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62. Torma for all bhutas

Library - Canonical work - Tengyur - Comments on tantras


Торма всех бхута

    I prostrate to the glorious Hevajra!
    I prostrate to Vajrasattva who is definitely immersed in the e-vam aspect!
    Having prostrated, I will carry out [the offering] of torma for the sake of protecting sentient beings from interference and false guides

    A yogi who has the yoga of Hevajra should do the following meditation. In the source of the phenomena-dharmas, three [levels] of the eight-petalled lotus are built. On it sequentially [syllables appear] oṁ, āḥ, hūṁ, white, dark and red [colors]. Also consistently generate, according to the lotus color, eight great deities, eight protectors of directions, eight great nagas. In the east generate Maheshwara. In the south generate Ishwara. In the west generate Brahma. Northward [appears] Vishnu. In the southeast direction appears Kameshvara. The ruler of the southwest direction is Bhrima. Giriti is in the northwest. In the northeast is young Kartika.
    On the [lotus] petal in the east [direction] imagine Indra. In the south there is a Yama. Varuna is on the western petal. Similarly, in the north, the yaksha is established. In the direction of the fire - Maha Agni. In [the direction of] freedom from truth - rakshasa. In the northwest direction - Vayu. In the northeast is the lord of bhuta. [The kings of the nagas appear] Karkotaka, Shankhapala, Ananta, Vasukira, and likewise Takshaka, Kulika, Mahapadma, Atyantapadma. All of them have one face and two hands, in which they hold a vajra and a bell. They are enveloped in parts by a spouse of their own color. They sit on a seat with their right leg outstretched. From the seed-syllable in your own heart, rays of light radiate like an iron hook. Having emanated, they collect in eight deities of the spheres of form and the sphere of absence of forms. The humans and gods of the sphere of desire are fully assembled in the eight defenders of the directions. The three lower state and asuras are united in the eight great nagas. Gauri captures them for the sake of inviting the mandala, which is in the place of residence of his own nature. When he did so, thieves and robbers were tied with a rope. The living dead are tied with an iron chain. By the bell [is captured] by Kamadeva, which is capable of devouring. 
    From the heart of the yogi, rays of light spread like iron hooks. They capture the Victorious from ten directions together with the Sons. Make them external, internal and secret offerings. At the conclusion of the initiation [which is bestowed] by all of them, my head is adorned with the lord of the family. Constancy appears in the eight great deities. The eight defenders of the direction are the vajras. In the eight nagas is the lord of the dance. 
    Then practice the torma ritual. Imagine that in the mandala of wind and fire a lotus vessel arises from the syllable a.
    In it [appear]: 
    bhrūṁ āṁ jrīṁ khaṁ hūṁ go ku da ha na
    Imagine that out of them in the midst of the Moon and the Sun [appear] five Enlightened Ones, five kinds of beings. 
    Imagine the syllable hūṁ in the middle of the Sun. Due to the blazing of the vajra and the radiation [rays of light], nectar is completely formed. 
    With meditation on this nature of water, [say:]
    oṁ āḥ hūṁ
    So grant blessing. 
    The mantra for offering such a torm is:
    oṁ andi jama jala jakkha bhūta bahni vāu rakṣa canda sujja māda pāppa tala pātāle aṣṭa sappa svāhā
    These are the guests of the torma:
    idaṁ baliṁ bhuñja jiṁgha phulla dhūppa māṁsa pighaṁ
    It is getting what is accepted.
    aṁbha sappa kajja sāda khānti khuṇi pheḍa gāda
    This is dissolution.
    oṁ akāro mukhaṁ sarva dharmā ṇāṁ ādya nutpanna tvāta oṁ āḥ hūṁ phaṭ svāhā
    This is a blessing.
    After showing joy, say a hundred syllables asking to leave:
    oṁ vajra satva samaya manu pālaya vajra satva tvenopa tiṣṭha dṛi ḍho me bhava suto ṣayo me bhava anu rakto me bhava supo ṣayo me bhava sarva siddhi mme praya ccha sarva karma su ca me cittaṁ śre yaḥ kuru hūṁ haha haha hoḥ bhagavān sarva tathāgata vajra mā me muñca vajri bhava mahā samaya satva āḥ hūṁ
    Bring this torma. If a full offering is made, then all bhutas will form the good for the yogi. 
    At this time, uncontaminated bliss is manifested, the satisfaction of the deities, a good retinue is formed. If you bring torma for this accumulation of bhutas, then you will realize submission, destruction, destruction of the class of enemies, exile, capture, pacification, the formation of happiness and increase. 
    This concludes the torma ritual for the bhutas, compiled by the teacher-acarya Durjayacandra. 
    Translated by the Indian teacher Gayadhara, the translator, the monk Shakya Yeshe.
    Translated by Lama Karma Paljor (O.E.Filippov).

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