Library - Tengyur - Comments on tantras

sarva-bhūta-bali-vidhi-nāma

The ritual of the torma of all bhutas

    I prostrate before the glorious Hevajra!
    I praise Vajrasattva, who definitely abides [in the unity of] e-vaṁ!
    For the sake of protecting living beings from harmful things, false guides, etc., the [offering of] torma is performed.
    A yogin who possesses hevajra should perform meditation. On the dharmodaya [appear] three eight-petaled lotuses. On them [are] the white, black, and red [syllables] oṁ, hūṁ, āḥ, [which line up] in succession. On them, the eight great gods, the eight protectors of directions, the eight great nagas, appear successively on lotus petals. Imagine that Maheshvara appears in front, Indra appears on the right. Behind appears Brahma. In the left direction, Vishnu appears. In the direction of fire - Kameshvara. In the direction of rakshasa is Ganapati. Bhrimgirithi in the direction of wind. Kartika in the direction of power [northeast].
    On the petal in front of you, visualize Indra. Yama appears on the right side. Varuna [is] on the petal behind. Like them, Kubera appears on the left. In the direction of fire is the great deity Agni. In the direction that is free from truth [southwest], Rakshasas. In the direction of wind is the god Vayu. In the direction possessing power, the lord of bhuta.
    [Likewise appear] Karkotaka, Shankhapala, Ananta, Vasukira. Equal to them, Takshaka, Kulika, the great Padma, the special Mahapadma.
    All with one countenance and two hands. Holding in their hands a vajra and a bell. All are embraced by the vidyas with their light. They stand on a seat with their right leg extended. From the seed in their own heart rays of light like iron hooks are emitted. By them are gathered in the eight great gods the gods of the sphere of forms and the gods who abide [in the world of] the absence of forms. The gods of the sphere of desires and people are completely dissolved in the eight protectors of directions. The [beings] of the three lower realms and asuras are dissolved in the eight great nagas. As those possessing mandalas that are in the places of their own nature are summoned, grasping with the help of Gauri is performed. Then binding with the help of Chauri is carried out. Petali entangles with an iron chain. Ghasmari manifests pleasure with bells.
    Rays of light like iron hooks are emitted from the heart of the Yogin. By them the Victorious Ones and the Sons of the ten directions are seized. External, internal and secret offerings are made for them. When in completion they all bestow initiation, they adorn the [yogin's] top of the [yogin's] head with their own lords. The signs [mark] the eight great gods. By vajras, the eight protectors of directions. By the dancing lord are the eight great nagas.
    For them the practice of torma is carried out by [appropriate] ritual. Imagine that on the mandala of wind and fire [appears] a lotus vessel of the syllable āḥ. On top [are] the syllables bhrūṁ, āṁ, jṛīṁ, khaṁ, hūṁ, go, ku, da, ha na. From them [appear] the five Enlightened Ones and the five living beings. Visualize them between the Moon and the Sun. In the middle of the Sun, a vajra appears from the syllable hūṁ. Through effulgence and emanation, immortality is fully formed. Having realized meditation on this held nature, offer the blessing:
    oṁ āḥ hūṁ
    This is followed by the mantra of bestowing torma:
    oṁ ind jama jala jakkha bhūta bahni bau rakhkha cadna sū jja mā ma pappa tala pātāli āḥ gha srā hā
    This is for the guests of the torma.
    i daṁ baliṁ bhu ñja jigha phulla dhūppa māṁ sa baṁ gha
    This is receiving what has been asked for.
    amba sarva kājja sādha khanti khuṇṇi phaṭ gang
    That is getting the essence.
    oṁ akāro mukha sarva dharmā ṇāṁ ādya nutpanna tā ta oṁ āḥ hūṁ phaṭ svāhā
    This is the mantra of blessing.
    Having then manifested joy, ask for departure. Repeat one hundred syllables:
    oṁ vajasatva samaya manu pālaya vajrasatva tvenopa tiṣṭha dṛiḍho me bhava su toṣayo me bhava anu rakto me bhava supo ṣayo me bhava sarva siddhi mme pra yaccha sarva karma succha me cittaṁ śre yaḥ kuru hūṁ ha ha ha ha hoḥ bhagavān  sarva tathāgata vajra mā me muñca vajrī bhava mahā samaya satva āḥ
    If one fully realizes the bestowal of this torma, all bhūtas will become good for the yogin. In this life he will have no filthy bliss, the gods will be satisfied, the surroundings will be blissful. So, if you offer torma to this assembly of bhutas, then all the assemblies that subdue, destroy and enemies will be destroyed. Will be daunted, invaded, pacified, happiness and propagation will be manifested.
    Thus concludes the torma ritual composed by Acharya Krishnapada for all bhutas.
    Translated by Nyima Gyaltshen Palzangpo, a Shakya monk, at the great Pal Tharpa Ling temple. Translated by Lama Karma Paljor (O.E. Filippov).