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utpādana-samāpti-nāma-nairātmaikavīrā-sādhana

The practice of the one and only heroine of Nairatma, “Possessing origination and completion”.

     I prostrate before the glorious Vajrasattva!
     You are born in oneness with dharma space and primordial wisdom!
     With one countenance, two arms, left extended [leg]. With a golden head, [you possess] five ornaments and a garland of skulls. I bow down before thee that [holds] the severing knife and the skull!
     For the sake of women and [possessing] little wisdom, [thy practice] appears in a concise form without being extensive. Picture the single heroine by means of origination and completion.
     First, any one of the yogis should abide cross-legged in the bodhisattva position in a secluded place. Through the sequence that corresponds to the sayings, make offerings to the guru-guru. Having done so, perform Brahma meditation. Then [say]:
     oṁ śūnyatā jñāna vajra svabhāva ātma ko haṁ
     After that, by virtue of prayer-wishing, a red lotus appears. In the midst of it, a black mother with one face and two hands appears from the supreme and unborn seed syllable. In the right [hand you hold] a severing dagger with great fear. In the left one is a lotus vessel. On the one that is not the right hand [is] the rod of khatvamga. The lower part of the body is wrapped in the skin of a tiger. Standing with the left [leg] outstretched on top of the life force [demon] that has appeared. Rising golden hair, adorned with five mudras. Adorned with a garland of skulls and ashes.
     After this, the jnanasattva appears. Make offerings of the six ayatanas, body, speech, and mind, and nectar of empowerment.
     oṁ āḥ aṁ hūṁ svāhā
     That was the mantra for repetition. [Further:]
     oṁ akāro mukhaṁ sarva dharmā ṇāṁ ādya ṇutpanna tvāta
     oṁ āḥ hūṁ phaṭ svāhā
     That is the mantra of torma.
     In the center of the goddess, the full moon blazes.
     [On it appears] the syllable oṁ, the very essence of the five primordial wisdoms, the cause of being and nirvana, which is called “Supreme Reality and Cyclic Existence.” If one realizes that it is [symbolic of] the supreme reality, nirvana, and cyclic existence, then one can say “nirvana” about it.
     Such a rare and precious thing is free from ties because it does not come into contact [with anything]. It is only when an aspect comes into contact with an aspect that connection appears. The guru-gurus say that such is the aspect of cyclic existence.
     Thus the practice of the single heroine possessing origination and completion is completed. Compiled by Acharya Punyarahula.
     Translated by the Indian preceptor Prajnya-indra-ruchi and the monk Shakya Yeshe.
     Translated by Karma Paljor (Filippov O.E.).