Library - Tengyur - Comments on tantras
kūrmapāda-siddhi-sādhana
The practice of Kurmapada
I prostrate before the glorious Vajrayogini!
Every yogi, [being] in seclusion in a cemetery, etc., should build the foundation of Vajrayogini, set up offerings, tormas, etc., and make a good seat.
Let him discarding the reasons for hesitation abide in a good seat. Completely complete the preliminary rituals. With steadfast reliance on the concentration of the mind on the object that manifests outwardly, [is] in the second place its own essence, the lotus, the treasury that forms awareness. With a great slash in the middle, suppresses the skin with great force. It possesses a seal of eyes that is of a color like a bird from Mount Meru. Holds a severing dagger and fills the niraja with a mouthpiece. Standing on top of a tortoise, [possesses] a body adorned on the head with skulls. Obese, with a slightly smiling countenance. [Manifest] the three steadinesses of mind on a deity that is like this. Concentrate on a deity that is the size of a mustard seed on the tip of your nose. Also consistently make it equal to the heavenly space that is invisible. Having thus manifested clarity, the yogi will see siddhis. Having completed the session [of meditation], carry out offerings, offer torma, carry out recitation, carry out offerings of merit, and all other things that abide as good.
This is how the protector's precepts are completed.
Translated and verified on the basis of the precepts of the Indian Pandita Anandakara by the Chal translator, Chhokyi Zangpo.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
kūrmapūda-upadeśa-nāma-vārāhī-manaḥ-sādhana
Instructions on Kurmapada. Practice of Vajravarahi's Mind
I prostrate before the saint Vajravarahi!
One who wishes to practice these precepts about the yellow saint should proceed as follows.
First [be] in front of the saint's fully concealed self-drawn body. Set up a good earthen vessel. It is very important here to use one incense with great meat.
Then think, “I for the sake of all sentient beings will carry out the practice of this saint.” When you think this way, come to the Refuge, repent of harmful things, and carry out other actions. After that, look with your eyes at the image and concentrate your mind on it without any distraction and meditate in this way.
Then, if the eyes need rest, cover the eyes and meditate with the mind unidirectionally on the object for the mind, the only image that is painted on the canvas.
That which abides there is Kurmapada. Because it is like a bird abiding on a tortoise, there is also the leg of the tortoise as characteristics. In Sanskrit it is called Kurmapada.
If you do not abide in a special way in the two existing ones, such as mind and image in meditation of this kind, then adhering to concentration, also [imagine] that in your navel center you have a white lotus with four petals. In the middle of it on top of the eight-petaled multicolored lotus is a black Bhairava. With one face and two hands. Single like a descending tube. Holds a severing knife and a kapala. Possesses a tiger skin skirt and bone jewelry. A yellow colored saint stands on a spread carpet of raw human skin taken from above. With one countenance and two arms, the right arm stretches downward, holding in her hand a severing knife. The left holds a mouthpiece at the heart. Yellow hair falls downward. Wears a garland of fresh human heads. Both feet stand on the mouth. Possesses five seals-mudras. Meditate that she is alone in the blazing like fire of the age rays of light.
Meditate in this way, manifest the birth of primordial wisdom. Having realized the cessation of fierce consciousness, hesitation, terror, thoughts of external things, there will be misunderstanding of hesitation. If this arises, meditate harmoniously. Massage the body. Relax the mind. Carry out recitation repeatedly.
This is the method for realizing recitation. When you conceive the Holy One as explained above, on the basis of a steady mind, [say:]
oṁ vajra vairovanīye hūṁ phaṭ svā phaṭ
So recite like that.
Having completed recitation of this kind of recitation, put up the torma. When you have set the torma inside a piece of a man's skull or some other acceptable [vessel], bless with three syllables. Having proclaimed three or seven times for the heart, contemplating the holy one before you, think of a request to that holy one before you. Fulfill the prayer for the desired goals. Saying one hundred syllables, ask for patience and contrition for excess or lack.
Meditating in this way, attain the siddhi of the supreme Great Seal as the essence of this important [action].
Thus concludes the practice of the mind of Vajravaraha, the precepts of the Kurmapada.
Translated by the translator from Chal Chhkyi Zangpo on the basis of the precepts of Pandita Aanadacara.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
khecara-rakta-vajra-yoginī-sādhana
Practice of the red Vajrayogini Khechari
I prostrate before Vajrayogini!
Everyone in a cemetery, etc., should realize protection with the mantra of the Four-Faced One. Having done so, in the midst of the source of phenomena E [appears] a lotus and the moon. On them is seen a seed-syllable indeterminate [by gender] without a core. As soon as this syllable-seed is formed, [appears] and rises up and vibrates the harness. The right hand rises with the palm [upward] of the lotus. The left hand covers the thigh. It is red in color, like the fire of the age, along with garlands of skulls and flowers. Naked, unadorned. Her hair is loose. The holder of realization-guidance stands in a lion's pose.
Meditate on the vajra creating contentment. Is in the jeweled structure together with mandarava, ashoka, parijataga, as if fully entered there. The left foot of the red Vajradakini vibrates above. Visualize that she manifests the essence of the jnyanasattva in her own nature.
The [radiance] possessing rays of red vermilion light is again emitted and collected as before. Then due to this within the source of phenomena in the navel [appears] the own nature of original wisdom, sound, consistently [appearing] a hundred hair-tips and invisible as an aspect of emptiness. By yoga the twelve pranas are suppressed. The great goal is undoubtedly realized.
oṁ śrī heruka mahā vajra ā karṣaya prave śaya prave śaya bandhaya bandhaya sarva buddha ḍākinī naṁ hṛi yaṁ oṁ āḥ hūṁ phaṭ
Carry out vajra recitation and recitation by speech.
oṁ sarva buddha ḍākinīye pratīcche maṁ baliṁ oṁ āḥ hūṁ hūṁ hūṁ ha ha hrīḥ vajra ḍākinī samaya stvaṁ dṛi śya ho
Repeating three times, bring up the torma. In this way the dākinī's demonstration of good signs and blessings will be manifested. The essence of the mantra of the six yoginis will also build the armor. The yogi should abide [in a state] with the pride of the Blessed One.
Thus the practice of the red Khechari, a stage [revealed] from the precepts of Siddha Nishad, is completed.
Translated by the Chal translator, Chhokyi Zangpo, based on the precepts of the Vajrasana teacher Nishkalinga.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
sāra-artha-saṁgraha-upadeśa
A brief explanation of the heart essence
Then visualize the mantra torma of raven, etc.:
oṁ klaṁ klaṁ klaṁ dharmatā ā kla śācāri ṇaḥ siddhi vāyasa naḥ kaṁvāya śaṁpala siddha kā ka san ta na pra suta kā ka baliṁ gṛihṇata klaṁ klaṁ klaṁ svāhā
oṁ ślaṁ ślaṁ ślaṁ a pratiṣṭha calā cīriṇāḥ śyama śavala siddhi śunakā saṁtā najā śunakā baliṁ gṛihṇantu gṛihṇantu ślaṁ ślaṁ ślaṁ svāhā
oṁ bhriṁ bhriṁ śūnyatā da śā śā śā cā ri ṇa nisaṁ bhalā bhaṁ bhala siddha bhūta gota jani bhūtani balīṁ gṛihṇantu gṛihṇantu bhriṁ bhriṁ bhriṁ bhūṁ svāhā
oṁ oṁ oṁ hroṁ hroṁ hroṁ phegs kā ra phegs kariṇaḥ kula phra sutā sivā hili hili baliṁ gṛihṇantu sarva siddhiṁ da dantu da dantu hroṁ hroṁ hroṁ svāhā
On the tenth day, offer flowers to Vajradakini. Make an offering of silk bangles. In a secret place, perform the burning of gifts using the great substances of realization, oil and sesame seeds. Realize the recitation and make an offering of necklaces. Realize the gathering through the heart of Lord Shavari together with the seal-wisdom of the formation of the heavenly scorpion and the Great Seal.
Thus the brief essence of the heart is explained by Pandita Nagadanayogi. It was himself translated from the divine language into Tibetan by the great Pandita Danashila, [located] in the east of India on the mountain of rakshasas, being the rishi of the place of acquiring the siddha.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
vajra-vārāhī-sādhana
Vajravarahi practice
Wiping myself before the glorious Vajravarahi! Bowing down before Vajravarahi, the cause of the flow of absolute bliss!
Compounding the concise strong method of her practice. From maṁ [arises] the Sun. From the syllable hrīḥ standing on it, white in color, rays of light radiate. Having appeared, one makes true offerings to the Vajravarāhas, etc., and to the goddesses of the three chakras, such as the special Chandali, etc., and to the goddesses of the three chakras. Through true devotion to the essence, with the help of the preliminary actions of emptiness, etc., the Sun appears over the red lotus from the syllable maṁ. From the white syllable hūṁ on it, a white vajra with five peaks arises.
From it, Vajravarahi appears. With three eyes, red in color. Face with fangs bared. Hair is loose. Holds a garland of skulls between two [hands] with a rosary and a vajra. Marked with five seals-mudras. In the right hand holds a vajr. In the left hand holds a kapala and a rod-kkhvatanga. She stands with her right leg bent. Naked, carries out intimidation of gods, humans and asuras. Radiating boundless rays of light, the syllable hrīḥ is on the Sun. Due to this, realize meditation on oneself as Vajravarārāhi, which is blessed in the heart. By rays of light from one's own mantra the chakra of original wisdom is grasped. Such is the introduction, which is in accordance with the ritual.
oṁ yoga śuddhaḥ sarva dharmā yoga śuddho haṁ
By rays of light from it, all the Tathāgatas are seized. Having seized, initiation of the place is given. Due to this one sees the appearance of Akshobhya on the top of his head. The Supreme Chandali and others, having realized offerings to me, taste the nectar. At the navel on the multicolored lotus [appears] the red Sun. On it [appears] the white syllable hrīḥ with a white garland of mantra that is like the parts of the garland that emanates from the mouth. After that, one obtains the qualities of the Enlightened One, etc. Carry out recitation after entering the opening of the abdomen. Make full offerings of spiritual merit and so forth. Having received, perform [practice] daily with this form. Between sessions, also carry out other things in an appropriate way.
The syllables hūṁ are emitted as aspects of the lotus and tongue that arise from the syllable a. Thereby meditate on the yoga of mantra recitation in the four periods of time as long as you wish to exist.
Thus become versed in all treatises and a great disputant. And poisons etc. will turn into nectar. When you realize subjugation etc., for this syllable red and with red color realize everything as shown earlier.
Main in the yogini chakra! By realizing the practice of Vajravaraha, one will attain all virtue. May I become victorious in unsurpassed enlightenment, even without thus relating to myself and sentient beings for a long time!
This is how the practice of Vajravaraha is completed.
Compiled by the acharya and great sage Vajraghanta.
Translated and verified by the Indian preceptor Sumatikirti and the Tibetan translator, the great sage Marpa Chhokyi Wangchhug.
Translated by Lama Karma Paljor (O.E. Filippov).