Library - Tengyur - Comments on tantras
ekavīra-sādhana-nāma
The practice of the only hero-vira
Простираюсь перед славным Херукой!
Сперва, поднявшись с кровати, осуществи очищение рта и пр. Сделав так, сядь на мягкое сиденье. Медитируй, что в сердце из слога paṁ [появляется] красный лотос с восемью лепестками. Представляй, что на нем из слога raṁ [появляется] диск Солнца. Поверх него [появляется] синий слог hūṁ. Лучами света из него в пространстве перед собой проясняются в созерцании учитель-гуру, Просветлённые, бодхисаттвы и богини. Представляй подношения, явленные умом.
Представляй, что лучами света [устанавливается] ясность у всех живых существ. В это время осуществи медитацию на четыре безмерных. После этого представляй с помощью этой мантры, что все явления предстают как пустота:
oṁ svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho haṁ
Having said so, contemplate the syllable hūṁ on the surface of the Sun in the heart as the essence of the five primordial wisdoms. Rays of light are emitted. When the hindrances are burned away, the syllable hūṁ in the heart becomes perfect. Imagine that from it [arises] a vajra lamp with five points marked with the syllable hūṁ. By rays of light from it, the harmful things and the veils of living beings of the three spheres are purified. Immediately after the rays of light are gathered, the vajr becomes perfect. From it [appears] the glorious Heruka, with a body of black color. He has one head and two arms. The left hand holds a kapala and a khvatanga rod. The right hand raises a vajra. Fangs grinning, possesses ornamentation in the form of a scythe and a tiara of skulls. Adorned with a chakra on the top of his head, earrings, necklace, bracelets and belt. Possesses a garland of human heads and is in a dance pose with half crossed legs.
In the middle of the forehead, neck and heart are, blessing, the syllables oṁ, āḥ, hūṁ. Embraced by Prajña, which is like him. Meditate that in the heart on top of the multicolored vajra is the syllable hūṁ. By rays of light from it, the self-like jñānasattva in space is grasped and dissolves into me. Again the rays of light urge the Tathāgata. Imagine that the self is given initiation, offerings and hymns are made.
Feeling then the nectar, concentrate thus on the body of the Teaching. Visualize in your head, neck, heart and navel the chakras of great bliss, pleasure, dharmakaya and nirmanakaya.
haṁ aṁ hūṁ oṁ
Meditate on the navel with these [syllables].
Then, having exercised control of the life force, the fire of original wisdom bursts forth from the syllable aṁ. When this happens, all the syllables that were previously presented are burned away. From the syllable haṁ descends the bindu of nectar. Meditate on the one in the navel. When there is steadiness in this and unidirectionality of mind is formed, signs will appear in the form of smoke, etc. Then act while being in direct [perception] of the dharmata, which is like the sky without clouds. Remain in this state until you are exhausted in such a [state]. If you become weary due to lack of habit, then manifest and contemplate the rainbow-like multicolored body of the glorious Heruka that is clarified earlier.
That is the recitation:
oṁ hrīḥ ha ha hūṁ hūṁ phaṭ
Realize the recitation of this. When you realize the offering of the five kinds, dissolve it in your heart.
This is the practice of the single geriya, which was compiled by the great acharya Dombi Heruka.
Translated by Nagtsho Tschultrim Gyalwa based on the precepts of Lord Dipamkara.
It was translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
śrī-cakra-saṁvara-śānti-vidhi
Chakrasamvara's calming ritual.
I prostrate before the glorious Chakrasamvara!
At the hearth for the pacifying burning of gifts, the color is white, the shape is round. Fill it to the border of one cubit. Divide it into two sides. Also, when you place a fresh bowl of fired clay. [Visualize] the chakra of great bliss as the mandala of such a hearth for burning. Outside of it [is] the mind chakra. Outside it is the chakra of speech. Outside of it is the chakra of the body. Outside of it, draw the chakra of heart commitment. When you do so, [depict] all the attributes as cutting off daggers.
If you make the seven syllables, in the middle of the hearth for burning [depict] the vajra and the severing dagger. On the petals [of the lotus] also mark the cutting daggers.
Also, if you do in the shortest form, then set up the vajra and the cutting dagger.
Then follows the installation of substances. Dry wood and dry dung are acceptable. Substances to be burned: all grains are acceptable, be it sesame, etc. Prepare the clean that is comprehended for enlargement. When you have filled the hearth for burning with wood, light the fire.
Then instantly yourself appear as an exalted devata. Meditate on the invisibility of the hearth for burning, etc.
When you have done so, originate, as before, the hearth for burning from the syllable hūṁ. Within it, a triangle of fire appears from the syllable raṁ. Within it, imagine the syllable a. When the syllable a melts, [there will appear] a stick that is marked by the syllable a. When this is formed, from it [appears] a deity of fire, with a body of white color, adorned with all ornaments. It appears with one face and four arms. From the syllable yaṁ in his heart [appears] the wind. From the syllable raṁ a triangle of fire appears. Visualize it like this.
In the three corners [appear] oṁ, āḥ, hūṁ. In the middle [appear] thirty-seven deities. Meditate like this.
Then with the thumb of the right hand press the ring finger. Invoke and dissolve the deity of fire, which is superior to the mundane. With the following mantra realize the offerings, etc., and the substance for burning, etc.
oṁ agnaye oṁ hrīḥ ha ha hūṁ hūṁ phaṭ <имярек> sarva pāpaṁ śīntaṁ kuru svāhā sarva bighnāṁ sarva jvara sarva grahe sarva upra drave sarva duḥ svabani sarva dur ni mitta sarva akāla mrityu pra śamana svāhā sarva vyākula cittaya śīntaṁ kuru svāhā
Come back! Come back! Great bhūta! King of the fire deity! Supreme Rishi! Please abide here and now for the sake of receiving food by the countenance of the burnt gifts!
e hye hi agne jaḥ jaḥ
Ever with a mind [filled with] foolishness, I make mistakes in this good practice. Therefore, due to the protection of those who possess the body, show patience, O protectors of all things!
Since the main thing has no capacity, there is no purity and there is [nothing], realize here all deeds! Show patience with all these things!
Show satisfaction and joy through your realization of devouring gifts for my sake and for the sake of living beings! Please, after you have become joyful, go to your own places!
Thus concludes the brief ritual of burning the gifts of Samvara.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
śrī-saṁvara-sāccha-vidhi
Sachchha ritual of Chakrasamvara
I will proclaim the sachchha of the glorious Samvara.
Then when you have prepared the clay, place it in front of you. Having performed ablution, conceive an [enlightened] attitude. Meditate on the fact that you yourself instantly appear as a deity. When you have done so, realize meditation on the four measureless ones. Realize purification and becoming invisible by means of the mantra of perfect purity, dharmata.
Visualize the syllable hūṁ. From it [appears] the vajr. From it arises the Heruka in union. Then by rays of light from the syllable hūṁ in one's own heart, the Enlightened Ones and bodhisattvas are invited and dissolve into Heruka in union.
Then, immersed in the equilibrium of [deity] in union, dissolve in light. When abiding in the enlightened mood, bless by reciting the number twenty-one times the heart of Heruka or the heart of approach. Also blow with the mantra.
When you present each Heruka in each sachchha, visualize that the goals of the vehas, self, and living beings are completely completed by emanating numerous Herukas from each [sachchha]. Through the recitation of the mantra of interdependence realize completion.
Then, if one realizes [such actions], offer the five aspects of offerings. If you do not, scatter flowers and surround [them] with them.
[You possess] grinning fangs and a terrifying [form]! Adorned with a garland of mantra flowers! Fully devouring the great meat! Before thee, O Heruka, I prostrate and praise!
Then perform a prayer of benediction. Perform the offering of the roots of virtue. Thus the tradition [of preparing] the sachchha of Samvara is completed.
Then, if you perform sanctification in an extensive manner, then perform everything regarding sachchha in accordance with the above. When you do so, then meditate on the fact that instantly you yourself appear in the yoga of the deity.
Visualize these sachchhas [turning] into emptiness. Meditate on the lotus seat [appearing] from it. On top of it, from the syllable a [arise] the disk of the moon. On top of it, visualize the syllable hūṁ. From it light is emitted and by it the veils of all living beings are purified. Having purified, the light is again collected and dissolved in the syllable hūṁ. The hūṁ dissolves into light again. Then meditate that having dissolved, appears as Heruka in union. By the light from the syllable hūṁ in one's own heart, the Heruka of original wisdom in union is invoked and dissolved. Then meditate on Akshobhya on the top of your head for initiation.
Then present the offerings and jewelry. Perform the recitation of the heart of Heruka. Repeat the mantra of interdependence three times. Then perform the prayer of benediction. Then perform the offering of the roots of virtue for the sake of enlightenment. Perform the prayer of abiding in pure sachchha.
oṁ śrī vajra he he ru ru kaṁ hūṁ hūṁ phaṭ
ṭākini jāla samvara svāhā
oṁ hrīḥ ha ha hūṁ hūṁ phaṭ ye dharmā hetu prabhavā hetunte ṣān tathāgato hyavadat te ṣāñcayo nirodha e vaṁ vādī mahā śramaṇaḥ
The stanzas on sachchha are compiled by Mahāprajña Rakshita. Translated by the translator Shenyen Pari.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
bhramareṣṭa-sādhana
The practice of Bhramareshta, “The Passion of the Bee.”
I prostrate before the blessed glorious Hevajra!
I prostrate before the sambhogakaya that is generated by the cause of primordial wisdom, the supreme reality! Having realized the prostrations, I shall explain the practice of Bhramareshta, which appears as the shortest.
First comprehend as mind all three spheres [of being]. Then instantly and perfectly [visualize] yourself as the form of the glorious Heruka, with a color like a red lotus. In your own heart visualize a very red lotus with sixteen parts. When you have done so, in the middle of it [visualize] a form that really gathers like the vowels of Sanskrit. Draw with your mind the syllables aṁ and hūṁ as bound by the qualities of all Enlightened Ones.
Then from the syllables hūṁ and aṁ arise and radiate rays of very red light made by the mind. These rays of light like a tent cover all directions. When all living beings appear in their own form, their body, speech and mind simultaneously connect and merge with the bindu of the two syllables hūṁ and aṁ.
Then from the syllable hūṁ that has become perfect [arises] the form of Bhramareshta, the proper nature of methods and wisdom. Through tasting the flavor of the flower, the own nature of the jewel-like jewel of mercy, the pride [of the deity] appears. Pronounce with long and constant sounding the nature sounds of the syllable hūṁ. Meditate on Nairatmāya's own nature and Heruka's own nature.
Then the red symbol appears in his heart. See the syllables aṁ and hūṁ and the subtle bhindu like water on the skin.
Then Bhramareshta of methods and wisdom sits on the wind of life force. When arising from the opening of the nostrils, the body, speech, and mind of living beings residing in the three realms are completely purified. [And after purification] dissolve. Also act accordingly on the basis of the prana of the breath. Thus realize immersion in perfect purity in the lotus center of your own heart. Meditate that the body, speech and mind of others become equal in unity with your own body, speech and mind.
Thus perform meditation on form again and again, relying on the breath until even for a moment you see being.
After becoming accustomed to this kind [of practice], instantly visualize man and woman as aspects of the eight-petaled red lotus. Based on its taste, the life force of Bhramareshta and the control [of the life force, pranayama], there arises that which is like the previous one. One immerses oneself in the middle of the heart flower of the essence. When [the breath] enters the nostrils of man, the forms of body, speech and mind abide in the middle of the lotus in the heart. On the petals of the lotus in his heart are present the particles of the body's own nature. Meditate on the lord's body. The own nature of speech - bathed like a lotus. The own nature of mind - tasted as the heart of the lotus.
Then the practitioner will bind the prana of his own breath. [When the prana] arises from the opening of the nostrils, the essence enters the lotus center of the heart.
Thus shake the body and there also the body appears as one with the lotus particles of one's own nature. Imagine as one with the two juices of the flower of the flower of one's own nature of speech. Visualize the mind's own nature and the lotus heart as merging into one. Visualize in the right way also the crossing of like kind, the entering of like kind, the dissolving of like kind. Act in this way again and again, realizing while you live everything in accordance with the vision of passion and the corresponding meditation. In this way realize the attainment of deep attachment. If you act here in such meditation, you will form passion with the joyful mind of a girl and the body that is proud by virtue of desire will be manifested. By this, the mind of the practitioner will become happy and submission will be manifested. If you look at the errors present, then do not realize as a teaching that which corresponds to such.
If you do so, the detrimental will become great. Therefore, one should previously understand what is object and what is not. Carry out meditation in accordance with the understanding and the corresponding teaching.
Such is the practice of Bhramareshta or the Passion of the Bees.
May through spiritual merit from realization in detail-all beings revolving here attain the mercy of the glorious one!
Thus concludes.
It was composed by Ratnachandra that found realization. It was translated by the translator Khu Ngodrubpo.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
baliṁ-tattva-saṁgraha
Brief essence of torma
I prostrate before him who possesses primordial wisdom!
I prostrate before the bodhisattvas abiding on levels on earth who have attained realization and great renown!
I will explain the essence of the torma. Conceive the remembrance of the deity of the stage of budding. Visualize before you in heavenly space the eight-petaled lotus that is on the net of the form of the syllable e, the source of phenomena-dharmas. [Line up] the three levels for the family, which corresponds to the seat of the deity above, below, and in the middle. At the top and bottom are the eight protectors of the directions, [marked by] a separate kind of color. The three syllables on the head, heart, and neck line up separately.
From it arises white light. By the light, the deities of the four families of great kings, [invited] from the deities of the world of absence of forms, etc., are gathered and united together. They become the essence of the syllable, which appears as the characteristics of the syllable. After it becomes perfect, the essence, the vajr of the body, [appears as] a body of white color. In the right [hand], which is extended, holds a vajr and a bell. Abides with the eyes of the goddess. From the syllables in the heart, which is shown earlier, arise the syllables of the mantra. Appearing, gathers the parents and the ten protectors of direction. A sphere of light appears.
Then look in the right way at the symbol, the essence of one's own seed syllable. From this essence [appears] the form of the deity. The vajra body in the heart is green. The symbols correspond to the vajra body. [Sits with] the right [leg] extended on the lotus seat together with Mamaki. The vajra in the heart is like a special one.
People on earth, nagas under the earth, animals, hungry spirits, and infernal beings are gathered together by rays of light arising from the syllable a. Imagine that this [forms] the source of dharmas.
[Appear in] a red-colored body with four arms. Holding the symbols of vajra and bell. In non-divine coition with Pandaravasini. Meditate on the Lotus Dancing Lord. Visualize that in this way all living beings in the form of the three families appear in the source of dharmas. When you visualize, the individual syllables hūṁ, etc., manifest from their necks and so forth.
[Say:.]
jaḥ hūṁ baṁ hoḥ
The four goddesses, such as Prithivilokha-ankusha, etc. are seized by the Enlightened ones of the three families, such as Nitya, etc. Through that which dissolves into the image, becomes like the merging of water with water and becomes one and inseparable.
From the rays of light in the syllable-seed of one's own heart a goddess arises. On the basis of these, the dedication of the vessel at the top of the head is given. The head of the deities from above becomes adorned with the diadem of Nityaya.
In the deities in the middle [appears] the seal-mudra of the mind. The deities at the bottom [appear] the seal-mudra of speech. Explicitly represent the three families in this way. When you do so, from the special seed, the self, [appear] rays of light. From them arise a cluster of deities. Offer water for food and water for ablution.
Bring up the five kinds of offerings [that stand] beneath it. When you bless the torma after these own families from above, below, and in the middle, make offerings to the deities by means of mantra and nada:
oṁ inda jama jala jakkha bhūta bahni vau rakṣa canda sujja māda pappa tala pātāle aṣṭa sappa svāhā idaṁ baliṁ bhuñja jigha phulla dhūpa māṁsa piṁga ambha sappa kajja sādā khanti khuṇi pheṭa gāda
oṁ akāro mukhaṁ sarva dharmā ṇāṁ ādya nutpanna tvāta oṁ āḥ hūṁ phaṭ svāhā
I have clarified this brief essence of torma for the sake of the armor of those who are small in wisdom. May virtue be manifested through it and the mind become blissful and happy!
Compiled by the teacher-acharya Dharmapaka.
Translated by Karma Paljor (O.E. Filippov).