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hevajra-nāma-bali-vidhi

Torma ritual “Hevajra.”

     I prostrate myself before Hevajra!
     Bowing completely to the dak, which forms the cause for everything in space! I will explain a small ritual of the torma, that is, of itself and actions with it.
     Here [there are] three tormas: for the deities of the great mandala; for the dak, their manifestation; for the protectors of the directions that appear as guests.
     Even if one blesses for the deity of the great mandala, present oneself as the desired deity. Due to this in the vessel that presents itself as supreme, visualize the substance of torma as nectar. Thinking of it, recite the three mantras of its essence. Also as it presents itself with the five desirable qualities, think about it and recite the mantra of blessing. After this, instantly visualize the mandala deities and Vajradhara in front of you. For all of them, successively make offerings to all of them:
     oṁ mahā bhūta khāhi gṛihna gṛihna bhuñja bhuñja kha kha khāhi i daṁ baliṁta khāhi amṛita rāsa khāhi kāma guṇi samā rasa khāhi
     Say it like this. That which is connected with individual names from spontaneous song:
     oṁ hevajra nera ātmāta i daṁ mahā baliṁta khāhi
     Similarly say:
     oṁ vajra gaurī i daṁ mahā baliṁta khāhi
     Say thus, etc.
     Having thus manifested satisfaction and contentment, [proceed to the next] torma dakini, related to the condition of realizing one's own essence. Everyone should realize the method of offering corresponding to the mantra of blessing. Having realized the remembrance of the heartfelt commitment of one's own desired deity before oneself, instantly fully manifest the dakini as the nature of the practice. Having done so, for the sake of torma enjoyment, realize the special urge to practice and act. When you have done so, [realize] the stage of making offerings to them. On the basis of the stage of gathering remnants, recite this mantra as a song:
     oṁ uciṣṭa baliṁta vajra ḍākinī saṁpa nina vajra ḍākinī ratna ḍākinī padma ḍākinī i daṁ uciṣṭa baliṁta kha kha khāhi gṛihna gṛihna bhuñja bhuñja pratīccha khāhi karma siddhi saṁpanina svāhā
     Then the deeds and siddhis are bestowed, clearly the desired activities are realized.
     The torma that appears for guests.
     Imagine that from the triangular source of dharmas in front of you, above, below, and in the middle, according to the sequence [eight-petaled lotuses appear]. From the syllable oṁ from above [appears] the moon. [From above appears] as the form of Brahma, etc., [a deity] of white color who holds a vajra and a bell. In the middle are the pure characteristics of the body. On the eight [petals] present clusters that are like unto themselves. On the eight lotus petals in the middle, [appear] the eight protectors of directions as deities [from the syllable] ma. [Appear] from the eight seed syllables of blue color. Hold a vajra and a bell and are like me. In the middle represent as characteristics of the mind. On the lower [lotus] appear the eight nagas from the syllable sa. They are red in color and hold a vajr and a bell. In the middle is that which is marked by the vajra of speech. Meditate as possessing a form appropriate to oneself.
     Then realize the blessing. Together with the vessel of the nectar of heart commitment, realize the ripening of wind, fire, and so forth. Then, when mixed with the nectar, the deities that were proclaimed earlier, by the tongues of the deities with the tubes of rays of light, form satisfaction with pleasure. At this time, in three syllables [appear] Brahma, Kamadeva, the earth deity. Visualize them according to the sequence. Pronounce them matru along with inducement. Use, moving, the pure vajra and the bell.
     oṁ ind jama jala jakkha bhūta bāhin bau rakkha canda sujja māda pappa tala pātāla aṭṭa sappa svāhā i daṁ baliṁ bhuñja jigha phulla dhūppa māṁsa piṁgha aṁbha sappa kajja sāda khanti khuṇi pheḍa gāda oṁ akāro mukhaṁ sarva dharmā ṇāṁ ā dya nut panna tvāhā oṁ āḥ hūṁ phaṭ svāhā
     The offering of early benefits and qualities.
     The benefits and qualities of all torma-giving and daily offerings are proclaimed according to what is said in the tantra. There will be formed the steadiness of mind that follows the holy teacher-guru. One will now possess the blessing and form everything [of attainment] explicitly. Having realized the prayer to some saints, wrote down the oral instructions according to the text.
     Thus concludes the stage of the torma ritual called the Blessed Hevajra.
     Translated by Lama Karma Paljor (O.E. Filippov).