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Achieving the life force of the Vidyadharas

The stage of completion of the Varahi

The essential drop of the dharmadhatu and the magical illusion

    OM Ah HUM VAJRADHARA HI HARINISA BUDDHA NAMA

    A vast expanse of dharmadhatu, clear light and great bliss! The bodily form of light, the natural attainment of vajra, [unity] of manifestation and emptiness! The essence of the bindu of the primordial wisdom and magical manifestations of life! I give praise to the higher body of individual self-awareness!
    All the phenomena of cyclic existence and nirvana in a single Vajradhatu are collected as the heart essence of oral instructions, tantras and texts as the nature of illusion, the [unity] of clarity and emptiness and the absence of truth. This is explained as the illusion of an external, internal and secret fruit. The energy of the play of manifest being is an illusion of the external. The beings of the being of the three realms are an inner illusion.
    The basis of everything and the eight clusters is a secret illusion. Self-awareness ,the unity of being and peace — is the illusion of fruit. Having explained the vajra connection of the channel with these four, the fortunate one performs meditation in this way.
    Sit in balance with your body erect on a comfortable seat. [Build] unwavering deep concentration on the nature of clear light, dharmadhatu. Meditate on the phenomena of cyclic existence and nirvana as similar to such an illusion. [Phenomena] are like a dream, an illusion, an emanation, a mirage, a hail of Gandharvas, a moon in water, an echo, a reflection, etc. These are eight examples of illusion. The manifested aspects are not suppressed, unreal and vague. The perceived aspects are not established, unreal, [are] a sphere of emptiness.
    [The unity of] appearance and emptiness have one taste, [the unity of] existence and peace, a space of illusion. The three worlds are initially unstoppable and free of embellishments. [This level] is a space free from cause and fruit in the form of six aggregations [of consciousness], all-basal consciousness, polluted mind, clinging to dual being, cyclic existence. One's own mind is initially free, its level is a [naturally] falling state. All the various manifestations, be they form, sound, smell, taste, touch, are pure by birth and cessation, and [reside] in the illusory nature, the dharmic space. This is shown as the only great bindu who has transcended the mind. The King of perfect liberation completely calms all embellishments. Vajradhara, which originally has all aspects! Boundless good in all things peaceful Protector! [You are a spontaneous realization in the nature of non-dual space!

    Since this is said, the forms of manifest being, samsara and nirvana, sounds, smells, tastes, tactile [sensations], etc., are manifested as the nature of the eight clusters of consciousness. All these manifestations are manifested as actions of samsara and nirvana according to the way [of seeing]. Measure being and appearance by getting it in your hands. Since one is completely and completely purified in a good way, all manifestations and sounds that do not correspond to the rejection and acceptance of anything that corresponds to small chariots are instantly released in the form of eight examples of illusion. Since the illusion of erroneous views of samsara and the illusion of the primordial wisdom of perfect liberation are established as the illusion of phenomena of the absolute level, the energy of action, causes and fruits instantly becomes perfect on its own level.
    Also, if we first purify the extremes of eternalism and nihilism in relation to cause and fruit, then in the sutra of the questions of the laughing bodhisattva it is said: Blessed one! If all phenomena are emptiness, then will this not become a view of nihilism?
    It was answered:
    Through the three causes, look at nihilism. They are suppressed as existing at the relative level of action, cause, fruit, etc. Some are linked to non-existent aspects. Someone becomes attached to words without understanding the essence of deep teaching.
    Asked:
    How is the corresponding view of non-existence eliminated?
    It was answered:
    On a relative level, action and full maturation of action are infallible. At the absolute level, nothing is established as existing particles. The deep essence, the mind's own nature, is experienced as its own nature, which has no birth or cessation."

    It is said so. Also in the all-creating King it is said: "The nature of all that is true is enlightenment and the essence of the realm without embellishment. Since it is the great mystery of all the Enlightened Ones, [its] play arises from the six kinds of beings, the three worlds."
    Such a cause is also referred to as the gate of emergence, which has its own nature of primordial liberation. Thus it is said in the Precious Treasury of the Dharmadhatu: "Although all this arises, it does not depart from its own nature and corresponds to illusory water, pleasant sounds in dreams, manifestations of reflections of forms, the city of Gandharvas, hallucinations. But although they appear, they are not real, they have no basis, they do not have stability, they appear as temporary. Comprehend as temporary phenomena." Since this is said, all phenomena do not initially have their own nature and they do not establish birth, disappearance and residence. Thus, in the root stanzas of wisdom [Nagarjuna's madhyamaka], it is said, "What is like a dream, like an illusion, like a city of Gandharvas?" Also in the king of samadhi it is said: "The beings of existence are like a dream. Because of this, no one is born or dies. Not even the names of living beings and life force can be found." In the all-creating King it is said: "This is the nature of me and the manifestations. Everything that arises in this way is my magical manifestation." In the absence of records, it says: "Since the self has no birth and no death, all the suppressed phenomena are completely completed. Since the self has no external and internal, the phenomena of clarity are completely completed." It also says: "The proper nature of the three bodies is spontaneously established. The self is the proper nature of all phenomena. There are no other phenomena that differ from the self's own nature. The Teacher is the self-nature of the three bodies." Similarly, the playing energy is established as an external illusion.

    Second. In the explanations of the inner illusion of the beings of the universe of the three spheres it is said: "[Appearing] from the only all-encompassing dharmadhatu that has no beginning, middle and end, in interdependence from ignorance to old age and death [appears] the six worlds that possess the chakra [of being]. The three spheres, the five elements, the channels, prana, bindu, pure and impure, samsara and nirvana, the extremes of being - are not born even for a moment, do not remain and are not visible. All skandhas, elements and ayatanas that like space, do true, do false, do concepts and nonconceptual, do the existing and non-existent, creates samsara and Nirvana. They create what is something and is not, create the absence of samsara and nirvana, etc. This is how duality is proclaimed in all teachings. Since this is said because of the mind, true contemplation is formed. The body also appears after him. When the three gates are exhausted, they are located in the uncreated nature. At this time, the ordinary is destroyed because you do not touch the top of being. And since this is like the descent of the nature of naked self-liberation, that which is not in contact with the objects of hearing and thought is instantly perceived."
    In the middle of the Mother said: "Subhuti! All phenomena are like a dream, like the magic of illusion. Nirvana is also like a dream, like an illusion. Even if there are some phenomena greater than nirvana, they are also like a dream and like an illusion." In the Tantra of Mahamaya-Jala said: "[In that which unites] alone in the nature of real illusion, there is nothing but I and mine."
    Thus, the essence of all phenomena that are collected by samsara and nirvana are shown as united in the essence of the only nature of the mind. In the All-creating King it is said: "Since all manifest phenomena are thus united, it is explained as the heart. Since this is how all manifest phenomena appear, it is a seed. Since so [is] the source of all manifested phenomena, it is also the cause. Since there are branches [or parts] of manifested phenomena, it is a trunk. Since in this way all manifest phenomena rest in the self, it is the foundation. Since in this way all manifested phenomena are the self, it is explained as the root."
    Also [some] think: "Since one does not discover in the stages of listening and thinking for a long time, it is impossible to comprehend instantly." If you think so, then the sutra of the King of the Teaching says: "For example, if one person comes in contact with a poisoned arrow, then if he is cured quickly, then he will be freed from the disease. But while he is thinking about what has arisen from feathers, bamboo, etc., he will die due to illness. Thus, through the comprehension and utterance of numerous arguments, you will come under the subordination of the thoughts of the mind."
    [Sometimes they say:"If you do not repeatedly listen [and study the teachings], you will not comprehend the view." Regarding texts with little substance of what is heard in the great Ushnishi sutra, it is said: "The search [with analysis] of what has been listened to for numerous epochs [is] equal to the great spiritual merit of meditating on the essence of the supreme reality, dharmata, for one day. Why? Because there is formed a lasting connection and the path of birth and death."
    Regarding texts that are not necessary if one does not discard the obscurations-kleshas by listening, the Kashyapa questions sutra says: "Just as a man dies of thirst in the middle of the ocean, you will be born in the lower regions, O monks, if you do not discard the obscurations of food by repeated study."
    If you don't practice, you won't benefit from listening. In the decoration of the Ghandavyukha, it is said: "If you listen to many things, but do not practice, then you will not discard the obscurations just by explaining them. Even if a poor man counts people's jewels in their actions, then even I won't be able to use it. Even if you understand the essence of the natural state, how can you achieve liberation only through explanations based on the comprehension of words?" In the sutra of the absence of the origin of the Teaching, it is said: "Ordinary actions appear as attachment to magical [manifestations]. Rejoicing in words and utterances will not be knowledgeable. If you do not fully understand your own nature of phenomena, you will not become Enlightened in enlightenment by words. If you do not think in your mind about equanimity and the essence itself, then you will not turn away the wind of thoughts by conceptual reflections."
    By adhering to the attainment of nature as the essence of Dharmakaya, which corresponds to the nature of the mind, you will attain something that does not correspond to the practice of diligence. In the All-creating King it is said: "Everything is the enlightened mind, which is greater than the mind. That which is the enlightened mind is primordial. Relying on it, you will rely on the body of the Teaching-dharmakaya, without effort in the mind. Since you initially rely effortlessly on the body of the Teaching, the dharmakaya, you will remain effortlessly in the essence of Great Bliss." Thus, the illusion of three spheres within the samsaric activity is established.

    The third. Explanation of the secret illusion, the six clusters [of consciousness] and the base of everything. It said, "the Thoughts of the mind, utterances of speech, symbols, examples, practice texts, etc., all the phenomena of manifested being, samsara and Nirvana appear in the [Dharmic] space, clean space, [are] the nature of space, free from expressions [are] downward by nature [appear] as a pure matter and the immaterial, as long abscess on the face, [are] the vajra master of space. [This space] is free from view, meditation and dogmas, dharmic space, spontaneous expanse, shining clear light, the descent of the heart of self-liberation. One interacts with the sublime, the base, constancy and impermanence, this and that, self and lack of self, profit and loss, existence and non-existence, extremes and middle, non-duality and duality, liberation and delusion, intoxication and gift. At the end, the natural descent of the uncreated [nature] of the three gates is revealed and eliminated [in nature] without embellishment, like the corpse of a man in a cemetery. At this time, through the analysis of the origin of all this, the presence and departure, the increase and decrease, the defects and qualities - [everything] is purified like space."
    The text says: "Just as ignorance is like space, all phenomena have no characteristics." In the root [stanzas] of [Nagarjuna's] wisdom, it is said, " What are the features of this? There is not even the subtlest." The saint said, " Being and nirvana are equal." Saraha said ," What is cyclic existence? Definitely [appears] as nirvana." In the restoration of relaxation [or ngalso] it is said: "The proper nature of cyclic existence is nirvana from the beginning. The proper nature of attributions and delusions is like the disappearance of clouds in the sky. Having learned the way of peace on the [own] level of what arises first, adhere to this nature of emptiness and clarity, complete peace, primordial wisdom." In the tantra of the Wish-fulfillment Chakra, it is said: "Everything that is not purified through spontaneous realization [becomes] naturally perfect qualities."

    As for the purity of the illusion of all manifestations at this time, such as enemies, friends, passion and anger, they are released in nature without embellishment, comprehension in the form of an ordinary illusion. The Great All-knowing One said: "Free yourself from thoughts of enemies, friends, passion and anger, near and far. Through the single perfection of equanimity, which has no aspects of day and night, contemplation will be formed and the cyclic existence that clings to characteristics will be purified. Through to the nonconceptual "nature of self-arising primordial wisdom", you will get out of the limitations of giving and taking, dropping and approaching. If you understand something like this, you will come to the essence of the self-arising Samantabhadra, the non-dual primordial wisdom. When you come to the level of disappearance [of delusions], the absence of a place of residence for attributions...".
    In addition, the pearl rosary says: "Through perfect embracing, the emergence of the other is prevented. Since it is self-arising, the darkness is cleared. Since it is the heart, it is covered by the body of the Teaching-the dharmakaya. Because it manifests as clarity, sambhogakaya spreads. Since mother and son meet, it arises as nirmanakaya. Since it exists as comprehension, it appears as a method. Since it is a departure from thoughts, then mindfulness is purified. Since there is no constancy and nihilism, dogmas are completed. Because it binds as an essence, awareness-leading [becomes] clear."

    This is the explanation of the illusion of fruit, self-awareness of cyclic existence and nirvana. It is said, " The element of vajra dharma is not originally born. It does not arise, it does not stop, it does not go away, it does not come. [Abides as] nature, which is separated from the embellishments of singularity and multiplicity. It is not hidden by expressions of words, thoughts of the mind, any symbolic examples. [Appears as] the space of illusion, the clear light, the heart of vajra, which is spontaneously achieved through nature. [Appears as] the energy of illusion, spontaneously perfect, wholly perfect, originally perfect. All the elements of being and peace correspond to the eight examples of illusion. Like a mirage, a dream, an echo, a snake, a reflection, a city of Gandharvas, an image. The space of illusion is immeasurable and originally pure and has no duality of arising, stopping and staying, increasing and decreasing. The essence [appears ]as dharmakaya, one's own nature is perfect as sambhogakaya. The inseparability of clarity and emptiness, the dharmic space, the space of illusion, arises as the equality of essence, energy and play. Since there is no good or bad, no transference or transformation, everything is discarded. Since there is no clinging to aspirations, desires and passions, what can be achieved? Perfect liberation is like this vajra illusion."
    The great web of magical illusion says: "Since the reflection of the form of primordial wisdom, radiance and breadth is perceived, it is like a clear ocean [that appears] from space." So it is said about the likeness of the reflection of the form [or statue].
    In the sutra of Dhritarastra's questions, it is said: "All these phenomena have no nature of their own. It is like the life force, the cavity, the spirit of the pit. Because like a banana tree, you will not find any heart." Said shows the likeness of a banana tree.

    This is the explanation of the attainment in one lifetime of the state of the Enlightened as a fruit, based on the comprehension as an illusion of such a thing. In Tantra, early appearance of primordial wisdom said: "Illusion, Dharma space, the basis of all — [appear] as a clear Enlightened that this kind of illusion in all the phenomena that such illusion. These five paths, the eleven levels, are not comprehended by others. The essence of the basis, its own nature and fruit is deep, vast and inseparable."
    By suppressing the aspects of everything that arises during comprehension as an illusion of manifest being, which is like this, everything that arises is naturally released. There is no fog and no prints. [Transcends] thoughts and is free from expressions. It is formed as an action in the nature of awareness-leading on levels, paths, views, meditation, etc.in nature, where pollution, fog, fluctuations are destroyed. And since there is no expectation and apprehension [on the level of] the fruit as a vast space, the essence of the originally free Samantabhadra, then the heart's obligations [appear] as the original great liberation. Recitation as [unity] of sound and emptiness that has no imprint. Samadhi [appears ]as the original exit [beyond] the objects of the mind. Liberation [appears] as a vast expanse of delusion. The dharmata is thus emptied by the imprints.
    The pearl rosary says: "By changing actions and thoughts, manifestations are released. By studying meditation and thoughts, the subject is liberated. By comprehending views and thoughts, constancy and nihilism are freed. Since it is not bound by the fruit, it is released on its own level. This is how manifestations are initially sealed."
    The great garuda says: "Emptiness is the original liberation and the nature of freedom from activity. There is no level to come to, initially there are no builds. The heart of spontaneous space-manifests as the original object. Therefore, the recitations of the mantra, akesa meditative immersion [appear] as veils in relation to the essence itself. Changes in syllables and letters, the virtue of body and speech-form harm to the essence of original liberation, natural purity."
    Since there is something that is related to the discarded in the form of endless antidotes, then due to the absence of cyclic existence as discarded here, the discarding, nirvana, purification at the proper level is a suppression, an entity that is initially free from discarding and capturing.

    In the Perfection of Energy it is said: "The view of essential meaning, of Great Perfection, does not fall into the aspects of virtue and pernicious. Therefore, it exceeds the extremes of the two, this and not this. It does not have the duality of perfect and not perfect. In Great Perfection there is no delusion and no delusion in the nature of awareness."
    In the Self-Arising [rangshar] it is said: "[It] completely transcends the objects of comprehension. Free from the extremes of attachment to the perceived and the perceiver. Surpassed the extremes of words and characterization." At the absolute level, everything is essentially a cavity, whether it is a view, a meditation, or a behavior.
    Explanation of separateness by means of the ten natures as distinct from this. The all-creating King says, " The enlightened mind is like space. In the dharmata and the nature of the mind, which is like space, there is no view and meditation, no heartfelt obligations that are guarded. There is no zeal in deeds-activities, there are no veils of primordial wisdom. There is no progression through levels and paths, there is no path for movement. There are no subtle phenomena, no duality, no connection. There is no falling down in the mind into relying on final statements. Thanks to recitation in the form of notes, there is no friendship with oral instructions. Great Perfection is the view of the enlightened mind."
    Thus we see "The Seal-mudra as such external, internal and secret". And each one, according to the transmission line, for seven times seven, or in the simplest form, five times five days, will undoubtedly find liberation in the only thing that relates to the ground through practice with increasing recognition, which connects day and night. Finally, set up the substances of recognition, such as the crystal, the mirror, the moon in the water, the flute, food of bitter, sweet and sour tastes, a variety of coarse and soft to touch [things].

    First, when you show the face of the mirror, [say]:
    Hrih!
    Dharmic space, pure mirror, nature of emptiness! The variety of one's own forms of being and peace that manifest [there] spontaneously is like a reflection that is free from embellishment, [being the unity of] manifestation and emptiness! In self-arising awareness-conduct, there are initially no falls in aspects!
    When you show me the crystal:
    In the radiance of the crystal of pure dharmakaya, there are perfect manifestations of the five kinds of light, spontaneous realization! The non-duality of mind and manifestations is [established as] nirmanakaya, self-liberation! Because you surpass the base of the embellishments of singularity and multiplicity, it appears as an example of the young body of the vessel, when the crystal is perfect inside the light! The pure realm of oneness of awareness and emptiness, when signs and symbols [manifest] in interdependence, corresponds to the essence of nirvana, which has no embellishment!
    When you blow on the flute:
    Hrih!
    Not arising in the past, not abiding now, not born [unity] of sound and emptiness, the melody of the vajra heart! [You appear] as the speech of the Victorious and the flute of good sounding! And although nothing is achieved or manifested anywhere, the dharmic space, the innermost clear light, bliss, the dharmic space of illusion, the melody of various sounds becomes perfect as an illusion!
    When you put a variety of images inside pure water:
    Hrih!
    Manifestations of external forms — forms of emptiness that are free from aspects! Inner self-awareness is like the shape of the moon in space! Forms and reflections are phenomena of the play of energy and essence! Not being singular, free from the embellishments of multiplicity! According to the actual nature of the Moon in the water, which is not born and is not suppressed, you go beyond the phenomena of manifest being, cyclic existence and nirvana!
    When you show the unity of aspects of what is felt in forms, sounds, aromas, tastes and contact:
    Hrih!
    All these forms are solely unborn, [showing the unity of] clarity and emptiness! All these sounds are the speech of the Victorious, [unity] of sound and emptiness! All aromas are clearly Enlightened, [unity] of sensations and emptiness! All tastes are the purity of emptiness and experience! Everything tangible-the equality of good and good, soft and rough! The equality of all being and peace transcends the limitations of embellishments, such as emptiness and the absence of emptiness, this and that! Because of this, it appears as a sacrament, the mind of Vajravarahi, the dharmic space! In the immeasurable nature that is initially bound and initially free, [there is] a space of illusion, clear light, complete liberation and peace! In the tent of light of the unchanging vajra mind, the characteristics are completed! The vajra mother, who is free from embellishment, [appears as] pure space, the heavenly space of Samantabhadri! The self dissolves and the embellishments of virtue and the pernicious disappear! From the four extremes, cause and fruit, one's own emptiness and clear light, a lotus appears in the pond of nature and essence! The supreme mystery of the vajra mind, vidhyadhara, which is free from defects! [You] complete the extremes of dharmata in the immeasurability of the heart essence of clear light! [Appears] the equality of good and bad, of cyclic existence and Nirvana!
    All phenomena [reside in] the space of natural occurrence and spontaneous realization. The great perfection of the essential essence of the dakini in the number of one hundred thousand! This song of ultimate unmistakable meaning [manifests as] the power of the essence of the three mysteries of the vajra saint!
    E-Wam! At the end of the four joys, the essence of bliss, which is free from pollution, [appears] a hero who finds pleasure at the top of the levels! For the sake of fulfilling the obligations of the face of the great vajra object, [manifests] the vajra life force of the heart's obligations of illusion and total liberation! As the heart of all classes of tantra and secret mantras, the deepest introduction of liberation by listening is established!
    May the deeds of the teachings be realized through the powerful protectors of the teachings, the five sisters of Pudri and the five treasuries of Thanglha! Let the deeds of your own dance be realized without empowerment and transmission of texts!
    But if that which is not like cutting off the cotton of errors is built up, then let that which is received by their heart and blood be destroyed! May the essential drop of illusion and dharma space of the completion stage of Varaha and the gathering of the defenders of the Teaching become perfect!
    Samaya. Seal. Seal. Seal.
    Translated by Lama Karma Paljor (Filippov O. E.).

Oral instructions of the oral transmission line

The heart of the Tantra section

Instructions on internal heat

The Flame of Primordial Wisdom

    Praise be to the Teacher, the deity, and the dakini!
    AYUR JNANA SARVA SIDDHI HUM

    I am diligent in explaining the recorded profound instructions of the Teacher, the deity of meditation, the dakinis, and the protectors.
    Also (were) recorded a piece of the secret gate of the jewel of the seven-day oral transmission of Mother Vajravaraha from the (cycle) of the heart practice of the holder of deep teaching.
    The first is (a making) of Refuge (the origin) of the spirit, a protective circle, the offspring of a deity and prayer. The second is the revival of fire. The third is raising and reducing the flame. The fourth is mixing. The fifth is the wheel-a circle of flame that descends with force. The sixth is chandali. The seventh is the revival of the outer flame.
    In the beginning, taking Refuge.
    The body is in the sevenfold position of Vairochana. Use your speech to strive for the nine-fold (purification) of the dirty wind. Meditate with your mind on the teacher on top of your head.
    The first of the three is preliminary practices for the body. In the sevenfold position of Vairochana, there are three levels — external, internal, and secret. At the outer level, the legs should be in the vajra position. Second, the hands should be in a balanced position. Third, the spine should be solid, like an arrow. Fourth, the shoulders should be spread out like the wings of an eagle. Fifth, the neck should be slightly curved. Sixth, the tongue should touch the palate. Seventh-the eyes should look at the tip of the nose.
    Since it is necessary internally, this is its essence.
    At the internal level (there are seven points). First — because the feet are in the vajra position, the descending purification is at the level of the secret (center). And should be contained in the central channel. Second — (brushes) hands like a vajra fist, where the thumb presses on the ring finger. Sitting on top of the hips, they are straightened and restrain the stomach. Because of this, the fire is balanced and the wind is in the navel center. It is necessary to keep it in the central channel. Third, the spine is straightened, like an arrow, and the body is stretched upwards. Because you are without movement, the wind that holds the life force is in the heart. It is necessary to keep it in the central channel. Fourth — because the neck is slightly curved and you rest effortlessly in relation to the wind, the wind that moves up is in the throat. It is necessary to keep it in the central channel. Fifth — since the shoulders are spread out like the wings of an eagle and you remain motionless holding all parts of the body, the all-piercing wind is in the skin. Should enter it into the central channel. Sixth — because the five root winds are connected in this way, twenty thousand emotional obscurations are connected by their nature and words are emptied. It is necessary to introduce the wind of inherent wisdom into the central channel. Seventh, the tongue and teeth rest on their own when the tongue is in contact with the palate. The eyes are directed at the tip of the nose. Because of this, the usual meditative vision will appear in quick time.
    At the secret level (there are seven points). First — for the sake of binding the wind of heavenly space, the parts of the body become strong. Second, for the sake of binding the wind of water, the tongue comes into contact with the sky. Third — for the sake of binding the wind of fire, the neck is slightly bent. Fourth-for the sake of binding the wind wind, the upper part of the body rests firmly. Fifth-for the sake of binding the wind of the earth, the hands rest on the hips, being straightened. Sixth-for the sake of suppressing the wind of obscurations - legs are in the vajra position. Seventh-for the sake of capturing the wind of primordial wisdom, the eyes do not wander.
    Second. Preliminary practices for speech.
    One should strive to purify the nine impure winds and manifest that which has three roots and four qualities. Exhale twice, inhale slowly. As you inhale, imagine that you are bringing together, through the breath, all the splendor and blessing of the lineage of the holders of knowledge, the three roots, and the usual Victorious times and directions.
    During the exhalation from the right nostril, imagine that the aspect of the manifestations of the exhaled male wind, which is of the nature of anger, unites with the male spirits of Gyalpo and is eliminated in clarity and without a trace of the ocean of wind diseases, bile and mucus, etc.
    During the exhalation from the left nostril, imagine that the aspect of the dark red female wind, which is of the nature of desire, unites with the female vampires and is eliminated in clarity and without a trace of the disease of cold, hair, stomach, etc.
    When you exhale at the same time, imagine that the place between the eyes, where the aspect in the form of a ball is located, which contains the wind without a floor, which is the nature of stupidity, unites with demons, lords of the area, planets and nagas. And in clarity, all diseases are eliminated without a trace. In addition, all obstacles to gaining enlightenment are eliminated, such as the poison of the wind of the root poisons, the usual falls, mistakes, pollution and veils that have accumulated over many lifetimes, and so on.
    It is necessary to work hard nine times in three — strong breathing, medium and weak.

    The third. Preliminary practices of the mind.
    Imagine clearly on top of your head on a throne of lotus flower, sun and moon as the root teacher of Samantabhadra, Vajradhara or Vajrasattva. (And say:)

    DU SUM SANGYE THAMCE KYI NGO WO LAMA RINPOCHE LA SOL WA DEB SO
    DAG GI GYU LA TJG PA KHYE PAR CEB KYE WAR JIN GYI LAB DU SOL

    I turn with a prayer to the precious Teacher, the essence of all the Enlightened three times! I ask you to bless that a special insight is born in my stream (of consciousness)!

    These words should turn into a prayer from the depths of the heart, which is hidden behind the bones. In the end, one should remain in the understanding that the master and my mind merge inseparably.
    Thus, the goal of the preliminary practices of the body is the emergence of understanding in the mind, if interdependence is manifested in the body. The purpose of the preliminary practices of speech is similar to the separation and purification of the vessel as shown above, without eating food. The purpose of the preliminary practices of the mind is to correspond to the methods of guru-yoga, which depends on the blessing of the teacher and generation in the flow of comprehension in the main part.

    Refuge and attitude.
    A possible Refuge from the great ocean of suffering for me and for all beings who move in the three worlds is the Three Jewels. The great teacher said: «Everything is good and deceptive for this lord of cyclic existence. But the refuge and the Three Jewels are not deceptive». According to the saying, from the faith that flares up and holds in the mind, and the nature of immeasurable mercy towards beings:

    KYAB YUL NAM KE CIG GI VAJRA SAMAJA

    (Called upon) instantly objects of Refuge.

    Through to this and the seal of vajra union, clouds of rainbow light and five kinds of offerings appear in front of me in the heavenly space, filling everything. In the midst of all this, on the lotus flower, the disk of the sun, and the human corpse, is the Mother of all the Victorious Ones from the heavens of Khecchara, Vajra-varahi. The body is red in color, glittering (glare), with one face, two hands, three eyes, holding a kapala, a dagger and a vajra khatanga. On top of the head is a pig's head. Decorated with a diadem of five dried human skulls. In a skirt of fifty threads. Decorated with jewels and bones and a hanging pandita hat. The chest is swollen and the wheel of bhaga is wide open. The right leg is straight, the left leg is bent. Standing in the middle of a human corpse.
    In front of it and in other directions are the dakinis of the four families. In the east is a vajra celestial deity of the appropriate color and direction. In the south is the celestial deity of the Jewel family. In the west is the heavenly deity of the Lotus family. In the north is the celestial deity of the family of Deeds. All are marked with their own signs. They hold a dagger and a pole marked with seals. The rest of the decorations correspond to the main one (dakini).
    In the space of the blazing flame of primordial wisdom, the body appears in the form of a Good Assembly, speech in the form of a Holy Teaching, and the mind in the form of an Enlightened One. Similarly, the three roots are manifested as the nature of channels, winds and drops, essence, one's own nature and compassion, the body of Teaching, bliss and manifest, and so on. In short, they are manifested in bodies that have the essence of all the others, like all the Victorious Ones with the Sons. Like sesame seeds, clouds of gatherings of celestial deities, Heroes, bodhisattvas, Enlightened Ones, meditation deities, teachers of the three lines of transmission appear, filling everything to the brim from above, below, and in the intermediate directions.
    Because of the bliss of involvement, one should, in accordance with practice, fully realize the coming to Refuge, the birth of the mood, the seven branches, the offering of the mandala, and so on.
    First, Refuge and attitude:

    OM A HUM

    SI ZHI DANG CU CHO NYI NHIG LEI NGANG
    GYAL KUN GONG SANG O SAL NYING POI CU
    DORJE PHAGMO YING KYI YUM CHEN LA
    KYAB SU CHIO MON JUG CHOG SEM KYE

    The purest nectar of being and peace, the nature of the drop of supreme reality, the heart essence of clear light and the mystery of the aspirations of all Victorious, the Great Mother of the sphere (supreme reality) Vajra-varahi!
    I take Refuge in you! And I create a higher attitude of aspiration and involvement!

Repeat it while you can. Next are the seven branches (accumulations of merit):

    SHI RIG MA CO NYUG MAR CHAG TSHAL ZHING
    TING THA DRAL VEI O SAL CHO PA BUL
    KHOR WA GYANG DE NYAM NYI LONG DU SHAG
    LO DRAL CHO ZE CHEN POR JE YI RANG
    LHUN DRUB DZOG PA CHEN POR CHO KOR KOR
    KHOR WA DONG NE TRUG PAR SOL WA DEB
    KHOR SUM MIG THA DRAL WEI PHA THAR NGO

    Praise to the inherent self-awareness that is uncreated and natural! From the depths (of the heart) I offer the gifts of clear light that is free from extremes! I repent in the space of equality of cyclic existence and nirvana! I rejoice in the great manifestation (of the body) Teachings that are free from the (conceptual) mind! Turn the wheel of Learning as a spontaneous Great Perfection! I pray you to completely turn away from cyclic existence! I offer at the end the contemplation of the three cycles, which is free from extremes!

Mandala:

    A

    JAM LE ZAG ME DE CHEN CHO KYI YING
    RAB JAM SI ZHI RANG JUNG RIG PEI NGANG
    MINGYUR YING RIG KU SUM ZHING RAB JAM
    NANG TONG LHUN DRUB O NGEI TSHOM BU BUL

    The sphere of supreme reality, the uncontaminated and boundless Great Bliss, the nature of self-arising knowledge, the vast being and peace, the unchanging sphere (of supreme reality) and knowledge, the innumerable (manifestations) of the three bodies, the manifestation and voids, the spontaneous manifestation of the five lights. I bring it all together!

    GYU ThRUL ZAG ME DORJEI LU KYI BUB
    O KYI TSA DANG YESHE LUNG NGEI ZHING
    GYAL WA ZHI ThRO RANG JUNG DAM DZE DANG
    NE YUL DUR ThRO PA VO DHAKKI CE
    DANG MEI SHE RIG MA JUNG MA KYE SHING
    ZAG DRAL LO DE DO NE KUNTUZANG
    DAG PA NYI DEN YESHE KhOR LO DI
    RIG DZIN GYAL WEI KYIL KhOR hLA LA BUL
    ZHE NE CHOG GI NGO DRUB DAG LA TSOL

    The magical manifestation, the uncontaminated hidden vajra body, the root of light, the level of the five winds of primordial wisdom, the self-arising peaceful and wrathful Victorious and holy substances, the place, the graveyards along with the heroes and heavenly deities, the unborn and unborn radiant awareness, the Samantabhadra that originally transcended the mind and is free from contamination, the wheel of inherent wisdom that has two (qualities)!
    I offer this to the deities of the Victorious Mandala and the Vidyadharas!
    Having accepted, grant me the highest real achievements!

    At the end, the red syllables of Ram fly out of the hearts of all the objects of Refuge, like pure boiling water, and burn away all the habitual tendencies of clinging to duality in me and all living beings. Since a strong wind quickly arises, after the manifestation, all the usual tendencies towards clinging to reality are blown away. Then the uncontaminated body, the bodily forms or the Great Bliss, all the objects of Refuge that appear to be enlightened in the realm of the supreme reality of the uncontaminated mind, are dissolved in me. It is necessary to be in balance in nature, which is outside the mind and free from speculations.
    An offering of virtue and a protective circle.
    All dharmas of cyclic existence and nirvana — purify to emptiness. Out of the nature of the void arises an entity composed of celestial metal. The thousand spokes that rotates on the right-represents the nature of the male (beginning). The thousand spokes that revolve on the left represent the nature of the feminine. Meditate on the fact that between them are all the elemental spirits and demons that practice the Teaching, and stand on the sides of the stone that separates them.
    In the middle is the essence revealed from the heavenly metal, man's own nature — the heavenly palace of metal, which is equal to the edges of the heavenly space and has no limits in size. In the middle of it is a dark red scorpion with nine heads and eighteen horns. On the right, it is surrounded by countless black male scorpions. On the left, it is surrounded by countless red female scorpions. As the cluster of golden weapons and lightning bolts from faces, horns and other things radiate, all obstacles and demons without exception are destroyed into dust. Meditate like this.
    In the middle of it, in ten directions, are the ten wrathful ones, composed of heavenly metal. To the east is a white Vijaya with a hammer and a scorpion. To the southeast is a blue Danda with a grass staff and a scorpion. To the south is a yellow Yama with a hammer and a scorpion. To the southwest is a green Achala with a sword and a scorpion. In the west is a red Hayagriva with a lotus and a scorpion. To the northwest is a red Dogyal with a metal hook and a scorpion. To the north is a black Amirtakundali with crossed vajras and a scorpion. To the northeast is a dark green Rahu with an axe and a scorpion. At the top is a white Humkara with a vajra and a bell. At the bottom is a smoke-colored Tobpochhe, which shows a scorpion mudra and holds a hammer made of wood. All of them are like smoke, which manifests from the sphere of the nature of fire. Imagine that they completely and completely break all obstacles and demons with the sounds of ur-ur, chechem and move constantly, waving their weapons.

    In the middle, eight cemeteries are clearly visible in eight directions. To the east is a graveyard of blazing intense heat. In the south-east — a nice garden. In the south — collecting firewood. In the south-west — unbroken darkness. In the west is the center of the lotus. In the north-west — sounds of the keel. In the north — the blaze of the great fire. In the North-East — the graveyard vultures. Such are the great places. This is how the achievements of the heavenly protectors, the protectors of directions, fire, water, wind and wood are obtained.
    Meditate according to the color of the direction to each of the cemeteries, the terrifying places where bones lie, sounds are heard and saints roam, mamo, goddesses of offerings, corpse eaters, those marked with dried skulls, inhumans, tigers, jackals, leopards, humans, vultures, etc.
    Also, the goddesses and all the lands of the eastern side are white, shining with the color of primordial wisdom like a mirror. Also, the goddesses and all the lands of the eastern side are white, shining with the color of primordial wisdom like a mirror. In the south — the yellow proper radiance of the primordial wisdom of equality. In the west — the red self-radiance of the primordial wisdom of individual realization. In the north is the green proper radiance of the primordial wisdom of realization. In the center is the blue proper radiance of the primordial wisdom of the realm of higher reality. In the intermediate directions, the various colors of the own radiance of the five primordial wisdoms are manifested. Although individual elements and deities arise in the form of manifestations, no clinging is achieved. They surpassed the objects of occurrence, suppression, etc. Imagine that they are obtained only from the flame of the five primordial wisdoms, without the division into the main and surrounding ones.
    Then comes the creation of the deity. From the syllable E arises the crossed source of dharmas. The base that is located on it is extensive and thin. It is equal in size to the sphere of higher reality. In the middle of it, from the syllable Ra, there arises a rippling expanse of the ocean of blood, which abides being dirty and vast. In the middle of it, a lotus flower with a thousand petals emerges from the syllable Pam. On it, the disc of the sun appears on the lotus from the syllable Ma. In the middle of it, equal to a lotus flower, a red-yellow corpse appears from the syllable Bam. On top of it from the syllable BAM I appear in the form of the great mother — Queen of Kechara, Vajra-varahi. With one face, with two hands I hold a cutting dagger and a vajra khatvanga-rod. It is decorated with jewels, bone ornaments and other things that make the body shape perfect. Clear and empty and free from traces of dirt.

    In the middle of the body are three channels and five wheels-chakras that have four characteristics. The central channel is blue. Right, rasana — white color. Left, lalana-red.
    It is said that on the top of the head there is a wheel-the chakra of Great Bliss with additional channels of thirty-two or three hundred and sixty. In the throat-wheel-chakra of pleasure with additional channels number sixteen. In the heart-the wheel-the chakra of the wheel of Teaching with additional channels number eight. In the navel-wheel-chakra of manifestation with additional channels number sixty-four. In a secret place, the wheel is a chakra containing bliss with twenty-eight petals. But all of them are combined into three channels.
    In short, the source of dharmas, marked by the sun, the syllable Bam, the corpse appear. Above all, the Vajra yogini manifests itself from the syllable Bam. On top of her head is a Vajradhara. From its three centers radiate rays of light. Through them, all the Victorious are summoned and dissolved, becoming inseparable.
    Clearly say the prayer of inner heat with strong faith:

    OM AH HUM VAJRA GURU VAIROCHANAYE SARVA NAMO

    DANG MEI CHO YING PHA THA SI PEI KHAM
    KUNZANG NANG WA THAYE O PAG ME
    RIG DZIN PAVO DHAKKI DE NGEI TSHOG
    CHIG CHAR JIN LAB O PHUNG KhYI LI LI

    The pure realm of higher reality, the other shore of the realm of being! Samantabhadra, Amitabha, boundless light! A gathering of wardens and five classes of celestial deities and dacians! Pour out waves of clusters of light along with the blessing!

    GONG DA NYEN GYU CHOG DU GYAL WA YI
    KA TER MEN NGAG CHU WOI DZIN PEI
    TSA GYU LAMA YIDAM DHAKI NAM
    JIN LAB NANG SI O KUR THOL LO LO

    Through Victorious times and directions, and lines of mind transmission, symbols and oral you hold the flow of oral instruction, Kama and terma! Teachers, root and lineage transmission, meditation deities and celestial deities! Spontaneously perform the blessing so that the revealed being becomes a body of light!

    O NGA THRUG PEI CHO YING KU DANG SUNG
    THUG CHOG DORJE BARWEI CHAG TSHEN GYI
    PA WOI HUM DRA PA MOI SHU LU DANG
    THRO GYAL PHO MOI GE GYANG YA LA LA

    Mind, speech, and body are the realms of supreme reality, which are the five kinds of light! Let the flaming symbol of the supreme vajra sound the sounds of the Hum of daks, the soft song of the heavenly deities, and the clear song of the wrathful Victorious, women and men!

    THU DEN CHO SUNG BUM THRAG DAKI THRIG
    PO TRIN JA ZER DANG MEI RANG O DANG
    SI ZHI KHAM KUN NYEN PEI ROL MOR CE
    DORJE PHAG MO YING NE JIN PHOB CIG

    A hundred thousand Defenders of the Teaching that have power! Manifestations of dakinies! Own the glow of rainbow rays and incense clouds! Music that is heard in all spheres of being and peace! May the blessing of the realm (higher reality) be shed with the help of Vajra-varaha!

    PHUNG KHAM KHA DOG NGA YI ME ZER GYI
    DANG MAR JANG PEI JA LU DORJEI KU
    WANG ZHI CHU KYI KHANDRO DE NGE DROL
    DE CHEN ZAG ME CHO NYI ZE SAR A

    Skandhas and elements through the fiery rays of the five colors are purified to clarity! Once purified, they become a vajra body-a rainbow body! The five classes of heavenly deities are liberated through the nectar of the four initiations! And you are on the level of suppression, the highest reality, uncontaminated Great bliss!

    OM VAJRA JNYANA JVALA RAM RAM SUPRA TISHTHA VAJRAYE SVAHA
    OM VAJRA VAIROCANAYE HUM HUM PHAT
    OM SARVA BUDDHA DAKKI VAJRA VARNANIYE HUM HUM PHAT

    GYU SUM LA MA YI DAM DAKKI DANG
    DAM CEN GYAMTSHOI TSHOG LA SOL WA DEB

    I pray to the teachers of the three lines, the deities of meditation, the heavenly deities, the congregation that has vows!

    LU NGAG YI LA TUM MOI ME DRO BAR
    SA LAM THAR CHIN WANG ZHI MA LU THOB

    Ignite the flame of inner heat in the body, speech and mind! May I gain all the honors of initiation and lead to the completion of the stage and path!

    TSA THIG LUNG SUM U MAR TSHU PA DANG
    TUL ZHUG THAR CHIN hLA MEI WANG DU SHING
    CHO ZE TA WEI GONG PA DON GYUR NE
    PHUNG PO JA LU DRUB PAR JIN GYI LOB

    Immerse channels, drops and winds in the central channel! Reunite the highest level of austerity with the power of the deity! Eliminate the dharmo particles and make the essence of the view manifest! Having done so, bless that the skandha will attain the state of the rainbow body!

    OM VAJRA JNYANA JVALA RAM RAM SUPRATISHTHA VAJRAYE SVAHA

    Having performed such a short or long prayer, one should dissolve in light the assembly of deities that embodies the three roots. For one day with faith, imagine the object as a small A the size of a sesame seed. By holding together the actions of karma and primordial wisdom, eliminate everything. And like the son, the power of fire and wind ignites a red (flame) the size of only four fingers. Imagine it for two days. Flashing and rising higher and higher, a sword lights up in a secret place, a jewel in the navel, a vajra in the heart, a lotus in the throat, a wheel on the top of the head, and so on up to space. From the blessed syllable of Ham, a white stream descends. Falling from the top of the head to the throat, it creates bliss. Falling from the throat to the heart, it generates the highest bliss. Falling from the heart to the navel center, it generates a special bliss. Falling from the navel center to the secret center, you generate naturally born bliss. On the third day, successively generate four kinds of bliss.
    From the syllables Yam in the lower part of the feet and the small A-the fire of the syllable Ram flares up. Three kinds of flame, flashing out as from the syllables of Ram, are mixed together. The fire of inner heat and bliss engulf the entire body within. Meditate on the fourth day until this happens.
    On top of the constructed dharma source is a spherical drop of bliss of five kinds of light on a hexagonal and pure base, itself the size of a sesame seed. And it doesn't touch him. Meditate that on top of this are the syllables A-Ham-Hum-Bam-E-Vam.
    Then, holding the connected winds, turn the hexagonal source of dharma to the right and the drop of bliss with the seed syllable to the left. From this chandali, flames rise up. Imagine that on the fifth day.
    From all the syllables of the Ram within the two objects that are empty channels, flames flare up and rise, mixing together. Therefore, on the sixth day, one should imagine one's body as a great accumulation of fire. From small A heaving the tent from the flames. Rays of light radiated in ten directions cover everything, like a tent made of silk. After that, the innumerable offering goddesses that emerge from the flames make offerings to the Victorious and the Sons and proclaim hymns. At the end, all the Refuge objects appear in front. The fathers representing the aspect of methods dissolve into the syllable Ham, manifesting as the syllables Ham. The manifestations of Mothers, as wisdom, appear as a vessel of small A and dissolve in chandali.
    Light is emitted again and burns the vessel and contents.
    The manifestation of the vessel in the form of the syllable E appears as the boundless heavenly palace of the Princess. The contents appear as the bodily form of Vajravarahi. The sounds sound like mantras. All thoughts are manifestations of the great inherent wisdom of the great bliss.
    Again, imagine that everything in the Fire manifests through primordial wisdom and essence as deities, mantra, and primordial wisdom.
    Then, as the flames radiate below me, imagine a seat with a thousand-petaled lotus flower on the bottom. Additionally, meditate on the ornaments of the Vajrayogini, which appear from the fire as all the ornaments of the body, the cap, and so on. Do this on the seventh day.


    The brief ritual is as follows.

    ZAB ZHII TRO DRAL O SAL DU MA JE
    YE YIN NGAGN YIN D ONE LHUN GYI DRUB
    SAL TONG DRI GANG DRAL WEI LONG YANG PAR
    NANG SI KHOR DE CHO NAM VAJRA MU

    A deep and peaceful clear light, free from construction and not composite! Original, essence, originally, of spontaneous! Clarity and emptiness, a vast space that is free from increase and decrease! All these are the dharmas of manifest existence, cyclic existence, and nirvana! Bajra Mu!

    KYE TSAM NYI LE KYE ME YING CHEN MO
    CHO YING TRO DANG DRAL WEI KHA LA DU

    The great realm (of supreme reality) that is found born and without arising! The sphere of the highest reality that unites everything in the heavenly space, being free from mind-building!

    This is the wish of good luck:

    RANG DROL DAL KHYAB DE CHEN O SAL NGANG
    NANG VA ZHI DZOG DORJI JA LU KYI
    RIG DZIN DU PEI JIN O KHA YING BAR
    DAG SOG CI SAM DRUB PEI TRA SHI SHOG

    Self-liberated, all-encompassing Great Bliss, Clear light, nature! Grant the unity of the vajra rainbow body holder, perfect in four manifestations! Ignite the sphere of supreme reality, the heavenly space of light! May the good fortune of the fulfillment of all thoughts, mine and others, be revealed!

    KU SUM DU PEI ZHING NAM GYAL VE GANG
    THUG JEI DO JOI BA DANG WANG GI GYAL
    DAG GI KHYE LA SOL TAB NYEN PEI THU
    TUNG DZIN CHI ME DRUB PEI TRA SHI SHOG

    Victorious are all the countries that are united by three bodies! The mighty Victorious and wish-fulfilling tree of compassion! I turn to you with a prayer! By virtue of the repetition of the path, good luck will be shown in gaining immortality while holding the body and everything else!

    DU SUM YING CIG GYA WA KUN TU ZANG
    RANG RIG O SAL CHAG GYAI LONG DZOG PA
    CHO PHUNG GYE THRI ZHI TONG GOM PEI THIL
    DZOG PA CHEN POR TOG PEI TRA SHI SHOG

    Victorious Samantabhadra, the one sphere of the three times! Self-awareness, clear light, a perfect sphere of the Press! The depth of meditation on eighty-four thousand clusters of teahing! May the good fortune of attaining Great Perfection and all other things be revealed!

    Benevolent prayer:

    RAB JAM DRO WEI KYAB GYUR GYAL KYUN GYI
    THU DANG TSA SUM hLA YI DEN PA YI
    GO SUM JA LU DORJEI KU SUNG THUG
    TAG TEN PHO WA CHEN PO hLUN DRUB SHOG

    Countless Havens of creatures! Through the truth of the deity, the three Roots, and the power of all the Victorious Ones, may the great unchanging transference of the Reh Vrata into the vajra body, speech, and mind of the rainbow body be spontaneously realized!

    DE DANG TONG PA ZUNG JUG O SAL YING
    GYU THRYL GYA ZHING AVADHUTEI KHA
    RAB JAM DORJE CHANG GI YONG KANG NE
    KYIL KHOR YONG KYI OF VANG CHUG THOB PAR SHOG

    The unity of bliss and emptiness, the sphere of clear light! Magical manifestation, the land of the Victorious and the space of Avadhuti! May I fully fill everything with the innumerable forms of Vajradhara and attain the state of the master of the perfect mandala!

    LE DANG YE SHE NYI ME LUNG DAG NE
    KAR MAR THIG LEI DRO PA DHUTIR DANG
    DE TONG KHA LA ROL WEI SI DANG ZHI
    THAM CE MI ZE GYEN KHOR hLUN DRUB SHOG

    From the pure wind of non-duality of deeds and primordial wisdom, manifests as radiance in the avadhuti procession of drops of red and white color! Let the peace and being that manifest in the heavens of bliss and emptiness spontaneously revolve in an unbroken stream!

    The third. The final stage.
    Food, drink, drops of wine, powders, pills, pellets of meat, pellets of fish, and so on, which refers to the types of three pills, varieties of food, such as soup and so on, various types of salt, sirpen, heavy balls, food, and so on, i.e. all the external clusters. In particular, you should discard the usual, such as a collection of networks and so on. All kinds of food should be discarded, which eliminates the holy as pieces of clothing of lepers and low caste. And even if you consume something that is not so, it will be very difficult to move on. Do not meditate when your stomach is full. You should not copulate, ride horses, move on horses and travel with people. Do not stick to the lower winds. It is not necessary to perform acts of acceptance or rejection such as grabbing with speed, running, staying in a difficult community, etc. Starting today, this man of sun and fire must ask for the teaching twice. If by doing so one does not conform to the instructions of the Victorious Ones, then one will not constantly approach the general and particular obligations of the heart in the future. It is important to relate to the key instructions regarding the body. What to do when you eat or sleep? You should straighten your body. And the impure wind should be kindled three times. And even when you are freezing, you should not hide behind skins. One should not be naked by a good flame. If you do not daily detach yourself from the robe given by the teacher and the heavenly deity, then you will definitely increase the practice and comprehension-the realization of bliss, warmth and other things. As for the time, you should meditate in the cold winter period, etc., during state changes of bile, or in the early morning when it's morning time practice of internal heat.
    In short, one should not withdraw from purity in the mountains when (there is) comprehension and constant remembrance. Also, by forming the chandali, which is essentially inseparable from the mind of the Vajra yogini, you burn all the heat. Therefore, the outer and the inner, the vessel and the contents, are essentially the nature of the fire of inherent wisdom. And even bliss and suffering is a state that is inseparable from the great manifestation of bliss and emptiness, the white and red elements, is not found as dual. So it is necessary to strive in a pure state of Great Bliss and freshness, (which is found) in mountain solitude, snow solitude, etc.
    How wonderful! The nectar of the heart's oral instruction section is hidden in the highest rock and is revealed to those who have destiny!
    Samaya.
    Let virtue spread and the mountain throne spread as the Teaching of thoughts and the thundering sounds of the master's instructions, which are manifested during the day for the subtle transmission of the stanzas of this lotus boat, the deep path of gaining vitality.
    Sarva Mangalam. May there be good and good luck.
    Translated by Lama Karma Paljor (Filippov O. E.).

Internal heat. The boat of the Lotus of Great Bliss

Small notes explaining the whole hidden essence

    Praise be to the Teacher and the dakini! AYURJNYANA SARVA SIDDHI HUM
    I praise and take refuge in the assembly of teachers, meditation deities, and peaceful and wrathful deities!
    Gathering together the compassion of the ocean of the Victorious,
    You emerged in a vajra body, a rainbow-colored, uncontaminated body.
    Lotus-born, lord of the ocean of mandalas!
    Until I reach your heart, I will rely on the heart lotus instrument!
    And I will not share compassion and faith!
    Through faith in Namkha Jigme, the embodiment of the three roots, Pema Thrinle, which naturally liberates the three realms of being, and Jigme Dorje, the protector of the circle (mandala), I bow down and strive for the good and virtuous of Mindroling!
    He appears here as a manifestation of the compassion of the great sage Vimalamitra. Heruka Namkha Jigme, which is difficult to express in words and designations, is designated by the good name-Heruka, because it shows three levels. The practice of the life force of the three roots and the holder of knowledge is the manifest energy of the heavenly deities as pure vision in the essential body, the supreme reality. Of all that manifests in the gates of texts that rely on maturation, initiation and liberation and commentary, the inner commentary is the most noble. And the "Lotus Rook of Inner Heat" is a practice on the wind, which is the deepest. In the oral instructions concerning the wearing of the robes of inner heat, which is the special raising and lowering of the fire, the whole hidden essence is explained in the small records. Also regarding the person who practices everything, there is a sequence of instructions regarding the ritual preparations of place, time, and everything necessary.
    First. Personality. It is necessary that she should be able to keep secret the real understanding that the Buddha appears as a teacher, be able to guard the heart's obligations, possess high wisdom, be diligent in practice, and have a very patient nature. The text says: "The power of faith, great diligence, great wisdom, lack of clinging, great fatherly fervor, the practice of the secret mantra, steadfastness in relation to the non-conceptual mind, diligence in practice, and the possession of heartfelt obligations."
    Second. Condition. The service of the Victorious Past, which was carried out in the Himalayas, was not stopped by people, dogs and wild animals. Therefore, unite with those who have vows and be free from harm, which corresponds to a mind filled with an ocean of extremes, black islands, anger, and so on. The increase in joyful habits and practice should be consistent with the mind of yoga. Therefore, it is said, "Extremes die like seas, islands, or the old." The teacher and the student must be clean in their characteristics. Should be acceptable for actions in relation to channels, winds and drops. It is necessary, when you move using the winds on the left, to carry out a good binding of planets, stars and their combinations.
    It is said: "The three, external, internal and secret, correspond to interdependence. Because unity is realized, Samantabhadra manifests when the time of nonconceptual pure knowledge, clear light, comes."
    Fourth. Ritual preparations. Thguogh to the creation of power, when you drink the milk of the yak, not mixed with the resulting wine, you make up a red medicine and so on. This is the best. The argali plant has perfection inside. The robes should be clean, and one should meditate without distraction. What would the dogs be like in a place with a red rope? The belt should be square, four fingers wide. Pants should be made of clean cloth and washed in soda. It is necessary to eliminate the collection of everything pure, whether it is collecting pieces of substance at the time of initiation, offering torma, (practice in) the stream (of consciousness), etc. In the Light-bearing Space it is said: "Since this is the path of the secret mantra methods, one should collect the substances and ritual accessories (revealed in) interdependence. One should refresh the symbols of initiation, the flowers, the substances of initiation, the torma, the causes of gathering (accumulations), the bases of the elements for practice." Regarding the practice of the instructions of the blazing light, warmth and bliss of the inner heat in the Luminous Space, it is said: "Having faith and heartfelt commitments, keeping the key points of yoga, showing good fortune at the level of contentment with the practice, showing diligence, a state of solitude, without desires, clear awareness and sowing of sublime purity. At the level of the unification of the heavenly deities, according to the mind, one should reflect on the freshness and heat of the external teaching. At this time, at the very beginning, you should practice energy purification and establish a practice. In the winter and summer time, one should connect with deeds. One should practice by mixing instructions about the external and the internal. When something hard and dry is present, one should practice constantly until the practice is complete."
    Fifth. In the practice of instructions, there is a preliminary part, a main part, and a conclusion. In the preliminary part, there are for three - body, speech, and mind, taking Refuge, generating mood, gathering accumulations, and the seven branches.
    First..
    It is necessary to be alone without fear and apprehension in the house of the foundation. The Six Teachings of Meditative Immersion say: "Practice many things constantly. Form an acute attitude towards the two (levels). He himself must be alone." When you have completed the comprehension of the three times, you should bring to the unsurpassed level all beings who are equal to the heavenly space, which is unchangeable. From the nature of reflection, there are seven teachings about the position of the body. In speech, the nine winds should be stopped. Meditate with your mind on the teacher on top of your head.
    The seven teachings are as follows. Legs crossed. Hands in the balance position. The back is straight, like an arrow. The furnaces are spread out like vulture wings. The chin is slightly bent. Teeth and lips do not touch. The eyes are focused on the tip of the nose.
    As for speech, on the right — desire, on the left-anger, in the middle — stupidity. One should think that one cleanses the winds of all inappropriate and negative trends, habitual tendencies, poisons, harmful winds, root poisons, veils, pernicious, demons and diseases that have accumulated since the beginning of time. It should be carried out with zeal and faith nine times, i.e. three times on the right, seva and in the middle.
    As for the mind, (imagine that) on the top of the head is the lotus flower, the sun and the moon essence, the root teacher as the essence of Vajrasattva. With faith and a strong concentration of turn with a prayer. Say "DU SUM SANG GYE ..." repeatedly.
    At the end, the Teacher dissolves into the Light and becomes inseparable from my mind. You need to get the virtue.
    It is necessary to carry out preliminary practices of the body. The understanding of the veils for the body as arising in interdependence should appear in the mind. As for speech, it is similar to the formation of the purification of the vessel when trying to cook food. When the main part for the mind is followed, the guru-yoga method is used, which corresponds to the blessing of the teacher manifested in the stream of consciousness.

    Second. Refuge and an enlightened attitude.
    If there is a Refuge from the sufferings of me and the living beings of the cyclic existence of the three realms, then it is necessary to go to Refuge thinking and knowing about the three Jewels in which you believe.
    In the instructions of the great teacher it is said: "What is this Lord of the cyclic existence — the good, there is an error. The Three Jewels are infallible as a Refuge."
    According to the statement, the Refuge is: "From the nature of faith in the three Jewels and immeasurable mercy for living beings, instantly (the objects of Refuge are manifested) — Vajra Samaj."
    Because of the mudra of vajra unity, the lotus flower, the moon and the sun appear in the space before me. From the syllable Bam, a corpse appears. In the heavenly space manifests Vajra-varahi, the great Mother that embodies all Victorious in the country Kechara, red, with one face, two hands, right hand holding a dagger in his left hand tips to the face cap of the skull. The right leg is straight, the left leg is bent. The right leg rests on the heart of the corpse. Three eyes that stare angrily. Chest and bhaga - aroused. On the body are jewels and six ornaments made of bone. On his head is a diadem of five dried human skulls. The skirt consists of fifty squares. On top of the head is the head of a pig, which is grinning. On the left elbow holds vajra-khatvanga. In front of it is the Vajradakini, in the south is the Ratnadakini. To the west is the Padmadakini. Being showered with ornaments that are similar to the main one, they are in the sphere of a blazing flame. The body, speech, and mind reside as the nature of the Good Assembly, the holy Teaching, and the state of the Enlightened One. Over them all, below and in all intermediate directions, are all advocates of the Doctrine, Dakini, and deity meditation teacher, a Good Congregation, Doctrine, and Enlightened. Clouds of offerings are offered to them, according to the face from their own face.
    As for the person who comes to Refuge and follows the path, on the right, on the left, in front and behind are all living entities that are not divided into friends and enemies. They manifest themselves according to the aspiration of the great level
    Through of the bliss of aspiration, I implement the method of establishing Refuge and enlightened attitude once. For the sake of establishing on an unsurpassed level of mercy these sufferers, beings who desire unchanging happiness, living beings, mothers and fathers who are equal to unchanging space - I come to Refuge.
    By practicing the inner heat instructions, all unfree beings will be liberated by me. And those who do not achieve liberation (by themselves) will be liberated by me. 
    Thinking this way, generate the mood with the following words: "OM A HUM SI ZHI DAG ...". Say it repeatedly.
    The seven branches are:

    CHAG TSHAL CHI NANG SANG WEI CHO PA BUL VA DANG
    DIG PA TOB ZHI NGANG NE SHAG PA DANG
    GE WEI LE LA YI RANG VA
    CHO KYI KHOR LO KOR WAR KUL WA
    KHOR WA DONG NE TRUG CHIR SOL WA DEB PA DANG
    DU SUM GYI GE TSHOG SEM CEN GYI DON DU NGO WAR JA WA TE
    SHI RIG MA CO SOR NE PHA THAR NGO

    I carry out the praise! I make external, internal and secret offerings!I repent of the pernicious through the nature of the four kinds of power! I rejoice in virtuous deeds! I urge you to turn the wheel of Teaching! Please manifest from the depths of cyclic existence! I offer for the sake of living beings a collection of the virtues of the three times.
    At the end, make offerings in accordance with your tradition.
    Say it while you can.
    From the heart of the objects of Refuge, the red syllables of Ram emanate like boiling oil. When they come out, they are absorbed by me and living beings and destroy all habitual tendencies. The body becomes the body of Great Bliss, the Mind becomes Enlightened in the realm of uncontaminated higher reality.
    Again, all the objects of Refuge dissolve in me. Stay in balance in nature, which is free from speculation. Bring virtue.

    Second. The main part. (There are four points here:) meditation on the protective outer circle; meditation on the deity and the heavenly palace, which corresponds to the inner; meditation on chandali, the inner heat, which is the mystery; immersion in the nature of clear light, the stage of completion, which is the most secret.
    First.
    All phenomena of cyclic existence and nirvana are purified to emptiness.
    From the nature of emptiness, as a cause, arises the nature (wheel-chakra), which consists of meteoric iron. It is the fiery nature that shows the masculine principle, represents the wheel with a thousand spokes that turns to the right. A woman's wheel with a thousand spokes, rotates to the left. Imagine that all the elementary spirits and demons (who oppose) the practice of the teaching-are destroyed into powder.
    In the midst of this, an entity of meteoric iron is revealed — a palace of metal with the nature of fire, complete and indestructible. It is as big as the edges of the sky.
    In the middle of it is a dark red scorpion with nine heads and eighteen horns. The scorpions that are on the right and have no number represent black male scorpions. Scorpions that are on the left and have no number represent female scorpions of red color, etc. As you manifest the accumulation of weapons, meditate on the fact that all the elemental spirits are crumbling into dust.
    Inside, in ten directions, stand ten wrathful ones, made of meteoric iron. To the east is a white Vijaya with a hammer. To the southeast is a blue Dandana with an axe. To the south is a golden Yama with a hammer. In the south-west — green Achala. In the west is a red Hayagriva with a lotus. In the north-west — red Dogyal, with a metal hook. In the north is a black Vajramrita with a swastika. To the northeast is a black Rahu on a horse. At the top is a white Humkara with a bell and a vajra. At the bottom of Tobpoche smoke color that holds the pole. All, with the exception of Humkara, constitute the mudra of the scorpion. Powerful, decorated with bones and angry ornaments. In the poses of a terrifying dance. Right legs extended, left legs bent. They have angry consorts and stand in the center of the sphere of the blazing flame of inherent wisdom. Meditate on the fact that they guard everything, cutting off obstacles. All of them, appearing in the sphere of their own nature of fire, make the sounds of ur-ur and chem, shaking the weapon incessantly. Meditate without stopping to see obstacles or demons.
    (Second) Inner (meditation). The creation of a deity and a heavenly palace.
    All dharmo particles are purified to emptiness.
    From the nature of emptiness, a triangular source of dharmas appears in pure space. On the crossed source rests the entry into the central thin channel. Vast, it is equal to space. In the middle of it, a green wind mandala appears from the syllable Yam. Beyond it, a vast, undulating ocean of blood emerges from the syllable Ra. From the top of the syllable Pum appears the land that is free from the borders. It is covered with a forest of skeletons and various decorations. From the top of the Kem syllable, there is a mountain of Meru made of bones in the middle of an ocean of eighty-four thousand yojanas. And eighty-four thousand yojanas high. On top of it, a triangular mandala of fire appears from the syllable Ram, which is similar in radiance to the fire at the end of an era. In the middle of it, light radiates twice from the syllable Bhrum. The outer world of the vessel is purified to emptiness. Gathering back together, light radiates from the Bhrum syllable again. And the immeasurable divine palace is manifested, which consists of the five-colored light-the tribe of the five primordial wisdoms. Vast and vast, it burns with flames. It has four arches and four gates, and is marked by the precious power of five hundred spokes. Marked with halves of networks and cyclic networks. Entangled in the vajra sphere. Everything is also decorated with a bell and five mirrors. On top of everything that the father has collected, at the very top, everything is decorated with a base for offerings from the shell. On top of the sun, in a circle on the seat and with the poisonous banner of the Victorious and so on, is everything you want. On top of the red son are the sixteen offering goddesses that form the offering sphere. In four directions there are four gates decorated with four arches. On top of all, there are thirteen parts of the wheel of Teaching. On top of it is a rod of golden vajra, which is white. To the right and left of the wheel of Teaching are metal arches of male and female origin, marked with a victorious banner. A pool of precious water for the great deity-marked with eight and eight staircases at each of the gates. Everything becomes clear, because in the middle is the base, the four vajra pillars, and the many varieties below.
    Thus appears the outer, inner, and innermost heavenly palace, which is equal to the heavenly space. Meditate on the auspicious palace decorated with the natural Samantabhadra of one hundred thousand suns and rays of light.
    In the middle of this heavenly palace is a five-petaled lotus. On eight sides of it there are one thousand and two petals. At the mouths of all on the disks of the sun and moon are the syllables Hri of the five colors. Light rays are emitted twice from them.
    When they come back, I turn into Amitayus Buddha. Blue color, with one face, two hands. In his right hand is an arrow with a blue scarf. In the left hand is a dark blue vase of life. His wife holds a knife and a kapala. He gets used to his father, embracing him. My father's legs are crossed. Mother-copulates with the father, being in the lotus position. Over the shoulders of the father and mother are thrown silk capes. The lower part of the body is also girded with five types of silk. The mother wears red silk. On the head of the tiara and so on. The bodily form is decorated with jewels and six kinds of ornaments made of bones of the body of pleasure. Father and mother copulate in the realm of Great Bliss.
    In front is the white father and mother of Amitayus of the Vajra family. On the right is the yellow father and mother of Amitayus of the Ratna family. Behind is the red father and mother of Amitayus of the Lotus family. To the north is the green father and mother of Amitayus of the Karma family. The fathers, being each of their respective colors, hold a vase of longevity and an arrow with a silk scarf. Mothers hold dagger and kapala. And decorated accordingly to the main figure.
    On the eight petals of the lotus, outside of them, there are eight teachers. In the east, the Lotus-born in union. Dark blue, with one face and two hands. Legs crossed. Decorated with bones and jewels. In the south-east — Padmasambhava misty white color. With one head and two arms. With a lotus hat, has the clothes of a monk and sits on a horse. In the South Gained the Highest Wisdom (Loden Chose). White in color, with one face and two hands. With robes of white silk and decorated with jewels and garlands of lotus. To the southwest is the red Lotus King. With one face and two hands. Covered with a robe of red silk. In the west — a golden Ray of sunlight (Nyima Ozer). With one face and two hands. In the robes of a novice and the red robes of learning. With the skin of a tiger, decorated with six ornaments made of bones. On the left is holding bhida-bhara. In the North-West — Shakyasenge, yellow color. With one face and two hands. In the red robes of a novice. In the North — the Lion's Roar (Senge Dragrog) in dark blue. With one face and two hands. On his head is a crown, decorated with clothes made of red silk. Legs in the dance pose. A tiger skin cape is thrown over the top. In the north-east — Dorje Drolo, dark red color. With one face and two hands. Naked, decorated with bones and cemetery decorations. Being angry, the three eyes are like slits. All-in the right hand hold an arrow with a silk scarf, in the left-a vase of longevity. Look inside (lotus flower).
    Outside of them, on the thousand and two lotus petals, are the thousand and two Enlightened Ones of the good age. Each is decorated with a crown, bracelets. It is illuminated by thirty-two signs and eighty good marks. In the robes of the doctrine of three kinds. In his right hand is an arrow with a silk scarf. In his left hand is a vase of longevity. Eyes are turned inward.
    In the eastern gate is a white Vijaya with a hammer. Spouse-with a metal hook. In the southern gate — a golden Yamantaka with a hammer and a spouse with a lasso. In the western gate is a red Hayagriva with a lotus and a mother with a metal chain. In Northern gateway the green Vajra-amrita with a swastika and the mother that holds the bell.
    The right hand of all is in the mudra of the scorpion. In all four directions, the goddesses of offerings form a sphere of many clouds of offerings of everything desired.
    Outside the heavenly palace, there are vajra servants on the thousand lotus flowers that attract life. She is a matching color and holds arrows with silk scarves and a vase of longevity. They capture the essence of life in the three realms of existence.
    Beyond them, in the eight intermediate directions, is the following.
    To the east is the cemetery, burning with a strong flame. In the south-east — a Nice Garden. To the south is Tshang Tshing khrig pa. In the south-west – Unbroken darkness. To the west is the Lotus Pond.
    To the northwest, Kili's screams rang out. In the north — the great heat is blazing. To the northeast is the cemetery of laughter Haha. In all these places there are mountains, lakes, rivers, trees, fire and wind, many defenders who have gained achievements, saints, mamo, goddesses, rotting corpses, dried corpses, humans, vultures, jackals, tigers, leopards, bears, inhumans, etc. They move there, screaming, showing terrible teeth and fingers, devouring bones. Meditate this way on each of the cemeteries.
    All the deities and places of the eastern side are white in their own radiance of primordial wisdom (like) a mirror. On the south side is its own golden glow of the primordial wisdom of equality. On the western side is the red proper radiance of the primordial wisdom of discriminating awareness. On the north side is the green proper radiance of the primordial wisdom of perfect fulfillment. In the center is the blue proper radiance of the primordial wisdom of the supreme reality. In the intermediate directions, the own light of the five primordial wisdoms arises. Meditate on the manifestations as deities and the corresponding places.
    (Third.) 
    This is the meditation of Сhandali, the secret inner heat.
    In the middle of the mandala, which corresponds to that, I myself manifest as Buddha Amitayus. In the center of the body, which is free from the smallest impurities in the great void, there is a central channel that is straight as an arrow and has four characteristics. On the right is the white rasana, on the left is the red red lalana. Subtle and arising from the central. At the bottom, they bend like a hook and connect to the central channel. It should be meditated that in the navel center, heart, throat and brain they are adjacent. And curving, end in the nostrils, being filled with yellow liquid. In the center of the upper part of the central channel is a lotus flower, the Sun and the Moon. On top of this is the white bodily form of the Vajraheruka. With one face, two hands, he holds a dagger and a kapala. The mother is a Vajradakini, holding a dagger and kapala and copulating with the Father. The father sits in the position of king. The upper part of the body is decorated with precious silks. The bottom one is in the skin of a tiger. Mother with red silks. The father and mother are adorned with jewels, six bone ornaments, and other adornments of the pleasure body.
    In the heart is Buddharama with the white body. At the bottom of the central channel is Padmaheruka, Father and Mother, red in color, holding a dagger and kapala. And decorated with ornaments. All, like Vajraheruka, mating. And they are in the realm of burning pleasure and warmth. Meditate like this.
    What do you do when you hold the wind? In short, when you exhale, you should exhale as if you are shooting an arrow with great force. And do it so that there is not even a particle left. Stay in this state while you can. At this time, it is not necessary to forcefully stop any incoming winds, upper and lower, even if the rays of light appear.
    In any case, if you do this, then when you exhale the external wind, the consciousness will not move either from above or from below. And the wind of inherent wisdom will not waver. Life to lengthen. The body will become a pleasant color. If you hold back the consciousness and the wind in one direction, then it is said about many obstacles that will manifest.
    When ejecting, you should empty yourself as completely as possible. When you comprehend the transformation of a small radiance of the body like a mighty rakshasa, then if you remember the unacceptability of compression of the lower part, you should increase it as much as possible. It should be combined in the middle, on the right and on the left. If you remember about the possibilities, then you should breathe as shown above. In the Luminous Vastness it is said: "Even if you repeatedly hold the wind, you should meditate on the inner breath and the outer breath. Then you will come to the place of the emergence of manifest being." It is also said in the secret treasury of the dakini: "If you desire the magical manifestation of the noble ones, then meditate on the real basis and rely on the unreal basis. By doing so, you will really gain." In Thalgyur said: "Since the nature of the mind is mixed with dharmo-particles, then exercise the manifestation of the wind of consciousness. Since you will feed on the manifestations of delusion, you should meditate on the constant winds." All the good things of cyclic existence and nirvana are acceptable as acts of the wind. It is said that the highest that is found in life arises from there. It is said in the text: "Unity is also possible as the time of the wind. If you meditate on something that has transcended the mind, then what medicines can be necessary?"
    Put your fists on your hips. Clear the wind of rasana. If you hold the wind as the most subtle wind of rasana, you will come one day to the border, when the milk will be transformed. Once there, you will clear the extremes and mistakes that lead to falls.
    When you will contemplate, having awakened from the beginningless cyclic existence, to be cleansed from the winds of all nonconformities, be they poisonous winds, diseases, demons, veils, attachments, great disturbances, root poisons. By the power of this, you will be able to hold the outer winds, and represent only the flame along with the immeasurable palace and foundation.
    Through the union of the breath and the Victorious and the Sons, you will move toward a special blessing. At this time, there will be the possession of the five types of flame and the entire collection of good from cyclic existence and nirvana, wealth, fame, merit and longevity.
    Stay in balance on the path that runs through rasana and lalana, which are in the nostrils, and in Padmaheruk, which is in the lower part of the central channel, touching it. While adhering to the great vase of such contemplation, meditate on the burning of unbearable bliss and heat. Perform the great vase (breath) seven times.
    Also rotate with the force twice with your right hand. Touching the head, place your fingers on it. And perform the big vase-like thirty-two times. Sixty-four in a small case. But at the same time it is said about a large vase in repetitions of the number ninety-six.
    In Tantra it is said: "In the beginning thirty-two. Then the average is twice as large. Then the higher is three times more." Starting from small should be consistently increased.
    Offering bliss in this way, be in union with the father-mother of the Buddha-heruka.
    Seven times perform a large vase, contemplating how the unbearable bliss and heat lights up. Offering bliss in this way, stay in balance, offering everything to the father-mother Vajra-heruka. Seven times make a large vase, contemplating how the unbearable heat and bliss lights up. Having connected everything together, Show above as a method the nature of the rays of light that have five sources. On the lotus flower, the sun and the moon on the top of my head is the root teacher in the form of Vajradhara. Blue in color, with one face and two hands. Holds a vajra and a bell. With him dwells the mother of the white color Namkhai Ying Chukma. Holds a dagger and a kapala. She is in coitus and is adorned with sambhogakaya jewels. They are surrounded by oceans of transmission line teachers. Make it clear.
    Having carried out, as shown above, contemplation and inhalation-exhalation of the winds, direct the fire from the central channel upwards. And connect it to the teacher on top of your head. When you put it together, a red and white substance will pour out of the stone like rain, filling me completely. While in this state, contemplate the burning unbearable bliss and heat. Doing so, inside each vase-vessel, turn twenty-one times from right to left (for women, vice versa). Once filled, equalize the left and right parts three times. Having done so, make a small completion.
    The mandala offering.
    Offer, contemplating as an ocean the clouds of offerings of everything desired, jewels, sources of origin, clusters-skandhas, your own body, the spheres of three thousand worlds, small continents, four continents, Mount Meru, the pure countries of the body of manifestation. This corresponds to the external.
    According to the inner, offer as a great entity that has the highest, all four blissful things, the highest and unchanging drops, the nature of inherent wisdom, clarity and channels, the mandala of the sambhogakaya.
    This is the secret mandala of the Dharmakaya.
    In the midst of the vast sphere-the palace of primordial wisdom of great vastness, encompassing all the unchanging Dharmakaya, contemplate and offer up the three perfectly pure spheres, the great equality in the mandala of grains, drops, bodily forms, and the nature of your own self — awareness-clear light. When you contemplate this, say:

    A
    JAM LE NE DAL LA TSOL

    A!
    Pour on me from the limitless!

    As for the intermediate prayer, starting with «OM Ah HUM VAJRA GURU VAIROCANAYE SARVA NAMO» and up to «BUDDHA DAKKI» и «PHAt». When you repeat the prayer many times.
    At the end, again perform the sevenfold great vase of breath. And dissolve in the light the bliss, the warmth, the ocean of teachers, the roots, and the transmission lines.
    Dissolve all in the father-mother of Vajraheruka. Seven times fulfill the great vase-breath of father-mother of Vajraheruka. Dissolve everything in the Buddhaheruka. When the bliss of the perfect Buddha-heruka is manifested, take initiation and perform the great vase-breath seven times. Perform the great vase of breath seven times in relation to the Padma-heruka. Everything, be it the deities of bliss and heat and the immeasurable palace, is in the light at the navel center. Abide, as far as possible, in nature, which is beyond the mind and free from words, expression, thoughts, and has the highest of all aspects of Great Bliss.
    The texts speak about the importance of implementing the secret instructions of the Great Perfection regarding the yantra yoga of the Vajra stanzas. Therefore, because of the winds and the six fiery methods from the key instructions regarding the body, perform the holding with force.
    Repeatedly carry out filling when you will mix together with effort all the connections and ejections. By means of this, in the evening, perform a small uplift. It is very important to stop the instructions of the two, the movements and the remembrance-forgetfulness, when you lower down the essence-drops.
    (The fourth).
    Immersion in the nature of clear light as a stage of completion of the highest reality.
    Again, imagine in the four protected wheels-the chakras of the cemetery. In the midst of them is an ocean of blood that ripples with the waves. Being agitated, very deep and vast, they are equal edges with the heavenly space. In this sphere there is a two-part source of dharmas, white on the outside and red on the inside. In the midst of this is the sphere of bliss gakhyil, the lotus, the moon, the sun, the syllable Bam and the red-yellow corpse. On top of this there are I myself as Vajra-varahi, the great Mother of the victorious Kechara. With one face and two hands, holding a dagger and a kapala. Because it is decorated with bones and jewels, it is perfect when it is decorated with them. It is the great void that is free from the traces of veils.
    In the middle of the body, which manifests in this way, there is a central channel, which has four special qualities. On top of the head, it is open like a shell. From below, it ends at a distance of four fingers below the navel. Inside the upper part of the central channel is the white syllable Ham, which stands on the head. In the lower part is a-she and the nature of fire in the form of a red triangle. From above falls the transformed in contemplation. In the heart is the red Hri as the life force of Amitayus ' mind, drawn by a hair. Meditate that the nectar of immortality is flowing down. Contemplate the descent of the wind as done above. Squeezing the lower wind with force, a tongue of flame flashes out of the A-she, which touches and moves quickly. When the clear heat flashes like lightning and shoots up, it touches the syllable Hri in the heart. From the syllable Hri falls, as shown above, a stream of particles of vowel sounds. Repeated by the mind, they fall.
    When the rays of light touch the syllable Ham, a red and white substance falls from the syllable Ham like pearls. Falling down from above in a-school, which again and again breaks out a strong flame, including the sound. The red and white substances are mixed with the syllable Hri. Meditate on the substance that completely fills everything inside the central channel with rainbow light.
    Hold the wind as long as you can for twenty-five large vases. Meditate on yourself as the great Varahi that embraces the heavenly space on all sides.
    Again, imagine a small Varahi with a central channel as thin as possible. Hold the wind by doing a big vase-like breath twenty-five times.
    And even if you are Varahi yourself, rest as much as possible in nature, which is beyond speculation and without contemplation.
    Then manifest again according to the put ives of the bodily form of the deity.
    Auspicious prayer beginning with the words "RABJAM DROZHI" and until "LHUN DRUB SHOG".
    Good luck wishes:

    SI ZHI NYAM NYI CHO YING LA YANG PAR
    NANG DAG DREN RIG KU SUNG THUG DORJE
    NANG SANG GYAL VEI KYIL KHOR RAB JAM KYI
    DE TONG TRASHI CHAR CHEN SAL BAR SHOG
    GANG KA MA RIG SONG NE DEN DIR SHOG

    In the vast expanse of the supreme reality of equality of being and peace, manifestations, sounds, and thoughts are the vajras of bodily form, Speech, and Mind. May the great rain of good fortune and happiness of bliss and emptiness come forth from the innumerable mandalas of the inner and innermost Victorious! Let them come here and now from unthinkable countries to Tibet!

    This inner heat is presented in broad and concise forms. In its extensive form, it is as follows.
    In a brief form, perform the preliminary practices, taking Refuge, generating the mood, the protective circle. Think of yourself as Varahi, the source of dharmas and graveyards. Imagine the central channel, the syllables Ham, a-she and Hri. Stop the thoughts as shown above. Imagine all this clearly. On the top of your head, imagine a lotus flower and the disk of the moon. On top is the root teacher in the form of Vajradhara, surrounded by teachers of transmission lineage.  Offering the mandala in the form of the prayer «SA ZHI SOG...». Perform the prayer starting with «GYU SUM LAMA...» and up to «JIN GYI LOB». Then say «OM VAJRA... SVAHA». Having done so, dissolve in the light. Hold the wind and look as shown above. In the middle, periodically jump a little and rotate. In the end, be in nature outside of the mind. Say «GE VA DI YI NYUR DU DAG DORJE PHAG MO DRUB GYUR NE...» Say good luck wishes and good wishes.
    Sarva mangalam
    Translated by Lama Karma Paljor (Filippov O.E.).

Rigdzin sogdrub

Practice of the life force of the Vidyadhara

A mirror that clarifies yoga

    Regarding this hidden and disturbing totally secret (teaching), one should proclaim the key points regarding yoga and contemplation. They in clarifying the heart, sun and moon as the depth of the celestial space of the sphere of supreme reality and the heart of vajra are most important for everyone, oneself and others.
    In the preliminary channel control exercises in the preliminary yoga practices, one's own body (appears as) the precious light of the rainbow. By a magnificent radiance, darkness is destroyed, like the light of the sun and moon. (Therefore) meditate on the purification of the three veils. 
    Then, to purify the five parts of the body, meditate on the radiance of the rainbow light, which is combined with the five colors in the five centers. Through the yoga of the five parts of the body, you will completely free the nodes in the vajra channels. When you are liberated, you will mix the merciful sphere of primordial purity and the awareness in the nature of the rainbow body, the clear Light. Having the six yogis, you will remain in the nature of primordial purity.
    In the state (of the body) of bliss, you will stop the paths of the Sun and the Moon. Self-clarity is an inherently pure nature without clinging. Having six yogas with a light concentration on it, stay in contemplation of the bodily form of the teacher Vajradhara, which is in union on the top of the head.
    Then a stream of white substance descends and fills the body, speech and mind with peace. The start and end points correspond to the one specified earlier.
    Second. Rotate the three centers and squeeze the four limbs. Releasing by shaking, push down (push down the wind). The navel center and secret are represented as the red wheel and the green wheel. Turning the navel center three times, you clear the dirt. When you do this, imagine that you are in a rainbow body. Similarly, the heart and throat are represented as blue and golden. The knot on the top of the head is a white wheel. Accordingly, it is necessary to rotate all three upper centers. Also, the four limbs should be shaken. Shaking, we fill all large and small channels without exception with the purity and wind of inherent wisdom. The manifested being appears as an inherently pure nature and a rainbow body. Three times repeat the lowering of the breath (beb) with Ha and a small lowering of the breath.
    The third. The fox's laughter. The elimination of the impure (wind). Exhale three times, combining everything in space. Close the lower gate for the descending wind to exit. Release the rising wind through the six yogas. Once fill the whole body with pure substance in the nature of primordial purity and balance. Combining the bottom and top, exhale three times. Rest in vastness in the nature of primordial purity. Exhale with an empty Ha. The sound should be as clear as a cymbal. With the help of vajra, perform as shown above the small descent of the breath.
    Fourth. Cross-legged stop and four bows of acquisition. Mix together the uncreated mind and the wind of inherent wisdom. Inhaling the air, exhale sharply forward. Meditate on the white particle on the top of your head. Imagine that the whole body is filled with a red substance. Move around back and forth and left to right. The vajra body is the rainbow body, which is free from contamination. Represent Hayagriva and Vajrayogini in union. Perform a small descent of the breath as shown above.
    Fifth. Pose of the great lion. Release the five gates. The state of the body of bliss stops the path of the Sun and Moon. Manifest being is the nature of the circle of flame. In the navel center of your own body — Hayagriva and Vajrayogini. The manifest existence, the five elements, the body, speech and mind, the teacher, the deity of meditation, the spiritual hero and the heavenly deity-are combined into nectar. When you practice inner heat, imagine in these meditations deep key points from the practice. In the midst of the uncontaminated nature of the vajra wind, exhale three times on the right, exhale three times on the left, and exhale three times normally. Perform at first a small descent of the breath, as shown above, resting in the nature of Amitayus.
    Sixth. Binding the four limbs like a baby in the womb. After performing the small descent of the breath. Look at the natural state, which is perceived in the usual way. In the originally pure nature of the vajra wind, dissolve the manifested being into light. Pure nectar resides in the four limbs and fills the entire body. The body becomes a vajra sphere without manifestation. Mount Meru, all the mountains and oceans arise simultaneously in the heart. Rest in natural freshness after you connect the right, left, back and front three times.
    Seventh. Turtle. Unity of the mountain connected by the turtle. Having made a great descent of the breath, look at the natural state, perceiving the external. Contemplate as shown above. 
    Eighth. The metallic sound of Mount Meru's noise and Hum's breathing. Having made a great descent of the breath, look at the natural state, perceiving the external. Clarify the contemplation of the six flames. All the bodies are on fire. Spread the bliss and heat. Five sources of fire dharmas arise in the midst of man. I myself manifest as Vajravarahi. Cross your arms and legs. The head is in contact with them. The base of cyclic existence falls down. The ending is similar to the previous and subsequent one.
    The ninth. In the position of the four aspects of manifestation, perform the middle descent of the breath. Look at your own awareness along with the syllable A. Rotate your lower body three times. Stop the navel center and secret center with nectar. Turning your upper body three times, you turn into a body of light with the help of your heart and throat. Having bowed your head three times, stay with the parts of your body in the form of a rainbow body. Imagine that you are gaining the level of Vajradhara. Fill a small descent of the breath as was done in the beginning and later.
    Tenth. Make a threefold great descent of the breath and a small descent of the breath. Use the Ha sound to clear your head and limbs. Contemplate the nature of the vajra wind in deep nothingness. When you are in the energy to control youth, use the great descent of the breath and repeat the small descent of the breath nine times. Everything is purified by the nature of mastery in the descent of the breath. All diseases are destroyed, such as dropsy, the flow of urine with the help of Shed that of a pike standing vertically in a circle and square.
    The eleventh. Two hands squeeze in a vajra wave. There is the sound Ha. Be bound in the vajra position. Eliminate all errors that correspond to the central channel, winds, deeds, memory errors, unstoppability, intoxication.
    Twelfth. The union in the ocean of vast space, the Sun and the Moon. Connect the head and limbs and perform the middle descent of the breath three times. In contemplation, meditate on the great central channel of your own body, the edge of which is in the heavenly space and covers the sphere of higher reality. Within it, everything dissolves into the sphere, whether it is cyclic existence or nirvana. From the initially pure nature, the connection of the sphere (higher reality) and awareness is established in space. The eyes are wide open and you comprehend everything, whether it is the perceiver or the perceived. To remove the entangled wind, stay for a long time in an uncontaminated state that has transcended the mind. This is the removal of obstacles in relation to channels, winds and drops. And it is also an introduction to all yoga without exception.
    The thirteenth. Contemplation corresponds to the purification of the five parts of the body. Another addition is the instructions regarding the elimination of diseases of the body and the removal of obstacles. This is the heart of tantra, which has emerged miraculously. This is the life stone of the teacher, the holder of knowledge. 
    Translated by Lama Karma Paljor (Filippov O. E.).

  

RANG SEM CHO KU NGEN SUM TON DZE PEI
    LAMA DORJE PHAGMO YER ME LA
    GU PE DU DO TSE VE JE ZUNG NE
    ZAB SANG NYUR LAM DRI LA NANG LA TSOL

    With faith, I bow before Vajravarahi that the inseparable from teacher, who directly demonstrates the Dharmakaya in the form of my mind! Having received the power of love, I strive to write a deep and secret fast path!

    Here are the records regarding the yoga of channels and winds from the deep teachings of the heart practice of the Vidyadhara.
    First are the control of channels.
    Raising the knees of your bent legs, put your hands on them. Wipe everything down to your head. Then from the heels up with force on the inhale, hold (hands) and throw (forward). Repeat three times.
    Being tense, pat your hands and lower them down (with force), connecting. Repeat three times. Connect your fingers and forcefully massage your palms, eyes, and head. Jump three times. With your joined hands, massage three times from the front and back. Do three times in the opposite version and make the descent of the breath (beb).
    Second. Cleansing the body. Joining the elbows of the hands, with effort massage the armpits three times.
    Massage with the strength of the palms of the hands and eyes with the head. Jump three times.
    Joining hands, massage three times in front, behind.
    Then, placing your thumbs on your feet, massage three times on the left and right three times. In both cases, starting with the depressions under the knees, make an ejection and three times the descent of the breath. 
    The main practice.
    First. Six unions.
    In the state of sambhogakaya, there is a secret stopping of the path of the Sun and Moon. Brush in the threatening (mudra) put on your knees face up. Spend three times with force on the right, left and middle, performing the descent of the breath (beb).
    Second.
    For rotation with four limbs, etc., put both hands on top of your knees. Turn your shoulders, head, and knees together three times to the right and left. As for the straightened body, the lower part of the body should be rotated three times to the right and left. Similarly, rotate the upper body three times. With your hands, tap twice three times on the shoulders. As for the crossed legs, press the base of the thighs with both hands. Bend your right leg and bend it three times, touching your head. Do the same with your left leg. When you get up, swing your legs back and forth three times. Perform the descent of the breath (beb).
    The third. The fox's laughter. Massage your legs and head three times with your hands on the right, left and middle. Perform the descent of the breath.
    Fourth. The position of a spiritual hero. With two hands, grabbing the lower parts of the legs, you should lift them three times. And holding with your hands, you should perform the descent of the breath (beb), saying hab-hab.
    Fifth.  The pose of a powerful lion.
    Then lower both hands down with force and bend your neck over your hands. When the original purity appears, place both feet on top of each other (in the lotus position). Both hands are joined at the top of the legs. Perform three times on the right, left and center. Then, along with bouncing, three times stroke the palms of your feet, leaning down. Having fulfilled, make the breath descend (beb). Having done so, hold your breath, Hold it so that (in the central channel) the winds enter.
    Sixth. Breathing is like a cat's belly.
    When you get up, you should grab your big toes with two thumbs pointing down. Having done so to the right, to the left, and in the middle, perform the great descent of the breath (beb) three times. Hold the winds together.
    Seventh. A bound turtle.
    When you get up, put your hands on the tips of your legs, your left hand on your right, and vice versa. While holding your big toes, bend three times to the right, left, and center. Perform the great descent of the breath (beb) three times. So you will link the movement yourself.
    Eighth. Hum breathing with the sound of metal.
    Connecting the legs (feet), hold. Say Hum three times, turning right, left, and center. Bending like a bow, make a great descent of breath (beb) three times. So you will bring the wind into a natural state of mind.
    The ninth. The lion's game.
    Placing your feet in the vajra position, press your index fingers over your eyes. Place your middle fingers on your nose. Ring finger and little finger — on the mouth. Place your thumbs on your ears, closing them. Turn three times to the left and right. Say Ha and perform the descent of the breath. Perform the middle descent of the breath (beb) three times and say A.
    Tenth. The descent of the breath.
    To make a great descent of breath, one should hold two winds. To do this, perform the small binding of the breath ten times at your level. Perform the descent of the breath with the syllable A and the breath So. Additionally, squeeze down and place your hands in a balanced position. Send your consciousness with the syllable A to the heavenly space.
    The eleventh. Vajra wave.
    Mainly fulfill a three-fold descent of breathing and squeezing.
    Twelfth. Control of the Sun and Moon sphere. Eyes-half-closed. The upper wind is balanced in the heart. To empty, perform the descent of the breath three times. Raise your tongue to the upper palate.
    The thirteenth. A young of female yak.
    Legs crossed. With your hands lying on top, massage with your thumbs. Do it left, right, and center. Tap your stomach with your crossed hands on each side. Run your hands from the shoulders to the armpits three times. Cross your arms three times in front and behind. Stretching out your legs, draw on the right, left and both three times. Put your head on top of the joined legs and arms. With your hands on the tips of your legs, turn them around, bending them again. Stretch and bend both legs three times. 
    Then the knees of the legs are pulled up to the level of the hands three times on the left, right and center, making a Ba sound. Then relax, shaking three times, hands and feet. Then, jumping up with your hands, connect them, extending and bending each leg with the sounds of king-king. Three times with the descent of the breath, perform bounces. The above is taken from old examples of the practice of "rhinos".
    Zeal in this way will subdue the winds, channels and drops during the day. Having subdued, you will completely increase the mandala of abilities. Ignorance ,the duality of the perceiver and the perceived, and all accumulations of darkness will be destroyed. The winds of the body will reside in the channel. Through this, the lotus garden of the four manifestations will be fully revealed by virtue of inherent wisdom. Then let your being be subdued and you will remain in an eternally young body!
    In an extensive version perform the yoga of the heart of clear light, the immeasurable clear light as the essence of the Seal, for of submission — the sprout of the mind of great bliss and the yoga of perfect vajra stanzas. By doing so, you will dissolve everything subtle in the vision.
    On the basis of this flow of sayings shown above and these profound teachings of my teacher, you will be able to subdue the mind and the wind and become knowledgeable in this. The sage who is powerful in the unparalleled speech of the kindest instructions of the master of practice has described the supreme reality. Accordingly, the belief in the secret mantra has become useful for those who have a small mind like mine. And living beings who reside as servants in the palace that unites all the Sugatas and profound texts as the great scriptures of the secret mantra practices. Make good that stems from recorded Ngatsun Ngagwang will be shown a profound way. May it spread in all directions and become a cause of purification for those who move in the three realms of being!
    May it be good!
    Sarva mangalam.
    Translated by Lama Karma Paljor (Filippov O. E.).

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