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Akshobhyavajra Guhyasamaja Meditation Practice Manual

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Akshobhyavajra Guhyasamaja Meditation Practice Manual


All small italic text in brackets is not for recitation. All normal italic text in brackets is instruction on how to do the shorter sadhana and generally not for recitation - but note in some places this includes replacement text and this is for recitation.

This practice manual has major divisions following the system of three concentrations, minor divisions following the system of six yogas and minor sub-divisions following the system of forty nine points.


Point 1: The location where the practice is going to be performed

(Having prepared the place of practice, set the mind and say:)


Namo Guru Manjughoshaya


(Guru yoga and requests to the lineage gurus)


1 Glorious precious root guru,


Who dwells in the lotus of my heart, Out of your great kindness please care for me And grant attainments of body, speech and mind.

2 You see reality just as it is and out of your compassion,

Teach the complete essential points of the path of all sutras and tantras; Upholder of all the holy Dharma of the Conquerors Glorious Losang Dragpa to you I make requests.

3 Having seen this life as impermanent as a bubble And cyclic existence as coreless as a plantain tree, Supreme guides leading beings to liberation, Venerable gurus, at your feet I make requests.

4 Supreme perfect fruit of the mind of enlightenment’s evergreen tree Arising ceaselessly from the seeds of compassion

Grown in the ground of equanimity, watered by the rain of love, Omniscient ones, at your feet I make requests.

5 Your holy body is complete with the mandala of thirty-two deities, The five families, the four consorts, and so forth,

Yet you show an ordinary aspect for the sake of the less intelligent And spontaneously work for the welfare of others. To you I make requests.



6 The basis of all supported and supporting mandalas,

You work for the welfare of migrating beings with infinite emanations By the pledge of the inseparable vajra union.

All pervasive Lord Vajradhara, to you I make requests.


(Indian lineage masters)

7 You cut all apprehension of ‘apprehended’ and ‘appréhender’


And work for the welfare of migrating beings with great waves of deeds; Child of the conqueror, holy lord of the tenth ground, Lodro Rinchen, at your feet I make requests.

8 The single eye that sees the ocean of the scriptures, You show directly dependent arising free from extremes And have gained the supreme state of the eight powers. Protector Nagarjuna, at your feet I make requests.

9 You are the heart-son cared for by that supreme Arya In the great charnel ground of Begara,

And have gained the supreme attainments by yogic discipline Matangipa, at your feet I make requests.

10 You have done more deeds than a thousand buddhas

And are blessed by the venerable dakini;

You have achieved the attainments and gone to Sukhavati.

Tilopa, at your feet I make requests.


11 You performed many very difficult feats

In the eastern city, as predicted by the dakini;

In your heart is born the illusory meditative stabilization Naropa, at your feet I make requests.

(Tibetan lineage Masters)

12 You have touched the feet of hundreds of Indian masters

And crossed the ocean of the secret tantras, Scholar and yogi who has achieved attainments, Translator Marpa, at your feet I make requests.



13 Your mental continuum was ripened by pure empowerments And in your heart arose the profound path of vajra yoga; You mastered the Buddha path by forcefol means,

Wangi Dorje, at your feet I make requests.

14 You have crossed to the far shore of extensive learning, And having mastered the liberation from illusion You have directly seen the many Buddha fields, Gangpa Kirti, at your feet I make requests.

15 You are a vessel full of wondrous qualities

With superior marks and signs like the crown ushnisha And the secret vajra, hidden like that of the heavenly horse, Sonam Rinchen, at your feet I make requests.

16 You comprehend all the sutras and tantras;

You have attained great stability in the generation stage And directly see the host of mandala deities, Tsultim Kyab, at your feet I make requests.

17 You have perfected all qualities since your early youth, Especially by training in the path of the five stages, And have mastered vitality-exertion and vajra repetition, Phagpa Kyab of Tang Phe, at your feet I make requests.

18 You are the treasury of instructions of the two tantras,

Identifying the intermediate states, the tantra of the three illusions, the swift travelling messenger, transference, projection into the dead, and so forth, Zhonnu Oe of Serding, at your feet I make requests.

19 On just entering the mandala of the glorious Kalacakra You beheld the mandala of pristine awareness. Holder of the treasury of infinite qualities,

Choku Ozer of Geding, at your feet I make requests.

20 You have completely transcended all appearance of and adherence to the ordinary And destroyed the darkness of ignorance

With the light rays of exalted wisdom realizing reality, Omniscient Phagpa Oe of Lake Jo, at your feet I make requests.



21 You comprehend all the words and meanings of sutra and tantra

And uphold the victory banner of the non-decline of the Sugata’s teachings, Second Conqueror of the dark age Buton Choje Rinchen Drub, at your feet I make requests.

22 Your youthful body is untainted by the faults of attachment and so forth; Due to the immeasurable strength of merit and wisdom

You are the principal of all mantra holders, the supreme guru, Khyungpo Laypa, at your feet I make requests.

23 You are a Vajradhara, combining the qualities of all the conquerors, Taking the form of a virtuous friend for the sake of trainees;

To you called the glorious Losang Dragpa Supreme guide of beings of the three realms, at your feet I make requests.

(Abbreviated Sadhana - skip to verse 34)

(The lineage masters of the Geluk lineage)

24 Elder Zang Kyongwa, who sees all objects of knowledge, Sherab Senge, crown ornament of the wise,

Palden Zang, who has mastered the three baskets of teachings, To you three great omniscient ones, I make requests.

25 Gendun Phel, who possesses the supreme intelligence of Manjushri, Tashi Phagpa, vajra holder,

Samdrub Gyatso, who is unconfused regarding all objects of knowledge, To you three holy guides of migrators, I make requests.

26 Tsondu Phagpa, who has reached the ground of attainment, Dorje Zangpo, who has achieved the supreme discipline, Glorious Senge Gyatso, upholder of the Vinaya,

To you three illuminators of the path of liberation, I make requests.

27 Konchog Gyatso, who took your realizations to their culmination, Konchog Yarpel, holder of the treasury of oral transmission, Supreme Ngawang Tsondru, knower of the five sciences,

To you three masters of scripture and realization, I make requests.



28 Gendun Phuntsok, who possesses the eight qualities of the sangha jewel, Ngawang Chogden, lord of the teachings,

Kelsang Gyatso, who is Padmapani, To you three kind gurus, I make requests.

29 You are the ornaments that beautify the great ground of Losang’s teachings, The dance at the limit of appearances;

The two incomparable gurus, Palden Yeshe and Kelsang Thubten Jigme Gyatso, to you I make requests.

30 You are the lords of Dharma,

upholders of the treasury of the Profound and vast instructions; the two guides of the dark age: Great throne holder Losang Khyenrab Wangchuk And Great scholar Khyenrab Tenpa Chophel, To you I make requests

31 With great love you take on the burden of others’ welfare; With explanation and practice, you uphold the essence of the Conqueror’s teachings;

With the enlightened activities of the four means of assembling disciples, You engage with migrators equal to space;

Protector Khaydrup Gyatso, to you I make requests.

32 Your enlightened activities propagate the pure scriptures And realizations of the subduers’ complete teachings

In accordance with the intent of the conqueror, Unrivalled venerable tutor, Thubten Lungtog Namgyal Trinley, To you I make requests. Please bestow upon me the two attainments.

33 You are the Lord of speech, treasure of the mind, unrivalled in upholding The essence of the teachings of the supreme sublime system of the conqueror, You who gathers the ocean of infinite conquerors,

Ngawang Losang Tenzin Gyatso, to you I make requests, please bestow upon me the two attainments.



(Abbreviated Sadhana - skip to here)

34 I sincerely confess to all the protectors

All the rules I have broken and natural misdeeds that I have done, Caused others to do, or rejoiced in their doing While under the influence of afflictions in the past.

35 I make requests to the direct and lineage venerable gurus,

Please bless my mental continuum,

Having boarded the great ship of the profound two stages, May I enter the ocean of omniscient wisdom.

(The lineage Gurus melt into Lama Tsong Khapa)

36 May I not be separated from the perfect gurus in all my lives,

And enjoy the glorious dharma,

Having completed the excellent qualities of the grounds and paths, May I quickly attain the state of a Vajradhara.

(Lama Tsong Khapa melts into light and dissolves into me. L dissolve into blue light. L take the death process into the path and experience dharmakaya, sambhogakaya and nirmanakaya)

(Instantaneous self generation as the deity)

37 Instantaneously I arise as a dark blue wrathful Akshobhya, With three faces, black, white and red.

Six arms holding vajra, wheel and lotus in the right,

And bell, jewel and sword in the left, Embraced by Sparshavajra similar to myself.

We are both adorned with the eight jewelled ornaments, Our upper bodies are dressed in clothes of heavenly cloth, Our lower bodies draped with divine silken robes.

(Abbreviated Sadhana - skip to Blessing of inner offering — verse 45)



(Blessing of Vajra and Bell)

38 The vajra is method and the bell is wisdom.

Both have the nature of the ultimate mind of enlightenment.

39 Om Sarva Tathagata Siddhi Vajra Samaye Tishta Eshtvam Dharayami Vajrasattva Hi Hi Hi Hi Hi Hum Hum Hum Phat Svaha

(Hold the bell with the left thumb and ring finger resting on the left hip while saying)

40 Om Vajra Ghanta Hum

May Vajrasattva and company be pleased!

(Hold the vajra up while saying)

41 Hum

42 Skilfully circling the vajra

Is the dharma action that liberates sentient beings from ignorance, Therefore I hold it with great enthusiasm.

43 Hum Hum Hum Ho Ho Ho

(Hold the vajra up or at the right hip, and ring the bell such that the clapper hits the inside of the bell in the eight directions while saying)

44 Om Vajra Dharma Ranita Praranita Sampraranita Sarva Buddha Kshetra Pracaline Prajna Paramita Nada Svabhava Vajrasattva Hrdaya Samtoshani Hum Hum Hum Ho Ho Ho Svaha

(Blessing of inner offering)

45 Om Ah Vighnantakrt Hum

Om Shunyata Jnana Vajra Svabhava Atmako Ham



46 Everything is empty of inherent existence

Within emptiness appear Hum Yam Hum

r:

The light blue Yam turns into a semi circular blue-green air mandala, And the two Hums become two vajras marking the two sides.

Upon that, Hum Ram Hum


The red Ram turns into a triangular red fire mandala, And the two Hums become two vajras marking the two sides.

Upon that Om Ah Hum

Transform into three human heads

Above that an Ah which transforms into a skull bowl Red inside and white outside.

Within it an Ah which transforms into a red lotus with eight petals

Its centre marked with a red Ah.

In the middle of the skull bowl

From Hum, human flesh marked with Hum;


In the east from Bhrum, elephant meat marked with Bhrum;


In the south from Am, horse meat marked with Am;

In the west from Jrim, cow meat marked with Jrim;

In the north from Kham, dog meat marked with Kham;


Again in the middle of the skull bowl

From Hum, urine marked with Hum;

In the east from Bhrum, excrement marked with Bhrum;

In the west from Jrim white semen marked with Jrim;

In the north from Kham, brain/marrow marked with Kham.

All these meats and nectars are marked with a white Om.


47 In the space above them on a sun disc,

A Hum which transforms into

A white five-pointed vajra,

Its centre marked by a blue Hum.


48 Light radiating from the Hum, makes the wind mandala blow

Causing the fire mandala to blaze up

And the substances in the skull to melt and boil.

The vajra and its sun disc fall inside

And blending together, all these substances become of one taste.

All taints are cleansed and they all become pure like crystal.


49 By the melting of the red lotus with its Ah

The contents are directly perceived as the nectar of wisdom,

Blazing red like the setting sun.

From the Om, light rays tipped with hooks

Draw in the nectar of wisdom of all the Tathagatas of the ten directions, The combination of these nectars increases and becomes inexhaustible.


Om Ah Hum (x7)

(Blessing of offerings for the deities generated in front)


51 Om Ah Vighnantakrt Hum

Om Shunyata Jnana Vajra Svabhava Atmako Ham

52 Everything is empty of inherent existence

Within emptiness, Ahs on lotus seats turn into vast expansive skull-bowls; Inside each is the first syllable of the Sanskrit name of what it contains,

Crowned with a drop, making Am, Pam, Pum and so on.

(Perform a front visualization with the offerings laid out from left to right)


53 These turn into offerings of:

Water for drinking, water for the feet, Water for the mouth, sprinkling water, Flowers, incense, light, perfume, food and music. By nature they are bliss and emptiness, But appear as the various offering substances, Their function is to produce distinctive uncontaminated bliss As objects of enjoyment of the six senses.

54 Om Argham Ah Hum Om Padyam Ah Hum Om Ancamanam Ah Hum Om Prokshanam Ah Hum Om Pushpe Ah Hum Om Dhupe Ah Hum

Om Aloke Ah Hum Om Gandhe Ah Hum Om Naividye Ah Hum Om Shabda Ah Hum

(Abbreviated Sadhana - skip to Offerings to Self - verse 88)

(Generation of the ritual cake offering for the Directional Guardians)


55 Om Ah Vighnantakrt Hum

Om Shunyata Jnana Vajra Svabhava Atmako Ham

56 Everything is empty of inherent existence

Within emptiness appear Hum Yam Hum

The light blue Yam turns into a semi circular blue-green air mandala, And the two Hums become two vajras marking the two sides.

Upon that, Hum Ram Hum


The red Ram turns into a triangular red fire mandala, And the two Hums become two vajras marking the two sides.

Upon that Om Ah Hum

Transform into three human heads

Above that an Ah which transforms into a skull bowl

Red inside and white outside.

Within it an Ah which transforms into a red lotus with eight petals

Its centre marked with a red Ah. 40

In the middle of the skull bowl

From Hum, human flesh marked with Hum;

In the east from Bhrum, elephant meat marked with Bhrum;

In the south from Am, horse meat marked with Am;

In the west from Jrim, cow meat marked with Jrim;

In the north from Kham, dog meat marked with Kham; Again in the middle of the skull bowl

From Hum, urine marked with Hum;

In the east from Bhrum, excrement marked with Bhrum;

In the south from Am, blood marked with Am;

In the west from Jrim, white semen marked with Jrim;

In the north from Kham, brain/marrow marked with Kham;

0r

All these meats and nectars are marked with a white Om.

57 In the space above them on a sun disc, A Hum which transforms into A white five-pointed vajra,

Its centre marked by a blue Hum.


58 Light radiating from the Hum, makes the wind mandala blow

Causing the fire mandala to blaze up

And the substances in the skull to melt and boil.

The vajra and its sun disc fall inside

And blending together, all these substances become of one taste.

All taints are cleansed and they all become pure like crystal.


59 By the melting of the red lotus with its Ah

The contents are directly perceived as the nectar of wisdom,

Blazing red like the setting sun.

From the Om, light rays tipped with hooks

Draw in the nectar of wisdom of all the Tathagatas of the ten directions, The combination of these nectars increases and becomes inexhaustible.


60 Om Ah Hum (x3)

(Invitation of the Directional Guardians for the ritual cake Offering Ceremony)

61 From the blue Hum at my heart,

Light rays tipped with hooks

Bring back the fifteen protectors of the directions with their retinues, And they settle in their directions and quarters.


62 In the east, yellow thousand-eyed Vajra Weapon

Riding a white elephant, holding a vajra;

On his right is black Vajra Illusion riding a garuda,

With a wheel and a club in his right hands,

And a conch and a Kaustubha jewel in his left hands.


63 In the south-east, red Vajra Fire, his mid-brow skull crown and eyebrows Blazing with extremely hot fire, riding a goat,

Right hands in the refuge gesture and counting a rosary, Left hands holding a lump of medicine and a club.

64 In the south, black Vajra Time on a buffalo

With right leg extended, fierce with hair blazing up,

Right hand holding an iron rod and left in threatening gesture.

65 In the south-west, black Vajra Club upon a zombie, Naked and adorned with human bones, gnashing his fangs Holding a knife in the right and a skull in the left.


66 In the west, white Vajra Naga with seven cobra hoods, Holding a chain of snakes.

67 In the north-west, green Vajra Wind on a yellow peacock, Holding a fire fan.


68 In the north, yellow Vajra Terrifier,

Stout, standing upon a man, Holding a jewel-vomiting mongoose in his right hand And some sesame seeds in his left.


69 On his right, white Vajra Ganesha with An elephant face standing on a mouse, Holding a turnip and a rod in his right hands, And a sweet and a rosary in his left hands.

70 In the north-east, white Vajra Wrath standing on a bull, With crown ornaments and bone ornaments,

With a trident in his right and a drum in his left.


71 Between the north-east and east by north-east is red Vajra Swirl In a chariot, blazing with blinding light, holding a lotus.

72 Also white Vajra Moon standing on a wheel, With a lily in his right and a rosary in his left, And yellow Vajra Silent standing on a goose,

His two right hands with a lotus and refuge-giving gesture, His two left hands holding a rosary and stick.

73 Between west and south-west is black Tak Zang-ri Riding a chariot, holding a sword,

Beside him a yellow goddess of the earth Upon a lotus, holding a lotus.


74 All the directional protectors such as Indra (Vajra Weapon) instantly become clear light, And arise as the Guhyasamaja deities with their consorts.

From Hums are produced one-pointed vajra-straw tongues of red light.

(While reciting, emanate millions of Rasavajras to serve the directional guardians)


75 Om Ah Hrih Pravara Sadkaram Argham Praticcha Hum Svaha Om Ah Hrih Pravara Sadkaram Padyam Praticcha Hum Svaha Om Ah Hrih Pravara Sadkaram Ancamanan Praticcha Hum Svaha

Om Ah Hrih Pravara Sadkaram Proksanam Praticcha Hum Svaha

(Offering of the ritual cake to the Directional Guardians and assigning them the task of protection)


76 Om Ah

The mandalas, produced in countless extremely subtle particles, arranged in oceans of clouds, filling the limits of space of The mundane realms of the ten directions and the three times, mutually penetrate one another and are perfectly gathered In the sphere of phenomena that remains In meditative absorption at all times.


77 To all the worldly protectors such as


Vajra Weapon, Vajra Illusion,

Vajra Fire, Vajra Time, Vajra Club,

Vajra Naga, Vajra Wind,

Vajra Terrifier, Vajra Ganesha,

Vajra Wrath, Vajra Swirl,

Vajra Moon, Vajra Silence,


Tak Zang-ri and the earth goddess, Together with their retinues.

As well as to all sentient beings equalling infinite space,

in cloud-like arrangements in the countless mundane realms of the ten directions and the three times, reaching the limit of the sphere of space,

I offer flowers, incense, lamps, Perfumes, divine food, and so forth.


May you enjoy them.

78 Each of you please accept this ritual cake offering

And having enjoyed it

May you then confuse humans and non-humans,

The hate-filled and the intensely hate-filled

And all interferers and misleading forces

Who would deprive us of our extensive jewels, gold, wealth, crops, Youthful beauty, good health and superior happiness.

79 May you paralyse, bind and destroy them.

May you greatly increase our extensive jewels

Gold, wealth, youthful beauty, good health

And our superior happiness and great happiness.

80 Until we reach the seat of enlightenment

May you approve of and constantly support us.

May you bring us peace and protect us.

Hum Svaha

81 Om Ah Hrih Pravara Sadkaram Ancamanam Praticcha Hum Svaha

Om Ah Hrih Pravara Sadkaram Argham Praticcha Hum Svaha

(Offering of Betel nut leaf

82 Om Vajra Tampulaye Svaha

83 Om Dashadik Lokapala Saparivara Pushpe Praticcha Hum Svaha Om Dashadik Lokapala Saparivara Dhupe Praticcha Hum Svaha Om Dashadik Lokapala Saparivara Aloke Praticcha Hum Svaha Om Dashadik Lokapala Saparivara Gandhe Praticcha Hum Svaha Om Dashadik Lokapala Saparivara Naividye Praticcha Hum Svaha Om Dashadik Lokapala Saparivara Shabda Praticcha Hum Svaha

84 Om Dashadik Lokapala Saparivara Om Ah Hum

85 Om Vajrasattva Samaya Manu Palaya / Vajrasattva Deno Patita / Dido May Bhawa / Suto Kayo Me Bhawa / Supo Kayo May Bhawa / Anu Rakto Me Bhawa / Sarwa Siddhi Mempar Yatsa / Sarwa Karma Su Tsa May/ Tsitam Shriyam Kuru Hum / Ha Ha Ha Ha Hoh / Bhagawan / Sarwa Tathagata I Vajra Ma May Mu Tsa / Vajra Bhawa Maha Samaya Sattva / Ah Hum Phat

86 Whatever has been done incorrectly because of lack of time or materials Or not understanding or lack of ability, please be patient with these.

(snap the fingers while saying)

87 Om Ah Hum Vajra Muh

May the direction protectors with their retinues return to their natural abodes!

88 Om Ah Vighnantakrt Hum

Om Shunyata Jnana Vajra Svabhava Atmako Ham

89 Everything is empty of inherent existence

Within emptiness, Ahs on lotus seats turn into vast expansive skull-bowls; Inside each is the first syllable of the Sanskrit name of what it contains,

Crowned with a drop, making Am, Pam, Pum and so on.

(Perform a self visualization with the offerings laid out from right to left)


90 These turn into offerings of:

Water for drinking, water for the feet, Water for the mouth, sprinkling water, Flowers, incense, light, perfume, food and music. By nature they are bliss and emptiness, But appear as the various offering substances, Their function is to produce distinctive uncontaminated bliss As objects of enjoyment of the six senses.


91 Om Argham Ah Hum

Om Padyam Ah Hum Om Ancamanam Ah Hum

Om Prokshanam Ah Hum

Om Pushpe Ah Hum

Om Dhupe Ah Hum

Om Aloke Ah Hum

Om Gandhe Ah Hum

Om Naividye Ah Hum

Om Shabda Ah Hum

Om Rupa Ah Hum

Om Shabda Ah Hum

Om Gandhe Ah Hum


Om Rasa Ah Hum

Om Sparshe Ah Hum

(Abbreviated Sadhana - skip to Invocation of the Merit Field - verse 115)

(Mandala Offering to the Guhyasamaja Gurus - optional even for full Sadhana)


92 Om Vajra Bhumi Am Hum (the golden ground)

Om Vajra Rekhe Ah Hum (the outer iron mountain wall around)

Om Ham Sumadhya Mairave Nama (mount sumeru in the centre)

Om Yam Purva Videhaya Nama (purvavideha in the east)

Om Ram Jambudvipaya Nama (jampudvipa in the south)

Om Lam Apara-gau-carya Nama (aparagaucarya in the west)

Om Vam Uttara Kurave Nama (uttara kuru in the north)

Om Yam Upad-vipaya Nama (lu island)

Om Yam Upad-vipaya Nama (lupag island)

Om Ram Upad-vipaya Nama (ngayab island)

Om Ram Upad-vipaya Nama (ngayabshen island)

Om Lam Upad-vipaya Nama (yoden island)

Om Lam Upad-vipaya Nama (lamchoktro island)

Om Vam Upad-vipaya Nama (draminyen island)

Om Vam Upad-vipaya Nama (draminyengida island)

Om Yam Gaja Ratnaya Nama (precious elephant)

Om Ram Purusha Ratnaya Nama (precious minister)

Om Lam Ashva Ratnaya Nama (precious horse)

Om Vam Stri Ratnaya Nama (precious queen)

Om Yam Khadga Ratnaya Nama (precious general)

Om Ram Cakra Ratnaya Nama (precious wheel)

Om Lam Mani Ratnaya Nama (precious jewel)

Om Vam Maha-nidhi Ratnaya Nama (great treasure)

Om Suryaya Nama (sun)

Om Candraya Nama (moon)


93 The pure enjoyments of the body, speech and mind of myself and others Together with collections of the virtues of the three times,


Fine mandala universes,


Together with collections of perfect offerings like those of Samantabhadra, Having brought all these to mind,

I offer to the Guru, my personal deity, and the Three Precious Gems. Accepting it through the force of your compassion,

Please bestow upon me your blessings

94 Idam Guru Ratna Mandalakam Niryatayami

(Refuge and Vajrasattva Meditation)

(Optional even for full Sadhana - skip to Invocation of the Merit Field - verse 115)

95 I always go for refuge to the Sugatas

Abiding in my mind, who accomplish

With the play of mind like a stainless moon

The infinite methods of holy compassion.

96 I always go for refuge to the holy Dharma,

Which definitely liberates from all conceptions,

Bringing understanding of reality, the one taste of all things,

The perfect foundation of all spiritual beings.


97 I go for refuge to the assembly of the noble Accomplished Ones,

Perfectly liberated from all bondage,

Possessing glorious realizations through their supreme compassion,

And thoroughly set on the grounds of Very Joyous and so forth.

98 May I generate the holy mind of enlightenment,

Which is adorned with an extraordinary aspiration

And through the purification of thought and its fruition

Perfectly eliminates the latencies of all obscurations.


99 From Pam on my crown, a lotus,

And from Ah, a moon disc.

Upon them from Hum, a five-pointed white vajra,

Marked in the centre with Hum.

From this, light radiates and returns,

And the Vajra turns into a white Vajrasattva

With one face and two arms, holding vajra and bell.

Embraced by his consort, a white Vajradhat-vishvari.

She has one face and two arms,

Holding a skull and a curved fleshing knife.

100 Both are adorned with various jewelled ornaments.

He sits in the vajra position.

On a moon in his heart is a white Hum, light radiates out from it

Inviting jnanasattvas similar to himself.


101 Om Vajrasattva Saparivara Argham Padyam Pushpe Dhupe Aloke Gandhe Naividye Shabda Praticcha Hum Svaha

102 Jah Hum Bam Hoh

May they become indivisible!

103 Again, light radiates from the Hum at his heart, Inviting consecration deities.

104 Om Panchakula Saparivara Argham Padyam Pushpe Dhupe Aloke Gandhe Naividye Shabda Praticcha Hum Svaha

105 "May all Tathagatas please openly confer consecration".

106 Requested in this way, they hold up vessels filled with wisdom nectar And confer consecration upon him.

107 Om Sarva Tathagata Abhishekhata Samaya Shriye Hum

108 The body becomes filled with wisdom nectar.

The excess turns into an Akshobhya adorning the top of his head.

109 “Bhagavan Vajrasattva, I ask that you restore us to purity,

Cleaning away all the wrongdoings, obscurations and degeneration of vows Of myself and all sentient beings.”

(While reciting the mantra, visualize as follows)

110 By praying thus, light radiates from the Hum at his heart, Purifying the wrongdoings and defilements of all beings. Offerings are made to the Buddhas and Bodhisattvas And all their virtues are concentrated into light, Dissolving into the Hum at his heart,

Making his lustre and energy outstanding.

111 Om Vajrasattva Samaya Manu Palaya I Vajrasattva Deno Patita I Dido May Bhawa I Suto Kayo Me Bhawa I Supo Kayo May Bhawa I Anu Rakto Me Bhawa I Sarwa Siddhi Mempar Yatsa I Sarwa Karma Su Tsa May/ Tsitam Shriyam Kuru Hum I Ha Ha Ha Ha Hoh I Bhagawan / Sarwa Tathagata/ Vajra Ma May Mu Tsa I Vajra Bhawa Maha Samaya Sattva I Ah Hum Phat (x21)

(I pray)

112 “O Guru my protector, please give refuge,

Deluded by ignorance I have broken and lost my vows. Chief holder of the vajra, whose nature is great compassion, I take refuge in the leader of beings.”

113 Vajrasattva then says:

“Child of the Awakened lineage,

All your wrongdoings, obscurations and degenerations of vows are cleansed and purified.”

114 He dissolves into myself and my body, speech and mind become indivisible from those of a Vajrasattva.

Preliminary Practices of the Sadhana

Point 2: Focusing on great compassion

(Abbreviated Sadhana - skip to here)

(Invocation of the Merit Field)

115 I myself become a peaceful, luminous Akshobhyavajra.

The blue Hum on the vishvapadma flower and sun-disc in my heart Emits light rays tipped with hooks

Which draw the deities of the Akshobhya mandala, Indivisible from the Vajra Master, Down from their natural abodes.

The light rays return to my heart.

(Offerings to the merit field)


116 Om Sarva Tathagata Argham Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Padyam Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Pushpe Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Dhupe Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Aloke Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Gandhe Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Naividye Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Shabda Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Rupa Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Shabda Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Gandhe Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Rasa Pujamegha Samudra Sparana Samaya Shriye Ah Hum Om Sarva Tathagata Sparshe Pujamegha Samudra Sparana Samaya Shriye Ah Hum


(Paying homage to the merit field)

117 I salute those magnificent reflections of Bodhicitta.

(The perfect purity of the five aggregates:)

Form - Vairocana,

Feeling - Ratnasambhava, Discrimination - Amitabha,


Compositional factors - Amoghasiddhi, Consciousness - Akshobhya,

(Theperfectpurity ofthe six sense-media:)

118 Rupavajra,

Shabdavajra,

Gandhavajra,

Rasavajra,

Sparshavajra,

Samantabhadra.

(Theperfectpurity ofthe six sense-faculties:)

119 Kshitigarbha,

Vajrapani,

Khagarbha,

Lokeshvara,

Sarvanivarana Viskhambhini

and Maitreya.

(Theperfectpurity ofthe elements:)

120 Earth - Locana,

Water - Mamaki,

Fire - Pandaravasini,

Air - Tara,

And space - Manjushri.

121 I salute those magnificent reflections of Bodhicitta,

(Theperfectpurity of:)

Delusion - Yamantaka,

Pride - Prajnanataka,

Lust - Hayagriva,

And envy - Vighnantaka,

Who manifest the experience of various joys,

Always in touch with great bliss from union with the wisdom consort.


122 I salute those magnificent reflections of Bodhicitta:

(The perfect purity of)

Compassion - Takkiraja,

Joy - Niladanda,

Forms - Mahabala,

And the changeless - Acala,

The upholders of the mind as cause - Sumbharaja, and as effect - Ushnishacakravarti,

And all those of the families of delusion, hatred, lust, obscurity, and envy.

(Admission of faults and rejoicing)

123 In the presence of the greatly compassionate ones Whatever defilements I have accumulated through ignorance, In the beginningless river of samsara,

All of them I confess properly according to the rites.

124 I perfectly rejoice in all the virtues Created by the perfect Buddhas, Bodhisattvas and other noble beings

And thoroughly dedicate them to enlightenment.

(Refuge)

125 I always go for refuge to the Sugatas Abiding in my mind, who accomplish With the play of mind like a stainless moon The infinite methods of holy compassion.

126 I always go for refuge to the holy Dharma, Which definitely liberates from all conceptions, Bringing understanding of reality, the one taste of all things, The perfect foundation of all spiritual beings.

127 I go for refuge to the assembly of the noble Accomplished Ones, Perfectly liberated from all bondage,

Possessing glorious realizations through their supreme compassion, And thoroughly set on the grounds of Very Joyous and so forth.


128 May I generate the holy mind of enlightenment, Which is adorned with an extraordinary aspiration And through the purification of thought and its fruition Perfectly eliminates the latencies of all obscurations.

129 May the mind whose nature is that of all the perfect Buddhas Now truly abide on the single path of the Sugatas and their children, The way of the excellent qualities of

Giving and so on and of the ten white virtues.

(Re-affirming the vows of tantra)

130 Buddhas and bodhisattvas please pay attention to me. I who am called Akshobhyavajra, from this time forth Until I attain complete enlightenment,

Will generate the highest noble mind of enlightenment, Just as the protectors of the three times have done To ensure their own enlightenment.

(Recollection of the vows ofVairocana)

131 I will uphold firmly all three ethics: the moral trainings, Cultivating virtue and benefiting sentient beings.

I will uphold from now on, the vows arising from the Buddha yoga Of the sublime Three Jewels: Buddha, Dharma and Sangha.

(Recollection of the vows ofAkshobhya)

132 Also I will correctly uphold the vows

Of the vajra, bell and mudra

Of the great supreme vajra family, And will also uphold the vow of the master.

(Recollection of the vows ofRatnasambhava)

133 As for the delightful pledges of The jewel family, I will always Offer the four kinds of gifts Every day at the six times.


(Recollection of the vows ofAmitabha)

134 For the pure great lotus family That arose from great enlightenment, I will uphold the holy dharmas,

Those of the outer, secret and the three vehicles.

(Recollection of the vows ofAmoghasiddhi)

135 In relation to the pledges of the great supreme karma family,

I will correctly and individually uphold

All the vows I possess

And perform as many actions of offering as I am able.

136 I will generate the highest noble mind of enlightenment For the benefit of all sentient beings.

I will uphold the vows without exception. I will liberate the Arhats, already freed from afflictions, from their remaining obscurations to omniscience.

I will liberate sentient beings who are on the path from their afflictive obscurations. I will liberate sentient beings who are in the lower realms and lead them to a higher rebirth.

I will lead all sentient beings to nirvana.

137 May the merit field return to their own abodes.

(Abbreviated Sadhana - skip to Meditating on the vajra barrier and tent - verse 173)

(Special Preliminaries)

(Visualization of the Uncommon Protection Wheel of the Ten Wrathful Deities)

Point 3: Generating the principal deity of the uncommon protection wheel

138 Om Svabhava Shuddhah Sarva Dharmah Svabhava Shuddho Ham

139 Everything is in the state of being empty,

Which is that the three, the natures of phenomena that make up experience, causes and effects, are empty

Of being established by virtue of their own characteristics.


140 Within the state of emptiness, a Pam transforms into a vishvapadma flower At its centre, an Ah transforms into a sun disc.

Above that, a golden Bhrum transforms into a golden wheel of eight blades With two more above and below on which it spins rapidly clockwise. Garlands of blazing vajras radiate in the ten directions.

141 In the hollow space within the centre is a vishvapadma flower and moon seat. Above and below that are two vishvapadma flower seats,

And just above, not quite touching the eight blades

Are eight more vishvapadma flower seats.

142 I sit on the central seat as a white Vajradhara

With three faces, white, black and red;

Six arms holding vajra, wheel and lotus in the right,

And bell, jewel and sword in the left,

Adorned by the thirty-two marks and eighty signs.

143 My consort is a white Vajradhat-vishvari

With three faces, white, black and red;

Six arms holding vajra, wheel and lotus in the right,

And bell, jewel and sword in the left.

The foremost two arms of both male and female

Are holding each other in mutual embrace.

Both are surrounded by beautiful auras of light,

Adorned with precious jewels and various robes of silk.

144 In my heart, on a vishvapadma flower and moon seat

Is a red jnanasattva with one face and two arms holding vajra and bell, Embraced by a jnanasattva consort of similar appearance.

Within his heart upon a moon seat is a blue five-pointed vajra

And within its centre is the samadhisattva, a blue Hum, the actual Vajra Mind. On my crown there is a white Om Body Vajra,

At my throat a red Ah Speech Vajra,

At my heart a blue Hum Mind Vajra.

145 The jnanasattva Lord and Lady join in union.

Light rays from their hearts invite Akshobhya,

Accompanied by the ten Wrathful Ones.

They enter through my mouth and descend,

Emerging through the path of the vajra into the lotus of the Lady,

Rising to her heart to become eleven long Hums.

They transform into Akshobhya and the ten Wrathful Ones.


146 From among them comes a black Akshobhya: Three faces, black, white and red,

Six arms holding vajra, wheel and lotus in the right, And bell, jewel and sword in the left. He is drawn into my heart.

Vajradhrk

He emerges from the heart,

Radiating in the ten directions,

Accomplishing the Buddha deeds of turning the wheel of Dharma and so on, Especially purifying the hatred of malevolent sentient beings, Establishing them in the exaltation of Akshobhya.

All the emanations condense into one.

The jnanasattvas merge indivisibly with the emanated Akshobhya Who then comes to rest in me.

147 Upon the former moon seat now transformed into a sun seat,

I sit as a blue-black wrathful Akshobhya with an expression of passionate ferocity, My pointed fangs slightly bared, main face black and fierce, Right face white and peaceful and left face red and aroused.

Six arms holding a nine-pointed vajra, wheel and lotus in the right And bell, jewel and sword in the left, Hair tied up in a crown ornament;

Adorned by the thirty-two marks and eighty signs.

148 The consort, Vajradhat-vishvari, turns into a blue Sparshavajra: Three faces, blue, white and red,

Six arms, holding vajra, wheel and lotus in the right And bell, jewel and sword in the left.

149 Her hair is in the half-bound coiffure, Extremely graceful with a smiling face, With attractive mannerisms such as Giving side-long glances and so on. Her beauty is fully mature,

And she playfully delights with the five objects of desire.

150 The foremost two arms of both male and female

Are holding each other in mutual embrace.

We are both adorned with the eight jewelled ornaments:

Jewel diadem, jewel earrings

Each beautified by silk ribbons and a sinuous utpala flower,

A jewel gorget necklace, a pearl half-sash,

A long pearl full-sash, Bracelets, anklets and a jewelled belt.

151 Our upper bodies are dressed in clothes of heavenly cloth,

Our lower bodies draped with divine silken robes.

We sit in blissful union, ablaze with shimmering red light.

We have the nature of the three sattvas (samayasattva, jnanasattva and samadhisattva)

Point 4: Generating the surrounding deities of the protection wheel

(Among the ten Wrathful Ones in the consort’s heart)

152 There is a black Yamantaka with Vairocana crown:

Three faces, black, white and red;

Six arms holding staff, wheel and vajra in the right

And noose over chest with threatening gesture, bell and axe in the left.

He is drawn into my heart.

Yamantakrt

He emerges from the heart.

He is established with left leg extended on his own seat on the tip of the eastern spoke.

153 There is a white Prajnantakrt with Ratnasambhava crown:

Three faces, white, black and red;

Six arms holding vajra, vajra-marked white staff and sword in the right, And noose over chest with threatening gesture, bell and axe in the left. He is drawn into my heart;

Prajnantakrt

He emerges from the heart.

He is established with left leg extended on his own seat on the tip of the southern spoke.

154 There is a red Hayagriva with Amitabha crown: Three faces, red, black and white;

Six arms holding lotus, sword and pounder in the right And bell on the hip, axe and noose in the left.

He is drawn into my heart;

Padmantakrt

He emerges from the heart.

He is established with left leg extended on his own seat on the tip of the western spoke.

155 There is a black Vighnantakrt with Amoghasiddhi crown: Three faces, blue, white and red;

Six arms holding double vajra, wheel and spear in the right, And noose over chest with threatening gesture, bell and axe in the left. He is drawn into my heart;

Vighnantakrt

He emerges from the heart.

He is established with left leg extended on his own seat on the tip of the northern spoke.

156 There is a black Acala with Vairocana crown:

Three faces, black, white and red;

Six arms holding sword, vajra and wheel in the right And threatening gesture over heart, axe and noose in the left. He is drawn into my heart;

Acala

He emerges from the heart.

He is established with left leg extended on his own seat on the tip of the south-eastern spoke.

157 There is a blue Takkiraja with Ratnasambhava crown: Three faces, black, white and red; six arms, Foremost two hands in the Humkara gesture, Other right hands holding a vajra and sword,

Left hands a noose and iron hook.

He is drawn into my heart;

Takkiraja

He emerges from the heart.

He is established with left leg extended on his own seat on the tip of the south-western spoke.

158 There is a blue Niladanda with Amitabha crown:

Three faces, blue, white and red;

Six arms holding vajra-marked blue staff, sword and wheel in the right, And noose over chest with threatening gesture, lotus and axe in the left. He is drawn into my heart;

Niladanda

He emerges from the heart.

He is established with left leg extended on his own seat on the tip of the north-western spoke.

159 There is a blue Mahabala with Amoghasiddhi crown: Three faces, black, white and red;

Six arms holding vajra-marked black staff, vajra and wheel in the right, And noose over chest with threatening gesture, trident and axe in the left. He is drawn into my heart;

Mahabala

He emerges from the heart.

He is established with left leg extended on his own seat on the tip of the north-eastern spoke.

160 There is a blue Ushnishacakravarti with Akshobhya crown: Three faces, blue, white and red; six arms,

Foremost two hands in the ushnisha gesture, Other right hands holding a vajra and lotus, Left hands with threatening gesture and sword.

He is drawn into my heart;

U shnishacakravarti

He emerges from the heart.

He is established with left leg extended on his own seat within the upper spoke.

161 There is a blue Sumbharaja with Akshobhya crown: Three faces, black, white and red;

Six arms holding vajra, wheel and jewel in the right And noose over chest with threatening gesture, lotus and sword in the left. He is drawn into my heart;

Sumbharaja

He emerges from the heart.

He is established with left leg extended on his own seat within the lower spoke.

162 All ten of the Wrathful Ones have reddish yellow hair standing on end, Eyebrows and facial hair reddish yellow, blazing intensely.

Each of their three faces has three round bloodshot eyes. Their four sharp fangs are bared in a snarl.

Roaring fiercely with laughs of ha ha,

Their facial expressions are distorted by wrath. They have big pot bellies hanging down.

Adorned with various precious ornaments, And wearing a tiger skin lower garment

163 Their hair is bound by blue Ananta snakes, Red Takshaka snakes serve as earrings, Striped Kulika snakes adorn the shoulders,

White Padma snakes serve as necklaces,

Yellow Shankhapala snakes serve as bracelets,

Green Jaya snakes serve as brahman-cords,

Nectar-coloured Vasuki snakes serve as belts,

And white Mahapadma snakes serve as anklets.

164 They stand in the centre of intense wisdom fire

Which blazes from their bodies

In the manner of overcoming all malevolent beings.

Point 5: Immobilising obstructive forces with ritual stakes

165 I look down at Sumbharaja below,

And a duplicate wrathful deity emanated by him comes up

And stands before me saying, “What should I do?”

I call to this wrathful deity:

166 Om Sumbha Nisumbha Hum I Grhna Grhna Hum I Grhna Paya Grhna Paya Hum I Anaya Ho Bhagavan Vidya Raja Hum Phat

167 Thus I command him to seize and drive out obstructors.

The vajra in the first right hand of Sumbharaja becomes a vajra goad hook.

With this goad hook he grips the hearts

Of the ten chief obstructors protecting the obstructive forces of the ten directions. He binds them fast with his noose around their necks,

And drives them into tight triangular holes generated from long Hums.

168 The Amrtakundali of the north emanates a duplicate Amrtakundali,

Blue and wrathful, with Amoghasiddhi crown;

Three faces, blue, white and red,

Six arms holding double vajra, wheel and spear in the right And noose over chest with threatening gesture, bell and axe in the left, With a tri-cornered dagger forming the lower part of his body.

169 He transforms into ten,

Each with masses of blazing flames.

They then pierce the heads of the direction protectors and their retinues.

170 Om Gha Gha Ghataya Ghataya Sarva Dushtam Phat Phat Kilaya Kilaya Sarva Papam Phat Phat

Hum Hum Hum Vajra Kilaya Vajra Dhara Ajna Payati Sarva Vighnan Kaya Vak Citta Vajra Kilaya Hum Hum Hum Phat Phat (x3)

171 Sumbharaja’s vajra hook becomes a flaming vajra hammer

Which hammers the daggers in through the crowns of the chief obstructors; Proceeding from the east - the cardinal directions, From the southeast - the quarters, Above and below.

The obstructors are impaled with daggers from their crowns to their soles. They become unwavering and unmoving in body, speech and mind.

172 Vajra fire rages intensely from the Wrathful Deities and from the ten stakes, Shooting upwards, downwards and in the cardinal and intermediate directions, Burning to ashes those obstructing forces in the entourages who are not within the stake-holes.

Point 6: Meditating on the vajra barrier and tent

(Visualising the common Protection wheel)

173 Takki Hum Jah - around the Wrathful Ones, a barrier of iron vajras Takki Hum Jah - outside that a barrier of water

Takki Hum Jah - outside that a barrier of fire Takki Hum Jah - outside that a barrier of wind.

174 From a Hum upon the barrier of iron vajras Comes a vajra tent like the dome of a stupa. Under the tent, above the barrier, a vajra canopy. Beneath this, the vajra ground.

Outside, in all directions there is a net of arrows Together with intensely blazing fires of the cognition of bliss and emptiness.

175 On a moon at the crown of the wrathful deities of the protection wheel, a white Om, On a lotus at the throat a red Ah,

And on a sun at the heart a blue Hum.

176 Om Ah Hum (x3)

First Concentration:

The Concentration Of Initial Engagement

Point 7: Meditation on pristine cognition

(Meditation on the Ground of Pristine Cognition, which shares parallels to an Empty Eon following the Dissolution of an Earlier Universe)

177 Since ‘things’ do not exist, there is no-thing meditated on, There is neither the act of meditation nor a meditator. Since things have no static nature as ‘things’, No-thing in meditation can be found.

178 Since all phenomena included in the environment and the inhabitants are ultimately without reality,

The three, that meditated on, the act of meditation and the meditator, Are unobservable and cannot be found.

They are of the nature of emptiness, signlessness and wishlessness.

Point 8: Generating the element mandalas of vajra earth, water etc.

(Generation of the Celestial Mansion, together with the Seats from the Four Elemental Mandalas, which parallels the formation of a New Universe)

179 From the reality of emptiness in a split second,

In the centre of the complete vajra ground,

Complete with barriers, tent, canopy and fires as big as mountains,

There is a white triangular reality source standing upright With an expansive top and tapered base.

180 Within its fine lower point in the centre of a lotus

there is Hum Yam Hum

The light blue Yam turns into a semi-circular blue-green air mandala And the two Hums become two vajras marking the two sides

181 Upon that Hum Ram Hum

The red Ram turns into a triangular red fire mandala,

And the two Hums become two vajras marking the two sides.

Upon that Hum Bam Hum

The white Bam turns into a round white water mandala And the two Hums become two vajras marking the two sides.

Upon that Hum Lam Hum

The yellow Lam turns into a square yellow earth mandala And the two Hums become two vajras marking the two sides.

182 These being in reality the four goddesses, Locana, Mamaki, Pandaravasini and Tara.

Point 9: Generating the divine pavilion which is the base for the specially imagined deities

183 From the merging into one of the four mandalas There arises a multi-coloured Vajra-cross,

On which stands a white Bhnim Radiating light rays of clouds of Buddhas, From which arises an inestimable divine pavilion, Square with four entrances.

184 Enclosed by walls of precious substances with layers of five colours, From the outside in, white, yellow, red, green and blue. Encircled by a jewel frieze with a red base

Studded with jewels which are triangular, square and so forth Upon that are four golden bands Above which protrude makara heads From which hang strings and pendants of pearls. In front of these hang jewel ornaments from the eaves.

185 Above is a parapet in the shape of half lotus petals Beautified with eight victory standards and eight plain banners Which stand in golden vases.

The four corners of the roof are adorned with four royal umbrellas. Around the foot of the wall on the outside, there is a red ledge On which dance offering goddesses facing inwards, In various postures and colours, Worshipping and making offerings.

186 On the ledge, in the inner comers between the walls and passageways, And on both sides of the outer corners of the walls

Are white half-moon lamps, each with

A shining red jewel topped by a vajra.

187 In front of each of the four entrances is a gold precinct gateway, Each supported by four pillars rising from vase-shaped footings, Which support eleven layers:

Friezes decorated with golden rings, ‘inverted pot’ pendent ornaments, Jewels and trefoil hoof shapes,

Two pillars with an empty space between,

A frieze of jewelled chevrons,

Two pillars with an empty space between, Friezes decorated with ‘inverted pot’ pendant ornaments, Jewels and trefoil hoof shapes,

Topped with a parapet.

188 On top of each arch, there is a Dharma wheel flanked by a buck and a doe.

On the right and left sides of the arches are wish-fulfilling-gem trees growing from fine golden vases, Bearing the seven precious emblems of royalty.

Above the trees are yogi-adepts.

And goddesses lean from clouds Holding garlands of flowers, beautifying the pavilion.

189 Within the divine pavilion, in the centre of the mandala, is a raised circular dais. On the dais is a circular beam decorated with three-pointed vajras on the inside.

190 Upon this in the east are two white columns marked with wheels, In the south two yellow columns marked with jewels,

In the west two red columns marked with red raktapadma flowers, In the north two green columns marked with swords.

191 These support the vajra roof beams Which beautifully uphold the pavilion roof Topped with a jewel and vajra.

192 On the slightly raised portion of the mandala floor, To the right and left of each cardinal direction, Are two jewel vessels, each filled with nectar, With eight vessels in all.

193 This supreme good pavilion of qualities excelling human and divine realities Is clearly transparent from the outside in

And clearly transparent from the inside out.

194 All the surfaces above and below are white in the east, Yellow in the south, red in the west,

Green in the north, and blue in the centre.

195 Within there are thirty-one lotus seats,

The principal deity and the ten Wrathful Ones have sun seats, Those in the east, such as Vairocana, have moon seats, Mamaki has a vajra seat, The others in the south have jewel seats, Those in the west have red lotus seats, Those in the north have crossed vajra seats.

Point 10: Generating the specially imagined deities

196 Upon these seats in a split second merely by intense imagination, All thirty-two deities simultaneously arise.

(Wrathful Akshobhya and Sparshavajra)

197 On the central seat is myself as a blue Vajradhara - a wrathful Akshobhya: Three faces, blue, white and red;

Six arms holding vajra, wheel and lotus in the right, And bell, jewel and sword in the left, Hair tied up in a crown ornament;

Adorned by the thirty-two marks and eighty signs.

198 My consort is a blue Sparshavajra with Akshobhya crown: Three faces, blue, white and red;

Six arms holding vajra, wheel and lotus in the right And bell, jewel and sword in the left.

199 Her hair is in the half-bound coiffure, Extremely graceful with a smiling face, With attractive mannerisms such as Giving side-long glances and so on. She is in the prime of her youth

And she playfully delights with the five objects of desire.

200 The foremost two arms of both male and female

Are holding each other in mutual embrace.

We are both adorned with the eight jewelled ornaments:

Jewel diadem, jewel earrings

Each beautified by silk ribbons and a sinuous utpala flower,

A jewel gorget necklace, a pearl half-sash,

A long pearl full-sash, Bracelets, anklets and a jewelled belt.

201 Our upper bodies are dressed in clothes of heavenly cloth, Our lower bodies draped with divine silken robes.

We sit in union in the half-lotus posture

In the middle of an orb of radiant light.

(Remaining Four Tathagata Lords)

202 In the east, there is white Vairocana with Akshobhya crown: Three faces, white, black and red;

Six arms holding wheel, vajra and white pundarika flower in the right And bell, jewel and sword in the left.

203 In the south, yellow Ratnasambhava with Akshobhya crown: Three faces, yellow, black and white;

Six arms holding jewel, vajra and wheel in the right And bell, yellow pitapadma flower and sword in the left.

204 In the west, red Amitabha with Akshobhya crown:

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

205 In the north, green Amoghasiddhi with Akshobhya crown: Three faces, green, black and white;

Six arms holding sword, crossed vajra and wheel in the right And bell, green haritapadma flower and jewel in the left.

(Remaining Four Buddha Consorts)

206 In the south-east, white Locana with Vairocana crown:

Three faces, white, black and red;

Six arms holding wheel, vajra and white pundarika flower in the right

And bell, jewel and sword in the left.

207 In the south-west, blue Mamaki with Akshobhya crown:

Three faces, blue, white and red;

Six arms holding vajra, wheel and blue raktapadma flower in the right, And bell, jewel and sword in the left.

208 In the north-west, red Pandaravasini with Amitabha crown:

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

209 In the north-east, green Tara with Amoghasiddhi crown:

Three faces, green, black and white;

Six arms holding crossed vajra, wheel

And vajra-marked bluish padma flower in the right,

And bell, jewel and sword in the left.

(The Four Sense Goddesses)

210 On the second row out, in the south-east,

White Rupavajra with Vairocana crown:

Three faces, white, black and red; six arms,

Foremost two hands holding a red mirror,

Other right hands a vajra and white pundarika flower,

Left hands a jewel and sword.

211 In the south-west, yellow Shabdavajra with Ratnasambhava crown:

Three faces, yellow, black and white; six arms,

Foremost two hands playing a blue lute,

Other right hands holding a wheel and blue raktapadma flower,

Left hands a jewel and sword.

212 In the north-west, red Gandhavajra with Amitabha crown: Three faces, red, black and white; six arms,

Foremost two hands holding a conch vessel of scent, Other right hands a vajra and wheel, Left hands a jewel and sword.

213 In the north-east, green Rasavajra with Amoghasiddhi crown: Three faces, green, black and white; six arms,

Foremost two hands holding vessels of flavours, Other right hands a wheel and vajra-marked utpala flower, Left hands a jewel and sword.

214 All eight of the goddesses have their hair bound up in a half knot. They are adorned with the eight jewelled ornaments:

Jewel diadem, jewel earrings

Each beautified by silk ribbons and a sinuous utpala flower,

A jewel gorget necklace, a pearl half-sash,

A long pearl full-sash, Bracelets, anklets and a jewelled belt.

215 Their upper bodies are dressed in clothes of heavenly cloth, Their lower bodies draped with divine silken robes. Extremely graceful with a smiling face,

With attractive mannerisms such as Giving side-long glances and so on.

216 They are in the prime of their youth

And they playfully delight with the five objects of desire Each on their own seat, They sit in the full-lotus posture In the middle of an orb of radiant light.

(The Eight Great Bodhisattvas)

217 On seats to the right and left of the eastern entrance

Are respectively white Maitreya and Kshitigarbha with Vairocana crowns: Three faces, white, black and red;

Six arms holding wheel, vajra and white pundarika flower in the right. And bell, jewel and sword in the left.

Maitreya also holds in the foremost right a sprig of the nagakesara tree, Its white flowers marked by a wheel.

218 On seats to the right and left of the southern entrance

Are respectively yellow Vajrapani and Khagarbha with Ratnasambhava crowns:

Three faces, yellow, black and white;

Six arms holding jewel, vajra and wheel in the right,

And bell, yellow pitapadma flower and sword in the left.

219 On seats to the right and left of the western entrance

Are respectively red Lokeshvara and Manjushri with Amitabha crowns:

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

220 On seats to the right and left of the northern entrance

Are respectively Green Sarvanivarana Vishkambhini and Samantabhadra with Amoghasiddhi crowns:

Three faces, green, black and white;

Six arms holding sword, crossed vajra and wheel in the right

And bell, green haritapadma flower and jewel in the left.

221 All the middle group of male deities, from Vairocana to Samantabhadra,

Have their hair fully bound up in a top knot.

They are adorned with the eight jewelled ornaments:

Jewel diadem, jewel earrings

Each beautified by silk ribbons and a sinuous utpala flower,

A jewel gorget necklace, a pearl half-sash,

A long pearl full-sash,

Bracelets, anklets and a jewelled belt.

222 Their upper bodies are dressed in clothes of heavenly cloth,

Their lower bodies draped with divine silken robes;

Adorned by the thirty-two marks and eighty signs.

Each on their own seat,

They sit in the full-lotus posture

In the middle of an orb of radiant light. (The Ten Wrathful Ones)

223 In the eastern door, black Yamantaka with Vairocana crown: Three faces, black, white and red;

Six arms holding staff, wheel and vajra in the right,

And noose over chest with threatening gesture, bell and axe in the left.

224 In the southern door, white Prajnantakrt with Ratnasambhava crown: Three faces, white, black and red;

Six arms holding vajra, vajra-marked white staff and sword in the right, And noose over chest with threatening gesture, bell and axe in the left.

225 In the western door, red Hayagriva with Amitabha crown: Three faces, red, black and white;

Six arms holding lotus, sword and pounder in the right, And bell on the hip, axe and noose in the left.

226 In the northern door, black Vighnantakrt with Amoghasiddhi crown: Three faces, blue, white and red;

Six arms holding double vajra, wheel and spear in the right, And noose over chest with threatening gesture, bell, and axe in the left.

227 In the south-east, black Acala with Vairocana crown, Three faces, black, white and red;

Six arms holding sword, vajra, and wheel in the right, And threatening gesture over heart, axe and noose in the left.

228 In the south-west, blue Takkiraja with Ratnasambhava crown: Three faces, black, white and red; six arms,

Foremost two hands in the Humkara gesture, Other right hands holding a vajra and sword, Left hands a noose and iron hook.

229 In the north-west, blue Niladanda with Amitabha crown: Three faces, blue, white and red;

Six arms holding vajra-marked blue staff, sword and wheel in the right, And noose over chest with threatening gesture, lotus and axe in the left.

230 In the north-east, blue Mahabala with Amoghasiddhi crown: Three faces, black, white and red;

Six arms holding vajra-marked black staff, vajra and wheel in the right, And noose over chest with threatening gesture, trident and axe in the left.

231 Above, blue Ushnishacakravarti with Akshobhya crown: Three faces, blue, white and red; six arms, Foremost two hands in the ushnisha gesture,

Other right hands holding a vajra and lotus, Left hands with threatening gesture and sword.

232 Below, blue Sumbharaja with Akshobhya crown, Three faces, black, white and red;

Six arms holding vajra, wheel and jewel in the right, And noose over chest with threatening gesture, lotus and sword in the left.

233 All ten of the Wrathful Ones have reddish yellow hair standing on end, Eyebrows and facial hair reddish yellow, blazing intensely.

Each of their three faces has three round bloodshot eyes. Their four sharp fangs are bared in a snarl. Roaring fiercely with laughs of ha ha, Their facial expressions are distorted by wrath. They have big pot bellies hanging down. Adorned with various precious ornaments, And wearing a tiger skin lower garment.

234 Their hair is bound by blue Ananta snakes, Red Takshaka snakes serve as earrings, Striped Kulika snakes adorn the shoulders, White Padma snakes serve as necklaces, Yellow Shankhapala snakes serve as bracelets, Green Jaya snakes serve as brahman-cords, Nectar-coloured Vasuki snakes serve as belts, And white Mahapadma snakes serve as anklets.

235 They stand in the centre of intense wisdom fire Which blazes from their bodies

In the manner of overcoming all malevolent beings.

Point 11: Gathering the specially imagined deities in to the body

(The Deeds of the Specially Imagined Class of Deities)

236 From the Hum at my heart light rays radiate. All living beings are attracted, Entering unhindered into the Mandala from all directions.

Light rays of the mind of enlightenment

From the union of the male and female deities

Confer empowerment upon them

And they attain the bliss and mental happiness of all Tathagatas. They transform into vajrasattvas

And depart to their own respective Buddha lands.

(If you are reciting the shorter sadhana, when you withdraw the specially imagined class of deities into your body you should withdraw both the deity and the seat set out ivhen the celestial pavilion was set up)

237 From the blue Hum at my heart, light rays tipped with hooks Bring back the deities from Vairocana to Sumbharaja Setting them in my vital points such as the crown and so on, Whereby they become inseparable in nature

From the form aggregate and so forth.

238 At the crown Vairocana,

Throat Amitabha,

Navel Ratnasambhava,

Groin Amoghasiddhi,

239 Navel Locana,

Heart Mamaki,

Throat Pandaravasini,

Crown Tara,

240 At the eyes Kshitigarbhas,

Ears Vajrapanis,

Nose Khagarbha,

Tongue Lokeshvara,

Heart Manjushri,

Secret place Sarvanivarana Vishkambhini,

Joints Samantabhadras,

Crown Maitreya,

241 Doors of the eyes Rupavajras, Doors of the ears Shabdavajras, Door of the nose Gandhavajra, Door of the tongue Rasavajra, Door of the vajra Sparshavajra,

242 At the right hand Yamantaka, Left hand Aparajita Mouth Hayagriva,

Vajra Vighnantakrt, Right shoulder’s nerve Acala, Left shoulder’s nerve Takkiraja, Right knee Niladanda, Left knee Mahabala, Crown Ushnishacakravarti, And on the soles of the feet, two Sumbharajas.

Point 12: Dissolution of the specially imagined deities on the body

(The Dissolution ofthe Specially Imagined Class Deities into Clear Light - The as Dharmakaya)

243 Then, the deities of the body dissolve in sequence into clear light: From the crown, white Vairocana,

The navel, white Locana,

The eyes, white Kshitigarbhas, Embracing white Rupavajras, The crown, white Maitreya, The right hand, black Yamantaka, And from the right shoulder, black Acala Move to the heart and dissolve into clear light.

(Internalsign: shimmering ‘mirage like’vision)

244 Then from the navel, yellow Ratnasambhava, At the heart, blue Mamaki,

From the ears, yellow Vajrapanis, Embracing yellow Shabdavajras, The left hand, white Aparajita, And from the left shoulder, blue Takkiraja Move to the heart and dissolve into clear light.

ra ofTakingDeath

(Internalsign: hazy ‘smoke like’ vision)

245 Then from the throat, red Amitabha

Embracing red Pandaravasini,

The nose, yellow Khagarbha,

Embracing red Gandhavajra,

The mouth, red Hayagriva

And from the right knee, blue Niladanda

Move to the heart and dissolve into clear light.

(Internal sign: appearance like fireflies or sparks within smoke)

246 Then from the groin, green Amoghasiddhi,

The crown, green Tara,

The mouth, red Lokeshvara,

Embracing green Rasavajra,

The secret organ, green Sarvanivarna Vishkambhini,

Embracing blue Sparshavajra,

The joints, green Samantabhadras,

The vajra, black Vighnantakrt

And from the left knee, blue Mahabala

Move to the heart and dissolve into clear light.

(Internal sign: appearance like a spluttering butter lamp about to go out)

247 Then from the crown, blue Ushnishacakravarti moves to the heart and dissolves into clear light.

(Internal sign: clear vacuity filled with white light)

248 Then from the soles of the feet, blue Sumbharajas move to the heart and dissolve into clear light.

(Internal sign: clear vacuity filled with red light)

249 And at the heart, red Manjushri dissolves into clear light.

(Internal sign: clear vacuity filled with thick darkness, then as if swooning unconsciously)

250 And then the Lord also dissolves into clear light.

(Internal sign: very clear vacuity free of the white, red and black appearances, the clear light of death)

251 Om Shunyata Jnana Vajra Svabhava Atmako Ham.

The generation of the ‘Primordial Lord’ - The yoga of taking the intermediate state into the path as Sambhogakaya: Points 13-15

Point 13: The appearance of the sun and moon

252 Upon the central seat from Hum comes a sun disc,

In its centre from Om comes a moon disc

Upon that from Ah comes a red lotus with eight petals,

And at its centre stacked up are Om Ah Hum

Point 14: The clarification of the moon

253 These merge into one and become a single moon disc.

It emits light rays and everything, animate and inanimate,

Is gathered back and dissolves into the moon.

254 Om Dharmadhatu Svabhava Atmako Ham

Point 15: Focussing on mere wisdom

255 I am that appearing moon,

The mere wind and mind

That is the root of everything animate and inanimate.

The Stage of Subsequent Yoga: Point 16

Point 16: The clarification of the seed, hand insignia and the complete body

256 Upon the moon, like bubbles bursting from water,

Come a white Om, a red Ah, and a blue Hum

They radiate light rays and bring back from the ten directions

Uncountable masses of deities of

The five Tathagata families and their retinues.

The Ah and the Om dissolve into the Hum which turns white

The Hum transforms into a white five-pointed vajra

Marked at the centre with Om Ah Hum.

257 Vajra Atmako Ham

(The Generation of the Primordial Lord as the Sambhogakaya)

258 The vajra with the syllables transforms

Into myself, the white Primordial Lord: Three faces, white, black and red;

Six arms holding vajra, wheel and lotus in the right And bell, jewel and sword in the left,

Adorned with precious jewels and various robes of silk.

(The Generation of the Nirmanakaya Vajrasattva - the Yoga of Taking Birth into the Path as Nirmanakaya)

Stage of Intensive Yoga: Points 17-23

Point 17: Generating the Primordial Lord as an emanation body vajrasattva

259 From their natural abode the male and female tathagatas embrace in union,

Creating streams of enlightenment spirit

Which suffuse all the realms of space with hosts of Akshobhyas

In order to tame all beings

260 They bless all beings to experience

Uncontaminated bliss and mental happiness.

Then the Akshobhyas merge together

Into one blue Akshobhya in the Mandala Pavilion.

261 I, the Primordial Lord, levitate up out of the way,

The Akshobhya takes the central dais,

And I enter into myself.

262 I become the blue Emanation Body Vajrasattva,

With three faces, blue, white and red,

Six arms holding vajra, wheel and lotus in the right

And bell, jewel and sword in the left,

Adorned with precious jewels and various robes of silk.

Point 18: Meditating on the body mandala

(The Visualization of your Body as the Mandala Residence)

263 The front, back, right and left sides of my body become the Mandala Pavilion’s four sides.

The mouth, nose, anus and urethra become the four entrances.

The five coloured pure wind-energies that carry thoughts become the fivefold wall. The tongue-cognition becomes the precious substances layer.

264 The intestines become the precious loops,

And the sinews become the precious strings.

Parts of the white spirit become the half-moons,

The eye cognition becomes the mirrors

And the nose cognition becomes the garlands of flowers.

265 The tongue sense becomes the bells,

And the body sense becomes the yak tail fans adorning the loops and strings.

The ear and body cognitions become the banners and victory-standards flying above the parapet.

266 The eight limbs, the calves, thighs, forearms, and biceps become the eight pillars. The belly becomes the Mandala’s interior vases.

The ear senses become the half-moon vajras in the corners.

The pure five aggregates become the five colours of the Mandala Pavilion.

267 The four essential points: secret spot, navel, heart, and the point at the nose, Become the four triumphal arches,

And the eye senses become the Dharma wheels above them,

With the mental consciousness both the deer,

And the nose sense the triumphal arches’ banners.

The mind sense becomes the central lotus.

268 Thus all parts of my body become parts of the Mandala Pavilion.

(The Aggregates etc as the Resident Deities)

Point 19: Meditation on the 5 aggregates as the 5 Tathagata family lords

269 From my crown to the hair line, the entity of the form aggregate,

White Om transforms into white Vairocana with Akshobhya crown,

Three faces, white, black and red,

Six arms holding wheel, vajra and white pundarika flower in the right And bell, jewel and sword in the left.

270 From the hair line to the throat, the entity of the discrimination aggregate,

Red Ah transforms into red Amitabha with Akshobhya crown,

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

271 From the throat to the heart between the two breasts, the entity of the consciousness aggregate,

Blue Hum transforms into blue Akshobhya with Akshobhya crown,

Three faces, blue, white and red,

Six arms holding vajra, wheel and lotus in the right

And bell, jewel and sword in the left.

272 From the heart to the navel, the entity of the feeling aggregate,

Yellow Sva transforms into yellow Ratnasambhava with Akshobhya crown,

Three faces, yellow, black and white,

Six arms holding jewel, vajra and wheel in the right,

And bell, yellow pitapadma flower and sword in the left.

273 From the navel to the groin, the entity of the compositional factors aggregate,

Green Ha transforms into green Amoghasiddhi with Akshobhya crown,

Three faces, green, black and white,

Six arms holding sword, crossed vajra and wheel in the right,

And bell, green haritapadma flower and jewel in the left.

Point 20: Meditation on the four elements as the four Tathagata consorts

274 At the navel, the entity of the body’s earth element,

Yellow Lam transforms into white Locana with Vairocana crown:

Three faces, white, black and red.

Six arms holding wheel, vajra and white pundarika flower in the right, And bell, jewel and sword in the left.

275 At the heart, the entity of the body’s water element,

Blue Mam transforms into blue Mamaki with Akshobhya crown: Three faces, blue, white and red.

Six arms holding vajra, wheel and blue raktapadma flower in the right, And bell, jewel and sword in the left.

276 At the throat, the entity of the body’s fire element,

Red Pam transforms into red Pandaravasini with Amitabha crown:

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

277 At the crown, the entity of the body’s air element,

Green Tam transforms into green Tara with Amoghasiddhi crown:

Three faces, green, black and white.

Six arms holding crossed vajra, wheel

And vajra-marked bluish padma flower in the right,

And bell, jewel and sword in the left.

Point 21: Meditating on the eyes and so forth as Kshitigarbha and so forth

278 At the eyes, the entity of the eye sense,

Thlims transform into white Kshitigarbhas with Vairocana crowns: Three faces, white, black and red.

Six arms holding wheel, vajra and white pundarika flower in the right, And bell, jewel and sword in the left.

Point 22: Meditating on the five sense objects as the five goddesses (vajri)

279 At the doors of the eyes, the entity of visible form

Jahs transform into white Rupavajras with Vairocana crowns:

Three faces, white, black and red; six arms,

Foremost two hands holding a red mirror,

Other right hands a vajra and white pundarika flower,

Left hands a jewel and sword.

The foremost two arms of both male and female

Are holding each other in mutual embrace.

280 At the ears, the entity of the ear sense,

Oms transform into yellow Vajrapanis with Ratnasambhava crowns:

Three faces, yellow, black and white.

Six arms holding jewel, vajra and wheel in the right,

And bell, yellow pitapadma flower and sword in the left.

281 At the doors of the ears, the entity of sound

Hums transform into yellow Shabdavajras with Ratnasambhava crowns:

Three faces, yellow, black and white; six arms,

Foremost two hands playing a blue lute,

Other right hands holding a wheel and blue raktapadma flower,

Left hands a jewel and sword.

The foremost two arms of both male and female

Are holding each other in mutual embrace.

282 At the nose, the entity of the nose sense,

Om transforms into yellow Khagarbha with Ratnasambhava crown:

Three faces, yellow, black and white.

Six arms holding jewel, vajra and wheel in the right,

And bell, yellow pitapadma flower and sword in the left.

283 At the door of the nose, the entity of scent

Bam transforms into red Gandhavajra with Amitabha crown:

Three faces, red, black and white; six arms,

Foremost two hands holding a conch vessel of scent,

Other right hands a vajra and wheel,

Left hands a jewel and sword.

The foremost two arms of both male and female

Are holding each other in mutual embrace.

284 At the tongue, the entity of the tongue sense,

Om transforms into red Lokeshvara with Amitabha crown:

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

285 At the door of the mouth, the entity of tastes,

Hoh transforms into green Rasavajra with Amoghasiddhi crown:

Three faces, green, black and white; six arms,

Foremost two hands holding vessels of flavours,

Other right hands a wheel and vajra-marked utpala flower,

Left hands a jewel and sword.

The foremost two arms of both male and female

Are holding each other in mutual embrace.

286 At the heart, the entity of the mind sense,

Hum transforms into red Manjushri with Amitabha crown:

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

287 At the vajra, the entity of the body sense,

Otn transforms into green Sarvanivarana Vishkambhini with Amoghasiddhi crown: Three faces, green, black and white.

Six arms holding sword, crossed vajra and wheel in the right,

And bell, green haritapadma flower and jewel in the left.

288 At the door of the vajra, the entity of textures,

Kham transforms into blue Sparshavajra with Akshobhya crown:

Three faces, blue, white and red.

Six arms holding vajra, wheel and lotus in the right,

And bell, jewel and sword in the left.

The foremost two arms of both male and female

Are holding each other in mutual embrace.

(Transformation of the joints, nerves, sinews, hands, mouth and vajra into deities)

289 At the joints, the entity of the joints,

Sams transform into green Samantabhadras with Amoghasiddhi crowns:

Three faces, green, black and white.

Six arms holding sword, crossed vajra and wheel in the right,

And bell, green haritapadma flower and jewel in the left.

290 At the crown of the head, the entity of the nerves and sinews,

Maim transforms into white Maitreya with Vairocana crown:

Three faces, white, black and red.

Six arms holding a wheel marked nagakesara tree flower, vajra and white pundarika flower in the right,

And bell, jewel and sword in the left

291 All the deities from Vairocana to Maitreya

Are adorned with precious jewels and various robes of silk.

Point 23: Meditating on the limbs as the wrathful deities

292 At the right hand, its entity Hum

Transforms into black Yamantakrt with Vairocana crown:

Three faces black, white and red.

Six arms holding staff, wheel and vajra in the right

And noose over chest with threatening gesture, bell and axe in the left.

293 At the left hand, its entity Hum

Transforms into white Prajnantakrt with Ratnasambhava crown: Three faces, white, black and red.

Six arms holding vajra, vajra-marked white staff and sword in the right

And noose over chest with threatening gesture, bell and axe in the left.

294 At the mouth, its entity Hum

Transforms into red Hayagriva with Amitabha crown:

Three faces, red, black and white.

Six arms holding lotus, sword and pounder in the right,

And bell on the hip, axe and noose in the left.

295 At the vajra, its entity Hum

Transforms into black Vighnantakrt with Amoghasiddhi crown:

Three faces, blue, white and red.

Six arms holding double vajra, wheel and spear in the right

And noose over chest with threatening gesture, bell and axe in the left.

(Transformation of shoulder nerves, knees, crown and heels into deities)

296 At the right shoulder’s nerve, its entity Hum

Transforms into black Acala with Vairocana crown:

Three faces, black, white and red.

Six arms holding sword, vajra and wheel in the right

And threatening gesture over heart, axe and noose in the left

297 At the left shoulder’s nerve, its entity Hum

Transforms into blue Takkiraja with Ratnasambhava crown:

Three faces, black, white and red; six arms,

Foremost two hands in the Humkara gesture,

Other right hands holding a vajra and sword,

Left hands a noose and iron hook.

298 At the right knee, its entity Hum

Transforms into blue Niladanda with Amitabha crown:

Three faces, blue, white and red.

Six arms holding vajra-marked blue staff, sword and wheel in the right, And noose over chest with threatening gesture, lotus and axe in the left.

299 At the left knee, its entity Hum

Transforms into blue Mahabala with Amoghasiddhi crown: Three faces, black, white and red.

Six arms holding vajra-marked black staff, vajra and wheel in the right

And noose over chest with threatening gesture, trident and axe in the left.

300 At the crown its entity Hum

Transforms into blue Ushnishacakravarti with Akshobhya crown:

Three faces, blue, white and red; six arms,

Foremost two hands in the ushnisha gesture,

Other right hands holding a vajra and lotus,

Left hands with threatening gesture and sword.

301 At the two heels, its entity Hums

Transform into blue Sumbharajas with Akshobhya crowns: Three faces, black, white and red.

Six arms holding vajra, wheel and jewel in the right

And noose over chest with threatening gesture, lotus and sword in the left.

302 All ten of the Wrathful Ones have reddish yellow hair flaming up

And manifest all terrifying postures.

(Individual and, Collective Consecration of Body, Speech and Mind)

The Stage of Great Yoga: Points 24 - 32

Point 24: Blessing the body

303 My crown Om becomes a perfect moon disc

On which white Om radiates five coloured light rays,

Filling all space with a host of Locanas,

Whose radiance instantly invites the body vajra Vairocana host, filling all space. I come before the central Lord Vairocana in union with Locana

With transcendent hosts surrounding.

304 “Holder of the Body of the glorious Buddhas,

As I contemplate the indivisible triple Vajra, In order to grace me now with blessings, Please bestow upon me the Vajra Body.

305 May all the Buddhas of the ten directions, As I contemplate the indivisible triple Vajra, In order to grace me now with blessings, Please bestow upon me the Vajra Body.”

306 Thus entreated, the emanated Locanas and the invited Vairocana hosts Are mutually attracted, passionately embrace in union,

And experience the bliss of supreme ecstasy. They melt into white light rays that enter into me Through my crown in the manner of a Jnanasattva. Attaining the wisdom stage, my body is filled and satisfied, And mastery of body is attained.

307 “The very Body of all Buddhas Totally fulfilling my five aggregates, May I also become just such,

By the reality of the Buddha body.”

308 Om Sarva Tathagata Kaya Vajra Svabhava Atmako Ham

Point 25: Blessing the speech

309 My tongue-centre Ah becomes a red lotus with eight petals With red Ah in the centre radiating five coloured light rays, Filling all space with a host of Pandaravasinis.

Radiating they invite the vajra speech Amitabha host, filling all space. I come before the central Lord Amitabha in union with Pandaravasini, With transcendent hosts surrounding.

310 “Glorious manifestor of the Dharma Speech, As I contemplate the indivisible triple Vajra, In order to grace me now with blessings, Please bestow upon me the Vajra Speech.

311 May all the Buddhas of the ten directions, As I contemplate the indivisible triple Vajra, In order to grace me now with blessings, Please bestow upon me the Vajra Speech.”


312 Thus petitioned, the emanated Pandaravasinis and the invited Amitabha hosts Are mutually attracted, passionately embrace in union,

And experience the bliss of supreme ecstasy.

They melt into red light rays that enter into me Through my tongue in the manner of a Jnanasattva. Attaining the wisdom stage, my body is filled and satisfied, And mastery of speech is attained.

313 “The very speech of the Vajra Dharma, Perfection of the definitive word, May my word also be just such,

May I be like you, the Dharma Holder.”

314 Om Sarva Tathagata Vak Vajra Svabhava Atmako Ham

Point 26: Blessing the mind

315 My heart centre Hum becomes a sun disc

With a blue Hum in the centre radiating five coloured light rays, Filling all space with a host of Mamakis.

Radiating they invite the vajra mind Akshobhya host filling all space.

I come before the central Lord Akshobhya and Mamaki in union, With transcendent hosts surrounding.

316 “Holder of the glorious Vajra Mind,

As I contemplate the indivisible triple vajra, In order to grace me now with blessings, Please bestow upon me the Vajra Mind.

317 May all the Buddhas of the ten directions,

As I contemplate the indivisible triple vajra,

In order to grace me now with blessings,

Please bestow upon me the Vajra Mind.”

318 Thus petitioned, the emanated Mamakis and the invited Akshobhya hosts Are mutually attracted, passionately embrace in union,

And experience the bliss of supreme ecstasy.

They melt into blue-black light rays that enter into me Through my heart centre in the manner of a Jnanasattva. Attaining the wisdom stage, my body is filled and satisfied, And mastery of mind is attained.

319 “The very mind of total goodness,

You, the genius of the mystic lord,

May I also become just such,

An equal of you, Vajra Holder!”

320 Om Sarva Tathagata Citta Vajra Svabhava Atmako Ham

Point 27: Shared blessing for the body speech and mind

321 I become a Mahavajradhara,

The indivisible triple vajra of body, speech and mind of all transcendent lords.

322 Om Sarva Tathagata Kaya Vak Citta Vajra Svabhava Atmako Ham

(Generation as the three sattvas -jnanasattva, samadhisattva and samayasattva)

Point 28: Generation of the jnanasattva

323 I, the blue Vajradhara, am the samayasattva.

In my clear unobstructed heart is a vishvapadma flower and moon seat Upon which is a red jnanasattva with one face and two arms, Holding vajra and bell, embraced by a similar jnanasattva consort. Through their union in the kiss, their bodies expand with great bliss.

Point 29: Generation of the samadhisattva

324 On a moon disc in the heart of the jnanasattva

Is a blue five-pointed vajra

At its centre is the samadhisattva, a blue Hum.

It constantly dawns like a great lamp

And becomes a huge mass of sapphire brilliance to destroy the darkness of ignorance.

(Sealing with the family lord)

325 At my, the samayasattva’s crown diadem there is a white Mahavajradhara With one face and two arms holding vajra and bell,

In passionate union with Vajradhat-vishvari.

The oozing stream of their enlightenment nectars drips down into me And satisfies all the deities of my body.

326 Om Vajrasattva Samaya Manu Palaya I Vajrasattva Deno Patita I Dido May Bhawa I Suto Kayo Me Bhawa I Supo Kayo May Bhawa I Anu Rakto Me Bhawa I Sarwa Siddhi Mempar Yatsa I Sarwa Karma Su Tsa May/ Tsitam Shriyam Kuru Hum I Ha Ha Ha Ha Hoh I Bhagawan I Sarwa Tathagata I Vajra Ma May Mu Tsa I Vajra Bhawa Maha Samaya Sattva I Ah Hum Phat (x7)

Point 30: Union with the Consort

327 From my heart centre, the consort of my Tathagata type emerges.

328 Om Shunyata Jnana Vajra Svabhava Atmako Ham

329 The consort dissolves into emptiness.

330 Within the actuality of emptiness emerges Kham, Which becomes a vajra-marked by Kham.

331 It transforms into blue Sparshavajra with Akshobhya crown: Three faces, blue, white and red.

Six arms holding vajra, wheel and lotus in the right,

And bell, jewel and sword in the left.

Her hair is in the half-bound coiffure,

Extremely graceful with a smiling face,

With attractive mannerisms such as

Giving side-long glances and so on.

Her beauty is fully mature, And she playfully delights with the five objects of desire.

332 From the crown to the hair line, the entity of the form aggregate, White Om transforms into white Vairocana with Akshobhya crown, Three faces, white, black and red,

Six arms holding wheel, vajra and white pundarika flower in the right And bell, jewel, and sword in the left.

333 From the hair line to the throat, the entity of the discrimination aggregate, Red Ah transforms into red Amitabha with Akshobhya crown,

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

334 From the throat to the heart between the two breasts, the entity of the consciousness aggregate,

Blue Hum transforms into blue Akshobhya with Akshobhya crown, Three faces, blue, white and red.

Six arms holding vajra, wheel and lotus in the right

And bell, jewel and sword in the left.

335 From the heart to the navel, the entity of the feeling aggregate,

Yellow Sva transforms into yellow Ratnasambhava with Akshobhya crown, Three faces, yellow, black and white.

Six arms holding jewel, vajra and wheel in the right,

And bell, yellow pitapadma flower and sword in the left.

336 From the navel to the groin, the entity of the compositional factors aggregate, Green Ha transforms into green Amoghasiddhi with Akshobhya crown, Three faces, green, black and white.

Six arms holding sword, crossed vajra and wheel in the right,

And bell, green haritapadma flower and jewel in the left.

337 At the navel from Lam, Locana,

At the heart from Mam, Mamaki,

At the throat from Pam, Pandaravasini,

At the crown from Tam, Tara.

338 At the eyes from Jah, Rupavajra embracing Kshitigarbha, At the ears from Hum, Shabdavajra embracing Vajrapani, At the nose from Bam, Gandhavajra embracing Khagarbha, At the tongue from Hoh, Rasavajra embracing Lokeshvara,

At the lotus from Kham, Sparshavajra embracing Sarvanivarana Vishkambhini.

339 At the right hand from Hum, Vetali,

At the left hand from Hum, Aparajita,

At the mouth from Hum, Bhrkuti,

At the lotus from Hum, Ekajati,

At the right shoulder’s nerve from Hum, the Buddha-consort Vajra,

At the left shoulder’s nerve from Hum, Vishva Ratna,

At the right knee from Hum, Vishva Padma,

At the left knee from Hum, Vishva Karma,

At the crown from Hum, Akashavajra,

And at the soles from Hums, Earth Goddesses.

(Blessing the Lord and Lady’s secret places)

340 From the unperceivable realm of my secret place Hum transforms into a blue five pointed vajra, With the central spoke a jewel marked with Om. The hole blocked with a golden Phat.

341 From the unperceivable realm of my consort’s secret place Ah transforms into a red lotus with eight petals.

The hole blocked with a golden Phat.

342 My vajra and her lotus suffuse with five coloured light rays.

Point 31: Experiencing great bliss that arises from the desire produced by union

343 I become Ratnasambhava.

(Adopt the divine pride ofRatnasambhava, do not adopt the form. Think “L am the embodiment of desire of all Tathagatas. ”)

344 Om Sarva Tathagata Anuragana Vajra Svabhava Atmako Ham

(Generating desire and making offering)

345 I become Vajradhara.

(Adopt the divine pride of Vajradhara, do not adopt the form)

346 Hum

347 Engaged in dynamic union, I feel the bliss of supreme joy.

Point 32: Worship and pleasing

348 I become Amoghasiddhi to offer great bliss to the body deities.

(Adopt the divine pride ofAmoghasiddhi, do not adopt the form. Think “I am the embodiment of the offering deeds of all Tathagatas. ”)

349 Phat

(Mentally project a subtle Bodhicitta drop into the consort’s lotus to offer great bliss to the body deities)

350 Om Sarva Tathagata Puja Vajra Svabhava Atmako Ham

(Abbreviated Sadhana - skip to Recitation of Mantras - verse 429)


Second Concentration:

The Concentration Of The Supreme Victorious Mandala

The Fifth Yoga: Points 33 - 37

Point 33: Sending out the five Tathagatas after having produced the deities etc. in the lotus of the consort

351 All the deities of the body mandala are satisfied by the offering of great bliss.

The melted drop falls into the consort’s lotus

And that very drop becomes the source of all deities,

The transcendent lords and the five clans and so on.

352 One part of the drop becomes a Bhrum

Which transforms into the divine pavilion

Square with four entrances,

Complete with all its characteristics, including seats.

The remainder of the drop becomes thirty-two drops, each upon a seat.

They transform into -

353 Om Ah Hum Hum

Om Ah Kham Hum

Om Ah Om Hum

Om Ah Sva Hum

354 Om Ah Ah Hum

Om Ah Ha Hum

Om Ah Lam Hum

Om Ah Mam Hum

Om Ah Pam Hum

Om Ah Tam Hum

355 Om Ah Jah Hum

Om Ah Hum Hum

Om Ah Bam Hum

Om Ah Hoh Hum

356 Om Ah Maim Hum

Om Ah Thlim Hum

Om Ah Om Hum

Om Ah Om Hum

Om Ah Om Hum

Om Ah Hum Hum

Om Ah Om Hum

Om Ah Sam Hum

357 Om Ah Hum Hum

Om Ah Hum Hum

Om Ah Hum Hum

Om Ah Hum Hum

Om Ah Hum Hum

Om Ah Hum Hum

Om Ah Hum Hum

Om Ah Hum Hum

Om Ah Hum Hum

Om Ah Hum Hum

358 The thirty-two respectively transform

Into vajra and vajra, Wheel, jewel, lotus, vajra cross,

Wheel, vajra, red raktapadma flower, vajra cross,

Red mirror, blue lute, perfume-conch, food vessel,

Wheel marked nagakesara tree flower, wheel,

Jewel, jewel,

Lotus, lotus,

Sword, sword,

Staff, vajra, lotus, vajra cross,

Sword, vajra, blue vajra-marked staff, black vajra-marked staff,

Vajra and vajra.

In stages these transform into the thirty-two deities.

359 Upon the central seat myself, peaceful dark blue Akshobhya with Akshobhya crown: Three faces, blue, white and red;

Six arms holding vajra, wheel and lotus in the right, And bell, jewel and sword in the left.

Hair tied up in a crown ornament;

Adorned by the thirty-two marks and eighty signs.

360 Myself as blue Sparshavajra with Akshobhya crown:

Three faces, blue, white and red;

Six arms holding vajra, wheel and lotus in the right,

And bell, jewel and sword in the left.

Hair in the half-bound coiffure,

Extremely graceful with a smiling face,

With attractive mannerisms such as

Giving side-long glances and so on.

She is in the prime of her youth

And playfully delights with the five objects of desire.

361 The foremost two arms of both male and female

Are holding each other in mutual embrace.

They are adorned with the eight jewelled ornaments:

Jewel diadem, jewel earrings

Each beautified by silk ribbons and a sinuous utpala flower,

A jewel gorget necklace, a pearl half-sash,

A long pearl full-sash,

Bracelets, anklets and a jewelled belt.

362 Their upper bodies are dressed in clothes of heavenly cloth,

Their lower bodies draped with divine silken robes.

They sit in union in the half-lotus posture

In the middle of an orb of radiant light.

363 In the east, myself white Vairocana with Akshobhya crown:

Three faces, white, black and red;

Six arms holding wheel, vajra and white pundarika flower in the right, And bell, jewel and sword in the left.

364 In the south, myself yellow Ratnasambhava with Akshobhya crown:

Three faces, yellow, black and white;

Six arms holding jewel, vajra and wheel in the right,

And bell, yellow pitapadma flower and sword in the left.

365 In the west, myself red Amitabha with Akshobhya crown:

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

366 In the north, myself green Amoghasiddhi with Akshobhya crown: Three faces, green, black and white;

Six arms holding sword, crossed vajra and wheel in the right, And bell, green haritapadma flower and jewel in the left.

367 In the south-east, myself white Locana with Vairocana crown: Three faces, white, black and red;

Six-arms holding wheel, vajra and white pundarika flower in the right, And bell, jewel and sword in the left.

368 In the south-west, myself blue Mamaki with Akshobhya crown: Three faces, blue, white and red;

Six arms holding vajra, wheel and blue raktapadma flower in the right, And bell, jewel and sword in the left.

369 In the north-west, myself red Pandaravasini with Amitabha crown: Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

370 In the north-east, myself green Tara with Amoghasiddhi crown: Three faces, green, black and white;

Six arms holding crossed vajra, wheel

And vajra-marked bluish padma flower in the right,

And bell, jewel and sword in the left.

371 In the second row out,

In the south-east, myself white Rupavajra with Vairocana crown: Three faces, white, black and red; six arms, Foremost two hands holding a red mirror,

Other right hands a vajra and white pundarika flower,

Left hands a jewel and sword.

372 In the south-west myself yellow Shabdavajra with Ratnasambhava crown: Three faces, yellow, black and white; six arms,

Foremost two hands playing blue lute,

Other right hands holding a wheel and blue raktapadma flower, Left hands a jewel and sword.

373 In the north-west myself red Gandhavajra, with Amitabha crown,

Three faces, red, black and white; six arms,

Foremost two hands holding a conch vessel of scent,

Other right hands a vajra and wheel,

Left hands a jewel and sword.

374 In the north-east myself green Rasavajra with Amoghasiddhi crown:

Three faces, green, black and white; six arms,

Foremost two hands holding vessels of flavours,

Other right hands a wheel and vajra-marked utpala flower, Left hands a jewel and sword.

375 All eight of the goddesses have their hair bound up in a half knot.

Extremely graceful with a smiling face,

With attractive mannerisms such as

Giving side-long glances and so on.

They are in the prime of their youth

And they playfully delight with the five objects of desire

Each on their own seat,

They sit in the full-lotus posture

In the middle of an orb of radiant light.

376 Myself on the right and left seats at the eastern entrance

As white Maitreya and Kshitigarbha with Vairocana crowns:

Three faces, white, black and red;

Six arms holding wheel, vajra and white pundarika flower in the right.

And bell, jewel and sword in the left.

Maitreya also holds in the foremost right a sprig of the nagakesara tree,

Its white flowers marked by a wheel.

377 Myself on the right and left seats at the southern entrance

As yellow Vajrapani and Khagarbha with Ratnasambhava crowns:

Three faces, yellow, black and white;

Six arms holding jewel, vajra and wheel in the right,

And bell, yellow pitapadma flower and sword in the left.

378 Myself on the right and left seats at the western entrance

As respectively red Lokeshvara and Manjushri with Amitabha crowns:

Three faces, red, black and white; six arms,

Foremost left hand holding bell at the left hip with the stem of a red raktapadma flower, Foremost right hand opening the raktapadma flower at the heart.

Other right hands holding a vajra and wheel,

Left hands a jewel and sword.

379 Myself on the right and left seats at the northern entrance

As respectively green Sarvanivarana Vishkambhini and Samantabhadra with

Amoghasiddhi crowns:

Three faces, green, black and white;

Six arms holding sword, crossed vajra and wheel in the right

And bell, green haritapadma flower and jewel in the left.

380 All deities from Vairocana to Samantabhadra

Have their hair in royal topknot.

They are adorned with the eight jewelled ornaments:

Jewel diadem, jewel earrings

Each beautified by silk ribbons and a sinuous utpala flower,

A jewel gorget necklace, a pearl half-sash,

A long pearl full-sash,

Bracelets, anklets and a jewelled belt.

381 Their upper bodies are dressed in clothes of heavenly cloth,

Their lower bodies draped with divine silken robes;

Adorned by the thirty-two marks and eighty signs.

Each on their own seat,

They sit in the full-lotus posture

In the middle of an orb of radiant light.

382 Myself in the eastern entrance as black Yamantaka with Vairocana crown:

Three faces, black, white and red;

Six arms holding staff, wheel and vajra in the right,

And noose over chest with threatening gesture, bell and axe in the left.

383 Myself in the southern entrance as white Prajnantakrt with Ratnasambhava crown: Three faces, white, black and red;

Six arms holding vajra, vajra-marked white staff and sword in the right,

And noose over chest with threatening gesture, bell and axe in the left.

384 Myself in the western entrance as red Hayagriva with Amitabha crown:

Three faces, red, black and white;

Six arms holding lotus, sword and pounder in the right,

And bell on the hip, axe and noose in the left.

385 Myself in the northern entrance as black Vighnantakrt with Amoghasiddhi crown:

Three faces, blue, white and red;

Six arms holding crossed vajra, wheel and spear in the right, And noose over chest with threatening gesture, bell and axe in the left.

386 Myself in the south-east as black Acala with Vairocana crown: Three faces, black, white and red;

Six arms holding sword, vajra and wheel in the right And threatening gesture over heart, axe and noose in the left.

387 Myself in the south-west as blue Takkiraja with Ratnasambhava crown: Three faces, black, white and red; six arms,

Foremost two hands in the Humkara gesture, Other right hands holding a vajra and sword, Left hands a noose and iron hook.

388 Myself in the north-west as blue Niladanda with Amitabha crown: Three faces, blue, white and red;

Six arms holding vajra-marked blue staff, sword and wheel in the right And noose over chest with threatening gesture, lotus and axe in the left.

389 Myself in the north-east as blue Mahabala with Amoghasiddhi crown: Three faces, black, white and red;

Six arms holding vajra-marked black staff, vajra and wheel in the right And noose over chest with threatening gesture, lotus and axe in the left.

390 Myself above as blue Ushnishacakravarti with Akshobhya crown: Three faces, blue, white and red; six arms,

Foremost two hands in the ushnisha gesture, Other right hands holding a vajra and lotus, Left hands with threatening gesture and sword.

391 Myself below as blue Sumbharaja with Akshobhya crown: Three faces, black, white and red;

Six arms holding vajra, wheel and jewel in the right And noose over chest with threatening gesture, lotus and sword in the left.

392 All ten of the Wrathful Ones have reddish yellow hair standing on end, Eyebrows and facial hair reddish yellow, blazing intensely.

Each of their three faces has three round bloodshot eyes.

Their four sharp fangs are bared in a snarl.

Roaring fiercely with laughs of ha ha,

Their facial expressions are distorted by wrath.

They have big pot bellies hanging down.

Adorned with various precious ornaments,

And wearing a tiger skin lower garment.

393 Their hair is bound by blue Ananta snakes,

Red Takshaka snakes serve as earrings,

Striped Kulika snakes adorn the shoulders,

White Padma snakes serve as necklaces,

Yellow Shankhapala snakes serve as bracelets, Green Jaya snakes serve as brahman-cords, Nectar-coloured Vasuki snakes serve as belts, And white Mahapadma snakes serve as anklets.

394 They stand in the centre of intense wisdom fire

Which blazes from their bodies

In the manner of overcoming all malevolent beings.

(The Deities Engage in the Enlightened Activities and are Withdrawn)

395 Akshobhya is attracted from the mandala in the consort’s lotus

Into my heart as the central deity of the general mandala.

Vajradhrk

He emerges from the heart, radiating in the ten directions, Accomplishing the Buddha deeds such as turning the wheel of Dharma, Especially purifying the hatred of hating beings, Establishing them in the exaltation of Akshobhya.

All the emanations condense into one,

And that merges with the Akshobhya jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta.

396 He returns before me and enters, merging into my heart,

And I, a peaceful Vajradhara, transform:

My moon disc seat dissolves into a sun-disc seat,

And I become a blue-black Anger Vajra:

Three faces, black, white and red;

Six arms holding a nine-pointed vajra, wheel and lotus in the right And bell, jewel and sword in the left.

I sit in the full-lotus posture

Ablaze with shimmering red light.

397 Sparshavajra is attracted to my heart.

Sparshavajra.

She emerges from the heart, radiating in the ten directions

Purifying all beingsattachment to textures

And offering all Victors the pleasures of textures.

All the emanations condense into one,

And that merges with the Sparshavajra jnanasattva.

The Lord and Lady of her Lineage grant empowerment through their bodhicitta. She returns before me

And merges with the Sparshavajra of the general mandala.

398 Vairocana is attracted to my heart.

Jinajik.

He emerges from the heart, radiating in the ten directions Accomplishing the Buddha deeds such as turning the wheel of Dharma, Especially purifying the ignorance of ignorant beings, Establishing them in the exaltation of Vairocana.

All the emanations condense into one,

And that merges with the Vairocana jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the first rank in the east of the general mandala.

399 Ratnasambhava is attracted to my heart.

Ratnadhrk.

He emerges from the heart, radiating in the ten directions Accomplishing the Buddha deeds such as turning the wheel of Dharma, Especially purifying the pride of arrogant beings, Establishing them in the exaltation of Ratnasambhava.

All the emanations condense into one,

And that merges with the Ratnasambhava jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the first rank in the south of the general mandala.

400 Amitabha is attracted to my heart.

Arolik.

He emerges from the heart, radiating in the ten directions Accomplishing the Buddha deeds such as turning the wheel of Dharma, Especially purifying the attachment of covetous beings, Establishing them in the exaltation of Amitabha.


All the emanations condense into one,

And that merges with the Amitabha jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the first rank in the west of the general mandala.

401 Amoghasiddhi is attracted to my heart.

Prajnadhrk.

He emerges from the heart, radiating in the ten directions Accomplishing the Buddha deeds such as turning the wheel of Dharma, Especially purifying the jealousy of jealous beings, Establishing them in the exaltation of Amoghasiddhi.

All the emanations condense into one,

And that merges with the Amoghasiddhi jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the first rank in the north of the general mandala.

Point 34: Sending out the female Tathagatas

402 Locana is attracted to my heart.

Moharati.

She emerges from the heart, radiating in the ten directions Accomplishing the aims of beings,

Especially pacifying all suffering caused by beings’ sicknesses and demons.

All the emanations condense into one,

And that merges with the Locana jnanasattva.

The Lord and Lady of her Lineage grant empowerment through their bodhicitta. She returns before me and sits in the south-east of the general mandala.

403 Mamaki is attracted to my heart.

Dvesharati.

She emerges from the heart, radiating in the ten directions Accomplishing the aims of beings, Especially relieving beings pressured by malignant interferers. All the emanations condense into one, And that merges with the Mamaki jnanasattva.

The Lord and Lady of her Lineage grant empowerment through their bodhicitta. She returns before me and sits in the south-west of the general mandala.

404 Pandaravasini is attracted to my heart.

Ragarati.

She emerges from the heart, radiating in the ten directions Accomplishing the aims of beings, Especially defending and pacifying harms from devils.

v.3

All the emanations condense into one,

And that merges with the Pandaravasini jnanasattva.

The Lord and Lady of her Lineage grant empowerment through their bodhicitta.

She returns before me and sits in the north-west of the general mandala.

405 Tara is attracted to my heart.

Vajrarati.

She emerges from the heart, radiating in the ten directions Accomplishing the aims of beings,

Especially the deeds that bring all beings under control.

All the emanations condense into one,

And that merges with the Tara jnanasattva.

The Lord and Lady of her Lineage grant empowerment through their bodhicitta.

She returns before me and sits in the north-east of the general mandala.

Point 35: Sending out the female bodhisattvas

406 Rupavajra is attracted to my heart.

Rupavajra.

She emerges from the heart, radiating in the ten directions Accomplishing the aims of beings,

Especially purifying all beingsattachments to forms

And offering all pleasures from forms to the Victors.

All the emanations condense into one,

And that merges with the Rupavajra jnanasattva.

The Lord and Lady of her Lineage grant empowerment through their bodhicitta.

She returns before me and sits in the south-east of the general mandala.

407 Shabdavajra is attracted to my heart.

Shabdavajra.

She emerges from the heart, radiating in the ten directions Accomplishing the aims of beings,

Especially purifying all beingsattachments to sounds

And offering all pleasures from sounds to the Victors.

All the emanations condense into one,

And that merges with the Shabdavajra jnanasattva.

The Lord and Lady of her Lineage grant empowerment through their bodhicitta.

She returns before me and sits in the south-west of the general mandala.

408 Gandhavajra is attracted to my heart.

Gandhavajra.

She emerges from the heart, radiating in the ten directions Accomplishing the aims of beings,


Especially purifying all beingsattachments to scents

And offering all pleasures from scents to the Victors.

All the emanations condense into one,

And that merges with the Gandhavajra jnanasattva.

The Lord and Lady of her Lineage grant empowerment through their bodhicitta. She returns before me and sits in the north-west of the general mandala.

409 Rasavajra is attracted to my heart.

Rasavajra.

She emerges from the heart, radiating in the ten directions

Accomplishing the aims of beings,

Especially purifying all beingsattachments to tastes

And offering all pleasures from tastes to the Victors.

All the emanations condense into one,

And that merges with the Rasavajra jnanasattva.

The Lord and Lady of her Lineage grant empowerment through their bodhicitta. She returns before me and sits in the north-east of the general mandala.

Point 36: Sending out the male bodhisattvas

410 Maitreya is attracted to my heart.

Maitri.

He emerges from the heart, radiating in the ten directions

Accomplishing the aims of beings,

Especially purifying the nerves and muscles of beings.

All the emanations condense into one,

And that merges with the Maitreya jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits to the right of the eastern entrance of the general mandala.

411 Kshitigarbha is attracted to my heart.

Kshitigarbha.

He emerges from the heart, radiating in the ten directions

Accomplishing the aims of beings,

Especially purifying the eye sense power of beings.

All the emanations condense into one,

And that merges with the Kshitigarbha jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits to the left of the eastern entrance of the general mandala.


412 Vajrapani is attracted to my heart.

Vajrapani.

He emerges from the heart, radiating in the ten directions

Accomplishing the aims of beings,

Especially purifying the ear sense power of beings.

All the emanations condense into one,

And that merges with the Vajrapani jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits to the right of the southern entrance of the general mandala.

413 Khagarbha is attracted to my heart.

Khagarbha.

He emerges from the heart, radiating in the ten directions

Accomplishing the aims of beings,

Especially purifying the nose sense power of beings.

All the emanations condense into one,

And that merges with the Khagarbha jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits to the left of the southern entrance of the general mandala.

414 Lokeshvara is attracted to my heart.

Lokeshvara.

He emerges from the heart, radiating in the ten directions

Accomplishing the aims of beings,

Especially purifying the tongue sense power of beings.

All the emanations condense into one,

And that merges with the Lokeshvara jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits to the right of the western entrance of the general mandala.

415 Manjushri is attracted to my heart.

Manjushri.

He emerges from the heart, radiating in the ten directions

Accomplishing the aims of beings,

Especially purifying the mental sense power of beings.

All the emanations condense into one,

And that merges with the Manjushri jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits to the left of the western entrance of the general mandala.


416 Sarvanivarana Vishkambhini is attracted to my heart.

Sarvanivarana Vishkatnbhin.

He emerges from the heart, radiating in the ten directions Accomplishing the aims of beings,

Especially purifying the body sense power of beings.

All the emanations condense into one,

And that merges with the Sarvanivarana Vishkambhini jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits to the right of the northern entrance of the general mandala.

417 Samantabhadra is attracted to my heart.

Samantabhadra.

He emerges from the heart, radiating in the ten directions Accomplishing the aims of beings,

Especially purifying the joints of beings.

All the emanations condense into one,

And that merges with the Samantabhadra jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits to the left of the northern entrance of the general mandala.

Point 37: Sending out the wrathful deities

418 Yamantakrt is attracted to my heart.

Yamantakrt.

He emerges from the heart, radiating in the ten directions

Especially overcoming harmful beings of the Indra type and so on.

All the emanations condense into one,

And that merges with the Yamantakrt jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the eastern door of the general mandala.

419 Prajnantakrt is attracted to my heart.

Prajnantakrt.

He emerges from the heart, radiating in the ten directions

Especially overcoming harmful beings of the Yama and Mamo type and so on.

All the emanations condense into one,

And that merges with the Prajnantakrt jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the southern door of the general mandala.

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420 Hayagriva is attracted to my heart

Padmantakrt.

He emerges from the heart, radiating in the ten directions Especially overcoming harmful beings of the dragon and earth deity type.

All the emanations condense into one,

And that merges with the Hayagriva jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta.

He returns before me and sits in the western door of the general mandala.

421 Amrtakundali is attracted to my heart.

Vighnantakrt.

He emerges from the heart, radiating in the ten directions

Especially overcoming harmful beings of the yaksha and ghost type.

All the emanations condense into one,

And that merges with the Vighnantaka jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta.

He returns before me and sits in the northern door of the general mandala.

422 Acala is attracted to my heart.

Acala.

He emerges from the heart, radiating in the ten directions

Especially overcoming harmful beings of the fire god type.

All the emanations condense into one,

And that merges with the Acala jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the south-eastern corner of the general mandala.

423 Takkiraja is attracted to my heart.

Takkiraja.

He emerges from the heart, radiating in the ten directions

Especially overcoming harmful beings of the Nairrtya class.

All the emanations condense into one,

And that merges with the Takkiraja jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the south-western corner of the general mandala.

424 Niladanda is attracted to my heart.

Niladanda.

He emerges from the heart, radiating in the ten directions

Especially overcoming harmful beings of the wind god type.

All the emanations condense into one,

And that merges with the Niladanda jnanasattva.


The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the north-western corner of the general mandala.

425 Mahabala is attracted to my heart.

Mahabala.

He emerges from the heart, radiating in the ten directions

Especially overcoming harmful beings of the Shiva class.

All the emanations condense into one,

And that merges with the Mahabala jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the north-eastern corner of the general mandala.

426 Ushnishacakravarti is attracted to my heart.

U shnishacakravarti.

He emerges from the heart, radiating in the ten directions

Especially overcoming harmful beings of the Brahma and god classes.

All the emanations condense into one,

And that merges with the Ushnishacakravarti jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the space under the Chinese style roof at the top of the Pavilion of the general mandala.

427 Sumbharaja is attracted to my heart.

Sumbharaja.

He emerges from the heart, radiating in the ten directions

Especially overcoming harmful beings of the moving and unmoving poison types, naga and earth deity types.

All the emanations condense into one,

And that merges with the Sumbharaja jnanasattva.

The Lord and Lady of his Lineage grant empowerment through their bodhicitta. He returns before me and sits in the chamber under the lower circular beam in the Pavilion of the general mandala.

428 The Mandala Pavilion is attracted to my heart,

Om Ah Hum

It emerges from the heart, radiating in the ten directions, Especially purifying the evils and flaws of inanimate objects.

All the emanations condense into one,

And that merges with the Divine Pavilion jnanasattva.

It returns and merges with the divine pavilion of the general mandala.

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Third Concentration:

The Concentration Of The Supreme Activities Mandala

Sixth Yoga: Points 38 - 45

Point 38: Meditating on the subtle implement at the tip of the nose

(This is the main point for meditation in the sadhana - so far you have built up the visualization, now you abide in it. So you generate divine pride as the main deity in the complete mandala. Focus on the vajra (‘the subtle implement) at the tip of the nose to cultivate calm abiding.)

Point 39: Meditating on the subtle drop at the lower door

(Generate divine pride as the main deity in the complete mandala. Focus on the subtle drop at the tip of the vajra.)

Point 40: Mental recitation

(When doing the Abbreviated Sadhana say “body mandala deitiesheart seed syllable ” instead of “seed syllable at the heart of each deity ”.)

429 The seed syllable at the heart of each deity is surrounded by their mantras. Recitation of the mantras, mental or verbal, sends out hosts of supreme victorious activities mandala deities who benefit sentient beings. Aligning the return of the emanated deities with the breathing the deities come back to the seed syllable at the heart of their respective deity. In this way the deities are emanated out and withdrawn back by recitation of the mantras.

Point 41: Verbal recitation

(Recite each mantra three times)

430 Om Ah Hum

Om Ah Vajradhrk Hum Hum

431 Om Kamkani Kamkani Rocani Rocani Trotani Trotani Irasani Trasani Pratihana Pratihana Sarva Karma Param Parani Me Sarva Sattva Nanca Svaha

432 Om Ah Sparshavajra Kham Hum

Om Ah Jinajik Om Hum

Om Ah Ratnadhrk Sva Hum

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Om Ah Arolik Ah Hum

Om Ah Prajnadhrk Ha Hum

433 Om Ah Moha Rati Lam Hum

Om Ah Dvesha Rati Mam Hum

Om Ah Raga Rati Pam Hum

Om Ah Vajra Rati Tam Hum

Om Ah Rupavajra Jah Hum

Om Ah Shabdavajra Hum Hum

Om Ah Gandhavajra Bam Hum

Om Ah Rasavajra Hoh Hum

434 Om Ah Maitri Maim Hum

Om Ah Kshitigarbha Thlim Hum

Om Ah Vajrapani Om Hum

Om Ah Khagarbha Om Hum

Om Ah Lokeshvara Om Hum

Om Ah Manjushri Hum Hum

Om Ah Sarva Nivarana Viskambhin Om Hum

Om Ah Samantabhadra Sam Hum

435 Om Ah Yamantakrt Hum Hum

Om Ah Prajnantakrt Hum Hum

Om Ah Padmantakrt Hum Hum

Om Ah Vighnantakrt Hum Hum

Om Ah Acala Hum Hum

Om Ah Takkiraja Hum Hum

Om Ah Niladanda Hum Hum

Om Ah Mahabala Hum Hum

Om Ah Ushnisha Cakra Varti Hum Hum

Om Ah Sumbharaja Hum Hum

(Recitation of the 100 syllable mantra)

436 Om Vajrasattva Samaya Manu Palaya / Vajrasattva Deno Patita / Dido May Bhawa I Suto Kayo Me Bhawa / Supo Kayo May Bhawa / Anu Rakto Me Bhawa / Sarwa Siddhi Mempar Yatsa / Sarwa Karma Su Tsa May/ Tsitam Shriyam Kuru Hum / Ha Ha Ha Ha Hoh / Bhagawan / Sarwa Tathagata / Vajra Ma May Mu Tsa / Vajra Bhawa Maha Samaya Sattva / Ah Hum Phat

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(Abbreviated Sadhana - skip to Worshipping, praising and experiencing nectar - verse 444)

Point 42: The Principal deity enters into clear light

437 Through their single-pointed meditation in union,

The Lady dissolves into the Lord, the blue samayasattva,

The Lord dissolves into the red jnanasattva at his heart,

The jnansattva dissolves into the samadhisattva at his heart, the dark blue Hum.

The Hum dissolves from the bottom up.

The “u” vowel dissolves into

The Ah dissolves into the body of the Ha, '

The body of the Ha dissolves into its top.

The top of the Ha dissolves into the crescent.

The crescent dissolves into the drop.

The drop dissolves into the squiggle. And finally the squiggle dissolves into clear light.

Point 43: Songs of request

438 Then the four goddesses,

The realities of the four immeasurables,

Feel sorrow no longer to see the Lord.

They desire to look upon him,

And so strive to arouse him with sweet songs.

(Locana)

439 O you of Vajra Mind, the lord who dwells in the realms of beings, Please give refuge to me, who loves the great goal, joy, and pleasure. Best friend, great father of living beings,

Liberator, if you desire that I should go on living, Please arise right now to make me happy.

(Mamaki)

440 O you of Vajra Body, whose wheel of speech benefits all beings, Teacher of the absolute enlightenment essential to win Buddhahood,

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Through your great love, follower of desire, Liberator, if you desire that I should go on living, Please arise right now to make me happy

(Pandaravasini)

441 O you of Vajra Speech, lover and helper of all, Always dynamic to accomplish people’s aims, With your ecstatic deeds of perfect goodness, Liberator, if you desire that I should go on living, Please arise right now to make me happy.

(Tara)

442 O you of Vajra Mind, essential helper of the vow supreme, You of equal vision, best heir of perfect Buddhas, Treasury of the many jewels of excellence,

Liberator, if you desire that I should go on living, Please arise right now to make me happy!

443 Thus aroused, through the power of compassion and ancient vows, I arise from the clear light translucency

In a body of the nature of the three sattvas.

(Abbreviated Sadhana - skip to here)

Point 44: Worshipping, praising and experiencing nectar

(Offerings, Praise and Tasting Nectar)

444 All the deities of the Mandala clearly behold me.

(Also emanate from your heart countless goddesses of praise. They all declare)

445 O Akshobhyavajra, great wisdom, Great sage of the Vajra Realm, Triple Mandala, best three Vajras, Mystic sound, homage to you.

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446 O Vairocana, greatly pure,

Vajra peace, great delight,

Natural clear light, best of the best, Vajra teacher, homage to you.

447 O Ratnasambhava, extremely deep,

Vajra space without defilement, Naturally pure and stainless, Vajra Body, homage to you

448 O Vajra Amitabha, great king,

Holder of the Vajra of great space beyond conceptions,

Discoverer of the transcendence of passion, Vajra Speech, homage to you.

449 O Amoghavajra, perfect Buddha,

Fulfilling perfectly every being’s aspiration, Arisen from the natural purity, Vajra Body, homage to you.

(Outer Offerings)

(Emanate from your heart inexhaustible clouds of offering goddesses. They make offerings to the Tathagatas)

450 Om Sarva Tathagata Argham Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Padyam Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Pushpe Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Dhupe Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Aloke Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Gandhe Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Naividye Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Shabda Puja Megha Samudra Sparana Samayashriye Ah Hum

451 Om Sarva Tathagata Rupa Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Shabda Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Gandhe Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Rasa Puja Megha Samudra Sparana Samayashriye Ah Hum Om Sarva Tathagata Sparshe Puja Megha Samudra Sparana Samayashriye Ah Hum

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(Inner offering to the Lineage Gurus)

452 The Kshum of my left thumb becomes the earth foundation. The Sum of my ring finger becomes Sumeru Standing at the middle of the great ocean on the earth And stirring up the essence of nectar.

(Stir the inner offering substances, the five meats and the five nectars, with your thumb and ring finger of the left hand touching Nectar emerges from the stirring of the vajra and lotus symbolized by the tivo

453 Hums on the tongues of the guests become one-pointed red vajra straws. I make this offering.

(Visualize that shafis of light are emittedfrom the tongues of the recipients and connect to the point where the two fingers touch. Imagine that the offering is consumed through these rays of light)

(Abbreviated Sadhana - replace verses 454-467, “To the mouth of the actuality... ”down to “.. .And to all beings as deities, Om Ah Hum”, with the following:

“To the mouth of the root guru, embodiment of all three refuges Om Ah Hum

To the mouths of the lineage gurus who give empowerment, the oral transmission of the root and explanatory tantras and the oral instructions

Om Ah Hum

Sri Guhyasamaja Mandalacakra Sarva Buddha Bodhisattva Dakini Sarva Dharmapala Saparivara Om Ah Hum ”.

Then skip to verse 468.)

454 To the mouth of the actuality of the concentrated body, speech, mind, Excellence and deeds of all Tathagatas of the ten directions and three times, The origin of the eighty-four thousand masses of teachings,

The master of all the holy community, the kind root master

Om Ah Hum

455 To the mouth of Victor Vajradhara Om Ah Hum The conquerors son Lodro Rinchen Om Ah Hum The glorious protector Arya Nagarjuna Om Ah Hum Bodhisattva Matangipa Om Ah Hum

Great adept Tilopa Om Ah Hum Great pandit Naropa Om Ah Hum Translator Marpa Om Ah Hum

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Tzurton Wangi Dorje Om Ah Hum Protector Gangpa Kirti Om Ah Hum

Chakangpa Sonam Rinchen Om Ah Hum Thurhlawa Tsui trim Kyab Om Ah Hum

Tangpheba Pagpa Kyab Om Ah Hum Serding pa Zhonnu Oe Om Ah Hum

All knowing Choku Oezer Om Ah Hum

All knowing Pagpa Oe Om Ah Hum

Choje Buton Rinchen Drup Om Ah Hum Kyungpo Lhaypa Zhonnu Sonam Om Ah Hum Dharma King Tsong Khapa Om Ah Hum

456 Again to the mouth of Victor Vajradhara Om Ah Hum Bodhisattva Vajrapani Om Ah Hum

King Indrabhuti Om Ah Hum Naga Vajra Yogini Om Ah Hum

Lord Visukalpa Om Ah Hum

Glorious Saraha Om Ah Hum

Glorious Arya Nagarjuna Om Ah Hum

Glorious Chandrakirti Om Ah Hum

Lodpay Dorje Om Ah Hum

Great Adept Kanhapa Om Ah Hum

Master Trinki Shukchen Om Ah Hum

Je Rinpoche Goe Om Ah Hum

Ngarwa Sengye Gyalsten Om Ah Hum Ngok Yeshe Sengye Om Ah Hum

Ngok Aryadeva Om Ah Hum

Lantsa Nyima Cham Om Ah Hum Takpa Rinchen Trak Om Ah Hum

Thurhlawa Tsui trim Kyab Om Ah Hum Tangpheba Phagpa Kyab Om Ah Hum

Serding pa Zhonnu Oe Om Ah Hum

All knowing Choku Oezer Om Ah Hum

All knowing Phagpa Oe Om Ah Hum Choje Buton Rinchen Drup Om Ah Hum Holy master Sonam Gyaltsen Om Ah Hum Tragyor Namkha Zangpo Om Ah Hum Peerless great Rendawa Om Ah Hum Dharma King great Tsong Khapa Om Ah Hum

457 Kedrup Gelek Pal Zangpo Om Ah Hum

All knowing Losang Kalsang Gyatso Om Ah Hum Venerable Losang Palden Yeshe Om Ah Hum All knowing Losang Jampal Gyatso Om Ah Hum

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Thubten Lungtok Namgyal Trinley Om Ah Hum Ngawang Losang Tenzin Gyatso Om Ah Hum

458 Also to the mouths of all those masters who gave initiations, Expounded the Tantras, and gave oral traditional teachings Om Ah Hum

(Offering to the Thirty-two Deities of the Mandala)

459 Vajradhrk Om Ah Hum Sparshavajra Om Ah Hum

460 Jinajik Om Ah Hum Ratnadhrk Om Ah Hum

Arolik Om Ah Hum

Prajnadhrk Om Ah Hum

461 Moharati Om Ah Hum

Dvesharati Om Ah Hum

Ragarati Om Ah Hum Vajrarati Om Ah Hum

462 Rupavajra Om Ah Hum Shabdavajra Om Ah Hum Gandhavajra Om Ah Hum Rasavajra Om Ah Hum

463 Maitri Om Ah Hum

Kshitigarbha Om Ah Hum Vajrapani Om Ah Hum Khagarbha Om Ah Hum Lokeshvara Om Ah Hum

Manjushri Om Ah Hum Sarvanivarana Vishkambhin Om Ah Hum Samantabhadra Om Ah Hum

Yamantakrt Om Ah Hum Prajnantakrt Om Ah Hum Padmantakrt Om Ah Hum

Vighnantakrt Om Ah Hum

Acala Om Ah Hum

Takkiraja Om Ah Hum

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Niladanda Om Ah Hum

Mahabala Om Ah Hum

Ushnishacakravarti Om Ah Hum

Sumbharaja Om Ah Hum

464 To the mouth of the deities and mandala gods of the four Tantra types

Om Ah Hum

465 To the mouth of the oath-bound protectors Who saw the previous Buddhas,

Heard the holy Dharma, Relied on the supreme community, Who have pledged to protect the doctrine and the four sections of the community, And upon whom the ancient masters relied in their practice

Om Ah Hum

466 To all the heroes, yoginis,

Direction protectors, realm protectors,

Nagas, and so forth,

Who reside in the twenty-four regions, the thirty-two places

And the eight great cemeteries

Om Ah Hum

467 To the local spirits present in nature

And to all beings as deities

Om Ah Hum

(Skip to here when doing the shorter version of the offering of inner offering)

(Inner offering to self generation)

468 Om Amrta Svadana Vajra Svabhava Atmako Ham

469 All guests are delighted and satisfied by this nectar of wisdom.

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(Secret private offering)

470 From the unperceivable realm of my secret place, Hum transforms into a blue five pointed vajra, With the central spoke a jewel marked with Om And the hole blocked with a golden Phat.

471 From the unperceivable realm of my consort’s secret place Ah transforms into an eight-petalled red lotus

With the hole blocked with a golden Phat.

472 My vajra and her lotus suffuse with five coloured light rays.

I become Ratnasambhava.

(Adopt the divine pride ofRatnasambhava, do not adopt the form. Think “I am the embodiment of desire of all Tathagatas. ”)

473 Om Sarva Tathagata Anuragana Vajra Svabhava Atmako Ham

(Abbreviated Sadhana, replace verse 474 directly below with “I become Vajradhara)

474 I become Akshobhya.

(Here just adopt the divine pride. Do not adopt the form)

475 Hum

Engaged in dynamic union, I feel the bliss of supreme joy.

476 I become Amoghasiddhi.

(Adopt the divine pride ofAmoghasiddhi, do not adopt the form. Think “I am the embodiment of the offering deeds of all Tathagatas. ”)

477 Phat

478 Om Sarva Tathagata Puja Vajra Svabhava Atmako Ham

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(Ifyou are reciting the shorter sadhana, replace verses 479 to 486, from “All the deities of the mandala taste... ”down to “.. .and on the soles of the two feet two Sumbharajas” below with the following: “All the deities of the body mandala are satisfied with great bliss which is supremely joyful. ”.)

479 All the deities of the mandala taste innate bliss

And entrance themselves with the indivisibility of great bliss and Thatness; Thus they become delighted by the secret and suchness offerings.

Point 45: Dissolution

480 From the blue Hum at my heart, light rays tipped with hooks Bring back the deities from Vairocana to Sumbharaja Setting them in my vital points such as the crown and so on, To merge with the deities of the body mandala.

Only Sparshavajra remains, in embrace with the Lord.

481 At the crown Vairocana,

Throat Amitabha,

Navel Ratnasambhava,

Groin Amoghasiddhi,

482 Navel Locana,

Heart Mamaki, Throat Pandaravasini, Crown Tara,

483 At the eyes Kshitigarbhas,

Ears Vajrapanis, Nose Khagarbha, Tongue Lokeshvara, Heart Manjushri, Secret organ Sarvanivarana Vishkambhini, Joints Samantabhadras,

Crown Maitreya,

484 Doors of the eyes Rupavajras, Doors of the ears Shabdavajras, Door of the nose Gandhavajra, Door of the tongue Rasavajra,

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485 At the right hand Yamantaka,

Left hand Prajnantakrt,

Mouth Hayagriva,

Vajra Vighnantakrt,

Right shoulder’s nerve Acala,

Left shoulder’s nerve Takkiraja,

486 Right knee Niladanda,

Left knee Mahabala,

Crown Ushnishacakravarti,

And on the soles of the feet, two Sumbharajas.

(Abbreviated Sadhana - skip to here)

(Dissolution of the divine pavilion into the body)

487 Then each part of the divine pavilion dissolves into each part of my body.

488 From the point where myself as Lord and Lady join in union Light rays of bodhicitta radiate out.

The light rays consecrate all beings, purify obscurations, and Transform them into Hums filling the sphere of space. These then transform into Vajradharas in union.

(Dissolution of the Body Deities )

489 Then, the deities of the body dissolve in sequence into clear light: From the crown, white Vairocana,

The navel, white Locana, The eyes, white Kshitigarbhas, Embracing white Rupavajras, The crown, white Maitreya, The right hand, black Yamantaka, And from the right shoulder, black Acala Move to the heart and dissolve into clear light.

490 Then from the navel, yellow Ratnasambhava,

At the heart, blue Mamaki,

From the ears, yellow Vajrapanis, Embracing yellow Shabdavajras, The left hand, white Aparajita,

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And from the left shoulder, blue Takkiraja Move to the heart and dissolve into clear light.

491 Then from the throat, red Amitabha

Embracing red Pandaravasini,

The nose, yellow Khagarbha,

Embracing red Gandhavajra,

The mouth, red Hayagriva

And from the right knee, blue Niladanda

Move to the heart and dissolve into clear light.

492 Then from the groin, green Amoghasiddhi,

The crown, green Tara,

The mouth, red Lokeshvara,

Embracing green Rasavajra,

The secret organ, green Sarvanivarna Vishkambhini,

The joints, green Samantabhadras,

The vajra, black Vighnantakrt

And from the left knee, blue Mahabala

Move to the heart and dissolve into clear light.

493 Then from the crown, blue Ushnishachakravarti moves to the heart and dissolves into clear light.

494 Then from the soles of the feet, blue Sumbharajas move to the heart and dissolve into clear light.

495 Then at the heart, red Manjushri dissolves into clear light.

496 Then the Lady dissolves into the Lord,

497 And the Lord also dissolves into clear light.

498 Om Yogashuddah Sarva Dharmah Yoga Shuddo Ham

499 I arise from the clear light as a blue Vajradhara With one face and two arms, holding vajra and bell.

I have the nature of the three sattvas (samayasattva, jnanasattva and samadhisattva).

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(End ofsadhana)

Point 46: The yoga of eating

Point 47: The yoga of looking after the body

Point 48: Obtaining the lesser accomplishment

Point 49: Obtaining the middling accomplishment

Ye Dharma Hetu Prabhava Hetun Teshan Tathagato Hyavadat

Teshan Ca Yo Nirodha Evam Vadi Maha Sramanah

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Aspirational prayers, dedications, prayers for the long lives of our gurus and verses for future good fortune

(Aspirational prayers)

1 By this virtue,

May I quickly attain the state of Vajradhara,

The whole essence of all Buddhas,

And may all migrating beings also attain that state.

2 For the sake of enlightenment,

May I practise the two conducts

Those taught by the perfect Buddhas

And those taught by Bodhivajra.

3 Thus, within the state of appearing as a body of a deity, Appearing yet empty, like an illusion and a dream,

In order to generate delight with marvellous bliss In the host of deities of the mandala of Akshobhyavajra, The condensed quintessence of all the countless conquerors of the ten directions.

4 I strive here to make outer, inner and secret offerings, Praises, meditations, recitations and so forth.

5 By whatever virtue I have thus accumulated:

Having seen that just as I have fallen into the ocean of existence Likewise too have all mother migrating beings.

May I become skilled in the supreme mind of enlightenment That takes on the responsibility of liberating migrating beings.

6 Having seen that enlightenment cannot be achieved

By my simply generating a mind wishing for that to come about Unless I also practise the three kinds of morality,

May I train in the vows of the conqueror’s children with intense effort.

7 When I have become a vessel trained in the common path, May I enter easily the holy entrance of the fortunate beings, The supreme of all vehicles, the Vajrayana.

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8 By the conferring of the vase empowerment with streams of Ganges water May the stains of appearance of and adherence to ordinariness be cleansed. By tasting the nectar of exalted wisdom during the secret empowerment May the winds, the source of speech, dawn as mantras.

9 By the hooks of the co-emergent bliss of the third empowerment May the mind be drawn into the sphere of clear light.

By being introduced to the meaning of union during the fourth empowerment May all hallucination about the ultimate aim be severed.

10 At that time, having gained genuine conviction that Keeping completely pure pledges and vows

Is the basis of achieving the two types of attainment. May I always guard them at the cost of my life.

11 Having gained great stability in all the paths

Of the coarse and subtle first generation stage,

The four branches of application and approximation in four sessions, Which thoroughly gather the collection of great waves of deeds effortlessly With all the movements of body, expressions of speech, and thoughts of mind That have abandoned the appearance of and

The conception adhering to ordinariness, May whatever appears dawn as the circle of deities.

12 By relying on the perfect field of the mind mandala

And acting in accordance with the rites of accumulating the collections, The practices such as making offerings within the three pure spheres, May my continuum be completely purified.

13 By the meditative stabilization of the glorious wrathful Akshobhya Encircled by the retinue of ten Wrathful Ones,

Annihilating all those with harmful intent wandering in the ten directions May enlightened activities be accomplished.

14 Where all the enlightened fields have been purified, may the initial union be accomplished

That holy method that will manifest the state of the three bodies, Which acts to purify all appearances of and adherence to Ordinary death, intermediate state, and rebirth

By generating in the continuum respectively the supreme vajra that accordingly carries

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Death into the Truth body, intermediate state into the Enjoyment body And rebirth into the Emanation body

15 Through the meditative stabilization of the way of great desire, The quick path of perfecting one’s welfare,

Skill in the method of devoting to the mudra of one’s family, May I offer co-emergent bliss to the conquerors.

16 May I quickly accomplish the Vijaya mandala

That thoroughly cleanses all fields of the environment and the inhabitants By filling the extent of space with clouds of emanations From the supported and supporting mandalas

Born from the bodhicitta drop which is melted by the Chandali inner fire, Ignited by the joining of the sphere of space and the vajra,

And has traversed the continuous path of the Avadhuti central channel To reach the pistils of the wisdom consort’s lotus.

17 May I thoroughly perfect the subtle yoga that sets in equipoise Clearly without mixing for as long as one wishes,

The complete cycle of the mandala, within the insignia, Or within the subtle drop of bodhicitta the size of a mustard seed, The five coloured jewel with the nature of the five Sugatas, Having a radiating net of light rays, Residing at the tip of the path of the vitality-holding and down ward-voiding winds, And may I perfect as well the outer and inner recitations.

18 Then in dependence on substance, mantra, yogic exercise, and concentration May I accomplish the karma vijaya mandala

Through accomplishing the eight great attainments And all the countless activities of pacifying and so forth.

19 May I accomplish the five levels of the completion stage along with the three conducts, The profound path which includes the six branches,

Individual withdrawal, concentration, vitality-exertion, Apprehension, subsequent mindfulness, and meditative stabilization

20 May I generate the four joys of downward-descending and upward-stabilising Which are induced by the stages of the forward and reverse process

Of the stream of nectar from the moon melted by the sun In dependence on the mind in the subtle drop at the jewel.

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21 Having arisen from that, may I perfect the individual withdrawal and concentration Of the isolation of body through the meditative stabilization of the body vajra Where all appearances that have arisen

Dawn as one hundred, five, three or a sole lineage.

22 May I gather into the indestructible drop

The twelve winds that produce the conceptions of apprehended and apprehender Through familiarising with the supreme mantra drop, the king of drops At the point of the lotus in the heart.

23 May I break open the eggshell of ignorance at my heart

With the isolation of speech, the meditative stabilization of vajra speech, Through making the tones of the light drop at the bridge of the nose Dawn as the uncontrived three vajras.

24 Having cleared away the darkness of the winds of indicative conception Through meditating on vitality-exertion of the substance drop

At the point of the two supreme secret channels of method and wisdom, May the sun of clear light dawn at the centre of my heart.

25 May I generate the isolation of mind of the three empties, Which resemble the cloudless sky

Pervaded by moonlight, sunlight, and darkness, Through meditating on the vitality-exertion wind at the three drops at the three points.

26 By being skilled in the essential points of the oral instructions, Perfecting the nine types of mixing, three types for each of the three,

The illusory enjoyment body, the clear light truth body and the diverse emanation body

27 May I thoroughly perfect the apprehension

Of the conventional illusory body and ultimate clear light,

The subsequent mindfulness of reverse order,

The meditative stabilization of union,

And the three supreme conducts: elaborate, unelaborate, and highly unelaborate.

28 If, at the time of death I have not achieved the meditative stabilization

Which accomplishes the supreme attainment in this life or the intermediate state, May I be able to mix the four empties of the stages of death At the time of the basis with the four empties of the path.

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29 At the time of the intermediate state, may I mix it with

The illusory meditative stabilization, and at the time of taking birth May I take rebirth at will in a supreme place of birth,

Just as the Enjoyment body sustains the birth of the emanation body.

30 In short whether it is death, intermediate state or birth that dawns

Having realised it as an exhortation to virtuous practice,

A reminder of the three types of bringing into the path cultivated previously, May my mind overflow with joy at the time of death.

31 Thus, may the culmination of this marvellous path

Be accomplished accordingly without obstacles

May it spread and expand throughout all directions and times

And may all migrating beings be liberated by this skilful means.

(Prayer of Dedication)

(either)

Jang chub sem chog rin po che

Ma kye pa nam kye gyur chig

Kye wa nyam pa me pa yang

Gong na gong du phel war shog

(or)

May the supreme jewel bodhicitta

That has not arisen, arise and grow;

And may that which has arisen not diminish

But increase more and more

(Wish for Fulfilment of the Deathless State - Long Life Prayer for

Gyumey Khensur Losang Tenzin Rinpoche)

Long-life deities, victorious in freedom’s long battle

For eons equal in number to the Ganges’ grains of sand,

You bestow supreme attainment, the deathless state on beings.

Please hear and grant our request for indestructible life here.

In the Buddha’s ocean vast treasury of secret teachings

Lama Tsong Khapa’s supreme system is a treasure most pure.

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Holder of pure teachings who shows them to students exactly, Matchless powerful teacher, please stay for a very long time.

Your mind sees precisely the system of sutra and tantra,

Your speech the teaching suitable for fortunate disciples, Your body holds perfectly all the teachings of pure ethics, Indestructible nature, please stay for a very long time.

Residing on top of a vast mountain of dharma hearing, With one thousand clear eyes analyzing teachings exactly, Holding meditation’s hundred-pointed weapon of wisdom, The Indra of the Dharma, please stay for a very long time.

From the vast expanse of the exalted wisdom of your mind, Mighty clouds of myriad rains revive the Buddha’s teachings Bringing benefit and bliss to all fortunate disciples.

The second Nagarjuna, please stay for a very long time.

With your indestructible razor claws of stainless logic, Lion of the teachings you destroy simultaneously The elephant herds of debaters drunk on their own wrong views. Debate master Dignaga, please stay for a very long time.

Supreme wish-granting vase holding the vast and profound meaning, Beautifully adorned with the decoration of pure speech

Giving the wisdom treasury to fortunate disciples, Master of composition, please stay for a very long time.

Holding the victory banner of explanation and practice, The vast treasury of the wisdom of Je Tsong Khapa’s texts, Brilliant resplendent sun, shining on all without exception, Matchless great bodhisattva, please stay for a very long time.

In your lotus garden of students who follow your teachings, There remaining undisturbed by disharmonious conditions, Grow thousands of beautiful shimmering leaves of high rebirth. May all there accomplish the supreme fruit of liberation.

From the material cause of this prayer offered with pure thought, May there arise the fulfilment of all hopes, pure wish-granting trees

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Bearing on them the fruits of truth bodies and form bodies.

In all directions may space be filled with these beautiful trees.

(Long Life Prayer for Lama Zopa Rinpoche)

(either)

Thub tsiil chang shing jam gon gyal wai tan

Dzin kyd pel wa kun zd dog por dza

Chog sum kur wa leg mon tu drub pa

Dag sog dill ja gon du shab tan shog

(or)

You who uphold the Subduer’s (Thub) moral way;

Who serve as the bountiful bearer fZoJ-of-all,

Sustaining, preserving and spreading Manjunath’s victorious doctrine (tan)-,

Who masterfully accomplish (drubpa) magnificent prayers honouring the Three Jewels,

Protector of myself and others, your disciples: please, please live long!

(Long Life Prayer for His Holiness the Dalai Lama)

(either)

Gang ri ra wa kor wa shing kham dir

Phan dang de wa ma lii jung wa na

Chan ra zig wang tan dzin gya tso yi

Shab pa si tai bar du tan gyur chig

(or)

In the land encircled by snow mountains

You are the source of all happiness and good;

All-powerful Chenrezig, Tenzin Gyatso,

Please remain until samsara ends.

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Appendix 1 - Ritual Cake Offering

Consecration of the ritual cake offering to the king of tantra, Guhyasamaja, when receiving the oral transmission and explanation of the four interwoven commentaries to the Guhyasamaja root tantra composed by Je Rinpoche Tsong Khapa

Om Ah Vighnantakrt Hum

Om Shunyata Jnana Vajra Svabhava Atmako Ham

Everything is empty of inherent existence

Within emptiness appear Hum Yam Hum

5? 5?

The light blue Yam turns into a semi circular blue-green air mandala, And the two Hums become two vajras marking the two sides.

Upon that, Hum Ram Hum

0


0

The red Ram turns into a triangular red fire mandala, And the two Hums become two vajras marking the two sides.


Upon that Om Ah Hum

0

Transform into three human heads

Above that an Ah which transforms into a skull bowl Red inside and white outside.

Within it an Ah which transforms into a red lotus with eight petals

Its centre marked with a red Ah.

In the middle of the skull bowl

From Hum, human flesh marked with Hum;

0

In the east from Bhrum, elephant meat marked with Bhrum;

o

In the south from Am, horse meat marked with Am;

0

In the west from Jrim, cow meat marked with Jrim;


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In the north from Kham, dog meat marked with Kham; Again in the middle of the skull bowl


From Hum, urine marked with Hum;

0

In the east from Bhrum, excrement marked with Bhrum;

o


In the west from Jrim, white semen marked with Jrim;

In the north from Kham, brain/marrow marked with Kham;

All these meats and nectars are marked with a white Om.

In the space above them on a sun disc,

A Hum which transforms into

A white five-pointed vajra,

Its centre marked by a blue Hum.

Light radiating from the Hum, makes the wind mandala blow

Causing the fire mandala to blaze up

And the substances in the skull to melt and boil.

The vajra and its sun disc fall inside

And blending together, all these substances become of one taste.

All taints are cleansed and they all become pure like crystal.

By the melting of the red lotus with its Ah

The contents are directly perceived as the nectar of wisdom,

Blazing red like the setting sun.

From the Om, light rays tipped with hooks

Draw in the nectar of wisdom of all the Tathagatas of the ten directions, The combination of these nectars increases and becomes inexhaustible.

Om Ah Hum (x3)

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(Creation of the Guest Mandala in the Foreground)

From the blue Hum at my heart,

Light rays tipped with hooks

Bring forth the ten-spoked protection wheel and the ten Wrathful Ones.

In its centre is the supported and supporting mandala,

Surrounded by the tamed host of the fifteen Worldly Gods, Nagas and all beings.

In the centre of the inestimable divine pavilion sits Akshobhya,

Embraced by Sparshavajra

In the east Vairocana,

South Ratnasambhava,

West Amitabha,

North Amoghasiddhi,

South-east Locana,

South-west Mamaki,

North-west Pandaravasini,

North-east Tara,

Second row, south-east Rupavajra,

South-west Shabdavajra,

North-west Gandhavajra,

North-east Rasavajra,

Seated at the sides of the eastern door Maitreya and Kshitigarbha,

At the southern door Vajrapani and Khagarbha,

At the western door Lokeshvara and Manjushri,

At the northern door Sarvanivarana Vishkambhini and Samantabhadra;

In the eastern door there is black Yamantaka with Vairocana crown:

Three faces, black, white and red;

Six arms holding staff, wheel and vajra in the right,

And noose over chest with threatening gesture, bell and axe in the left.

In the southern door white Prajnantakrt with Ratnasambhava crown:

Three faces, white, black and red;

Six arms holding vajra, vajra-marked white staff and sword in the right, And noose over chest with threatening gesture, bell and axe in the left.

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In the western door red Hayagriva with Amitabha crown:

Three faces, red, black and white;

Six arms holding lotus, sword and pounder in the right,

And bell on the hip, axe and noose in the left.

In the northern door black Vighnantakrt with Amoghasiddhi crown: Three faces, blue, white and red;

Six arms holding double vajra, wheel and spear in the right,

And noose over chest with threatening gesture, bell, and axe in the left.

In the south-east black Acala with Vairocana crown:

Three faces, black, white and red;

Six arms holding sword, vajra, and wheel in the right, And threatening gesture over heart, axe and noose in the left.

In the south-west, blue Takkiraja with Ratnasambhava crown:

Three faces, black, white and red; six arms,

Foremost two hands in the Humkara gesture,

Other right hands holding a vajra and sword, Left hands a noose and iron hook.

In the north-west, blue Niladanda with Amitabha crown:

Three faces, blue, white and red;

Six arms holding vajra-marked blue staff, sword and wheel in the right, And noose over chest with threatening gesture, lotus and axe in the left.

In the north-east, blue Mahabala with Amoghasiddhi crown:

Three faces, black, white and red;

Six arms holding vajra-marked black staff, vajra and wheel in the right, And noose over chest with threatening gesture, trident and axe in the left.

Above, blue Ushnishacakravarti with Akshobhya crown:

Three faces, blue, white and red; six arms, Foremost two hands in the ushnisha gesture, Other right hands holding a vajra and lotus, Left hands with threatening gesture and sword.

Below blue Sumbharaja with Akshobhya crown, Three faces, black, white and red;

Six arms holding vajra, wheel and jewel in the right,

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And noose over chest with threatening gesture, lotus and sword in the left.

All ten of the Wrathful Ones have reddish yellow hair standing on end, Eyebrows and facial hair reddish yellow, blazing intensely.

Each of their three faces has three round bloodshot eyes.

Their four sharp fangs are bared in a snarl.

Roaring fiercely with laughs of ha ha,

Their facial expressions are distorted by wrath.

They have big pot bellies hanging down.

Adorned with various precious ornaments,

And wearing a tiger skin lower garment

Their hair is bound by blue Ananta snakes,

Red Takshaka snakes serve as earrings,

Striped Kulika snakes adorn the shoulders,

White Padma snakes serve as necklaces,

Yellow Shankhapala snakes serve as bracelets,

Green Jaya snakes serve as brahman-cords,

Nectar-coloured Vasuki snakes serve as belts,

And white Mahapadma snakes serve as anklets.

They stand in the centre of intense wisdom fire

Which blazes from their bodies

In the manner of overcoming all malevolent beings.

Outside, in the east, yellow thousand-eyed Vajra Weapon

Riding a white elephant, holding a vajra;

On his right is black Vajra Illusion riding a garuda,

With a wheel and a club in his right hands,

And a conch and a Kaustubha jewel in his left hands.

In the south-east, red Vajra Fire, his mid-brow skull crown and eyebrows Blazing with extremely hot fire, riding a goat,

Right hands in the refuge gesture and counting a rosary, Left hands holding a lump of medicine and a club.

In the south, black Vajra Time on a buffalo

With right leg extended, fierce with hair blazing up,

Right hand holding an iron rod and left in threatening gesture.

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In the south-west, black Vajra Club upon a zombie,

Naked and adorned with human bones, gnashing his fangs Holding a knife in the right and a skull in the left.

In the west, white Vajra Naga with seven cobra hoods, Holding a chain of snakes.

In the north-west, green Vajra Wind on a yellow peacock, Holding a fire fan.

In the north, yellow Vajra Terrifier,

Stout, standing upon a man,

Holding a jewel-vomiting mongoose in his right hand

And some sesame seeds in his left.

On his right, white Vajra Ganesha with An elephant face standing on a mouse, Holding a turnip and a rod in his right hands, And a sweet and a rosary in his left hands.

In the north-east, white Vajra Wrath standing on a bull, With crown ornaments and bone ornaments,

With a trident in his right and a drum in his left.

Between the north-east and east by north-east is red Vajra Swirl In a chariot, blazing with blinding light, holding a lotus.

Also white Vajra Moon standing on a wheel,

With a lily in his right and a rosary in his left,

And yellow Vajra Silent standing on a goose,

His two right hands with a lotus and refuge-giving gesture, His two left hands holding a rosary and stick.

Between west and south-west is black Tak Zang-ri

Riding a chariot, holding a sword,

Beside him a yellow goddess of the earth

Upon a lotus, holding a lotus.

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All the directional protectors such as Indra (Vajra Weapon) instantly become clear light, And arise as the Guhyasamaja deities with their consorts.

From Hums are produced one-pointed vajra-straw tongues of red light.

Om Ah Hrih Pravarasadkaram Argham Praticcha Hum Svaha Om Ah Hrih Pravarasadkaram Padyam Praticcha Hum Svaha Om Ah Hrih Pravarasadkaram Ancamanan Praticcha Hum Svaha

Om Ah Hrih Pravarasadkaram Proksanam Praticcha Hum Svaha

(The Guhyasamaja deities call them one by one and make offerings to them)

Om Ah Vajradhrk Hum Hum

Om Ah Sparshavajra Kham Hum

Om Ah Jinajik Om Hum

Om Ah Ratnadhrk Sva Hum

Om Ah Arolik Ah Hum

Om Ah Prajnadhrk Ha Hum

Om Ah Moharati Lam Hum

Om Ah Dvesharati Mam Hum

Om Ah Ragarati Pam Hum

Om Ah Vajrarati Tam Hum

Om Ah Rupavajra Jah Hum

Om Ah Shabdavajra Hum Hum

Om Ah Gandhavajra Bam Hum

Om Ah Rasavajra Hoh Hum

Om Ah Maitri Maim Hum

Om Ah Kshitigarbha Thlim Hum

Om Ah Vajrapani Om Hum

Om Ah Khagarbha Om Hum

Om Ah Lokeshvara Om Hum

Om Ah Manjushri Hum Hum

Om Ah Sarvanivarana Vishkambhin Om Hum

Om Ah Samantabhadra Sam Hum

Om Ah Yamantakrt Hum Hum Om Ah Prajnantakrt Hum Hum

Om Ah Padmantakrt Hum Hum

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Om Ah Vighnantakrt Hum Hum

Om Ah Acala Hum Hum

Om Ah Takkiraja Hum Hum

Om Ah Niladanda Hum Hum

Om Ah Mahabala Hum Hum

Om Ah Ushnisha Cakravarti Hum Hum

Om Ah Sumbharaja Hum Hum

Sarva Dushtan Samaya Mutra Prabhanjaka Mama Shanti Raksha Chakuru Svaha

(Emanate Millions of Rasavajras to Serve the Gods)

Om Ah

The mandalas, produced in countless extremely subtle particles, arranged in oceans of clouds, filling the limits of space of

The mundane realms of the ten directions and the three times, mutually penetrate one another and are perfectly gathered In the sphere of phenomena that remains In meditative absorption at all times.

To all the worldly protectors such as

Vajra Weapon, Vajra Illusion,

Vajra Fire, Vajra Time, Vajra Club,

Vajra Naga, Vajra Wind,

Vajra Terrifier, Vajra Ganesha,

Vajra Wrath, Vajra Swirl,

Vajra Moon, Vajra Silence,

Tak Zang-ri and the earth goddess,

Together with their retinues.

As well as to all sentient beings equalling infinite space,

in cloud-like arrangements in the countless mundane realms of the ten directions and the three times, reaching the limit of the sphere of space,

I offer flowers, incense, lamps,

Perfumes, divine food, and so forth.

May you enjoy them.

Each of you please accept this ritual cake offering

And having enjoyed it

May you then confuse humans and non-humans,

The hate-filled and the intensely hate-filled

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And all interferers and misleading forces

Who would deprive us of our extensive jewels, gold, wealth, crops, Youthful beauty, good health and superior happiness.

May you paralyse, bind and destroy them.

May you greatly increase our extensive jewels Gold, wealth, youthful beauty, good health And our superior happiness and great happiness.

Until we reach the seat of enlightenment May you approve of and constantly support us.

May you bring us peace and protect us.

Hum Svaha

Om Ah Hrih Pravarasadkaram Ancamanam Praticcha Hum Svaha Om Ah Hrih Pravarasadkaram Argham Praticcha Hum Svaha Om Vajra Tambu Layai Svaha

(offering of betel nut leaf)

Om Sarvatathagata Pushpe Praticcha Hum Svaha Om Sarvatathagata Dhupe Praticcha Hum Svaha Om Sarvatathagata Aloke Praticcha Hum Svaha Om Sarvatathagata Gandhe Praticcha Hum Svaha Om Sarvatathagata Naivedye Praticcha Hum Svaha Om Sarvatathagata Shabda Praticcha Hum Svaha

(inner offerings to each of the deities:)

Vajradhrk Om Ah Hum Sparshavajra Om Ah Hum Jinajik Om Ah Hum Ratnadhrk Om Ah Hum Arolik Om Ah Hum Prajnadhrk Om Ah Hum

Moharati Om Ah Hum

Dvesharati Om Ah Hum Ragarati Om Ah Hum Vajrarati Om Ah Hum

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Rupavajra Om Ah Hum

Shabdavajra Om Ah Hum

Gandhavajra Om Ah Hum

Rasavajra Om Ah Hum

Maitri Om Ah Hum

Kshitigarbha Om Ah Hum

Vajrapani Om Ah Hum

Khagarbha Om Ah Hum

Lokeshvara Om Ah Hum

Manjushri Om Ah Hum

Sarvanivarana Vishkambhin Om Ah Hum

Samantabhadra Om Ah Hum

Yamantakrt Om Ah Hum

Prajnantakrt Om Ah Hum Padmantakrt Om Ah Hum Vighnantakrt Om Ah Hum Acala Om Ah Hum

Takkiraja Om Ah Hum

Niladanda Om Ah Hum

Mahabala Om Ah Hum

Ushnishacakravarti Om Ah Hum

Sumbharaja Om Ah Hum

Om Dashadik Lokapala Saparivara Pushpe Praticcha Hum Svaha

Om Dashadik Lokapala Saparivara Dhupe Praticcha Hum Svaha

Om Dashadik Lokapala Saparivara Aloke Praticcha Hum Svaha

Om Dashadik Lokapala Saparivara Gandhe Praticcha Hum Svaha

Om Dashadik Lokapala Saparivara Naividye Praticcha Hum Svaha

Om Dashadik Lokapala Saparivara Shabda Praticcha Hum Svaha

Om Dashadik Lokapala Saparivara Om Ah Hum

Om Vajrasattva Samaya Manu Palaya I Vajrasattva Deno Patita I Dido May Bhawa / Suto Kayo Me Bhawa I Supo Kayo May Bhawa I Anu Rakto Me Bhawa I Sarwa Siddhi Mempar Yatsa I Sarwa Karma Su Tsa May/ Tsitam Shriyam Kuru Hum I Ha Ha Ha Ha Hoh I Bhagawan I Sarwa Tathagata I Vajra Ma May Mu Tsa / Vajra Bhawa Maha Samaya Sattva / Ah Hum Phat

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Whatever has been done incorrectly because of lack of time or materials

Or not understanding or lack of ability, please be patient with these.

O ten Wrathful Deities and fifteen Worldly Gods with your retinues,

Please station yourselves within and without the Mandala Pavilion,

Above and below and in all directions and quarters,

And please accomplish the deeds of turning all obstructors back upon themselves

Then the supported and supporting Guhyasamaja Mandalas dissolves into myself

Om Yogashuddhah Sarvadharmah Yogashuddho Ham

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Appendix 2 - The Mantra ofVighnantaka

Namah Sam anta Kayavakcitta I Vajranam I Namo Vajrakrodhaya I Maha Damshtrotkata-Bhairavaya I Asi-Musala-Parashu Pasha-Hastaya I Om Amrtakundali Kha Kha Khahi Khahi I Tishtha Tishtha I Bandha Bandha I Hana Hana I Daha Dana I Garja Garja I Visphotaya Visphotaya I Sarvavighnan I Vinayakan I Mahaganapati Jivitanta Karaye Svaha

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Appendix 3 - Ganacakra (tsok) offering puja

EMa Ho

The great play of wisdom

In all universes as the Vajra land,

Oceans of clouds of all-good offerings blaze forth

All pl aces become the great Vajra Palace -

Endowed with the glory of enjoyment of beatitude, Inhabited by actual heroes and heroines, With not even the name of the error of impurity, Exclusively a fabulous perfection.

(Generation of the offering substances as the nature of bliss and empty)

32 Om Ah Vighnantakrt Hum

Om Shunyata Jnana Vajra Svabhava Atmako Ham

Everything is empty of inherent existence

Within emptiness appear Hum Yam Hum

4 A

The light blue Yam turns into a semi circular blue-green air mandala, And the two Hums become two vajras marking the two sides.

Upon that, Hum Ram Hum

0


o

The red Ram turns into a triangular red fire mandala, And the two Hums become two vajras marking the two sides.

Upon that Om Ah Hum



Transform into three human heads

Above that an Ah which transforms into a skull bowl Red inside and white outside.

Within it an Ah which transforms into a red lotus with eight petals

Its centre marked with a red Ah.

In the middle of the skull bowl

From Hum, human flesh marked with Hum;

0

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In the east from Bhrum, elephant meat marked with Bhrum;

0

In the south from Am, horse meat marked with Am;

In the west from Jrim, cow meat marked with Jrim;

t

0

In the north from Kham, dog meat marked with Kham; Again in the middle of the skull bowl

0

From Hum, urine marked with Hum;

o

In the east from Bhrum, excrement marked with Bhrum; §

0

In the south from Am, blood marked with Am; 4

In the west from Jrim, white semen marked with Jrim;

t

0

In the north from Kham, brain/marrow marked with Kham;

All these meats and nectars are marked with a white Om.

In the space above them on a sun disc,

A Hum which transforms into

A white five-pointed vajra,

Its centre marked by a blue Hum.

Light radiating from the Hum, makes the wind mandala blow Causing the fire mandala to blaze up

And the substances in the skull to melt and boil.

The vajra and its sun disc fall inside

And blending together, all these substances become of one taste. All taints are cleansed and they all become pure like crystal.

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By the melting of the red lotus with its Ah

The contents are directly perceived as the nectar of wisdom, Blazing red like the setting sun.

From the Om, light rays tipped with hooks

Draw in the nectar of wisdom of all the Tathagatas of the ten directions, The combination of these nectars increases and becomes inexhaustible.

Om Ah Hum (x3)

Kye The essence of compassion, Root and Lineage Lamas, Yidams, hosts of deities, the refuges the Three Jewels, Heroes, Heroines, Dharma-Protectors, and Defenders— Invited here, please come to this place of offerings

Om Ah Guru Vajradhara Saparivara Ganacakra Khahi Panchamrta Khahi

Ho This ocean of offering of immaculate nectar,

Blessed by samadhi, mantra, and sacred gesture, We offer to please the Deity host.

Om Ah Hum Be satisfied in the play of the glory of pleasures E Ma Ho Please shower down the great rain of Attainments

Om Ah Vajra Akshobhya Saparivara Ganacakra Khahi Panchamrta Khahi

Ho This ocean of offering of immaculate nectar, Blessed by samadhi, mantra, and sacred gesture We offer to please the host of the precious Three Jewels Om Ah Hum Be satisfied in the play of the glory of pleasures E Ma Ho Please shower down the great rain of Holy Dharma!

Om Ah Ratnatraya Saparivara Ganacakra Khahi/ Panchamrta Khahi

Ho This ocean of offering of immaculate nectar,

Blessed by samadhi, mantra, and sacred gesture, We offer to please the host of Dakinis and Protectors Om Ah Hum Be satisfied in the play of the glory of pleasures E Ma Ho Please shower down the great rain of miracle deeds

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Om Ah Dakini Dharmapala Saparivara Ganacakra Khahi/ Panchamrta Khahi

Ho This ocean of offering of immaculate nectar,

Blessed by samadhi, mantra, and sacred gesture,

We offer to please the host of beings, our mothers

Om Ah Hum Be satisfied in the play of the glory of pleasures

E Ma Ho Be free of the sufferings of false perceptions

Om Ah Ra Ghanacakra Khahi/ Panchamrta Khahi

E Ma Ho The great circle of the Hosts, The trace of the Sugatas of all time, Is the fountainhead of all attainments.

Understanding that, O Great Hero,

Eliminate the mind of superstitions,

Play forever in the Circle of the Hosts! Om Oneself vividly become Lama/Deity, Lord of the indivisible Three Vajras Ah This nectar of immaculate wisdom

Hum Not moving away from the spirit of enlightenment,

May the body-Deities play to their delight

A Ho Maha Sukha

Hum May the impure perceptions be purified in the clear light realm Ah Great elixir made of wisdom

Om May it become a great ocean of pleasure

Om Ah Hum Om Ah Hum Om Ah Hum

Ho This ocean of offering of immaculate nectar,

Blessed by samadhi, mantra, and sacred gesture,

We offer to please the Oath-bound Land-Protector Deity Host

Om Ah Hum Be satisfied in the play of the glory of pleasures E Ma Ho Properly accomplish the miracle deeds for the Yoginis

Om Kshetrapala Saparivara Ghanacakra Khahi/ Panchamrta Khahi

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May these remaining guests and their retinues Having partaken of his host remains,

Grant all our wishes; spread the precious teaching,

Make all offerings to the upholders of the teaching,

Especially for us the Yogis and Yoginis,

On all times and occasions, bring wealth, long life,

Prosperity, glory, fame, good fortune, all expansive enjoyments,

And fruitfulness of all ritual activities of peace, prosperity, power, and wrath. May the protectors always befriend us

May they annihilate all untimely death, sicknesses, demons, Malignants, bad dreams, bad omens, and bad activities

May the world be happy, the year good,

The crops abundant, the Dharma prosper

May all happiness flow forth and all wishes be fulfilled.

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Appendix 4 - Lama’s Benedictions (from the Self-Initiation)

The host of deities of the Esoteric Communion

Filling vast reaches of space like sesame its pod, Some cause rains of various flowers to fall, Some sing sweet songs of blessed fortune.

Others with deeds conquering the army of malignants,

Cause you always to abide in glory.

Know this and generate happiness in mind,

I must pronounce this garland of felicitations.

Full beatitude, ablaze with glory of wondrous signs and marks, Always playing in the feeling of the kiss of bliss and voidness, Abandoned the peace-extreme with unconditional compassion, Homage to the Lord with his seven limbs.

Mystic Lord, collecting the Communion of all Mysteries,

Finder of the supreme by way of the Communion, King of Tantras, To Indrabhuti, Nagadakini, Visukalpa, glorious Saraha, Nagarjuna the Vajri and Aryadeva, Nagabodhi, Shakyamitra, Matangi,

Candrapada, and so on -

By that good luck of the store of goodness found,

In this distinguished lineage of Gurus,

May all your unfavourable troubles be eliminated,

And your happy fortune increase like the waxing moon,

And may you have good luck to sport in the glory of perfection. The five classes of Buddha Father-Mothers, the four Heroines, The eight Bodhisattvas and the ten Terrific Lords -

The Buddha-Jewel of the Glorious Communion:

By the good luck of the store of goodness found

In the circle of thirty-two deities,

May all your unfavourable troubles be eliminated,

And your happy fortune increase like the waxing moon,

And may you have good luck to sport in the glory of perfection. The Tantric Scripture uttered from the lotus mouth Of the Universal Lord Glorious Vajrasattva,

Its fine root of thirty three thousand lines,

The Glorious Communion Root Tantra and Explanatory Tantras. The four consecrations and the three kinds of vows,

The four Vajras of ordinary creation stage service ,

The six branches of supreme perfection stage service, The profound five stages and three conducts, The Dharma-Jewel of the Glorious Communion:

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By the good fortune of the store of goodness found

In the textual and practical Dharma Wheels, May all your unfavourable troubles be eliminated, Your happy fortune increase like the waxing moon, May you have the fortune to sport in the glory of perfection. The Community-Jewel of the Glorious Communion Who dwell in fabulous pure lands in ten directions -By the good fortune of the store of goodness found In all who hold more than one dimension of the holy Textual and practical teachings of the King of Tantras, May all your unfavourable troubles may be eliminated, Your happy fortune increase like the waxing moon,

May you have the fortune to sport in the glory of perfection!

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Appendix 5

Guhyasamaja practice brought together through the 49 Points

Point 1 : The location where the practice is going to be performed......................................

Point 2: Focusing on great compassion...............................................................21

Point 3: Generating the principal deity of the uncommon protection wheel............................25

Point 4: Generating the surrounding deities of the protection wheel.................................28

Point 5: Immobilising obstructive forces with ritual stakes.........................................31

Point 6: Meditating on the vajra barrier and tent...................................................32

Point 7: Meditation on pristine cognition...........................................................33

Point 8: Generating the element mandalas of vajra earth, water etc..................................33

Point 9: Generating the divine pavilion which is the base for the specially imagined deities........34

Point 10: Generating the specially imagined deities.................................................36

Point 11: Gathering the specially imagined deities in to the body...................................43

Point 12: Dissolution of the specially imagined deities on the body.................................44

Point 13: The appearance of the sun and moon........................................................46

Point 14: The clarification of the moon.............................................................46

Point 15: Focussing on mere wisdom..................................................................46

Point 16: The clarification of the seed, hand insignia and the complete body........................46

Point 17: Generating the Primordial Lord as an emanation body vajrasattva...........................47

Point 18: Meditating on the body mandala............................................................47

Point 19: Meditation on the 5 aggregates as the 5 Tathagata family lords............................48

Point 20: Meditation on the four elements as the four Tathagata consorts............................49

Point 21: Meditating on the eyes and so forth as Kshitigarbha and so forth..........................50

Point 22: Meditating on the five sense objects as the five goddesses (vajri)........................50

Point 23: Meditating on the limbs as the wrathful deities...........................................52

Point 24: Blessing the body.........................................................................54

Point 25: Blessing the speech.......................................................................55

Point 26: Blessing the mind.........................................................................56

Point 27: Shared blessing for the body speech and mind..............................................57

Point 28: Generation of the jnanasattva.............................................................57

Point 29: Generation of the samadhisattva...........................................................57

Point 30: Union with the Consort....................................................................58

Point 31: Experiencing great bliss that arises from the desire produced by union....................60

Point 32: Worship and pleasing......................................................................61

Point 33: Sending out the five Tathagatas after having produced the deities etc. in the lotus of the consort ....62

Point 34: Sending out the female Tathagatas.........................................................71

Point 35: Sending out the female bodhisattvas.......................................................72

Point 36: Sending out the male bodhisattvas.........................................................73

Point 37: Sending out the wrathful deities..........................................................75

Point 38: Meditating on the subtle implement at the tip of the nose.................................78

Point 39: Meditating on the subtle drop at the lower door...........................................78

Point 40: Mental recitation.........................................................................78

Point 41: Verbal recitation.........................................................................78

Point 42: The Principal deity enters into clear light...............................................80

Point 43: Songs of request..........................................................................80

Point 44: Worshipping, praising and experiencing nectar.............................................81

Point 45: Dissolution...............................................................................88

Point 46: The yoga of eating........................................................................91

Point 47: The yoga of looking after the body........................................................91

Point 48: Obtaining the lesser accomplishment.......................................................91

Point 49: Obtaining the middling accomplishment.....................................................91

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Guhyasamaja practice brought together through grouping the 49 points under the Four Yogas and the Six Yogas.

Yoga Tibetan Sanskrit Point

Neljor Yoga ? 2-15

Jeysu Neljor Anuyoga ? 16

Shintu Neljor Prayoga ? 17-23

Neljor Chenpo Mahayoga ? 24-32

Khing kor gyalchok ki neljor Vijayamandalayoga ? 33-37

Las gyalchok ki neljor Vijayakarmayoga ? 38-45

Guhyasamaja practice brought together through grouping the 49 points under the Four Stages of Attending and so forth.

Stage of Attending Tibetan Sanskrit Point

Nyenpa Seva ? 1 -12

Nyerdrup Upasadhana ? 13-23

Drupa Sadhana ? 24 -29

Drupchen Mahasadhana ? 30-47

Guhyasamaja practice brought together through grouping the 49 points under the Three Concentrations (Skt: Tri-Samadhi, Tib: Ting.nge dzin.sum.gyi.ching).

Concentration Tibetan Sanskrit Point

(Preliminaries) 2 — 6

Concentration initially engaged in 7-32

Concentration of the supremely victorious mandala 33-37

Concentration of the supremely victorious activities 38-45

Guhyasamaja practice brought together through grouping the 49 points under the Four Vajra Bindings.

Vajra binding Tibetan Sanskrit Point

Vajra which is the clarification on or full familiarity with suchness Deshin nyid la jangchubpai dorje

Vajra which is the collection of the seed syllables Sabon dupai dorje

Vajra which is the complete body in itself Zugs nyid dzokpai dorje

Vajra which is the decorating with syllables/ letters Yige koepai dorje


Rev.3

Glossary Of Terms


Avadhuti central channel - central channel

Bali offering - the offering of ritual cakes or tormas to pacify obstacles and propitiate deities and local protector spirits. These can be of different shapes and made of different substances according to their purpose.

Bell - ritual object used in Tantra symbolising the wisdom realising emptiness.

Chandali inner fire - inner fire, tummo

Dharmas (virtuous) - spiritual actions

Dharmadhatu, mandala of - the expanse of reality

Eight qualities of the Sangha Jewel - the Sangha’s quality of wisdom and liberation (quality of knowing what is reality, quality of knowing whatever exists (conventionally), quality of knowing inner features, quality of knowledge itself, quality of liberation from alluring delusions, quality of liberation from obstructive delusions, quality of liberation from lower delusions, quality of liberation itself)

Eighty signs - of a fully enlightened Buddha which include physical and mental qualities and marks.

Emptiness yoga - in Buddhist Tantra, the practice of dissolving all ordinary appearances into emptiness as a prerequisite for arising in the purified form of a meditational deity.

Enlightenment spirit - bodhicitta which in Tantra texts has at least two meaning depending on the context: 1) the intention to become a fully enlightened Buddha for the sake of all beings, 2) the very subtle drops of male energy.

Five aggregates - the parts on which ‘I’ is labelled, ie the physical (form) aggregate and four mental aggregates (feeling, discrimination, compositional factors, consciousness)

Five sciences - masonry & carpentry, medicine, astrology, logic, Buddhist philosophy

Five sense objects - the objects which correspond to the five sense pleasures

Five sense pleasures - sight, sound, touch, taste, smell

Four essential points - secret spot, navel, heart and point at the nose

Four gatherings /means of assembling disciples - giving whatever is necessary, speaking pleasantly, helping others, consistency between words and deeds

Four kinds of gifts - giving Dharma, material, protection, and loving kindness

Garuda - a mythical bird, the name of an Indian deity which was said to have great power and could protect against rainstorms. Garuda was born with a great hatred for evil and he is supposed to roam about the universe devouring the bad. Garuda is also well-known for his aversion to snakes, a dislike he had acquired from his mother, Vinata.

Haritapadma flower - a type of waterborne flower, sometimes translated as ‘green lotus’.

Humkara gesture - a ritual gesture symbolising fierce intensity, made at the level of the heart using both hands. It is performed by first touching the two vajra fists together then bending the two thumbs inward and stretching out the two index fingers. When the tip of the two index fingers are slightly bent, it becomes the mudra of Takiraja.

Jnanasattva - wisdom being correlating to the most subtle prana or wind.

Makara - mythical crocodile-like creature or sea monster.

Mandala - a circular diagram symbolic of the entire universe; the abode of a meditational deity, understood as the wisdom of that deity.


Naga - serpent being.

Naga & Nagakesara trees - kinds of Indian tree.

Nairrtya class - a divine being connected with the stars.

Nirvana - the state of complete liberation from samsara.

Outer vehicle - Depending on the context, either refers to sutra style practices or to the practices of the 3 lower tantras.

Padma flower - a waterborne flower usually translated as ‘lotus’.

Pitapadma flower - a type of waterborne flower, sometimes translated as ‘yellow lotus’.

Pristine cognition - the level of awareness untainted by unhelpful conceptual proliferation.

Profound and vast instructions - ie instructions on both the wisdom and compassionate method parts of practice.

Pundarika flower - waterborne flower usually translated as ‘white lotus’.

Raktapadma flower - a type of waterborne flower, usually red but sometimes blue.

Samadhisattva - concentration being or purified mind.

Samantabhadra style offerings - very vast and extensive offerings

Samayasattva - commitment being or purified body.

Sattvas (three) - samayasattva, jnanasattva, samadhisattva qualifying a particular object in meditation.

Secret vehicle - tantrayana or mantrayana

Seed syllable - in tantric visualizations, a Sanskrit/Tibetan syllable arising out of emptiness out of which the meditational deity in turn arises.

Signlessness - one of the 3 ‘doors to liberation’. The non-substantial existence of a cause. [The non-substantial existence of the thing itself is [said to be] the ‘door of liberation’ known as ‘emptiness’.

Six Perfections - generosity, ethics, patience, joyful effort, concentration, wisdom

Six times (of day) - every 4 hours, ie at midnight, 4 am, 8 am, midday, 4 pm, 8 pm

Subtle drop - depending on context, a very small sphere of energy, bodhicitta.

Subtle insignia - a very small image or emblem of an energy or deity.

Sugata - an epithet for a fully enlightened being.

Supreme guide of beings of the 3 levels - an epithet of the Buddhas and Bodhisattvas. The 3 levels are those of desire, form and formless realms.

Ten white virtues - which belong to the ‘initial scope’ of spiritual endeavour which includes nonkilling, non-stealing, etc.

Tenth ground - last ground of a Bodhisattva prior to enlightenment

Thirty-two marks - of a fully enlightened being or Buddha

Three baskets of teachings - morality, concentration & wisdom 117

Three doors of liberation - in actual meditation there is no difference between the three in terms of experience.

Three Higher Trainings - refer to moral discipline, meditation and wisdom of the ‘Middle Scope’.

Three Precious Gems - Buddha, Dharma & Sangha



Three times - past, present and future

Trefoil - clover shaped, ie three leaved

Triple Being - refers to commitment being, wisdom being and concentration being.

Twenty five gross phenomena - 5 aggregates, 4 elements, 6 sense faculties, 6 sensory objects and 5 basic pristine cognitions.

Two attainments - truth and form bodies of a Buddha.

Unbreathing absorption - a state of concentration in which the gross mechanisms of breathing have stopped.

Ushnisha gesture - the ushinisha is one mark of a fully realized Buddha, ie the crown protuberance. The gesture is a stylized representation of this using a hand gesture or mudra. Press the two thumbs upon the tip of the ring fingers with the two middle fingers touching each other at the tip. With the two index fingers slightly bent, touch at the mid-point of the middle joint of the middle fingers, while the two little fingers are stretched out like needles. This hand gesture is described in the ‘Stages of Pure Yoga’ as the gesture of the ‘crown protrusion’.

Utpala flower - waterborne flower reputed to open only at night, often represented as blue and sometimes translated as ‘blue’ or ‘night lotus’.

Vajra, five pronged - symbolising indivisibility. The five prongs represent the five Dhyani Buddhas (upwards) and their consorts (downwards)

Vajradhara - Dorje Chang, male meditational deity. The form through which Shakyamuni Buddha reveals the teachings of sacred mantra.

Vajra, indivisible triple - marked inseparably by OM AH HUNG, the indivisibility of body, speech and mind in their purified states.

Vajra position - cross legged position known as the lotus.

Vajrasattva entry - sentient beings enter the Mandala unhindered from all directions, including from above and below

Vajra union - the state of‘no more learning’, ie fully awakened state

Visvapadma flower - a mythic, waterborne flower with petals of different colours in which the colours of the petals of the cardinal and intermediate directions have fixed colours. Sometimes translated as ‘variegated lotus’.

Vitality exertion wind - a kind of subtle wind.

White spirit - bodhicitta or ‘drops’ of subtle energy.

Wishlessness - One of the 3 doors of liberation. The elimination of grasping at the substantial reality of effects. Wisdom being - Jnanasattva

Wisdom fire - the wisdom of the enlightened ones manifesting a flames which destroy all obstructions.

Yidam - meditational deity.



Editors’ Colophon


This is not a fresh translation of the full sadhana first written by Je Rinpoche Tsongkhapa or of the sadhana now used by the glorious Gyumey Tantra Monastery in South India.

Like magpies we have taken bits from the first English translation of the full sadhana by Robert Thurman, and the recent English translation by Kok Wai Cheong for the FMPT Masters Course. These have been supplemented with bits from Alex Berzin’s production of a middle length sadhana and Robert Thurman’s production of a very short sadhana. We have also drawn heavily on Geshe Thubten Jinpa’s translation of the commentary by Akhu Sherap Gyatso.

In certain places our understanding of the elements of the divine pavilion, the attributes of the deities and the practices within the sadhana differs from those of these accomplished translators and here we have deviated from these other translations. In some places, at times very terse text has been expanded to help with the meditation practice.

Our understanding of the practice is based on the oral teachings given by the precious emeritus abbot of Gyumey Tantra monastery, Je Tsang Lharampa Geshe Lobsang Tenzin in London in 2002, 2003 and 2005. For the divine pavilion and certain attributes of the deities this has been supplemented by the explanations of two lama gyudpa from Gyumey, Gen Yonten and Gen Lobsang Kalden, on Rong Tha’s ‘Basic Lines’ text.

At all stages there is a risk of misunderstanding and error. None of the people involved in creating this practice manual is a Tibetan or Sanskrit language translator. What is good in this practice manual we offer to the long life of His Holiness the Dalai Lama, the precious gurus of this tradition of practice and the success of all their projects. All fault is our own.



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