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Clear comprehension of the Chakrasamvara body mandala

    I prostrate before the holy guru!
     The mandala of the body in the yoga of the glorious Chakrasamvara is understood as the intrinsic nature of the living being, which is arrived at on the basis of the concluding actions.
     First. Possessing all accumulations, manifest the unsurpassed essence. Fall asleep with joy. Due to the four [appear] the four faces of close prompting. A great hero appears that subdues the demon-Maru.
     Perform ablution and sit on a good seat. Concentrate on the surface of a small lamp. By the light from the blue syllable hūṁ in the heart, one's own body is purified. By the five kinds [of light] that are emitted from the hairs, the bodies of all beings are purified and the three gates become pure. With the light that is like a cloud, visualize with clarity in the space in front of you the chakra of the teacher-guru and the deities of the eye of the mighty direction, manifesting the foundation and stability. Having performed veneration, offerings, etc., realize entering into your own body from the place in the curl of hair [on the forehead]. Contemplate, approaching the clear visualization in your own body of the base [deity] and stable chakra. If one delights in thoughts and additions, [visualize] in the dharmachakra the four petals. Visualize the essence of wisdom and methods in the middle, [appearing] from the clear syllable hūṁ. From the seed-slogs of the family on the petals of the directions, four four-hearted yoginis appear. In the parts of the body above and below, by means of the twenty-four ]syllables[ such as pujā, etc. [appears by virtue of] remembering the essence of the three chakras.
     On the eight petals outside the dharmachakra, the eight Wrathful [goddesses] appear on the basis of the prolonged of hūṁ. Thus all deities become like the reflection of form in a mirror. Contemplate this as similar to the outer mandala. In all channels that are not clear, [visualize by] remembering with faith the essence of pure deities. Possessing the essence of seals-mudras and mantras, invoke the original wisdom and make good offerings. Having made, by means of the four syllables enter into your own places and entangle the armor of the blessings of the three places. Concentrate on all the Enlightened Ones, heroes and yoginis that are near in space.
     Realize with the mind the prayer of initiation. Hold with the nectar of the vajras and the bosom in all initiations. In the chakra of body, speech and mind, the Wrathful [goddesses] and the four principal [yoginis], thou shalt be marked on the crown [with a diadem] according to the sequence from Akshobhya, Ratnasambhava, Amoghasiddha, the constant dancing of lord, mind and vajra. The compressed path [appears as] the essence of the diadem that unites [all]. Then realizing the offerings by a sequence of mantras. Having manifested complete satisfaction with the nectar, show joy and visualize the arising sounds of the mantras. Realize a great hymn for experiencing the nectar. All deities dissolve in their own places. And on the path of deeds and great meditative immersion, realize staying blissfully in the stage of completion.
     Then realize the stage of torma deeds and perform the prayer of benediction. Realize the arising [of manifestation] again.
     This is how the direct comprehension of the bodily mandala is completed, the oral instructions of the great acharya Vajraghanta.
     Translated by Karma Paljor (O.E. Filippov).

Library - Tengyur - Comments on tantras

 sahaja-saṁvara-sādhana

Chakrasamvara's Co-Born Practice

    I prostrate before Chakrasamvara!
    Cognizable [here] are the three rituals of yoga, which culminate in blessing, perfect comprehension, and the form that is free from thoughts. In the yoga that is proclaimed by the Enlightened Ones, [everything is explained] accordingly to the appearance of deceptions in living beings.
    Some by means of instantaneous yoga [realize] perfect meditation without seed-sword, [which is like this].
    I myself am transformed into a Vajradaka. The half moon is held on the top of my head. A garland of skulls is held in the interbrow. I have six arms and a garland of heads. [I have] three eyes and a multicolored vajra. I am on a multicolored lotus and the [disk] of the Sun. I appear together with the terrifying Kalaratri. She is embracing the outstretched leg on the right side. Possesses a vajra, a bell, and a scythe. Full, [with the tiara of] Akshobhya on the top of her head. Wrapped in the skin of a tiger. Vajravarahi of the hero possesses three red eyes and a garland of heads. The vajra mouthpiece is filled with blood. On the belt is an ornament of [belt] pieces. On the garment of [different] pieces [is] five mudras. The hair is loose, [on the top of the head] is the Buddha's ushnisha.
    Meditate that one's own body instantly [appears] as a perfect essence that is like such. The form appears as the proper nature of the five primordial wisdoms. The enlightened ones radiate as aspects of rays of light. Through the mind that is one with the object, visualize for a long time only this.
    Establish living beings on that level. Properly unite the dharma space and the victorious standard. Yogi pairs will arise from bliss. Due to [forming] perfection for contaminated bliss, one is completely filled with joy and self-consciousness. Whatever arises due to contamination forms the breadth [of space] in the mind. Constantly meditate thus on this stream of arising thoughts. Through this realize the subsequent remembrance of the clear light.
    The multicolored lotus, the Sun, Bhairava, Kalaratri, the mother of suffering, the lord, the jewel of space, the lower part of the five Tathagatas, the body, the best members [of the body], the Moon, bhindu, nada-all these are gradually brought into invisibility. Thus all the pranas in the middle of the mirror become dissolved. Again and again in like manner immerse yourself in yoga as the true extreme.
    Thus concludes the practice of the joint-born Samvara, composed by the siddha Vajraghanta.
    Translated by the translator from Chal Pal Chokyi Zangpo based on the precepts of Pandita Vajra-ashanika-niskalamka.
    Translated by Karma Paljor (O.E. Filippov).

Library - Tengyur - Comments on tantras

śrī-cakra-saṁvara-garbha-tattva-siddhi

Achieving Chakrasamvara's heart's suchness

     I prostrate before the glorious Chakrasamvara!
     Through the unity of method and wisdom, you possess your own nature of the inseparability of the relative and absolute levels! I prostrate before the natural primordial wisdom that is filled with the taste of the union of bliss and emptiness!
     Anyone by habituation [of practice] will cut off all paths that bind in the prison of existence. The sanctity of mind appears as the supreme jewel, self-consciousness. On the basis of all such things the method of comprehension is explained.
     Six, eight, twenty-two, five - according to this you will possess youthfulness and a beautiful form with wide-open eyes. Your mind is adorned with faith, listening, and charity.
     Come to Refuge, engender attunement, [possess] true devotion. In a secluded place that is free from error, [abide,] casting off all hesitation. Should be possessed of the nine practices, beautiful in adornments and with elements acceptable to the mind, harmonious food and drink, and fragrances. Discard all that is perceived as ordinary. [Manifest] the bodies of the deity, which is manifested as the bow of Indra. There the syllable daya is established on the tip of the nose and in the middle of the feet.
     By accumulation of mantras the blessing of the umbilical [center], the heart, the mouth and the place between the eyebrows is performed. Conjugation is established with fingers and a kiss. The lips are joined and the breasts are pressed together. Through massaging movements, tapping and fingers [vibrations are] produced. Due to this, binding is realized, resulting in the equilibrium of the two forces. At this time, when everything is like the supreme incomparable jewel, [there arises] great bliss, self-consciousness, and holiness of mind. When you comprehend everything, at that time you will control the life force. Through the yoga of stopping, you will experience great bliss.
     The two extremes, such as the material and the immaterial, are discarded. One possesses one's own nature of inseparability of emptiness and mercy. The cause of the origin of the primordial wisdom of the Triumphant Three Times appears solely as primordial wisdom, great bliss, and self-consciousness. Thus in everything [is shown] the symbol of the natural self-nature. Through the formation of the symbol that symbolizes everything, [the symbol appears]. The symbol of the essence of original wisdom and ordinary consciousness is bound up in understanding due to the original wisdom filling everything. Here [the] symbols of all manifested beings are [shown].
     Although at this time also [there are] manifestations in the form of sense objects, all these particles that appear as forms, sounds, smells, tastes, and tangibles [appear] as great bliss. There are no particles in everything that are different from this. [There is] only the one and only “Great Bliss, the original wisdom.” Through the experience of the one [aspect], the multiple appears in the dance. Through all things one realizes meditation on the supreme primordial wisdom. Through it all the paths of existence are crossed without exception. Through the source that restores oneself and others, one becomes stable in the space of incomparable nirvana.
     Such is the attainment of suchness of the heart of the glorious Chakrasamvara.
     Compiled by the great acharya Jalandhara.
     Translated by Lama Karma Paljor (O.E. Filippov).

Library - Tengyur - Comments on tantras

Oral Instructions on the co-born Glorious One [Heruka]

     I prostrate before the glorious Heruka!
     Since the cause is formed by means of one's own nature and perfect purity, the eight aspects are worldly and ordinary. The essence of the five is that which is discarded and also the essence of the five is also the path. That which forms purity appears as the essence, the body of the mind's own nature. In the self arises the comprehension of the unthinkable. Freedom from the four [extremes], does not appear as comprehension in the three [worlds]. That which forms purity appears as the essence of the purity of one's own nature. To discard the two [extremes], perform [deeds] on the path. When there is no attachment to the five [skandhas], one is like a mad elephant. This practice-when the kusha grass is swayed by the wind-is very important. This restoration, which is like the reappearance of this meat, is important for everyone.
     This is what is said in the mountain hermitage.
     When one acts with and without understanding, it is like crazy acts. But if [having] gained comprehension, one does not act [in the appropriate way, then] it is the behavior of the dumb. If one relies on the essence of such non-conceptualization, one will be liberated, of that there is no doubt.
     May by virtue of discarding the three you behold yourself!
     Such are the precepts.
     Thus concludes the oral precepts on the co-born glorious one called the Blessing.
     Thus concludes the speech translated by Jeminyag Lotsava of the great one from the mountain hermitage.
     Translated by Karma Paljor (O.E. Filippov).