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Rigdzin Sogdrub. Internal heat. The boat of the Lotus of Great Bliss. Small notes explaining the whole hidden essence

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.).

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