Library - Tengyur - Comments on tantras
śrī-cakra-saṁvara-advaita-dhyāna-upadeśa-yoga-caṇḍālī
Oral instructions on Chakrasamvara's non-divine meditative immersion “The Inner Heat of Yoga”
I prostrate before the glorious Chakrasamvara!
Because one meditates on everything, one cuts off all dualistic thoughts that bind in being. I prostrate before the chakra of the pinnacle of nonduality, which manifests as the supreme non-conceptual primordial wisdom!
Through habituation of all things, comprehend the Great Bliss, the intrinsic nature of all three levels. I will explain the oral precepts of comprehension that are based on everything in regard to the one Great Bliss, the original wisdom, the self-consciousness of such comprehension.
When entangled by the entanglements of duality in diligence with regard to cyclic existence and there is no defense against suffering, one is completely guided by the moisture of mercy. Due to devotion and possessing [because of such following] the absolute enlightened mood, be in a good seat in a mind-pleasing room.
Possess your own nature of wisdom and methods, abiding in a body that is completely subdued in the supreme meditative immersion of the deity.
The chakra and channel that is in the center of the crown of the head is completely filled and possesses bindu and syllable as the beginning of the sixteen [drops] for everything. Possesses its own nature of indestructibility and four of the kinds of heat.
Unidirectionally concentrate on the bindu and syllable of substance that is in the middle of the chakra while increasing from everywhere from avadhuti. With unidirectional mind, renounce arising and entering. On the basis of heat, smoke, spreading and billowing, [arises] everywhere a clear form that is like the lightning light and like the billowing top of an oil lamp free from wind. It rises up and melts the indestructible syllable haṁ that is in the middle of the chakra above. A milky stream of substance's own nature descends, giving rise to the supreme primordial wisdom on the basis of filling [with substance and bindu]. Due to this, the warmth of methods and wisdom appears in everything. There arises non-substantial primordial wisdom. It naturally appears as the supreme primordial wisdom of self-consciousness. It is not the object of conceptual analysis. Gathering the dream of the mute, the expression-free original wisdom, and the two faculties of the corresponding young woman, [one will attain] the corresponding experienced bliss.
Similarly, the original wisdom, self-consciousness, will arise. Since one becomes accustomed to the great bliss that is generated at all times, one will not see particles that are different from it. Without exception, all these particles that manifest as diversity appear as great bliss, one's own nature.
At this time, all these particles without exception, such as form, etc., that appear as objects of the sense organs, such as the eye, etc., are like illusion, mirage, gandharva hail, blazing existence, moon in water, reflection, Simhachandra hail. They are all seen as one in their own nature.
At this time all the fetters that have accumulated in the prison of original being are cut off without exception. Having realized their cutting off, one will attain the unsurpassed level of great bliss, non-dual primordial wisdom.
Such are the oral instructions on meditative concentration and nonduality with the glorious Chakrasamvara and the inner heat of yoga. Compiled by the great acharya Kalyananatha.
Translated by Nepali Pandita Vagishwara and the translator Acharya Marpa Chhokyi Wangchhug.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
maṇḍala-vidhi-ratna-marakata
Mandala of the teacher-guru
I prostrate before the glorious ocean of dakinis!
Since all the siddhis appear without exception when the guru-guru is pleased, I will explain the mandala of the guru-guru, which is proclaimed from the ocean of dakinis. For this purpose, first, in front of the guru-guru, or in front of others, which is also acceptable, make up clusters of water, flowers, etc. When you have done so, wash your feet.
oṁ hrīḥ svāhā
Saying thus, wash your hands and cleanse your mouth.
oṁ hūṁ
Saying thus, realize the protection of self, seat, and yoga. By this you will also bless the seat.
oṁ vajra bhumi hūṁ
Speaking in this way, stick to the ground.
oṁ sarva bighnan utasaraya hūṁ svāhā
Speaking thus, anoint with water and insect-free dung.
oṁ āḥ vajra rekhe hūṁ
Saying thus, scatter flowers on the mandala with the right hand, holding the left hand with the back of the mandala.
oṁ su rekhe sarva tathāgata adhitiṣṭhantu svāhā
Speaking like this, cleanse your hands.
oṁ maṇi dha ri vajraṇi mahā prati sāri rakṣa rakṣa maṁ hūṁ hūṁ phaṭ phaṭ svāhā
Saying thus, put flowers on your head. By doing so, you will manifest the protection of yourself.
Then divide this mandala into [parts of] day and night. By doing so, visualize the sun and the moon.
oṁ candrā raka vimale svāhā
Speaking in this way, realize the blessing.
Then remove the flowers as before.
oṁ vajra guruḥ svāhā
Saying thus, in the middle put one flower. Similarly [do for] the east, north, west, and south.
oṁ sarva sundari svāhā
oṁ priyata utta maṁ svāhā
oṁ dayakā tārā svāhā
oṁ vilāsa vajra svāhā
Speak thus. Put [the flowers also] in the direction of the fire, free from truth, wind, and possessing might..
oṁ buddha locāni svāhā
oṁ māmakī svāhā
oṁ paṇḍarāvā sī svāhā
oṁ tāre svāhā
Saying like this, arrange the flowers.
Meditate that then through momentary yoga on top of the flower in the middle [appears] the teacher-guru that sits manifesting as Vajrasattva.
Then according to the sequence in the four directions [deities] appear, possessing blue, green, red, and gold colors. They are all beautiful, supreme in joy, loving, vajra-playing. All with one countenance and two hands. Young, adorned with colorful clothes and ornaments. With passionate minds and possessing breasts that open like the kimbaki fruit ground into powder, looking askew. Holding two handfuls of jewels and various offerings with their hands, they form strength for the main [being]. In the intermediate directions, such as fire, etc., [are] those possessing white, blue, red, and green, Buddhalochana, Mamaki, Pandara Vasini, Tara. All with one face, two hands. In the right hand they hold, according to the sequence, chakra, vajra, lotus, utpala. As the left hand holds various offerings, give them to the chief [being]. All the ornaments, etc., correspond to those shown earlier. All also smile and appear in a playful posture. Thus visualize with clarity.
oṁ vajrasatva guru pāte bhyaḥ sarva satva vakaraṇāya svāhā
Saying thus, make prostrations and carry out offerings.
Then the goddesses dissolve into the acharya. Visualize that the joy of the mind arises due to this.
oṁ āḥ hūṁ muḥ
By virtue of speaking in this way, ask for advent.
Then gather flowers and when you place them on your own head, abide appropriately in happiness.
Having protected the king of tantras of the glorious ocean of dakinis by verbal instructions, offer up the precious mandala. Through all this, may the wheels of the king of teachings turn for all beings!
Thus it was said by Jayasena, versed in the jewel of Marged. The translation by Sri Yeshe Dorje has been completed.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
hṛidaya-vajra-pada-nāma
The heart of the Vajra stanzas
The yogi that is diligent solely in yoga, when the tip of the tongue is in contact with the palate, embraces all things constant and moving through all aspects of the mandala, which has no parts. I bow down before the glorious guru-guru that clarifies in various [ways] this state.
Behold the attainment [ that is attained] within the jewel, the vajra sun, or the fulfilled mind. By the mandala aspect of primordial wisdom, the three worlds are illuminated. And even if one abides in the unity of one seal-wisdom or yoga in the four seal-wisdoms, one will be mindful of the illusory body when transferred to the corpse of the Queen.
The heart vajra stanzas were bestowed as a jewel by Pandita Nag through the foundation of the mountain hermitage. This was translated by the great translator Sonam Gyamtsode.
It was translated by Karma Paljor (Filippov O.E.).
Library - Tengyur - Comments on tantras
Clear comprehension of the Chakrasamvara body mandala
I prostrate before the holy guru!
The mandala of the body in the yoga of the glorious Chakrasamvara is understood as the intrinsic nature of the living being, which is arrived at on the basis of the concluding actions.
First. Possessing all accumulations, manifest the unsurpassed essence. Fall asleep with joy. Due to the four [appear] the four faces of close prompting. A great hero appears that subdues the demon-Maru.
Perform ablution and sit on a good seat. Concentrate on the surface of a small lamp. By the light from the blue syllable hūṁ in the heart, one's own body is purified. By the five kinds [of light] that are emitted from the hairs, the bodies of all beings are purified and the three gates become pure. With the light that is like a cloud, visualize with clarity in the space in front of you the chakra of the teacher-guru and the deities of the eye of the mighty direction, manifesting the foundation and stability. Having performed veneration, offerings, etc., realize entering into your own body from the place in the curl of hair [on the forehead]. Contemplate, approaching the clear visualization in your own body of the base [deity] and stable chakra. If one delights in thoughts and additions, [visualize] in the dharmachakra the four petals. Visualize the essence of wisdom and methods in the middle, [appearing] from the clear syllable hūṁ. From the seed-slogs of the family on the petals of the directions, four four-hearted yoginis appear. In the parts of the body above and below, by means of the twenty-four ]syllables[ such as pujā, etc. [appears by virtue of] remembering the essence of the three chakras.
On the eight petals outside the dharmachakra, the eight Wrathful [goddesses] appear on the basis of the prolonged of hūṁ. Thus all deities become like the reflection of form in a mirror. Contemplate this as similar to the outer mandala. In all channels that are not clear, [visualize by] remembering with faith the essence of pure deities. Possessing the essence of seals-mudras and mantras, invoke the original wisdom and make good offerings. Having made, by means of the four syllables enter into your own places and entangle the armor of the blessings of the three places. Concentrate on all the Enlightened Ones, heroes and yoginis that are near in space.
Realize with the mind the prayer of initiation. Hold with the nectar of the vajras and the bosom in all initiations. In the chakra of body, speech and mind, the Wrathful [goddesses] and the four principal [yoginis], thou shalt be marked on the crown [with a diadem] according to the sequence from Akshobhya, Ratnasambhava, Amoghasiddha, the constant dancing of lord, mind and vajra. The compressed path [appears as] the essence of the diadem that unites [all]. Then realizing the offerings by a sequence of mantras. Having manifested complete satisfaction with the nectar, show joy and visualize the arising sounds of the mantras. Realize a great hymn for experiencing the nectar. All deities dissolve in their own places. And on the path of deeds and great meditative immersion, realize staying blissfully in the stage of completion.
Then realize the stage of torma deeds and perform the prayer of benediction. Realize the arising [of manifestation] again.
This is how the direct comprehension of the bodily mandala is completed, the oral instructions of the great acharya Vajraghanta.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
sahaja-saṁvara-sādhana
Chakrasamvara's Co-Born Practice
I prostrate before Chakrasamvara!
Cognizable [here] are the three rituals of yoga, which culminate in blessing, perfect comprehension, and the form that is free from thoughts. In the yoga that is proclaimed by the Enlightened Ones, [everything is explained] accordingly to the appearance of deceptions in living beings.
Some by means of instantaneous yoga [realize] perfect meditation without seed-sword, [which is like this].
I myself am transformed into a Vajradaka. The half moon is held on the top of my head. A garland of skulls is held in the interbrow. I have six arms and a garland of heads. [I have] three eyes and a multicolored vajra. I am on a multicolored lotus and the [disk] of the Sun. I appear together with the terrifying Kalaratri. She is embracing the outstretched leg on the right side. Possesses a vajra, a bell, and a scythe. Full, [with the tiara of] Akshobhya on the top of her head. Wrapped in the skin of a tiger. Vajravarahi of the hero possesses three red eyes and a garland of heads. The vajra mouthpiece is filled with blood. On the belt is an ornament of [belt] pieces. On the garment of [different] pieces [is] five mudras. The hair is loose, [on the top of the head] is the Buddha's ushnisha.
Meditate that one's own body instantly [appears] as a perfect essence that is like such. The form appears as the proper nature of the five primordial wisdoms. The enlightened ones radiate as aspects of rays of light. Through the mind that is one with the object, visualize for a long time only this.
Establish living beings on that level. Properly unite the dharma space and the victorious standard. Yogi pairs will arise from bliss. Due to [forming] perfection for contaminated bliss, one is completely filled with joy and self-consciousness. Whatever arises due to contamination forms the breadth [of space] in the mind. Constantly meditate thus on this stream of arising thoughts. Through this realize the subsequent remembrance of the clear light.
The multicolored lotus, the Sun, Bhairava, Kalaratri, the mother of suffering, the lord, the jewel of space, the lower part of the five Tathagatas, the body, the best members [of the body], the Moon, bhindu, nada-all these are gradually brought into invisibility. Thus all the pranas in the middle of the mirror become dissolved. Again and again in like manner immerse yourself in yoga as the true extreme.
Thus concludes the practice of the joint-born Samvara, composed by the siddha Vajraghanta.
Translated by the translator from Chal Pal Chokyi Zangpo based on the precepts of Pandita Vajra-ashanika-niskalamka.
Translated by Karma Paljor (O.E. Filippov).