Collection of thoughts of a teacher-guru
The inner practice of Black Hayagriva, the defender of the Teaching
Praise the guru, deva, dakini! Hum!
I prostrate before the assembly of the Dregpa, the lords of the mantra!
This is the practice of the defender of the Teaching, the black Hayagriva, together with his retinue, which is carried out on the basis of the mandala, which is similar to the inner one.
When the day of the demon and the three Skandhas comes, [come] to a secluded place that is as frightening as a cemetery, etc.
While there, defend the Teachings of the Enlightened One. Having the intention of subjecting those who do harm that cause damage to the Teaching, to the black earth, such as the cemetery, etc., [put] a square mandala with sides at the elbow. In the middle, on a stand as high as an elbow, [put] a triangle the size of a finger, turned inside out, in width and length. Inside it, anoint everything with the wrong color with a mixture made up of poison, the blood of an adult man who died from a knife, the seed of a black horse, black sulfur, incense, coal from the burning of the deceased, red ochre and wine. Outside of this triangle, draw a circle along with the circle, making up three red circles. Make a green circle and a blue one. Behind him, on the chakra, make up eight yellow spokes. Behind it, draw three consecutive circles. On the inner one, there is a vajra fence on the ground. On average-a fence of lotuses. In the latter — a fence of skulls. The sides of the spokes are green. The garland of skulls is white. The lotuses are red. The vajra fence is blue. Outside of all this, depict the elements that have the nature of thickening wind and fire.
In the middle of the mandala, which is like this, [is] the body of the main [deity]. On three circles — the spouse and the son.
The torm setting is as follows. During the yogic activities, put the lingam inside the opening of the triangle. During the practice, fill with ritual substances, black seeds, dried peas, white and black mustard, black mustard, shang tse, poison powder, cemetery ashes, iron powder, copper powder, powder from the dried blood of a person, horse and dog, black and white stone powder. On the surface that is cut off by a flash of taste [sensations], [put] a statue of the main [deity], which corresponds to the visualization. Put what you have made in the form of a mixture that is close to the good that is given by the earth. To his right is his wife. On the left is the statue of the son. Do both as appropriate visualizations. Put your head and shoulders as equals to the main [deity].
On the circumference in front, place the torma and the filled kapala in accordance with external practice. On the eight spokes of the outer chakra, place the forms of the eight classes, commensurate with the belly of the main [deity]. If you make everyone, the main thing, and the environment that are set in this way, then make them relief. If you don't do it, install it as drawings-tsakli. If you do everything, starting with the main [deity figure] in the form of clay statues, it will be good.
Outside of the mandala, which is made in this way, install torma guru, deva, dakini, etc.
Supply the medicine, the rakta, the substances of the offerings.
Then do what corresponds to the general stages of the preliminary actions. Forcefully meditate on the protective chakra, cutting off everything completely in between. Sitting in a good seat, perfectly meditate on the self-birth of the assembly of deities of the root mandala of the assembly of thoughts, [presenting] yourself as Padma Vajratsal, etc. Perform various types of basic recitations. When you measure yourself with the text of the activity of the three Roots, perform the ganachakra in an extensive way, along with the prayer for restoration.
Having done so, when midnight comes, perform self-birth. On the basis of the essence that is shown earlier, perform the generation in front of you, which is similar to the visualization of external practice. Compare with the text of the acts of the defender of the Doctrine. In particular, perform the generation of the main [deity], the retinue, and the samayasattva with stability. Call and dissolve the jnanasattva again and again. Perform extensive restoration together with [collecting] accumulations in the form of offerings, hymns, torm offerings, etc.
This is the entry into the approximation.
From the red syllable hrī, rays of light radiate into my heart, Padma Vajracal. By touching the heart of the main [deity] and the retinue in front of [me], the urge is carried out from the essence of my life force. Imagine that the sounds of the mantra sound. When I imagine so, [say]:
oṁ vajra mahā krota karma krota hayagrīva citta hring hring hūṁ phaṭ kroti śvari ekajati citta hring hring bhyoḥ yakṣa bhisala citta hring hring hūṁ phaṭ sarva tri rutri phuṁ maya cakṣa samaya citta hring hring ja jaḥ
Imagine that by means of strong recitation he abides as a messenger and servant of speech. [Thus is achieved] the realization of [deeds].
Between sessions, in three time periods, make offerings of torm, meat, and blood sprinkled with nectar. Sing hymns, etc.
Through this kind of practice, which is carried out for seven days or more, there will be boundless magical manifestations and visions that are formed by the messengers and servants of speech, such as the offering of the heart of life force, etc. Implement it until you have special visions. If you do, then offer torma, offerings, and ganapuja once in an extensive manner. If you are going to associate with yoga in deeds or daily practice in practice, then act by thinking so, without sending the mandala. Hide the grounds for others. Act afterwards in accordance with the general text, by sending the mandala, etc.
Dhathim. Samaya. Seal. Seal. Seal. Hidden seal. Seal of the trust. The seal of the treasury. The treasury of Sangye Lingpa.
Translated by Lama Karma Paljor (O. E. Filippov).