Library - Tengyur - Comments on tantras
śrī-vajra-dākinī-kāyanī-dharma-nāma
The teachings of the incorporeal Vajradakini
I prostrate before the Jñāna-dakīni!
You [are] in the dreaded graveyard where the wild sounds of phaṭ phaṭ phaṭ resound! The devouring dakini that blazes in the darkness like the rising moon! Saying “hūṁ hūṁ,” you terrify the gatherings of pishacha, the living dead, and mamo! I bow before the body of the queen of great bliss, the ruler of the secret mantra and the secret treasury!
How marvelous!
You are like the lotus, the jewel and the river. Like the lion, the elephant and the deer. Like the sun, fire and crystal.
How marvelous!
Due to comprehending the possessors of destiny, then there is no separation between one's own nature, dharma space, and perfect purity. The space of great bliss! Vajra queen, source of phenomena and immeasurable palace of purity! Like the little child that is intoxicated with pishacha, like the clouds and lightning in the sky, the jackals, the living dead, the ocean, the earth.
How marvelous!
Those who possess destiny realize the practice! Constantly rest in the balance of the Victorious Ones! [Abide in] the nature of the great clear light! Because there is no interruption of the flow throughout the three times, the three bodies of the Enlightened One [appear] as one's own nature! The inseparability of self and others [appears] as essence, inseparability from the glorious things that appear spontaneously, freedom from embellishments!
How marvelous! Samaya!
How marvelous!
Naked, receiving the kingdom of the continent! Noble with a minister and a nostril-turning supreme horse! [Thou possessest] a servant and a great path! Through comprehension the fortunate [adhere to] heartfelt commitment! [You] appear as the protector of the holy Great Bliss, the self-existent and unborn Enlightened One!
How marvelous!
Adhere to the seal of the mood of ripening and liberation! Due to the ultimate meaning of the external, internal, and secret, [the] seal of thoughts by virtue of [delusion] is [shown]. Thus the knot as the net of thoughts is destroyed at the level of self-liberation in the nature of mind. Immerse oneself in the purity of the absence of one's own nature.
The heart's commitment is looking at the mirror of one's own mind. The syllables a and haṁ, the saṁta channel in the mirror of the natural radiance of the nature of the mind lead to completion in the form of the fruit of devotion. Because of this, all external contaminations of false thoughts and cyclic existence [appear] as original purity, the flow of the foundation of all things. When there is purity in secluded realization, one looks only at the stream of realization without manifestation. The sun of comprehension of the substances of the vows is free from the embellishments of one's own mind, [being] Great Bliss. Comprehend everything as the enismatic vajra of nondivinity, channels, prana, and bodhichitta. This is the supreme sanctity of substances. The varied manifestations that are like the external ones [appear as] the sun, the only Sun of comprehension. In its clarity there are no veils and the waters of conduct are cut by the sword [of realization]. In these manifestations, whatever they appear, [appears] the nature without action. On the basis of it [is shown] the yoga that destroys by action. So how can a sword mark something in the water? It is like movement without a mark. The sword, which cannot harm, acts without imprint in the equanimity of adornment, ascesis, bhusuku. Realization, through the actions of the mind, is seen as the great seal, Mahamudra, self-liberation. One's own mind is the Mahamudra of non-divinity. Self-liberation is liberation in the purity of mind. The seal is the original wisdom of emptiness.
Seal is freedom from the seal of cyclic existence. The great one is oneness. Essence, one's own nature and characteristics are seen as uncontaminated Great Bliss.
How marvelous!
Glorious Vajradakini! The sounds of mercy [that manifest] from the purity of emptiness are like the echoes in the rocks of the sounds from the purity of emptiness of space! Being inseparable, they become perfect in the Great Bliss. This lotus of the mind of the fortunate, appears as the Sun of primordial wisdom. Through it, the power of self-liberation appears and the closed face is revealed!
Thou, splendor of purity, possessing the mind! When you remove the darkness of the ignorance of bhota in the monastery of Bulahari, manifest encompassing radiance with the radiance of original wisdom!
Thus the great Lord of Lotho said to Naropa.
I prostrate before the glorious Chaksamvara!
You rotate the chakra, which corresponds to the channels and prana. The channels abide in the body. They are avadhuti, lalana and rasana. And although they [are] separately, are in the four chakras. Their connection, what is called the net, possesses the all-embracing acts of wind-prana. The names of the ten lords of the five [chakras], being the nonduality of prana and mind, incomprehensibly revolve in the chakra. When one contemplates the light of the original wisdom of realization, realization, the king of mind, flashes forth as nonduality, the light of the original wisdom of spontaneous realization. Having eliminated the darkness of ignorance, everything is encompassed by the manifestations of original wisdom, free from contamination. Look with equal taste at the mirror of the external. Equal taste in the four elements, equal taste in consciousness and samadhi. Such an experience [appears as] the four aspects of bliss and clarity. The mirror that has no birth is obscured by the dust of memories. If there are no memories, the experiences of realization [mark] the external. In the pure mirror of the mind, the nonduality of manifestation is seen. When one looks in this way, by virtue of the manifestation of the power of thoughts [external impurities are] manifested. Adhere to the preciousness of the sayings of the Great Bliss. The holy teachers speak of the great blisses, self-consciousness and clarity. On the basis of the bliss of the body that has impurities, [is shown] inseparability and one flavor with the absence of impurities.
The indivisibility of the supreme mystery is the finding of the countenance of nectar-amrita. This heart is the goal of self and others, which is like a jewel. The holy fortunate one should keep that which so appears.
Lord of the yogis, the great interpreter has bestowed this upon me as known as the 'mountain of jewelry'. These vajra stanzas of the body-less heart of the secret mantra were bestowed upon me by Naropa as profound oral instructions. On earth, when the last five hundred years appear, the lotus mind of the possessing vessel [of instructions will appear as] your disciple from the Land of Snows. This disciple will attain everything on the basis of the teacher's utterances entitled “Translated for Disciples.” May the fruits of Samvara be spread among the creatures!
Thus concludes the “Teachings of the glorious incorporeal Vajradakini”.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
Explanation of the symbols of Vajrayogini's vision, meditation and behavior
I will explain the symbols of the vision, meditation and behavior of the glorious Vajradakini. Lotus, lion and elephant are symbols of behavior. Deer, crystal and sun are symbols of meditation. Water, fire and jewel are symbols of contemplation.
Vajradakini shows the three aspects of equal taste. Pishacha, madman and jackal - [show] equal taste of the body. The living dead, Mount Sara, and the little son of earth - equal flavor of ascesis. Space, clouds, and lightning - [show] equal taste of samadhi.
Vajradakini [appears] as the symbol of methods, wisdom, and their unity. The queen, the rock, and the best horse - [appear] as a symbol of wisdom. The nakedness, the continent and the great road [are] the symbol of the unity of methods and wisdom and the symbol of body, speech and mind. When the fruit comes to its final completion, one's own nature resides in the space of the supreme reality, dharmata. [Everything] arises as pure vision. One comes to clear light. The three bodies are spontaneously attained. Essence appears as unadorned. And since there is no birth, there is no seeking.
Thus concludes the vajra lines.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
śrī-vajra-vārāhī-sādhanaṁ
Vajravarahi's practice
I prostrate before the glorious Vajravarahi!
Through initiation into such meditation, come to a good seat in a place that is indicated as a mountain, etc. Having come, with a mind that is diligent for the benefit of living beings, [visualize] in your own heart the vermilion-colored syllable baṁ in the Sun. See Vajravarahi, together with the teacher-gurus, the Enlightened Ones, and the bodhisattvas, being enlightened by red rays of light. When gazing, rightly make offerings with gifts arising from the mind. Realize repentance for harmful things and so forth.
Then, by surpassing love, mercy, joy, and equal treatment, realize thereby the absence of essence as the original state of all dharmas. [From] the syllable paṁ a red lotus appears in the space of emptiness. In the middle of it, out of the vowels and consonants of Sanskrit, the moon and the sun appear. Meditate thus.
In the midst of them, from the syllable baṁ, like the Chinese rose, [appears] the red vajra flame. In the midst of it again [appears] the syllable baṁ. Light is emitted from it. After gathering [back], I myself become perfect in the form of a deity. In color like a lotus raga, with three faces and six arms. With three eyes, the hair is loose. The top of the head is decorated with a garland of their skulls. Fully adorned with all the ornaments. Sits with legs crossed in the bodhisattva posture. Holds, joining the vajra and the bell. Holds an arrow and a drawn bow. Grasps the skull and khvatanga with an iron hook. Being blessed with the three vajras, is in union with the supreme primordial wisdom. From the syllable paṁ in one's own heart, rays of light radiate and gather. Carry out recitation while doing so:
oṁ śrī vajra vārāhī āḥ baṁ hūṁ hūṁ phaṭ svāhā
The chakra of manifestation-nirmana is adorned with the aspect, bindu, the first vowel. In the middle of the heart [are] four warm u syllables. They are beautiful with a thousand rays of freshness. In the middle of the chakra of pleasure-sambhoga appears the essence of the first, which forms the acquired realization. At the crown of kṣa and the remaining sounds [appear as] bindu. The pāya of primordial wisdom, associated with the control of the life force, that is adorned by the bindu, flashes forth. It shines like an oil lamp free from wind. As it appears rising like lightning, the supreme seed appearing at the vajra level of the heart is burned. After burning, the [syllables] that reside at the level of speech and the syllables of the vajra of the body are destroyed. The conception of the state of great bliss of those who possess the body is formed. After melting, it drips and fills [everything].
This is the bestowal of the state of supreme all-joyfulness. Abides as the completion of special joy. It is like the primordial wisdom itself. Since the flow is not cut off, one does indeed become accustomed to it. Therefore the mind follows to nonduality. On the lotus in the heart is the unity of the moon and the sun. In the place in the middle is seen the place of the form of the radiant subtle bhindu. There the life force stops again and again. By surpassing the unity, the yogi sees the supreme, the pure, which is equal to space. On the thread that is in the middle of the body, subtle consciousness comes and goes. If one forms the habit with a unidirectional mind, one will indeed come to non-conceptual primordial wisdom.
Such is the practice of the glorious Vajravaraha. Compiled by Acharya Prajña-bhadra.
Translated by Nepali Pandita Sumatikirti and Tibetan translator Marpa Chhokyi Wangchhug.
Translated by Karma Paljor (Filippov O.E.).
Library - Tengyur - Comments on tantras
vajra-yoginī-sādhana
Vajrayogini practice
Central in the middle of the yogini mandala! You are the bindu of the three worlds! You do good for all living beings! I prostrate before Vajrayogini!
oṁ āḥ hūṁ
First, any mantrik [should] abide in any acceptable place. Being there, one should abide in any acceptable [seat]. Being there, one should begin Vajrayogini meditation.
Also meditate on the fully opened red lotus in your own vision. Meditate on the very red disk of the Sun on top of it. On top of it, which is like a sindhura in color, in the middle [is] the source of dharmas, [with the two] syllables hriṁ, hriṁ. Meditate like this.
When the syllable hrīḥ that is on it is fully formed, on top of it [appears] the holy Yogini with a yellow-colored body. With her own severing dagger she cuts off her own head. After that, she stretches up her own left arm. Holding it like this, the severing dagger along with her right arm is pulled downwards. Naked, with the right leg extended and the left leg bent. Meditate like this.
A stream of blood drips from the remains of the neck. Abide, turning toward your own countenance and turning it upward away from the other two. Meditate on descending on the countenance of the two yogas.
When one clears the green color that is on the right and left sides, [appears] Vajravairochana of golden color and Vajravarnanima. On the left side is a severing dagger in an outstretched hand. With his hands on the left and right side he holds a skull.
The leg on the right side is extended to the right. Eight left on the left side [extended]. The other legs are bent. Decorated with skulls and heads. The limbs are adorned with all the ornaments. The hair is loose. Visualize like this.
Meditate on the utterly terrifying yogini that is in the middle of the two sides. Meditate thus.
Realize the proclamation of offerings. Having composed a mandala, draw the source of the dharmas together with the syllable hrīḥ, which are at the base of the Sun. Then, with the meditation shown earlier, visualize a saint in the middle.
oṁ sarva buddha ḍākinīye...
By means of this mantra, etc. - make offerings in the middle of the source of dharmas.
Within [place] drinking water, flower, incense, fragrances, etc., in the middle of the source of dharmas.
oṁ sarva buddha ḍākinī hūṁ hūṁ phaṭ phaṭ svāhā
Carry out the offerings of this mantra.
Then on the left side:
oṁ vajra varṇanīye hūṁ svāhā
Say this mantra. Then from the right side:
oṁ vajra vairocanīye hūṁ svāhā
Say this.
Then additionally:
e di ya na su la gi ri ka ma ka śi ri ha ha ta
With this mantra also make offerings.
Additionally:
dharmā sambhaga nirma mahā sukha
By this mantra also make offerings.
oṁ sarva buddha ḍākinīya oṁ vajra varṇanīye oṁ vajra vairocanīye hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ svāhā
If one realizes one hundred thousand times the approach as shown earlier, all hindrances will be eliminated. If you repeat three hundred thousand times, the township will be intimidated. If you repeat four hundred thousand times, the town will be dreaded. If you repeat five hundred thousand times, you will realize everything you desire. Practice at the mouth of a river, in a cemetery, by a lonely tree, in a temple, at Mamo's house, at the border of a country. Let your hair down, be naked. Let go of all fears. Meditate by stopping speech.
oṁ sarva buddha ḍākinī oṁ vajra varṇanīye oṁ vajra vairocanīye gandhaṁ puṣpaṁ baliṅaṁ gṛihṇa ma ma rakṣa rakṣa hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ
Thus concludes the yogini practice composed by the glorious Princess Lakshmikara.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
rakta-vajra-yoginī-sādhana
The practice of the red Vajrayogini
I prostrate before Vajrayogini!
First, [in the center of] the syllable E [appears the syllable] paṁ. [From it arises] a multicolored lotus. From the red raṁ syllable formed in its center [appears] the disk of the Sun. Imagine that from above, from the formed syllable hūṁ [arises] the Blessed One. When you do so, make offerings:
oṁ vajra yoginī hūṁ vajra puṣpaṁ pratīccha svāhā
Similarly, on the eastern petal:
oṁ ḍākinī hūṁ vajra puṣpaṁ pratīccha svāhā
On the southern petal:
oṁ lāme hūṁ vajra puṣpāṁ pratīccha svāhā
On the western petal:
oṁ khaṇḍarohī hūṁ vajra puṣpaṁ pratīccha svāhā
On the northern petal:
oṁ rūpinī hūṁ vajra puṣpaṁ pratīccha svāhā
After making offerings in this way, [perform the following] meditation.
Naked, with a body of red color, blazing rays of light. With one countenance and two hands. On the countenance holds the pinnacle of the demon-mara. With three eyes. The eyes are round and red. There is an angry curl of oxen with an interbrow. The fangs are grinning and the tongue is wavering. The hair is loose. Standing with her left leg bent on a corpse seat. Young, possesses feminine clothing. Legs are decorated with netting, halves of netting, garlands of small bells. Sounds spread from them. Adorned with six seals-mudras. In the left hand holds a kapala and a rod-kkhvatanga. In her right hand she holds a vajra and a cutting knife. Possesses an angry form. A yogi in a cemetery, etc., should meditate possessing mercy. If there is some anxiety while meditating, carry out repetition of mantras.
oṁ sarva buddha ḍākinīye vajra varṇanīye vajra vairocanīye hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ svāhā
That is the root mantra.
oṁ sarva siddhiṁ pratīccha hrī hūṁ phaṭ svāhā
That is the heart's way.
oṁ vajra yogīnīye hūṁ phaṭ svāhā
Such is the close to the heart.
oṁ vajra ḍākinīye heṁ hūṁ idaṁ baliṁ gṛihṇa gṛihṇa ha ha kha kha ja ja a a hūṁ ma ma siddhi pratīccha svāhā
That is the mantra of torma.
On the eighth day, tenth or fourteenth day, make offerings in the cemetery, etc. This will become a place of great precepts.
The glorious lord of hermitage [compiled] the practice of the teachings of the red Vajrayogini.
Translated by Lama Karma Paljor (O.E. Filippov).