha to disperse. 63, 5-11 fulfilling of the aspirations of the Karmapa and the Vidyadhara. At this point, it is appropriate to dissolve the protection circle, which has been present during the entire retreat. Taking Down the Thojang
End the retreat by making the usual white-torma offerings to the four kings and to Amritakundalin (if you did this at the beginning of the retreat), repaying their kindness for protecting your retreat and asking them to leave. Four Kings Liturgy
In front of the thojang, arrange on a table: one kartor, lebum, ghanta, vajra, damaru, and the eight outer offerings (the same as the peaceful set on the shrine). Practice the "Abbreviated Liturgy for the Standard of the Kings," just as you did to set up the
thojang at the beginning of retreat. However, this time omit the invitation section ("From my heart center . . . they reside inseparably from the representation") and the request to remain ("At the end of the four mantras . . . ask them to remain in the representation"). Also skip the auspicious verse ("At this place . . . three jewels be present"); you will chant this at the end of the practice. Holding vajra and ghanta in anjali, confess mistakes with "Whatever we failed to gather. . . ." Request the
jnanasattvas to depart with "OM You have accomplished. . . ." At VAJRA MUH, do a pekor with your right hand and snap your fingers. To conclude, chant the auspicious verse, ringing through the last line. Toss rice and play ghanta and 16
damaru at the end. Take down the thojang and store it in a private clean place, such as a box or shrine closet, so that you can use it again. Fire Offering You should perform an amending, pacifying fire offering as usual, accumulating one-tenth the requisite number of approaching mantras. We could use the text by Loter Wangpo with which we are familiar. However, we also translated a fire-offering liturgy specific to this Vajrakilaya terma, at the request of Dzongsar Jamyang Khyentse Rinpoche. This would
66, 2-3 Lama Chonam explained that in daily practice (not on retreat), you usually only focus on the approaching recitation and visualization, so you do not separate out the front visualization in this context. The torma offering is usually only done in the
afternoon session along with the protector practice. Vajrakilaya feast . . . Chakrasamvara. Dzongsar Jamyang Khyentse Rinpoche explained that the long-life practice can also be done as a daily practice—not only on retreat. . . . including the "Kilaya Torma Offering," protector chants, . . . 69, 4-5 If it is awkward to take offerings outside during the practice session, place a large bowl outside the shrine room door for making offerings and leftovers, which can be offered outside after the practice session. 69,11-12 ... tea in right hand, torma in left hand. . . .
80,8 <f lyingtorma@gmail .com>.
82,18 up . . . parts of the upper design on the central piece can be orange 82,15 up . . . very bottom and outermost part of
82,12-13up . . . for example, blue on the upper half, red on the lower . . . 96, 5 ... Although not always drawn, . . .
161,17 up things . . .
PREFACE TO THE THIRD EDITION
We are pleased to present a thoroughly revised, third edition of our Vajrakilaya Sadhana Practice Manual, long overdue since the publication of our January 2000 Addendum to the second edition, and since the publication in 2005 of a third edition of the sadhana
and related liturgies, which were prepared for the empowerment given by Dzongsar Jamyang Khyentse Rinpoche in Halifax that year. The teachings he presented following that abhisheka have been published in the transcript entitled Great Splendor Vajrakumara,
which we strongly advise all Vajrakilaya practitioners to study. The third edition (2005) of all the practice liturgies was a significant change in how we present the compilation of different texts. Instead of keeping each text completely intact and
separate, as we did originally, we produced a text more suitable for chanting and practicing, rearranging various section of the different liturgies into the order in which they are used. Though rarely done in Tibetan, several of our lama-advisors agreed that
this was a helpful approach, making the arrangement more straightforward and much easier to use. Based on this new compilation of the practice texts, the Manual required significant revision. We used this opportunity to create additional headlines, clearer
subdivisions, and a somewhat more spacious design. Some of the additional elements in this new Manual include the following: Practice instructions for the "Abbreviated Liturgy for the Standard of the Kings," the offering liturgy to the four kings used in
setting up the thojang. Appendix II: a new appendix that brings together instructions for all mudras. Appendix III: practice instructions for "The Essential Daily Yoga," the short daily practice of Vajrakilaya. Appendix V: "Outline of Retreat Practice," a
convenient summary of the sequence of practice for the very first session, regular daily sessions, and the very last session of retreat. Appendix IX: an excerpt from a Vajrakilaya commentary by Shechen Gyaltsap on "The Four Penetrations." This translation was
first done by Nelson Dudley, working with Lama Ugyen Shenpen, further revised by Ives Waldo, and then reviewed again by Larry Mermelstein, Mark Nowakowski, and Scott Wellenbach, working closely with Lama Chi tying Namgyal in March 2000. This new edition of
the Manual was largely reorganized by Tingdzin Otro, and I reviewed all the new elements and amended various sections based on the correspondence I've had over the last fifteen years since the last edition of 1994, though many of these revisions were published
in our January 2000 Addendum. While many of the new features of this edition are design elements and minor corrections, the more substantive amendments have been compiled into a new Addendum, posted on our 18
website at <http://shambhala.org/ntc/publications/addenda.htm>. Please let your fellow Vajrakilaya practitioners know of its availability. We are especially grateful to our teachers and advisors, including Sakyong Mipham Rinpoche, Dzongsar Jamyang Khyentse Rinpoche, Khenpo Sonam Tobgyal Rinpoche from Toronto, Lama Chonam, and Lama Ugyen Shenpen. The many Vajrakilaya practitioners, who wrote to us with their questions and comments, helped us to clarify and refine our understanding further. We are thankful for all
such inquiries, including those from Walker Blaine, Henry Chapin, Susan Chapman, Steve Cline, Olive Colon, David and Sarah Cox, Jon Dayley, Oscar Garcia, Fenja Heupers, Brad Hoffman, Bart Mendel, Howard Moore, Susan Page, Chris Pleim, Kelly and Mark Smith,
Hermien Rodenburg, and Anne Studley. Apologies to anyone we may have forgotten to mention. We hope this new edition adds greater encouragement to the practice of this profound and powerful tradition of Vajrakilaya. We offer it in celebration of Sakyong Mipham Rinpoche's first conferring of the empowerment at Karme Choling this fall. Larry Mermelstein September 2009
Outine of Retreat Practice
See Manual for preparations for the first few days of a long retreat. At least, in the morning of the first day, chant the Heart Sutra and then the "Confession Liturgy That Brings Reconciliation with the Jnanadevas." Spend the rest of the morning setting up.
83-86 Purify water with Vajravidarana-nama-dharani; consecrate cabin and practice materials with water 18-19 Outside, perform the white torma (including serkyem) offering to local deities 87-89 Outside, set up the thojang with "Abbreviated Liturgy for
Begin the first practice session around 3:00 - 4:00 P.M.
7-14 Lineage supplications
18- 19 Skip white torma offering (done earlier)
23-24 Consecrating the kila
25-33 "Main Practice: Visualizing the Deities" through the mantra recitation 34-35 "Long-Life Practice" (only if you are doing it) 28&29 Repeat outer-offering stanza and praise stanza 36-38 "Kilaya Torma Offering"
55-59 "Fulfillment through Amrita, Rakta, Torma, and the Bright Light of Lamps" (60-64 Skip conclusion of "Condensed Torma Offering Ritual for All the Samaya-Bound") 65-66 Begin the feast-offering section ("III. Conclusion") 67-71 "Victory Over Mara"
Enjoy the feast, sing, read dohas, etc.
60-64 Insert conclusion of "Condensed Torma Offering Ritual for All the Samaya-Bound" 75-77 Offer to the oath-bound protectors, beginning at "HUMS /In former times . . ."; offer to the terma guardians; thanksgiving offering and praise Omit receiving siddhi on p. 77 (done on last day only)
78-79 Confessing mistakes, establishing the jnanasattvas, gathering into luminosity, arising again, dedication and aspiration Insert the pratitya-essence mantra (OM YE DHARMA . . .) before the auspicious verse 80-82 Chant any or all aspiration chants (at least one)
If you are doing four practice sessions per day, follow the entire outline below. If you are doing three practice sessions per day, follow the outlines for Sessions 1, 3, and 4. Upon Arising
Use bathroom, wash, etc.
Customary morning chants
Rest in formless meditation
If doing 3 sessions, eat breakfast; if doing 4 session, begin Session 1 Session 1 (morning)
7-14 All lineage supplications
20- 23 Confession liturgy
34-35 "Long-Life Practice" (only if you are doing it)
78-79 Confessing mistakes, establishing the jnanasattvas, gathering into luminosity, arising again, dedication and aspiration 79 Insert the pratitya-essence (OM YE DHARMA . . .) before chanting the auspicious verse 21
Session 2 (morning)
7-8 Lineage supplications
Light the shrine
20-23 Confession liturgy
34-35 “Long-Life Practice” (only if you are doing it)
78-79 Confessing mistakes, establishing the jñānasattvas, gathering into luminosity, arising again, dedication and aspiration 79 Insert the pratītya-essence (O^ YE DHARMĀ . . .) before chanting the auspicious verse Session 3 (afternoon)
7-8 Lineage Supplications
Light the shrine
20-23 Confession liturgy
34-35 “Long-Life Practice” (only if you are doing it)
78-79 Confessing mistakes, establishing the jnanasattvas, gathering into luminosity, arising again, dedication and aspiration 79 Insert the pratitya-essence mantra (OM YE DHARMA . . .) before the auspicious verse Session 4 (evening)
This is the same as Session 2. At the end of the session, add the customary longevity supplications (unless you have already done them as part of a feast), the aspiration by Choggyur Lingpa (pp. 80-82), and any other aspirations. Beginning a New Practice
When beginning a new section of practice (accomplishment, application of the activities, long-life practice), include the following sections in Session 1. 18-19 White torma offering (including serkyem)
Obstructing-spirits torma offering
It is good to do a feast offering on the 8th, 10th, 15th, 25th, and 30th days of the lunar calendar, and on the first day of beginning a new section of the practice (accomplishment, application of the activities, and long-life practice). However, you may omit doing feasts on the 8th, 15th, and 30th days if you wish. Practice the feast in the afternoon (Session 2 or 3). Follow the practice outline for Session 3 through the "Kilaya Torma Offering." Then: 39-46 Begin "Condensed Torma Offering Ritual for All the Samaya-Bound" 47-48 "Offering to the Kila Protectors"
55-59 "Fulfillment through Amrita, Rakta, Torma, and the Bright Light of Lamps" (60-64 Skip conclusion of "Condensed Torma Offering Ritual for All the Samaya-Bound") 65-66 Begin the feast-offering section ("III. Conclusion") 67-71 "Victory Over Mara"
Enjoy the feast
74- 75 Offer leftovers; chant feast aspiration, ending at JNANA-SAMAYA A A AH 60-64 Insert conclusion of "Condensed Torma Offering Ritual for All the Samaya-Bound" 75- 79 Chant to the end of the sadhana, beginning at "HUMS / In former times ..." Omit receiving siddhi on p. 77 (done on last day only)
Last Day of Every Retreat
Begin feast practice in the morning.
7-14 Lineage supplications
18- 19 Omit white torma offering (done later) and obstructing-spirits torma offering 19- 23 Expelling the obstructing spirits ("HUMS / Listen, . . ."), setting the protection boundary, and confession liturgy
55-59 "Fulfillment through Amrita, Rakta, Torma, and the Bright Light of I .amps" (60-64 Skip conclusion of "Condensed Torma Offering Ritual for All the Samaya-Bound") 65-66 Begin the feast-offering section ("III. Conclusion")
67-71 "Victory Over Mara"
Enjoy the feast, sing, read dohas, etc.
74- 75 After the SAMAYA UCCHISHTA BALIMTA KHAHI mantra, take leftovers (in covered container) outside, walk 70 steps toward the northeast, and offer onto the ground Chant feast aspiration, ending at jnAna-SAMAYA A A AH
60-64 Insert conclusion of "Condensed Torma Offering Ritual for All the Samaya-Bound" 75- 79 Chant to the end of the sadhana, beginning at "HUMS / In former times ..." Receive siddhi (including long-life articles, if applicable) on p. 77 Dissolve the protection circle when dissolving the mandala on p. 78 Insert the pratitya-essence mantra (OM YE DHARMA . . .) before the auspicious verse 80-82 Chant any or all aspiration chants (should be more extensive) Concluding Rituals
Perform the liturgy for Amritakundalin, using The Wish-Fulfilling Branch (if you did this at the beginning of retreat) 18-19 Outside, perform the white torma offering (including serkyem) to local deities 87-89 Outside, perform the "Abbreviated Liturgy for the Standard of the Kings" Take down the thojang