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

Sadhana of the Five Coemergent Deities of the Glorious Bhagavn Chakrasamvara

by Drikung Rinchen Phntsok

The empowerment of samdi from the profound dharma of Kyobpa Rinpoche1

Namo Guru! This bestowal of the Samadhi Empowerment from the uncommon profound teachings
of the Protector Jigten Sumgn consists of three parts: the preliminary, the main, and concluding part.
First of all, on a comfortable seat, taking the proper posture:

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

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

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

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

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

I visualize myself as the deity. Right in front of the mid-eyebrow center on a seat of a lotus, sun, moon
and fine silks, is my root lama Vajradhara in the form of the Bhagavn, Shri Heruka.

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

Holding a vajra and bell, he is together with the yum Varahi. She is holding a hooked knife and skullcup.
Both yab and yum2 are ornamented with bones, precious jewels, and silk scarves.

Jigden Sumgons empowerment of samadhi... 1

Supplication to the lineage of the five deity Chakrasamvara practice. 8
Blessing of vajra and bell. 18
Introduction to Chakrasamvara sadhana.. 21
Beginning of sadhana: Blessing and tasting the inner offering... 31
Blessing and offering the preliminary torma.. 35
Blessing the outer offerings. 41
Refuge and bodhicitta. 43
Purification of the three doors 45
Blessing the constituents of the person (skandhas, senses, elements) . 49
Practice of the protection mandala. 56
Heruka Vajrasattva meditation... 64
Accumulation of merit..70
Accumulation of wisdom and integrating death, bardo and birth....79
Generating the support and the supported.. 90
Blessing the three places and putting on the armor 105
Inviting the beings of primordial wisdom, offerings and merging... 106
Initiation, detailed offerings and praise.109

Completion stage yoga. 122

Consecrating the mala.. 124
Limbs of recitation.127
Mantra recitation... 134
Dissolution. 138
Yogas between sessions... 140
Inner torma offering..... 141
Outer torma offering.... 149
Hand offering 158
Ganachakra 163
Chakrasamvara fulfillment prayer. 178
The recitation of the melodious vajra song
of the cuckoo bird. 184
Concluding practice.. 188
Verses of auspiciousness.. 194
Authors colophon 197
Aspiration prayer to Chakrasamvara 198
Translator notes (Footnotes in separate volume).202

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

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

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

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

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

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

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

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

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

White light mingled with red from the place of lama yab-yums union of perfect harmony, dissolves into my throat.
This purifies the obscurations of speech and I receive the supreme secret empowerment.

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

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

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

From the endless knot of the lama yab-yums heart, a blue light emanates
and dissolves into my heart, purifying the obscurations of the mind. I receive the supreme third empowerment.

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

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

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

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

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

purifying grasping associated with the three doors. I receive the fourth empowerment.
I realize the body, speech, mind and impartial wisdom of all Buddhas is of the same essence,
vast, and spontaneously present,

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

The supplication for the actual empowerment:*

Lama great Vajradhara, please grant me the empowerment. Recite three times.

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

From the urna hair at the mid-eyebrow center of lama yab-yum a white ray of light emanates
and enters my mid-eyebrow center purifying the obscurations of the body. I receive the supreme vase empowerment.

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

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

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

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

and I abide in the unfabricated wisdom of Mahamudra.5

Dedication

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Supplication to the lineage of the five deity Chakrasamvara practice

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Blessing of vajra and bell

Whether for a nine or a five-pointed vajra and bell, the detailed consecration of the lotus and prongs as each deity and so forth should be learned separately.
Here, in brief, the activity before the ritual is:

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

The vajra: from the syllable HNG arises Vajrasattva who dissolves
and arises as the vajra, whose nature is the method of Great Bliss.

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

The bell: from the syllable arises the consort Vajratopa6 who dissolves
and arises as the bell, whose nature is the wisdom of emptiness.

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

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

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

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

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

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

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

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

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

vowels on my right palm transform into the sun.

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

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

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HI HI HI HI HNG HNG HNG PHAT SVH.

Take the vajra first to the heart by the thumb and ring finger of the right hand.

OM VAJRA GHANTE HNG.

While reciting thus, hold the bell at the left side of your hip, grasping it with the thumb and ring finger.
* Join palms in thalmo mudra. Put right palm up

**and then left palm, as in Nevedya mudra

*** Recite with light-radiating mudra do not touch vajra or bell yet.

The sadhana of Bhagawan Shri Chakrasamvara of the five co-emergent deities to bestow supreme 2-fold benefit is contained herein.
I prostrate to the Lama and the body of the Conquerer of Co-emergent Great Bliss.
Dharmakya: completely pure nature since beginningless time, Sambhogakya: full of the taste of unchanging great bliss,
Nirmanakya: miraculous display of non-dual wisdom, I prostrate to the glorious Heruka, the guru who is the three kyas.
From the primordially co-emergent (ground), accomplishing the co-emergent path and from that manifesting the co-emergent result, for this
I will set down the tantric scriptures and pith instructions that came from the noble land of India as taught by the scholars in Tibet.

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

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

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

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

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

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

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

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Second, in terms of (classification of each of the four Tantras,) the glorious Mahasiddha Sambuta explains that the four Tantras of Kriya (action), Caryia (conduct),
Yoga and highest Anuttarayogatantra arose as the antidotes to the appearances of the four types of attachment of the sentient beings to be tamed. According to this, the
ways of practicing the profound Yoga of the path are intended for the four types of personal characters according to their different degrees of strength of afflictions. The
Vajra Tent Tantra says:
Kriya Tantra is for inferior beings, Caryia Tantra is for ones above and beyond that.
Yoga Tantra is for supreme beings, unsurpassable Anuttarayogatantra is for ones above and beyond that.

Third, among the four space-like classes of Tantra, this text (represents) the Annuttarayogatantra. Within that there are Father, Mother and non-dual Tantras and
among these three, this is a Yogini Tantra. And within that there are the four Tantras of Hevajra, Chakrasamvara, Catubpitha (the Four Seats), and Mahamaya, and
this is Chakrasamvara. Within that amongst the Root, Explanatory and Oral Instruction Tantras, this sadhana is a root text of the sadhanas composed by Mahasiddha
Ghantapada, Tilopa, Indrabhuti, Abhayakara, Swami Sangye Dragpa, and Ga Lotsawa. It is composed relying on the 3 rd chapter of the Oral Instruction Tantra Equal
To Space. Thus it came from the texts of the earlier masters.

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2) How it should be practiced

The second main topic on how to practice has three parts, as it is said in one stanza:
Three types of Yogas should be known: the Buddhas praised Blessing Yoga and Supremely Blessed Yoga and the Yoga of Incredibly Perfected Form.

In order to tame with great immense power the afflictions of the beings in the future time of the five degenerations, he taught the Vajrayana Secret Mantra vehicle in
Uddiyana, Akanishta Pure Land and so forth. And it says (about Vajrayana) in the Guhyasamaya tantra:
It is created by Vajrasattva for the sake of beings who have desire and attachment.
According to the fourth basket of Secret Mantra, the previous three baskets serve in conjunction with and as cause of the Vajrayana. And because it causes
awakening to completely perfected Buddhahood within one lifetime, Secret Mantra is called the resultant vehicle. It says in the Sutra of Secret Prophecy:

Practicing the cause, having turned

the wheel of the causal Dharma vehicle,
in a future time the quick path
of the resultant vehicle will arise.
And the Victorious Drigungpa (says) in Special Qualities (about Vajrayana):
(It is) known as all three baskets together and their essence.
Furthermore, when summarizing the meaning of all the various Buddha Dharma practices as method and wisdom, of these two, what is expressed in the 3 turnings of
the Wheel is profound wisdom. Interdependent origination is shown as emptiness and Secret Mantra Vajrayana was distinguished by its instructions on methods,
and by gaining the benefits from the above (teaching of interdependent origination as emptiness), one will attain Buddhahood as the nature of non-dual union. Also
because the instructions on the methods arise from emptiness, Secret Mantra summarizes each of the baskets and becomes the essence of all three.

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Because by the precious Kagyu tradition the body is blessed by the mind, one will get a sense of unmistaken confidence when the mandala wheel which is the
appearance of pure wisdom arises, after fully comprehending the profound instructions from which arises the infinite doorway of beneficial tasks of taming
wayfaring beings.

3) the actual method of accomplishment

The third main topic, the summary of how to practice the actual method of accomplishment, the sadhana, is:
(1) to taste the blessings of the conditioned nectar,
(12) to invite the wisdom deities,
(2) offer the torma and
(13) make offerings and
(3) bless the offerings,
(14) absorption (of the wisdom deities),
(4) refuge and bodhicitta,
(15) granting and sealing the empowerment,
(5) the purity of the 3 doors,
(16) offering and praising,
(6) to bless the immeasurable skandas and so forth,
(17) to experience great bliss,
(7) to meditate on the protection wheel and clear away obscurations,
(18) the branches of recitation and
(8) to gather the accumulations,
(19) completion at the end to conclude the session,
(9) generate the support and the supported,
(20) the yoga of the torma and
(10) to bless the 3 places and
(21) conduct to do in between (sessions).
(11) set the armor,

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In accordance with the tradition of Ga Lotsawa, Ratnarakshita commented on the Generation Stage:
(1) Meditation on turning the skandhas, dhatus and ayatanas (aggregates, constituents and sense spheres) into the pride of the deity,
and also (2) consecration, the five aspects of truly and completely perfected enlightenment, and rituals which fully apprehend the process of taking birth into
craving and so forth, meditation and the second (group of activities) are the developing stage.

The glorious Phagmodrupa produced the practices which he bestowed to Lord Jigden Sumgn, protector of the 3 worlds, through the five aspects of true enlightenment.
He taught all vital points of bringing the three kyas which purify the three realms onto the path, in completion. In this way the glass was filled by the lamas pith
instructions and the meaning of the Tantra. These are the important vital points in this composition and in the practice of the instructions of the general generation
and completion stages. Jetsun Milarepa said:
In order to hold self-arising wisdom in the intermediate stage of the natural path, one (should) seek to also get the instructions of the oral transmissions.
Thus as it is taught, the nature of genuine co-emergent wisdom is empty of essence and reality and not polluted by temporary stains. The Buddhas and sentient
beings henceforth being free from fabrications is inborn bliss and emptiness and the ultimate, primordial consciousness unceasingly dwells in self-luminous, clear
radiance without object. During the generation stage generating the unproduced ground of unceasing radiance as the deity is called truly established generation
stage. And even though the subtle inner divisions of the appearing aspects of the completion stage are distinct, (since) self and other are actually empty of identity,
the mind is placed in the equipoise (of emptiness). Also here, at the time when practicing the system of personally rising as deity and the resulting three kyas, the
ground and result as inseparable, the meditation on the generation and completion stages which correspond to the three kyas, depends on the precise knowledge what
should and should not be done to manifest the three kyas.

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10

A yogi, who has purified the mental continuum through the stages of the common vehicle and who has completely received initiation into the mandala of
Chakrasamvara, such a yogi, who maintains the commitments of the initiation, at a place, which is advantageous for the yoga, such as a mountain top or a cemetery,11
sets up the implements of the ritual, such as an image of the deity, the outer and inner offerings, the torma, the substances for the ganachakra feast,
arranges the necessary ritual implements in front,12 such as the inner offering, vajra, bell, and drum, and sits on a comfortable seat.

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

13

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

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

OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG. 15
(OM, all phenomena are pure by nature; I too am pure by nature.) Thereby purify attachment to ordinary visible phenomena.
** Sprinkle water from the cleaning vase on the inner offering to purify.
* While holding vajra and bell turn your hands left and right for a single Lotus mudra and form the embracing mudra.
Visualize thousands of Khandarohes like the particles in the air chasing away obstructers. DK

GL

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

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

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

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

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

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

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

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

33

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

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

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

34

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

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

Having accomplished the benefit of beings, by entering into union they dissolve back into the three syllables
which also merge inseparably with the samaya nectar.* 20
* The deities unite sexually and they melt into bodhichitta (which then melts into the syllables). LR

16

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

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

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

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

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

Inside it, in the center and in the four directions are HNG (with) OM, KHANG, M, TRM
and BM (with) MM, LM, PM and TM.*
* HUNG in the center and counter-clockwise in the cardinal directions starting from the front OM, KHANG, AM and TRAM, then BAM in the center and going clockwise MAM, LAM PAM and TAM in the corners.

32


OM HNG. (Recite three times.*) With the thumb joined at the (base of) the ring finger of the left hand, taste the nectar.
Blessing and offering the preliminary torma 21

OM KHANDAROHE HUNG HNG PHAT.
Purify with: OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

Removing the stains of the preliminary torma and purification. Cleanse with:**

35

Perform the blessing as above.

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

OM AH HUNG-LE TH-PE GYE-PU SUM-LA NE-PE
AH-LE TH-PA YANG-SHING-GYA CHE-WE NANG-DU -DANG CHOG-ZHIR
HUNG OM KHAM AM TRAM-DANG BAM MAM LAM PAM TAM-LE D-TSI NGA-DANG
DRN-MA NGAR GYUR-PA RANG RANG-GI SA-BN-GYI TSEN-PA LUNG-GI KY
* Even though it is not in the sadhana, OM AH HUNG can be said 3 times. DK Garchen Rinpoche brings the hands together in the Gandhe mudra 3 times. ** Sprinkle the torma with water from the cleaning vase. GL

which also dissolves and merges inseparably with the contents of the skull. On that are the syllables:
A / I / U / RI R / LI L / E AI / O AU / ANG H / KA KHA GA GHA NGA / CA CHA JA JHA NYA
TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA SHA SHO SA HA KSHA
They transform into OM HNG, standing above one another. The deities of the mandala radiate from the syllables.
Having accomplished the benefit of beings, by entering into union they dissolve back into the three syllables

which also merge inseparably with the samaya nectar.

37

With the lotus-turning and the open vajra palms mudra:*

OM KHA KHA KH HI KH HI / SARVA YAKSHA RKSHASA

(eat, eat, take this)

(all spirits)

(demons)

BHTA PRETA PISHCA UNMDA APASMRA DKA DKINYADAY / IMAM BALING GRIHANTU / SAMAYA RAKSHANTU
(spirits, hungry ghosts, flesh eating demons, crazy making demons, demons who make one forgetful, dkas and dkinis and so forth)

(please accept this torma)

(uphold the commitment)

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


* SARVA SIDDHIM ME PRAYACCHANTU / YATHEIVAM / YATHEISHTAM / BHUJATHA / PIVATHA / JIGRATHA / MTIKRAMATHA
(all accomplishments)

(to me)

(please bestow)

(whatever you want)

(in that way)

(please eat)

(please drink)

(please smell)

(dont transgress the samaya)

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

(all my actions)

(true bliss)

(completely pure)

(please assist)

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

All the assemblies of gods without exception,

Offer three times.

(please do. DT)

all assemblies of nagas without exception,

38

obstacle-making spirits,

***

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

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

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

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

NYI-MA CHAR-KA TA-W KHA-DOG-CHEN / DE LANG-PA-LE DRUB-PE NGL-CH DOG-DANG
TSUNG-PE KHAT-VANG-GA KHA-OG-TU TA-WA DE-NYI KYANG-ZHU-NE CH-DANG YER-ME-DU DRE-PE TENG-DU

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

TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA SHA SHO SA HA KSHA
YONG-SU GYUR PA-LE / OM AH HUNG TENG-NE TENG-DU TSEG-TE NE-PA-LE KYIL-KHOR-GYI LHA-NAM TR

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

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

From the state of emptiness YAM (is visible) which becomes wind, and RAM which becomes a fire-mandala.
On this, from OM HNG (appears) a tripod hearth of skulls, and from A seated on this (appears) a wide and vast skull cup.
Inside it, in the center and in the four directions are HNG (with) OM, KHANG, M, TRM and BM (with) MM, LM, PM
and TM. From these come the five kinds of nectar and the five kinds of meat, marked with their respective seed syllables.
The wind stirs. The fire blazes. By boiling the substances with their seed syllables, they melt into the color of the rising sun.
From the steam forms an upside-down khatvnga resembling the color of quicksilver

36

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

spirits causing forgetfulness, dkins mamos,23

all without exception: please come here and listen to me!

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

Please accept this torma offering

and grant us practitioners with our retinue

39

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

freedom from sickness and a long life,

authority, glory, and fame,

good fortune and vast wealth.

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

Grant us mastery over all activities

such as pacifying, increasing and so forth.

You keepers of commitments, 24 protect us

Blessing the outer offering

Cleanse with:* 25
Purify with:

OM KHANDAROHE HUNG HNG PHAT.

OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

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

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

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

(appear) drinking water, water for washing the face, sprinkling water, water for washing the feet, flowers,
* Sprinkle water on the offerings (on the altar). GL

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

41

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

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

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

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

42

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

DHPAM

G
N
S

LOKAM

ANDHAM

WIDYAM

HAPTA

Bless the offerings with their respective mantras, mudras and with music.

* At this point the offerings are blessed (for offering them later after the empowerment) so you dont snap your fingers. GL

The offerings have the qualities to fulfill all senses of the deities. DK

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

and bestow the kindness of all accomplishments upon us.

Pacify untimely death, illnesses,

obstructers and all obstructions,

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

and obliterate nightmares, bad omens and curses.

Grant happiness to the world,

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

Cause the teachings to spread,

bring about joy and happiness,

good harvests and abundant crops.

and completely accomplish each and every wish!

40

Having thus entrusted the enlightened activities to them, throw them the torma in a clean place.**
* These symbols indicate playing of the drum, bell and other instruments according to practice at Phyang monastery. ** When you carry the torma outside, it faces you. DK When in retreat you can throw it on the roof.

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

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

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

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

43

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

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

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

and the holy lineage lamas, I take refuge in the Buddha, in the Dharma, in the Sangha. :// Thus pray many times.*
* While reciting, visualize all the Buddhas in the sky in front of you. DK

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

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

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

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

45

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

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

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

Instantly I am the Exalted One, with a dark blue body, one face and two arms, holding vajra and bell.
* Purification of the 3 doors: first to purify the mind

** to purify the body - Some monasteries recite this two, others three times. DK Then form the embracing mudra holding vajra and bell and continue to recite. GL

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

I display the nine expressions of the deity and am adorned with the six mudras and so forth. I stand with my right leg
outstretched together with the consort. At my navel chakra are:

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

46

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

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

Standing in three layers turning counter-clockwise, the syllable garlands shine in five colored light, **
* to purify the speech - The syllables are in 3 concentric circles, the outer circle for the first recitation is white, the middle red, the inner circle blue. ** To purify the mindthe light is the color of the 5 Buddha families. DK

SANG GYE CH-DANG GEN-DN LA / TAG-TU DAG-NI KYAB-SU CHI / NEL-JOR SANG-NGAG KHAN-DRO MA
//: In the Buddha, Dharma and Sangha I unceasingly go for refuge. In the Secret Mantra yogin and dkin,

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

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

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

In order to benefit all beings, I will become Heruka

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

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

44

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

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

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

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

47

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

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

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

joy is being satisfied by others happiness; wishing for other sentient beings equanimity is equanimity.
* The light comes out of ones right nostril and returns back via the left nostril after all obscurations are defeated. DK

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

29 *

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

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

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

49

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

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

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

Vajrarja. With their right they raise a jewel, a red lotus, and a crossed vajra respectively, and with their left hand
* As the aggregate of formsome texts also write BHRUM

** As the aggregate of feelingalso Ratnasambhava *** As the aggregate of discernmentAmitabha **** As the aggregate of mental formationAmoghasiddhi DK

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

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

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

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

50

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

** from

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

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

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

** Constituting suchness

*** Purifying the senses

SEM-CHEN THAM-CHE DE-WA-DANG DE-WE GYU-DANG DEN-PAR GYUR-CHIG
SEM-CHEN THAM-CHE DUG-NGEL-DANG DUG-NGEL-GYI GYU-DANG DREL-WAR GYUR-CHIG

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

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

May all beings have happiness and the causes of happiness!

May all beings be free from suffering and the causes of suffering!
May all beings never lack the bliss that is free from suffering!
May all beings rest in equanimity, free from attachment and aversion!
In this way meditate on the four brahmavihras.

48

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

raising up a wheel with his right and holding a bell to his heart with his left; from HNG in both ears (arises) black
(Destroyer of Anger) Dveshavajra holding a vajra at his heart with his right and the bell in his left rests proudly on his hip;

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

51

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

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

from ANG at the root of the tongue red (Destroyer of Clinging) Rgavajra,
and from KHANG at the forehead green (Destroyer of Miserliness) Mtsaryavajra.

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

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

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

** From

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

53

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

***

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

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

**** from PM in the throat red (Summoness) karshan holding a lotus in her upper right hand;
* the five bone ornaments of crown wheel, necklace, earrings, bracelets and belt **As the earth elementfacing Vajrasurya ***As water elementfacing Vajrasattva ****As fire elementfacing Padmanarteshvara DK

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

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

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

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

54

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

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

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

(arises Blazing Lotus) Padmajvlin, whose body and central face are smoke colored, right face is white and left face red.
*As wind element facing Vairochana

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

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

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

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

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

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

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

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

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

52

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

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

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

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

55

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

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

OM PRAKRTA PARISHUDDHA SARVA DHARMA PRAKRTA PARISHUDDHOHHANG. Recite with the lotus-turning and embracing mudra.*
(Om, all phenomena manifest completely pure. I manifest completely pure.)
* Whenever the turning and embracing mudras are done, turn your hands to the left side, then right, then left again and then form the embracing mudra. DK

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

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

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

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

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

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

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

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

57

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

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

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

OM VAJRA PRKRA HNG PAM HNG. (Vajra fence)

58

OM VAJRA PACARA HNG BAM HNG. (Vajra dome)

OM VAJRA VITNA HNG KHANG HNG. (Vajra canopy)
OM VAJRA SHARA JLA TRAM SAM TRAM. (Vajra net of arrows)
OM VAJRA JVLA ANALRKA HNG HNG HNG. (Vajra blazing fire like the sun)* 33
* Garchen Rinpoche holds up the vajra with his right, turning it both left and right circles while saying the mantras.

Practice of the protection mandala

SHAR-DU OM SUMBHA NISUMBHA HUNG HUNG PHET
Snap the left thumb and index finger in the respective direction. 31

In the east:* OM SUMBHA NISUMBHA HUNG HNG PHAT.**

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

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

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

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

(Sumbha! Nisumbha! Seize! Seize! Cause them to seize! Take! Blessed One! Vidyarja!)
* Recite still in the form of Heruka with the 17 deities. DK East is always in front of you. TR

*** Sanskrit According to HH Chetsang Rinpoche it should not be SUMBANI SUMBANI. DK

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OM SUMBHA NISUMBHA HUNG HNG PHAT. OM GRHANA GRHANA HUNG HNG PHAT.
OM GRHNPAYA GRHNPAYA HUNG HNG PHAT. OM NAYAHO BHAGAVN VAJRA HUNG HNG PHAT.

Again snap your fingers in the four directions:

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

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

59

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

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

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

In the inter-cardinal directions the light rays of the pairs of mantras from the four directions blend together.
* Starting in the right front, recite two times Om Sumbha and snap the fingers two times for each intercardinal direction.

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

They send numerous emanations of themselves into the cardinal and inter-cardinal directions,
and the two wrathful goddesses in the east and west also emanate themselves upwards and downwards

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

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

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

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

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

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

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

OM GHA GHA GHTAYA GHTAYA SARVA DUSHTN VIGHNN HNG HNG PHAT. (Away! Away, all you wrongdoers and demons!)
KLAYA KLAYA SARVA PPM HNG HNG PHAT. (Stab! Impale all evil!) HNG HNG HNG.*

/S
D
V
K
V C
V

VAJRA KLAYA VAJRADHARA

JPAYATE

ARVA

USHTN

IGHNN

YA

ITTAM

AJRA KLAYA

62

HNG PHAT.

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

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

The goddesses impale them down to the soles of their feet by striking the dagger with the vajra hammer!
* In solitary practice form the wrathful mudra with the left so that the index finger is on the top and pinky on the bottom. Then hit the right hand with the 3 banners mudra at the first GHA, KILAYA and HUNG. LC

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

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

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

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

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

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

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

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

Deaths Messenger, Deaths Fangs, and Deaths Destruction

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

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

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

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

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

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

causing rays of light to radiate out like droplets splashing up when water hits water. The rays of light become a circular
* In solitary practice form the hammer and dagger mudra holding up the wrathful mudra with the left and 3 banners mudra with the right hand. LC

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

all evil and obscurations of sentient beings* and makes offerings that please all Buddhas and bodhisattvas.
The light reabsorbs into the HNG.

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

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

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

who holds a curved knife and skull cup. Both are also adorned with the bone ornaments.
Standing evenly on both feet, they press the soles of their feet on the Brahma-opening of my head.
* instantly illuminating all their pure qualities, like light reflected by pure crystals GR

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

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

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

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

66

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

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

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

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

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

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

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

Heruka Vajrasattva meditation

RANG-GI CHI-WOR PAM-LE PAD-MA-DANG / AH-LE DA-WE KYIL-KHOR-GYI TENG-DU
To purify the mental continuum, recite the following:

On the crown of my head from PAM (arises) a lotus, and from A a moon disc.

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

On top of this from HNG arises a white, five-pointed vajra adorned with HNG, whose shining light purifies
* Rest for a moment. DK

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

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

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

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

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

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

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

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

DAG NI MI-SHE MONG-PA YI / DAM-TSIG LE-NI GEL-ZHING NYAM
After having recited this mantra as much as possible:

Because of my ignorance and delusions, I have violated the tantric pledges

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

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

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

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

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

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

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

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

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

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

70

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

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

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

inviting inconceivable gurus, tantric deities, Buddhas and bodhisattvas from the infinite space of the Dharmadhtu.
* The HUNG is 5 colored: green Shabju representing Amoghasiddhi, red body = Amitabha, yellow head line = Ratnasambhava , white crescent = Vairochana, blue drop = Akshobya. DK

OM VAJRA HERUKA SAMAYAM ANUPLYA HERUKA TVENOPATISHTHA DRIDHO ME BHAVA

SUTOSHYO ME BHAVA ANURAKTO ME BHAVA SUPOSHYO ME BHAVA 36

SARVA SIDDHIM ME PRAYACCHA SARVA KARMASU CA ME
CITTAM SHREYA KURU HNG HA HA HA HA HO BHAGAVN

VAJRA HERUKA M ME MUCA HERUKOH BHAVA MAH SAMAYA SATTVA H HNG PHAT.*
* In retreat this was usually recited 21 times. LC

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

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

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

including the support and the supported.* The rays of light dissolve into my heart. 37
71

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

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

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

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

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

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

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

OM SHR HERUKA SAPARIWRA ARGHAM PRATCCHA SVH. Similarly prepare the other offerings.38
CAMNAM PROKSHANAM PDYAM PUSHPAM DHPE LOKE GANDHE NWIDYE SHAPTA

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

HSYE LSYE GTE NRTE PUSHPE DHPE DPE GANDHE

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

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

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

74

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

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

OM PACA AMRTA PJAMEGHA SAMUDRA SPHARANA SAMAYE HNG. Offer a drop from the inner offering.*
(An expansive ocean of offering clouds of the five commitment nectars)
* Turn the hands in the lotus mudra then turn both hands palm up and fling a drop of the offering with thumb and ring finger. LC

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

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

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

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

72

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

I bow to Dkin, Lm, Khandaroh and Rpin,

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

the four great dkins dwelling on the petals in the four directions.
* according to the commentary from HH Drikung Kyabgon.

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

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

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

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

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With the lotus-turning and embracing mudras:

OM SHR MAHSUKHA HE HE RU RU KAM HUNG HNG PHAT SVH.

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

Enter into the true reality of the primordial wisdom of bliss and emptiness.* In that way present the outer, inner and secret offering and the offering of true reality.
* For the suchness offering meditate in a state of emptiness. LC

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

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

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

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

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

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

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

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

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

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

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

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

DAG-GI RANG-NYI KE-CHIG MA / SANG-GYE NAM-LA L WAR JA

78

This was the completion of the accumulation of merit.

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

TSOG-ZHING NAM RANG-LA THIM-PAR GYUR

The fields of accumulation dissolve into me.** 40

* Possible alternate translation following Lati Rinpoches commentary: I offer my my own momentary body to all the Buddhas.

** With a single turn of the Lotus mudra followed by a snap of the fingers. GL

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This also dissolves, upwards from the vowel into the body, then into the head, into the half moon, into the drop
and into the tip. Finally the tip, too, becomes more and more subtle until it is not perceived anymore. 43

OM SHNYAT JNA VAJRA SVABHVA TMA KOHHANG.

Recall the meaning of the mantra.44

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

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

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

Once again my mind manifests in the form of the extremely subtle tip of the drop,
white with a reddish hue, standing upright, resting in space.* 45
* In Phyang monastery the confession to the 35 Buddhas was often recited at this point, followed a Jambala torma offering and tea break, before continuing. DK

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

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

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

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

OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

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

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

The entire three realms of existence are in their natural state of non-referential emptiness.*
* Emptiness free from construct, uncontrived.

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Like that meditate: as soon as one arises from the base level clear light of death, there is only the wind-mind of luminosity in which the obscurations of karma and
afflictive emotions are purified.* This (meditation) is the principle method of ripening the mindstream to the arising of the pure illusory Sambhogakya.
Thus it is called the practice of bringing the intermediate state onto the path of the Sambhogakya.

46

83

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

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

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

in the form of a white downward pointing triangle whose opening faces upwards. From YAM inside arises a blue
* Note that HH Drikung Kyabgon corrected a mistake in the original Tibetan which read:

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

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

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

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

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

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

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

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

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Recite the vowels twice.

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

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

Circling clockwise and counter-clockwise, they are the essence of the thirty-two major marks of a Buddha,
the mirror-like primordial wisdom.50

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NYI-MA-LA

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

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

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

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

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

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

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

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

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

From SUM above that arises Mount Meru with four sides made of four kinds of jewels*** and adorned with eight peaks.48
* The wind mandala is lying flat with the round side towards me. TR

** The triangular fire mandala lying down base towards me. TR

*** Crystal, lapislazuli, ruby, and gold

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

Circling clockwise and counter-clockwise, they are the essence of the eighty minor marks of a Buddha,
the primordial wisdom of equality.51

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

87

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

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

down to the U-vowel,52 radiating multi-colored light of the nature of Vajrasattva, which is the primordial wisdom
of discriminating awareness. From the light the deities of the mandala emanate.
* Then

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

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

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

Regarding this (visualization): in the bardo of becoming one takes rebirth by entering amidst the white and red substances of the father and mother. The nada
in space represents the bardo being who enters in the middle of the sun and moon (the red and white constituents), and the complete body (of the deity is formed).
This meditation purifies the arising of the basis. During the completion stage the gross constituents** of both the pure and impure illusory body are taken control of.
This is the principle method for ripening ones mind stream to arise as the Nirmanak ya, the practice of bringing birth onto the path of the Nirmanak ya.

OM HNG.*** OM SARVA VRA YOGIN KYA VK CITTA VAJRA SVABHVA TMA KOHHANG.
(I am also of the nature of non-dual (vajra) body, speech and mind of all viras and yoginis.)
* Thus we exercise the Nirmanakya. LC

** the red and white drops that are the basis of generating

*** Recite OM AH HUNG 3 times. DK

89

OM VAJRA SHUDDHH SARVA DHARMH VAJRA SHUDDHOHHANG.(All phenomena are non-dually (vajra) pure; I am also non-dually pure.) 54
Generating the support and the supported 55

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

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

90

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

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

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

of black, green, red, yellow and white,* forming a square, with four doors. The doorways and portals are adorned
* These five colors represent the five wisdoms.

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

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

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

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

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

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

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

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

88

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

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

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

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

91

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

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

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

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

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

Eight columns standing around the perimeter of the central lotus support a roof,
adorned with a precious vajra jewel ornament at its peak.

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

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

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

(dense jungle) Gahvara in the north, (flaming vajra) Jvlkula in the west, Lakshmvana (with skeletons) in the south,
Attattahsa (with fierce laughter) in the south-east, (auspicious grove) Subhshana in the south-west,

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

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

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

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

94

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

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

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

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

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

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

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

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

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

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

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

In the center is a multicoloured eight-petaled lotus, surrounded by a garland of curved knifes on its circumference.
* at the place of corner beams under the eaves ** The palace is best visualized in Sambhogakya form; i.e., insubstantial, so one can see through walls, and so forth, like a rainbow. LC

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

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

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

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

95

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

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

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

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

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

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

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

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

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

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

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

I hold a vajra and bell in my hands, embracing the consort. With my right leg outstretched, I am standing
* the great bone wheel, earrings, necklace, bracelets, and belt ** 3 of body: seductive, heroic, and terrifying, 3 of speech: laughing, stern, and ravenous, and 3 of mind: compassionate, peaceful, and wondrous

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

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

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

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

98

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

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

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

and she wears a head ornament of five and a garland of fifty dried skulls. She is adorned with the five mudras.
* Bhairavas head is bent backwards so that Herukas foot presses down on the forehead. DK

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

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

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

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

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

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

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

A silken scarf spreads out, furling in three places. Five jewel-tipped dried skulls, bound by a garland of vajras
* crystal clear dark blue LC

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

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YE DOR-JE DRI-GUG DIG-DZUB-DANG CHE-TE CHAR-WA / YN-PE PAD-ME N D-TSI GANG-WA DZIN-PE

In her right hand she holds a curved knife aloft with the threatening mudra, and embracing me with her left,

YAB-LA KHY-PA / ZHAB YN KYANG / YE KUM-PE TRIL-PA

she holds a lotus vessel59 filled with nectar. Her left leg is stretched out and her right leg is bent clasping me.

99

DE-WA CHEN-P NYAM GYE-PA / KEL-PE ME-TAR BAR-WE ZI-JI DANG DEN-PA O //

The experience of exalted great bliss spreads and her magnificience blazes like the fire at the end of an eon.

CHOG-KYI DAB-MA-LA / DN-DU KHAN-DRO-MA THING-KA / YN-DU LA-MA JANG-GU / GYAB-TU DUM-KYE-MA MAR-MO

On the petals in the four directions, in front is the blue Dkin, to the left the green Lm, behind the red Khandaroh and

D-TSI NGE GANG-WE BUM-PE TENG-DU / SHA-NGE GANG-WE TH-PA-DANG CHE-PA SEL-WAR GYUR

Upon the petals in the inter-cardinal directions are five vases filled with the five kinds of nectar,
and skull cups on top filled with the five kinds of meat.60

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With oneself in the form of the deity visualize the gross aspects of the deitys form, in progression from the top down or the bottom up.
When you are able to have the rough form appear clearly in the mind, rest the mind single-pointedly on that , balancing tight and loose.
Then for the time being do not follow after any forms other than the initial visualization . If the visualization becomes unclear, go back to the (above) visualization

and practice until it becomes completely clear again. What you visualize appears clearly, while what you dont visualize is unclear. And so imagine
that this clarity is even more clear than looking with your eyes. It is extremely important that the stability of the visualisation is maintained

102

during the whole session through the samdhi, which is free from the extremes of unrest and sluggishness.
Having gained certainty in the coarse body of the deity, continue to practice as before, concentrating on the face, the arms and other details,
until they appear perfectly (before your mental eye). After this is stabilized, visualize the deity together with its consort, as explained above.
Then you visualize the support including the palace in the same way. Rest in mind one pointedly in the vivid and instantaneous arising of the generation
of the support and the supported (i.e. the palace and the deities) in its entirety with every single detail. Until this has happened train the clarity of the form.
This appearance of yourself as the deitys body, with the mandala of the support and the supported corresponds as follows:

YE-SU ZUG-CHEN-MA SER-MO ZHI-KAANG ZHEL-CHIG CHAG NYI-KYI YE DRI-GUG NAM-KHAR CHAR-ZHING

to the right the yellow Rpin. All four have one face and two arms, holding a curved knife aloft in the sky with their right,

YN TH-PA TRAG-GI GANG-WA NAM-PE DRU-MOR KHAT-VAN GA-DANG DEN-PA/TH-PA KAM-PO NGE WU-GYEN-CHING

carrying a skull cup filled with blood with their left hands and a khatvnga staff in the crook of their left elbows. They wear

KAM-PO NGA-CH DO-SHEL CHANG-WA / R-PE GYEN-CHA NGE DZE-SHING / CHEN SUM NGA-WA

the head ornament of five- and garland of fifty dried skulls and are adorned with the five bone ornaments. They have three

TRA-SIL-BUR DRL-WA / ZHAB YE KYANG YN KUM-PE TAB-KYI R-I DEN-LA NE PA // TSAM-KYI DAB-MA-LA

eyes and wear their hair partly loose. With their right legs outstretched and left legs bent they are standing on top of corpses.

100

Meditation on the purity*

L DREN-PA NYE-WAR ZHAG-PA-NI KHAN-DRO-MA O / TSOR-WA DREN-PA NYE-WAR ZHAG-PA-NI LA-MA O

Mindfulness of body is the Dkin. Mindfulness of feeling is the Lm.

CH DREN-PA NYE-WAR ZHAG-PA-NI DUM-KYE-MA O / SEM DREN-PA NYE-WAR ZHAG-PA-NI ZUG-CHEN-MA O

Mindfulness of phenomena is the Khandaroh. Mindfulness of mind is the Rpin.

103

YANG DAG-PE TING-NGE DZIN-NI CHOM-DEN-DE PEL HE-RU-KA DOR-JE O

Mindfulness of perfect samdhi is the exalted Shr Heruka Vajra.61

* The vajra pride permeates all aggregates. DK

TSO-KHOR THAM CHE-KYI CHI-WOR DA-WA-LA OM KAR-PO

In the crown of the head of the central deity and his retinue arise a moon disc with a white OM,

DRIN-PAR PAD-MA-LA AH MAR-PO / NYING-GAR NA-TSOG DOR-JE TE-WAR HUNG NGN-PO

in the throat on a lotus a red and in the heart at the center of a crossed vajra a blue HNG.62

CHOM-DEN DE-KYI NYING-GAR OM HA KAR-PO / GO-WOR NA-MA HI SER-PO

In (front of*) the heart of the Heruka arise the white syllables OM HA, at the forehead yellow NA MA HI,

CHI-TSUG-TU SVA-HA HU MAR-PO / TRAG-PA NYI-SU BO-SHAT HE NAG-PO

on the crown of the head red SV H HU, on both shoulders black VAU SHAT HE,**
* the following syllables are right under the surface of the body and slightly protruding. GL, DRD

** Sanskritalternative Tibetan transliteration (follow your lama): BO KA TA HE

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MIG-NYI-SU HUNG HUNG HO MAR-SER / YEN-LAG THAM-CHE-LA PHET HANG JANG-GU / YUM-GYI TE-WAR

at both eyes orange HUNG HNG HO and at all limbs green PHAT HANG.63

OM BAM MAR-MO / NYING-GAR HANG YONG NGN-MO / KHAR HRING MONG KAR-MO / GO-WOR HRING HRING SER-MO

At the navel of the consort arise the red syllables OM BAM, at the heart blue HANG YOM, at the mouth white HRNG MOM,

106

CHI-TSUG-TU HUNG HUNG JANG-GU / YEN-LAG THAM-CHE-LA PHET PHET D-KHA NAM-KYI TSEN-PAR GYUR

at the forehead yellow HRING HRNG, on the crown of the head green HUNG HNG* and at all limbs grey PHAT PHAT.64

PHEM / NYING-GAR NYI-MA-LA NE-PE HUNG-GI -ZER-GYI / YE-SHE-KYI KHOR-LO CHOG-CH
Call, together with the flaming mudra and the sound Phem.65

PHEM! Abiding on a sun disc in my heart, is the syllable HNG.**

* Note that the first HUNG is short, the second long and nasal sounding. DK ** Keep the flaming mudra while inviting the deities. Then turn the Lotus mudra once, snap your fingers, and ring the bell briefly. GL

Practice this together with the purity for a long time while always maintaining the proud thought: I am this deity.
If the power of this identification decreases, practice deity yoga as before. When making such efforts, initially you fabricate the body, which remains as the support,
in an artificial manner, but after the pride of the deity has been stabilized, the firm certainty arises that you yourself are the deity.
Finally you practice without deviating from this pride between sessions.
Until this is achieved alternate maintaining both the clarity of the form of the deity and firm divine pride. By that finally the appearance of the samdhi of
the generation stage arises, where ordinary appearances cease to arise. When this arises, you will have the capacity to purify your mind of ordinary appearances.
When an unfabricated vajra pride, as clarified before, is stabilized, you will be able to eliminate all ordinary clinging from your mind. You will then see all appearances
of the container and its contents (i.e. of the world and its beings) as deity and palace. When a reliable samdhi arises, with this power to manifest the nature of the
container and content (as deity and palace), this is called the elimination of all attachment to ordinary appearances through the stages of the generation of the body.

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JIG-TEN-GYI KHAM-SU ZHUG-PE PA-WO-DANG / NEL-JOR-MA THAM-CHE-DANG

With its light rays the primordial wisdom mandala all vras and yogins dwelling in the realms

WANG-GI LHA-NAM DN-GYI NAM-KHAR CHEN DRANG

of the worlds of the ten directions and the empowerment deities are invited into the space in front of me.

107

The offering of the sixteen deities: Piwangma, etc.

OM VAJRA VNE HUNG HNG PHAT VAMSE MRTANGE MURAJE HSYE LSYE ... GTE NRTE PUSHPE
DHPE DPE GANDHE OM RPA VAJRI HUNG HNG PHAT RASA SPARSHA DHARMADHTU

JA HNG BAM HO.* Recite these syllables, binding with the mudra of the vajra hook and so forth. 66
* JA: with iron hook mudra - summoning the wisdom beings; HNG: lasso - causing their entry into the commitment beings; BAM: chain - binding them; HO: bell - gratifying and worshiping. LG.

YE-SHE-PA DANG HLEN-CHIG CHEN DRANG-PE WANG-GI LHA-NAM NAM-KHAR ZHUG-PA LA

I offer to the empowerment deities that I invited together with the primordial wisdom deities in the space in front:

OM VAJRA VNE / VAJRA VAMSE / VAJRA MRTANGE MURAJE HSYE LSYE GTE NRTE PUSHPE
DHPE DPE GANDHE / RPA VAJRI / RASA SPARSHA DHARMADHTU VAJRI HUNG HNG PHAT.

DE-ZHIN SHEG-PA THAM CHE-KYI DAG-LA NGN-PAR WANG KUR-DU SL / ZHE SL-WA TAB-PE

All Tathgatas, please directly grant me the empowerment.* 67 Because I pray in this way, the eight female gate keepers

GO-TSAM-MA GYE-KYI GEG TRE / PA-WO NAM-KYI SHI-PA J / PA-MO NAM-KYI DOR-JE LU-LEN

expel obstructers, the vras recite auspicious verses, the dkins sing vajra songs and the four consorts
* Garchen Rinpoche forms the vajra mudra with both hands and holds it while reciting the following section. GR

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YUM-ZHI PHAG-MO DANG-CHE-PE RIN-PO CHE BUM-PA D-TSI GANG-WA NAM NE // JI TAR TAM-PA TSAM-GYI NI

together with the Vrh take the precious vases filled with nectar and announce:

DE-ZHIN SHEG-KN TR-SL TAR / LHA-YI CHU-NI DAG-PA YI / DE-ZHIN DAG-GI TR-GYI O

Just as we washed all Tathgatas when they were born, we will wash you with the pure water of gods.

110

OM SARVA TATHGATA ABHISHEKATA SAMAYA SHRIYE HNG. (To the glory of the pledge - consecration by all the Tathgatas!)*

ZHE SUNG-ZHING YE-SHE-KYI D-TSI GYN-GYI WANG KUR-WE / LHA THAM-CHE DE-WA CHEN-P DAG-NYI-DU GYUR-TE

Saying this, they bestow the empowerment with the stream of nectar of primordial wisdom,
and all deities obtain the nature of great bliss.**
* Garchen Rinpoche holds up his hands in the vajra mudra, then moves them down in front of his center and opens the hands outward with palms down above his knees. **The wisdom being within us becomes blissful. DKOT

YE-SHE-PA NAM DAM-TSIG-PA DANG NYI-ME-DU GYUR

The deities of primordial wisdom become indivisible from the commitment deities. Contemplate this.*

After the activities of drawing, entering, binding and empowering, circle five times with both hands left and right in front of the heart,**
and recite with the mudra of embrace:

OM YOGA SHUDDHAH SARVA DHARMAH YOGA SHUDDHOHHANG.

(All phenomena become pure through union-yogaexpressing divine tantric pride)

CH THAM-CHE THAB-SHE YER-ME-KYI NEL-JOR-DU DAG-LA / DAG-KYANG DE NGO-WOR DAG-GO

All phenomena are pure in the yoga of the union of method and insight, and I am also pure in this nature. Thus hold the vajra pride.
* Hold the HO mudra. DK Garchen Rinpoche performs the embracing mudra.

** with the Lotus mudra GL

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CHU LHAG-MA LE / CHOM-DEN DE-LA MI-KY-PA / DOR-JE PHAG-MO LA NAM-PAR NANG-DZE

From the overflowing water arises the crown68 of Buddha Akshobhya for Heruka, of Buddha Vairochana

KHAN-DRO-MA ZHI-LA RIN-CHEN JUNG-DEN-GYI U-GYEN-ZHING / WANG-GI LHA-NAM RANG-NYI-LA THIM-PAR GYUR //

for Vajravrh and of Ratnasambhava for the four dkins. The empowerment deities dissolve into me.69

111

THUG-KE SA-BN-GYI -ZER-LE JUNG-WE LHA-MO CH-DZE DZIN-PA

From the seed syllable in my heart light rays emanate and become female goddesses,* holding offerings,

NAM-KHE KHAM KN-NE GANG-WE / KYIL-KHOR WA-NAM CH-PAR GYUR //

filling the entire space. They present the offerings to the deities of the mandala:70
* the six armor varhs

OM AMRTA SVDA SVABHVA TMA KOHHANG. OM HNG. Thus the nectar is blessed.*
(I am the nature of the taste of the nectar of immortality.)

Offer a drop from the inner offering respectively (for each lineage lama) with the ring finger of the left hand. 73

CHOG-CHU D SUM-GYI DE-ZHIN SHEG-PA THAM CHE-KYI NGO-WO PEL-DEN TSA-WE LA-ME ZHEL-DU OM AH HUNG

To the glorious root guru, who is the nature of all Tathgatas of the ten directions and three times, OM HNG.

DRUG-PA DOR-JE CHANG CHEN-P ZHEL-DU / PHAG-CHOG LU-DRUB NYING-P / DRUB-CHEN DRIL-BU ZHAB-KYI

To the Sixth (Buddha), great Vajradhara noble exalted rya Ngrjuna Mahsiddha Ghantapa
* with the turning lotus mudra, then turn your palms up and flick the nectar with thumb and index finger. DK

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DRUB-CHEN JA-LEN DHA-RE / NEL-JOR NAG-PO CH-PE / TIL-LI SHE-RAB ZANG-P

Mahsiddha Jlandhara Yogi Krishncrya Tilopa Sherab Zangpo

NA-RO YE-SHE NG-DRUB-KYI/ NEL-JOR KAR-NA RI-PE / LA-MA DOR-JE DEN-PE

Nropa Yeshe Ngdrub Yogi Karnaripa Guru Vajrsana

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PAN-CHEN A-BHYA KA-RE / SVA-MI SANG-GYE DRAG-PE / PEL-CHEN GA-LO TSA-WE

Mahpandita Abhaykara Tsami Sangye Dragpa the great glorious translator Ga Lotswa

DE-SHEG PHAG-MO DRU-PE / KYOB-PA JIG-TEN GN-P / CHEN-NGA DRAG-PA JUNG-NE-KYI

Tathgata Phagmodrupa protector Jigten Gnpo (Sumgn) Chenga Dragpa Jungne

If you want to practice this in detail, practice as described in the Golden Garland. To summarize, recite:

OM SHR HERUKA SAPARIWRA ARGHAM PRATCCHA SVH. In the place of ARGHAM respectively: 71

CAMNAM PROKSHANAM PDYAM PUSHPAM DHPAM LOKAM GANDHAM NWIDYAM SHAPTA

OM VAJRA VNE HUNG HNG PHAT VAMSE MRTANGE MURAJE HSYE LSYE GTE NRTE PUSHPE
DHPE DPE GANDHE OM RPA VAJRI HUNG HNG PHAT RASA SPARSHA DHARMADHTU

LHA-THAM CHE-KYI JAG HUNG-LE DOR-JE KAR-PO TSE-SUM-PE BU-G D-TSI DRANG-NE SL-WAR GYUR

From the syllable HNG at the tongue of all deities arise white three-pronged vajras with tubes
through which the nectar is drawn and consumed.72

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CHU-NYI-PA RIN-CHEN DOR-JE / LOB-PN WANG-CHUG S-NAM-KYI / KHE-DRUB DRAG-PA SHE-RAB-KYI

Rinchen Dorje the Twelfth crya Wangchug Snam realized scholar Dragpa Sherab

KN-KHYEN TSL GYEL-WE / TSUNG-ME DRAG-PA DOR-JE / TSANG-PA LO-DR ZANG-P

omniscient Tsulgyalwa incomparable Dragpa Dorje Lodr Zangpo from Tsang

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KHEN-CHEN RIN-CHEN ZANG-P / JE-TSN S-NAM TSEN-CHEN-GYI / JE-TSN NA-TSOG RANG-DRL-GYI

great scholar Rinchen Zangpo excellent Snam Tsenchen excellent Natsog Rangdrl

TSUNG-ME CH-GYEL PHN-TSOG-KYI / TRA-SHI PHN-TSOG DRAG-PA GYEL-TSEN PEL ZANG-P / GYEL-WANG

peerless Chgyal Pntsog glorious noble Trashi Pntsog Dragpa Gyaltsen powerful king Knchog Ratna

NYI-ME / GAR-CHEN TEN-PE GYEL-TSEN-GYI / TSUNG-ME CH-KYI LO-DR-KYI
TUB-TEN ZHI-WE LO-DR-KYI / TEN-DZIN CH-KYI JUNG-NE

Garchen Tenpe Gyaltsen peerless Chkyi Lodr Tubten Zhiwe Lodr Tendzin Chkyi Jungne

OM SHR VAJRA HE HE RU RU KAM HUNG HNG PHAT DKIN JLA SAMVARAM OM HNG.

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OM VAJRA VAIROCANYE OM DKINYE LME KHANDAROHE RPINYE OM MAHKLYA OM MAHKL

OM SARVA DHARMAPLAYE Attaching the three syllables to the end of these, offer to the lineage lamas and the assemblies of tantric deities and protectors.*
* with palms pointing up: for Heruka flick nectar towards yourself, then into the directions of the 5 deities, for Mahakli and consort to the front, and for the Dharmapalas with palms down flick several times to the front. LC


YAB-KYI SANG-WA MI-MIG-PE NGANG-LE

From the state where Herukas secret place is not perceived, HNG becomes a white five-pointed vajra,

HUNG-LE DOR-JE KAR-PO TSE-NGA-PA NOR-BU OM-GYI TSEN-PE BU-GA PHET SER-P KAG-PA

with its jewel tip adorned by the syllable OM. Its opening is blocked with a yellow PHAT.

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YUM-GYI SANG-WA MI-MIG-PA LE A-LE PAD-MA MAR-PO DAB-MA GYE-PA

From the state where the secret place of the consort is not perceived, A becomes an eight-petaled lotus.

ZEU-DRU E TSEN-ZHING DE-WA BAB-PE TSA-HRI YIG MAR-P TSEN-PA

Its pollen bed is adorned with a red A and its channel of descending bliss74 with a red HR.75

KN-CHOG RAT-NE / RIG-DZIN CH-KYI DRAG-PE / KN-CHOG TRIN-LE NAM-GYEL-GYI / KN-CHOG TRIN-LE

knowledge-holder Chkyi Dragpa (Dharmakirti) Knchog Trinle Namgyal Knchog Trinle Zangpo

ZANG-P / KU-ZHI WANG-CHUG DHAR-MA RA-DZE / RIG-GYE KHYAB-DAG KN-CHOG TEN-DZIN DRO-DL-GYI

lord of the four kyas, Dharmarja master of the 100 (Buddha) families, Knchog Tendzin Drodul

PEL-DEN GAR CHEN-PE / JE-TSN CH-KYI NYI-ME / KHYAB-DAG PAD-ME GYEL-TSEN-GYI TSUNG-ME DHAR-MA

the glorious Garchenpa excellent Chkyi Nyima all-pervading lord Padme Gyaltsen peerless Dharma Dwadza

DHVA-DZE / TRI-CHEN RIG-DZIN LO-DR-KYI / KHYAB-DAG CH-NYI NOR-B / DRU-DZIN GYE-NG THUG-JE

Abbot Rigdzin Lodr all-pervading lord Chnyi Norbu manifestation of Chenrezig Thugje Nyima

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YAB-YUM NYOM-PAR ZHUG-PE JANG-CHUB-KYI SEM CHI-WO NE DRIN-PAR LEB-PE GA-WA

Through the union of Heruka and the consort, bodhicitta descends from the crown of the head to the throat, bringing joy.

DE-NE NYING-GE BAR CHOG GA / DE-NE TE-WE BAR KHYE GA

It descends to the heart, bringing supreme joy. It descends to the navel, bringing special joy.

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DE-NE DOR-JE NOR-B TSE-MOR SN-PE HLEN-CHIG KYE-PE DE-WA CHEN-PO NYAM-SU NYONG-WAR GYUR

Finally it arrives at the tip of the vajra jewel causing the experience of co-emergent great bliss. This is the secret offering.76

Circle the five desirables, then with the embracing mudra:

OM SARVA TATHGATA ANURGANA VAJRA SVABHVA TMA KOHHANG.

NAMO BHAGAVATI VAJRA VRHVAM NAMO RYA APARJITE TRAILOKYAMTE MAH VIDYESHVARI

NAMA SARVA BHUTA BHAY VAHE MAHVAJRE ... NAMO VAJRA SANE AJITE APARJITE VASHYAM KARINETRA BRMANI...

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NAMA SHOSHANI ROSHANI KRODHANI KARLINI NAMA TRSANI MRANI PRABHEDANI APARJAYE

NAMO VIJAYE JAMBHANI STAMBHANI MOHANI NAMO VAJRA VRH MAHYOGIN KMESHVAR KHAGE

(This was the) praise of the consort in eight verses.78

Completion stage yoga

Now practice the yoga of completion. The method of practice for the detailed Six Yogas of Nropa according to the system of the glorious Ga-Lotswa
for those of highest, medium or minor capacity is taught elsewhere. To abbreviate:

122

DAG-NYI HE-RU KAR NE-PE K-I NANG-DU TSA-SUM KHOR-LO ZHI SEL-WE

Inside my body abiding as Heruka the three channels79 and four chakras are clearly visible.

TSA-DAB SO-S -SU CHI-WOR HANG KAR-PO / DRIN-PAR OM KAR-PO / NYING-GAR HUNG NGN-PO

In the center of the petals of the various chakras is the white syllable HANG at the crown of the head,
the white OM at the throat, the blue HNG at the heart and the red A at the navel.*
* The HANG is upside down without the head line. The A appears as a pointed upside down V 4-fingerwidths below the navel where the central and side channels meet. DT The HUNG is upside down. DRD

Suchness offering

Certainty of inseparable bliss and emptiness is the offering of true reality.

OM NAMO BHAGAVATE VRESHYA HUNG HNG PHAT. Add OM and HUNG HNG PHAT:*

MAH KALP AGNI SANNIBHYA JAT MAKUT OTKATYA DAMSHTR KAR LOKRA BHSHANA MUKHYA

SAHASRA BHUJ BHSURYA PARASHUP SHODYATA SHLAKHATVNGA DHRINE

VYGHR JINMBARA DHARYA MAH DHMRNDHAKRA VAPUSHYA for the
* Ring the bell briefly after each of the eight praises for Heruka as well as the consort. DK

Heruka.77

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TE-WAR AH MAR-PO / AH-LE TUM-M ME BAR / KHOR-LO SUM-GYI YI-GE SEG-SHING

From the A the fire of inner heat blazes,80 burning away the syllables of the three chakras.

HANG-LE KAR-CHE GYN BAB-PE YI-GE SUM-LAR S-TE

From the HANG a stream of the white element descends, restoring the three syllables.

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NE-SUM-GYI YI-GE LE-KYANG DRI-MA ME-PE -ZER TRO-WE DE-WA CHEN-PO NYAM-SU NYONG-WAR GYUR

Again undefiled rays of light stream forth from the syllables at the three places. Thus I experience great bliss.*

When this practice is stabilized the five signs such as smoke arise. Exert yourself for a long period of time and when you grow tired, start the mantra recitation.**
* throughout the entire body.

** When practicing in Phyang monastery with HH Chetsang Rinpoche the monks would insert a tea break here after the appropriate prayers. DK

REL-PE CH-PEN CHEN / TH-PA KAM-PO NGE UR-GYEN-DANG / LN-PA NGA-CH DO-SHEL JE-PA

and a khatvnga (in the crook of his elbow). He has three eyes and his long hair in a crown knot.

TAG-GI PAG-PE SHAM-THAB SL-WA / CHAG-GYA DRUG-DANG DEN-PA

He wears the tiara of five dried skulls, the garland of fifty freshly cut skulls and the skirt of tiger skin. Endowed with the

ZHAB YE KYANG-WE TAB-KYI ZHUG-PE NE-SUM YI-GE SUM-GYI TSEN-PE

six mudras, he stands with his right leg outstretched. His three places are adorned with the three syllables.

THUG-KE SA-BN-GYI -KYI RANG-DRE YE-SHE-PA CHEN DRANG

By the light of the seed syllable at the heart, the beings of primordial wisdom, who resemble him, are invited.

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JA HUNG BAM HO / DAM-TSIG PA-DANG YER ME-DU GYUR

JA HNG BAM HO. They become inseparable from the commitment beings.

OM VAJRA ARGHAM PRATCCHA SVH. Continue to offer.

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OM SVH HU HUNG HNG PHAT. or: OM PADMA NARTESHVARA HUNG HNG PHAT.

PAD-MA GAR-WANG YONG-SU GYUR-PA LE DRANG-TRENG-GI NAM-PAR GYUR
After one-hundred and eight recitations:

The form of the mla arises from the transformation of Padmanarteshvara.81

Consecrating the mla*

OM KHANDAROHE HUNG HNG PHAT.

Purify with: OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

The mla made from human bone has been strung on a cotton thread by a young girl. Cleanse with:

TONG-PE NGANG-LE PAD-MA DANG NYI-ME TENG-DU DRANG-TRENG HRI-LE PAD-MA GAR-WANG MAR-PO

From the state of emptiness (arise) a lotus and sun disc on which is the mla (as a) HR.

SHEL-CHIG CHAG-ZHI-PA / YE DANG-P PAD-MA MAR-PO / NYI-PE DA-MA-RU

This becomes the red Padmanarteshvara with one face and four arms. In his upper right hand he holds a red lotus

YN DANG-P DRIL-BU / NYI-PE TH-PA-DANG KHA-TVANG-GA NAM-PA / CHEN SUM-PA

and in his lower right a damaru. In the upper left hand he holds a bell and in the lower left a skull cup
* When practicing repeatedly it is enough to bless the mala once a day. Sprinkle water from the cleaning vase on the mala. GL

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Take the mla that is thus blessed with your left hand. To accomplish pacifying activity hold the mla on your forefinger,
for increasing activity on your middle finger, for domination on your ring finger and for subduing activity on your little finger.
Imagine your thumb and the mla beads as deities. Visualize that with every bead counted with your thumb you summon and invite a deity.

Limbs of recitation

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If you are dominated by conceptual thought, practice the recitation that stabilizes the wind of thought:

DAG HE-RU KAR NE-PE THUG-KAR NYI-ME KYIL-KHOR-GYI -SU / HUNG-LA NGAG-KYI TRENG-WE KOR-WA LE

I abide as Heruka. At my heart in the center of a sun disc is the syllable HNG,*
surrounded by the mantra garland. Visualize this. Then together with the recitation:
* The blue HUNG is stable and not moving and the combined mantra garlands of yab and yum are circling together counter-clockwise, red and blue side by side, regardless of which mantra we are reciting. DK

If you are dominated by emotional afflictions*, practice the recitation that stabilizes the drop:

RANG-GI THUG-KE HUNG-LE NGAG-TRENG KAR-PO JANG-CHUB SEM-KYI RANG-ZHIN CHEN

From the HNG syllable at my heart arises a white mantra garland, which is the nature of bodhicitta.**

TSA U-ME NANG-LE GY SANG-WE DOR-JE-LE THN / YUM-GYI BHA-GAR ZHUG

The mantra garland descends in the central channel and leaves through the secret vajra.

A-VA DHU-TI LE-THN-TE RANG-GI ZHEL-DU ZHUG-SHING GYN-MI CHE-DU KHOR-WAR GYUR

It enters the bhaga of the consort, (rises) in her central channel,83 emerges (from her mouth)
and enters again into my mouth, continuing to circle in this way. Visualize and recite in this way.
* This refers to loosing the drop. DRD ** A dark blue HUNG stands on the sun disc in our heart chakra. The mantra surrounds the Hung counterclockwise. The mantra represents the essence of the drop. DKOT

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The recitation of emanation and collection:

TRL-PE KHOR-L TE-WAR NA-DE NAM-PA LE NGAG-KYI TRENG-WA / ME-TOG-GI TRENG-WA TA-BU

From the form of a nada in the emanation chakra at the navel arises a mantra garland resembling a garland of flowers.

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NA-BUG YE-NE THN / KYIL-KHOR-GYI HLE NAM-PAR GYUR-NE / DRO-WE DN JE-TE

It emerges from my right nostril and transforms into the deities of the mandala, who accomplish the benefit of beings.

LAR NGAG-TRENG NA-BUG YN-DU ZHUG-NE THN* / TE-WE NA-DA-LA THIM-PAR GYUR

Having entered my left nostril once again, the mantra garland dissolves into the nada at the navel.
* HH Drikung Kyagon believes that the last THN could be a mistake in the original Tibetan text.

NGAG-KYI TRENG-WA LUNG-DANG HLEN-CHIG TU RANG-GI NA-BUG YN-PA-NE THN

From this (another) mantra garland comes forth and leaves my left nostril together with the breath. It enters the right nostrils

KHAM SUM-GYI SEM-CHEN LHAR NE-PE NA-BUG YE-PAR ZHUG / NYING-GAR HUNG NE-PA-LA THIM-ZHING

of all beings of the three realms, who abide as deities. The mantras dissolve into the HNG at their hearts.*

HUNG-LE NGAG-KYI TRENG-WA SEM-CHEN-GYI NA-BUG YN-PA-NE THN

From the HNG the mantra garlands emerge through their left nostrils and enter into my right nostril,

RANG-GI NA-BUG YE-PAR ZHUG / THUG-KE HUNG-LA THIM-ZHING KHOR-WAR GYUR

dissolving back into the HNG at my heart and continuing to circle in this way. Visualize and recite in this way.82
* purifying their two obscurations. DK

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THUG-KE HUNG-LE NGAG-KYI TRENG-WE KOR-WA KHOR-WA-LE -ZER SER-PO TR-SHING DU-WAR GYUR
Or:

A mantra garland circles the syllable HNG at my heart and emits yellow light, which returns again.

Thus practice.

Furthermore if you wish to carry out the recitations of the four activities:*

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TSO-W THUG-KAR NA-TSOG DOR-JE TE-WAR SA-BN HUNG-YIG CHOG-TU SEL-WE THAR
(For pacifying:)

At the heart of the principle deity in the center of a crossed vajra is a brilliant seed syllable HNG,

NGAG-TRENG MU-TIG-GI TRENG-WA TAR KHOR-WA LE -ZER KHA-DOG KAR-PO JUNG

surrounded by a mantra garland like a necklace of pearls. White rays of light emanate from the revolving mantra garland,
emerging from the mouth of Heruka and entering the mouth of the consort.
* In comparison to the previous mantra recitations, the recitation of activities should not be more than 25 percent. GL

YAB YUM-GYI NGAG CHAG-DROG-GI TRENG-WA TA-BU KHOR-WA LE -ZER KHA-DOG MAR-P
For controlling:

The turning mantras of Heruka and the consort are like the links of an iron chain,

KHAM-SUM-GYI KYE-DRO THAM-CHE DANG LONG-CH WANG-DU D-PAR GYUR

emitting red rays of light which bring all beings and wealth of the three realms under ones control.

NGAG-TRENG MAR-NAG ME-CHE CHE-PE TSL-DU TR-PA LE / -ZER KHA-DOG THING-KHE
For wrathful activity:

From the dark red mantra chain spreading like lashing tongues of fire, deep blue light rays

DRA-GEG N-JE THAM-CHE TSAR CHE-PAR GYUR

completely destroy all enemies, demons and evil-doers. Thus visualize.

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If you prefer recitation stages that are more detailed than this, they can be learned elsewhere.

Mantra recitation

OM SHR VAJRA HE HE RU RU KAM HUNG HNG PHAT DKIN JLA SAMVARAM SVH.

This is the twenty-two syllable essence mantra of the Bhagavn.*

134

OM HRH HA HA HUNG HNG PHAT. The seven syllable near essence mantra.

OM VAJRA VAIROCANYE HUNG HNG PHAT.
OM SARVA BUDDHA DKINYE VAJRA VARNANYE HUNG HNG PHAT.

The essence and near-essence mantra of the consort.84

* Relative to the mantra of the main deity, the consort should be recited half as much and the mantras for the retinue one quarter. Since this is the swift path, HH suggests 100000 for the yab, DK

YAB-KYI ZHEL-NE YUM-GYI ZHEL-DU ZHUG / K-I YIB-GY DE / YUM-GYI KHA-NE DOR-JE NOR-B LAM-DU ZHUG

(Flowing) through her body, from the womb of the consort the light rays enter the pathway of the vajra jewel.

THUG-KE SA-BN-LA THIM-PE NE-DN BAR-CHE THAM-CHE ZHI-WE TRIN-LE DRUB-PAR GYUR

When the light again dissolves into the seed syllable at the heart,
the activities of pacifying all illnesses, evil influences and obstacles are accomplished.

YAB YUM-GYI NGAG-DRIL TE KHOR-WA-LE -ZER SER-P TSE-DANG PEL-JOR GYE-PAR GYUR
Similarly for increasing:

The combined mantras of Heruka and the consort circle, emitting yellow rays of light,
spreading life and wealth.

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KHAN-DRO-MA ZHI THUG-KAR NYI-ME KYIL-KHOR-GYI -SU MAM LAM PAM TAM-GYI TSEN-PE THAR
In the center of a sun disc in the four dkins hearts are the syllables MAM, TAM, PAM and LAM,*

RANG RANG-GI NGAG-KYI KOR-WA-LE TR / DRO-WE DN JE

surrounded by their respective mantras. Light streaming forth from the rotating mantras benefits beings.

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TSUR D RANG RANG-GI NGAG-TRENG SA-BN-DANG CHE-PA-LA THIM-PAR GYUR

The light returns and dissolves into the mantras and seed syllables.

OM DKINYE HUNG HNG PHAT. OM LME HUNG HNG PHAT.
OM KANDHAROHE HUNG HNG PHAT. OM RPINYE HUNG HNG PHAT. The mantras of the four dkins.85
* Note that while the Tibetan recitation lists MAM, LAM, PAM, TAM, going counter-clockcwise Dkin has MAM, Lme TAM, Kandarohe PAM and Rpin the LAM syllable in her center.

Regarding mantra accumulations of the Approach: one-hundred thousand for the main deity and ten thousand for the consort and retinue.
To be appropriate for an Acarya who bestows initiations, the Mahasiddha Darika and others mention that ten thousand mantras of the descent of primordial wisdom
are to be recited. And in the bDe-mchog-byung-ba it is said that through the essence mantra of the main deity all activities are accomplished:
The worldly and transcending siddhis are quickly obtained. Not so elsewhere, thus it is highly praised.

Concerning the near-essence mantra, the siddhis of making rain, treasures and of speech are accomplished. For the extraordinary yogic activities that are taught,
the essence mantra is to be recited a hundred thousand times. Furthermore it is said in the twelfth chapter of this tantra that one-hundred thousand mantras
are to be recited in the perfect eon (kritayuga) once, in the three-quarter-perfect eon (tretayuga) twice, in the half-perfect eon (dvaparayuga) three times,
and in the eon of degeneration (kaliyuga) four times. In the commentary by Ratnarakshita it is said: In the perfect eon once means that each mantra is to be recited
a hundred thousand times. Twice etc.means two times as much, etc. You can study this elsewhere. According to the intention of this passage, we have to recite the
mantra four-hundred thousand times since we live in the period of degeneration. From the above options the fourfold recitation is the option accepted by most gurus.
One tenth (i.e. forty-thousand recitations) are necessary for the fire puja.
Regarding the benefits of the recitation, in the Space-like Tantra it is said: It is the stream that completely purifies all sins of a thousand or more eons.
Therefore, through mantra recitation you eliminate all obscuration of karma, afflictions and (afflictions) of the objects of knowledge,
arisen through the power of the three poisons accumulated since beginning-less time, such as the five heinous and five secondary deeds of the three doors.
As mentioned above, the recitations are necessary for obtaining the highest and the ordinary siddhis.

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Dissolution

THUG-KE HUNG-GI -KYI TEN ZHEL-YE KHANG--DU ZHU-NE KHOR-NAM-LA THIM
After having recited as much as possible during the session:

Light radiating from the HNG at my heart melts the support,

the celestial palace, into light which dissolves into the retinue.*

KHOR-NAM YUM-LA / YUM YAB-LA / YAB THUG-KE HUNG-LA THIM

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The retinue dissolves into the consort, she dissolves into Heruka, Heruka into the HNG at the heart,

DE-YANG ZHAB-KYU KHOG-PA GO-WO DA-TSE THIG-LE NA-DE BAR-DU D-TE / NA-DA-YANG MI-MIG-PAR GYUR

which dissolves, from the U-vowel into the body, the body into the head, the head into the half moon,
the half moon into the drop, the drop into the tip of the drop, and that also becomes imperceivable.86
* Like steam vapour on a mirror, the visualization disappears. DK

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LAR-YANG RANG-NYI HE-RU KA ZHEL-CHIG CHAG NYI-PE NAM-PAR GYUR-PE CHI-WOR OM KAR-PO
From this state:

Once again I manifest as Heruka with one face and two arms.* On the crown of my head is the white syllable OM,

DRIN-PAR AH MAR-PO / NYING-GAR HUNG NGN-PO / CHOM-DEN DE-KYI NYING-GAR OM HA KAR-PO

at the throat the red and at the heart the blue HNG. At the heart of Heruka are the white syllables OM HA,

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GO-WOR NA-MA HI SER-PO / CHI-TSUG-TU SVA-HA HU MAR-PO / TRAG-PA NYI-SU BO-SHAT HE NAG-PO

at the head yellow NA MA HI, on the crown red SV H HU, at the shoulders black VAU SHAT HE,

MIG-NYI-SU HUNG-HUNG HO MAR-SER / YEN-LAG THAM-CHE-LA PHET HANG JANG-GU NAM-KYI TSEN-PAR GYUR

at both eyes orange HUNG HNG HO and at all limbs the green syllables PHAT HANG.** Thus meditate.87
* This time you can visualize yourself as Chakrasamvara alone, without the yum, if you choose so. ** Some lamas teach PHAT PHAT HANG.

After this blessing one takes the food first with ones left hand and enjoys. When cleaning the body: as during the bestowal of an initiation. When falling asleep:
The container and its contents dissolve into light. When awaking: as if one were called by songs of Yoginis. One should perform the yogas of conduct such as these.
In this way the practitioner keeps the samayas and easily receives everything he desires in his yogic efforts. The Mahsiddha Vajraganthapapda said:
Keep the samayas, be devoted to the guru, and make efforts in you practice, then all siddhis will arise, life and wealth are perfected, the activities of fame,
power and glory are manifested, one masters all commentaries, becomes powerful with words, subdues all opponents and quickly achieves the stage of Vajradhara.

Inner torma offering

Sprinkle the inner offering torma* with the inner offering substance.88 Cleanse with:
Purify with:

OM KHANDAROHE HUNG HNG PHAT.

OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

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

From the state of emptiness YAM (is visible) which becomes wind, and RAM which becomes a fire-mandala.
* Prepare a small torma button and place it every day on the plate of the Chakrasamvara torma on the altar to renew it. LC

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

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

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

142

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

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

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

The yogas of carrying activities onto the path

While eating: all phenomena are in the state of equality. OM SAMYA SHUDDHH SARVA DHARMH SAMAYA SHUDDHOHHANG.

From the tongue and its syllable HNG arises a white single-pointed vajra. OM AMRTODAKA HUNG HNG THA THA TRM AM KHANG HNG.

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

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

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

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

143

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

which also dissolves and merges inseparably with the contents of the skull. On that are the syllables:
A / I / U / RI R / LI L / E AI / O AU / ANG H / KA KHA GA GHA NGA / CA CHA JA JHA NYA
TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA SHA SHO SA HA KSHA

KHAN-DRO-MA DRA-WA DAM-PE DE-WA //: SAMAYA STAM / SAMAYA HO ://

Net of dkins, sacred bliss: SAMAYA STAM / SAMAYA HO. Recite these two mantras three times.*
(According to the commitment, please take a seat! According to the commitment, please enjoy!)

LAG-PA YN-PE THIL-DU AA / I II / U UU / RI RII / LI LII / E EE / O OO / ANG AH

In the palm of the left hand: A / I / U / RI R / LI L / E AI / O AU / ANG H

AL-LI-LE DA-WA DANG / YE-PAR KA KHA GA GHA NGA / TSA TSA DSA DSHA NYA

transform into a moon. In the palm of the right hand: KA KHA GA GHA NGA / CA CHA JA JHA NYA

TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA / SHA SHO SA HA KSHA
* Turn the hands from the bottom to palms up into the offering mudraor the vajra mudra with open palms. LC

145


LE NYI-MAR GYUR-PE -SU HUNG NGN-PO-DANG CHE-PA

transform into a sun. In the center (of both sun and moon disks) is a blue HNG.

OM ANYONYA ANUGATA SARVA DHARMA PARAMBARA ANUPRAVISHTA SARVA DHARMAH ADYANTA

ANUPRAVISHTA SARVA DHARMAH OM AH HUNG.

146

DA-NYI SA-BN YONG-SU GYUR-WE DOR-JE THEL-M TOR-MA TEG-PAR GYUR

Moon, sun and seed syllable completely transform into vajra palms holding up the torma. Recite this with conviction.89

LHA-MO TSE-MA DAM-TSIG TSE-MA DANG / DE-SUNG TSIG-KYANG CHOG-TU TSE-MA TE

The goddess is genuine. The samaya is genuine. Therefore, her speech is also supremely genuine.

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

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

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

Having accomplished the benefit of beings, they enter into union and dissolve back into the three syllables
which also merge inseparably with the samaya nectar.

PHEM / TOR-DRN CHOG-CH PA-WO DANG NEL-JOR MA-NAM CHEN DRANG
With the blazing mudra, and by the sound of:

PHEM! The torma guests, the vras and yoginis of the ten directions, are invited.
Perform the lotus-turning mudra.

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DEN-PA DE-YI LHA-MO CHOG-GI NI / DAG-LA JE-SU DZIN-PE GYUR-GYUR CHIG / DRN NAM-KYI JAG

By this truth, may the supreme goddess take me under her care. From the white HUNG tongues

HUNG KAR-PO LE JUNG-WE DOR-JE TSE-CHIG-PE NAM-PE -ZER-GYI BU-G SL-WAR GYUR

of the guests comes a single-pointed vajra forming a tube of light through which the guests consume the torma.

147

OM VAJRA RALIHO / JA HNG BAM HO / VAJRA DKIN SAMAYA STAM DRISHYA HO.* Reciting three times, offer the torma
(Eat, enjoy, Vajradakinis, according to the commitment please have a seat, consider and follow the vows.) to the principle deity and retinue.90

OM SHR HERUKA SAPARIWRA ARGHAM PRATCCHA SVH. Continue to offer until SHAPTA:
CAMNAM PROKSHANAM PDYAM PUSHPAM DHPAM LOKAM GANDHAM NWIDYAM ... SHAPTA
* Turn your hands in the lotus mudra followed by the JA JUNG BAM HO mudra, and then hold the HO mudra. DK After HO Garchen Rinpoche brings his hands together in the Gandhe followed by Newidya mudra.

Outer torma offering

Cleanse with:
Purify with:

OM KHANDAROHE HUNG HNG PHAT.

OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

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

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

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

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

149

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

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

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

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

150

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

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

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

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

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

I prostrate to the great hero, the glorious Heruka, pure form of the mighty vajra,* and to Vajravrh, the desirous one,

DOR-JE PHAG-MO DE-LA D / SI-DANG ZHI-WA NYAM-PAR CHAG-PA CHOM-ZHING KN-TU TOG-PA JOM / KHY-KYI

(yogini) of those with great passion. Equally victorious over attachment to samsra and nirvana,

NG-PO THAM-CHE KHA-DANG NYAM-PE DAG-NYI ZIG-PAR DEN / GN-PO THUG-JE CHU-YI CHI-KYI LEN-PAR GYUR-PE

you see the nature of all phenomena as equal to space. Protectors, please moisten me with the waters of your mind

THUG-KYI CH / DAG-LA DZ-CHIG LHA-MO NAM-KYI SHIN-TU JE-TSER DZE-DU SL

heavy with the waters of compassion. Please grant the blessing of the goddesses exquisite love. Supplicate in that way.
* Namdag Dorje Wangchug is another name for Chakrasamvara

148

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

which also dissolves and merges inseparably with the contents of the skull. On that are the syllables:
A / I / U / RI R / LI L / E AI / O AU / ANG H / KA KHA GA GHA NGA / CA CHA JA JHA NYA
TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA / SHA SHO SA HA KSHA

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

151

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

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

Having accomplished the benefit of beings, they enter into union and dissolve back into the three syllables
which also merge inseparably with the samaya nectar.

With the lotus turning mudra and open vajra palms:

OM KHA KHA KH HI KH HI / SARVA YAKSHA RKSHASA BHTA

PRETA PSHCA UNMDA APASMRA DKA DKINYADAY / IMAM BALING GRIHANTU / SAMAYA RAKSHANTU / MAMA *

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

MAMA SARVA KRTYA SADSUKHAM VISHUDDHAYE SAHYAKA BHAVANTU HUNG HNG PHAT SVH. Offer three times.

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

All the assemblies of gods without exception,

all assemblies of nagas without exception,

* When practicing in public you leave out MAMA. DK

obstacle-making spirits

153

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

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

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

spirits causing forgetfulness, dkins, mamos,

all without exception:

please come here and listen to me!

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

Please accept this torma offering

and grant us practitioners with our retinue

154

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

freedom from sickness and a long life,

authority, glory, and fame,

good fortune and vast wealth.

PHEM / WANG-PO-LA SOG-PE CHOG-KYONG KHOR-CHE CHEN DRANG / IN-DRA / YA-MA / VARUNA / KUBERA
With the blazing mudra and the sound of:

PHEM! I invite the protectors of the directions: INDRA / YAMA / VARUNA / KUBERA

MAHBHTA / AGNI / RKSHASA / VYUDEVATA / CHANDRA / SRYA / BRAHMA / ASUR / VEMACHITRI / PRITHIVDEVATA

152

SAPARIWRA KARSHAYA JA. Thus call the deities and continue: JA HUNG BAM HO / SAMTRIPTA SARVA DEVATA SDHAKASYA

SHNTIM KURU / PUSHTIM KURU / SARVA KARYANTU SIDDHIR BHAVANTU YATH SUKHAM SUKHE.91

Having invited the deities, continue with:

OM DASHADIKA LOKAPLA SAPARIWRA ARGHAM PRATCCHA SVH until: SHAPTA.

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

Grant us mastery over all activities

such as pacifying, increasing and so forth.

You keepers of commitments, protect us

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

and bestow the kindness of all accomplishments upon us.

Pacify untimely death, illnesses,

obstructers and all obstructions,

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

and obliterate nightmares, bad omens and curses.

Grant happiness to the world,

good harvests and abundant crops.

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

Cause the teachings to spread,

bring about joy and happiness,

and completely accomplish each and every wish!

155

OM-KHY-KYI SEM-CHEN DN-KN-DZE / JI-TE JE-THN NG-DRUB TSL

OM. You who accomplish all aims of sentient beings, please bestow the siddhis that fulfil this intention.

SANG-GYE YL-DU SHEG-PA DANG / JI-TAR DE-WAR ZHUG-SU SL

Return to the Buddhalands and remain in exaltation.

OM VAJRA MU.*

JIG-TEN-PA RANG-RANG-GI NE-SU SHEG / YE-SHE PA-NAM RANG-NYI-LA THIM-PAR GYUR

The worldly beings each return to their own abode. The wisdom beings dissolve into oneself.
* Snap with your left hand.

157

Hand offering

Cleanse the left hand with:
Purify with:

OM KHANDAROHE HUNG HNG PHAT.

OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

158

TONG-PE NGANG-LE LAG-THIL PAD-MA DAB-MA NGA-PE TE-WAR OM BAM / DN-NE YN KOR-DU

From the state of emptiness, in the center of a five-petaled lotus

on the palm of one's hand OM BAM (is visible), and then counter-clockwise from the front:
Draw the flower* and:

HANG YOM / HRNG MOM / HRING HRNG / HUNG HNG / PHAT PHAT
* Dip the tip of the vajra into the nectar and trace a flower onto the palm of your hand with it.

Thus entrust them with the dharma activities. Hold the vajra and ring the bell in the eight cardinal directions.
Rectify additions and omissions by reciting the hundred-syllable mantra of Heruka:

OM VAJRA HERUKA SAMAYAM ANUPLAYA HERUKA TENOPATISHTHA DRIDHO ME BHAVA

SUTOSHYO ME BHAVA ANURAKTO ME BHAVA SUPOSHYO ME BHAVA SARVA SIDDHIM ME PRAYACCHA

SARVA KARMASU CA ME CITTAM SHREYA KURU HNG HA HA HA HA HO
BHAGAVN VAJRA HERUKA MME MUCA HERUKOH BHAVA MAH SAMAYA SATTVA H HNG PHAT.*

Perform the three banners mudra with both hands and continue with:

OM YOGA SHUDDHH SARVA DHARMH YOGA SHUDDHOHHANG.

Recite this with the turning lotus and embracing mudras as before, then snap the thumb and ring finger.
* Play the bell slowly for the 100 syllable mantra. GL

Garchen Rinpoche just rings the bell once at the underlined letters.

156


THE-BONG LA-SOG-PA NGA-DANG / SEN-MO NAM-LA RIM-PA ZHIN

On the thumb and fingers and on the fingernails successively are:*

OM HA / NA MA HI / SV H HU / VAU SHAT HE / HUNG HNG HO / PHAT PHAT HANG.

159

NAM GO-CHE PA-MO DANG PA-WO RANG-ZHIN BL-DU LHA-NGE KYIL-KHOR SOR-MO

Visualize these syllables as the nature of the armor vras and vrhs, the back of the hand as the mandala of the five deities,

ME-LONG-GI ZUG-NYEN TAR SEL-WE KHAM-NGA LHA-MO NGAR SEL-WAR GYUR

and the fingers as the five elemental dkins, clear like a reflection in a mirror.92
* on the thumb OM HA, then NA MA HI etc. on the fingers, and PHAT PHAT HANG on all fingernails

OM NAMO BHAGAVATI VAJRA VRHVAM NAMO RYA APARJITE TRAILOKYAMTE MAH VIDYESHVAR

NAMA SARVA BHTA BHAY VAHE MAHVAJRE NAMO VAJRA SANE AJITE APARJITE VASHYAM KARINITRA BRMANI...

161

NAMA SHOSHANI ROSHANI KRODHENI KARLINI NAMA STRSANI MRANI PRABHEDANI APARJAYE

NAMO VIJAYE JAMBHANI STAMBHANI MOHANI NAMO VAJRA VRH MAHYOGIN KMESHVAR KHAGE

Thus praise (the consort) in eight verses.


//: OM BAM OM AH HNG / HANG YOM OM AH HNG / HRING MOM / HRING HRNG / HUNG HNG / PHAT PHAT

OM HA OM AH HNG / NA MA HI / SV HA HU / VAU SHAT HE / HUNG HNG HO / PHAT PHAT HANG :// 93

162

Offer meat and dough together to each (deity), and a drop of nectar (for each).* Continue with: 94

OM AH HUNG / HUNG AH OM / LAG-PE LHA-NAM RANG-LA THIM-PAR GYUR

OM HNG. HNG OM. The deities on the hand dissolve into oneself.**
* Recite twice: first offer the tsog-meat, and the second time the nectar: ** Put the rice from the hand mandala back into the rice container (the same rice, kept in this container, is to be used throughout the retreat)

OM VAJRA PUSHPAM PRATCCHA SVH.
Continue with: DHPE LOKE GANDHE NWIDYE

Recite each of their mantras and then make the offerings of the five enjoyments:*

OM NAMO BHAGAVATE VRESHYA HUNG HNG PHAT. Respectively endowed with OM and HUNG HNG PHAT:

160

MAH KALPGNI SANNIBHYA JTA MAKUT OTKATYA DAMSHTR KARA LOKRA BHISHANA MUKHYA

SAHASRA BHUJ BHSURYA PARASHUP SHODYTA SHLAKHATVNGA DHRINE

VYGHR JINMBARA DHARYA MAH DHMPRNDHAKRA VAPUSHYA for the Heruka.

* Since you are still holding the rice heaps on the palm of your left hand, do the offering mudras only with your right hand while still holding the vajra. Similarly for the praise strike the bell with your right.

Ganachakra

Mix those offering substances with the feast offerings. Whichever substances of method and wisdom you could gather, 95 arrange them on top of a tiger skin or the like.

Cleanse with:*
Purify with:

OM KHANDAROHE HUNG HNG PHAT.

OM SVABHVA SHUDDHH SARVA DHARMH SVABHVA SHUDDHOHHANG.

163

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

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

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

On this, from OM HNG (appears) a tripod hearth of skulls, and from A seated on this (appears) a vast and wide skull cup.
* Sprinkle water from the cleaning vase on the tsok offering. GL

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

which also dissolves and merges inseparably with the contents of the skull. On that are the syllables:
A / I / U / RI R / LI L / E AI / O AU / ANG H / KA KHA GA GHA NGA / CA CHA JA JHA NYA
TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA / SHA SHO SA HA KSHA

165

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

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

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

Having accomplished the benefit of beings, they enter into union and dissolve back into the three syllables
which also merge inseparably with the samaya nectar.


CH-KYI YING-KYI PHO-DRANG NE / CHOM-DEN DE-SHEG
Thus the offerings are blessed. Invite the ganachakra guests:

From the palace of the Dharmadhatu (we invite) the victorious Bhagavn

DOR-JE CHANG /DUR-TR CHEN-P NE-GYE NE / TRL-PA GYE-GYE TIL-LI-PA / PUSH-PA HA-RI GN-PA NE

Vajradhara; from the eight great charnel grounds: Tilopa, who sent out eight emanations; from the monastery at Pushpahari:

166

PEL-DEN DRUB-CHEN NA-RO PA / DRO-WO LUNG-GI NE-CHOG NE / JE-TSN CHEN-PO HLO-DRAG PA

the glorious Mahasiddha Nropa; from the holy place of Trowo valley: the great, noble lord Marpa Lhodrakpa;

THO-DING GYEL-M ZUR-PH NE / NEL-JOR WANG-CHUG MI-LE ZHAB

from the peak of the Azure Queen Mountain: the lord of yogins, Milarepa;

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

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

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

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

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

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

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

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

164


DAG- LHA GAM-P GN-PA NE / NYAM-ME DAM-PA RIN-PO CHE / KN-TU ZANG-P NAG-TR NE

from Daklha Gampo monastery: the unequalled, precious holy Gampopa; from the forest of Samantabhadra:

DRO-WE GN-PO DOR-JE GYEL / DRI-GUNG PEL-GYI PHO-DRANG NE

the protector of beings, Vajra Victor Phagmo Drupa; from the glorious Drigung palace: the lord of victorious ones,

167

GYEL-WE WANG-PO RAT-NA SHRI / DAG-PA CHOG-CH ZHING-KHAM NE / TSA-GY LA-MA DAM-PE TSOG

Ratnashri; from the pure Buddha lands of ten directions: the assembly of the holy root and lineage lamas;

OG-MIN CH-YING PHO-DRANG NE / CHOM-DEN KHOR-LO DE-WE CHOG

from the palace of Akanishta Dharmadhatu: the exalted Bhagavn Chakrasamvara;

KHAN-DR TSOG-CHE SHEG-NE KYANG / TONG-NYI NYING-JE YER-ME PE

to come to this holy place of practice together with the hosts of dkins. We also request (that you bestow) the siddhis

DRUB-PA PO-LA NG-DRUB ZHU / SA-ZHI TRA-SHI DZE-DU SL

upon (us) practitioners of emptiness and compassion inseparable. Please bless this place to be auspicious!

KYE / TSOG-KHANG PHO-DRANG ZHEL-YE DI / OR-GYEN NE-SU JIN-GYI LOB

KYE. Our gathering place, this immeasurable palace: please bless as the place of Orgyen.

DIR-TSOG TSOG-DRN THAM-CHE KN / PA-WO KHAN-DROR JIN-GYI LOB

All of the assembled guests of this ganachakra feast: please bless as vras and dkins.

169


RIN-CHEN LA-SOG NA-TSOG N / PAD-MA BHA-JAR JIN-GYI LOB

The various vessels made of jewels and precious substances: please bless as the lotus kapala.

CH-KYI TSOG-KHOR GYA-CHEN DI / YE-SHE D-TSIR JIN-GYI LOB

The contents, these abundant ganachakra offerings: please bless as wisdom nectar.

170

DRE-GN BU-RAM CH-PE CHANG / SHE-RAB MA-DA NA-CH DI

The alcohol made of rice, grapes, and molasses: please bless this knowledge madana offering as the nectar

WANG-ZHI D-TSIR JIN-GYI LOB / CHE-PE WANG-ZHI DN-TOG SHOG

of the four empowerments. By enjoying it, may the meaning of the four empowerments be realized.

NYI-SHU TSA-ZHI NE-CHOG NE / MA-ZHIN TSE-PE KHAN-DRO DANG

from the twenty-four sacred places: the dkins who love like mothers;

TRIN-LE NAM-ZHI KYIL-KHOR NE / BAR-CHE SEL-WE CH-KYONG NAM

from the mandalas of the four enlightened activities: the Dharma protectors who dispel obstacles;

M-G DANG-WE CHEN-DREN NA / NGN-GYI THUG-DAM GONG-DZ LA

we invite all of you with fervent longing and devotion. Please consider your past compassionate pledges

RANG-ZHIN YING-NE KU-ZHENG NE / DRUB-PE NE-CHOG DAM-PA DIR / NEL-JOR DUNG-WE CHEN-DREN SHEG

and manifest your body from the intrinsic nature of space! Through our longing we, the yogis and yoginis, invite you,

168


BA-LA SHA-NGA DRE-KHUR DANG / THAB-CHEN MAM-SE CH-PA DI

The five meats and rice milk: please bless this mamsa offering of great method as the nectar of non-conceptuality.

TOG-ME D-TSIR JIN-GYI LOB / CHE-PE CH-KU THOB-PAR SHOG

By enjoying it, may the Dharmakya be attained.

171

WANG-PO NGA-DANG CHE-PA YI / NA-TSOG KENG-R CH-PA DI

These offerings of the five senses accompanied by various skeletons: please bless as the nectar of bliss-emptiness.

DE-TONG D-TSIR JIN-GYI LOB / CHE-PE LONG-KU THOB-PAR SHOG

By enjoying it, may the Sambhogakya be attained.

BU-RAM LA-SOG NGAR-SUM DANG / KAR-SUM AR-GHE CH-PA DI

Molasses and so on, the three sweets and the three whites:* please bless this argha offering as the undefiled nectar.

ZAG-ME D-TSIR JIN-GYI LOB / CHE-PE KYE-ME DN- TOG SHOG

By enjoying it, may the meaning of birthlessness be realized.

173

D-YN CHI-NANG SANG-CH NAM / RIG-NGE D-TSIR JIN-GYI LOB

The outer, inner and secret objects of sensual pleasure: please bless these offerings as the nectar of the five Buddha families.

CHE-PE KHOR-DANG NYANG-DE KYI / YN-TEN RIN-CHEN THOB-GYUR CHIG

By enjoying it, may the precious qualities of samsra and nirvana be obtained.
* The three sweets are sugar, molasses and honey, and the three white substances are milk, butter and curd.


OM AH HUNG / J-PA OM-GYI -ZER GYI / ZHE-DANG LE-GYUR TSOG-KYI DZE

OM HNG. Through reciting OM, rays of light transform the feast substances coming from anger into white shaded nectar.

KAR-LA DANG-CHAG D-TSIR GYUR / DE-CHEN KU-RU GYUR-PE DZE / CHE-PE RIN-CHEN CH-KU LA

By enjoying the substances, that have become the body of great bliss, may experiences and realization

174

NYAM-TOG YER-ME DREL-GYUR CHIG / NAR-SEM ZHE-DANG TRUG-PA KN / JAM-PA CHEN-POR GYUR-WAR SHOG

become inseparably united with the sublime Dharmakya. May all vindictiveness, anger and fighting become exalted love.

J-PA AH-YI -ZER GYI / D-CHAG LE-GYUR TSOG-KYI DZE / MAR-LA DANG-CHAG D-TSIR GYUR

Through reciting , rays of light transform the feast substances coming from desire into the red shaded nectar. By enjoying

JANG-SEM KANG-DANG KHU-WA ZHAG / GA-NA RAK-TE LONG-CH DI

Bodhicitta, marrow, semen, and fat: please bless this ganarakta offering

SEL-TONG D-TSIR JIN-GYI LOB / CHE-PE TRL-KU THOB-PAR SHOG

as the nectar of luminosity - emptiness. By enjoying it, may the Nirmanakya be attained.

ZHO-SHA LA-SOG DAM-TSIG DSE / PA-CHA AM-RI TA-CH DI

Yogurt, meat and the other commitment substances: please bless this offering of the five nectars as the nectar of samaya.

DAM-TSIG D-TSIR JIN-GYI LOB / CHE-PE LAB-SUM DN-TOG SHOG

By enjoying it, may the meaning of the three trainings be realized.

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GAG-ME SUNG-DRA DROG-PE DZE / CHE-PE SUNG-YANG DRUG-CHU YI / DL-JA MA-L TSIM-GYUR CHIG

the substances, that have become the proclamation of unobstructed speech, may the sixty types of melodious speech

ZAG-CHE DE-PE NYAM-NYONG KN / ZAG-ME DE-WAR GYUR-WAR SHOG

satisfy all those to be tamed, without exception. May all experiences of defiled bliss be transformed into stainless bliss.

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J-PA HUNG-GI -ZER GYI / TI-MUG LE-GYUR TSOG-KYI DZE / THING-LA DANG-CHAG D-TSIR GYUR

Through reciting HNG, rays of light transform the feast substances coming from ignorance into blue shaded nectar.*

NYI-ME CH-KUR GYUR-WE DZE / CHE-PE SEM-GYN YE-SHE NGA / GYN-CHE ME-PAR DREL-GYUR CHIG

By enjoying the substances, that have become the non-dual Dharmakya, may our mindstreams be continuously connected
* They remain blue color until we offer.

KHAN-DR TSOG-DANG CHE-PA YI / DAG-CHAG DIR-D THAM-CHE KYI / L-NGAG YI-SUM THAM-CHE DANG

and the skandhas, dhtus, and yatanas of all of us assembled here. Please bless our bodies

PHUNG-PO KHAM-DANG KYE-CHE LA / JIN-GYI LAB-PAR DZE-DU SL / L-TRL-KU SANG-GYE-SU JIN-GYI LOB

as the Nirmanakya, the emanation body of the Buddha. Please bless our speech as the Sambhogakya, the body of complete

NGAG-LONG-CH DZOG-KUR JIN-GYI LOB / SEM-NYI-ME CH-KUR JIN-GYI LOB / KU-SUM MA-THOB BAR-DU YANG

enjoyment. Please bless our minds as the Dharmakya, the non-dual body of ultimate reality. Until we have obtained

CHI-NANG BAR-CHE MI-JUNG ZHING / JIN-GYI LAB-PAR DZE-DU SL / TSE-CHIG SL-WA TAB-PA YI

the three kyas, please bless us so outer and inner obstacles will not arise. Through our one-pointed supplication, please

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CHI-YI BAR-CHE CHI-RU SL / NANG-GI BAR-CHE NANG-DU SL / CHOG-THN NG-DRUB TSEL-DU SL

dispel the outer obstacles from without, and the inner obstacles from within. Please bestow the supreme and ordinary siddhis.

If one wishes to elaborate, recite the following fulfillment prayer:*

The fulfillment of Chakrasamvara

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NA-MO GU-RU / HUNG / MA-CH TR-DREL DE-WA CHEN-P YING / RAB-JAM ZHING-DI KN-ZANG CH-TRIN TR

NAMO GURU. HNG. From this boundless Buddha field, the expanse of great bliss, unfabricated and free from elaboration,

SI-ZHI PHN-TSOG KHAM-LE DRUB-PE DZE / D-YN GA-DE KYE-JE CHI-NANG SANG

emerge offering clouds of Samantabhadra. The substances made from abundant materials of samsra and nirvana are objects
* Note that this text follows the practice sequence. In the original Tibetan text the fulfillment prayer is listed at the end of the Ganachakra. The Tibetan text sequence is indicated by the small numbers in front.

MONG-SHING MA-RIG TI-MUG TSOG / -SEL CHEN-POR GYUR-WAR SHOG / KHYEN-PE YE-SHE NGA-DEN PE

to the five wisdoms. May confusion, ignorance and stupidity be transformed into great clear light. Tathgata Vajradhara,

TOG-DREL D-TSI TSOG-KHOR DI / NGA-TSOG D-TSI YIN-PE CHIR / DE-SHEG DOR-JE CHANG-LA SOG

all of the Buddhas of the three times, vras, and outer and inner dkas and dkins, please partake of this ganachakra nectar

D-SUM DE-SHEG PA-WO DANG / CHI-NANG KHAN-DRO ZHE-SU SL

of non-conceptuality, which possesses the five knowledge wisdoms (of the Buddha), as it is the five perfect nectars.

AH-LA LA-TE GYE-PAR DZ / NEL-JOR WANG-CHUG PA-WO DANG

A LA LA! Be delighted! Powerful yogis and vras, together with the assembled dkins, please bless body, speech, and mind,

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DE-ZHIN NYI-SOG TSOG-KYI CH-PA DI / D-SUM SANG-GYE KHYAB-DAG DOR-JE CHANG

of desire that give rise to joy and bliss.

Through these outer, inner, secret, and suchness offerings, may the heart-vows of the

GYEL-SE TIL-LI NA-RO DRUB-CHEN GYE / KHE-DRUB PAN-CHEN NAM-KYI THUG-DAM KANG

Buddhas of the three times, the all-pervasive lord Vajradhara, the victors son Tilopa, Nropa, the eight Mahasiddhas and the

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GANG-CHEN DRUB-CHOG MAR-MI DAG-PO JE / DE-SHEG PHAG-DRU THUB-WANG RAT-NA SHRI

learned masters and great panditas be fulfilled.

May the heart-vows of the supreme siddhas of the snow land: Marpa,

TSA-WA GY-PE PEL-DEN LA-MA DANG / KA-GY LA-MA NAM-KYI THUG-DAM KANG

Milarepa, Gampopa, Tathgata Phagmodrupa, Lord of Sages Ratnashri, glorious root and lineage lamas and all Kagyu lamas

DAG-DANG SEM-CHEN MA-RIG NYN-MONG PE / ZHE-DANG ZHE-MIN DRIB-SUM NYE-TSOG DANG

openly confess the accumulated faults of the three obscurations and careless infractions of samaya, especially of the vows of

KHYE-PAR DOM-PA SUM-GYI LAB-JA NAM / BAG-ME DAM-LE GEL-WA THL-LO SHAG

the three trainings, committed knowingly and unknowingly by ignorance and afflictive emotions. In this way may (all) heart-

DE-TAR THUG-DAM KANG-ZHING SHAG-PE TH / RIM-NYI DR-THOB LAM-CHOG TSE-MOR CHIN

vows be fulfilled.

By the power of confessing may I attain the warmth of the two stages and reach the pinnacle of the supreme

KU-NGA YONG-DZOG TSE-ME JANG-SEM KYI / DRO-NAM MIN-CHING DRL-WE GYUR-GYUR CHIG

path. May the completely perfected five kyas, limitless bodhicitta, cause the ripening and liberation of beings.

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Recite the hundred-syllable mantra and confess the faults.*

OM VAJRA HERUKA SAMAYAM ANUPLAYA HERUKA TENOPATISHTHA DRIDHO ME BHAVA SUTOSHYO ME BHAVA ANURAKTO
ME BHAVA SUPOSHYO ME BHAVA SARVA SIDDHIM ME PRAYACCHA SARVA KARMASU CA ME CITTAM SHREYA KURU HNG
HA HA HA HA HO BHAGAVN VAJRA HERUKA MME MUCA HERUKOH BHAVA MAH SAMAYA SATTVA H HNG PHAT.

This simple method for the Fulfillment of the Ganachakra of Chakrasamvara was written by the ordinary being, Chkyab.
May it become a basis for the welfare and happiness of all.

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Recite and offer the primary torma.** In his right hand the vajra attendant presents the kapala with alcohol and recites with the mudra of three banners with his left:96

THONG PA'I CH NI DAG PA LA / ME DO NYAM PA'I TOG PA THONG

All visible phenomena: how pure they are! Give up thinking otherwise!
* Ring bell slowly. Gar Rinpoche rings once at underlined letters. ** Next comes the dakini song. Dakinis get purifying water and prostrate first. In the original Tibetan instructions for offering to the Dharmapalas were next.

DE-SHEG KN-D DE-CHOG HE-RU KA / DOR-JE PHAG-MO RIG-ZHI DA-KI MA

be fulfilled. May the heart-vows of Chakrasamvara Heruka, embodiment of all tathgatas, Vajravrh and the dkins of the

KHOR-LO SUM-DANG GO-TSAM LHA-MO GYE / YI-DAM GY-DE ZHI-YI THUG-DAM KANG

four families, deities of the three chakras, the eight gatekeeper goddesses, and the yidams of four classes of tantra be fulfilled.

TEN-SUNG MA-HA KA-LA KHOR-DANG CHE / CH-KYI DRL-MA TSE-RING CHE-NGA DANG

May the heart-vows of the protector of the doctrine Mahakala and his retinue, Achi Chkyi Drolma, the five Tseringma

CH-KYONG SUNG-MA NAM-KYI THUG-DAM KANG / CHOG-DANG THN-MONG NG-DRUB TSEL-DU SL

sisters and the dharma protectors be fulfilled.

Please bestow the supreme and ordinary siddhis. I and all sentient beings

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DRAM ZE KHYI DANG DL PA SUM / LHEN CHIG CHIG PA NYI DU SL

Brahmins, dogs and outcasts: all three should feast together as equals.

The feast is distributed, first to the Acarya and then to the others in succession.

All accept it with their right hand and perform the (3 banners) mudra with their left, reciting:

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DE SHEG CH LA RIN THANG ME / D CHAG DRI MA DANG DREL ZHING

The Buddha-dharma is priceless. It is free from the stains of attachment,

ZUNG DANG DZIN PA NAM PANG PA / DE NYI LA NI G PE D

having abandoned all grasping at subject and object. To that itself, I pay homage with devotion.*
* Before eating the tsog, offer a little of it to the altar. You can also drink a little bit from the nectar in the skullcup.

RAB-GYE GN-PO GYE-ZHUG DZ / KHAN-DRO DRA-WE DE-WA SL / GYE-PE DE-WA SL-WAR DZ

pleased protector, may you remain in pure pleasure. Partake in the bliss of the net of dkins! Consume the delightful bliss!

ZHI-WE GAR-GYI GAR-DZE PA / DAG-LA DE-CHEN DE-WA TSL / THAR-PE TSEN-NYI DEN-PA KHY

You who are adorned with the signs of liberation, dancer, by your peaceful dance, please bestow upon me the joy of great bliss!

AH-LA LA-LA LA-LA HO / DE-WA PANG-PE DRL-MIN GYUR / DE-ME DUG-NGEL GYI-MI DRL

A LA LA LA LA LA HO! Through abandoning bliss, one wont become liberated. By joyless suffering, one is not released.

DE-DE CHU-KYE -NA NE / CHOG-PE NG-POR KHY-MA GYUR / DE-WA CHEN-YI DRL-WAR DZ

That bliss abides in the midst of the water-born lotus. Oh you, do not change it into a thing of attachment!

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PAD-MA GYE-PE RO-NYI KYI / BUNG-WA TA-BUR TSIM-PAR DZ

Liberate through great bliss! Satisfy (us) like a honeybee with the very taste of the blooming lotus itself! Recite and continue with:

DE-WA PHN-TSOG YANG-DAG DEN / NE-ME GE-WE SEM-DANG NI

May we be endowed with pure perfect bliss, have freedom from sickness and a virtuous mind.

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D-DANG THAR-SOG YANG-DAG THOB / PHN-SUM TSOG-PA DRUB-GYUR CHIG

May perfect desirables such as liberation be gained, and may all abundance be accomplished!

Offer the tormas to the worldly and transcendent Dharma protectors according to their respective scripture.

97

Having recited this, offer the food and other substances. Pick up the feast offering with the left hand, then enjoy it. Abandon conflict and other careless activities
and make offerings to the vras and yoginis residing within the channels of the body.

The melodious vajra song of the cuckoo bird from the Abhidhanottara Tantra*

DE-CHEN DE-WE GAR-GYI RL / NEL-JOR MA-CHOG PAD-ME DE / AH-LA LA-LA LA-LA HO

Great Bliss, reveling in the dance of bliss, bliss of the lotus of the supreme yogini: A LA LA LA LA LA HO!**

GYE-PA NAM-KYI DE-WE CHOG / NEL-JOR MA-TSOG CH-PAR DZ / AH-AI AH-AH RA-LI HO

Retinue of yoginis, please bestow the offering of the sublime bliss of the delighted ones: A A RA LI HO!** Supremely
* Note that in the original Tibetan text the tsog song is printed at the end of the Ganachakra after the Fullfullment prayer. ** Enjoy, be happy!

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OM AKRO MUKHAM SARVA DHARMA NAM. DYAN UTPAN DVATA OM HNG PHAT SVH. (Recite three times.)*

Having made these aspiration prayers, the acarya joins the tips of the thumbs and index fingers of the two hands.
The remainder offering is raised, the mudra is placed against the mouth, the chang is spit through it onto the remainder.** Together with music, one recites:

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OM SARVA KA KA KH HI KH HI UTSHISHTRA BALING UTSHISHTRA BHAKSHABHYA SVH.

Reciting this, one makes the offering to those of perverted view, the bhutas. 98
Thoroughly rinse the offering container and throw the rinse water for the purpose of satisfying hungry ghosts.
* Turn the lotus then open your hands in the offering mudra. In retreat take nectar from the skullcup with the benkyog and pour a little on the tsog leftover to purify it. ** The acarya drops a little spit through
the opening of his hands onto the leftovers and offers them outside.

JE-CHAG CHAG-PA CHE-NAM KYI / DOR-JE PHAG-MO DE-LA D / CHOG-ZHI DAB-MA LA-ZHUG PE

(yogini) of those with great passion.

I bow to Dkin, Lm, Khandaroh and Rpin, the four great dkins

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

dwelling on the petals in the four directions. Thus praise.*

The goddess is genuine. The samaya is genuine. Therefore,

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LHA-MO TSE-MA DAM-TSIG TSE-MA DANG/DE-SUNG TSIG-KYANG CHOG-TU TSE-MA TE/DEN-PA DE-YI LHA-MO CHOG-GI NI

her speech is also supremely genuine. May this truth be the cause for me to be taken under the care of the supreme goddess.

DAG-LA JE-SU DZIN-PE GYUR-GYUR CHIG / DE-WA PHN-TSOG YANG-DAG DEN

May we be endowed with pure perfect bliss, have freedom from sickness and a virtuous mind.
* Strike the bell once when you say D or when you say I bow down. DKOT

NE-ME GE-WE SEM-DANG NI / D-DANG THAR-SOG YANG-DAG THOB / PHN-SUM TSOG-PA DRUB-GYUR CHIG

May liberation and all wishes be completely obtained, and may all abundance be accomplished.

By this virtue

GE-WA DI-YI KHAM-SUM SEM-CHEN KN / DRIB-NYI JANG-ZHING TSOG-NYI YONG-DZOG TE

may all beings of the three realms purify the two obscurations, and having perfectly completed the two accumulations, fully

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CHOM-DEN HLEN-HE RU-KA PEL-KU SUNG-THUG / YE-SHE YN-TEN TRIN-LE CHOG-DRUB SHOG

accomplish the Bhagavn Herukas body, speech, and mind, wisdom, excellent qualities, and activities. In this way make aspirations.

OM VAJRA HERUKA SAMAYAM ANUPLAYA HERUKA TENOPATISHTHA DRIDHO ME BHAVA

Concluding practice

Sixth: the two concluding activities (are) requesting (the deities) to depart from the sand mandala and the concluding section. First: in order to make up for additions
and omissions, perform a peaceful fire puja (starting) in the early morning. (Then), as explained earlier, a torma is thrown outside for all the spirits and beings.
Having entered inside, circumambulate the mandala and make offerings to the ones you worshipped. Offer and praise extensively or briefly, whichever is suitable.*

OM SHR HERUKA SAPARIWRA ARGHAM PRATCCHA SVHA CAMNAM PROKSHANAM
Continue to offer until SHAPTA.

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

I bow to the great hero, the glorious Heruka, pure form of the mighty vajra, and to Vajravrh, the desirous one,
* Note that these instructions only apply to ceremonies such as empowerments, but not to solitary practice.

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SUTOSHYO ME BHAVA ANURAKTO ME BHAVA SUPOSHYO ME BHAVA

SARVA SIDDHIM ME PRAYACCHA SARVA KARMASU CA ME CITTAM SHREYA KURU HNG HA HA HA HA HO
BHAGAVN VAJRA HERUKA MME MUCA HERUKOH BHAVA MAH SAMAYA SATTVA HNG PHAT.

While reciting the hundred syllable mantra, circumambulate three times around the mandala.
Repeat reciting the hundred syllable mantra three times from the eastern door.

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GANG-YANG DAG-LO TI-MUG PE / LEG-CHE DI-LA NYE-GYUR GANG / GANG-CHIR L-CHEN KYAB-GYUR PE / GN-P

Whatever faults I made in this excellent practice due to my ignorance, protector, refuge of all beings, please forgive them all.

DE-KN Z-PAR DZ / SO-SO KYE-WOR GYUR-GANG DANG / NEL-JOR MA-THOB WANG-GI DANG / NYE-WAR KHO-WA

Because I am an ordinary person without yogic attainment, I have left important requirements incomplete, and missed a few

OM HNG. VAJRA MU!

DL-TSN-DANG BUM-KYE-KYI YE-SHE-PA RANG-ZHIN-GYI NE-SU SHEG
DAM-TSIG PA-NAM RANG-GI NYING-GAR THIM-PAR GYUR

The wisdom beings of the Sand mandala and vase generation return to their natural abode. The commitment beings dissolve into my heart. ://

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DOR-JE CHANG-CHEN TIL-LI NA-RO DANG / MAR-PA MI-LA CH-JE GAM-PO PA

Great Vajradhara, Tilopa, Naropa, Marpa, Milarepa, Dharma Lord Gampopa, Phagmo Drupa, and Lord Drikungpa,

PHAG-MO DRU-PA GYEL-WA DRI-GUNG PA / KA-GY LA-MA NAM-KYI TRA-SHI SHOG

please bestow upon us the most auspicious blessing of all the Kagyu lamas.*
* Ring bell and throw rice or flowers with your right hand. Note that the last two lines are not in the Tibetan text but were recited in Phyang and Almora.


Verses of auspiciousness

RIG-NAM KN-GYI NGA-DAG DOR-JE CHANG / SEM-PE TSL-CHANG PHAG-CHOG LU-DRUB DANG

Vajradhara, Lord of all Buddha families, Ngrjuna, supremely noble holder of the bodhisattva way,

NG-DRUB CHOG-NYE DRIL-BU ZHAB-LA SOG / RIN-CHEN LA-MA GY-PAR CHE-NAM KYI

holy Ghantapa, who obtained supreme siddhi, together with the other precious lineage lamas,

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KU-SUNG THUG-KYI JIN-LAB ME-JUNG WE / KHOR-LO DOM-PE NEL-JOR HLUR-JE PA

through the wonderful blessing of your body, speech, and mind, I endeavor to practice the sadhana of Chakrasamvara.

MA-TSANG ZHING / JE-DANG SHE-ZHIN MA-YIN PE / CHUNG-ZHIG CHO-GA MA-TSANG WA / DE-DAG KN-NE Z-PAR

parts of the ritual by forgetting and being unmindful. Please (consider it) worthwhile to completely forgive these (faults).

Thus confess and ask for forgiveness.*

OM-KHY-KYI SEM-CHEN DN-KN DZE / JE-SU THN-PE NG-DRUB TSL
//: OM! You work for the well-being of all sentient beings, then accordingly, please grant the accomplishments.

SANG-GYE YL-DU SHEG-NE KYANG / LAR-YANG JN-PAR DZE-DU SL
Even after departing to the Buddha land, we supplicate you to come again in the future.
* The following four lines are only recited during an empowerment or vase consecration (or if you do not have an image or statue of the deities in front of you. GL)

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DAG-CHAG NAM-KYI CHOG-TU D-PE DN / DE-WA CHEN-P TRA-SHI PHEL-GYUR CHIG / NEL-JOR MA-GY THAR-THUG

May great bliss, our supreme desire, auspiciously increase.

In the center of their retinue of vras and yoginis,

GY-DE NAM / PA-WO NEL-JOR MAR-CHE KHOR-GYI / ZAB-M SANG-WA THA-DAG DOM-DZE PA / CHOM-DEN

the exalted Bhagavn Heruka, father and mother, teach the entirety of profound secrets: the Anuyoga Mother Tantra,

195

HE-RU KA-PEL YAB-YUM LA / PANG-TOG ME-JUNG GE-LEG NGA-WE TH / JIG-TEN JIG-TEN DE-PE PHN-TSOG KN

the ultimate class of tantras.

By the power of mastering excellent abandoning and realization, virtue and goodness,

YI-ZHIN JOR-PE TRA-SHI MA-L PE / RANG-ZHEN DN-NYI HLN-GYI DRUB-GYUR CHIG

all abundance of this world and beyond are attained as one desires. By this entire auspiciousness, may the two benefits of self

This quintessential Chakrasamvara mandala ritual in gradual stages, a mother tantra of the class of the ultimate Annutara yoga tantra, which when relied upon
will bring the fortunate ones to supreme maturity in this very lifetime, (was transmitted) from the noble land India to the great Snow Mountains successively
from the mouth of the master to the disciple by Ghantapda, Abhykara, Ga Lotswa Aseng, and Phagmodrupa, arriving (like) the stream of a slow flowing river
with Dharmakrti, the supreme guide of this degenerate time, and Khenchen Snam Tashi. Via the ocean of these two streams of empowerment, it was bestowed
into the excellent vessel of my mind. By this virtue may all sentient beings of the three realms of existence achieve the union of Mahamudra,
the body of the completely pure coemergent primordial container and the contained, and thus may the ultimate purpose of self and other come to fruition.
This particular ritual for entering into the mandala of the five coemergent deities of Bhagavn Shr Chakrasamvara called The stream of four empowerments
was written by the one with the name of Drikung Ratna* in the blissful native country of Tlung Samdrup valley
in order to completely satisfy the wishes of those who seek earnestly.
* According to Drupon Rinchen Dorje and Lama Thubten Nyima this is Drikung Rinchen Phntsok, not Drikung Konchog Ratna.

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Aspiration prayer to Chakrasamvara

LHAG-PE LHA-CHOG PEL-DEN KHOR-LO DOM / DAG-GI TSE-CHIG G-PE KHY-DRUB NA

Unsurpassed supreme deity, glorious Chakrasamvara, if I practice you single-pointedly with devotion,

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THUG-JE YEL-YL TANG-NYOM MA-DZE PAR / GYE-PE ZHEL-ZANG NYUR-DU TEN-DU SL

please dont let your mercy waver or become indifferent, but swiftly show your auspicious delightful face.

MA-DAG GYU-L TSA-LUNG THIG-LE NAM / JE- CHING NYAM-ZHAG NE-KYI NYAM-LANG PE

Through practicing the vital point of resting evenly with bound channels, winds, and drops of this impure illusory body,

ZAG-ME GA-WA ZHI-YI RANG-ZHIN CHEN / RIG-KYI YUM-GYUR KHAN-DRO MA-LA SOG

and other be spontaneously accomplished.

Dkin and so forth, consorts of the (Buddha) families, with the nature

TSAM-SU CH-PA ZHI-YI DAG-NYI KYI / DE-CHEN KHOR-L NEL-JOR MA-NAM LA

of the uncontaminated four joys, and the yoginis of the wheel of great bliss, essence of the four offerings in the corners,

SI-DANG ZHI-WE YN-TEN THA-YE PA / DRANG-LE DE-PA CHI-PE DEN-PA DE

(all) have the limitless uncountable good qualities of samsra and nirvana. By this truth may the body, speech, and mind

DRUB-PA PO-NAM HLEN-KYE YE-SHE KYI / L-NGAG YI-SUM RAB-TU TSIM-GYUR CHIG

of all practitioners be thoroughly satisfied by co-emergent primordial wisdom. Like this recite prayers of auspiciousness.*
* Throw flowers and rice toward the altar with the right hand, then play the bell and damaru. LC

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DRIB-DREL ZAG-ME NYI-DU DANG-NE KYANG / TSE-DIR CHOG-GI NG-DRUB THOB-PAR SHOG

may it become free from obscurations, undefiled, and clear, and may I attain supreme accomplishment in this lifetime.

GEL-TE KEL-PA TSN-DR MEN-GYUR PE / TSE-DI NYI-LA DRL-WAR MA-GYUR NA

If due to lack of good fortune and diligence I am not liberated in this lifetime, at the time of death

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CHI-WE TSE-NA TH-PE DUM-BU SOG / KHOR-LO NGA-YI PA-WO DA-KI TSOG

may I be received by the vras and dkins of the five chakras99 such as Thpe Dumbu (Shards of Skull)* and so forth,

DUG-DANG GYEL-TSEN RL-M DRA-LA SOG / NA-TSOG CH-PE TRIN-GYI DN-S TE

with parasols, victory banners, sounds of music, and myriad clouds of offerings.
* at my death may dakas and dakinis as numerous as the pieces of a skull when shattered, appear to guide me to the pure land. LC

ZUG-KU NYI-KYI THEG-CHOG CH-TEN NE / DOR-JE DZIN-PE SA-LA NYUR-G SHOG

for all mother sentient beings, teaching the Dharma of the supreme vehicle with the two form kyas,

GE-WA DI-YI NYUR-DU DAG / KHOR-LO DOM-PA LHA-TSOG DRUB-GYUR NE

may I quickly establish all beings in the state of Vajradhara. By this virtue, may I quickly accomplish the assembly

DRO-WA CHIG-KYANG MA-L PA / DE-YI SA-LA G-PAR SHOG

of Chakrasamvara deities and establish every single being without exception in that state. May all be auspicious!

This (Aspiration Prayer of Chakrasamvara) was composed by Dndrup Chkyi Gyelpo. Sarva Mangalam!

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201

This detailed sdhana of Chakrasamvara according to the system of the Indian Mahsiddha Vajraganthapapda, which was composed by Drikung
Rinchen Phntsok, and which is used during the main required practices of the tantric deity of the five-fold profound path of Mahmudr, was
translated into German sometime during the second part of the 1990s by Jan-Ulrich Sobisch in the Drikung Thubten Shedrub Ling, Center for the
Study and Translation of Buddhist Teachings and Practices, in Hamburg (Germany). It was translated according to the teachings of H.H. Drikung
Kyabgon Chetsang Rinpoche, H.E. Garchen Rinpoche and Drubpon Sonam Jorphel Rinpoche and based on the detailed commentary by the fourth
Chetsang Rinpoche, Tandzin Padma'i Gyaltshan (1770-1826). Translation from German and of beginning Lineage Prayer, Bell and Vajra Blessing and
Introduction, and ending Ganachakra and Auspicious Prayers by Mark Riege. Corrections by Rachel Dodds and Khenpo Tempel based on
commentary by H.H. Drikung Kyabgon Chetsang Rinpoche.
The sequence of the Tibetan text sections was in some places modified, following the practice in Phyang monestary during the Chakrasamvara
teachings and conference with H.H. Drikung Kyabgon Chetsang Rinpoche in May 2009 in Ladakh. For example in the Tibetan text the Tsog song is
printed at the end, whereas it is performed during the tsog. So in this text it is printed where it is performed. The sequence of the original Tibetan
text is indicated by small numbers in front of the instructional sections (i.e. to ).

202

Footnotes with additional instructions from Drupon Lama Champa (LC) as taught during the 3 year retreat in Almora 2004-2007; HH Drikung
Kyabgon Chetsang Rinpoche (DK) as taught during the Chakrasamvara teachings at Phyang monastery in Ladakh in May 2009most of his
teachings come from the commentary bde mchog lhan skyes lha dril bui zhal lung (Instructions of Drilbupa) written by the previous
Trichen Rinpoche and at the Garchen center in Arizona in August 2010; Drupon Thinley (DT); Lama Thubten Nyima (Gabe Lama, GL); Traga
Rinpoche (TR); Drupon Rinchen Dorje (DRD); Mantra translations from Elizabeth Englishs Vajrayogini (EE); commentary by Lati Rinpoche (LR) in

KHA-CH DAG-PE ZHING-DER TRI-NE KYANG / CHOM-DEN HE-RU KA-YI ZHEL-TONG SHOG

May I be led to the pure realm of Khechara and see the face of the exalted Heruka. And there, by vigorously

ZHING-DER SANG-WA NGAG-KYI NYE-LAM CHOG / TSN-PE NYAM-SU LANG-TE DRIB-NYI DANG

practicing the supreme swift path of secret manta, may the two obscurations and karmic propensities be completely purified,

BAG-CHAG KN JANG YEN-LAG DN-DEN PE / ZUNG-JUG DOR-JE KU-CHOG DRUB-PAR SHOG

and may the supreme vajra body, the state of union possessing the seven limbs100 be accomplished.

DE-TAR RANG-DN CH-KU DRUB-NE KYANG / MA-GYUR DRO-LA TSE-ME NYING-JE YI

Even though accomplishing the Dharmakya for my own benefit in this way, out of immeasurable compassion

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his Commentary and Sadhana of the Generation Stage Practice of Mahasiddha Ghantapas Heruka Body Mandala; visualizations on the Heruka Body
Mandala by Lozang (LZ); comment from Robert Thurmans (RT) Circling the sacred mountain. Footnotes are by Rachel Dodds and Manu Fernandez,
participants in the 2004-2007 Drikung Kagyu Almora retreat, and Mark Riege. Longer numbered footnotes are in a separate volume. Please send
comments and requests to mriege@inbox.com.

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