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svādhiṣṭhāna-krama-upadeśa-nāma

Oral instructions on the stage of self-blessing

    I prostrate before the glorious Samvara!
    The jewel is found based on the state of the jewel. Even if there is possession of errors of the mind, analyze in a blissful way. Through the holy jewel [will appear] supreme undauntedness, glory, and adornment.
    Here with great mercy [speak]:
    oṁ svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho haṁ
    The essence of this is the full realization [and presentation] of a body empty of its own nature. In this emptiness, instantly [appears] Samvara with his right leg extended, by which he suppresses the bhairava and kalaratri [who are] on the Sun and the multicolored lotus. With two hands with a bell and a vajra, holds, joining hands, a vajra and a lotus vessel. On the top of the head is a kapala and a crown. A necklace of dried heads descends and possesses five seals. In the middle bubbles and releases a cluster of blue sthas. It is embraced by Vajravarahi possessing the three eyes, which is like a bandhuka flower. It possesses non-divine joy and lotus. Of beautiful color that is like the grains of the kandali flower. Possesses a cluster of nine experiences of dance. Atop the tied knot of black braid on the top of her head, adorned with a jewel and a multicolored vajra. Beneath [the place of] bliss, on the left is an aspect possessing the light of freshness. On the vajra and the multicolored seat is the muni Akshobhya. In a place on the border of the interbrow is adorned with five skulls. [Possesses] six seal-mudras. The body is decorated with a garland of five dozen fresh human heads. Possesses the taste of a drink of honey on his beautiful lips. With three eyes and one countenance. On the Sun that is in the heart of the glorious [deity], [is] the blue hūṁ, one's own essence, that is equal to oneself by virtue of one flavor. It appears as the Blessed One that moves with beings and is stable. He also appears as the Blessed One, the essence of Great Compassion. He - appears as the aspect of the syllable hūṁ together with the Sun of the mind and together with the essence and seat. It is an aspect of the nature of Amoghasiddha, which appears as an aspect of Amitābha's own nature. This is the nature of Ratnasambhava, which appears as a drawing of the head. This - appears as an aspect of the moon, Vairochana's own nature. This is the nature of Akshobhya, which appears as a bindu with sounding. This is the sounding-nada.
    Also dissolves consistently. Immerse in the inconceivable emptiness, the clear light, the body of the Teaching, the nature of Vajarjasattva.
    That is - is successively dissolved one by one. Through this, one is fully shown entering the clear light, perfect nature, state together with the veils as the eleven illusory bodies of the lord of the ten levels that dissolves like the vapor from the breath on the mirror.
    Then, having purified the habitual tendencies of the boundless net of thoughts, eliminate them and perform your own prayer-wishing and [offering] merit to the learned beings. Thereby instantly present yourself as one [with the deity,] by virtue of the essence that is empty of all embellishments, the essence of Great Bliss, the essence of Great Compassion. And the multicolored manifestations of the unbroken stream of sambhogakaya bodies fill the breadth of space with innumerable numbers. Through this, the true realization of the goals of others also appears.
    The novice, that abides in the highest stage of budding, should meditate on this again and again in each individual case and as pure from the edges.
    In the middle case one should only instantly enter and abide in the clear light, the body of sambhogakaya, oneness. In the best case, again only to only appear as the essence of oneness [with the deity].
    This is meditation on spontaneous realization. At the end of the perfect clarity of the highest of the highest, one attains the siddhi of the Great Seal, the proper nature of the body of sambhogakaya, oneness.
    This is equal in itself to the oral instructions at the feet of the holy teacher, being the acts of the great sacrament of the Blessed One. Since therefore also the remembrance is also realized, was concealed by the sage Jigma Jungna. And therefore is completely clear and definite. Such are the oral precepts of the stage of self-blessing.
    It is the realization of the good. May the rays of light of the fearless speech of accumulation quickly destroy the darkness of beings! May they adhere to the bodily form of the glorious Samvara!
    This was compiled from the precepts of Abhayakaragupta, the great pandita that attained siddhi.
    It was translated and verified by the translator, monk Shakya Chhodje Pal on the basis of the teachings of the Indian preceptor Sri Samvara and the great pandita Sri Ratnarakshita, who was inseparable from him.
    Translated by Karma Paljor (O.E. Filippov).