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śrī-vajra-vārāhī-sādhanaṁ

Vajravarahi's practice

     I prostrate before the glorious Vajravarahi!
     Through initiation into such meditation, come to a good seat in a place that is indicated as a mountain, etc. Having come, with a mind that is diligent for the benefit of living beings, [visualize] in your own heart the vermilion-colored syllable baṁ in the Sun. See Vajravarahi, together with the teacher-gurus, the Enlightened Ones, and the bodhisattvas, being enlightened by red rays of light. When gazing, rightly make offerings with gifts arising from the mind. Realize repentance for harmful things and so forth.
     Then, by surpassing love, mercy, joy, and equal treatment, realize thereby the absence of essence as the original state of all dharmas. [From] the syllable paṁ a red lotus appears in the space of emptiness. In the middle of it, out of the vowels and consonants of Sanskrit, the moon and the sun appear. Meditate thus.
     In the midst of them, from the syllable baṁ, like the Chinese rose, [appears] the red vajra flame. In the midst of it again [appears] the syllable baṁ. Light is emitted from it. After gathering [back], I myself become perfect in the form of a deity. In color like a lotus raga, with three faces and six arms. With three eyes, the hair is loose. The top of the head is decorated with a garland of their skulls. Fully adorned with all the ornaments. Sits with legs crossed in the bodhisattva posture. Holds, joining the vajra and the bell. Holds an arrow and a drawn bow. Grasps the skull and khvatanga with an iron hook. Being blessed with the three vajras, is in union with the supreme primordial wisdom. From the syllable paṁ in one's own heart, rays of light radiate and gather. Carry out recitation while doing so:
     oṁ śrī vajra vārāhī āḥ baṁ hūṁ hūṁ phaṭ svāhā
     The chakra of manifestation-nirmana is adorned with the aspect, bindu, the first vowel. In the middle of the heart [are] four warm u syllables. They are beautiful with a thousand rays of freshness. In the middle of the chakra of pleasure-sambhoga appears the essence of the first, which forms the acquired realization. At the crown of kṣa and the remaining sounds [appear as] bindu. The pāya of primordial wisdom, associated with the control of the life force, that is adorned by the bindu, flashes forth. It shines like an oil lamp free from wind. As it appears rising like lightning, the supreme seed appearing at the vajra level of the heart is burned. After burning, the [syllables] that reside at the level of speech and the syllables of the vajra of the body are destroyed. The conception of the state of great bliss of those who possess the body is formed. After melting, it drips and fills [everything].
     This is the bestowal of the state of supreme all-joyfulness. Abides as the completion of special joy. It is like the primordial wisdom itself. Since the flow is not cut off, one does indeed become accustomed to it. Therefore the mind follows to nonduality. On the lotus in the heart is the unity of the moon and the sun. In the place in the middle is seen the place of the form of the radiant subtle bhindu. There the life force stops again and again. By surpassing the unity, the yogi sees the supreme, the pure, which is equal to space. On the thread that is in the middle of the body, subtle consciousness comes and goes. If one forms the habit with a unidirectional mind, one will indeed come to non-conceptual primordial wisdom.
     Such is the practice of the glorious Vajravaraha. Compiled by Acharya Prajña-bhadra.
     Translated by Nepali Pandita Sumatikirti and Tibetan translator Marpa Chhokyi Wangchhug.
     Translated by Karma Paljor (Filippov O.E.).