Library - Tengyur - Comments on tantras
maṇḍala-vidhi
Mandala ritual
I prostrate before the Blessed young Manjushri!
I will explain the mandala ritual and prostrations for the noble young Manjushri.
If we combine the mandala, there are two aspects: the one presented in the mind and the one composed materially. The one offered through the mind is [composed] by the mind. The one composed materially is offered perfectly in the nine branches. This is done on the basis of causes, conditions, preliminary actions, boundary, proportionality, form, color, blessing, adornment, sand in good earth, elimination of insects in dung, and composed of good clay.
Then [meditate on] the measureless and meditate on emptiness. By means of this Amritakundali mantra, first establish a boundary and protect yourself:
oṁ amṛita kuṇḍali hana hana hūṁ phaṭ
Commensurate with the width about the elbow. Quadrangular in shape. Inside the square is composed of a circle. The color is universally acceptable as green. Also realize the rectification of the whole and the mind. Also combine with proportion, color, form, manner [of performing] the four kinds of activity.
Then from the seed in the heart emanate light and melt the syllable traṁ. Imagine that because of this, the five kinds of jewels [appear] on the stand.
oṁ pañca ratna maṇḍala hūṁ
Into the five kinds of cow [dung] and the five flavors radiates light and the seed [syllable]. Imagine that by dissolving the syllable a - becomes like the nectar's own nature.
oṁ amṛite hūṁ phaṭ
Then cover it well.
Imagine that in the five fragrances, such as sandalwood, etc., dissolve a syllable of rays of light. Due to this appear as the best incense.
oṁ vajra dhūpe āḥ hūṁ
In yoga, a small [amount of] wealth is also acceptable. Not unacceptable is the absence of sandalwood.
Smear such a thing with [a liquid] with a sweet fragrance.
Then scatter flowers and ornaments, which corresponds with the enumeration of deities, such as five and so forth. Imagine that a lotus [appears] above them from the syllable paṁ.
oṁ padma maṇḍala hūṁ
Imagine that from the syllable a on top of it [appears] the disk of the moon.
oṁ candra maṇḍala hūṁ
On top of that from the syllable bhrūṁ [appears] an immeasurable palace. Visualize it as perfectly beautiful.
Then, when you invoke the protector, perform prostrations, offerings, repentance for harmful things, rejoicing in the virtue of others, induce the wheel of the Teaching to turn, and perform the prayer for not going to nirvana. Realize the offering [for the sake of] enlightenment as the goal of beings for all pure virtue.
The qualities from offerings of this kind are possession of the perfection of the ten paramitas, purity of the two veils, and perfection of accumulation. Having clarified the mandala and samadhi, one will see the mandala of one's own nature.
The errors from not doing in this way are as follows. Since one does not attain stability in perfection, entering the mandala one will be destroyed by the dakinis. Therefore [one should] be diligent with devotion.
This description of the sequence of the mandala ritual-from the lineage of transmitted texts and oral instructions-is collected by me in particle form as the essence of the desires of the mind. If misguided, endure. Sages compose for others.
May by means of this virtue that is gathered by the pure mind, all beings of the three worlds and the six wards comprehend the essence of equanimity! May they comprehend it and come to the valley of Great Bliss!
Thus concludes the mandala ritual, which was composed on the basis of the personal [instructions] of Kampala, the great sage and acharya who attained siddhi.
It was translated by the great translators of the past and compiled in the language of the old translations.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
vajra-jvāla-analārka-sādhana
The Practice of Vajrajvala-analarka
I prostrate myself before Vajrajvala-analarka!
After [meditating on] emptiness, which corresponds to suchness, the blue syllable hūṁ [appears] on the Sun. When it becomes perfect, Vajrajvala-analarka with a blue body [appears] from it. He possesses light that gathers a blazing garland. With four faces and eight arms. The faces are smiling, heroic, fearsome, and compassionate. The four right hands hold a vajra, a sword, a chakra, and an arrow. The four left hands hold a bell, a bow, a lasso, and a khvatanga staff along with a multicolored silk flag. The cluster of gray hair on the head possesses a fiery flame. Very frightening, adorned with bracelets made from the coils of a large snake, a belt, anklets, necklaces, earrings, and a diadem. Manifesting as the chakra of Mahamaya, he tramples Vishnu and his consort with his outstretched right foot. Meditate on him as the one who brings about submission.
Then form the mudra. [Forming] the fingers of the vajra palms of your hands, join both thumbs with the center of the blazing heart. Then recite the mantra:
oṁ vajra jvala analārka hūṁ
This concludes the Vajrajvala-analarka sadhana.
This concludes the practice of Mahabala.
Translated by Lama Karma Paljor (Filippov O.E.).
Library - Tengyur - Comments on tantras
maṇḍala-kriyā-vidhi
The ritual of realizing or making a mandala
I prostrate myself before all Enlightened Ones and bodhisattvas!
First, purify a large or small mandala. While doing so, place edible oil. When you have done so, take twenty measures of dung. Take also twenty measures of water. Also [take] three: milk, curd, and first butter. Even if you squeeze the dung first, squeeze it with the resulting liquid of the cow. Then sift it through a sieve.
Then, when you have combined all this, for two or three days wrap it all in cotton. And also until two times for two days, anoint it consistently for seven days. Then also anoint your hands with oil. This is also explained as lack of stability.
The ritual for realizing steadiness is as follows. Anoint the corners of the mandala with the color indigo. If radiance appears, it is clarified as good.
Then with the help of sarjararaja [sarja rarja] and whisked oil, make the mandala smudge. If you do so, it will become like a mirror or a crystal. It will shine like them, etc.
This is the completion of the mandala ritual based on the instructions of Acharya Buddha-guhya, who has attained siddhi.
This mandala ritual is common to both, the paramitas and the secret mantra.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
parama-aśva-sādhana
The Practice of Parama-ashva
I prostrate myself before Parama-ashva!
In the same way, the blue syllable hūṁ [appears] on the Sun. From it arises the red Parama-ashva with four faces. He has eight arms and four legs. The first face is angry and charming, with three eyes. The face on the right is powerful. The face on the left is acceptable as frightening. The face above is laughing and with lips, [appearing] as the green face of a horse. One right hand is raised with a staff along with a multicolored vajra. One left hand holds a multicolored lotus along with a sword. Also, again, the right hand shows the method of obtaining with the help of the hand and three silk flags. Also, again, the left hand holds a spear. Also, again, the right hand holds a sword and an arrow. The remaining left hands hold a danda staff and a bow. The left legs are straight. With one right foot, he suppresses Indri and Shri. With two right feet, he tramples Kamadeva and Kamadeva's spouse. With one left foot, he tramples Indri and Madhukarana. With two left feet, he tramples Jinakaran and Grishmadevi. Meditate on yourself as similar to this. When you raise the multicolored vajra and three silk flags, this is the mudra of Parama-ashva.
Mantra:
oṁ sumbhani sumbha hūṁ
This concludes the practice of Parama-ashva.
Translated by Lama Karma Paljor (Filippov O.E.).
Library - Tengyur - Comments on tantras
Mandala of guru
I prostrate before Manjuvajra!
Believing that the teacher-guru, the protector, is the very essence of Vajrasattva, performed prostrations.
Then I will explain the ritual of his mandala by means of a concise [explanation], which is in accordance with the oral instructions. For the sake of increasing spiritual merit and original wisdom in childlike persons with clear weak minds, I will show the subdivisions of the aspects of the essence of the mandala together with the benefits and qualities for beings.
First:
oṁ āḥ hūṁ vajra bhūmi hūṁ
Speaking like this will bless the earth. [Further:]
oṁ vajra udake hūṁ
Thus blessing the water along with the milk. [Further:]
oṁ āḥ vajra puṣpe hūṁ
Speaking in this way, you will bless the flowers. [Next:]
oṁ āḥ vajra rekhe hūṁ
Saying thus, you will bless the mandala. Then:
oṁ haṁ su mahā merave namaḥ
Saying thus, put the flower in the middle of the mandala.
oṁ yaṁ pūrva videhāya namaḥ
Saying thus, [put it] in the east.
oṁ raṁ dambu dvīpāya namaḥ
Speaking like this, [put] to the south.
oṁ laṁ ava raga udanīye namaḥ
Speaking like this, [put] to the west.
oṁ vaṁ uttara kurave namaḥ
Saying thus, [put] to the north.
Then on the right and left sides of yourself:
oṁ yaḥ upa dvīpāya namaḥ oṁ raḥ upa dvīpāya namaḥ oṁ va upa dvīpāya namaḥ oṁ la upa dvīpāya namaḥ
Saying thus, set up the flowers. Then:
oṁ yagaja ratnāya namaḥ oṁ ra puruṣa ratnāya namaḥ oṁ va vāji ratnāya namaḥ oṁ lastrī ratnāya namaḥ
[Say so] and put the flower to the east, etc.
Then:
oṁ yāḥ khaṅga ratnāya namaḥ oṁ rāḥ cakra ratnāya namaḥ oṁ lāḥ maṇi ratnāya namaḥ oṁ vāḥ sarva nibhi bhyo namaḥ
Saying thus, [carry out the like] in the intermediate directions of fire, etc.
After that [speak] for the space between Meru and the continents:
oṁ sūryaya namaḥ
Similarly for the space between Meru and the horse:
oṁ candraya namaḥ
Saying thus, place a flower.
oṁ haḥ a dharme namaḥ
Saying thus, place the flower in the place of enlightenment.
Thus by means of the mind you will definitely adhere to the mandala that possesses the seven jewels, etc., and is adorned with Meru, etc.. While adhering to it, offer it to the guru-guru. Offer up this spiritual merit for the attainment of unsurpassed level by all living beings.
Say:
oṁ āḥ muḥ
With this, ask to go away.
This is how the mandala ritual of the guru is completed.
Translated by Lama Karma Paljor (O.E. Filippov).