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Lama Gongdu. The cycle of black Hayagriva, the defender of the Teaching. External practice

Lama Gongdu

Collection of thoughts of a Teacher-guru

The cycle of black Hayagriva, the defender of the Teaching

Twenty-one root and additional sections

    Praise the guru, deva, dakini! Hum!
    I prostrate myself before the assembly of the Dregpa, the lords of the mantra!
    Thus, on the basis of the root oral instructions about the father, mother and retinue of the black Hayagriva, the protector of the goddess, external practice is carried out, which relies on torma.
    Use a proportionate approximation for guru, deva, and dakini. Or have the essence of the natural state in the view. With this, [determine] the time for the day of the demon-Mara with the three clusters of the hour and the mighty planet. At this time, [come] to a completely terrifying place, such as a cemetery, etc., or act like a magnificent son on a land where inhumans move with force. Having the intention to protect the teachings of the Enlightened One, [put] the general torma of the guru, deva and dakini, in particular the torma of the protectors, a powerful vessel, a cup of kapala made of metal or a rhinoceros, etc. Inside, one large triangle is surrounded by eleven small pieces of food. Garnish with meat and blood.
    From above, draw on the black silk that corresponds to the visualization, the body of the father, mother, son, and protector. Or put it on top of the heron. Decorate with tiger calico, leopard calico, various silks. Put something that has radiance and splendor. When you have done so, set up a tent of dark blue silk.
    Additionally, set up external, internal, and secret offerings, medicine, and rakta. Really set the boundary. Carry out the movement to the Shelter, the birth of the mood and other preliminary actions. Having done so, offer to the lords of the area of this country a pure torma, a golden drink. When you do this, there will be no obstacles to practice. Thanks to the help, you can command the commands to move. Also offer ransom and torma for hindrances, karmic creditors, and bhutas. Bring it up and expel it. Meditate forcefully on the protective chakra.
    Then speak:
    oṁ mahā śūnye jñāna vajra svabhāva atma ko haṁ
    When you say this, concentrate on the fact that all the phenomena that are united by manifest being, samsara, and Nirvana appear as empty and without essence.
    On the basis of this nature, reflect:
    I meditate with great infinite mercy, looking as one child at all living beings who do not comprehend this. I will attain unsurpassed enlightenment for the sake of summoning from the state of cyclic existence all living beings who appear for mercy. In particular, I will completely cut off all enemies, hindrances, and bhutas that harm by creating obstacles to the attainment of enlightenment by me and others! Freed from the life force, I appear in an unsurpassed place. For this, I will forcefully form a defense of the teaching against the dregpa!
    Thinking like this, imagine instantly. Based on the nature of such thoughts, bring down in actions from space a single very blazing dark blue syllable hrīḥ, your own consciousness. From the like of it, which is located on top of the Sun's disk, light is emitted. They make offerings to the noble ones and fulfill the goals of living beings. All enemies, hindrances, false guides, bhuta are completely cut off. When it returns back, it dissolves into the syllable hrīḥ.
    Say it again:
    bhrūṁ viśva viśuddhe bandha karma cakra maṇḍala bhrūṁ
    Speaking thus, in this great thousand three thousand [worlds, there appears] a space where the elements of wind and fire are fully assembled. It appears as the playing palace of a great and hidden cemetery. In the middle of it, from the syllable ra [appears] the ocean of rakta with completely swirling waves. In the midst of it, from the syllable keng [appears] a vast and vast immeasurable palace made of old and new bones. It is decorated with the kapala structure of the Gandharvas, Yama, naga demons and Yakshas, and the kapala of the eight great gods. In all the main and intermediate directions, cymbals and black braids hang down. Inside and out, everything is marked by a cemetery fence. In the middle of this is a vast and expansive dark blue triangle. Meditate like this.
    Inside is a collection of one hundred thousand nagas, ten thousand Nyenas, a thousand sadagas, ten protectors of the directions, four great kings, male and female gyalpo and senmo, enemies, obstacles, and bhuta. On top of each of them is a colorful lotus and the Sun. On top of this seat appears the perfect majesty of the male rakshasa lineage, the embodiment of the glory of all the dregpa, the holders of the mantra, the slayer of all enemies and obstacles that cause harm, the one who exercises the mighty protection of the Enlightened One's Teachings, the great and powerful Hayagriva, the supreme speech, in the form of the dark blue syllable hrī. When he dissolves into the light, [I appear] as a glorious Hayagriva with a body of black color, which is like the fully gathered darkness of [the clouds] of summer rain. Over a cloak of black silk, draped with raw human skin, from which blood oozes, and on the upper part of the body is a raw elephant skin. The lower part of the body is wrapped in a tiger skin skirt. Tied up with a thousand black snakes that have the nature of the five Naga families. A garland of fifty oozing skulls is thrown around. Decorated with rakta drops. Painted with piles of great ash. Decorated with a hat made of various types of silk, precious garlands. The mouth is open. The tongue rotates. The fangs close with force, being [made] of good copper. The three eyes are arranged in a triangle, being the angry eyes. Sparks radiate from the Sun, the Moon, and the great constellations. Angry eyebrows are compressed in the space between the eyebrows [in the middle of the forehead]. His eyebrows and beard burn like fire. It moves like a rope of lightning. Sparks of scorpions made of celestial iron radiate from inside the hairs. Hair, a scythe of blazing celestial iron, fills all the spheres of the earth and space. From within the [hairs] of the scythe radiate boundless little angry manifestations of [deities]. The dark green head of the horse neighs in the sphere of space. All three spheres of [being] are subject without exception. It shows passion and a purple color that burns like fire. Suppresses the greatness of the three existences. There are five dried skulls on the head. It is decorated with five precious points, which by nature [correspond ]to the five families. It moves with a turquoise mane, like a small lion from a shell, being with earrings and a golden chakra. The belt is belted with a golden sash and decorated with a precious garland.
    The right hand raises into the sphere of space a sword of heavenly iron, blazing like fire, which has a point that cuts off the blade. The left hand holds a raw kapala near the heart, which is filled with brain, blood, and heart. He rides, tying up a tigress and a yak. On his feet are boots with points of heavenly iron. Majestic while being big. Intimidating by being intimidating. It has a kind of strength and power.
    Instantly shakes all manifest being. [Shows] the deeds of eliminating all the Enlightened Ones of the three times. It has the impossibility of suffering because of the accumulation of enemies, obstacles, false guides and bhuta. Through the path, it is born in the body of perfect fear.
    In the space above it is the red revealed garuda, which burns like fire. It has all its wings and small scales on fire. The horns, beak, and claws are also made of celestial iron. The space between the horns is decorated with a jewel of blazing light. From the nose comes the red wind of the [fire of the end] of the era. Devours food in the form of eight nagas. One hundred thousand Nagas are trampled underfoot. The hairs are like the radiance of a heavenly iron sword. From within them, small revealed garudas appear like sparks. Garuda's voice sounds in space. It shakes and shakes all revealed existence. It appears, filling the entire sphere of space with fire.
    On the right side of the nascent main [deity], [is] a dark red triangle, terrifying and terrifying. In the midst of the completely swirling wind and fire of the [end] age is the secret consort, the wrathful Ekajati. With a body of dark blue color, naked, with one face and two hands. It is decorated with a lot of unpleasant and blazing attributes of the cemetery. Her breasts hang down. The Bhaga is wide open. The mouth is open and the tongue rotates. Fangs bared. A rain of blood falls. From the nose comes a blizzard of diseases. The three eyes, the angry eyes, look wide open at the enemies and flash like lightning. One pigtail will fill a thousand [worlds] with a turquoise braid. With his right hand, he sends away meat-eating jackals and eagles. The left hand holds the lungs and heart of enemies and obstacles. Rides a venomous leopard, which is like a particularly angry unpleasant rakshasa. It completely falls on all enemies, obstacles, and bhutas that do malicious things. Give birth to her like this
    In the direction to the left of it is a dark blue triangle with a blazing fire. In the middle is the supreme revealed son, the dark-red yaksha Shenpa [butcher]. He has one head, two hands. The body is wearing a multicolored tiger cloak. It is decorated with many cemetery attributes. A dark yellow braid is tied at the top of her head. A cap of purple silk is tied around it. It fills the entire earth, dropping the remnants of the [cloak] down. Biting off the mother's fangs in her mouth, she suppresses the yamo with her lower lip. He hits, making clicking noises as he laughs. His brows are drawn together angrily. Three eyes with an angry gaze overwhelm enemies and obstacles. Orange eyebrows flash like lightning. The yellow beard on his face burns like fire. With his right hand, he holds a heavenly iron pike along with a red flag, raising it into the sphere of space. They completely cover the entire host of harmful enemies, obstacles and mara. With his left hand, he holds a jewel-filled box containing a mongoose that spits out [jewels] from its mouth. Thus, the rain stream of siddhi pours out on the practitioner. He rides, tying the [bridle] of a fast dragon. His treasury is as swift as lightning. Manifestations are sent in a multitude. Tens of millions of yakshas are radiated in the form of bodies. On the left and right, messengers are sent in the form of many red monpa and butchers. He is born surrounded by many tens of millions of Yakshas.
    Meditate in a similar way in the two self-generation and generation before you.
     Thus, in the eastern direction, outside of the three, the father, the spouse, and the son (clarified within the visualization of the practice in a vast way) — is King Bekar, who rides on a bird. To the south is the black Mara Maruche, riding a black horse with white legs. To the north-west is the black Graha-mara Rahula, riding a venomous snake. To the north is a black Nagamara with nine heads riding a dark brown water bull. In the southeast, a black Mamo with drops of blood. She rides a black iron bell on a tripod. To the southwest is the lord of death, Karma-yama, riding on a buffalo. To the northwest is the red Tsen Gongyamshu, riding a red copper horse. To the northeast is Yaksha Manibhadra, riding a drunken black bear.
    Prompted, they appear with a certain body color, attributes, decorations, things. Similarly, give birth to them, surrounded by the unthinkable manifestations and emanations of their own servants and retinue.
    Concentrate on the fact that, on the basis of such beginnings, you become surrounded by innumerable worldly and worldly protectors of the teaching, vowed guardians, protectors, messengers, servants, tigers, leopards, bears, brown bears, birds, predators, etc.
    When you meditate with clarity in this way, perform the invocation that corresponds to what has emerged from the practice texts. Having dissolved in each separately, make offerings of medicines, rakta, torma, etc. Be strong in the activity texts.
    This is followed by the implementation of the approximation.
    In the heart of the main [deity], yourself, [imagine] the disk of the Sun. Over it, [imagine] the dark red syllable hrī. Concentrate on the [mantra] revolving on the base of it:
    oṁ vajra mahā krota hayagrīva hūṁ phaṭ
    As you recite, rotate these seed-syllables, along with your own sounds, to the right. [From there] radiate boundless dark blue rays of light. They touch the heart of the Father, Mother, son, entourage, and the eight classes. Imagine that this makes the heart of your own life force sound like it has no abilities of its own.
    In addition to the [shows] above [the mantra, say it]:
    kroti śvari ekajati bhyoḥ yakṣa bhī sala hūṁ phaṭ tri rutri phu ma ya cakṣa samaya citta hring hring ja jaḥ
    When you say it, repeat it, cutting it off with the force of the sounds.
    Between sessions, perform service in three time periods with torma, medicine, and rakta.
    Perform the offering [of merit], according to the tradition that emerged from the common texts of guru, deva, and dakini.
    In particular, imagine how the celestial space fills with the nectar of the bubbles of primordial wisdom, on Mount Meru, composed of skandhas of meat and blood, torma, which is blessed with the most extensive vessel of torma of the defender of the teaching, kapala and the environment.
    oṁ āḥ hūṁ
    Bless so. Tell:
    hayagrīva ekajati yakṣa rakṣa samaya e hye hi sa pari vāra samaya ja jaḥ
    When you say this, imagine that the black Hayagriva, the father and mother, together with the son, the environment, the manifestations and the emanations, appear as a host [in space] before [you]. Perform sevenfold offerings, etc., with the addition of khāhi to your own mantra. Imagine that because of this, the black Hayagriva, along with the surroundings, is eaten with a tube that is like a long tongue scoop. Perform the hymn according to what has emerged from practice.
    In an extensive version, perform the blessing of torma, offerings, and ganapuja, similar to what has emerged from the practice.
    Practice through this method for twenty-one days, and so on. Due to this, [there will be] signs of realization, such as light, sounds, a stream of lightning, suppression of fear, blinding with the voice of horses, flashes of fire on torma, a meeting of numerous merchants in a dream, magical manifestations of the eight classes, and so on. In the best case, they will appear in reality, on average in the form of a manifestation of experiences, in the usual case-in dreams. They will arise by transcending expressions. Practice until such signs arise. When signs and omens arise, then, if you wish, connect with actions.
    If you wish this, then restore the old torma and keep it from smudges. Having done so, purify the new tormas and connect with the actions that correspond to those that arose from the section of yogic actions. If you do not do this, then perform the burning of the gifts in front of the vessel of the main torm. At the end, enjoy the siddhas. Don't extend your heartfelt commitment to one person. If you do not perform yogic activities with subtle food for the environment, then come to a clean place. If you do, then drop it as magic. Dissolve the jnanasattva in the base of the practice body, such as tsakli, etc. Keep the base of the body as noble. Dissolve the Samayasattva in yourself. Do the meditation yourself in the completion stage, resting in the invisible nature. Proclaim a wish of good luck, make a merit offering, a prayer of good will, etc. It is important to make the subsequent actions invisible.
    Maintain the strength of the heart's obligations that correspond to the general ones. In particular, do not rely on those who do not correspond to the essence of the friend who is practicing. Act without falling in practice, refrain from contamination. If you will act with the meat of a black horse, etc., then bring torm without passion.
    If you do this once, you will carry out any activities in an indestructible way. If there is a one-time drop initially, it will be difficult to carry out in the future. Therefore, it is important to initially act without falling.
    Let him meet one defender of the teaching in the future!
    Samaya. Seal. Seal. Seal.
    A general description of the external practice of the black Hayagriva, the defender of the Teaching. Padma, like me, left in Dregu Geu for the benefit of the followers of the future and the [line from] father to son, the mighty lord in the present!
    The hidden seal. Seal of the trust. The seal of the treasury. Dhathim. Khatham.
    Translated by Lama Karma Paljor (Filippov Fr.)


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