The Short Path to Great Bliss
Full-Length Vajrayogini Sadhana & Tsog
Colophon
The Full Vajrayogini Sadhana: An Uncommon Sadhana for the Naropa Khechari Tradition of the Ennobling Impeccable Vajrayogini. A Short Path to Great Bliss (rJe-btsun rdo-rje rnal ‘byor-ma na-ro mkha’-spyod-kyi sgrub-thabs thun-mong ma-yin-pa bde-chen nye-lam) by Pabongka Dechen-nyingpo (Pha-bong-kha bDe-chen snying-po Byams-pa bstan-‘dzin ‘phrin-las rgya-mtsho). It has been translated by Alexander Berzin 1976, revised July 2009, based on discourses by Geshe Ngawang Dhargyey – 1976 and 1979, Geshe Sonam Rinchen – 1976, and Tsenzhab Serkong Rinpoche – 1980 and 1982, on Notes on the Generation and Com-plete Stages of the Ennobling Impeccable Vajrayogini: Heart Essence of the Secret Path Leading to Khechari, Pure Land of the Dakinis (rJe-btsun rdo-rje rnal-‘byor-ma’i bskyed-rdzogs-kyi zin-bris mkha’-spyod bgrod-pa’i gsang-lam snying-gi thig-le) by Ngulchu Dharmabhadra (dNgul-chu Dharma-bha-dra) and Notes on a Profound Discourse, Taken As It Was Received, on the Two Stages of the Path of the Glorious Powerful Lady of the Naropa Khechari Tradition: The Three Extremely Secret Points, the Heart Pith Teachings of the Dakinis (dPal na-ro mkha’-spyod dbang-mo’i lam-rim-pa gnyis-kyi zab-khrid ji-ltar nos-pa’i zin-bris shin-tu gsang-gnas gsum mkha’-‘gro-‘i snying-bcud) compiled from a discourse by Pabongka Dechen-nyingpo.
www.berzinarchives.com
Slightly edited, formatted and published by Wolfgang Saumweber (www.vajrayogini.com) with permis-sion from Dr. Berzin (www.berzinarchives.com).
Line drawings by Andy Weber (www.andyweberstudios.com) and the publisher; paintings by Andy We-ber and from various collections (including the publisher’s); all with the respective permissions.
Version 0.5 (7/15/09)
www.vajrayogini.com
Translator’s Note:
In most old Sanskrit texts, VAM is written the same as BAM. Since the Tibetan language lacks the character VA, both VA and BA are written in Tibetan with the same character and pronounced as BA, for example with the Sanskrit word “vajra,” pronounced “bendza” in Tibetan. Throughout all Vajrayogini practice, the Tibetans write Vajrayogini’s seed syllable as BAM/VAM, but when pronouncing it, they say “BAM.” Since most translations of Vajrayogini materials are based on oral explana-tions by Tibetan masters, translators have written the syllable in accord with the transcription of how these masters pronounce it: “BAM.”
Despite this precedent, it would be far clearer to transliterate the way the syllable is written – VAM – rather than how the Tibetans pronounce it – BAM. The reason is that in many verses and aspects of her practice, Vajrayogini’s seed syl-lable goes together with E, the seed sylsyl-lable for her reality source. Taking her seed syllable to be VAM and not BAM, we find that together the two syllables form EVAM, the Sanskrit word for “thus.” EVAM is a technical term explained exten-sively in numerous commentaries of many anuttarayoga tantra systems in the
context of it being the first word in innumerable sutras: “evam maya shrutam – thus have I heard.” In these tantra commentaries, E is explained, for instance, as deepest truth and voidness, while VAM is conventional truth and simultaneously arising blissful awareness. Taken together, then, EVAM rep-resents the two truths as well as simultaneously arising voidness and bliss. Because of these reasons, I have transliterated the syllable here as VAM.
Sanskrit VAM
The Short Path to Great Bliss
by Pabongka Dechen-nyingpo
Contents
Immeasurable Yoga 5
Guru Yoga 10
The Yoga of the Generation of Oneself
as the Deity 22
Yoga of Purifying Wandering Beings 26 Yoga of Verbal and Mental Mantra Recitation 35
Inconceivable Yoga 37
Yoga of Activities 38
Immeasurable Yoga
Visualization of the Assembled Gurus
Visualize in the space before you, on a ground made of blue beryl, a large four-petaled lotus. The petal in the east, in front of you, is white; in the south, yellow; in the west, red; and in the north, green. On its seed-head is a large golden throne, supported by eight lions. On top of the throne is another four-petaled lotus, simi-larly colored. On the seed-head of that lotus stands your root guru in the form of a blue, four-faced, twelve-armed, fatherly Chakrasam-vara, embracing his motherly partner, red Vajra-varahi. On the yellow stamens encircling your root guru sit the lineage gurus, arranged counter-clockwise from the perspective of your root guru Chakrasamvara and all in the form of a Vira Vajradharma. Vira Vajradharma is red, with one face and two arms, holding in his right hand a damaru-drum and his left at the level of his heart a skullcup filled with nectar and has a khatvanga-staff cradled in his left elbow. In the center of the front white petal stands Vajrayogini, surrounded by all the
Buddha-figure yidams of tantra, arranged in four concentric rings, one for each of the four classes of tantra. In the center of the yellow petal to the right of your root sits Shakyamuni Buddha, sur-rounded by all Sambhogakaya and Nirmanakaya forms of the Buddhas found in the sutras. In the center of the green petal to the left of your root guru sits Manjushri, surrounded by a host of dakas, dakinis, and bodhisattvas. On the red petal behind your root guru are volumes of the scriptures stacked in four groups: in the front, vinaya; on the right, sutra; on the left, abhidharma; and in the back, tantra. The texts are written on blue beryl sheets in letters made of gold. Encircling this lotus are all the Dharma protectors.
In the space before me stands my Guru, Chakrasamvara, father and mother,
Encircled with a host of root and lineage gurus, Yidams, the Three Precious Gems,
The obedient Charnel Ground Lords, and safekeepers of the Dharma.
Safe Direction [Refuge] and Bodhichitta
Imagine all males to your right, all females to your left, your enemies in front of you, and your friends behind you. Include in this assemblage all six classes of limited beings, with all of them assuming a human form.
I and all limited beings equal to the extent of space, From this time forth until we’ve evolved
to the essence of a purified state,
Take safe direction from the glorious hallowed gurus; We take safe direction from the fully enlightened Triumphant Buddhas Surpassing All;
We take safe direction from their hallowed Dharma teachings; We take safe direction from the highly realized arya Sangha. 3x or 7x Once I’ve attained the topmost state of a fully enlightened Buddha, And have freed all limited beings from their sea of samsaric suffering, I shall secure them all in the bliss of the fully purified state of a Buddha. And so to this end, I now shall practise the stages of Vajrayogini’s path. 3x
Include meditation on the four immeasurable attitudes in the above verses. With “I and all limited beings equal to the extent of space,” meditate on immeasurable equanimity; with “And have freed all limited beings from their sea of samsaric suffering,” immeasurable compassion; with “I shall secure them all in the bliss of the fully purified state of a Buddha,” immeasurable love; and with the feeling of joy at having fulfilled your bodhichitta intention, immeasurable joy.”
Requesting Inspiration
With palms pressed together.
We prostrate and take safe direction
From the gurus and the Three Precious Gems, And request you to brighten our mind-streams with your uplifting inspiration.
Imagine that rays of light and nectars, white for body, red for speech, and dark-blue for mind, emanate from the foreheads, throats, and hearts, respectively, of the objects for safe direction to the three corresponding spots of yourself and all the limited beings visualized around you. You and they all become purified, brightened and inspired, and transformed into Vajrayoginis. Imagine that all the beings around you fly off to Khechari, the pure land of the dakinis.
The objects before me for safe direction Melt into the form of rays of light: white, red, and dark-blue,
And dissolve into me, whereby I receive
The brightening inspiration of enlightening body, speech, and mind.
The Sangha Gem of figures on the green petal around Manjushri dissolves into white light and, in the nature of the enlightening body of the gurus, dissolves into the crown of your head. The Dharma Gem of texts on the red petal dissolves into red light and, in the nature of the enlightening speech of the gurus, dissolves into your throat. The Buddha Gem of figures on the white and yellow petals and on the seed-head and stamens dissolves into dark blue light and, in the nature of the enlightening mind of the gurus, dissolves into your heart.
Instantaneous Arising
You and the entire environment dissolve into voidness.
Instantaneously, I arise as an impeccable, ennobling Vajrayogini.
Moved by compassion, you instantaneously arise, first as a vertical shaft of red light, one armspan high, resting on a sun-disc atop the seed-head of an eight-petaled variegated lotus. An eight-pet-alled variegated lotus has red petals in the four cardinal directions – with east taken as the direc-tion of the petal in front of you. The petals in the southeast and northwest are yellow, in the south-west green, and in the northeast black. The seed-head is green and the circle of stamens around it is yellow. The shaft of light then grows to the size of your body and transforms into a red Vajrayogini, with one face and two arms.
Consecration of the Inner Offering
OM KHANDAROHI HUM HUM PHAT
While reciting this mantra, imagine that a host of red Khanda-rohis, with one-face and four arms, the right ones holding a cleaver and damaru-drum, left ones holding a skullcup and a khatvanga-staff, are emitted on the tips of light-rays emanated from the drop on top of a red VAM, standing in your heart on a sun-disc that is ringed counter-clockwise with Khandarohi’s red mantra. The Khandarohis chase away all interferences and interfering spirits, and then dissolve back into the VAM.
OM SVABHAVA SHUDDHAH SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM
(Everything) transforms into its voidness.
Within a state of voidness, from YAM, (comes a mandala of) wind, (On top of it,) from RAM, (one of) fire,
(On top of that,) from OM, AH, HUM, comes a grate of three human heads, On top of which, from an AH, comes a skullcup, broad and expansive. Inside it, from OM, KHAM, AM, TRAM, and HUM,
Come the five nectars,
And from LAM, MAM, PAM, TAM, and VAM, the five types of flesh, With each of them marked (with its syllable).
The wind blows; the fire blazes; the heat of the fire Melts the ingredients, transforming them
(into an orange-colored liquid).
Above this, from a HUM (comes) a white khatvanga-staff, upside-down.
It melts and, descending into the skullcup, transforms the contents into the color of mercury, (silvery-white).
Above (the nectar) appear three rings, stacked one atop the other, Of the vowels and consonants (of the Sanskrit alphabet).
These transform into an OM, AH, and HUM. From these, light-rays emanate and scoop back in The deep awareness nectars from the hearts
Of all the heroic viras and yoginis abiding in the ten directions. Adding them (to the nectar in the skullcup,
The volume) increases and becomes immense.
OM AH HUM. 3x
Consecration of the Outer Offerings
OM KHANDAROHI HUM HUM PHAT
While reciting this mantra, imagine, as before, that a host of Khandarohis are emitted from your heart, chase away all interferences and interfering spirits, and then dissolve back into your heart.
OM SVABHAVA SHUDDHAH SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM
(Everything) transforms into its voidness. Within a state of voidness, from KAMs, Come (eight) skullcups, broad and expansive; Inside (each of them) is a HUM,
From which come the offering substances. By nature, they are voidness;
In aspect, they are the offering substances;
Their function, as objects enjoyed by the six sensors, Is to enhance a special untainted blissful awareness.
OM ARGHAM AH HUM water to drink
OM PADYAM AH HUM water for washing the feet OM VAJRA PUSHPE AH HUM flowers
OM VAJRA DHUPE AH HUM incense OM VAJRA DIPAM AH HUM butter lamp OM VAJRA GHANDE AH HUM cologne water OM VAJRA NAIVIDYA AH HUM food
OM VAJRA SHABDA AH HUM music
Vajrasattva Meditation for Purification
On the crown of my head, on a lotus and moon seat, Are Vajrasattva, father and mother:
Their bodies white in color, with one face and two arms Holding vajra and bell and cleaver and skullcup,
and embracing each other.
The father is adorned with the mudra-seal of six orna-ments of bone and the mother with five,
As they sit in the vajra and lotus positions.
In his heart, on a moon-disc is a HUM encircled by his mantra-rosary,
From which cascades a stream of white nectar, Cleansing me of all sickness, harmful spirits, And negative karmic forces and obstacles.
OM VAJRA HERUKA SAMAYA MANU PALAYA HERUKA TVENO PATISHTA,
SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA ANURAKTO ME BHAVA
SARVA SIDDHI ME PRAYACCHA SARVA KARMA SUCHA ME CHITTAM SHRIYAM KURU HUM HA HA HA HA HO BHAGAVAN VAJRA HERUKA MA ME MUNCHA HERUKA BHAVA
MAHA SAMAYA SATTVA AH HUM PHAT repeat 21x
Vajrasattva father and mother dissolve into me, whereby My three gateways for action become inseparable from The enlightening body, speech, and mind of a Vajrasattva.
Guru Yoga
Generating the Field for Growing Positive Force
In the space before me, established out of the reflexive appearance
Of the deep awareness of nondual purity (in voidness) and clear appearance-making, Comes an immeasurably magnificent palace, Complete with all the defining features: Four sides, four portals, adornments, (four) archways, and the like. In its center, on a jewelled throne supported by eight magnificent lions,
On variegated lotus, moon and sun-disc seats, Sits my kind root guru in actuality,
But in the aspect of Buddha Vajradharma. His body’s red in color, with one face and two
arms,
Crossed at his heart, and holding in his hands a vajra and a bell.
His hair’s tied up in a topknot and he sits cross-legged in the posture of a vajra.
In the prime of his youth, he’s at the budding age of sixteen,
And is bedecked with silk scarves
And complete bone and jewelled ornaments.
Starting to the front of him and circling counter-clockwise
Sit all the lineage gurus, from Buddha Vajrad-hara to my root guru(’s guru).
(Buddha Vajradhara appears as Buddha Vajradharma,
And to his left, in her usual form, stands Vajrayogini),
While all (the rest) are in the form of Vira Vajradharmas,
With body red in color, one face and two arms,
Playing with their right hands a damaru-drum, reverberating with the sound of void-ness and bliss.
Their left hands holding up to their hearts a skullcup filled with nectar,
While they cradle in their left elbows a khat-vanga-staff.
Sitting cross-legged with legs held like a vajra, They’re bedecked with the mudra-seal of six
ornaments of bone
And are vibrant in the prime of their youth.
The lineage gurus are all on smaller thrones, arranged around your guru Buddha Vajradharma in a square, going counter-clockwise from his perspective, with nine thrones on each side, except on the south side, to your guru Buddha Vajradharma’s right, where there are ten. All the lineage gurus face your guru Buddha Vajradharma.
The principal figure and entire circle all have a (white) OM at their foreheads,
a (red) AH at their throats, and a (blue) HUM at their hearts.
Merging of the Sources of Safe Direction from Their Natural Abodes
From the HUM at their hearts, light-rays beam out, (Drawing forth) from their natural abodes
The gurus, yidams, and hosts of their mandala figures, The Buddhas, bodhisattvas, the heroic viras and dakinis,
Together with hosts of protectors and safekeepers of the Dharma.
They are all in the form of Vajradharmas, each in his immeasurably magnificent palace, complete with all its mandala figures.
OM VAJRA SAMAYA JAH HUM BAM HOH
With JAH, the Vajradharma mandalas come above the heads of each guru before you, with one complete mandala above each of them; with HUM, they all dissolve in unison into them; with BAM, they mix to become one; and with HOH, they become firm and inseparable.
Each has come to have an essential nature That incorporates all sources of safe direction.
Offering Prostration
Imagine your body multiplies into myriad bodies, with all offering prostration together.
Your kindness heralds in an instant A dawn of great bliss.
O gurus with jewel-like bodies,
O Holders of the Vajras, I bow at your lotus-feet.
Making the Outer, Inner, Secret, and Very Nature of Reality Offerings
Outer Offering
Offering goddesses emanated from my heart Make you the offerings.
Imagine that you emanate from your heart an enormous host of offering goddesses for each offer-ing. Each has four arms, with their upper two hands holding a vajra and bell, and their lower two hands holding the substance they offer. The goddesses who offer the two waters and flowers are white; incense are smoke-colored; a butter lamp, orange; cologne water, green; food and sound, a mixture of variegated colors.
OM ARGHAM PRATICCHA SVAHA water to drink
OM PADYAM PRATICCHA SVAHA water for washing the feet OM VAJRA PUSHPE AH HUM flowers
OM VAJRA DHUPE AH HUM incense
OM VAJRA DIPE AH HUM butter lamp OM VAJRA GANDHE AH HUM cologne water OM VAJRA NAIVIDYA AH HUM food
OM VAJRA SHABDA AH HUM music
The goddesses of the senses also have four arms, with their upper right hands holding the offer-ing object, their upper left a skullcup, their lower right hand a damaru-drum, and their lower left hand a katvanga-staff. The goddesses who offer sights are white and hold a mirror; sound are blue and hold a vina-lute; fragrances, yellow and hold a conch filled with cologne water; tastes, red and hold food; physical sensations, green and hold a silk garment, and vajradhatu (the vajra sphere of voidness), white and hold a black triangle, representing the three gateways to liberation. After each group of goddesses makes their offering, they dissolve back into your heart.
OM AH VAJRA ADARSHE HUM sights OM AH VAJRA VINI HUM sounds
OM AH VAJRA RASE HUM tastes
OM AH VAJRA SPARSHE HUM physical sensations OM AH VAJRA DHARME HUM vajra sphere of voidness.
Inner Offering
Imagine emanating from your heart a host of red Vajra Taste goddesses, who make the inner offer-ing and then dissolve back into your heart.
OM GURU VAJRADHARMA SAPARI-VARA OM AH HUM
Secret Offering
Imagine emanating from our heart a host of the three kinds of extremely beautiful dakinis: dakinis born from place, namely those having accomplishments merely on the generation stage; dakinis born from mantras, namely those having accomplishments on the complete stage but without yet having achieved a seeing pathway of mind (path of seeing); and simultaneously born dakinis, namely those with either an accustoming pathway of mind (path of meditation) or a pathway of mind needing no further training. They transform into Vajrayoginis and go in union with your root guru Vajradharma, reinforcing great blissful awareness in him and, since they share the same lineage with him, in all the lineage gurus around him as well. The dakinis then dissolve back into your heart.
I offer you even beautiful, voluptuous, illusion-like consorts, a host of messenger dakinis –
Born from place, from mantra, and simultaneously born – Having slender figures, aglow with vibrant youth,
And skilled in the sixty-four arts of love.
Offering the Very Nature of Reality
I offer you the deepest mind of bodhichitta: The great deep awareness of co-arising bliss, free from obstructions,
The sphere free from fabrication about everything’s nature, Which inseparably establishes appearances spontaneously, And is beyond all words, thought, and expression.
Making an Offering of Practice
I take safe direction from the Three Precious Gems. I openly admit each and every one of my negative acts. I rejoice in the constructive acts of wandering beings. I take hold, with my heart, the purified state of a Buddha. I take safe direction, until my purified state,
From the Buddhas, the Dharma, and the Supreme Assembly. To best fulfill the welfare of myself and others,
Having generated a supreme bodhichitta aim, I invite all limited beings as my guests.
Pleasantly shall I treat them, with supreme enlightening behavior,
And shall attain Buddhahood for the sake of the benefit of all wandering beings.”
Making Kusali Offerings
Outside the immeasurably magnificent palace, visualize four additional clusters of figures. The one in front has Shakyamuni Buddha in the center, surrounded by the guests for safe direction, which include all the Buddhas, bodhisattvas, yidams and their mandala figures. The cluster to the right of this, from the perspective of Shakyamuni Buddha, has Manjushri in the center, surrounded by the powerful guests of good qualities, namely heroic viras, dakinis, protectors and safekeepers of the Dharma, as well as deities of wealth. The cluster behind and below the palace has Vajrapani in the center, surrounded by the guests to whom we owe karmic debts, such as interfering spirits, harmful spirits, and spirits that cause sickness. The cluster to the left of the central one has Avalokiteshevara in the center, surrounded by the guests of the six classes of limited beings, including local spirits, for whom you have compassion.
Imagine that your mind, in the form of a red syllable VAM, transforms into a tiny Vajrayogini, which flies up your central channel and out the top of your head. When she emerges, your body changes back to its ordinary form.
My own mind, as the Powerful Lady of Khechari, pure land of dakinis,
(The size of) a mere thumb nail, Emerges from the crown of my head, And goes before my root guru, face-to-face, And then comes back again.
She slices off the crown of the head of my old body And places it on top of a grate of three human heads, which has spontaneously appeared.
She chops up the rest of my flesh, blood, and bones,
Heaps them inside and, by staring at them with wide-open eyes, Purifies, transforms, and increases them into an ocean of nectar.
OM AH HUM HA HO HRIH 3x
From my heart, innumerable goddesses, holding skullcups, emanate forth; They scoop up nectar with these skullcups and offer it to the guests, Who partake of it by drawing it up through a straw of vajra-light (Which appears on each of) their tongues.
The offering goddesses are in the form of red Vajra Taste.
Holding the inner offering cup to the level of the crown of your head, flick a drop and offer it seven times with great respect to your root Guru Vajradharma.
To my root Guru who is, in identity-nature, the four Buddha Bodies, I offer this nectar, a close-bonding substance.
May you be pleased:
OM AH HUM (7x)
Holding the inner offering cup to the level of your brow, flick a drop and offer it with great respect to the lineage gurus around him.
To the lineage gurus, the sources of actual attainments, I offer this nectar, a close-bonding substance.
May you be pleased:
OM AH HUM.
Holding the inner offering cup to the level of your heart, flick a drop and offer it to with great respect to the central figures in each of the four clusters around the palace, and to the figures in the cluster around Buddha Shakyamuni.
To the host of gurus, Buddhas, yidams, Three Supreme Gems, and safekeepers of the Dharma,
I offer this nectar, a close-bonding substance. May you be pleased:
OM AH HUM.
Holding the inner offering cup to the level of your navel, flick a drop and offer it casually, as if to friends, to the figures in the cluster around Manjushri.
To the local heads of natural sites,
I offer this nectar, a close-bonding substance, May you grant me your help a thousand fold:
OM AH HUM.
Holding the inner offering cup to the level of your knees, flick a drop and offer it, with compassion, as if to beggars, to the figures in the cluster around Avalokiteshvara, and as if paying back a debt, to the figures in the cluster around Vajrapani.
To all six classes of limited beings
And to those in the bardo state in between, I offer this nectar, a close-bonding substance, May you be freed:
OM AH HUM.
Having been made these offerings, all the (distinguished) guests Become satiated with untainted bliss;
While the limited beings (among them) become parted as well From all obscuration and attain Dharmakaya.
The three spheres of the offering (Myself as the giver, the items I offered, and those who received them),
Become, in essential nature, nondual voidness and blissful awareness, Beyond all words, thought, and expression.
Meditate on the voidness of the three spheres of the offering. The distinguished guests – namely, the central figures in each of the four clusters around the palace, and the figures in the clusters around Buddha Shakyamuni and Manjushri -- transform into Vajrayoginis and dissolve into your heart. The guests in the clusters around Avalokiteshvara and Vajrapani also transform into the form of Vajrayoginis and fly off to Khechari, the pure land of the dakinis. Now left before us is only the immeasurably magnificent palace, with our root and lineage gurus inside.
Offering the Mandalas
External Mandala
OM VAJRA BHUMI AH HUM.
Here is the mighty and powerful golden base.
OM VAJRA REKHE AH HUM.
Here is the diamond-hard fence.
The outer ring is encircled with this iron fence. In the center stands Meru, the King of all Mountains; In the east is the Island of Giants;
In the south, the Rose-Apple Island, Jambu-dvipa; In the west, the Island of Wealth from Cows; In the north, the Island of the Voice of Doom; (Around the east) the Isle of Gigantic People and the Isle of Giants;
(Around the south) the Isle of Yaktail Fans and the Isle of Other Yaktail Fans; (Around the west) the Isle of Pretence and the Isle of Supreme Paths to Travel;
(Around the north) the Isle of the Voice of Doom and the Isle of the Companion Voice of Doom. (In the east is) the jewel mountain,
(In the south) the wish-granting tree, (In the west) the wish-granting cow,
(In the north) the harvest of crops needing no cultivation. Here is the precious wheel, here the precious gem,
Here is the precious queen, here the precious minister,
Here is the precious elephant, here the precious and best of horses, Here is the precious general, and here is the great treasure vase. Here is the goddess of beauty, here the goddess of garlands, Here is the goddess of song, here the goddess of dance, Here is the goddess of flowers, here the goddess of incense, Here is the goddess of light, and here the goddess of perfume. Here is the sun, here the moon,
Here the banner of victory in all directions,
And here in the center, the riches of gods and of men.
All of these splendors, pure and stunning, lacking in nothing, I offer to you glorious and hallowed, kind root and lineage gurus. Out of compassion, accept them for the benefit of all limited beings. And having accepted them, I request you, please,
Brighten me with your uplifting inspiration.
Internal and Secret Mandalas
To you sources of safe direction, O treasures of compassion, I offer Mount Meru, the island worlds, precious fixtures of royalty, And a treasure vase, together with the sun and the moon,
Produced out of my aggregates and the stimulators and sources of my cognitions
Secret Mandala
And (generated) as the cognitive aspects
Of my deep awareness of simultaneously arising voidness and bliss.
Mandala of the Very Nature of Reality
Meditate on voidness coupled with dependent arising, also appearing in the form of Mount Meru, the four island-worlds, and so on.
Offering of the Three Poisonous Attitudes
Please fully accept the objects that cause me To develop attachment, aversion, or bewilderment, As well as my enemies, friends and those neutral to me, together with my body and wealth,
Which I offer without any sense of a loss, And brighten me with your inspiration so that My three poisonous attitudes release themselves automatically in their own place.
Making Requests
To Vajradharma, lord of the Buddha-families of an ocean of the Triumphant, To Vajrayogini, supreme motherly partner of the Triumphant,
At your feet, Narotapa, chief son of the Triumphant,
I make requests: direct me, please, to simultaneously arising deep awareness. To the Pamting (brothers), holders of the explanation teachings of great secrets, To Sherab-tseg, you became a storehouse of all the secret treasures,
At your feet, Mel (Lotsawa Lodro-dragpa), sovereign lord of a sea of secret mantra, I make requests: direct me, please, to simultaneously arising deep awareness.
To the great Sakya guru (Sachen Kunga-nyingpo), you attained a Vajradhara state, To the ennobling, impeccable Sonam-tsemo, his supreme vajra-son,
At your feet, Dragpa-gyeltsen, crown ornament of vajra-holders,
I make requests: direct me, please, to simultaneously arising deep awareness. To the great Sakya Pandita, master of the learned scholars of the Plane of Snow, To Pagpa (Lodro-gyel)tsen, crown ornament of all the three planes’ beings,
At your feet, Zhangton Chojey (Konchog-pel), upholder of the Sakya “Grey Plane” teachings, I make requests: direct me, please, to simultaneously arising deep awareness.
To Naza Dragpugpa (Sonam-pel), powerful lord of the accomplished siddhas, To the Dharma master (Lama-dampa Sonam-gyeltsen),
navigator for the scholars and the supremely accomplished siddhas, To Yarlungpa (Senggey-gyeltsen), sovereign lord of oral transmissions of the families of siddhas,
I make requests: direct me, please, to simultaneously arising deep awareness. To (Sonam)-gyelchog(-wang), guardian of the safe direction for beings -- self and others,
To Jamyang Namkai-gyel(tsen), mahatma of great self-nature,
At your feet, Dagchen Lodro-(gyel)tsen, Dharma master of great self-nature, I make requests: direct me, please, to simultaneously arising deep awareness. To ennobling, impeccable Doringpa (Kunzang-chokyi-nyima),
unequalled in words of kindness;
To the lord (Tsarchen) Losel-(gyatso), upholder of the teachings of those who’ve practised in accord with Buddha’s words,
At your feet (Jamyang-) Kyentsey-(wangchug), expounder of great secrets from the lineage of Buddha’s words,
I make requests: direct me, please, to simultaneously arising deep awareness. To Labsum-gyeltsen, upholder of the mantras of the Buddha-families,
To glorious Wangchug-rabten, all-pervading master of a hundred Buddha-families, To the ennobling, impeccable Kangyurpa (Gonpo-sonam-choden),
principal head of the Buddha-families,
I make requests: direct me, please, to simultaneously arising deep awareness. To Zhalupa (Rinchen-sonam-shaydrub),
all-pervading master of an ocean of mandalas,
To the master Kyenrab (Ngawang-lhundrub), principal head of all the mandalas, At your feet, Morchenpa (Kunga-lhundrub), ruler of circles of mandalas,
I make requests: direct me, please, to simultaneously arising deep awareness.
To Naysarpa (Kunga-legpa-jungnay), navigator cross the ocean of oral transmissions, To (Dodrub) Losel-puntsog, sovereign lord of the oral transmissions,
At your feet, Tendzin-trinlay, scholar who furthered the oral transmissions, I make requests: direct me, please, to simultaneously arising deep awareness.
To Kangyurpa Ganden-tendzin, all-pervading master upholding the Ganden teachings, To Ganden-dargyay, friend of limited beings of a degenerate age:
You’ve spread the Ganden banner,
At your feet, (Ngulchu) Dharmabhadra, upholder of the Ganden tradition, I make requests: direct me, please, to simultaneously arising deep awareness. To (Yangchen) Lozang-chopel, sovereign lord of the sutras and tantras, You’ve completed the points of the paths of all the sutras and the tantras, To (Lozang)-jigmey-wangpo, scholar furthering the sutras and tantras, I make requests: direct me, please, to simultaneously arising deep awareness. To (Pabongka) Dechen-nyingpo, you’ve received the inspiration of Naropa To explain the essential points, as well as did Naropa,
Of the excellent ripening and liberating path of Naropa’s Dakini,
I make requests: direct me, please, to simultaneously arising deep awareness. To (Trijang) Lozang-yeshey, holder of the vajras,
Treasure trove of guidelines, both ripening and liberating, about the Vajra Queen,
The foremost speedy path to achieve a vajra state.
I make requests: direct me, please, to simultaneously arising deep awareness. To (my root guru ...), your body incorporates, without exception,
the extremely numerous Buddhas,
Master in giving discourse on the enlightening paths, extremely secure,
To all wandering beings pervading space, from your extremely loving-compassion, I make requests: direct me, please, to simultaneously arising deep awareness. Brighten me with your inspiration so that
by the force of having meditated
On the profound dakini-yoga of the generation stage
And on the central channel yoga of the (following) complete stage, I might develop simultaneously arising deep awareness of great bliss And thus attain a dakini’s topmost state.
Requesting and Receiving Empowerment
O my Guru, you incorporate every source of safe direction, I make requests: Uplift me with your brightening inspiration. Grant me fully the four empowerments and direct me to The topmost state of a Buddha’s four bodies. 3x
With first repetition, you request your root guru Buddha Vajradharma. With the second, your root guru glances around to all the lineage gurus surrounding him, going counter-clockwise from his own perspective, and asks their permission, “My disciple wishes the empowerment.” With the third repetition, the lineage gurus, going counter-clockwise, nod and give their consent.
From a (white) OM at the forehead of my guru, White nectar and light-rays pour forth.
Dissolving into my forehead, they purify my body Of negative karmic forces and obstacles.
And the inspiration of my guru’s enlightening body enters my body.
From a (red) AH at the throat of my guru, Red nectar and light-rays pour forth.
Dissolving into my throat, they purify my speech Of negative karmic forces and obstacles.
I receive the secret empowerment
And the inspiration of my guru’s enlightening speech enters my speech.
From a (blue) HUM at the heart of my guru, Blue nectar and light-rays pour forth.
Dissolving into my heart, they purify my mind Of negative karmic forces and obstacles.
I receive the discriminating deep awareness empowerment And the inspiration of my guru’s enlightening mind enters my mind.
From the three syllables at my guru’s three places, White, red, and blue nectar and light-rays pour forth.
Dissolving into my three places, they purify my body, speech, and mind Of negative karmic forces and obstacles.
I receive the fourth empowerment, the precious word empowerment, And the inspiration of my guru’s enlightening body, speech, and mind enters my body, speech, and mind.
The uncommon method for receiving the four empowerments, to be added here, needs to be learned from your guru.
Dissolution of the Field for Growing Positive Force
To you precious gurus having the essential nature of all the Buddhas of the three times,
I make requests: brighten my mind-stream with inspiration. 3x Having thus been requested, the encircling lineage gurus Dissolve into my root guru at the center.
Then my root Guru as well, out of affection for me, Melts into the form of red light,
Which enters me through the crown of my head
And at my heart transforms into the form of a red syllable VAM Which is mixed inseparably with my own mind.
Visualize that Vira Vajradharma on the first throne in front of your root guru Buddha Vajrad-harma dissolves into Vajrayogini to his own left and his throne dissolves into hers. She and her throne then dissolve into Naropa as a Vira Vajradharma and his throne, and this continues, going all around counter-clockwise. The final figure in this circle, your root guru’s guru in the form of
Vira Vajradharma, together with his throne and the immeasurably magnificent palace all dissolve into your root guru Buddha Vajradharma and his throne in the center.
Meditate on your root guru’s extremely strong affection for you and your own firm conviction in his good qualities and deep appreciation and respect for his kindness. His throne then dissolves into him and he dissolves into a ball of red light, the size of a small wild bird’s egg. This enters you through the crown of your head, descends to your heart and dissolves into your mind appearing there as the red syllable VAM. Feel that your mind becomes inseparably mixed with your root guru’s nondual deep awareness of simultaneously arising blissful awareness and voidness.
The Yoga of the Generation of Oneself
as the Deity
Taking Death as a Pathway for Dharmakaya
This very syllable VAM becomes bigger and bigger Until it becomes equal to the infinitude of space, Whereby all the environment and the beings within Become of the nature of voidness and bliss.
Once again, gradually condensing from infinity down, It becomes an extremely minute syllable VAM,
Which in stages dissolves up to the squiggle.
When the body of the VAM dissolves into its head, imagine that your consciousness is no longer supported by the earth element of your body. When the head of the VAM dissolves into the crescent moon above it, it is no longer sup-ported by the water element. When the crescent moon dissolves into the drop above it, it is no longer supported by the fire element. When the drop dissolves into the squiggle, it is no longer supported by the wind element.
Then, even the squiggle (dissolves), becoming A non-objectifying Dharmakaya of inseparable voidness and bliss.
OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO ‘HAM
When the first curve of the squiggle dissolves into the second, meditate on the white appearance-congealing mind. When the second curve dissolves into the third, meditate on the red light-diffusion mind. When the third curve dissolves into its tip, meditate on the black threshold mind. When the tip dissolves as well and there are no longer any appear-ances of truly established existence, meditate on clear light deep awareness of inseparable simultaneously arising blissful awareness and voidness. Hold the pride of a Dharmakaya on this deep awareness.
Taking Bardo as a Pathway for Sambhogakaya Within a state of voidness, in which all appearances have been condensed like this,
There arises what is, in essential nature, my own mind, But, as the cognitive aspect of its deep awareness of nondual voidness and bliss,
It’s in the form of a red syllable VAM, Standing as this aspect, upright in space.
Hold the pride of a Sambhogakaya on this syllable VAM.
Taking Rebirth as a Pathway for Nirmanakaya
Within a state of voidness, from E and E (below me), Comes a double tetrahedral red reality source, Inside it, from an A, comes a white moon mandala, with a shade of red,
With (a red syllable VAM standing in its center
And) a mantra set around its edge, encircled counter-clockwise:
OM OM OM SARVA BUDDHA DAKINIYE VAJRA VAR-NANIYE VAJRA VAIROCHANIYE
HUM HUM HUM PHAT PHAT PHAT SVAHA
The reality source consists of two upside-down tetrahedrons, made of light, white on the outside and red on the inside, and superimposed upon each other, such that the cross section of the top of the reality source is a six-pointed star. The cross sections going downward become increasingly nar-rower, so that it ends with a single tip at its bottom. The syllables of the mantra are red and stand upright on the flat white moon.
As the syllable VAM in space, (I look down and) when I see the moon,
I get the propelling (wish) to take birth in its center.
By means of that, I (descend and, merging with the VAM there,) stand in the center of the moon.
Light-rays emanate from the moon, the syllable VAM, as well as from the mantra-garland,
In early Indian Brahmi script the letter E was triangle-shaped, thus two Es facing each other forming the two-dimensional, star-shaped basis of a dharmakara.
Squiggle [nada or thigle}
And make all the environment and beings of samsara and nirvana into the nature of ennobling, impeccable Vajrayoginis.
These gather back and dissolve into the syllable VAM together with the mantra-garland,
Whereby they (all melt into a large ball of red light and) transform into the supporting and supported mandalas, fully all at once.
Hold the pride of a Nirmanakaya on the entire supporting and supported mandalas.
Dharmakara with moon-disc, the VAM syllable,
and the Vajrayogini mantra standing around counter-clockwise
Clarifying the Visualization of the Supporting Mandala Environment
Moreover, for that, there’s a vajra ground, fence, and tent, Including a canopy-ceiling,
Outside of which, blazes a mass of five-colored flames whirling counter-clockwise.
Within, it’s encircled with the eight great charnel grounds: “Fiercely Ferocious” and so forth.
In the center of these is a double tetrahedral red reality source,
With its broad top facing upward and its fine point sticking downward. Except for the front and the back, the four corner chambers
(of the double tetrahedron)
Are each one marked with a pink bliss swirl, whirling counter-clockwise.
The vajra ground is flat and made of an enormous crossed double vajra, with all the space in between filled by larger and smaller vajras. Ringing the circular perimeter of the base are sixty-four large vajras lying flat, with one large vajra standing vertically on the hub of each of these vajras and forming the vajra fence. Rest-ing flat on top of this fence is a flat vajra canopy ceiling, with a structure exactly like that of the vajra gound. Also on top of the vajra fence and above the vajra canopy is a cone-shaped vajra tent. The entire struc-ture forms a singular unit made of vajras, such that there are no empty spaces between any of the spokes of the vajras.
The vajra fence is surrounded by
five-colored flames of deep awareness, whirling counter-clockwise, with tiny vajras darting through it like arrows, warding off any interfering spirits or interferences. Within the vajra-fence are the eight great charnel grounds, with each one having a tree, a directional protector sitting beneath it, a local area protector peering out from atop it, a lake beside it with a cloud above, and a mountain behind it with a stupa on its top.
The double tetrahedral reality source is white on the outside and red on the inside. Its point rests in the center of the vajra ground and its flat top ends slightly beneath the vajra canopy. The bliss swirls are in the center of the four side chambers. The eight-petaled lotus inside the reality source rises from the lower tip of the reality source and its petals rise up along the walls of the central chamber.
Clarifying the Visualization of the Supported Deity, Vajrayogini
Within the reality source is an eight-petaled varie-gated lotus,
On the seed-head of which, on top of a sun-disc mandala,
I stand in the bodily form of the ennobling, impec-cable Vajrayogini.
With my outstretched right leg, I tread on the breasts of red Kalarati,
With my bent left leg, I tread on the back of black Bhairava who (is on his stomach) with his head fac-ing backwards.
My body is red in color, with a brilliance like the fires at the time of the eons of destruction.
I have one face, two arms and three eyes, which look up toward Khechari, the Pure Land of Dakinis.
With my right hand, I hold outstretched a cleaver facing downwards and marked with a vajra.
With my left, I hold up in the air a skullcup filled with blood, which I partake of with my upturned mouth.
With my left shoulder, I support a khatvanga-staff, marked with a vajra (at its tip)
And from which hangs a damaru-drum, a bell, and a triple banner. My glistening, black hair covers my back down to my waist.
In the prime of my youth, my desirous nipples full (and erect), I experience ever-enhancing bliss.
I wear a crown of five dried human skulls
And a long hanging necklace of fifty dried human skulls.
Naked, I’m bedecked with the mudra-seal of the five bone-ornaments, As I stand in the center of a blazing fire of deep awareness.
Yoga of Purifying Wandering Beings
At my heart, inside a double tetrahedral red reality sourceIs a moon-disc mandala, in the center of which Stands a syllable VAM, encircled with the mantra, From which light-rays go forth,
streaming out from the pores of my skin.
Striking all limited beings of the six realms of rebirth,
They cleanse them of their negative karmic forces and obstacles, together with their instincts,
And transform them all into the bodily form of Vajrayoginis.
The double tetrahedral reality source is inside the central channel in the center of your heart chakra. Like the external reality source, it is white on the outside and red on the inside and has an
eight-petaled variegated lotus inside it, with the moon-disc seat of the internal Vajrayogini on its seed-head. Each of its four side chambers contains in its middle a pink bliss swirl whirling counter-clockwise, The syllable VAM is red, as are the syllables of the Vajrayogini mantra, which are stand-ing upright, arranged counter-clockwise along the edge of the moon-disc and facstand-ing inwards. The light rays emanate from the moon-disc, VAM, and mantra-garland, and are either of five colors or all red. In the case of rays of five colors, at the tip of each ray is a dakini from one of the five circles of dakinis in the Chakrasamvara mandala. In the case of all red rays, at the tip of each is a Chakrasamvara and Vajravarahi couple. The purification of all limited beings entails purifying and transforming their minds into a Dharmakaya blissful awareness of voidness, their bodies into Vajrayoginis, and their environment into double tetrahedral reality sources. The light-rays dissolve back into you, and all the transformed beings and their environments remain where they are.
Ennobling Brightening of Oneself through the Heroic Viras and Virinis
Generation of the Body Mandala
In the center of the reality source at my heart, containing a moon-disc,
(A replica of the creative energy-drop located there, Joined with the “springtime” drop
that has risen there from my navel, Dissolve into) the VAM,
Which has an identity-nature of the four bodily elements (contained as specks within those two drops).
From (the VAM) splitting open,
There arise (from the vowels inherent within the VAM) The seed syllables of the four elements,
YA RA LA VA.
(A replica) abiding in the functional na-ture (of the ring-shaped inner ends) Of the four cardinal direction
energy-channels at my heart, such as “the Desire One” and so forth,
(Joined with the energy-source drops within them,
Dissolve into these four seed syllables, which then)
Transform, starting from the left, into (green) Lama,
(Red) Kandarohi (in the back), (yellow) Rupini (to the right), and (white) Dakini (in front).
(A replica abiding in) the essential nature of
The unified pair of my subtlest “spring-time” drop
and creative energy-drop
(Dissolves into) the crescent moon, drop, and squiggle (atop a short vowel A that remain) of the syllable VAM in the center (of the moon disc
And transforms them into) an ennobling, impeccable Vajrayogini. In stages beyond them, are (the inner ends of)
The twenty-four energy-channels -- “the Indivisible One” and so on – that go to my twenty-four bodily locations
-- my hair-line, the crown of my head, and the rest – And the twenty-four energy-source drops (within them), -- “Spawning the Teeth,” “the Nails,” and so forth. (A replica of the inner end of each) energy-channel
And its energy-source drop, inseparable in essential nature, (Dissolves into and) abides in the essential nature of (Each of the first) twenty-four syllables of the mantra, OM OM and so on,
Arranged (around the edge of the moon-disc) Counter-clockwise in a circle from the east.
These transform into the eight heroic lady virinis of the mind family: Prachanda, Chandakshi, Prabhavati, Maha-nasa,
Vira-mati, Kharvari, Lankeshvari and Druma-cchaya; The eight heroic lady virinis of the speech family: Iravati, Maha-bhairava, Vayu-vega, Sura-bhakshi, Shyama-devi, Subhadra, Haya-karna and Khaganana; And the eight heroic lady virinis of the body family:
Chakra-vega, Khandarohi, Shaundini, Chakra-varmini, Suvira, Maha-bala, Chakra-vartini and Maha-virya. They are in actuality the yoginis who are nondual
With the heroic viras at the twenty-four external sacred sites, Pullira-malaya and so forth.
(A replica abiding in the essential nature of each of the inner tips of) The energy-channels and their energy-source drops
of the eight gateways of my body -- my mouth and so forth –
(Dissolve into and become) inseparable in essential nature With the (last) eight syllables, HUM HUM and so on,
Transforming them into Kakasya, Ulukasya, Shva-nasya, Shuka-rasya, Yama-dadhi, Yama-duti, Yama-damshtrini, and Yama-mathani. All (thirty-two) of these have the (red) bodily form
Of an ennobling, impeccable Vajrayogini, Complete with all details and parts.
Lama (air) Khandarohi (fire) Rupini (earth) Dakini (water) Prachandi - Ch andakshi - Pr abhava ti - Mah anas e - Vira mat i - L anke shva ri - Kha rvar i - D rum ac haya A ir av at i - M ah ab ha ir av i - V ay uv eg e - S ur ab ha ks hi - S ha ma de vi - Suw atr e H ayk arn e K hag ana ne - C hak rav ega - Kan dha roh i - Sha und ini - C hak rava rini - Suvir e - M aha bale - C hak rav art ini - M ah av iry a - K ak asy e U lu ka sy e - S hava na sy e - Sh uk ara sye - Y am ada dhi - Yam adhuti Yam
adamshtrini - Yamamathani
Seed-Syllables and Names of the Deities of the Body Mandala
Merging of the Deep Awareness Beings and Mixing with the Three Types
of Messenger-Dakinis
PHEM!
Make the blazing mudra with your hands by having your palms face downwards, your two thumbs touching each other, your right forefinger crossed over your left forefinger and the other three fin-gers of each hand stretched outwards with no space between them. Uncross your crossed legs and sit with your left big toe on top of your right big toe. Raising your hands with this mudra from your left hip to the level of your forehead and looking upwards, circle your hands three times counter-clockwise to the left of your forehead, three times counter-clockwise to the right of your forehead, and again three times counter-clockwise in the center of your forehead. Then shout PHEM loudly through the triangle made by your two joined thumbs and crossed forefingers, thus calling all dakinis.
From the syllable VAM at my heart, light-rays go forth And stream out from between my brows.
Having gone to the ten directions, they bring back before me All the Thusly Gone Buddhas, heroic viras, and yoginis from the ten directions
In the bodily form of Vajrayoginis.
In the heart of the central figure of the body mandala is a double tetrahedral red reality source, with four pink bliss swirls, one in each if the four side chambers, and an eight-petalled lotus inside its central chamber, and a moon-disc on its seed-head with a red syllable VAM standing in its center. From the squiggle on top of this VAM, red light-rays having the shape of hooks on their tips go up your central channel and stream out from between your brows as the large Vajrayogini. All the figures hooked back and brought before you as Vajrayoginis are complete with double tet-rahedral reality sources and protection circles, and among them, include the transformed beings and their environments that remain from the yoga of purifying wandering beings. The countless number of these that return merges one into the other until there is just one left.
JAH HUM BAM HOH.
With JAH, it rests slightly above our entire visualization; with HUM, it dissolves in unison, each part into its corresponding part; with BAM, it mixes to become one; and with HOH, you feel great joy at them becoming firm and inseparable.
The three types of messenger-dakinis – external, internal, and secret –each contain three groups that consist of three levels of dakinis – lower level, middle level, and higher level.
In the external group, the lower level messenger-dakinis are women who have reached accomplish-ments on the generation stage practices or higher of Vajrayogini; the middle are dakinis living in the twenty-four external sacred sites of Chakrasamvara and Vajravarahi; and the higher are daki-nis living in Akadaki-nishta, the pure land of the dakidaki-nis “Beneath Nothing.”
In the internal group, the lower level messenger-dakinis are the inner ends of the energy-channels and energy-source drops of the channels of the eight gateways of the body; the middle are those of the channels of the twenty-four bodily locations; and the higher are those of the channels of the four bodily elements.
In the secret group, the lower level messenger-dakinis are the minds having meditation on simulta-neously arising voidness and great bliss only with the imagination before attainment of any of the five pathway minds, the middle are the minds with conceptual meditation on this with a building-up or applying pathway mind (path of accumulation or path of preparation), and the higher are the minds with nonconceptual meditation on this with a seeing or accustoming pathway mind (path of seeing or path of meditation).
The external group is mixed with the internal group, which is in the form of the dakinis of the body mandala, who are mixed with the secret group. All aspects of this process of mixing the three types of messenger-dakinis occur simultaneously.
OM YOGA SHUDDHAH SARVA DHARMA YOGA SHUDDHO ‘HAM
All phenomena have the identity nature of the yoga of purity (of the three kinds of messenger-dakinis)
I am that.
As you recite the above mantra and its meaning, rotate your hands in the lotus mudra at the level of your heart three times: once to the left, once to the right, and once in the center, and then cross your arms in the embracing mudra, the right arm under the left, with each hand held in the threatening mudra, with the first and last fingers outstretched and the middle and fourth fingers bent toward the palm with the thumbs pressed on top of them.
Donning the Body Armor
At my bodily places, there arise moon-disc mandalas, on top of which
At my navel, a red OM VAM, in es-sential nature: Vajra-varahi, At my heart, a blue HAM YAM –
Yamini.
At my mouth, on a moon-disc, a white HRIM MOM – Mohini. At my forehead, a yellow HRIM
HRIM – Kshobini,
At the crown of my head, a green HUM HUM – Trasini.
On all my limbs, a smoke-colored PHAT PHAT – Chandika.
The inside of your body as Vajray-ogini is red, as is the outer red skin. Just beneath the skin is the thin layer of colored light of the body armor, with each band of light encircling the body. The red band of light extends from your navel down to your
mid-OM BAM Vajravarahi (w/ Akshobya Vajravarahi) HAM YOM Yamani (w/ Vairochana Lochana) HRIM MOM Mohani (w/ Amithaba Pandaravasini) HRIM HRIM Sachalani (w/ Vajradhara Vajradhatu Ishvari) HUM HUM Samtrasani (w/ Rantnasambhava Mamaki)) PHAT PHAT Chandika (w/ Amoghasiddhi Samaya Tara)
thighs, the blue from the bottom of your neck to your navel, the white from the bottom of your neck to your forehead, the yellow across your forehead, the green over the top of your head, and the grey from your mid-thighs to your feet and from your shoulders down to your hands. The moon discs are horizontal and the letters on them are upright and face outwards. The moon at the mouth is actually at your Adam’s apple. There are eight moons and letters, one at each joint, in the gray region. The armor keeps insights in and interferences out.
Receiving Empowerment and Gaining a Crown Seal
PHEM!
Make the blazing mudra, as before.
From the syllable VAM at my heart, light-rays go forth And bring back before me the empowering deities
And the supporting and supported Chakrasamvara mandala. “I request all you Thusly Gone Buddhas,
Please bestow the empowerments on me.” Having thus been requested,
The eight dakinis of the doorways and corners drive away any interfering spirits.
The heroic viras recite verses for auspiciousness; The heroic lady virinis sing vajra songs;
And the Vajra Sight goddess and the rest make the offerings. The principle deity then grants permission
to bestow the empowerments.
The four motherly partners and Vajra-varahi Confer the empowerment on the crown of my head With jewelled precious vases filled with the five nectars. “Just as right at the time of their birth,
The Thusly Gone Buddhas were bathed, We likewise bathe you
With the purifying waters of the gods.
OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE HUM.” Saying this, they bestow empowerment.
My body becomes filled (with the nectars), All stains are purified away,
And the overflow liquid remaining on the top of my head Transforms and crowns me with a (white) Vairochana Heruka, (seated) together with his motherly partner.
Making the Outer Offerings to Ourselves as Vajrayoginis
Offering goddesses emanated from my heart make the offerings:
OM ARGHAM PRATICCHA SVAHA water to drink
OM PADYAM PRATICCHA SVAHA water for washing the feet OM VAJRA PUSHPE AH HUM flowers
OM VAJRA DHUPE AH HUM incense
OM VAJRA DIPE AH HUM butter lamp OM VAJRA GANDHE AH HUM cologne water OM VAJRA NAIVIDYA AH HUM food
OM VAJRA SHABDA AH HUM music OM AH VAJRA ADARSHE HUM sights OM AH VAJRA VINI HUM sounds
OM AH VAJRA GANDHE HUM fragrances OM AH VAJRA RASE HUM tastes
OM AH VAJRA SPARSHE HUM physical sensations OM AH VAJRA DHARME HUM vajra sphere of voidness.
The offering goddesses are as before.
Making an Inner Offering
OM OM OM SARVA BUDDHA DAKINIYE VAJRA VARNANIYE
VAJRA VAIROCHANIYE
HUM HUM HUM PHAT PHAT PHAT SVAHA OM AH HUM
The inner offering is made by the Vajra Taste goddess, as before.
Making a Secret Offering and an Offering of the Very Nature of Reality
As Vajrayogini myself, I stand in union
With Chakrasamvara, who has been transformed from my khatvanga-staff,
And generate simultaneously arising Blissful awareness and voidness.
Optional (if you are a male practitioner)
I give up the breasts of myself appearing clearly as the Yogini
And they transform into a “baula” (penis) Situated properly in the center
of my “kakkola-berry” (vagina).
My stamen (clitoris) transforms into the “baula” head (of a penis).
Thus, I take on the bodily form of a Heruka of Great Bliss,
(Embracing) a secret motherly partner Vajrayogini,
Having an identity-nature incorporating all the dakinis.
Within a nonobjectifying state (of voidness), The private place of the fatherly partner,
from a white HUM,
Transforms into a white five-spoked vajra. At its tip, transforming from a red VYA,
comes a red gem,
Marked with a yellow VYA.
Within a nonobjectifying state (of voidness), The private place of the motherly partner,
from a (red) A
Transforms into a red three-petaled lotus. Transforming from a white DYA, it has a
white stamen,
Representing white bodhichitta and marked at its tip with a yellow DYA.
OM SHRI MAHA SUKHA VAJRA HE HE RU RU KAM AH HUM HUM PHAT SVAHA.
From the mother and father going into union, My bodhichitta melts.
Arriving from the crown of my head to my throat – joy; Arriving from my throat to my heart – supreme joy; Arriving from my heart to my navel – distinguished joy; Arriving from my navel to the tip of my gem,
There arises deep awareness of simultaneously arising joy, Whereby I enter into the meditative attainment
of total absorption on inseparable, simultaneously arising blissful awareness and voidness.
Absorbed in single-pointed concentration on the significance of the very nature of reality, Namely that the three spheres of the offering are devoid of a self-establishing nature, And joining that with the inseparability of blissful awareness and voidness like that, I am satiated with the secret offering
If you have followed the above optional visualization of changing genders, then recite and visualize changing back.
Once more I transform in aspect Into the Ennobling, Impeccable Lady.
Offering Praise
Imagine that offering goddesses emanate from your heart and offer you the following praises while touching your feet with their palms pressed together. After offering praise, they dissolve back into your heart.
OM NAMO BHAGAVATI VAJRA VARAHI VAM HUM HUM PHAT. OM NAMO ARYA PARAJITE TRAILOKYA MATE VIDYESHVARI HUM HUM PHAT.
OM NAMO SARVA BHUTA BHAYA VAHE MAHA VAJRE HUM HUM PHAT. OM NAMO VAJRASANI AJITE APARAJITE VASHAM KARI NETRA
HUM HUM PHAT.
OM NAMO BHRAMANI SHOSHANI ROSHANI KRODHE KARALINI HUM HUM PHAT.
OM NAMO TRASANI MARANI PRABHEDANI PARAJAYE HUM HUM PHAT. OM NAMO VIJIAYE JAMBHANI STAMBHANI MOHANI HUM HUM PHAT. OM NAMO VAJRA VARAHI MAHA YOGINI KAMESHVARI KHAGE
HUM HUM PHAT.
Yoga of Verbal and Mental Mantra Recitation
Before reciting the mantra, meditate on the clarity of the visualization and divine pride.
Verbal Mantra Recitation
Inside a double tetrahedral (red) reality source at my heart is a moon mandala,
With a red syllable VAM standing in its center, And a mantra-garland set around its edge,
encircled counter-clockwise (and facing inwards). From these, emanate immeasurable rays of red light,
Cleansing all limited beings of their negative karmic forces and obstacles, and making offerings to all the Buddhas.
They bring back before me their inspiration, abilities and strength in the form of rays of red light,
Which dissolve into the mantra-garland,
Thus brightening my mind-stream with uplifting inspiration.
OM OM OM SARVA BUDDHA DAKINIYE VAJRA VARNANIYE
HUM HUM HUM PHAT PHAT PHAT SVAHA 7, 21, or 100x
If it is too difficult to recite the mantra while maintaining the visualization of the body mandala at your heart in your central chan-nel, with the reality source, lotus, moon, mantra-garland, and syllable VAM inside the heart of its central figure, transform the body mandala back into the mantra-garland and syllable VAM from which they derived and imagine emanating the red light from them.
The First Parenthetical Complete Stage Practice
Imagine that the double tetrahedral red real-ity source, with the deities of the body man-dala and so forth inside it, descends within your central channel to the level of your navel chakra. If you had not done so before during the verbal recitation, transform the deities of the body mandala back into the mantra-garland and syllable VAM. Do one or two rounds of “vase breathing” by gently breathing in and, by swallowing,
bring-ing your upper winds downwards and, by contracting your sphincter muscles, drawing your lower winds upwards to the level of your navel. While holding your breath like this “in a vase,” imagine that the pink bliss swirls in each of the four side chambers of the reality source at your navel simultaneously all whirl rapidly, counter-clockwise. Focus on the four swirls and, without straining, when you can no longer hold your breath, exhale slowly and relax your sphincter muscles.
Mental Mantra Recitation
With the double tetrahedral real-ity source, with its lotus, moon-disc, mantra-garland, and VAM, still in your central channel at your navel, and your mind focused as the VAM, silently read the letters of the mantra-garland three
AH A VS TA HP TA H P TA H P M U H MU H M UH EYI NACO
RIAV ARJAV EYINAN
RAV AR JAV EY IN IK A D A H D D U B A VR AS M O M O M O
Seed Syllable VAM with Vajrayogini mantra standing counterclockwise around it (in Tibetan and English)
