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 sarva-bhūta-bali

Torma of all bhutas

     I prostrate before the glorious Hevajra!
     I prostrate before Vajrasattva, who is definitely immersed in the e-vam aspect!
     Having prostrated, I will perform [the offering of] torma for the sake of protecting living beings from hindrances and false guides.
     A yogi who possesses the yoga of Hevajra should perform the following meditation. In the source of phenomena-dharmas, three [levels] of the eight-petaled lotus are arranged. On it successively [appear the syllables] oṁ, āḥ, hūṁ, of white, dark, and red [colors]. Also successively give birth accordingly to the lotus color to the eight great deities, the eight protectors of directions, and the eight great nagas. In the east, beget Maheshvara. In the south, represent Ishvara. In the west, beget Brahma. In the northern direction, [originate] Vishnu. In the southeastern direction, beget Kameshvara. The lord of the southwestern direction is Bhrima. Giriti is in the northwest direction. In the northeast direction is the youthful Kartika.
     On the petal [lotus] in the eastern [direction] represent Indra. In the southern direction is the pit. Varuna is on the western petal. Similarly, on the northern one, yaksha is established. In the direction of fire, Maha Agni. In [the direction of] freedom from truthfulness - rakshasas. In the northwestern direction - Vayu. In the northeastern direction, the lord of bhuta. Karkotaka, Shankhapala, Ananta, Vasukira, and similarly Takshaka, Kulika, Mahapadma, and Atyantapadma [the kings of the nagas] appear. All of them with one countenance and two hands in which they hold a vajra and a bell. They are encompassed by the parts [of their bodies] by consorts of their own color. They are seated on a seat with their right leg extended. From the syllable-seed in their own heart, rays of light like an iron hook are emitted. Once emitted, gather in the eight deities of the spheres of form and the spheres of no form. The people and gods of the sphere of desire fully gather in the eight protectors of directions. The three lower divisions and the asuras unite in the eight great nagas. Gauri seizes them for the sake of inviting the mandala that is in the seat of his own nature. When done so, thieves and robbers are bound with rope. With an iron chain the living dead are bound. With a bell [is seized] by Kamadeva, that which is capable of devouring.
     Rays of light like iron hooks spread from the heart of a yogin. By them are seized the Victorious ones of the ten directions together with the Sons. Realize to them external, internal and secret offerings. At the completion of the initiation [that is bestowed] by them all, my head is adorned with the lord of the family. In the eight great deities, constancy appears. In the eight protectors of direction is the vajra. In the eight nagas is the lord of dance.
     Then realize through ritual the practice of torma. Imagine that in the mandala of wind and fire a lotus vessel arises from the syllable a.
     In it [arise]:
     bhrūṁ āṁ jrīṁ khaṁ hūṁ go ku da ha na
      Imagine that from them in the midst of the Moon and Sun [appear] the five Enlightened Ones, the five kinds of beings.
     Visualize in the middle of the Sun the syllable hūṁ. Through the blowing of the vajra and the emission [of rays of light]-the nectar is fully formed.
     With meditation on this nature of water, [say:]
     oṁ āḥ hūṁ
     Thus bestow the blessing.
     The mantra for offering such torma is as follows:
     oṁ andi jama jala jakkha bhūta bahni vāu rakṣa canda sujja māda pāppa tala pātāle aṣṭa sappa svāhā
     These are the guests of the torma:
     idaṁ baliṁ bhuñja jiṁgha phulla dhūppa māṁsa pighaṁ
     That is getting what is accepted.
     aṁbha sappa kajja sāda khānti khuṇi pheḍa gāda
     That is dissolution.
     oṁ akāro mukhaṁ sarva dharmā ṇāṁ ādya nutpanna tvāta oṁ āḥ hūṁ phaṭ svāhā
     That is blessing.
     Showing then joy, utter one hundred syllables asking to leave:
     oṁ vajra satva samaya manu pālaya vajra satva tvenopa tiṣṭha dṛi ḍho me bhava suto ṣayo me bhava anu rakto me bhava supo ṣayo me bhava sarva siddhi mme praya ccha sarva karma su ca me cittaṁ śre yaḥ kuru hūṁ haha haha hoḥ bhagavān sarva tathāgata vajra mā me muñca vajri bhava mahā samaya satva āḥ hūṁ
     Make this torma offering. If the complete offering is realized, all the bhūtas will form good things for the yogin.
     At that time, uncontaminated bliss, satisfaction of the deities, and the formation of a good retinue are manifested. If one brings up the torma for this accumulation of bhutas, one will realize subjugation, annihilation, destruction of the enemy class, expulsion, conquest, pacification, formation of happiness and increase.
     Thus concludes the torma ritual for bhutas compiled by the teacher-acharya Durjayachandra.
     Translated by the Indian preceptor Gayadhara, translated by the monk Shakya Yeshe. Translated by Karma Paljor (Filippov O.E.).

Library - Tengyur - Comments on tantras

stūpa-vidhi-nāma

Stupa ritual

     I prostrate before Hevajra!
     If a Hevajra yogi makes a stupa for the sake of himself and others, he should first make clay of jewels, fragrant water, etc. on the ground. When you have done so, put it in front of you. When you appear clearly [in visualization] as your own exalted deity, meditate on the four measureless ones.
     Then [recite] the mantra of perfect purity, the supreme reality-dharmata:
     oṁ svabhāva śuddha sarva dharmā svabhāva śuddho haṁ
     Meditate that by doing this the clay becomes invisible. When you do so, visualize Hevajra in union, [manifested] from the three rituals.
    Then by rays of light from the syllable hūṁ or hrīḥ in the heart, the boundless Enlightened Ones and bodhisattvas are grasped and dissolved in light in the abiding father and mother of Hevajra. From what has appeared as the enlightened mind-set, [arises] blessing through the twenty-one Hevajra hearts:
     oṁ deva picu vajra hūṁ hūṁ hūṁ phaṭ svāhā
     Or:
     oṁ āḥ hrī hūṁ
     And mark with this mantra [with the breath].
     When you also visualize each of the stupas as Hevajra, then do also for each of them the emanation of many Hevajras and the gathering. Visualize that on the basis of this the goals of yourself and others become complete.
     Then perform the blessing with the heart of interdependence and realize the completion [of the prayers of benediction].
     This is how the stupa ritual composed by the great acharya Krishnapada is completed.
     It was heard from the great grammar expert Jin Karnapada. Shakya monk and translator Nyima Gyaltshen Pal Zangpo translated in the great temple of Pal Tharpa Ling.
Translated by Karma Padjor (O.E. Filippov).

Library - Tengyur - Comments on tantras

mṛityu-vidhi-nāma

Ritual for the dead

    I prostrate myself before Hevajra!
    Any person dies. And if one wishes to perform the burning [using] the seven [syllables] according to the tradition of Hevajra, then use as a base one symbol such as a garment, etc., or also write the name on paper. Also set up a mandala, offerings, and torma according to the text.
    Then, when meditating on yourself as an exalted deity, invoke the mandala of original wisdom. When you realize the offerings with special gifts, realize the praises with hymns. When you offer the torma to the dakinis, fulfill prayers for the desired goals.
    Then with the help of rays of light from the seed syllable in your own heart seize with an iron hook of rays of light the mind of the deceased in the form of the syllable a-maloye [Tibetan syllable]. Having done so, dissolve it in that which is the foundation.
    When you visualize everything there as a fully matured body, emit rays of light from the seed syllable in your own heart. By dissolving in the heart of the one for whom the practice is being practiced, all obscurations and deeds are purified. Visualize the body becoming like a crystal.
    Then with the help of the water stream of nectar from the vase-vase, which is in the hands of the goddess of realization and the mandala of primordial wisdom together with the dakinya, the initiation is given. Visualize that by means of ablution all the habitual tendencies of pollution of the one for whom the practice is being performed are purified.
    Then perform the recitation and visualize while doing so the spinning as a tangle of snakes of a garland of repeated syllables [arising] from the syllable in one's heart. Through the repetition of all the mantras of this garland, rays of light are emitted from the garland of mantra. These [rays of light] dissolve in the heart of the one for whom the practice is performed. Visualize that due to this, all impurities of the veils of body, speech and mind are purified and continue the recitation.
    Then realize the prayer-wishing and transform into the root of virtue.
    Then the consciousness of the one for whom the practice is performed is gathered into the small syllable a. Imagine that after being shaken by the mandala wind of the syllable yaṁ, it dissolves into the heart of the main [deity] who is in heavenly space. Leaves the abode [in this world].
    Otherwise, if there is no basis [for practicing], visualize like the apparently visible self the fully matured body of any [deceased being]. When you do so, act with the clear understanding that similar to what was shown before.
    Perform the like for all for seven days.
    Thus concludes the “Ritual for the Deceased” compiled by the great acharya Krishnapada.
    It was heard from the great sage Jin Karnapada. Shakya monk, Nyima Gyaltshen Pal Zangpo translated in the great temple of Pal Tharpa Ling. Translated by Lama Karma Paljor (O.E. Filippov).