Library - Tengyur - Comments on tantras
mahābala-sādhana
The Practice of Mahabala
I prostrate myself before Mahabala, king of the wrathful ones!
Performing] the rituals that were proclaimed earlier, at the end of [meditation on] emptiness, on a white lotus and the Sun [appears] the syllable hūṁ. From it arises Mahabala with one face and four arms. His entire body is red. Red-yellow hair on his head rises upward. He is entwined with snakes. With his two right hands, he holds a white staff and a drum. With his two left hands, he shows worship and forms the mudra of a scorpion together with a noose. He possesses a tiger skin skirt. His left leg is straightened. His fangs are bared in his mouth. He possesses a garland of sunlight. He is adorned with the diadem of Amitabha. Meditate thus.
Recite the mantra:
oṁ mahābala svāhā
Thus concludes the practice of Mahabala.
Translated by Lama Karma Paljor.
Library - Tengyur - Comments on tantras
ārya-krodha-mahābala-sādhana
The Practice of the Noble Wrathful Mahabala
I prostrate before the Blessed Wrathful Mahabala!
From the absence of self, emptiness, [appears] the lotus from the syllable paṁ. From the syllable maṁ [appears] the Sun. From the syllable a [appears] the Moon. Above [is] the dark purple syllable hūṁ. From it appears a perfect vajra with five peaks. From it [appears] the wrathful Mahabala, with three faces and a body of dark purple color. On the right, he holds a vajra, an arkan, and a pestle. On the left, he holds a red spike, a plow, and a wooden pestle. With rays of light from the heart, jñānasattva is captured and introduced. Having done so, again with rays of light, everything is fully accomplished according to desire.
oṁ vajra krodha mahābala hana daha paca vidhvānsaya jāṭi laṁbo dhara ucchuṣma krodha hūṁ phaṭ svāhā
If you are defending yourself from a bad direction, [say]:
sarva dur dika rakṣa rakṣaḥ svāhā
To remove impurities, [add]:
sarva asnata kro śuddhe śuddha svāhā
To ward off death:
sarva akāla mṛityu vartaya vartaya svāhā
Such is the practice of the noble wrathful Mahabala, composed by the monk Shakyamitra. Translated by Acharya Nanda. Composed of just a few words.
Translated by Lama Karma Paljor.
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
heruka-sādhana
The Practice of Heruka
Простираюсь перед Херукой!
I prostrate myself before Heruka!
Being in the middle of eight cemeteries, practice the yoga of the Moon and Sun through the methods and wisdom of the incomparable joyful mind. Thanks to this, [practice] the yoga of the equality of Sanskrit vowels and consonants and meditate on the disc of the Sun. On it arises from the syllable hūṁ a vajra with one peak. He sits half cross-legged on a living corpse and a seat made of human flesh and skin. His body is smeared with ash powder. He holds a shining vajra in his right hand. A khvatanga staff and a silk flag are in his left hand. He displays his magnificence through a necklace of fifty heads and a red kapala. His face has slightly clenched fangs. He has three eyes and [shows] charm. Red and yellow hair on his head rises upward. He is adorned with the Akshobhya diadem. He is beautiful because of his bone ornaments. His head is adorned with five skulls. Meditate on him as the Enlightened One himself. Destroy the demon Mara of beings.
oṁ hūṁ phaṭ svāhā
Thus concludes the concise practice of Heruka with two hands.
Translated by Lama Karma Paljor.
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).