Vajrayogini Long PDF

The Short Path to Great Bliss
Full-Length Vajrayogini Sadhana & Tsog

by Pabongka Dechen-nyingpo
An Uncommon Sadhana for the Naropa Khechari Tradition of the Ennobling Impeccable Vajrayogini
Colophon
The Full Vajrayogini Sadhana: An Uncommon Sadhana for the Naropa Khechari Tradition of the Ennobling
Impeccable Vajrayogini. A Short Path to Great Bliss (rJe-btsun rdo-rje rnal ‘byor-ma na-ro mkha’-spyod-kyi
sgrub-thabs thun-mong ma-yin-pa bde-chen nye-lam) by Pabongka Dechen-nyingpo (Pha-bong-kha bDe-
chen snying-po Byams-pa bstan-‘dzin ‘phrin-las rgya-mtsho). It has been translated by Alexander Berzin
1976, revised July 2009, based on discourses by Geshe Ngawang Dhargyey – 1976 and 1979, Geshe Sonam
Rinchen – 1976, and Tsenzhab Serkong Rinpoche – 1980 and 1982, on Notes on the Generation and Com-
plete Stages of the Ennobling Impeccable Vajrayogini: Heart Essence of the Secret Path Leading to Khechari,
Pure Land of the Dakinis (rJe-btsun rdo-rje rnal-‘byor-ma’i bskyed-rdzogs-kyi zin-bris mkha’-spyod bgrod-
pa’i gsang-lam snying-gi thig-le) by Ngulchu Dharmabhadra (dNgul-chu Dharma-bha-dra) and Notes on a
Profound Discourse, Taken As It Was Received, on the Two Stages of the Path of the Glorious Powerful Lady
of the Naropa Khechari Tradition: The Three Extremely Secret Points, the Heart Pith Teachings of the Dakinis
(dPal na-ro mkha’-spyod dbang-mo’i lam-rim-pa gnyis-kyi zab-khrid ji-ltar nos-pa’i zin-bris shin-tu gsang-
gnas gsum mkha’-‘gro-‘i snying-bcud) compiled from a discourse by Pabongka Dechen-nyingpo.
www.berzinarchives.com
Slightly edited, formatted and published by Wolfgang Saumweber (www.vajrayogini.com) with permis-
sion from Dr. Berzin (www.berzinarchives.com).
Line drawings by Andy Weber (www.andyweberstudios.com) and the publisher; paintings by Andy We-
ber and from various collections (including the publisher’s); all with the respective permissions.
Version 0.5 (7/15/09)
www.vajrayogini.com
Translator’s Note:
In most old Sanskrit texts, VAM is written the same as BAM. Since the Tibetan
language lacks the character VA, both VA and BA are written in Tibetan with the
same character and pronounced as BA, for example with the Sanskrit word “vajra,”
pronounced “bendza” in Tibetan. Throughout all Vajrayogini practice, the Tibetans
write Vajrayogini’s seed syllable as BAM/VAM, but when pronouncing it, they say
Sanskrit VAM “BAM.” Since most translations of Vajrayogini materials are based on oral explana-
tions by Tibetan masters, translators have written the syllable in accord with the
transcription of how these masters pronounce it: “BAM.”
Despite this precedent, it would be far clearer to transliterate the way the syllable
is written – VAM – rather than how the Tibetans pronounce it – BAM. The
reason is that in many verses and aspects of her practice, Vajrayogini’s seed syl-
lable goes together with E, the seed syllable for her reality source. Taking her seed
syllable to be VAM and not BAM, we find that together the two syllables form
EVAM, the Sanskrit word for “thus.” EVAM is a technical term explained exten- Tibetan VAM
sively in numerous commentaries of many anuttarayoga tantra systems in the
context of it being the first word in innumerable sutras: “evam maya shrutam – thus have I heard.” In
these tantra commentaries, E is explained, for instance, as deepest truth and voidness, while VAM is
conventional truth and simultaneously arising blissful awareness. Taken together, then, EVAM rep-
resents the two truths as well as simultaneously arising voidness and bliss. Because of these reasons, I
have transliterated the syllable here as VAM.
2

by Pabongka Dechen-nyingpo
Contents
Immeasurable Yoga 5
Guru Yoga 10
The Yoga of the Generation of Oneself
as the Deity 22
Yoga of Purifying Wandering Beings 26
Yoga of Verbal and Mental Mantra Recitation 35
Inconceivable Yoga 37
Yoga of Activities 38
Vajra Yogini Feast Of Tsog 51
3
Chakrasamvara Father and Mother
4
Immeasurable Yoga
Visualization of the Assembled Gurus
Visualize in the space before you, on a ground
made of blue beryl, a large four-petaled lotus.
The petal in the east, in front of you, is white;
in the south, yellow; in the west, red; and in the
north, green. On its seed-head is a large golden
throne, supported by eight lions. On top of
the throne is another four-petaled lotus, simi-
larly colored. On the seed-head of that lotus
stands your root guru in the form of a blue,
four-faced, twelve-armed, fatherly Chakrasam-
vara, embracing his motherly partner, red
Vajra-varahi. On the yellow stamens encircling
your root guru sit the lineage gurus, arranged
counter-clockwise from the perspective of your
root guru Chakrasamvara and all in the form
of a Vira Vajradharma. Vira Vajradharma is
red, with one face and two arms, holding in
his right hand a damaru-drum and his left
at the level of his heart a skullcup filled with
nectar and has a khatvanga-staff cradled in
Vira Vajradharma
his left elbow. In the center of the front white
petal stands Vajrayogini, surrounded by all the
Buddha-figure yidams of tantra, arranged in four concentric rings, one for each of the four classes
of tantra. In the center of the yellow petal to the right of your root sits Shakyamuni Buddha, sur-
rounded by all Sambhogakaya and Nirmanakaya forms of the Buddhas found in the sutras. In the
center of the green petal to the left of your root guru sits Manjushri, surrounded by a host of dakas,
dakinis, and bodhisattvas. On the red petal behind your root guru are volumes of the scriptures
stacked in four groups: in the front, vinaya; on the right, sutra; on the left, abhidharma; and in the
back, tantra. The texts are written on blue beryl sheets in letters made of gold. Encircling this lotus
are all the Dharma protectors.
In the space before me stands my Guru,
Chakrasamvara, father and mother,
Encircled with a host of root and lineage gurus,
Yidams, the Three Precious Gems,
The obedient Charnel Ground Lords,
and safekeepers of the Dharma.
5
Safe Direction [Refuge] and Bodhichitta

Imagine all males to your right, all females to your left, your enemies in front of you, and your
friends behind you. Include in this assemblage all six classes of limited beings, with all of them
assuming a human form.
I and all limited beings equal to the extent of space,
From this time forth until we’ve evolved
to the essence of a purified state,
Take safe direction from the glorious hallowed gurus;
We take safe direction from the fully enlightened
Triumphant Buddhas Surpassing All;
We take safe direction from their hallowed Dharma teachings;
We take safe direction from the highly realized arya Sangha. 3x or 7x
Once I’ve attained the topmost state of a fully enlightened Buddha,
And have freed all limited beings from their sea of samsaric suffering,
I shall secure them all in the bliss of the fully purified state of a Buddha.
And so to this end, I now shall practise the stages of Vajrayogini’s path. 3x
Include meditation on the four immeasurable attitudes in the above verses. With “I and all limited
beings equal to the extent of space,” meditate on immeasurable equanimity; with “And have freed
all limited beings from their sea of samsaric suffering,” immeasurable compassion; with “I shall
secure them all in the bliss of the fully purified state of a Buddha,” immeasurable love; and with the
feeling of joy at having fulfilled your bodhichitta intention, immeasurable joy.”
Requesting Inspiration
With palms pressed together.
We prostrate and take safe direction
From the gurus and the Three Precious Gems,
And request you to brighten our mind-streams
with your uplifting inspiration.
Imagine that rays of light and nectars, white for body, red for speech, and dark-blue for mind,
emanate from the foreheads, throats, and hearts, respectively, of the objects for safe direction to
the three corresponding spots of yourself and all the limited beings visualized around you. You and
they all become purified, brightened and inspired, and transformed into Vajrayoginis. Imagine that
all the beings around you fly off to Khechari, the pure land of the dakinis.
The objects before me for safe direction
Melt into the form of rays of light:
white, red, and dark-blue,
And dissolve into me, whereby I receive
The brightening inspiration of enlightening body,
speech, and mind.
6
The Sangha Gem of figures on the green petal around Manjushri dissolves into white light and,
in the nature of the enlightening body of the gurus, dissolves into the crown of your head. The
Dharma Gem of texts on the red petal dissolves into red light and, in the nature of the enlightening
speech of the gurus, dissolves into your throat. The Buddha Gem of figures on the white and yellow
petals and on the seed-head and stamens dissolves into dark blue light and, in the nature of the
enlightening mind of the gurus, dissolves into your heart.
Instantaneous Arising
You and the entire environment dissolve into voidness.
Instantaneously, I arise as an impeccable, ennobling Vajrayogini.
Moved by compassion, you instantaneously arise, first as a vertical shaft of red light, one armspan
high, resting on a sun-disc atop the seed-head of an eight-petaled variegated lotus. An eight-pet-
alled variegated lotus has red petals in the four cardinal directions – with east taken as the direc-
tion of the petal in front of you. The petals in the southeast and northwest are yellow, in the south-
west green, and in the northeast black. The seed-head is green and the circle of stamens around it is
yellow. The shaft of light then grows to the size of your body and transforms into a red Vajrayogini,
with one face and two arms.
7
Consecration of the Inner Offering

OM KHANDAROHI HUM HUM PHAT
While reciting this mantra, imagine that a host of red Khanda-
rohis, with one-face and four arms, the right ones holding a
cleaver and damaru-drum, left ones holding a skullcup and a
khatvanga-staff, are emitted on the tips of light-rays emanated
from the drop on top of a red VAM, standing in your heart on
a sun-disc that is ringed counter-clockwise with Khandarohi’s
red mantra. The Khandarohis chase away all interferences and
interfering spirits, and then dissolve back into the VAM.
OM SVABHAVA SHUDDHAH SARVA DHARMAH
SVABHAVA SHUDDHO ‘HAM
(Everything) transforms into its voidness.
Within a state of voidness, from YAM, (comes a mandala of) wind, Khandarohi
(On top of it,) from RAM, (one of) fire,
(On top of that,) from OM, AH, HUM, comes a grate of three human heads,
On top of which, from an AH, comes a skullcup, broad and expansive.
Inside it, from OM, KHAM, AM, TRAM, and HUM,
Come the five nectars,
And from LAM, MAM, PAM, TAM, and VAM, the five types of flesh,
With each of them marked (with its syllable).
The wind blows; the fire blazes; the heat of the fire
Melts the ingredients, transforming them
(into an orange-colored liquid).
Above this, from a HUM (comes) a white khatvanga-staff,
upside-down.
It melts and, descending into the skullcup, transforms the contents
into the color of mercury, (silvery-white).
Above (the nectar) appear three rings, stacked one atop the other,
Of the vowels and consonants (of the Sanskrit alphabet).
These transform into an OM, AH, and HUM.
From these, light-rays emanate and scoop back in
The deep awareness nectars from the hearts
Of all the heroic viras and yoginis abiding in the ten directions.
Adding them (to the nectar in the skullcup,
The volume) increases and becomes immense.
OM AH HUM. 3x
8
Consecration of the Outer Offerings

While reciting this mantra, imagine, as before, that a host of Khandarohis are emitted from your
heart, chase away all interferences and interfering spirits, and then dissolve back into your heart.
OM SVABHAVA SHUDDHAH SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM
Within a state of voidness, from KAMs,
Come (eight) skullcups, broad and expansive;
Inside (each of them) is a HUM,
From which come the offering substances.
By nature, they are voidness;
In aspect, they are the offering substances;
Their function, as objects enjoyed by the six sensors,
Is to enhance a special untainted blissful awareness.
OM ARGHAM AH HUM water to drink
OM PADYAM AH HUM water for washing the feet
OM VAJRA PUSHPE AH HUM flowers
OM VAJRA DHUPE AH HUM incense
OM VAJRA DIPAM AH HUM butter lamp
OM VAJRA GHANDE AH HUM cologne water
OM VAJRA NAIVIDYA AH HUM food
OM VAJRA SHABDA AH HUM music
Vajrasattva Meditation for Purification

On the crown of my head, on a lotus and moon seat,
Are Vajrasattva, father and mother:
Their bodies white in color, with one face and two arms
Holding vajra and bell and cleaver and skullcup,
and embracing each other.
The father is adorned with the mudra-seal of six orna-
ments of bone and the mother with five,
As they sit in the vajra and lotus positions.
In his heart, on a moon-disc is a HUM encircled by his
mantra-rosary,
From which cascades a stream of white nectar,
Cleansing me of all sickness, harmful spirits,
And negative karmic forces and obstacles.
OM VAJRA HERUKA
SAMAYA MANU PALAYA
HERUKA TVENO PATISHTA, Vajrasattva
DRIDHO ME BHAVA
9
SUTOSHYO ME BHAVA,
SUPOSHYO ME BHAVA
ANURAKTO ME BHAVA
SARVA SIDDHI ME PRAYACCHA
SARVA KARMA SUCHA ME
CHITTAM SHRIYAM KURU HUM
HA HA HA HA HO BHAGAVAN
VAJRA HERUKA MA ME MUNCHA
HERUKA BHAVA
MAHA SAMAYA SATTVA
AH HUM PHAT repeat 21x
Vajrasattva father and mother dissolve into me, whereby
My three gateways for action become inseparable from
The enlightening body, speech, and mind of a Vajrasattva.
Guru Yoga
Generating the Field for Growing Positive Force
In the space before me, established out of the
reflexive appearance
Of the deep awareness of nondual purity (in
voidness) and clear appearance-making,
Comes an immeasurably magnificent palace,
Complete with all the defining features:
Four sides, four portals, adornments,
(four) archways, and the like.
In its center, on a jewelled throne
supported by eight magnificent lions,
On variegated lotus, moon and sun-disc seats,
Sits my kind root guru in actuality,
But in the aspect of Buddha Vajradharma.
His body’s red in color, with one face and two
arms,
Crossed at his heart, and holding in his hands a
vajra and a bell.
His hair’s tied up in a topknot and he sits cross-
legged in the posture of a vajra.
In the prime of his youth, he’s at the budding
Buddha Vajradharma
age of sixteen,
And is bedecked with silk scarves
And complete bone and jewelled ornaments.
10
Starting to the front of him and circling

counter-clockwise
Sit all the lineage gurus, from Buddha Vajrad-
hara to my root guru(’s guru).
(Buddha Vajradhara appears as Buddha
Vajradharma,
And to his left, in her usual form, stands
Vajrayogini),
While all (the rest) are in the form of Vira
Vajradharmas,
With body red in color, one face and two
arms,
Playing with their right hands a damaru-
drum, reverberating with the sound of void-
ness and bliss.
Their left hands holding up to their hearts a
skullcup filled with nectar,
While they cradle in their left elbows a khat-
vanga-staff.
Sitting cross-legged with legs held like a vajra,
They’re bedecked with the mudra-seal of six Vira Vajradharma
ornaments of bone
And are vibrant in the prime of their youth.
The lineage gurus are all on smaller thrones, arranged around your guru Buddha Vajradharma in
a square, going counter-clockwise from his perspective, with nine thrones on each side, except on
the south side, to your guru Buddha Vajradharma’s right, where there are ten. All the lineage gurus
face your guru Buddha Vajradharma.
The principal figure and entire circle all have
a (white) OM at their foreheads,
a (red) AH at their throats,
and a (blue) HUM at their hearts.
Merging of the Sources of Safe Direction from Their Natural Abodes

From the HUM at their hearts, light-rays beam out,
(Drawing forth) from their natural abodes
The gurus, yidams, and hosts of their mandala figures,
The Buddhas, bodhisattvas, the heroic viras and dakinis,
Together with hosts of protectors and safekeepers of the Dharma.
They are all in the form of Vajradharmas, each in his immeasurably magnificent palace, complete
with all its mandala figures.
OM VAJRA SAMAYA
JAH HUM BAM HOH
11
With JAH, the Vajradharma mandalas come above the heads of each guru before you, with one
complete mandala above each of them; with HUM, they all dissolve in unison into them; with
BAM, they mix to become one; and with HOH, they become firm and inseparable.
Each has come to have an essential nature
That incorporates all sources of safe direction.
Offering Prostration
Imagine your body multiplies into myriad bodies, with all offering prostration together.
Your kindness heralds in an instant
A dawn of great bliss.
O gurus with jewel-like bodies,
O Holders of the Vajras, I bow at your lotus-feet.
Making the Outer, Inner, Secret, and Very Nature of Reality Offerings
Outer Offering
Offering goddesses emanated from my heart
Make you the offerings.
Imagine that you emanate from your heart an enormous host of offering goddesses for each offer-
ing. Each has four arms, with their upper two hands holding a vajra and bell, and their lower two
hands holding the substance they offer. The goddesses who offer the two waters and flowers are
white; incense are smoke-colored; a butter lamp, orange; cologne water, green; food and sound, a
mixture of variegated colors.
OM ARGHAM PRATICCHA SVAHA water to drink
OM PADYAM PRATICCHA SVAHA water for washing the feet
OM VAJRA DIPE AH HUM butter lamp
OM VAJRA GANDHE AH HUM cologne water
The goddesses of the senses also have four arms, with their upper right hands holding the offer-
ing object, their upper left a skullcup, their lower right hand a damaru-drum, and their lower left
hand a katvanga-staff. The goddesses who offer sights are white and hold a mirror; sound are blue
and hold a vina-lute; fragrances, yellow and hold a conch filled with cologne water; tastes, red and
hold food; physical sensations, green and hold a silk garment, and vajradhatu (the vajra sphere of
voidness), white and hold a black triangle, representing the three gateways to liberation. After each
group of goddesses makes their offering, they dissolve back into your heart.
OM AH VAJRA ADARSHE HUM sights
OM AH VAJRA VINI HUM sounds
OM AH VAJRA GANDHE HUM fragrances
12
OM AH VAJRA RASE HUM tastes

OM AH VAJRA SPARSHE HUM physical sensations
OM AH VAJRA DHARME HUM vajra sphere of voidness.
Inner Offering
Imagine emanating from your heart a host of red Vajra Taste goddesses, who make the inner offer-
ing and then dissolve back into your heart.
OM GURU VAJRADHARMA SAPARI-VARA OM AH HUM
Secret Offering
Imagine emanating from our heart a host of the three kinds of extremely beautiful dakinis: dakinis
born from place, namely those having accomplishments merely on the generation stage; dakinis
born from mantras, namely those having accomplishments on the complete stage but without
yet having achieved a seeing pathway of mind (path of seeing); and simultaneously born dakinis,
namely those with either an accustoming pathway of mind (path of meditation) or a pathway of
mind needing no further training. They transform into Vajrayoginis and go in union with your
root guru Vajradharma, reinforcing great blissful awareness in him and, since they share the same
lineage with him, in all the lineage gurus around him as well. The dakinis then dissolve back into
your heart.
I offer you even beautiful, voluptuous, illusion-like consorts,
a host of messenger dakinis –
Born from place, from mantra, and simultaneously born –
Having slender figures, aglow with vibrant youth,
And skilled in the sixty-four arts of love.
Offering the Very Nature of Reality
I offer you the deepest mind of bodhichitta:
The great deep awareness of co-arising bliss,
free from obstructions,
The sphere free from fabrication about everything’s nature,
Which inseparably establishes appearances spontaneously,
And is beyond all words, thought, and expression.
Making an Offering of Practice

I take safe direction from the Three Precious Gems.
I openly admit each and every one of my negative acts.
I rejoice in the constructive acts of wandering beings.
I take hold, with my heart, the purified state of a Buddha.
I take safe direction, until my purified state,
From the Buddhas, the Dharma, and the Supreme Assembly.
To best fulfill the welfare of myself and others,
I generate a bodhichitta aim.
13
Having generated a supreme bodhichitta aim,

I invite all limited beings as my guests.
Pleasantly shall I treat them, with supreme enlightening behavior,
And shall attain Buddhahood for the sake of the benefit of all wandering beings.”
Making Kusali Offerings

Outside the immeasurably magnificent palace, visualize four additional clusters of figures. The one
in front has Shakyamuni Buddha in the center, surrounded by the guests for safe direction, which
include all the Buddhas, bodhisattvas, yidams and their mandala figures. The cluster to the right
of this, from the perspective of Shakyamuni Buddha, has Manjushri in the center, surrounded by
the powerful guests of good qualities, namely heroic viras, dakinis, protectors and safekeepers of the
Dharma, as well as deities of wealth. The cluster behind and below the palace has Vajrapani in the
center, surrounded by the guests to whom we owe karmic debts, such as interfering spirits, harmful
spirits, and spirits that cause sickness. The cluster to the left of the central one has Avalokiteshevara
in the center, surrounded by the guests of the six classes of limited beings, including local spirits, for
whom you have compassion.
Imagine that your mind, in the form of a red syllable VAM, transforms into a tiny Vajrayogini,
which flies up your central channel and out the top of your head. When she emerges, your body
changes back to its ordinary form.
My own mind, as the Powerful Lady of Khechari,
pure land of dakinis,
(The size of) a mere thumb nail,
Emerges from the crown of my head,
And goes before my root guru, face-to-face,
And then comes back again.
She slices off the crown of the head of my old body
And places it on top of a grate of three human heads,
which has spontaneously appeared.
She chops up the rest of my flesh, blood, and bones,
Heaps them inside and, by staring at them with wide-open eyes,
Purifies, transforms, and increases them into an ocean of nectar.
OM AH HUM HA HO HRIH 3x
From my heart, innumerable goddesses, holding skullcups, emanate forth;
They scoop up nectar with these skullcups and offer it to the guests,
Who partake of it by drawing it up through a straw of vajra-light
(Which appears on each of) their tongues.
The offering goddesses are in the form of red Vajra Taste.
Holding the inner offering cup to the level of the crown of your head, flick a drop and offer it seven
times with great respect to your root Guru Vajradharma.
14
To my root Guru who is, in identity-nature, the four Buddha Bodies,

I offer this nectar, a close-bonding substance.
May you be pleased:
OM AH HUM (7x)
Holding the inner offering cup to the level of your brow, flick a drop and offer it with great respect
to the lineage gurus around him.
To the lineage gurus, the sources of actual attainments,
May you be pleased:
OM AH HUM.
Holding the inner offering cup to the level of your heart, flick a drop and offer it to with great
respect to the central figures in each of the four clusters around the palace, and to the figures in the
cluster around Buddha Shakyamuni.
To the host of gurus, Buddhas, yidams, Three Supreme Gems,
and safekeepers of the Dharma,
May you be pleased:
OM AH HUM.
Holding the inner offering cup to the level of your navel, flick a drop and offer it casually, as if to
friends, to the figures in the cluster around Manjushri.
To the local heads of natural sites,
I offer this nectar, a close-bonding substance,
May you grant me your help a thousand fold:
OM AH HUM.
Holding the inner offering cup to the level of your knees, flick a drop and offer it, with compassion,
as if to beggars, to the figures in the cluster around Avalokiteshvara, and as if paying back a debt,
to the figures in the cluster around Vajrapani.
To all six classes of limited beings
And to those in the bardo state in between,
I offer this nectar, a close-bonding substance,
May you be freed:
OM AH HUM.
Having been made these offerings, all the (distinguished) guests
Become satiated with untainted bliss;
While the limited beings (among them) become parted as well
From all obscuration and attain Dharmakaya.
The three spheres of the offering
(Myself as the giver, the items I offered,
and those who received them),
Become, in essential nature, nondual voidness and blissful awareness,
Beyond all words, thought, and expression.
15
Meditate on the voidness of the three spheres of the offering. The distinguished guests – namely, the
central figures in each of the four clusters around the palace, and the figures in the clusters around
Buddha Shakyamuni and Manjushri -- transform into Vajrayoginis and dissolve into your heart.
The guests in the clusters around Avalokiteshvara and Vajrapani also transform into the form of
Vajrayoginis and fly off to Khechari, the pure land of the dakinis. Now left before us is only the
immeasurably magnificent palace, with our root and lineage gurus inside.
Offering the Mandalas

External Mandala
OM VAJRA BHUMI AH HUM.
Here is the mighty and powerful golden base.
OM VAJRA REKHE AH HUM.
Here is the diamond-hard fence.
The outer ring is encircled with this iron fence.
In the center stands Meru, the King of all Mountains;
In the east is the Island of Giants;
In the south, the Rose-Apple Island, Jambu-dvipa;
In the west, the Island of Wealth from Cows;
In the north, the Island of the Voice of Doom;
(Around the east) the Isle of Gigantic People
and the Isle of Giants;
(Around the south) the Isle of Yaktail Fans
and the Isle of Other Yaktail Fans;
(Around the west) the Isle of Pretence
and the Isle of Supreme Paths to Travel;
(Around the north) the Isle of the Voice of Doom
and the Isle of the Companion Voice of Doom.
(In the east is) the jewel mountain,
(In the south) the wish-granting tree,
(In the west) the wish-granting cow,
(In the north) the harvest of crops needing no cultivation.
Here is the precious wheel, here the precious gem,
Here is the precious queen, here the precious minister,
Here is the precious elephant, here the precious and best of horses,
Here is the precious general, and here is the great treasure vase.
Here is the goddess of beauty, here the goddess of garlands,
Here is the goddess of song, here the goddess of dance,
Here is the goddess of flowers, here the goddess of incense,
Here is the goddess of light, and here the goddess of perfume.
Here is the sun, here the moon,
Here is the umbrella of all that is precious,
16
Here the banner of victory in all directions,

And here in the center, the riches of gods and of men.
All of these splendors, pure and stunning, lacking in nothing,
I offer to you glorious and hallowed, kind root and lineage gurus.
Out of compassion, accept them for the benefit of all limited beings.
And having accepted them, I request you, please,
Brighten me with your uplifting inspiration.
Internal and Secret Mandalas
To you sources of safe direction, O treasures of compassion,
I offer Mount Meru, the island worlds, precious fixtures of royalty,
And a treasure vase, together with the sun and the moon,
Produced out of my aggregates and the stimulators and sources
of my cognitions
Secret Mandala
And (generated) as the cognitive aspects
Of my deep awareness of simultaneously arising voidness and bliss.
Mandala of the Very Nature of Reality
Meditate on voidness coupled with dependent arising, also appearing in the form of Mount Meru,
the four island-worlds, and so on.
Offering of the Three Poisonous Attitudes
Please fully accept the objects that cause me
To develop attachment, aversion, or bewilderment,
As well as my enemies, friends and those neutral to me,
together with my body and wealth,
Which I offer without any sense of a loss,
And brighten me with your inspiration so that
My three poisonous attitudes release themselves
automatically in their own place.
IDAM GURU RATNA MANDALAKAM NIRYATAYAMI
17
Mahasiddha Naropa
Making Requests
To Vajradharma, lord of the Buddha-families of an ocean of the Triumphant,
To Vajrayogini, supreme motherly partner of the Triumphant,
At your feet, Narotapa, chief son of the Triumphant,
I make requests: direct me, please, to simultaneously arising deep awareness.
To the Pamting (brothers), holders of the explanation teachings of great secrets,
To Sherab-tseg, you became a storehouse of all the secret treasures,
At your feet, Mel (Lotsawa Lodro-dragpa), sovereign lord of a sea of secret mantra,
18
To the great Sakya guru (Sachen Kunga-nyingpo), you attained a Vajradhara state,
To the ennobling, impeccable Sonam-tsemo, his supreme vajra-son,
At your feet, Dragpa-gyeltsen, crown ornament of vajra-holders,
To the great Sakya Pandita, master of the learned scholars of the Plane of Snow,
To Pagpa (Lodro-gyel)tsen, crown ornament of all the three planes’ beings,
At your feet, Zhangton Chojey (Konchog-pel), upholder of the Sakya “Grey Plane” teachings,
To Naza Dragpugpa (Sonam-pel), powerful lord of the accomplished siddhas,
To the Dharma master (Lama-dampa Sonam-gyeltsen),
navigator for the scholars and the supremely accomplished siddhas,
To Yarlungpa (Senggey-gyeltsen), sovereign lord of oral transmissions
of the families of siddhas,
To (Sonam)-gyelchog(-wang), guardian of the safe direction for beings
-- self and others,
To Jamyang Namkai-gyel(tsen), mahatma of great self-nature,
At your feet, Dagchen Lodro-(gyel)tsen, Dharma master of great self-nature,
To ennobling, impeccable Doringpa (Kunzang-chokyi-nyima),
unequalled in words of kindness;
To the lord (Tsarchen) Losel-(gyatso), upholder of the teachings
of those who’ve practised in accord with Buddha’s words,
At your feet (Jamyang-) Kyentsey-(wangchug), expounder of great secrets
from the lineage of Buddha’s words,
To Labsum-gyeltsen, upholder of the mantras of the Buddha-families,
To glorious Wangchug-rabten, all-pervading master of a hundred Buddha-families,
To the ennobling, impeccable Kangyurpa (Gonpo-sonam-choden),
principal head of the Buddha-families,
To Zhalupa (Rinchen-sonam-shaydrub),
all-pervading master of an ocean of mandalas,
To the master Kyenrab (Ngawang-lhundrub), principal head of all the mandalas,
At your feet, Morchenpa (Kunga-lhundrub), ruler of circles of mandalas,
To Naysarpa (Kunga-legpa-jungnay), navigator cross the ocean of oral transmissions,
To (Dodrub) Losel-puntsog, sovereign lord of the oral transmissions,
At your feet, Tendzin-trinlay, scholar who furthered the oral transmissions,
To Kangyurpa Ganden-tendzin, all-pervading master upholding the Ganden teachings,
To Ganden-dargyay, friend of limited beings of a degenerate age:
19
You’ve spread the Ganden banner,

At your feet, (Ngulchu) Dharmabhadra, upholder of the Ganden tradition,
To (Yangchen) Lozang-chopel, sovereign lord of the sutras and tantras,
You’ve completed the points of the paths of all the sutras and the tantras,
To (Lozang)-jigmey-wangpo, scholar furthering the sutras and tantras,
To (Pabongka) Dechen-nyingpo, you’ve received the inspiration of Naropa
To explain the essential points, as well as did Naropa,
Of the excellent ripening and liberating path of Naropa’s Dakini,
To (Trijang) Lozang-yeshey, holder of the vajras,
Treasure trove of guidelines, both ripening and liberating,
about the Vajra Queen,
The foremost speedy path to achieve a vajra state.
To (my root guru .....), your body incorporates, without exception,
the extremely numerous Buddhas,
Master in giving discourse on the enlightening paths, extremely secure,
To all wandering beings pervading space, from your extremely loving-compassion,
Brighten me with your inspiration so that
by the force of having meditated
On the profound dakini-yoga of the generation stage
And on the central channel yoga of the (following) complete stage,
I might develop simultaneously arising deep awareness of great bliss
And thus attain a dakini’s topmost state.
Requesting and Receiving Empowerment

O my Guru, you incorporate every source of safe direction,
I make requests: Uplift me with your brightening inspiration.
Grant me fully the four empowerments and direct me to
The topmost state of a Buddha’s four bodies. 3x
With first repetition, you request your root guru Buddha Vajradharma. With the second, your root
guru glances around to all the lineage gurus surrounding him, going counter-clockwise from his
own perspective, and asks their permission, “My disciple wishes the empowerment.” With the third
repetition, the lineage gurus, going counter-clockwise, nod and give their consent.
From a (white) OM at the forehead of my guru,
White nectar and light-rays pour forth.
Dissolving into my forehead, they purify my body
Of negative karmic forces and obstacles.
I receive the vase empowerment
20
And the inspiration of my guru’s enlightening body

enters my body.
From a (red) AH at the throat of my guru,
Red nectar and light-rays pour forth.
Dissolving into my throat, they purify my speech
I receive the secret empowerment
And the inspiration of my guru’s enlightening speech
enters my speech.
From a (blue) HUM at the heart of my guru,
Blue nectar and light-rays pour forth.
Dissolving into my heart, they purify my mind
I receive the discriminating deep awareness empowerment
And the inspiration of my guru’s enlightening mind
enters my mind.
From the three syllables at my guru’s three places,
White, red, and blue nectar and light-rays pour forth.
Dissolving into my three places, they purify my body, speech, and mind
I receive the fourth empowerment, the precious word empowerment, OM AH HUM
And the inspiration of my guru’s enlightening body, speech, and mind
enters my body, speech, and mind.
The uncommon method for receiving the four empowerments, to be added here, needs to be
learned from your guru.
Dissolution of the Field for Growing Positive Force

To you precious gurus having the essential nature
of all the Buddhas of the three times,
I make requests: brighten my mind-stream with inspiration. 3x
Having thus been requested, the encircling lineage gurus
Dissolve into my root guru at the center.
Then my root Guru as well, out of affection for me,
Melts into the form of red light,
Which enters me through the crown of my head
And at my heart transforms into the form of a red syllable VAM
Which is mixed inseparably with my own mind.
Visualize that Vira Vajradharma on the first throne in front of your root guru Buddha Vajrad-
harma dissolves into Vajrayogini to his own left and his throne dissolves into hers. She and her
throne then dissolve into Naropa as a Vira Vajradharma and his throne, and this continues, going
all around counter-clockwise. The final figure in this circle, your root guru’s guru in the form of
21
Vira Vajradharma, together with his throne and the immeasurably magnificent palace all dissolve
into your root guru Buddha Vajradharma and his throne in the center.
Meditate on your root guru’s extremely strong affection for you and your own firm conviction in
his good qualities and deep appreciation and respect for his kindness. His throne then dissolves
into him and he dissolves into a ball of red light, the size of a small wild bird’s egg. This enters you
through the crown of your head, descends to your heart and dissolves into your mind appearing
there as the red syllable VAM. Feel that your mind becomes inseparably mixed with your root
guru’s nondual deep awareness of simultaneously arising blissful awareness and voidness.
The Yoga of the Generation of Oneself

as the Deity
Taking Death as a Pathway for Dharmakaya
This very syllable VAM becomes bigger and bigger
Until it becomes equal to the infinitude of space,
Whereby all the environment and the beings within
Become of the nature of voidness and bliss.
Once again, gradually condensing from infinity down,
It becomes an extremely minute syllable VAM,
Which in stages dissolves up to the squiggle.
When the body of the VAM dissolves into its
head, imagine that your consciousness is no
longer supported by the earth element of your
body. When the head of the VAM dissolves into
the crescent moon above it, it is no longer sup-
ported by the water element. When the crescent
moon dissolves into the drop above it, it is no
longer supported by the fire element. When the
drop dissolves into the squiggle, it is no longer
supported by the wind element.
Then, even the squiggle (dissolves), becoming
A non-objectifying Dharmakaya of inseparable
voidness and bliss.
OM SHUNYATA JNANA VAJRA SVABHAVA
ATMAKO ‘HAM
Dissolution of VAM
22
When the first curve of the squiggle dissolves into the second, meditate on the white
appearance-congealing mind. When the second curve dissolves into the third, meditate on
the red light-diffusion mind. When the third curve dissolves into its tip, meditate on the
black threshold mind. When the tip dissolves as well and there are no longer any appear-
ances of truly established existence, meditate on clear light deep awareness of inseparable
simultaneously arising blissful awareness and voidness. Hold the pride of a Dharmakaya
on this deep awareness.
Taking Bardo as a Pathway for Sambhogakaya
Within a state of voidness, in which all appearances
have been condensed like this, Squiggle
There arises what is, in essential nature, my own mind, [nada or
But, as the cognitive aspect of its deep awareness thigle}
of nondual voidness and bliss,
It’s in the form of a red syllable VAM,
Standing as this aspect, upright in space.
Hold the pride of a Sambhogakaya on this syllable VAM.
Taking Rebirth as a Pathway for Nirmanakaya

Within a state of voidness, from E and E (below me),
Comes a double tetrahedral red reality source,
Inside it, from an A, comes a white moon mandala, In early Indian Brahmi script the
with a shade of red, letter E was triangle-shaped, thus
With (a red syllable VAM standing in its center two Es facing each other forming the
two-dimensional, star-shaped basis of
And) a mantra set around its edge, encircled counter-clockwise:
a dharmakara.
OM OM OM SARVA BUDDHA DAKINIYE VAJRA VAR-
NANIYE VAJRA VAIROCHANIYE
HUM HUM HUM PHAT PHAT PHAT SVAHA

The reality source consists of two upside-down tetrahedrons, made of light, white on the outside
and red on the inside, and superimposed upon each other, such that the cross section of the top of
the reality source is a six-pointed star. The cross sections going downward become increasingly nar-
rower, so that it ends with a single tip at its bottom. The syllables of the mantra are red and stand
upright on the flat white moon.
As the syllable VAM in space, (I look down and)
when I see the moon,
I get the propelling (wish) to take birth in its center.
By means of that, I (descend and, merging with the VAM there,)
stand in the center of the moon.
Light-rays emanate from the moon, the syllable VAM,
as well as from the mantra-garland,
23
Dharmakara with moon-disc,

the VAM syllable,
and the Vajrayogini mantra
standing around counter-clockwise
And make all the environment and beings of samsara and nirvana
into the nature of ennobling, impeccable Vajrayoginis.
These gather back and dissolve into the syllable VAM
together with the mantra-garland,
Whereby they (all melt into a large ball of red light and) transform
into the supporting and supported mandalas, fully all at once.
Hold the pride of a Nirmanakaya on the entire supporting and supported mandalas.
24
Clarifying the Visualization of the Supporting Mandala Environment

Moreover, for that, there’s a vajra ground, fence, and tent,
Including a canopy-ceiling,
Outside of which, blazes a mass of five-colored flames
whirling counter-clockwise.
Within, it’s encircled with the eight great charnel grounds:
“Fiercely Ferocious” and so forth.
In the center of these is a double tetrahedral red reality source,
With its broad top facing upward and its fine point sticking downward.
Except for the front and the back, the four corner chambers
(of the double tetrahedron)
Are each one marked with a pink bliss swirl, whirling counter-clockwise.
The vajra ground is flat and made of
an enormous crossed double vajra,
with all the space in between filled
by larger and smaller vajras. Ringing
the circular perimeter of the base are
sixty-four large vajras lying flat, with
one large vajra standing vertically
on the hub of each of these vajras
and forming the vajra fence. Rest-
ing flat on top of this fence is a flat
vajra canopy ceiling, with a structure
exactly like that of the vajra gound.
Also on top of the vajra fence and
above the vajra canopy is a cone-
shaped vajra tent. The entire struc-
ture forms a singular unit made of
vajras, such that there are no empty
spaces between any of the spokes of
the vajras.
The vajra fence is surrounded by
five-colored flames of deep awareness, whirling counter-clockwise, with tiny vajras darting through
it like arrows, warding off any interfering spirits or interferences. Within the vajra-fence are the
eight great charnel grounds, with each one having a tree, a directional protector sitting beneath it,
a local area protector peering out from atop it, a lake beside it with a cloud above, and a mountain
behind it with a stupa on its top.
The double tetrahedral reality source is white on the outside and red on the inside. Its point rests
in the center of the vajra ground and its flat top ends slightly beneath the vajra canopy. The bliss
swirls are in the center of the four side chambers. The eight-petaled lotus inside the reality source
rises from the lower tip of the reality source and its petals rise up along the walls of the central
chamber.
25
Clarifying the Visualization of the Supported Deity, Vajrayogini

Within the reality source is an eight-petaled varie-
gated lotus,
On the seed-head of which, on top of a sun-disc
mandala,
I stand in the bodily form of the ennobling, impec-
cable Vajrayogini.
With my outstretched right leg, I tread on the breasts
of red Kalarati,
With my bent left leg, I tread on the back of black
Bhairava who (is on his stomach) with his head fac-
ing backwards.
My body is red in color, with a brilliance like the fires
at the time of the eons of destruction.
I have one face, two arms and three eyes, which look
up toward Khechari, the Pure Land of Dakinis.
With my right hand, I hold outstretched a cleaver facing downwards
and marked with a vajra.
With my left, I hold up in the air a skullcup filled with blood,
which I partake of with my upturned mouth.
With my left shoulder, I support a khatvanga-staff,
marked with a vajra (at its tip)
And from which hangs a damaru-drum, a bell, and a triple banner.
My glistening, black hair covers my back down to my waist.
In the prime of my youth, my desirous nipples full (and erect),
I experience ever-enhancing bliss.
I wear a crown of five dried human skulls
And a long hanging necklace of fifty dried human skulls.
Naked, I’m bedecked with the mudra-seal of the five bone-ornaments,
As I stand in the center of a blazing fire of deep awareness.
Yoga of Purifying Wandering Beings

At my heart, inside a double tetrahedral red reality source
Is a moon-disc mandala, in the center of which
Stands a syllable VAM, encircled with the mantra,
From which light-rays go forth,
streaming out from the pores of my skin.
Striking all limited beings of the six realms of rebirth,
They cleanse them of their negative karmic forces and obstacles,
together with their instincts,
And transform them all into the bodily form of Vajrayoginis.
The double tetrahedral reality source is inside the central channel in the center of your heart
chakra. Like the external reality source, it is white on the outside and red on the inside and has an
26
eight-petaled variegated lotus inside it, with the moon-disc seat of the internal Vajrayogini on its
seed-head. Each of its four side chambers contains in its middle a pink bliss swirl whirling counter-
clockwise, The syllable VAM is red, as are the syllables of the Vajrayogini mantra, which are stand-
ing upright, arranged counter-clockwise along the edge of the moon-disc and facing inwards. The
light rays emanate from the moon-disc, VAM, and mantra-garland, and are either of five colors
or all red. In the case of rays of five colors, at the tip of each ray is a dakini from one of the five
circles of dakinis in the Chakrasamvara mandala. In the case of all red rays, at the tip of each is
a Chakrasamvara and Vajravarahi couple. The purification of all limited beings entails purifying
and transforming their minds into a Dharmakaya blissful awareness of voidness, their bodies into
Vajrayoginis, and their environment into double tetrahedral reality sources. The light-rays dissolve
back into you, and all the transformed beings and their environments remain where they are.
Ennobling Brightening of Oneself through the Heroic Viras and Virinis

Generation of the Body Mandala
In the center of the reality source at my heart,
containing a moon-disc,
(A replica of the creative energy-drop located there,
Joined with the “springtime” drop
that has risen there from my navel,
Dissolve into) the VAM,
Which has an identity-nature of the four bodily elements
(contained as specks within those two drops).
From (the VAM) splitting open,
There arise (from the vowels inherent within the VAM)
The seed syllables of the four elements,
YA RA LA VA.
Splitting of the VAM syllable
27
(A replica) abiding in the functional na-

ture (of the ring-shaped inner ends)
Of the four cardinal direction energy-
channels at my heart, such as “the Desire
One” and so forth,
(Joined with the energy-source drops
within them,
Dissolve into these four seed syllables,
which then)
Transform, starting from the left, into
(green) Lama,
(Red) Kandarohi (in the back), (yellow)
Rupini (to the right), and (white) Dakini
(in front).
(A replica abiding in) the essential nature
of
The unified pair of my subtlest “spring-
time” drop
The Heart Dakinis
and creative energy-drop
(Dissolves into) the crescent moon, drop, and squiggle
(atop a short vowel A that remain) of the syllable VAM
in the center (of the moon disc
And transforms them into) an ennobling, impeccable Vajrayogini.
In stages beyond them, are (the inner ends of)
The twenty-four energy-channels
-- “the Indivisible One” and so on –
that go to my twenty-four bodily locations
-- my hair-line, the crown of my head, and the rest –
And the twenty-four energy-source drops (within them),
-- “Spawning the Teeth,” “the Nails,” and so forth.
(A replica of the inner end of each) energy-channel
And its energy-source drop, inseparable in essential nature,
(Dissolves into and) abides in the essential nature of
(Each of the first) twenty-four syllables of the mantra,
OM OM and so on,
Arranged (around the edge of the moon-disc)
Counter-clockwise in a circle from the east.
These transform into the eight heroic lady virinis of the mind family:
Prachanda, Chandakshi, Prabhavati, Maha-nasa,
Vira-mati, Kharvari, Lankeshvari and Druma-cchaya;
The eight heroic lady virinis of the speech family:
Iravati, Maha-bhairava, Vayu-vega, Sura-bhakshi,
Shyama-devi, Subhadra, Haya-karna and Khaganana;
And the eight heroic lady virinis of the body family:
28
Chakra-vega, Khandarohi, Shaundini, Chakra-varmini,

Suvira, Maha-bala, Chakra-vartini and Maha-virya.
They are in actuality the yoginis who are nondual
With the heroic viras at the twenty-four external sacred sites,
Pullira-malaya and so forth.
(A replica abiding in the essential nature of each of the inner tips of)
The energy-channels and their energy-source drops
of the eight gateways of my body
-- my mouth and so forth –
(Dissolve into and become) inseparable in essential nature
With the (last) eight syllables, HUM HUM and so on,
Transforming them into Kakasya, Ulukasya, Shva-nasya, Shuka-rasya,
Yama-dadhi, Yama-duti, Yama-damshtrini, and Yama-mathani.
All (thirty-two) of these have the (red) bodily form
Of an ennobling, impeccable Vajrayogini,
Complete with all details and parts.
hakravega - Kandharohi - Sh
ne - C aundi
K hagana ni -
- Cha
karne k ra
var
Hay i ni
e - -S
atr uv
Suw ire
i - -
e v M
ad a
ha
m
ha
ba
-S
le
Khandarohi
-C
i
sh
ak
ha
(fire)
h
kra
ab
Sur
var
t in
-
ge
i-M
uve
aha
- Vay
vir y
ravi
a
abhai
- Ka
achaya - Airavati - Mah

kasye - U
lukasye - Shavanasye
Rupini Lama
(earth) (air)
ri - Drum
-
harva
Shuk
K
ari -
ar asye
eshv
ank
-L
-
ati
Dakini
Yam
am
Vir
(water)
ad
ad
-
hi
se
na
- ha
Ma
Yam -
i
Seed-Syllables and adh vat
uti abha
Names of the Deities -
Yam i -
Pr
of the Body Mandala adam and aksh

shtrin h
i - Yamam i- C
athani Prachand
29
Merging of the Deep Awareness Beings and Mixing with the Three Types
of Messenger-Dakinis
PHEM!
Make the blazing mudra with your hands by having your palms face downwards, your two thumbs
touching each other, your right forefinger crossed over your left forefinger and the other three fin-
gers of each hand stretched outwards with no space between them. Uncross your crossed legs and
sit with your left big toe on top of your right big toe. Raising your hands with this mudra from your
left hip to the level of your forehead and looking upwards, circle your hands three times counter-
clockwise to the left of your forehead, three times clockwise to the right of your forehead, and again
three times counter-clockwise in the center of your forehead. Then shout PHEM loudly through the
triangle made by your two joined thumbs and crossed forefingers, thus calling all dakinis.
From the syllable VAM at my heart, light-rays go forth
And stream out from between my brows.
Having gone to the ten directions, they bring back before me
All the Thusly Gone Buddhas, heroic viras, and yoginis
from the ten directions
In the bodily form of Vajrayoginis.
In the heart of the central figure of the body mandala is a double tetrahedral red reality source,
with four pink bliss swirls, one in each if the four side chambers, and an eight-petalled lotus inside
its central chamber, and a moon-disc on its seed-head with a red syllable VAM standing in its
center. From the squiggle on top of this VAM, red light-rays having the shape of hooks on their
tips go up your central channel and stream out from between your brows as the large Vajrayogini.
All the figures hooked back and brought before you as Vajrayoginis are complete with double tet-
rahedral reality sources and protection circles, and among them, include the transformed beings
and their environments that remain from the yoga of purifying wandering beings. The countless
number of these that return merges one into the other until there is just one left.
JAH HUM BAM HOH.
With JAH, it rests slightly above our entire visualization; with HUM, it dissolves in unison, each
part into its corresponding part; with BAM, it mixes to become one; and with HOH, you feel great
joy at them becoming firm and inseparable.
The three types of messenger-dakinis – external, internal, and secret –each contain three groups
that consist of three levels of dakinis – lower level, middle level, and higher level.
In the external group, the lower level messenger-dakinis are women who have reached accomplish-
ments on the generation stage practices or higher of Vajrayogini; the middle are dakinis living in
the twenty-four external sacred sites of Chakrasamvara and Vajravarahi; and the higher are daki-
nis living in Akanishta, the pure land of the dakinis “Beneath Nothing.”
In the internal group, the lower level messenger-dakinis are the inner ends of the energy-channels
and energy-source drops of the channels of the eight gateways of the body; the middle are those of
the channels of the twenty-four bodily locations; and the higher are those of the channels of the four
bodily elements.
30
In the secret group, the lower level messenger-dakinis are the minds having meditation on simulta-
neously arising voidness and great bliss only with the imagination before attainment of any of the
five pathway minds, the middle are the minds with conceptual meditation on this with a building-
up or applying pathway mind (path of accumulation or path of preparation), and the higher are
the minds with nonconceptual meditation on this with a seeing or accustoming pathway mind
(path of seeing or path of meditation).
The external group is mixed with the internal group, which is in the form of the dakinis of the body
mandala, who are mixed with the secret group. All aspects of this process of mixing the three types
of messenger-dakinis occur simultaneously.
OM YOGA SHUDDHAH SARVA DHARMA YOGA SHUDDHO ‘HAM
All phenomena have the identity nature of the yoga of purity
(of the three kinds of messenger-dakinis)
I am that.
As you recite the above mantra and its meaning, rotate your hands in the lotus mudra at the level
of your heart three times: once to the left, once to the right, and once in the center, and then cross
your arms in the embracing mudra, the right arm under the left, with each hand held in the
threatening mudra, with the first and last fingers outstretched and the middle and fourth fingers
bent toward the palm with the thumbs pressed on top of them.
Donning the Body Armor Body Armor Visualization

At my bodily places, there arise HUM HUM
moon-disc mandalas, on top of Samtrasani
(w/ Rantnasambhava
which Mamaki))
At my navel, a red OM VAM, in es- HRIM HRIM
sential nature: Vajra-varahi, Sachalani
At my heart, a blue HAM YAM – (w/ Vajradhara
Vajradhatu Ishvari)
Yamini. HRIM MOM
Mohani
At my mouth, on a moon-disc, a (w/ Amithaba
white HRIM MOM – Mohini. Pandaravasini)
At my forehead, a yellow HRIM
HRIM – Kshobini, HAM YOM
At the crown of my head, a green Yamani
(w/ Vairochana
HUM HUM – Trasini. Lochana)
On all my limbs, a smoke-colored OM BAM
PHAT PHAT – Chandika. Vajravarahi
(w/ Akshobya
The inside of your body as Vajray- Vajravarahi)
ogini is red, as is the outer red skin.
Just beneath the skin is the thin layer
of colored light of the body armor,
PHAT PHAT
with each band of light encircling the
Chandika
body. The red band of light extends (w/ Amoghasiddhi
from your navel down to your mid- Samaya Tara)
31
thighs, the blue from the bottom of your neck to your navel, the white from the bottom of your neck
to your forehead, the yellow across your forehead, the green over the top of your head, and the grey
from your mid-thighs to your feet and from your shoulders down to your hands. The moon discs
are horizontal and the letters on them are upright and face outwards. The moon at the mouth is
actually at your Adam’s apple. There are eight moons and letters, one at each joint, in the gray
region. The armor keeps insights in and interferences out.
Receiving Empowerment and Gaining a Crown Seal

PHEM!
Make the blazing mudra, as before.
From the syllable VAM at my heart, light-rays go forth
And bring back before me the empowering deities
And the supporting and supported Chakrasamvara mandala.
“I request all you Thusly Gone Buddhas,
Please bestow the empowerments on me.”
Having thus been requested,
The eight dakinis of the doorways and corners
drive away any interfering spirits.
The heroic viras recite verses for auspiciousness;
The heroic lady virinis sing vajra songs;
And the Vajra Sight goddess and the rest make the offerings.
The principle deity then grants permission
to bestow the empowerments.
The four motherly partners and Vajra-varahi
Confer the empowerment on the crown of my head
With jewelled precious vases filled with the five nectars.
“Just as right at the time of their birth,
The Thusly Gone Buddhas were bathed,
We likewise bathe you
With the purifying waters of the gods.
OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE HUM.”
Saying this, they bestow empowerment.
My body becomes filled (with the nectars),
All stains are purified away,
And the overflow liquid remaining on the top of my head
Transforms and crowns me with a (white) Vairochana Heruka,
(seated) together with his motherly partner.
32
Making the Outer Offerings to Ourselves as Vajrayoginis

Offering goddesses emanated from my heart make the offerings:
OM ARGHAM PRATICCHA SVAHA water to drink
OM PADYAM PRATICCHA SVAHA water for washing the feet
OM VAJRA DIPE AH HUM butter lamp
OM VAJRA GANDHE AH HUM cologne water
OM AH VAJRA ADARSHE HUM sights
OM AH VAJRA VINI HUM sounds
OM AH VAJRA GANDHE HUM fragrances
OM AH VAJRA RASE HUM tastes
OM AH VAJRA SPARSHE HUM physical sensations
OM AH VAJRA DHARME HUM vajra sphere of voidness.
The offering goddesses are as before.
Making an Inner Offering

OM OM OM SARVA BUDDHA DAKINIYE
VAJRA VARNANIYE
VAJRA VAIROCHANIYE
HUM HUM HUM PHAT PHAT PHAT SVAHA
OM AH HUM
The inner offering is made by the Vajra Taste goddess, as before.
Making a Secret Offering and an Offering of the Very Nature of Reality

As Vajrayogini myself, I stand in union
With Chakrasamvara, who has been transformed
from my khatvanga-staff,
And generate simultaneously arising
Blissful awareness and voidness.
Optional (if you are a male practitioner)
I give up the breasts of myself appearing clearly
as the Yogini
And they transform into a “baula” (penis)
Situated properly in the center
of my “kakkola-berry” (vagina).
Its two walls transform into a pair of bell (testicles).
33
My stamen (clitoris) transforms into

the “baula” head (of a penis).
Thus, I take on the bodily form of a Heruka
of Great Bliss,
(Embracing) a secret motherly partner
Vajrayogini,
Having an identity-nature incorporating all
the dakinis.
Within a nonobjectifying state (of voidness),
The private place of the fatherly partner,
from a white HUM,
Transforms into a white five-spoked vajra.
At its tip, transforming from a red VYA,
comes a red gem,
Marked with a yellow VYA.
Within a nonobjectifying state (of voidness),
The private place of the motherly partner,
from a (red) A
Transforms into a red three-petaled lotus.
Transforming from a white DYA, it has a
white stamen, Heruka and Vajrayogini in Union
Representing white bodhichitta and
marked at its tip with a yellow DYA.
OM SHRI MAHA SUKHA
VAJRA HE HE RU RU KAM
AH HUM HUM PHAT SVAHA.
From the mother and father going into union,
My bodhichitta melts.
Arriving from the crown of my head to my throat – joy;
Arriving from my throat to my heart – supreme joy;
Arriving from my heart to my navel – distinguished joy;
Arriving from my navel to the tip of my gem,
There arises deep awareness of simultaneously arising joy,
Whereby I enter into the meditative attainment
of total absorption on inseparable, simultaneously arising
blissful awareness and voidness.
Absorbed in single-pointed concentration
on the significance of the very nature of reality,
Namely that the three spheres of the offering
are devoid of a self-establishing nature,
And joining that with the inseparability
of blissful awareness and voidness like that,
I am satiated with the secret offering
and the offering of the very nature of reality.
34
If you have followed the above optional visualization of changing genders, then recite and visualize
changing back.
Once more I transform in aspect
Into the Ennobling, Impeccable Lady.
Offering Praise
Imagine that offering goddesses emanate from your heart and offer you the following praises while
touching your feet with their palms pressed together. After offering praise, they dissolve back into
your heart.
OM NAMO BHAGAVATI VAJRA VARAHI VAM HUM HUM PHAT.
OM NAMO ARYA PARAJITE TRAILOKYA MATE VIDYESHVARI
HUM HUM PHAT.
OM NAMO SARVA BHUTA BHAYA VAHE MAHA VAJRE HUM HUM PHAT.
OM NAMO VAJRASANI AJITE APARAJITE VASHAM KARI NETRA
HUM HUM PHAT.
OM NAMO BHRAMANI SHOSHANI ROSHANI KRODHE KARALINI
HUM HUM PHAT.
OM NAMO TRASANI MARANI PRABHEDANI PARAJAYE HUM HUM PHAT.
OM NAMO VIJIAYE JAMBHANI STAMBHANI MOHANI HUM HUM PHAT.
OM NAMO VAJRA VARAHI MAHA YOGINI KAMESHVARI KHAGE
HUM HUM PHAT.
Yoga of Verbal and Mental Mantra Recitation

Before reciting the mantra, meditate on the clarity of the visualization and divine pride.
Verbal Mantra Recitation

Inside a double tetrahedral (red) reality source at my heart
is a moon mandala,
With a red syllable VAM standing in its center,
And a mantra-garland set around its edge,
encircled counter-clockwise (and facing inwards).
From these, emanate immeasurable rays of red light,
Cleansing all limited beings of their negative karmic forces and obstacles,
and making offerings to all the Buddhas.
They bring back before me their inspiration, abilities and strength
in the form of rays of red light,
Which dissolve into the mantra-garland,
Thus brightening my mind-stream with uplifting inspiration.
OM OM OM SARVA BUDDHA DAKINIYE
VAJRA VARNANIYE
VAJRA VAIROCHANIYE
35
HUM HUM HUM PHAT PHAT PHAT SVAHA 7, 21, or 100x

If it is too difficult to recite the mantra while
ARJAV EYINA
R IAV NR maintaining the visualization of the body
C O AV mandala at your heart in your central chan-
NA nel, with the reality source, lotus, moon,
AR
I
EY
mantra-garland, and syllable VAM inside
JAV
UH
the heart of its central figure, transform the
EYI
MUH MUH M
body mandala back into the mantra-garland
NIKAD AHDDU
and syllable VAM from which they derived
and imagine emanating the red light from
them.
The First Parenthetical Complete Stage Practice
P
AH
Imagine that the double tetrahedral red real-

T
B ity source, with the deities of the body man-

P
AV
AH
dala and so forth inside it, descends within

R
AS
PT
your central channel to the level of your
MO H
MO A
MO AHAVS T navel chakra. If you had not done so before
during the verbal recitation, transform the
Seed Syllable VAM with Vajrayogini mantra standing deities of the body mandala back into the
counterclockwise around it (in Tibetan and English)
mantra-garland and syllable VAM. Do one
or two rounds of “vase breathing” by gently
breathing in and, by swallowing, bring-
ing your upper winds downwards and,
by contracting your sphincter muscles,
drawing your lower winds upwards to
the level of your navel. While holding
your breath like this “in a vase,” imagine
that the pink bliss swirls in each of the
four side chambers of the reality source
at your navel simultaneously all whirl
rapidly, counter-clockwise. Focus on the
four swirls and, without straining, when
you can no longer hold your breath,
exhale slowly and relax your sphincter
muscles.
Mental Mantra Recitation
With the double tetrahedral real-
ity source, with its lotus, moon-disc,
mantra-garland, and VAM, still in your
central channel at your navel, and your
mind focused as the VAM, silently read
the letters of the mantra-garland three
36
times silently, without having the VAM swivel round. After this mental recitation, release your
breath and imagine the double tetrahedral reality source returns to the level of your heart.
The Second Parenthetical Complete Stage Practice
Imagine that the reality source in your central channel returns to the level of your heart chakra and
then ignore visualizing it there. Focus merely on your body as the large Vajrayogini being empty,
except for the central channel, which runs from your third eye to four finger-widths below your
navel. It is straight and red on the inside, blue on the outside. At its lower end is a red bliss swirl
and at its top end is a white bliss swirl. Both are whirling rapidly counter-clockwise. First, the white
swirl slowly descends to the level of your heart and you experience your entire body filled with
blissful awareness. Then the red swirl slowly ascends to your heart and you experience all appear-
ances disappearing with your discriminating awareness of voidness. The two swirls meet and merge
at your heart, becoming a pink swirl, and you imagine inseparable blissful awareness and void-
ness – in other words, blissful awareness inseparably of voidness. The pink swirl, spinning rapidly
counter-clockwise, gradually becomes smaller and smaller until it disappears and you absorb your
concentration on inseparable blissful awareness and voidness. The deep awareness of this insepa-
rable joined pair is the secret Vajrayogini.
Inconceivable Yoga
Once more visualize the reality source with its moon-disc and so on inside your central channel at
the level of your heart chakra. If possible, visualize it with the complete body mandala, as before.
Light-rays emanate from the syllable VAM
Together with the mantra-garland at my heart
And pervade all three planes of samsaric existence.
The plane of formless beings dissolves into the upper part of my body,
in the form of rays of blue light.
The plane of ethereal forms dissolves into the middle part of my body,
in the form of rays of red light.
And the plane of sensory desires dissolves into the lower part of my body,
in the form of rays of white light.
I, as well, melt in stages from above and below
and dissolve into the reality source.
That dissolves into the moon (disc mandala).
If visualizing the body mandala:
That dissolves into the thirty-two yoginis,
They dissolve into the Principal Lady of the body mandala,
The Principal Lady as well, melts in stages
from above and below
And dissolves into the reality source.
That dissolves into the moon (disc mandala),
That dissolves into the mantra-garland,
That into the syllable VAM,
37
That into the head of the VAM,

That into the crescent moon,
That into the drop,
And that into the nada squiggle.
That shrinks smaller and smaller,
and disappears from focal aim (into voidness).
Remain focused on clear-light deep awareness of inseparable voidness and bliss.
Yoga of Activities
Arising Once More as Vajrayogini
Within a state of voidness, I arise in the bodily form
of the ennobling, impeccable Vajrayogini,
Donning the Body Armor for Warding Off Internal Interferences

At my bodily places, there arise moon-disc mandalas, on top of which
At my navel, a red OM VAM, in essential nature: Vajra-varahi,
At my heart, a blue HAM YAM – Yamini.
At my mouth, on a moon-disc, a white HRIM MOM – Mohini.
At my forehead, a yellow HRIM HRIM – Kshobini,
At the crown of my head, a green HUM HUM – Trasini.
On all my limbs, a smoke-colored PHAT PHAT – Chandika.
Warding off External Interferences

OM SUMBHANI SUMBHA HUM HUM PHAT;
OM GRIHNA GRIHNA HUM HUM PHAT;
OM GRIHNAPAYA GRIHNAPAYA HUM HUM PHAT;
OM ANAYA HO BHAGAVAN VAJRA HUM HUM PHAT. 2x
As you recite the above mantra, snap the thumb and first finger of your left hand held in the threat-
ening mudra ten times, while imagining each time emanating one of the dakinis of the doorways
and corners of the Chakrasamvara mandala to chase away interferences and the mantra establish-
ing a protection circle of light rays of blissful awareness of voidness. With the first repetition of the
four-line mantra, snap your fingers in the four cardinal directions, going counter-clockwise, start-
ing with the east in front of you. In the east, snap twice so as to include the upward direction, in
the north snap only once, in the west snap twice so as to include the downward direction, and in
the south again only once. With the second repetition, snap your fingers once in each of the inter-
mediate directions, going clockwise, starting from the southeast. Visualize as well the protection
circle of the vajra ground, fence, ceiling-canopy, and tent, together with the surrounding flames of
deep awareness.
38
Yogas Done between Sessions: Offering of Torma-Cakes

Set up three torma-cakes or, as a substitute, cookies in three closed jars. The one in the center is for
Vajra Yogini, the one on the left is for all dakinis in general and so on, and the one on the right is
for the Charnel Ground Overlord protectors and so on.
Ennobling Consecration of the Outer Offerings for the Guests

Within a state of voidness, from KAMs,
Come (eight) skullcups, broad and expansive;
Inside (each of them) is a HUM,
From which come the offering substances.
By nature, they are voidness;
In aspect, they are the offering substances;
Their function, as objects enjoyed by the six sensors,
Is to enhance a special untainted blissful awareness.
OM ARGHAM AH HUM water to drink
OM PADYAM AH HUM water for washing the feet
OM VAJRA DIPAM AH HUM butter lamp
OM VAJRA GHANDE AH HUM cologne water
Ennobling Consecration of the Torma Cakes

Within a state of voidness, from YAM, (comes a mandala of) wind,
(On top of it,) from RAM, (one of) fire,
(On top of that,) from OM, AH, HUM, comes a grate of three human heads,
On top of which, from an AH, comes a skullcup, broad and expansive.
39
Inside it, from OM, KHAM, AM, TRAM, and HUM,

Come the five nectars,
And from LAM, MAM, PAM, TAM, and VAM, the five types of flesh,
With each of them marked (with its syllable).
The wind blows; the fire blazes; the heat of the fire
Melts the ingredients, transforming them
(into an orange-colored liquid).
Above this, from a HUM (comes) a white khatvanga-staff,
upside-down.
It melts and, descending into the skullcup, transforms the contents
into the color of mercury, (silvery-white).
Above (the nectar) appear three rings, stacked one atop the other,
Of the vowels and consonants (of the Sanskrit alphabet).
These transform into an OM, AH, and HUM.
From these, light-rays emanate and scoop back in
The deep awareness nectars from the hearts
Of all the heroic viras and yoginis abiding in the ten directions.
Adding them (to the nectar in the skullcup,
The volume) increases and becomes immense.
OM AH HUM. 3x
Invoking of the Guests for the Tormas

PHEM!!
From the syllable VAM at my heart, light rays go forth
And from Akanishta, the Pure Land of Dakinis “Beneath Nothing,”
They bring back to the space before me
The ennobling impeccable Vajrayogini,
Encircled by a host of gurus, yidams, Buddha, bodhisattvas,
Heroic viras, dakinis, Dharma protectors and worldly protectors.
On the tongues of the guests, coming from HUMs,
Sit three-spoked vajras,
Outfitted with tubes made of light,
like mere barley shafts,
Through which they draw up and consume
the essence of the torma.
40
Offering the Torma Cakes

Imagine emanating from your heart Karmavajra, a replica of yourself as Vajrayogini. She offers the
tormas and then the other offerings.
OM AH VAJRA ARALI HOH, JAH HUM VAM HOH,
VAJRA DAKINYA SAMAYA STRAM TRISHYA HOH (3x)
With the first repetition, she offers the torma to Vajrayogini; with the second, to the other dakinis
around her in the body mandala; with the third, to the Buddhas, yidams and so on of other man-
dalas.
OM KHA-KHA KHAHI KHAHI,
SARVA YAKSHA RAKSHASA,
BHUTA, PRETA, PISHACHA,
UNMADA, APASMARA,
VAJRA DAKA DAKINYADAYA,
IMAM BALIM GRIHNANTU,
SAMAYA RAKSHANTU,
MAMA SARVA SIDDHIM ME PRAYACCHANTU,
YATHEVAM, YATHASHTAM,
BHUJATHA, PIBATHA,
JIGRATHA, MATI KRAMATHA,
MAMA SARVA KARTAYA,
SAD-SUKHAM VISHUDDHAYE,
SAHA-YIKA BHAVANTU
HUM HUM PHAT PHAT SVAHA. (2x)
With the first repetition, she offers the torma to the dakinis of the twenty-four external places; with
the second repetition, to the protectors.
Outer Offering
OM VAJRA YOGINI SAPARI-VARA
ARGHAM water to drink
PADYAM water for washing the feet
PUSHPE flowers
DUPE incense
ALOKE butter lamp
GANDHE cologne water
NAIVIDYA food
SHABDA AH HUM music
Inner Offering
OM VAJRA YOGINI SAPARI-VARA OM AH HUM
41
Offering Prostration
I prostrate to you, glorious Vajra-dakini.
You wield the wheel of authority over all dakinis.
Having gained the five types of deep awarenesses
and the three Buddha Bodies,
You provide safe direction to wandering beings.
I prostrate to as many Vajra-dakinis (as you manifest in),
Who, as ladies engaging in worldly affairs,
Cut off the bondage of our conceptual thought.
Offering of “The Prayer to Behold the Excellent Face of Khechari”

In the operatic ballet of the voidness and bliss of infinite Buddhas,
You can appear in any illusory role, worldly or nirvanic,
(a disciple may need).
O beautiful Powerful Lady of Khechari, remember this from your heart
And from (among all of these, appear) here and now,
And sustain me with the playful joy of your embrace.
In Akanistha, the Pure Land of Dakinis “Beneath Nothing,”
You’re simultaneously arising (voidness and bliss),
the motherly partner of the Triumphant Ones.
In the twenty-four sacred sites, you’re the Lady of the Dakas
born from fields.
On the gem-laden (earth), you’re the karmamudra (physical partner).
O Ennobling Impeccable Lady, supreme source of direction for me, the yogi,
You’re the reflexive effulgence of the voidness that is my mind-itself.
In the vajra city (of the Dharmakaya),
You are the actual VAM (blissful awareness)
in the sphere of E (the sphere of voidness).
But (here), on the Island of Illusions (Jambudvipa),
You showed yourself (to me) as a fearsome cannibal ogress
And anew as a vibrant, smiling young maiden.
But no matter how much I looked, O Noble Lady,
I never found certainty that your existence was truly established.
So the youth of my mind, exhausted by its mental fabrications,
Has entrusted itself to rest and relief in the forest hut
of what’s beyond words.
How wonderful (it is)!
So, now, please arise within the (void) sphere of the dakas
And sustain me by the truth of what it says
in The Glorious Heruka King of Tantras, that
“Even by reading the supreme auxiliary heart (mantra)
of the Vajra Queen, one gains attainment.”
42
In a forest on the outskirts of Odivisha,

You nurtured with the bliss of your embrace and kisses
Vajra Ghantipa, powerful lord of the accomplished siddhas,
And he came to enjoy the supreme kiss of perfection.
Please nurture me in the same way.
Just as you led the ennobling impeccable Kusali
From an island in the Ganges directly to the sphere of space,
And (just as you) cared for the glorious Narotapa,
Take me as well to Khechari, City of the Ladies of Joy.
By the force of the compassion of my supreme
root and lineage gurus,
As well as of the especially profound and quick path
of the ultimate secret great tantra,
And (by the force) of the pure, exceptional resolve
of myself the yogi,
May I quickly behold your smiling face, O Lady of Joy of Khechari.
This “Prayer to Behold the Excellent Face of Khechari” was composed by the Sakya master Losel-
gyeltsen.
Making Requests
O ennobling, impeccable Vajrayogini, I request you please
To lead me, as well as all limited beings, to Khechari, Pure Land of Dakinis,
And direct us to all the actual attainments, worldly and transworldly,
without an exception. 3x
If offering a feast of tsog offerings, insert here the sections starting with: Ennobling Consecration of
the Feast of Tsog Offerings.
Ennobling Consecration of the Torma for the Other Protectors

OM AH HUM HA HO HRIH 3x
Offering the Tormas to the Protectors

HUM!!
O glorious Mahakala Vajra Panjara,
chief of all those who safeguard the teachings,
Great forceful (protector) emanated
from the heart of Vairochana,
Come here from your palace in Akanishta,
Pure Land of Great Bliss “Beneath Nothing,”
And partake of this offering torma cake.
43
O Shridevi (Pelden Lhamo), Revati Remati,

chief lady of the plane of sensory desires,
Come here from Coral Tree Grove
and the Lord of Death’s palace
And the supreme sacred site of Devikoti
on the Rose-apple Island (Jambudvipa),
O Great Mother Ekajati, matriarch of all samsara and nirvana,
motherly partner of Dhatu-ishvari,
Ferocious lady safeguarding the teachings,
chief of the ogresses and dakini witches,
Come here from the mandala of the womb-like sphere
of whatever is possible that can appear,
O lord of the local area protectors, (Four-faced Mahakala),
Come here from the Cool Grove and Chortling Charnel Grounds,
From Sinhala Island and Kailash Snow Mountain,
And from (the charnel grounds) of Darlung Site and Kaudrag Fort,
O Karmanatha (Mahakalas), male and female,
Come here from the eight charnel grounds
and Dari Cave in the south,
From Vajasana and glorious Samyay,
And from Nala Peak and glorious Sakya,
O Chamdrel, sinister yaksha spirit,
Come here from the supreme sacred sites:
In the northeast, the charnel grounds of Maru Peak,
In India, the Red Slope Rock Mountain,
In Darlung, the Mountain with Cliff Grass, and the rest,
And especially, O Charnel Ground Overlords,
(Kinkara) father and mother,
Completely encircled with worldly
and transworldly dakinis,
Come here from Oddiyana, the country of dakinis,
and from your natural abodes,
I request you, I offer you,
O hosts of safekeepers of the Buddha’s teachings.
I invoke you, I entrust you,
O mighty safekeepers of the Guru’s words.
I invite you, I beseech you,
44
Vajrayogini Protectors
Panjara Mahakala Palden Lhamo Ekadjati
Four-faced Mahakala Father Karmanatha Mother Karmanatha
Yaksha Father Father and Mother Kinkara Yaksha Mother
45
O hosts of war gods for the yogis.

Come here swiftly and partake of this torma offering cake.
I offer you this torma cake,
adorned with flesh and red blood.
I offer you this drink of “jagad” tea,
medicinal spirits, and blood.
I offer you the musical sounds of large drums
and thigh-bone trumpets.
I offer you a large black silk pennant
that billows like a cloud.
I offer you breath-taking wild animals equal to space.
I offer you the deep chants of thundering, booming voices.
I offer you an ocean of outer, inner and secret substances
to bind me closer to you.
I offer you the play of the deep awareness of inseparable
voidness and bliss.
Safeguard the dignity of the Buddha’s teachings.
Raise the level of dignity accorded the Triple Gem.
Further the enlightening influence of the glorious gurus.
And fulfil the wishes and aims to which I, the yogi, am committed.
If offering a feast of tsog offerings, insert here the sections starting with: Invoking the Elemental
Spirits to Partake of Leftover Tsog.
Requesting Patience with Any Mistakes by Reciting the Hundred-Sylla-

ble Mantra
OM VAJRA HERUKA
SAMAYA MANU PALAYA
HERUKA TVENO PATISHTA,
DRIDHO ME BHAVA
SUTOSHYO ME BHAVA,
SUPOSHYO ME BHAVA
ANURAKTO ME BHAVA
SARVA SIDDHI ME PRAYACCHA
SARVA KARMA SUCHA ME
CHITTAM SHRIYAM KURU HUM
HA HA HA HA HO BHAGAVAN
VAJRA HERUKA MA ME MUNCHA
HERUKA BHAVA
MAHA SAMAYA SATTVA
AH HUM PHAT 1x
Whatever I have done (incorrectly)
Because of not finding (the proper materials),
46
Not fully knowing, or lack of ability,

Please be patient with all this.
Departure of the Guests for the Torma Cakes

OM AH HUM VAJRA MUH
The deep awareness being guest dissolve into me
And the worldly ones return to their own abodes.
Karmavajra dissolves back into your heart.
Concluding Verses
Dedication of the Positive Force
By the positive force of this,
May I achieve the actual dakini attainment,
And then lead all wandering beings to that state,
Without an exception.
At the time of my death, may I be offered flowers,
Umbrellas and victory banners,
The music of cymbals and voices, and so forth,
By guardians, heroic viras, yoginis and more,
And be led to Khechari, Pure Land of Dakinis.
You goddesses are valid; your close bonds are valid;
And the words that you speak are extremely valid –
May those (three) truths serve as the causes
For us to be cared for by you, O goddesses.
Final Prayer Reviewing the Entire Path of Vajrayogini Practice
In the great ship of (a precious human rebirth)
with respites and enrichments,
Flying the white sail of mindfulness of impermanence
And blown by the wind of adopting and discarding
in accord with behavioral cause and effect,
May I be freed from the fearsome sea of recurring samsara.
Entrusting myself to the crown-jewel
of the nonfallacious sources of direction,
Taking to heart the great aims of wandering beings
who have (all) been my mother,
And cleansing myself of all stains of faults
with the nectar of Vajrasattva,
May I be nurtured by the ennobling impeccable
gurus’ compassion.
47
The beautiful motherly partner of the Triumphant Buddhas

is the External Yogini.
The syllable VAM is the supreme Internal Vajra Queen.
The voidness and clear appearance-making that is mind-itself
is the Secret Mother from Khechari.
May I sport with the playful joy of seeing (these,) your faces.
The container world is the immeasurably magnificent palace
(coming from) the syllables E.
The limited beings contained within are the yoginis
(coming from) the syllable VAM.
Through absorbed concentration on the great blissful awareness
of their unified pair,
May whatever appearances (I see) arise as a pure appearance.
Likewise, through the yogas (numbering equal to
the ten) directions and the (single) moon,
When the time comes, may I be led directly
to the City of Knowledge Holders
By the coral-colored Lady of Joy
With freely-hanging vermilion red hair
and orange darting eyes.
Having practised in a corpse-laden site
With the trunk of a langali tree (filled)
with sindhura vermilion red powder
And then wandered searching throughout all the lands,
May whichever beautiful lady to whose forehead curl
my bliss swirl shifts,
Lead me to Khechari, the Pure Land of Dakinis.
When the inner Varahi has destroyed the creeping vine
of grasping minds and objects grasped,
And the Dancing Lady residing in my supreme central channel
Emerges from my aperture of Brahma
into the sphere of the pathway of clouds,
May I embrace and sport with the heroic vira (Heruka),
Drinker of Blood.
Through the yoga of meditating single-pointedly
On the freckle (heated by) the five energy-winds at the lotus of my navel,
bringing the kiss of perfection,
May my mind-stream be sated with supreme blissful awareness
From my fragrance-bearing (winds) coming to enter
the (central) channel of my body and mind.
When the beautiful maiden of the inner tummo flame
Of the “normal” (awareness of my the clear) light (mind)
Has charmed the youth of the syllable HAM in my central channel
48
with her white smiling, tickling play,

May I achieve the stage of great blissful awareness of the joined pair.
When the reddish-black RAM located at the center
of the three energy-channels at my navel
Has been set ablaze by my upper and lower energy-winds,
And its purging flames have burned away the deteriorated
energy-source drops from my seventy-two thousand (channels),
May my central channel become completely filled
with pure refined (creative energy-drops).
When the five-colored creative energy-drop in the center of my brow
has gone to the crown of my head,
May I be fully sated by the four joys that come
from the stream of moon-liquid originating from there
Cascading down as far as the stamen
of the water-borne (lotus) of my secret (organ)
And then rising up again.
When, by being struck by the five-colored rays of light
emitted from that creative energy-drop,
All animate and inanimate objects,
such as my own body and so forth,
Become transformed into clusters of radiant, clear rainbows,
May I once again enter the sphere of voidness and blissful awareness,
the natural abode.
When the yogini of my natural mind – which is a unified pair
beyond the intellect,
A primordial state of voidness and clear appearance-making
that cannot be put into words,
(Mind’s) character from the start,
parted from arising, ceasing, or enduring –
Recognises its own face, may I always be nurtured (by you).
Having dissolved my energy-channels, energy-winds and creative energy-drops
into the sphere of EVAM
And attained the glory of a Dharmakaya of great blissful awareness,
which is mind-itself,
May I nurture wandering beings as boundless as space
With an immeasurable play of Form Bodies beyond number.
By the force and power of the inspiration of the Triumphant (Buddhas),
together with their wondrous (bodhisattva) daughters and sons,
And of the nonfallacious truth of dependent arising,
And (by the force) of my pure exceptional resolve,
May all the points of my sincerely made prayers be fulfilled.
49
Verses for Propitiousness

May all be propitious to quickly receive your inspiration,
O hosts of glorious hallowed gurus:
the great pandit Naropa and so on,
(Who have achieved) the state of a Vajradhara
To become glorious sovereigns of everything splendid,
constructive, and good.
May all be propitious for your Dharmakaya of the Khechari (dakini),
Prajnaparamita, the supreme motherly partner
of the Triumphant Ones,
The natural clear light parted from the start
from all mental fabrication,
The lady progenitor emanating and gathering back in
everything animate and inanimate.
May all be propitious for your Sambhogakaya of simultaneously born (dakinis),
Having bodies resplendent, exquisitely beautiful, blazing with the glory
of (a Buddha’s) excellent signs and exemplary features,
With speech proclaiming the supreme vehicle of mind
and possessing the sixty melodious qualities,
And minds of nonconceptual blissful awareness and clear appearance-making,
Endowed with the five types of deep awareness.
May all be propitious for your Nirmanakaya of field-born (dakinis),
Ladies who, in various fields, with various Form Bodies,
Fulfill, with various means, the aims of various disciples
in accord with the various wishes (they have made).
May all be propitious for your supreme Khechari (dakini) born from mantras,
The ennobling impeccable lady with a color like a ruby,
Having one face with a smiling yet furious demeanour,
Two arms, holding (in her hands) a cleaver and skullcup,
And two legs standing outstretched and bent.
May all be propitious for your countless millions of emanations,
Who completely purge practitioners
Of their seventy-two thousand hordes of hindrances
And direct them to the actual attainments, the aim of their wishes.
50
Vajra Yogini Feast Of Tsog
Ennobling Consecration of the Feast of Tsog Offerings

Karmavajra, emanated from your heart, prostrates three times to the Guru Vajrayogini and
requests her to consecrate the tsog offerings.
Within a state of voidness, from an AH
Comes a skullcup, broad and expansive,
Inside of which are the five meats and the five nectars.
They melt and transform into a great ocean
of nectars of deep awareness.
OM AH HUM HA HO HRIH (3x)
Requesting Permission to Offer the Consecrated Alcohol and Meat

Karmavajra once more prostrates three times to the Guru Vajrayogini and hosts of other guests for
the tsog feast – all the sources of safe direction – and requests permission to make the offerings of
consecrated alcohol and meat.
Having offered you these supreme nectars
that have far transcended being vulgar objects,
The supreme (practice) to bond me closely
to all you Triumphant,
And which will become the foundation for all actual attainments,
May I then please you with the great blissful awareness
of my peerless (and deepest) bodhichitta,
Having completely purged myself of all the stains
of the (two) obscurations
And become liberated from all conceptual thought.
Requesting Permission to Offer the Feast of Tsog and Making Further

Requests
Ho! This ocean of an offering feast of untainted nectars
Made glorious by samadhi, mantra, and mudra,
I offer to please you hosts of root and lineage gurus.
OM AH HUM. Having served you to contentment
51
With an array of everything glorious anyone might wish,

E-ma‑ho! I request you, please,
Let a bounteous rain of inspiration pour down.
I offer to please you hosts of deities of the Powerful Lady of the Yoginis,
E-ma-ho! I request you, please,
Direct me to the actual attainment of a Khechari dakini.
I offer to please you hosts of yidam deities of with your entourage.
E-ma-ho! I request you, please,
Let a bounteous rain of actual attainments pour down.
I offer to please you hosts of precious Supreme Gems.
Let a bounteous rain of hallowed Dharma pour down.
I offer to please you hosts of dakinis and Dharma-protectors.
Let a bounteous rain of enlightening influence pour down.
I offer to please you masses of limited beings, my mothers.
E-ma‑ho! May you stop projecting deceptive appearances
and thus end your sufferings.
52
Making the Outer Offering

Karmavajra presents the outer and inner offerings and then offers praise.
OM VAJRA YOGINI SAPARI-VARA

ARGHAM water to drink
PADYAM water for washing the feet
PUSHPE flowers
DUPE incense
ALOKE butter lamp
GANDHE cologne water
NAIVIDYA food
SHABDA AH HUM music
Making the Inner Offering

OM VAJRA YOGINI SAPARI-VARA OM AH HUM
Offering Praise
OM NAMO BHAGAVATI VAJRA VARAHI VAM HUM HUM PHAT.
OM NAMO ARYA PARAJITE TRAILOKYA MATE VIDYESHVARI
HUM HUM PHAT.
OM NAMO SARVA BHUTA BHAYA VAHE MAHA VAJRE HUM HUM PHAT.
OM NAMO VAJRASANI AJITE APARAJITE VASHAM KARI NETRA
HUM HUM PHAT.
OM NAMO BHRAMANI SHOSHANI ROSHANI KRODHE KARALINI
HUM HUM PHAT.
OM NAMO TRASANI MARANI PRABHEDANI PARAJAYE HUM HUM PHAT.
OM NAMO VIJIAYE JAMBHANI STAMBHANI MOHANI HUM HUM PHAT.
OM NAMO VAJRA VARAHI MAHA YOGINI KAMESHVARI KHAGE
HUM HUM PHAT.
Making the Actual Offering of the Tsog

Standing before Guru Vajrayogini, Karmavajra and her assistants prostrate three times. The assis-
tants hold up the plate of tsog and the consecrated alcohol and meat, while Karmavajra says:
O Vajra-Holder, please heed my request:
Please partake, as is your pleasure,
Of my special feast of tsog
That I offer you with a mind of belief.
Imagine that Guru Vajrayogini answers:
53
E MA, great peace KYAI.

This blazing great tsog burns off disturbing emotions
And in this way, (brings on) great bliss.
Everything, AH HO, is great bliss.
A HO MAHA SUKHA HOH.
Once more Karmavajra prostrates three times and addresses the assembly of other guests:
Concerning this, all phenomena are to be seen as excellent;
You in the assembly should have no doubts.
You are requested to partake (of the tsog
without discrimination between)
Brahmins, outcastes, dogs, and pigs,
Since by nature we are all the same.
Guru Vajrayogini responds:
The Dharma of the Blissfully Gone is beyond all value;
It’s the accordant nature parted from stains
-- longing desire and the rest –
And rid of grasping minds and objects grasped.
Respectfully I offer it prostration.
AHO MAHA SUKHA HOH
Guru Vajrayogini tastes the consecrated alcohol, meat, and tsog. If offering tsog in a group of prac-
titioners, imagine that Karmavajra then offers these to each of the participants and the partici-
pants, in turn, imagine when tasting the tsog that it is offered to the syllable VAM at their hearts,
which is in the essential nature of all the gathered Buddhas, and that all of these Buddhas enjoy
them to their satisfaction. If offering the tsog alone, taste it yourself.
Offering the Song to Move the Dakinis’ Hearts

HUM – all Blissfully Gone Buddhas, all viras, yoginis,
Dakas, and dakinis, I make you requests:
As a Heruka, delighting in blissful awareness supreme,
Who treats with respect yoginis bursting with joy,
May I enter in union with co-arising bliss
By experiencing pleasure according to the rites.
Alala-lala-ho, a‑i‑ah, arali‑ho,
Hosts of flawless dakinis,
Gaze with affection and bestow all enlightening effects.
Sporting in the lotuses of sealing consorts –
Minds enlivened by magnificent bliss,
Bodies swaying in a graceful dance –
May I offer great bliss to you yogini hosts.
54

May yoginis dancing in gentle, elegant modes,
Guardians to full joy, with hosts of dakinis,
Alight before me, grant inspiration,
And direct me to co-arising bliss.
Great bliss, bearing freedom as your defining mark;
Great bliss, lacking which, a marathon of ascetic practice
cannot bring liberation in this life –
Great bliss, may I savor you at your seat:
In the seed-head of a supreme lotus.
Like a lotus sprung forth in a swamp of mud,
The bliss of the lotus of yoginis supreme
Though born from desire, never is tainted by desire’s faults.
Through such bliss, may I too burst free
from the bonds of samsaric existence.
Like a swarm of bees from all sides sipping
The essence of honey from its flowering source,
May I taste to contentment the enrapturing essence
Of a fully bloomed lotus endowed with six qualities.
55
Optional: additional verses to the song.

To practice correctly, may the viras and yoginis of unhampered might
Of our Southern Island’s sacred twenty-four sites,
with their circles,
Always assist me and not keep apart.
Please inspire the spiritual guardians who reveal the excellent path like this
And the companions who practice along it correctly
To plant their feet firmly to live long lives,
And inspire me too to pacify fully
the hordes of outer and inner hindrance.
May I never be parted from perfect gurus in all my lives;
May I joyfully experience the glories of Dharma;
May I gain in full the qualities of the paths and stages,
And thus attain quickly a Vajradhara state.
Return to the section: Ennobling Consecration of the Torma for the Other Protectors.
Invoking the Elemental Spirits to Partake of Leftover Tsog

PHEM!
UCHISHTA BALINTA BHYAKSHASI SVAHA
56
Offering a Small Portion of Leftover Tsog, Together with Requests

Ho! This ocean of leftover offering feast of untainted nectars
I offer to please you legions of local area protectors bound by oath.
Help the yogis’ enlightening influence work as it should.
Take a small portion of leftover tsog outside to offer to the local area protectors, who are elemental
spirits, imagining that Karmavajra does. Then return to the section: Requesting Patience with Any
Mistakes by Reciting the Hundred-Syllable Mantra.
This concludes The Full Vajrayogini Sadhana: An Uncommon Sadhana for the Naropa Khechari
Tradition of the Ennobling Impeccable Vajrayogini.
Khatvanga Staff
57
Vajrayogini and Retinue
58
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The Short Path to Great Bliss

Full-Length Vajrayogini Sadhana & Tsog

The Short Path to Great Bliss

Chakrasamvara Father and Mother

Safe Direction [Refuge] and Bodhichitta

Consecration of the Inner Offering

Consecration of the Outer Offerings

Vajrasattva Meditation for Purification

Starting to the front of him and circling

Merging of the Sources of Safe Direction from Their Natural Abodes

OM AH VAJRA RASE HUM tastes

Making an Offering of Practice

Having generated a supreme bodhichitta aim,

Making Kusali Offerings

To my root Guru who is, in identity-nature, the four Buddha Bodies,

Offering the Mandalas

Here the banner of victory in all directions,

You’ve spread the Ganden banner,

Requesting and Receiving Empowerment

And the inspiration of my guru’s enlightening body

Dissolution of the Field for Growing Positive Force

The Yoga of the Generation of Oneself

Taking Rebirth as a Pathway for Nirmanakaya

HUM HUM HUM PHAT PHAT PHAT SVAHA

Dharmakara with moon-disc,

Clarifying the Visualization of the Supporting Mandala Environment

Clarifying the Visualization of the Supported Deity, Vajrayogini

Yoga of Purifying Wandering Beings

Ennobling Brightening of Oneself through the Heroic Viras and Virinis

Splitting of the VAM syllable

(A replica) abiding in the functional na-

Chakra-vega, Khandarohi, Shaundini, Chakra-varmini,

achaya - Airavati - Mah

of the Body Mandala adam and aksh

Donning the Body Armor Body Armor Visualization

Receiving Empowerment and Gaining a Crown Seal

Making the Outer Offerings to Ourselves as Vajrayoginis

Making an Inner Offering

Making a Secret Offering and an Offering of the Very Nature of Reality

My stamen (clitoris) transforms into

Yoga of Verbal and Mental Mantra Recitation

Verbal Mantra Recitation

HUM HUM HUM PHAT PHAT PHAT SVAHA 7, 21, or 100x

mantra-garland, and syllable VAM inside

the heart of its central figure, transform the

body mandala back into the mantra-garland

Imagine that the double tetrahedral red real-

B ity source, with the deities of the body man-

dala and so forth inside it, descends within

That into the head of the VAM,

Donning the Body Armor for Warding Off Internal Interferences

Warding off External Interferences

Yogas Done between Sessions: Offering of Torma-Cakes

Ennobling Consecration of the Outer Offerings for the Guests

Ennobling Consecration of the Torma Cakes

Inside it, from OM, KHAM, AM, TRAM, and HUM,

Invoking of the Guests for the Tormas

Offering the Torma Cakes

Offering of “The Prayer to Behold the Excellent Face of Khechari”

In a forest on the outskirts of Odivisha,

Ennobling Consecration of the Torma for the Other Protectors

Offering the Tormas to the Protectors

O Shridevi (Pelden Lhamo), Revati Remati,