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amṛita-mārīcī

Marichi, possessing the rays of nectar-amrita light

     I prostrate before the glorious Chakrasamvara!
     You are like a chakra and a lotus! You soar as essence, your own state! You are the mystery of all Enlightened Ones! You abide as the own nature of all beings!
     Fully clarified properly.
     The True One is also [represented] in four aspects. These are: abiding as one's own nature in the body. The essence of the body, which is understood in this way, is called “the body of Great Bliss.”
     The navel [contains] the sixty-four ordinances and establishes the white syllable of the revealed. The Sanskrit vowels and consonants are on the right and left. Represent the syllable of the four primordial wisdoms. Adhere to the Moon that [is] in the midst of this. Thus it is explained about the “Chakra of the manifested [or nirmana].”
     The natural state of mind [appears] as the eight [aspects of] the body of teachings. The eight syllables of white [are established as follows]. The syllables hūṁ, bhūṁ, trāṁ, trāṁ, hrīṁ, khaṁ are established beginning in the middle, then successively north, and so forth. In the intermediate directions there are four: lāṁ, māṁ, pāṁ, tāṁ. This is explained as “The body without characteristics.”
     The body of perfect enjoyment [possesses] sixteen [aspects]. It actually appears in the place of the neck. There in the moon [is the syllable] aṁ. The syllables a, va, ra, la [are lined up] beginning from the east to the north according to the sequence. Through water and wind abide the objects of comprehension. This is how the grasping of the signs of the four elements is explained.
     The seed-slog is like the unfolded moon. It boils as the place of Great Bliss. It is the place of thirty-two [syllables]. In this place are the two [lines] of Sanskrit vowels. On the right and left are the head and tail. [So] it is decorated with a single crossing. In the middle of this [syllables] haṁ, pra, ma, ṇa. When pleasure rises, Great Bliss descends and one abides in the nature of methods and wisdom. It is like teaching and manifestation [or dharmakāya and nirmanakāya].
     In the midst of everything is the Moon. The syllables of the chakra are white in color. From the syllable yaṁ [arises] the turbulence of the element wind. Visualize [in this] place the two ha.
     On top of it, visualize a self-existent triangle. Thus visualize in your own place. Having realized everything in one's own nature in this way, [manifest] the blessing of great original wisdom. From the blessing, sixty [tongues of flame] burst forth with the help of the son of fire and the wind-prana. This is called “The primordial wisdom of suchness, the supreme reality.”
     The five Tathagatas are burned. After burning also Lochana and so forth, a stream of moon nectar pours out from the syllable haṁ. Imagine, the whole body is burned, [the flame] enters the head, and the four elements are burned by the rotation of the three delights.
     Then from the Buddha that arose on the right, all living beings are burned up and dissolved in the left and central [channels]. Revolving from the left in the Great Bliss, they are burned up and collected in the right ear.The unified mind of all dakinis is formed.[Flames] arise from the avadhuti and non-divinely burn Enlightened and living beings.In the countenance from above [based on the syllables] pra, ma, ṇa, the body of Great Bliss also arises. The white seed arises from the white [syllable] haṁ. As the state of the body, the original wisdom arises, which has no place.There [is] the root of water, which has no possibility.[Everything] is gathered at the level on the left. Nirmana completely truly does abide there.The sambhoga that does not abide there moves on the base of the vajra path of the channel.From the sambhoga, dharmakaya bodies do indeed arise.Once born, they abide right up to [the end of] the age.
     If one is not born in the place of [the body of] the Teaching, one will abide right up to the nirmanakaya. Act in this way again and again.
     Carry out yoga without thoughts.By lifting up, burn, by lowering [down], restore.With rays of light from the eye of yoga behold it with steadiness.
     If one becomes steady in this, the five characteristics will also move. If one fluctuates the effulgence, the heads of syllables will be suppressed and also dissolve four of the divisions.On the basis of the vajra path, channels, and syllables, [bliss] will become increased like sesame seeds.The fruit from coming to the completion of yoga is called the “Body of Great Bliss.”Qualities such as beneficence of others, etc., will arise spontaneously and without effort.
     The tantra of unsurpassed thoughts is clarified for me by the footsteps of the glorious [teachers].It appears as gentleness and yoga and is fully clarified as Great Bliss. It is said that the Victorious ones manifest from all yoga bodies.When fully purified, adhere with the great essence of possessing the vessel of sanctification.Based on the actions of mind and body in bliss, rely on the yoga of day and night.
     This nectar that has been composed by me corresponds to the likeness of death of all three spheres that are like such!May through it I live with true bliss!
     Thus is formed the satisfaction of the Great Bliss, the rays of light of the nectar, the chakra, which corresponds to the yoga of the takness of the channels and prana.
     Compiled from the teachings of the great yogi lord Ratna Sri Jnana.Translated by Marpa translator, Chhokyi Lodryo.
     Translated by Lama Karma Paljor (O.E. Filippov).