Library - Tengyur - Comments on tantras
śrī-saṁvara-sāccha-vidhi
Sachchha ritual of Chakrasamvara
I will proclaim the sachchha of the glorious Samvara.
Then when you have prepared the clay, place it in front of you. Having performed ablution, conceive an [enlightened] attitude. Meditate on the fact that you yourself instantly appear as a deity. When you have done so, realize meditation on the four measureless ones. Realize purification and becoming invisible by means of the mantra of perfect purity, dharmata.
Visualize the syllable hūṁ. From it [appears] the vajr. From it arises the Heruka in union. Then by rays of light from the syllable hūṁ in one's own heart, the Enlightened Ones and bodhisattvas are invited and dissolve into Heruka in union.
Then, immersed in the equilibrium of [deity] in union, dissolve in light. When abiding in the enlightened mood, bless by reciting the number twenty-one times the heart of Heruka or the heart of approach. Also blow with the mantra.
When you present each Heruka in each sachchha, visualize that the goals of the vehas, self, and living beings are completely completed by emanating numerous Herukas from each [sachchha]. Through the recitation of the mantra of interdependence realize completion.
Then, if one realizes [such actions], offer the five aspects of offerings. If you do not, scatter flowers and surround [them] with them.
[You possess] grinning fangs and a terrifying [form]! Adorned with a garland of mantra flowers! Fully devouring the great meat! Before thee, O Heruka, I prostrate and praise!
Then perform a prayer of benediction. Perform the offering of the roots of virtue. Thus the tradition [of preparing] the sachchha of Samvara is completed.
Then, if you perform sanctification in an extensive manner, then perform everything regarding sachchha in accordance with the above. When you do so, then meditate on the fact that instantly you yourself appear in the yoga of the deity.
Visualize these sachchhas [turning] into emptiness. Meditate on the lotus seat [appearing] from it. On top of it, from the syllable a [arise] the disk of the moon. On top of it, visualize the syllable hūṁ. From it light is emitted and by it the veils of all living beings are purified. Having purified, the light is again collected and dissolved in the syllable hūṁ. The hūṁ dissolves into light again. Then meditate that having dissolved, appears as Heruka in union. By the light from the syllable hūṁ in one's own heart, the Heruka of original wisdom in union is invoked and dissolved. Then meditate on Akshobhya on the top of your head for initiation.
Then present the offerings and jewelry. Perform the recitation of the heart of Heruka. Repeat the mantra of interdependence three times. Then perform the prayer of benediction. Then perform the offering of the roots of virtue for the sake of enlightenment. Perform the prayer of abiding in pure sachchha.
oṁ śrī vajra he he ru ru kaṁ hūṁ hūṁ phaṭ
ṭākini jāla samvara svāhā
oṁ hrīḥ ha ha hūṁ hūṁ phaṭ ye dharmā hetu prabhavā hetunte ṣān tathāgato hyavadat te ṣāñcayo nirodha e vaṁ vādī mahā śramaṇaḥ
The stanzas on sachchha are compiled by Mahāprajña Rakshita. Translated by the translator Shenyen Pari.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
bhramareṣṭa-sādhana
The practice of Bhramareshta, “The Passion of the Bee.”
I prostrate before the blessed glorious Hevajra!
I prostrate before the sambhogakaya that is generated by the cause of primordial wisdom, the supreme reality! Having realized the prostrations, I shall explain the practice of Bhramareshta, which appears as the shortest.
First comprehend as mind all three spheres [of being]. Then instantly and perfectly [visualize] yourself as the form of the glorious Heruka, with a color like a red lotus. In your own heart visualize a very red lotus with sixteen parts. When you have done so, in the middle of it [visualize] a form that really gathers like the vowels of Sanskrit. Draw with your mind the syllables aṁ and hūṁ as bound by the qualities of all Enlightened Ones.
Then from the syllables hūṁ and aṁ arise and radiate rays of very red light made by the mind. These rays of light like a tent cover all directions. When all living beings appear in their own form, their body, speech and mind simultaneously connect and merge with the bindu of the two syllables hūṁ and aṁ.
Then from the syllable hūṁ that has become perfect [arises] the form of Bhramareshta, the proper nature of methods and wisdom. Through tasting the flavor of the flower, the own nature of the jewel-like jewel of mercy, the pride [of the deity] appears. Pronounce with long and constant sounding the nature sounds of the syllable hūṁ. Meditate on Nairatmāya's own nature and Heruka's own nature.
Then the red symbol appears in his heart. See the syllables aṁ and hūṁ and the subtle bhindu like water on the skin.
Then Bhramareshta of methods and wisdom sits on the wind of life force. When arising from the opening of the nostrils, the body, speech, and mind of living beings residing in the three realms are completely purified. [And after purification] dissolve. Also act accordingly on the basis of the prana of the breath. Thus realize immersion in perfect purity in the lotus center of your own heart. Meditate that the body, speech and mind of others become equal in unity with your own body, speech and mind.
Thus perform meditation on form again and again, relying on the breath until even for a moment you see being.
After becoming accustomed to this kind [of practice], instantly visualize man and woman as aspects of the eight-petaled red lotus. Based on its taste, the life force of Bhramareshta and the control [of the life force, pranayama], there arises that which is like the previous one. One immerses oneself in the middle of the heart flower of the essence. When [the breath] enters the nostrils of man, the forms of body, speech and mind abide in the middle of the lotus in the heart. On the petals of the lotus in his heart are present the particles of the body's own nature. Meditate on the lord's body. The own nature of speech - bathed like a lotus. The own nature of mind - tasted as the heart of the lotus.
Then the practitioner will bind the prana of his own breath. [When the prana] arises from the opening of the nostrils, the essence enters the lotus center of the heart.
Thus shake the body and there also the body appears as one with the lotus particles of one's own nature. Imagine as one with the two juices of the flower of the flower of one's own nature of speech. Visualize the mind's own nature and the lotus heart as merging into one. Visualize in the right way also the crossing of like kind, the entering of like kind, the dissolving of like kind. Act in this way again and again, realizing while you live everything in accordance with the vision of passion and the corresponding meditation. In this way realize the attainment of deep attachment. If you act here in such meditation, you will form passion with the joyful mind of a girl and the body that is proud by virtue of desire will be manifested. By this, the mind of the practitioner will become happy and submission will be manifested. If you look at the errors present, then do not realize as a teaching that which corresponds to such.
If you do so, the detrimental will become great. Therefore, one should previously understand what is object and what is not. Carry out meditation in accordance with the understanding and the corresponding teaching.
Such is the practice of Bhramareshta or the Passion of the Bees.
May through spiritual merit from realization in detail-all beings revolving here attain the mercy of the glorious one!
Thus concludes.
It was composed by Ratnachandra that found realization. It was translated by the translator Khu Ngodrubpo.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
baliṁ-tattva-saṁgraha
Brief essence of torma
I prostrate before him who possesses primordial wisdom!
I prostrate before the bodhisattvas abiding on levels on earth who have attained realization and great renown!
I will explain the essence of the torma. Conceive the remembrance of the deity of the stage of budding. Visualize before you in heavenly space the eight-petaled lotus that is on the net of the form of the syllable e, the source of phenomena-dharmas. [Line up] the three levels for the family, which corresponds to the seat of the deity above, below, and in the middle. At the top and bottom are the eight protectors of the directions, [marked by] a separate kind of color. The three syllables on the head, heart, and neck line up separately.
From it arises white light. By the light, the deities of the four families of great kings, [invited] from the deities of the world of absence of forms, etc., are gathered and united together. They become the essence of the syllable, which appears as the characteristics of the syllable. After it becomes perfect, the essence, the vajr of the body, [appears as] a body of white color. In the right [hand], which is extended, holds a vajr and a bell. Abides with the eyes of the goddess. From the syllables in the heart, which is shown earlier, arise the syllables of the mantra. Appearing, gathers the parents and the ten protectors of direction. A sphere of light appears.
Then look in the right way at the symbol, the essence of one's own seed syllable. From this essence [appears] the form of the deity. The vajra body in the heart is green. The symbols correspond to the vajra body. [Sits with] the right [leg] extended on the lotus seat together with Mamaki. The vajra in the heart is like a special one.
People on earth, nagas under the earth, animals, hungry spirits, and infernal beings are gathered together by rays of light arising from the syllable a. Imagine that this [forms] the source of dharmas.
[Appear in] a red-colored body with four arms. Holding the symbols of vajra and bell. In non-divine coition with Pandaravasini. Meditate on the Lotus Dancing Lord. Visualize that in this way all living beings in the form of the three families appear in the source of dharmas. When you visualize, the individual syllables hūṁ, etc., manifest from their necks and so forth.
[Say:.]
jaḥ hūṁ baṁ hoḥ
The four goddesses, such as Prithivilokha-ankusha, etc. are seized by the Enlightened ones of the three families, such as Nitya, etc. Through that which dissolves into the image, becomes like the merging of water with water and becomes one and inseparable.
From the rays of light in the syllable-seed of one's own heart a goddess arises. On the basis of these, the dedication of the vessel at the top of the head is given. The head of the deities from above becomes adorned with the diadem of Nityaya.
In the deities in the middle [appears] the seal-mudra of the mind. The deities at the bottom [appear] the seal-mudra of speech. Explicitly represent the three families in this way. When you do so, from the special seed, the self, [appear] rays of light. From them arise a cluster of deities. Offer water for food and water for ablution.
Bring up the five kinds of offerings [that stand] beneath it. When you bless the torma after these own families from above, below, and in the middle, make offerings to the deities by means of mantra and nada:
oṁ inda jama jala jakkha bhūta bahni vau rakṣa canda sujja māda pappa tala pātāle aṣṭa sappa svāhā idaṁ baliṁ bhuñja jigha phulla dhūpa māṁsa piṁga ambha sappa kajja sādā khanti khuṇi pheṭa gāda
oṁ akāro mukhaṁ sarva dharmā ṇāṁ ādya nutpanna tvāta oṁ āḥ hūṁ phaṭ svāhā
I have clarified this brief essence of torma for the sake of the armor of those who are small in wisdom. May virtue be manifested through it and the mind become blissful and happy!
Compiled by the teacher-acharya Dharmapaka.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
pratiṣṭhā-vidhi
Eye opening ritual
I prostrate before the yoginis!
For the sake of having the vajracharya perform the act of consecration, I will explain the characteristics of this consecration for any of the rituals.
Nor is it acceptable or necessary for all. Perform the complete consecration of something when there are no beings [around]. If one realizes the blessing of the supreme reality but acts mainly on a relative level, it is not acceptable [to perform] the ritual of consecration. For the sake of manifesting the full maturation of the streams of living beings who are novices [in the practice of the teachings], it should also be understood by those who rely on the oral instructions of the guru-guru regarding the various kinds of extensive and brief rituals, and by an acharya who has attained the power of an acharya or one [acharya] who has not attained the power.
Here [is] the extensive ritual.
First realize according to the way [the repetition of] one hundred thousand [mantras] of the main [devata of the practice of] approaching. Seated in a circle, perform the appropriate enumeration or approximation of names. When you do so, perform the mandala drawing rituals in accordance with the [particular] way. When you do so, place the vessels on an elevation on the pure earth.
Then [perform] the ritual of approaching. With the yoga of the deity of one's own devata, scoop into an earthen cup water for everything from a vessel that has characteristics. From the syllable paṁ in Vijaya's vessel, the jewel appears. Place [the cup] at the top. There realize the budding of the mandala. Having made the samajāsattva perfect in oneself, invite the mandala of the jñānasattva. Having done so, successively offer water for ablution, etc. Realize the simultaneous entry of samayasattva. When you are satisfied with the offerings, play the dulcimer with flowers, incense and so forth. By doing so, realize the offerings. Play the bell, sing a hymn, and perform the prayer of ablution for all those who have come. By the purity of the deity's water, appropriately perform the ablution yourself.
oṁ sarva tathāgata kāya abhiśeka samaya śriye hūṁ
This is the mantra for ablution. Due to your own secret mantra for cotton and so forth, settle yourself in equilibrium and by doing so, carry out the offering. Also realize the offering with your own mantras. Perform recitation and prostrations. When done before the main [deity]:
oṁ vajra vāsase svāhā
Also the mantra for flowers, etc., appears in this way. Make a vessel of gold, etc. Anoint on the ground with honey and oil. And due to meditative immersion for opening the eyes with the golden spoon, [say]:
oṁ cakṣu samanta cakṣu vi śodhani svāhā
All the vast perfect corresponding mantras are fully truly abiding in Tushita. May being there, through the appearance of the respective goddess Maya abide here in an appropriate way!
For the sake of entering the stream [of mind] here and gathering by the enlightened mind this protector, accept for the sake of <name> flowers, etc.!
Desiring the stability of the deities, the vajr is spun in the head, heart, and secret place. Having done so, spin threefold than realize the consecration.
Realize all that is proclaimed by me, even if done insufficiently or in excess! For the sake of all, create a Refuge for those who possess the body!
Protector! Realize everything with patience! Realize [deeds] truly enduring what you could not find, or did not understand. Realize everything for the small or others! Let patience be manifested for all these things!
Saying thus, perform the prayer-wish when asking for patience. Hewajra along with the retinue for stupa, tomas, etc., perform the consecration. After various kinds of purification [say]:
For the entry of the disciple enters the root mandala, I carry out offerings for happiness!
Thus carry out the command.
Then perform the acts [of offering] of torma and burning of gifts. Such rituals should be understood as separate. Performing the preliminary offerings and singing hymns, carry out the prayer to the deity of original wisdom asking him to come, etc.
This is an extensive ritual. A vajracharya of glory and ability performs the ritual of the sanctification of a single day in perfection. When you realize the stage of the conception of your own deity, repeat the mantra of your own deity a hundred or a thousand times. Purify the base of sanctification and realize the entry of the jnyanasattva of sanctification. When you have done so, make offerings with the mind and realize as much recitation as you can.
In this way it is completed.
Translated by Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
bali-vidhi
Torma ritual
I prostrate myself before the Three Jewels!
First, inside the mouthpiece or any acceptable vessel, set up a portion of torma. When you have done so, place offerings of smoke and the [symbol of] suppression. Then meditate upon yourself as an exalted deity. When you do this, visualize one blue hūṁ syllable on the seat of the Sun disk on top of the torma. It melts and dissolves into the torma. Visualize that through this the particles of substance of the torma are purified.
Then also on top of the eight-petaled red lotus, visualize one red syllable a. When it appears, it melts away. Meditate that because it dissolves, the particles become red in color, uncontaminated in purity, and possess supreme taste.
Then also meditate that over the disk of the moon [appears] one white syllable oṁ. It melts and dissolves [into torma]. Imagine that due to this it becomes pure as white and appears as the nature of nectar, that it possesses a hundred best flavors.
Then, due to emanation from the nectar of light - the nectar of the non-conceptual original wisdom of the Tathagata mind and the nectar that exists in the land of the gods is grasped. Visualize it dissolving.
Then, by virtue of the light that is again emitted from the essence of the nectar, the Enlightened One along with the holy teacher-gurus, the bodhisattvas, the protectors of the outer and inner teachings, and the dakinis are grasped in space.
oṁ akāro mukhaṁ sarva dharmā ṇāṁ ādya nutpanna tvāta oṁ āṭ hūṁ phaṭ svāhā
Due to the proclamation of this, light is emitted from the torma. It comes in contact with everyone's tongues. Imagine that due to this, the power of tasting the great bliss of nectar is experienced.
Then realize the explanation of the teaching:
All phenomena are like a reflection [in a mirror].
Say thus, etc. Realize the prescribed desirable acts for the dakini. Ask for patience and ask her to leave.
Thus concludes.
Translated by Karma Paljor (O.E. Filippov).