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).
Library - Tengyur - Comments on tantras
vajra-vārāhī-sādhana
Vajravaraha Practice
I prostrate before the Blessed Vajravarahi!
From the formed syllable paṁ [appears] a red lotus. On it, from the formed syllable yaṁ appears a black-colored wind mandala adorned with a victorious bow-shaped standard. From the formed syllable raṁ comes a mandala of fire of red color, marked by a blazing triangle. From the formed syllable baṁ comes the mandala of water, marked by a white-colored vessel and a circle.
From the formed syllable laṁ comes the mandala of earth, marked by a vajra and a green-colored quadrangle. From the formed syllable suṁ appears Mount Meru, adorned with eight peaks and composed of four jewels in the form of a quadrangle. In its midst, from the formed syllable baṁ [appears] a multicolored lotus. In the midst of it, from the formed syllable hūṁ, a multicolored vajr appears. In the midst of it, the compound of vowels and consonants of Sanskrit appears. In the midst of it, from the formed syllable baṁ, a vajr appears. In its center stands the syllable baṁ. When it is fully formed, a Vajravarahi saint appears from it. With a body of red color. Her hair is loose, naked. Possesses jewelry made of pieces of belt. A garland of fifty fresh human heads is thrown over it. In the left hand holds a drop with the blood of a malicious demon, etc., and the right hand is a scorpion mudra with a scorpion. The right hand makes a scorpion mudra with a vajra of terrifying deeds, which terrifies all directions. Blazing [strong flame] like the fire of the age. Rejoices in blood and weeps blood. With outstretched right [leg] stands on a seat. Possesses the form of an acceptable woman or lama, which corresponds to a dakini. The mantra for her recitation is as follows:
oṁ vajra vairocanīye hūṁ hūṁ phaṭ phaṭ svāhā
That is the heart mantra.
oṁ sarva buddha ḍākinīye vajra varṇānīye hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ svāhā
This is the supplementary heart mantra.
Thus concludes the practice of Vajravarāha, arising from the place of the glorious Vajrayogini of Uddiyana.
Translated by the Tibetan translator Marpa Chhokyi Wangchhug.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
śrī-vajra-yoginī-kāntagupta-homa-vidhi-nāma
Ritual of concealed burning of gifts received from Vajrayogini
I prostrate before the glorious Vajrayogini!
First, anyone manifesting as the glorious Vajrayogini should perform the act of burning gifts for the sake of acquiring the actual attainments-siddhi of the collection of worldly and surpassing worldly deeds. The mantrik that desires this should make up the place for burning in the form of a triangle. One should dig a base divided according to the boundaries, [making] together with an elevation. Decorate equally with a commensurate red lotus, etc. Consistently looking to the west, etc., sit in the right way. After making offerings of the five kinds of offerings, place the burnt wood in the hearth for burning. Meditate on the red fire deity arising from the seed of the syllable raṁ. Take a ball, a bowl of water, the gift of fearlessness, a staff, and a rosary.
Then, having realized the introduction of jñānasattva, etc., make offerings while meditating on the syllable raṁ on the tip of the tongue. Then [take] substances such as the five nectars, etc., and worldly substances.
oṁ agnaye svāhā
When you perform the burning with such a mantra, by means of the essence of that mantra, perform the burning of the [contents of] the filled spoon as well.
Then in the midst of the fire of the essence of the primordial wisdom of the supreme reality-self, visualize the remnants of the mandala chakra. When you have made the offerings, etc., perform the burning of the substance gifts of the five nectars, etc., with the individual mantras of the surroundings and the main [deity].
For pacification, the substance of butter, etc. For increase, the substance of sweets. For subduing, use sweets and salt. Hot, etc. are used for destruction. For pacification - white form. For magnification - meditate on the yellow one. For subjugation - speak of the red one. For destruction, the black form is universally known.
When you attain actual attainment-siddhi, meditate on the red. If you do so, bring the chakra of destruction into your own body. Having done so, bring up the torma. When successively in the accumulation chakra you make offerings that surpass the mundane, receive the actual attainment-siddhis desired by yourself.
This burning of gifts is not shown [to others]. Having realized binding to it through special diligence, [everything] there will appear as valid attainment-siddhis. There is no fate for siddhis [ that are attained] in other [methods]. Through the desire for Mahamudra and so forth, by means of true faith, one will realize the binding to the mantra that is like a wish-fulfillment jewel and make the level of faith stable.
This is how the secret burning ritual is completed through the vision of the glorious Vajrayogini. It was composed by the acharya Kongka Jin.
Translated by Pandita Dhapalahau and the translator Ri Rinchen Dragpa.
Translated by Lama Karma Paljor (O.E. Filippov).