Library - Tengyur - Comments on tantras
maṇḍala-vidhiḥ
Mandala ritual
I prostrate before all Enlightened Ones and bodhisattvas!
Since all phenomena are originally peaceful and there is no intrinsic nature to everything, the mind abides like Mount Meru. Thus the Vision of Truth is proclaimed.
[Then follows] the recitation of the holy Teaching, etc., the mandala ritual of the teacher-guru.
oṁ vajra bhūmi āḥ hūṁ
Speaking in this way, generate [enlightened] mindset. Based on the preliminary actions, smear [the appropriate] direction of the earth with dung and water.
Then in the middle of the mandala place a flower [and say]:
oṁ vajra rekhe āḥ hūṁ
Saying this way, bless it.
Then follows the flower-setting mantra:
oṁ haṁ mahā me ra ve namaḥ
In the middle.
oṁ yaṁ pūrva videhāya namaḥ
In the eastern direction.
oṁ raṁ jaṁbudvīpāya namaḥ
In the southern direction.
oṁ laṁ apara godāniye namaḥ
In the western direction.
oṁ baṁ uttara kurave namaḥ
In the northern direction.
oṁ yaḥupa dvīpāya namaḥ
Say this twice and set the bundle of colors on the right and left in the intermediate directions near the east.
Similarly [say]:
oṁ raḥupa dvīpāya namaḥ
That is for the right and left in the south direction.
oṁ laḥupa dvīpāya namaḥ
This is for the right and left side in the western direction.
oṁ vaḥupa dvīpāya namaḥ
This is for the right and left side in the north direction.
Then for the intermediate direction in the inner direction.
oṁ yaga jara tanāya namaḥ
oṁ ra puruṣa ratnāya namaḥ
oṁ la a śva ratnāya namaḥ
oṁ ba strītnāya namaḥ
oṁ yā khaṅga ratnāya namaḥ
oṁ rāmaṇi ratnāya namaḥ
oṁ lā cakra ratnāya namaḥ
oṁ bā sarvani dhi bhyo namaḥ
Beginning from the eastern direction, perform rotation in the eight intermediate and principal directions, rotating to the right [side]. Inwardly for the east and west:
oṁ sūryāya namaḥ
oṁ candrāya namaḥ
Concentrate [on that which] by means of this is filled with various jewels, together with the four continents, the eight small continents, the seven kinds of jewels, the eight great treasuries, Mount Meru, the Sun and the Moon. Imagine offering all that is acceptable to the Enlightened One, the bodhisattvas, the Teaching, or the teacher-guru.
There is boundless good and benefit, which is comprehended on the basis of other texts. This is how one performs service in front of the guru teacher, the Enlightened One, bodhisattvas, etc.
This is the completion of the mandala ritual composed personally by the great siddha-guru Acharya Ratnasambhava-guhya.
Being universally known [by that] name, all this was compiled by the virtuous friend Vajrasana. Translated and proofread by the translator-corrector monk Darma Drag. This is the ritual of the mandala of the Chariot of Paramitas.
Translated by lama Karma Paljor (Filippov O.E.).
Library - Tengyur - Comments on tantras
maṇḍala-vidhiḥ
Mandala ritual
I prostrate before the perfect protector, [possessing] great compassion!
When the sides of the essence are equal due to the good mandala and the jewel's own nature, Smear with ointment of pleasant fragrance. Set pearls, flowers, and jewels. In the middle possess a red-colored seed with four or eight petals. When you put it, place the Muni on top. Cover the top with a white umbrella. Due to the practitioner adhering to the pride [deity] of the lotus garland, then straighten up, raising the two vajra arms in parallel. Raising the main of the three levels. [Make] a special form that is beautiful in color. Act in accordance with service by means of a pile of pleasant flowers that is in contact with supreme taste and protective fragrance. Analyze appropriately the description of the continents, etc.
oṁ āḥ vajra catura dhvīpa hūṁ
oṁ āḥ vajra payāṣṭa dvīpa hūṁ
oṁ āḥ vajra aṣṭa ratna hūṁ
oṁ āḥ vajra aṣṭa maṅgala hūṁ
oṁ āḥ vajra siddhi viṁśati hūṁ
oṁ āḥ vajra sūrya candra hūṁ
In a perfectly pure place set up a perfect continent [or foundation], jewels, garland the three successive attainments of good fortune. When you have done so, adorn it with two blazing shining lights. The holder of the mantra [should make] offerings in the dancing position of vajra play.
Then for all who possess the body, [prepare] the necessary form of the protector of the universe. Through the perfect manifestations that have no boundaries, the practice of [attaining] goals in all lands is carried out. As far as possible, up to the heart of enlightenment, be guided by all this. Through the power of this, not even the sound of the lower realms will be known. Constantly you will live in happiness and joy. If you act with the analysis of a clear mind, everything, be it body, mouth, etc., will be clarified.
These rituals essentially [come from] the past and have no doubt. If one wishes to unite with any life, then when one sends with a snap of the fingers, ask for patience and fulfill the prayer-wishes. Establish the form with the cause of remembrance.
Thus concludes the mandala ritual composed by the great Pandita of Kashmir. Translated by Nub Jampeyi Pal.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
sarva-dharma-pāla-baliṁta-vidhiḥ
Torma ritual of all defenders of the teachings
I prostrate before the glorious Vajrapani!
[By doing so] spiritual merit is collected, obstacles are pacified, the four kinds of deeds-activities are realized, and all the defenders of the Teaching become satisfied. Therefore the ritual of [offering] torma was composed.
A practitioner possessed of faith [should] begin with great charity, the joy of benefiting others, and the absence of avarice and torma. Through this, be diligent in food and drink, such as secret drink, iron hook [plant], fish, pastries, boiled rice, turnips, etc. If one fully realizes [the gathering of] accumulation by diligence in this way, [then abide] in the yoga of the desired deity. Having [such yoga], make a mandala of Maheshvara through the five aspects in a pure and secluded place. Above it is a beautiful lotus vessel. Inside [it] fill it completely with the substances collected earlier.
When you direct your mind to the highest enlightenment, meditate on the mandala that oscillates from below. Above it, visualize a flaming triangle. Above the three syllables, visualize a lotus vessel. Substances are melted by the fluctuations of the wind and the blaze of fire. At first it is like the rising of the sun. Then purification and searing are comprehended. [This is] realized by means of the moon, the vajra, and the syllable oṁ.
Visualize that by diligently practicing [the practice of] the Enlightened One, etc., with the nectar of original wisdom, this essence is dissolved. Realize the blessing by means of body, speech, and mind. By rays of light from the syllable-seed in your own heart, invite into the space before you all the guardians and protectors of the Teaching, worldly and transcended worldly, [who are] in the lands of the Enlightened Ones of the Ten Directions.
When you do so, first purify the countenance, offer the smoke-sang, and prepare the torma. Then offer the five [offerings] such as flowers, etc. After that, offer the torma. Placing the vajra over the palms of the hands, the believing sage bestows for all. Imagine that due to the mind that rejoices in everything, the sprouts of tongues receive the offerings.
oṁ sarva dharmapāla sarva kṣetrapāla akāro mukhaṁ sarva dharma ṇāṁ ādya nutpanna tvāta oṁ āḥ hūṁ phaṭ svāhā sarva śāntiṁ kuru sarva puṣṭiṁ kuru sarva me vaśanaya hoḥ sarva duṣṭāna māraya hūṁ phaṭ
Saying thus, carry out the offering.
Then perform the prayer and carry out the prescribed activities:
Enlightened ones and bodhisattvas [that are] in the limitless pure lands of the ten directions! By virtue of non-divine compassion, you manifest as a cluster of Glorious [deities] and dakas! [Your] blazing bodies, [displaying] great anger and fury, possess the strength and power of diverse magical manifestations! And even after entering with the mind into complete peace, clear light, by numerous methods and compassion you subjugate beings! A gathering of heroes and heroines that acts like this! I honor you and offer you a torma that is pleasant to the mind! Please protect the Teachings of the Enlightened One!
Grant us practitioners the siddhis of the four kinds of activity, pacification, increase, subjugation and destruction! Pacify all enemies and hindrances that create obstacles to practice!
[You] have arisen from the gathering of the great accumulation of spiritual merit! Four great kings and ten protectors of directions! Vadrjapani in blue robes and Ganapati! Also possessing great energy and power, gods, asuras, kinnaras, serpents, kumbhandas, garudas, meat-eating rakshasas, a cluster of [possessing] jewels! Upasakas that rejoice in the Teaching, such as Men, Tsen, etc.! Having taken refuge in the Three Jewels, I pay homage and offer great and extensive torma to all upasakas, men and women, who have received the obligation to protect the Teaching!
Please protect the Teachings from opponents! Grant us practitioners the siddhis of our own deeds! Hearing the command of the Three Jewels, realize the prescribed deeds of all yogis!
[May] all, having realized the cutting off of the root of all false guides, also abide in heart commitments! May constantly realizing the complete gathering of the two accumulations, attain Great Bliss and complete peace, having discovered [all] with the help of the Noble Ones!
When one utters one hundred syllables, [say]:
oṁ āḥ hūṁ vajra muḥ
Saying this, you ask everyone to leave.
Place the torma on clean ground at the crossroads of three or four roads.
Thus concludes the ritual of [offering] the torma to all the defenders of the Teaching, composed by the great acharya Balim-acharya. Translated by the Tibetan translator Mawa Nachho Bar.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
catūr-mahā-rāja-baliṁ-nāma
Torma of the four great kings
I prostrate before the goddess Tara!
Compose the torma of the four great kings, the supreme torma that removes obstacles to the appearance of qualities in the stream [of mind].
Then [perform] the preliminary rituals. When one has realized meditation on the enlightened mood, which corresponds to the measureless ones, set up a special torma for beneficent action.
Then perform meditation on the devata deity as a special own action. When you have done so, bless the body, speech, and mind with syllables. Meditate on the emptiness of torma with the mantra svabhāva. When you do so, from the nature of emptiness [arises] the syllable laṁ. From it comes the mandala of wind. From above, from the syllable raṁ [appears] the mandala of fire. From the syllable a [appears] the bowl of kapala. Within it, from the molten syllable a [appears] nectar.
Then from syllable a the size of an elbow [appears] the disk of the moon. On it, the white syllable hūṁ is formed. [When fully formed, it becomes] a white vajra with five peaks. On top of it, possessing an opening, from the syllable a [appears] the disk of the moon. In the middle of it [appears] the green syllable tāṁ. From it rays of light radiate downward and dissolve into nectar. Radiating upward and falling down like old rain is the nectar of primordial wisdom from the heart of the Enlightened Ones and bodhisattvas. Visualize it like this.
When you do so, recite the akāro mantra five or seven times, recite five or seven times “aḥ hūṁ.” These are the special actions for torma.
Then [follow] the special actions for the guests. In the space in front of [me] from the syllable paṁ [appears] a lotus seat with four petals. In the middle from the syllable a [appears] the disk of the moon. On it [appears] the green syllable tāṁ. From it rays of light are emitted and collected. Due to this [appears] utpala marked with the syllable tāṁ. From it rays of light are emitted and collected. Due to this, [it [becomes] the holy Tāra with one face and two hands. The color of the body is green, the right hand in [the gesture of] bestowing Refuge. The left holds the utpala together with the trunk [of the flower] together with the stem. Visualize it in this way.
Then, when you invite the jñānasattva, dissolve with “jaḥ hūṁ baṁ hoḥ.” Realize the blessing of body, speech and mind with the syllables.
Then on the lotus in the east [appears] King Rashtrapala with one face, two hands, and a body of white color. On the lotus in the south is king Virudhaka, with a body of blue color, one countenance, and two hands. On the lotus in the west is King Virupaksha, with a body of red color, one countenance and two arms. On the lotus in the north is King Vaishravana, with a gold-colored body, one face and two hands.
When these four are instantly and clearly manifested, further rays of light are emitted from a place in the heart. By these realize the grasping and introduction of the jnyanasattva. Bless with syllables of body, speech and mind.
Then from the invisible tongues of these four [kings] [appear] the syllables of hūṁ. When becoming perfect, they come into contact with the torma tongues, which are a vajra at the top and a trumpet at the bottom. Having made contact, they taste. Visualize it like this. Three times perform “baliṁta khāhi.”
Then the command follows:
Please protect from the demonic influence of the gandharvas of the eastern direction, the demonic influence of Yama from the southern direction, the demonic influence of Kumbhand from the western direction, the demonic influence of the Yakshas from the northern direction, the eighteen great demonic influences, the eighty thousand kinds of obstacles, etc.!
Perform this prayer.
Then visualize the jnyanasattva leaving and the samaya-sattva becoming invisible. Place the torma on pure ground.
This is how the torma of the four great kings is completed.
Translated by Pandita Dipamkara Sri Jnyana and the translator Geshe Tönpa.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
jala-baliṁ-vidhi-nāma
Water offering ritual
I prostrate before the Three Jewels!
Anyone who has faith will be diligent in doing so, for water torma is easy in performing deeds because of its great benefits and great qualities. To do this, pour water inside a beautiful precious vessel. Fill it with various things such as powders, flowers, etc., five kinds of jewels such as gold, etc., various impossible to express kinds of food, medicines, grains, essences, etc., etc. If one combines everything, it will be most auspicious.
In general, in the study of the realization of torma deeds, [there are] six signs such as purification and so forth.
There purification is the mudra and mantra of perfect purity, dharmata. Increase - the mantra and mudra of the treasury of heavenly space. Transformation of faith - the mudra and mantra of Amritakundali. Dedication to practice - the mantra and mudra of the mighty Vipula. Formation of acquisition - the mantra and mudra of the meteor of primordial wisdom. Realization of submission - the general mantra and mudra of the protector, the deity. Control - the mantra and mudra of the chakra.
There in the stream of thoughts you first engender the remembrance of yourself as Mahamudra, the body of the deity and protector. When you do so, with the help of the four measureless ones, direct the mind to the highest enlightenment. When you do so, ask for refuge in the Three Jewels. Realize the remembrance of the purpose of beings with great mercy. In offerings [of merit] also realize the offering for great unsurpassed enlightenment. Also in offerings of contemplation, make equal offerings to guests of respect, such as the Enlightened Ones, bodhisattvas, shravakas, pratyekabuddhas, and so forth, guests of qualities, such as Brahma, Indra, the four protectors of the universe, the ten protectors of directions, the guardians and [protectors] possessing heart obligations, guests of mercy, such as the living beings of the six realms, but especially to one's own protector and deity, lords of locality, gods and nagas that reside in all countries, guests of karmic creditors, such as obstacles and conditions that count for longevity, all gods and demons that do good and harm.
Here first join the palms of the hands, making an emptiness within, and say this mantra:
oṁ svabhāva vi śuddhaḥ sarva dharmāḥ svabhāva vi śuddho haṁ
When you join the palms of your hands with the emptiness within, intertwine your fingertips. When you do this as like a jewel that possesses the corners of the bonds, recite the following mantra:
namaḥ sarva tathāgate bhyo viśwa mukhe bhyaḥ sarva tha khaṁ udgate spharaṇa i maṁ gagana khaṁ svāhā
When you join the palms of your hands, straighten outward [the fingers] and crossing your thumbs, say this mantra:
oṁ amṛita kuṇḍali hana hana hūṁ phaṭ
When the right hand is tied into a vajra fist, straighten the index finger and say this mantra:
namaḥ sarva tathāgata avalokite oṁ saṁbhara saṁbhara hūṁ
When the right hand is at the heart in the form of a vajra fist, with the left hand draw up the vessel of bestowing the supreme and recite such a mantra:
oṁ jñāna avalokite samanta spharaṇa rasmi bhava samaya mahā maṇi duru duru hṛidaya jalani hūṁ
When you join the palms of your hands with the void inside, intertwine your fingers inside and straighten your thumbs parallel. Recite a mantra like this:
nama samanta buddhā nāṁ grahe śvāra prabha jyoti mahā samaya svāhā
Carry out the recitation of the mantra with one mudra seven times seven.
Also first bless the torma as having no flaws and great purity. Secondly bless the filling of the spheres of space with the five objects of the sense organs, which correspond to the special inconceivable substances of the offerings and representations of all living beings. Having realized the increase in like manner, thirdly bless that corresponding to the ocean of nectar and the richness of food, etc., [appears as] the conditions of wealth. - [appears as] the conditions of wealth, the restoration of the five poisons, and the five original wisdoms. Fourthly, bless the full realization of thoughts appearing as the rain of the five sense objects that correspond to the sense objects of living beings and the offerings that appear as the numerous clusters of clouds of offerings in the path of the eyes of the Noble Ones, such as the immeasurable palace and so forth. In particular, one also blesses that the thoughts of all sentient beings and the numerous kinds of hungry spirits be completely fulfilled. Fifthly, you offer offerings to the Noble Ones, manifesting your own body as equal parts of the earth. After offering, one blesses the attainment that corresponds to individual conceptions without conflict or battle, without victory or defeat due to the blessing of satisfaction and [benefit] for living beings. Sixth, contemplate as directly presenting [in the unity of] sound and emptiness and following by virtue of heartfelt commitment the various kinds of guests of veneration, guests of qualities, guests of mercy, and guests of karmic creditors.
The realization [or attainment] of all prescribed as not corresponding to the deeds appearing as the goal of living beings is subject to the wisdom and the Teaching in the ten directions.
Then follow offerings with such lines as these:
This king of the giving of faultless offerings, due to the blessing of perfect purity, dharmata, the great and limitless qualities of the Jewels, the definite heart commitments of the heart [mantra] and mudra, the power and possibilities of the accumulation of causes, conditions, and interdependence, the realization of rishis and vidyadharas, my wisdom, samadhi, and prayer-wishes - shines with the rays of light of the five primordial wisdoms, possesses all the necessary wealth of the five sense organs, appears as a great treasury, the vastest heavenly space. I offer this as spreading and increasing clouds of offerings in your palace, teacher-guru, the place of offerings!
May all living beings become happy! May all also become free from harm! May the desires enunciated by the Tathagata also become perfect! May all the thoughts of all living beings also be realized in accordance with the intention! Let no harm arise anywhere from the eating of any one by a single snake! May the indestructible arise in the form of food, drink, etc. from hungry spirits! May through the blessing of the bestowal of the earth because of merit - quickly pacify the minds of all those who are filled with the suffering of hell and those in whom [manifest] various aspects of the intolerable! May the virtuous thoughts of the gods abiding on earth or in heaven, of all the many abiding [in the world] nagas, yakshas, gandharvas and bhutas become complete!
Then follows the realization of the vastest bestowal of the Teaching.
All phenomena arise from the cause. The cause was proclaimed by the Tathagata. And that it is suppressed was proclaimed by the great ascetic. Do nothing harmful, Act with the perfection of virtue. Completely subdue your own mind. This is the Teaching of the Enlightened One.
In this way and in other numerous personally said stanzas, the most extensive bestowal is realized without division into spiritual and material. Similarly, through the aspects of bestowing spiritual and material, the two kinds of veils are purified and the two accumulations are completed. Realize this as [necessary] for attaining unsurpassed enlightenment.
Compiled by Acharya Jayasena. Translated and proofread by the translator-corrector monk Rinchen Zangpo.
Translated by Lama Karma Paljor (O.E. Filippov).