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guhya-ratna

The secret jewel

     I prostrate before the glorious Samvara!
     Every yogi should first lower himself to a good seat in the graveyard, etc. By looking in the direction of the mouth and stomach, one will attain the unity of the great bliss of all beings. Due to thinking about this beforehand, look at the teacher-guru in front of you and the exalted deity and offer prayers. Then become invisible.
     Out of this nature, on the crown of the essence [in the form of which I appear, appears] the syllable a. On top of that which has appeared from it, the black syllable haṁ appears. Rays of light are emitted from it and from them [appears] a vajr. Meditate on the illusory aspect, which is like a rainbow or the appearance of the moon in water, the body of the deity that is non-dually copulating in the form of Samvara, father and mother. Make offerings for them by the natural emanation of the five kinds of offerings.
     Then perform the prayer:
     O glorious protector, great bliss! While I am under the protection of the Enlightened One, carry out training [here], pure state! Today for me, manifest joy and protection!
     When you say this, white and red substance descends from the union of father and mother. Due to this, the line for the three channels appears, the body, speech and mind are purified. After this, the body appears as the nature of bliss.
     As the heat-chandali erupts in the navel, the five Tathagatas are burned. After the burning of Lochana, etc., a lunar stream of nectar descends from the syllable haṁ. Because one possesses the equality of base and foundation, everything melts into one [and great bliss appears]. Indulgence appears by the sounds of the yogini dhamaru. On top of the lotus seat and the Sun [appears] a manifestation with one face, two arms, extended and bent [legs]. In his hands he holds a vajra and a bell. The body of the nature of lapis lazuli. The body marked with six seals is illuminated with rays of light. Marked on the head with the month and the wish fulfillment jewel. Overwhelming that manifests intimidation together with the consort. [Also appears] Vajravarahi with one face and two arms, with which he embraces his father. He holds a vajra and a kapala. The main [deity] has power and nectar. The body is red like a bandhuka. Adorned with five seals. Meditate on the bodily form that manifests possessing the nature of nondual bliss.
     oṁ hriḥ ha ha hūṁ hūṁ phaṭ
     As this heart mantra and mind are divided, perform recitation and contemplation [when seeing as] like a revolving serpent. In completion on the basis of this, the body, speech, and mind appear as oṁ, āḥ, hūṁ. When united in this way, all phenomena appear as emptiness in the purity of selflessness. As for one comprehending the supreme reality-selflessness, here and now there is no doubt of this in the yogin. This is the supreme bliss from the net of the dakini. The yogin that rests so partially in the mind will not show nirvana.
     Thus ends the oral line of transmission that is listened to from the oral precepts that were compiled by Acharya Akshobhyavajra. This pandita and translator Marpa Chhokyi Lodrö translated at Bulahari Monastery.
     It was translated by Karma Paljor (O.E. Filippov).