Tantric Grounds and Paths

Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.

About this talk. In this 162-minute teaching on the tantric grounds and paths, His Holiness the Dalai Lama guides practitioners through the complete Yamāntaka sādhana practice. He begins with foundational mind-training, establishing the motivation through reflection on the preciousness of human life, the certainty of death, and the suffering of lower realms, progressing through the graduated path of beings of small, medium, and great scope. The core practice centers on detailed visualizations: guru yoga with the lineage dissolution into oneself, Vajrasattva purification with four antidote forces, generation of the deity Yamāntaka with extensive mandala detail, recitation of mantras with specific wisdoms, and the integration of death and intermediate states as tantric paths. Throughout, His Holiness emphasizes the inseparability of emptiness and compassion, the importance of divine pride and clear appearance, and the role of the protection wheel and wrathful deities in subduing obstacles. The teaching is pitched at practitioners who have received Yamāntaka initiation and are ready to engage the completion stage practices.

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Teacher: HH Dalai Lama

Collection: Tantric Grounds and Paths

Recorded at: Tibetan Buddhist Institute, Adelaide

Words: ~18,733

So I guess we can begin by, bringing our attention to the breath. So as Rinpoche said, just visualizing any negativities, in the form of black smoke, leaving on the, outward breath, going visualizing these negativities, the afflictions, any tiredness, just going out to the, horizons where it dissolves, disappears, and then bringing bringing in or breathing in the, all the qualities of the the the triple gem. In in in as, white light. And I’ll I’ll just pause here for a moment. So we can reflect on how fortunate we are to have this precious human life with the eight freedoms and 10 endowments, how difficult it was to obtain this precious human life.

So like a yoke on the surface of a vast ocean, we’re so fortunate to be the turtle that pops its head up through the golden yoke. And it comes up every one hundred years to surface for air. Amazingly, we’ve been able to attain this precious human life. But although we have this precious human life, it’s it’s very short. Death is certain.

I’m I’m going to die. There’s nothing that can prevent that from happening. And I don’t know when I’m going to die. I can’t be certain that I’ll be alive. I can’t be a 100% certain that I’ll be alive tomorrow.

The time of death is uncertain. There’s many causes of death. And few that support life. Even the food I eat could be the cause of my death. And the body is very fragile.

The heart just needs to stop beating, and I’m dead. And after death, Just like a, excuse me, just like a shadow follows the body, the results of black and white karma follow. And so I think I’m more or less okay. But is this the is this really the case? I have to check.

Since beginning of this time, I’ve been habituated to attachment, aversion, and ignorance. So it’s very easy for me to develop, negative karma very easily. And the virtue that I practice is quite weak. Virtue is determined by the motivation, deed, and the final step. Most of my actions are concerned with the happiness of this life, so they’re not even Dharma practice.

So then after death, it’s more than likely that I will be going to the lower realms. And perhaps anything that separates me from being born in the lower realms is the fact that I still draw breath, a short breath. So imagining what it would be like to be boiled alive in a in a hell realm, which exists as Rinpoche said. We feel uncomfortable if we burn ourselves whilst making a cup of tea. But what would it be like to experiencing to experience that suffering for aeons without dying due to the negative karma that I’ve created in this life?

Developing a sense of fear. So what can protect me from this suffering? It’s only the triple gem, Buddha, Dharma, and Sangha. So the three is omniscience, love, and ability. The fully enlightened being the Buddha was able to teach perfectly the Dharma so that we could develop our minds.

We can develop our minds. We can develop ourselves. So the actual refuge is the Dharma And the Sangha are those who we go for refuge in, those of compatible view who we take refuge in that help us with our practice. So we take we take refuge in the triple gem through fear and faith. So through looking at the qualities of the triple gem, through thinking on the on the fear of being reborn in the lower realms.

So I’ll just pause here to develop a sense of refuge. So if we modify behavior in accordance with cause and effect, then we’ve developed the motivation of the being of small scope. But is this sufficient for the practice of Yamāntaka? And so, no, it’s not. So then if we look at what the result will be, we may obtain one or two rebirths in the upper realms as a human or as a god, but then we’ll fall back down.

So we can analyze the whole of saṃsāra to reflecting on the three sufferings. Suffering of suffering, the suffering of change, and the suffering of, all pervasive condition conditioning that we undergo wherever we are born in saṃsāra. There’s no place that where we are born where there isn’t suffering in saṃsāra. There’s no permanent happiness, which is what I want. So how can I obtain this permanent happiness, this freedom from suffering?

And it’s only through the practice of ethics, concentration, and wisdom that I can develop myself and attain liberation from saṃsāra, which is a state where there is only happiness, permanent happiness. So if I think that, I’ll obtain liberation from saṃsāra to obtain, a state free of psychic assistance. Then this is the motivation of the being of medium scope. And is this sufficient for the motivation to practice Yamāntaka? It’s not because we haven’t even achieved everything we can for ourselves, let alone that of all other sentient beings as far as the space.

There’s no difference between ourselves and others. None of us wishes even the slightest of sufferings nor is even content with the happiness we have. So we’re all in the same boat of wanting happiness, wanting freedom from suffering, and obtaining liberation for ourselves alone is almost shameless. It’s almost shameful. So we can reflect on the fact that, all sentient beings, all friends, enemies, and strangers are exactly like ourselves and wanting happiness and wanting freedom from suffering.

And in the past, our friends have been our worst enemies. Our closest friends have been our worst enemies. Our enemies in this life have been our closest friends, and strangers could become our worst enemies or our best friends depending on circumstances. So here we can reflect on the fact that we impute friend, enemy, and stranger and try to develop a sense of, meaninglessness of this mental imputation, this conceptual imputation. I strongly held belief in the stability of friend, enemy, and stranger holds us back from the possibility of change.

And then reflecting on the fact that all sentient beings as far as the space have been our kind mothers since beginningless time. There’s no place I haven’t been reborn, and there’s no being who hasn’t been my mother. And that being has been my mother not just once, but numberless times since the beginning last time. So in this way, reflecting on the fact that all sentient beings have been our kind mothers. And here reflecting on the kindness of mother sentient beings through recollecting the kindness of the mother of this life, how she was careful to eat certain foods when she was pregnant with me, the suffering she went through through birth, how she tirelessly tended to my needs as an infant, constantly mindful of me day and night.

She planned me, fed me, and as I grew older, taught me to walk, to talk. And be happy. She gave me the best life she possibly could. And then we can apply this to all sentient beings who’ve been our mother since beginningless time. And here, we can reflect on the kindness of a mother bird shows to a baby chick because we’ve been in this situation in the past.

So developing a resolve to repay this infinite kindness of all my sentient beings. Meref reflection is not enough. We have to develop the resolve to repay that kindness in the best way and through offering material sustenance that can only temporarily repay the kindness of others. I have to repay the kindness in them in the best way, in a way that can cause them to be permanently happy and free from suffering. So here we can reflect on love through thinking.

How wonderful it would be if all mother sentient beings, my kind mothers, had every happiness and every cause of happiness. My all sentient beings have every happiness in its cause. My eye line causes to happen. And I’ll pause here. And then we can reflect on the sufferings that other sentient beings undergo, reflecting on the fact that some are tortured While still alive, their eyes are plucked out.

I’ve seen pictures of this. It’s terrible. The sufferings that the sentient mother sentient beings undergo are terrible. Suffering of suffering of change and suffering of all pervasive conditioning. You can imagine that our mother’s on a river, flowing down a river.

It’s dark. They’re helpless. They’re crying out to us to save them. But we have no arms or legs. We can’t help them at the moment.

We can reflect on this suffering through thinking. We are carried along by the intense force of the stream of the four floods tied by the strong bonds of karma difficult to break, Sneering our nerve for self grasping completely enveloped by the great gloom of the darkness of ignorance. We’re born into existence without limit. When born, we are tormented continually by the three sufferings. Through contemplating the condition of our mothers who are in such a state, we develop the supreme mind.

Developing the thought how wonderful it’d be if all one of sentient beings as vast as space are free from every suffering and every cause of suffering. And one for it would be for all sinner beings. Without exception, we’re free from every suffering and every cause of suffering. May our alone cause this to happen. To me, thinking or wishing is not enough.

We have to actually resolve to bring this about for others. This is my responsibility, myself. I alone must cause this to happen. I can’t wait for others. I alone must do this.

And if I analyze, I can see that I can’t help one sentient being right now, let let alone other other sentient beings as vast as space who have been my kind mothers. So who can? And if I analyze, I can say that it’s only a fully enlightened being, a Buddha, you can perfectly bring about the welfare of others. So here, developing a determination to develop all one’s positive qualities, to completely abandon all faults and negativities without exception, developing the resolve to attain the state of a fully enlightened Buddha in order to free all mother sentient beings from every suffering and every cause of suffering and cause all mother sentient beings to have every happiness, every cause of happiness. So I’ll just pause here to reflect on this Potticitta motivation.

So from my side, I can take three countless eons to achieve this for as long or longer. Doesn’t really matter from my side how long this takes. But from the side of suffering other sentient beings who only want happiness and want freedom from suffering, I must attain it, attain this state as quickly as possible. So here, reflecting the fact that I must quickly, quickly attain the state of Guru Yamāntaka for the benefit and bliss of all mother sentient beings as vast as space. And we also do the practice for the benefit of our teachers, for the benefit of for those who would come to the center.

And for the teachings to remain, stabilize, grow, and flourish. I mean, this is a motivation we can begin to practice. I go for refuge until I’m enlightened to the Buddha, the Dharma, and the highest assembly. From the virtuous merit that I collect by practicing giving another perfections, may I attain the state of a Buddha to benefit all beings. I go for refuge until I’m enlightened to the Buddha’s, the Dharma, and the highest assembly from the virtuous merit that I collect by practicing giving and other perfections.

May I attain the state of a Buddha to benefit all beings. I go for refuge until I’m enlightened to the Buddha’s, the Dharma, and the highest assembly From the virtuous merit that I collect by practicing giving and other perfections, may I attain the state of the Buddha to benefit all beings. From the heart of the lord of Tuśita’s 100 gods floating on white clouds like a cluster of fresh curds, All knowingly son, drumper, king of the Dharma, please come here together with your offspring. In the space before me on a lion throne, lotus and moon, sits the holy lama smiling with delight. A supreme field of merit from a mind of faith, please stay for a hundred aeons to spread the teaching.

Your beautiful body ablaze with famous glory. Your eloquent speech adorned in the ear of the fortunate. Your mind, pure genius, spanning the whole of knowledge about to use so meaningful to see, hear, and remember. Various delightful offerings of flowers and perfumes, incense, bright lights, and pure sweet waters, this ocean of offering clouds presented and imagined, I offer to you a highest field of merit. Whatever non virtues of body, speech, and mind I have accumulated since time without beginning, especially transgressions of my three vows.

I confess each one with fierce remorse from the depths of my heart. In this dark age, you strove for knowledge and realization, abandon the eight worldly concerns, and realize the great value of the human life with freedom and opportunity. O lord, we rejoice sincerely in your prodigious deeds. Pray, oh holy perfect lamas, in the truth body sky, from the billowing clouds of wisdom and compassion, pour down a rain of vast and profound Dharma upon the deserving disciples of this world. By whatever virtue I’ve gathered here, may the teachings and all living beings receive every benefit, and especially may the essence of the teaching of holy Losang Dragpa shine forever.

Boys, kind, precious rudhlama, please take your seat on the lotus at my crown. Take care of me with your great kindness. Grant me the attainments of your body, speech, mind. Glorious kind, precious Rudhlama, please take your seat on the lotus at my heart. Take care of me with your great kindness.

Grant me both supreme and common attainments. Glorious, kind, precious, root lama, please take your seat in the lotus at my heart. Take care of me with your great kindness. Stay firmly until I achieve the essence of enlightenment through following the supreme Mahāyāna Lama, the conqueror Tsongkhapa in all my lifetimes. May never turn away for even a second from the holy path admired by all the Buddhas.

Review of the graduated path. Seeing that the kind holy guru is the foundation of good qualities and that proper reliance on him is the root of the path, I ask Blessing to rely on him with great respect, born of constant effort, knowing the rarity and great significance of this human body that is the wonderful basis of an opportunity obtained just once. I ask Blessing to generate uninterruptedly all day and night the mind that takes up what is essential to attain Buddhahood. Remembering that death will swiftly destroy my wavering body and life, which are like bubbles on a stream, and gaining firm recognition that the effects of my white and black actions will follow me after death like a body shadow. I ask person to take care always to avoid even the subtlest fault until a complete shoulder that is virtuous.

Aware of the disadvantages of worldly goods for they are unsatisfying when consumed, untrustworthy in the door to all suffering. I ask a person to generate the great striving for the bliss of liberation. I ask a person to take as my central practice the guidelines of individual liberation, Pradhimoksha vows, the root of the Dharma, and to do so with a great care of mindfulness and introspection induced by that pure thought renouncing cyclic existence and striving for liberation. Seeing that just as I have fallen into the ocean of cyclic existence, so too have all transmigrating beings who have been my mothers. I ask Bessen to develop the supreme thought of enlightenment, which takes on the burden of liberating transmigrating beings, seeing that if I generate just the thought of enlightenment and do not cultivate the three types of Bodhisattva morality, I will not attain enlightenment.

I ask person to train assiduously in the vows of the conqueror’s children what has suffered. I ask person to generate quickly in my mind stream the union of calm abiding and insight through pacifying a mind that strays toward false objects and investigating properly the ultimate object, emptiness. When I’ve become a suitable spiritual vessel trained in the common perfection vehicle path, I ask happily to enter the highest of all vehicles of Ajna, the holy crossing boat for fortunate beings. Guiding then genuine certainty that I must guard the pure tantric vows that are foundation of accomplishing mundane and transmundane attainments. I ask the person to guard these vows at the risk of my life, understanding then the essentials of the generation and completion stages that are the heart of the four classes of tantra.

I ask the person to practice according to the teachings of the holy ones without neglecting to practice yoga in four sessions daily. My virtuous teachers who show the good path and friends who practice it properly have a long life. I ask listening swiftly to pacify outer and inner hindrances. In all my lives, may I never be apart from the perfect master and may I enjoy the splendor of the Dharma, having perfected the good qualities of the 10 bodhisattva levels and the five paths. May I quickly obtain the rank of Vajradhāra.

Visualize the lineage gurus stacked vertically in space above our crown, one on top of the other, from guru Yamāntaka, the initial transmitter of the tradition to his consort, Rolongma, and downwards through time all the way to the teacher from whom we’ve received the transmission. All of the gurus are visualized in the aspect of Yamāntaka, and we do this so we can generate strong faith that each of the lineage gurus has, through this practice alone, attained the state of Yamāntaka. Each time we recite one verse, the guru whose name we recite and who is appearing in the aspect of Yamāntaka dissolves into the next one. After all the lineage teachers have dissolved into our root teacher on our crown who manifest in the form of Guru Yamāntaka, and through recollecting the qualities of the body, speech, and mind of the teacher and their great kindness to us, we should generate Profound respect for the teacher and feel that we are pleasing them and that we are moving closer to them. When a powerful feeling of faith and devotion has arisen in our mind and only at this point, we visualize the guru Yamāntaka who is our root teacher against Rinpoche dissolving into red light.

Red light represents the love of the teacher for us. This red light then dissolves in our heart, and we must imagine that we become totally one and inseparable from our guru. It is as if our mind is boiling over with bliss as this mind transfixed with bliss that then cognizes emptiness. This infinitely blissful mind which we have generated through the union of the guru with our mind is then used to investigate the nature of reality. So I’ll pause afterwards so we can meditate on emptiness for a period.

To the all pervading Mañjuśrī Vajra, Lord Yamāntaka, to the foremost Dakini enhancing the joy of this protector, to Lalita, you’ve manifested the enlightened state of union. I make a request. The song may please the two attainments. To Mogavadra and Janakara Gupta, supreme realized ones. To Papavadra, you’ve gained control of your windmines.

At your feet, Diphamkara, lord of sūtra and tantra, I make request. Bestow and we please the two attainments. To Rala Tzawa, Dodhi Drag, lord of strength and power, to your supreme son, Cherub, you became an eye for the world. At your feet, glorious Yashi Sengya and Bhum Sengya, I make requests. Bestow and we please the two attainments.

To venerable Guala Tzawa, you tear the tie in the battle with the four demons, the omniscient Sherabh Sengi and Yashipao, to precious Dondra Rinpoche, you spontaneously fulfill the two purposes. I make request. The storm may please the two attainments. The glorious Los Andropa, Je Tsongkhapa, second victorious Buddha, to Kedrop Jay and Sherabh Sengi. At your feet, glorious Paladin Zangpo, you have found the supreme union.

I make request. Bestow me please the two attainments. To Gendon Pao, Lord of Sūtra and Tantra teachings. To Tashipapa, you see precisely the true meaning of Tantra. At your feet, some did gassow.

You spontaneously fulfill the two purposes. I make a request. The stone may please the two attainments. To Sondrupapa, lord of the complete teachings. To Doji Zangpo, you hold a treasury of wealth of good explanations.

At your feet, Sangegaso, treasure house of oral instructions and make request. Bestow me please the two attainments. To the first Pänchen Lama, Lord of the realized ones, set your feet, consured guts and baja holder. Dulosanyechi, dance of Amitābha, and make request. Bestow me please the two attainments.

To his holiness, the seven Dalai Lama, Kalsan Gyatso, lord of the victorious Buddhas. At your feet, Rob Vadoyji, you’ve grasped the many of tantra. Dhanawan Sutram, lord of the teachings, I make request. Bestow me please the two attainments. To Dankshib Chopal, you’ve completely mastered the sutras and tantras.

The glorious Drojicang, Loso Chogyagetto, unequaled in kindness, I make request. Bestow me please, the two attainments. At your feet, great tutor Lindrold Doducheng, Lawson Lunthun Tenzin Trinle, to the glorious and excellent great abbot Tempechopel, I make request. Bestow me please, the two attainments. Tadechin Nimpopo BongaRinpochei, unequaled in kindness.

You are the wisdom of all the infinite victorious Buddhas, arisen as a wrathful terrifying human dance. Two, I make a request, but still we please the two attainments. To Kyabje Ling Doji Chan. Tokden Lumpthok Namgyal Trinle, peel us uphold of the virtuous conduct of furthering the methods of the scripture and insight teachings of the fully enlightened ones in accordance with the pure Buddha’s wishes. To you, I make requests.

Bestow me please the two attainments. To Chabje, Trijang, Dorje Chang, Los Anyeshi, Tenjin Getsu, you are the embodiment of all the wisdom of the victorious ones, chief holder of the stainless teachings of the conquerors and lord of emanating and collecting the mirrored oceans and mandalas, this time we please the two attainments. A lord of speech, mind treasure, peel us uphold of the essential teachings of the supreme system of the victor, embodying the limitless ocean of Buddhas, supreme lord of saṃsāra nirvana, Jetson Jampal Nawan Los Anyeshi Tenzin Gyatso, his holiness, the fourteenth Dalai Lama, bestow me please the two attainments. O noble kangura, clear and excellent clarifier of the pith of the two stages of the fearsome one, Loisan’s oral lineage, which is the very essence of the sūtra and tantra teachings imparted by the marvelous Tipton, We beseech thee to bestow blessings and realizations. So I’ll pause here to do the meditation.

Heaven praised you like this, May I and all my lifetimes be cared for by gurus of the supreme vehicle, and may I be sustained by a festive feast of profound and extensive Dharma. May I triumph in the battle with the four demons who make conditions adverse for my attaining perfection for the sake of all mothers, may my wealth of all attainments such as peace, increase, power, wrath, and the eight supreme siddhis increase, and may I become the supreme upholder of the essence of the Buddhist teachings. So I’ll pause here for a moment to reflect to just allow ourselves to reflect on emptiness depending on dependent arising. After meditating on emptiness conjoined with this blissful mind, we reflect that in this condition, only other fully enlightened beings can perceive me. Therefore, I’m of no benefit to ordinary sentient beings.

We then decide to manifest in a coarser form for the benefit of beings. At this point, instantaneously out of space, an eight petal lotus on top of which rest the sun disc arises. We then instantaneously manifest on this sun disc in the form of black blue light, one cubit or half a meter in height of the nature of the wisdom of Yamāntaka in the appearance of black blue light. This is the sambhogakaya of Yamāntaka, which is visible to Aryabhadasattvas and all beings above the level of Aryabhadasattvas, which should stay in this state for a while. In reflecting the ordinary sentient beings, those who are live, below the level of Ari Bodhisattvas cannot perceive us.

We manifest in a form which is perceptible to them. This unit of light, one in height, starts growing and growing and instantaneously appears as Yamāntaka with one face and two arms holding cleaver and skullcap and standing atop the previously mentioned sun disc. We ourselves, the blissful mind meditating on emptiness, have arisen as Yamāntaka, and we should visualize ourselves as such. Instantaneous self generation. Instantaneously arise in the form of glorious Vajrabhairava with one face and two arms holding curved knife and skull cup.

Everything becomes empty. Within a state of emptiness from a yam comes a blue bow shaped wind mandala marked with banners. On top of which from a rum comes a red triangular fire mandala. On top of that from Mars comes a greater three human heads. On top of which from an ah comes a white skull cup.

Inside and in the East from a broom comes a flesh of a bull marked with go. In the South from an comes a flesh of a dog marked with a coo. In the West from a dream comes a spoon elephant marked with a da. In the North from a cum comes a flesh of a horse marked with a and in the center from a hum comes a flesh of a human marked with a na. In the Southeast from a lum comes feces marked with a b.

In the Southwest from a mum comes blood marked with a ra. In the Northwest from a palm comes white bodhicitta marked with a shoe. In the Northeast from a tom comes mary mah to the mah, and in the center from a bum comes yiran mah to the moo. On top of this are a white om, a red ah, and a blue HUM set one on top of the other. From the HUM at my heart, light rays emanate striking the wind whereby the wind moves, the fire blazes, and the substances inside the skull cup melt and boil.

From the three syllables, light rays emanate successively hooking back the Vajra body, Vajra speech, and Vajra mind, which dissolves successively into the three syllables. These then fall into the skull cup and melt. By means of the whom, the faults of color, odor, and potential are cleansed. By means of the ard is transformed into nectar. By means of om it increases and becomes huge.

Everything becomes empty. Within a state of emptiness from us come vast and expansive skull cups inside of which are hums. The hums melt and become libation, cooling water for the feet, perfume, flowers, incense, a butter lamp, food, music. By nature, they are bliss and emptiness. In aspect, they have the offering substances.

Their function is to confer, distinguish, uncontaminated bliss as objects to be enjoyed by the six cognitive powers. Everything becomes empty. From within a state of emptiness from a yam comes a blue bow shaped wind mandala marked with banners, on top of which from a rum comes a red triangular fire mandala. On top of that from ours comes a grade of three human heads. On top of which from an ah comes a white skullcap.

Inside it in the East from a broom comes a flesh of a bull marked with a go. In the South from a nun comes a flesh of a dog marked with a coo. In the West from a dream comes the flesh of an elephant marked with a da. In the North from a cum comes the flesh of a horse marked with a and in the center from a HUM comes the flesh of a human marked with a na. In the Southeast from a lam comes feces marked with a bee.

In the Southwest from a mam comes blood marked with a ra. In the Northwest, my palm comes white bodiceeta marked with a shoe. In the Northeast, my tongue comes marrow marked with a ma. And in the center from a bum comes urine marked with a moo. On top of this, there are white Oma red a blue HUM set one on top of the other.

From the HUM at my heart, light rays emanate, striking the wind whereby the wind moves, the fire blazes, and the substances inside the skull cup melt and boil. From the three syllables, light rays emanate successively hooking back the Vajra body, Vajra speech, and Vajra mind, which dissolve successively into the three syllables. These then fall into the skull cup and melt. By means of the whom, the faults of color, odor, and potential are cleansed. By means of the art is transformed into nectar.

By means of om, it increases and becomes huge. From a blue at my heart, light rays emanate in the form of hooks and draw back the 15 directional protectors together with their entourage. They settle in the cardinal and intermediate directions. Instantaneously, they melt into clear light and then arise in the form of glorious Vajrabhairava with one face and two arms holding a curved knife and skull cup. The tongues of these guests transformed from hums into white three spoke vajras with tubes of light.

Requesting forbearance. Whatever I’ve done incorrectly, there’s no final. Requesting to depart. The directional protectors, gather the entourage, return to their natural abodes. Everything becomes empty.

From within the state of emptiness from Mars, combusting expansive skull cups inside of which are hums. The hums melt and become libation, cooling water for the feet, perfume, flowers, incense, bottle of ant, food and music. By nature, they are bliss and emptiness. In aspect, are the offering substances. Their function is to confer, distinguish uncontaminated bliss as objects to be enjoyed by the six cognitive powers.

While doing the meditation recitation on the occasion of purification by the flow of nectar, one should visualize oneself sitting in ordinary form on a moon seat at the heart of oneself visualizes Vajra Brava and visualize all sentient beings as sitting around oneself. At this point, we are visualizing ourselves as Vajra Prabha and we must have indeed both clear appearance and divine pride. However, in the context of the meditation of Vajrasattva, we allow the divine pride, the sense I am a Buddha to abate while keeping the clarity of visualization. We become a little bit as a room. We see our bodies, Yamanaka, but in our hearts on a moon disc, we visualize our mind appearing as ourselves in ordinary form surrounded as in the previous visualization by all of our enemies, all them in front of us, all the members of our father’s family to our right, all of our, all the members of our mother’s family enlisted to our left, and all our friends, members of our friends’ families, and all remaining sentient beings behind us.

In general, all non virtue without exception can be purified by the application of the four forces, the force of the basis, the force of regret, the force of restraint, the force of the antidote. Of these four forces, the first force is the force of the basis, which is divided into two, taking refuge and generating bodhicitta. The reason it’s divided into two is because any thought we accumulate is accumulated with respect to the enlightened being, the Buddhas, who are above us or with respect to the sentient beings who are below us. There’s no thought that which is not accumulated with respect to the Buddha and his teachings or with respect to sentient beings. In the same way as when we are walking and we fall to the ground, we have to rely on something to rise up.

We cannot rise up by our own power. Therefore, we have to rely on a basis to rise up. In the same way, to purify faults against the Buddha, we rely on taking refuge. To purify faults we have accumulated against sentient beings, we rely on compassion in the generation of bodhicitta. The second of the four forces is the force of regret.

We have to reflect and generate repentance within ourselves, remorse comparable to that of somebody who without paying attention foolishly has eaten food laced with poison and then learns that he has ingested poison, that he’s going to die. Great fear and regret arise in his mind as he thinks, ah, I’m going to die. I’m going to die. This is the sort of regret we have to generate. The example which is given in the lamrim at this point is that of four people who have all eaten food laced with poison.

They’re sitting in the same room and one has just died. The other is in is in agony of pain, and the remaining ones have still not started to die. But they say that one is dead and the other is bending over in agony. They feel

Tremendous fear what is going to happen to them and repentance at having ate or or having ingested the poison, and they’ll do anything a doctor who comes along tells them to do. If he were to give them medicine to vomit the poison, they would take it to vomit the poison. If he were to give the medicine to evacuate the poison by other means, they would do this as well. Now this is our situation, but we are simply unaware of it. We have accumulated, we have ingested, as it were, the poison of nonvirtuous karma, and some of us are already dead and have already been reborn in the lower realms.

Some of us are in agony. We are just on the point of dying and being reborn in the lower realms. The rest of us, however, behave as if nothing important is really happening and we are just running around foolishly. We are exactly in the situation of the person who has eaten poison except that we are oblivious to the fact. The third force here is the force of restraint, the decision, I will not do this again.

As the fourth opponent force, it is the force of the antidote. We have to apply the appropriate antidote to whatever nonvirtue we have accumulated. This is the fourth force. So recite the mantra of Vajrasattva. One should recite seven mantras while this process of purification of the body occurs.

This first process of purification called voiding from the top. It’s called voiding from the top because we actually imagine that the nectar is moving downwards into the body. It’s voiding from the top of our body downwards. The second process of purification is a sevenfold recitation of the during which we visualize that the body is filling from the bottom up with the nectar in the same way as a vase which is filled to the brim with liquid then overflows. It overflows out of our mouth, and this is therefore called the process of voiding from the bottom up.

All of the non virtues accumulated through speech such as lying devices, speech, harsh words, idle talk, so forth are purified. Third purification where we recite again seven matches of Vajrasattva is the purification of thoughts accumulated through their mind. These are visualized at our heart as a black heap. That is why this process is called the voiding of the heap. One imagines that light and nectar flows out of the HUM and the mantra at the heart of Vajrasattva on one’s crown.

When it touches this mass non virtue at our heart, this heap of non virtue just disappears in the same way as if you were to suddenly open the dark room, then the room becomes instantaneously light without the slightest trace of darkness or as if the sun were to start shining, dispelling darkness at once. Meditation. Recitation. Vajrasattva. I go for refuge, the triple gem.

I shall erate all sentient beings and place them in a state of enlightenment. The bodhicitta, I shall purely generate. I go for refuge to the triple gem. I shall erode all sentient beings and place them in a state of enlightenment. The bodhicitta, I shall purely generate.

I go for refuge to the triple gem. I shall erode all sentient beings and place them in a state of enlightenment. The bodhicitta I shall purely generate. On the crown of my head from a palm comes a lotus, and on it from an a moon disc mandala. On top of this from a comes white Vajra, the hub of which is marked with a From this, light rays emanate and collect back together, transforming into a Vajrasattva with a white colored body, one face and two arms, holding a Vajra and bell and embracing the consort Dodhinyama, white with one face and two arms, holding a cleaver and skullcap.

Both are adorned with silken scars and various jewel ornaments. The father sits in the Vajra position, and in his heart on a moon is a white syllable HUM from which lights raise emanate inviting forth wisdom beings who are like himself. They combine and become nondual. Once again, from a HUM at his heart, light raise emanate and invite forth empowering deities. Oh, Tathagata Buddhas, please confer empowerment on this one.

Having thus been requested, they hold up vases filled with the nectar of wisdom and confer the empowerment saying, Thus initiated, Vajrasattva’s body becomes filled with the nectar of wisdom, and his crown is adorned by Akṣobhya. O Bhagawan Vajrasattva, I request you to cleanse and purify myself and all sentient beings of our downfalls and obstacles as well as of our degenerate and broken words of honor. Having been thus requested from the HUM at his heart, light rays emanate cleansing all sentient beings of their downfalls and obstacles and making offerings to please the Buddhas and their offspring. All their good qualities collect back together in the form of light, which dissolves into the at his heart, whereby his brilliance, power, and strength become the quintessence of the sublime. Out of ignorance and delusion, I’ve transgressed my words of honor and let them degenerate.

Oh, lama, lord master, lord of beings with a nature of great compassion. To you, I turn for refuge. So at this point, Guru Vajra Sutphara is profoundly pleased with us, and it dissolves within us. And our body, speech, and mind will come one with the body, speech, and mind of Guru Vajra Sutphara. However, it is not our cause body and speech and mind that we come one with the body, speech, and mind of Vajra Sutphara.

Generally speaking, there is division of body, speech, and mind into coarse and subtle. However, subtle self is divided into subtle and very subtle. Here, it is the very subtle body, speech, and mind of Vajra Sutphah that which becomes one with our very subtle body, speech, and mind. Specifically, our mind becomes one with the blissful mind of clear light, the primordial mind which cognizes emptiness. It is very beneficial at this point to meditate powerfully on the fact that all the people who have harmed us are actually empty of inherent existence.

They are characterized by the selflessness of persons. The same can be said of the nonvirtuous deeds we have committed and so forth. We must really put great power and effort into this visualization of purification of all our faults and specifically all interferences to our taking three bodies on the path, taking the dharmakaya sambhogakaya nirmanakaya on the path. All interferences to this practice are purified through recitation of Vajrasattva’s mantra. It is not enough to do the recitation.

We must generate a very strong conviction that all of the interferences to our taking the three bodies into the path have been dispelled. This is extremely important and is of great benefit later on. If you have doubt in your mind at this point and think, have I actually purified these non virtues or not? Then the effect of the process of purification is reduced. ArjaVajrasattva replies, her child of the family, you are cleansed and purified of all your downfalls and obstacles as well as your degenerated and broken words of honor.

Then it dissolves into me, and my body, speech, and mind become inseparable from the body, speech, and mind of Vajrasattva. Inviting the field of merit. Radiant as Vajrabhairava with one face and two arms, I have in my heart on a lotus and sun disk, a HUM from which light rays emanate, illuminating the boundless realms of the universe and bringing forth in the space before me, Vajrabhairava, together with the gurus encircled by a host of Buddhas, Bodhisattvas, ruffled deities, and knowledge holders residing therein. The light rays dissolve back into my heart. I bow to your lotus feet and my jewel like guru by whose kindness I instantaneously attain a state of great bliss.

Supreme form, extremely great fury, intrepid one, enjoy of supreme objects who acts to tame those hard to tame. To Vajrabhairava, I bow down. From light rays of the sea’s syllable in my heart, come white Chachiki, blue Varahi, red Sarasvasti, and green Gari, who hold various offerings in their hands and make the offerings, these are mental offerings. The goddesses are reabsorbed. I confess to all my downfalls.

I shall eradicate those produced or rising. Before your eyes, I give you my word not to do them again. I likewise rejoice in everyone’s merits and dedicate them fully to that which proceeds to bliss. I go for refuge, the triple gem. I shall liberate all sentient beings and place them in the state of enlightenment.

I shall generate purely bodhicitta. I offer my body to you who are an ocean of excellent qualities. In order to attain the three bodies and wisdom, I shall devote myself with extremely pure faith to the methods of generosity and so forth, which are the path for enlightened Buddhas and their offspring. All Buddhas and Bodhisattvas, please give me your attention. I, who am called at Shobhivajra, from this time onwards until my enlightenment, shall develop a pure and pure bodhicitta just as all the protecting Buddhas of the three times have done to ensure their enlightenment.

I shall uphold all the general and specific tantric vows and commitments of the five Buddha families without an exception. I shall deliver those not yet delivered. I should liberate those not yet liberated, and I shall give breath to those unable to breathe. I shall place all sentient beings in the state beyond sorrow. May all sentient beings be endowed with bliss.

May all sentient beings be parted from suffering. May all sentient beings never be parted from bliss. May all sentient beings be placed in a state of equanimity, unperturbed by conceptions about grasping consciousness and the objects at grasp or by the eight worldly feelings. Meditation and taking death as the path of the truth body. Our body is constituted of the four elements, earth, water, fire, and air in addition to the channels, drops, and winds.

These four elements and additional constituents all rest on the basis of both coarse consciousness and subtle consciousness. So when we say earth dissolves into water, what is meant is that the earth element’s capacity to bear consciousness dwindles and disappears. External signs is that our body sinks. The internal signs are one sees something akin to a faint glimmer on water. The second dissolution of water into fire is where the water element loses the capacity to bear consciousness.

It loses its physical potency as well. The body becomes dry. The mucus dries up. The eyes also become dry. So does the mouth.

The internal sign is one sees a dry passage in which there is smoke. The third dissolution is the dissolution of fire into wind where the fire element loses the capacity to bear consciousness. The bodily heat retracts and disappears, and one becomes cold. The interior signs are akin to the sparks produced by electricity. The fourth dissolution is the dissolution of the wind element to consciousness where the wind element loses the capacity to bear consciousness.

This refers to the five major and five branch winds which dissolve into consciousness at the heart. This dissolution is an incremental process. Inexperience is similar to that of a house that is lit up from the inside by the type of lamp, which is like a cup in which there is the little flame. One can’t actually see the flame, but it lights up the ceiling. We have this diffused distant light, and that is the only experience we have.

This is followed by the mind of white appearance and the mind of red appearance. At this point, the two drops, the white drop from the father, which has come from the crown, and the red drop from the mother, which has come from the navel, move toward each other within the central channel. They meet at the heart channel inside the heart chakra, and then they’d encapsulate the indestructible drop, which is present at the heart channel. At that instant, all the winds which are carrying these drops dissolve in them in the moment of the mind of black near attainment arises, which is a state in which there is no memory, no recollection whatsoever. Finally, the mind of the clear light of death or the mother clear light dawns.

This primordial mind is a mind where it’s not possible to posit an object for such a mind. It is the most fundamental and subtle mind of all. Not even the slightest conception remains in such a mind. If the child clear light can meet and lead the mother clear light, then at this point we’ll have generated the example clear light. Once this example clear light is generated, the process of rebirth is terminated.

We will never be reborn again through the power of common delusion. Because I myself, the deities, the field of merit, and all other phenomena and imputations on dependent arisings, everything becomes emptiness, having the true nature of identitylessness and devoid of the four extremes such as eternalism, nihilism, and so forth. From within a state of emptiness, from a yam comes a smoke colored bow shaped wind mandala marked with victory banners. On top of that, from a rum comes a red triangular fire mandala forming a garland of flames and adorned by vital ornaments. On top of that from a bum comes a white circular water mandala marked with a vase, and on top of that from a lam comes a yellow square earth mandala marked with Vajras.

On top of that from a comes across Vajra marked at the hub with a from which light rays emanate along the bottom forming the Vajra surface. Emanating sideways, they form the Vajra fence. Emanating along the top, they form the Vajra tent. And below the tent and upon the fence, the Vajra ceiling. These are all in the nature of radiant Vajras forming a solid unit without any intervening spaces.

Surrounding all of this is a fiber colored conflagration like the destroying fire that ends a great eon blazing into the 10 directions. Meditation on the uncommon protection wheel of the 10 ruffled deities. In the center of the fence from a broom comes a brilliant blazing yellow command wheel revolving clockwise. Inside the center of the wheel and slightly above and not touching the spokes are triple seats of moldy colored lotus, moon, and sun. On top of the central one from a home arises with a dark blue colored body and an atrobi crowning my head.

I have three faces, dark blue, white, and red in six arms. With my first two, I embrace a consort who looks similar to myself. My other two right arms, I hold a jewel and a hook, and with my other two left, a lotus and a lasso. I stand in the pose of right leg bent and my left extended, Rays of light from the at my heart with us in union as mother and father, hook the 10 wrathful ones and draw them into my mouth where they melt and enter the mother’s lotus womb through the path of my Vajra organ as 10 drops. These become 10 long vowed which transform into the 10 wrathful ones.

Blue Yamāntaka with a varicino crowning his head and in three faces, blue, white, and red, and six arms. The first two embracing a consort similar to himself. The other two right holding a jewel and a Vajra hammer. The other two left, a lotus and a sword. Humm is emanated from the lotus womb.

He takes his place with left leg extended on the seat above the eastern spoke in front of us. White are Parajita with an X-ray crowning his head and with three faces. White, dark blue, and red in six arms. The first two embracing a consort similar to himself. The other two right holding a jewel in a club with a ruffle of hydrolyte top.

The other two left at lotus and a sword. Is emanated from the lotus womb. He takes his place with left leg extended on the seat above the southern spoke. Red high agree with an Amitābha crowning his head and with three faces, red, dark, blue, and white and six arms. The first two embracing a consort similar to himself.

The other two right holding a jewel and a lotus. The other two left, a wheel and a sword. Whom is emanated from the lotus womb. He takes his place of left leg extended on the seat above the western spoke. Blue Amrita Kundalini with an exchequer crowning his head in with three faces, blue, white, and red, and six arms.

The first two embracing a consort similar to himself. The other two right holding a jewel in a Vajra. The other two left, a lotus and a sword. Womb is emanated from the lotus womb. He takes his place with left leg extended on the seat above the northern spoke.

Dark blue, Takaraja with the neck shaved, crowning his head and with three faces, dark blue, white, and red, and six arms. The first two embracing a consort similar to himself. The other two right holding a jewel and a hook. The other two left are lotus and a sword. Woman is emanated from the lotus womb.

He takes his place of left leg extended on the seat above the fire quarter South Eastern spoke. Blue Nalinda Nanda with an eight chair burrow crowning his head and with three faces, blue, white, and red, and six arms. The first two embracing a consort similar to himself. The other two right holding a jewel in a club. The other two left, a lotus and a sword.

Womb is emanated from the lotus womb. He takes his place with left leg extended on the seat above the non truth quarter Southwestern spoke. Blue Mahabala with an exterra crowning his head and three faces.

Blue, white, and red six arms. The first two embracing a consort similar to himself. The other two right holding a jewel and a trident. The other two left, a lotus and a sword. Boom is emanated from the lotus womb.

He takes his place of left leg extended on the seat above the wind quarter, Northwestern spoke. Dark blue Achala with an exchequer crowning his head in three faces. Dark blue, white, and red in six arms. The first two embracing a consort similar to himself. The other two right, holding a jewel and a sword.

The other two left, a lotus and a Vajra. Woman is emanated from the lotus room. He takes his place with left leg extended on the seat above the powerful quarter Northeastern spoke. Yellowish green is Srnishna Chakravadam with the next yoga crowning his head and with three faces. Yellowish green, white and red in six arms.

The first two embracing a consort similar to himself. The other two right holding a jewel and a wheel. The other two left, a lotus and a sword. Whom is emanated from the lotus womb. He takes his place with left leg extended on the seat above and slightly before myself, the main figure.

Dark blue, Vajra Pattala with an exchequer, craning his head and with three faces, dark blue, white, and red in six arms. The first two embracing a consort similar to himself. The other two right holding a jewel in a Vajra. The other two left, a lotus and a sword. Woman is emanated from the lotus womb.

He takes his place with left leg extended on the seat below and slightly behind myself, the main figure. All 11 have bared fangs, and each of their faces has three round bloodshot eyes. Their orange hair and moustaches blaze and swirl upwards, and each is adorned with wheel shaped crowns, earrings, and so forth, and have his ornaments, the eight various snakes. They have the power to eradicate all demons and interferers standing in the midst of a blazing master of wisdom fire rising from their bodies. They emanate into the 10 directions, cloud like formations of flaming fearsome Vajras annihilating all evil ones.

Meditation taking the intermediate state as the path of the enjoyment body. Myself standing transform into Vajrasattva with a white colored body, three faces, white, dark blue, and red, and six arms. The first two embracing a consort similar to myself. The other two right holding a Vajra and a sword. The other two left, a jewel and a lotus.

Are transformed into a white tetrahedral reality sword standing upright with a point on the bottom and a broad face on top. Out of the bottom tip from a palm comes variegated lotus in the center, which is a HUM, which transforms into a cross Vajra adorned with white spokes in the East, yellow spokes in the South, red spokes in the West, green spokes in the North, and the central cubit hub blue. In the middle of the hub from a broom comes a wheel marked with broom, which transforms into a white Varechana with three faces, white, dark blue, and red, and six arms. The first two embracing a consort similar to himself. The other two right holding a Vajra placed on a wheel and also a sword.

The other two left are jewel and lotus. He transforms into celestial mansion, which is square and has four doors. It has walls of five gradations in thickness, which from the outside are successively white, yellow, red, green, and blue. On top of the walls is an encircling yellow jeweled molding beautified with an assortment of gems. Halfway to the center of the mansion on the floor and ceiling of the main story are a circular ledge and beam marked with the Garland of Vajras upon which rest the eight pillars that support the four Vajra cross beams.

The steeple top is beautified with a crowning precious gem in Vajra. Inside the mansion is white in the East, yellow in the South, red in the West, and green in the North. The center is blue. On top of the molding around the top of the walls is a quadruple balust balustrade on the outside face of which are the heads of sea monsters. Between each of their mouths is strung a strand of jewels and hanging from each mouth are three strings of gems with a golden bell at the end of the middle one and a yak tail fan at the end of the outer two.

In such ways, it is beautified. On the outside face of the quadruple balustrade above each sea monster’s head is an eave from which hangs a dual pendant and on which rests an upright denture, the parapet, shape of a half lotus pedal. The parapet is beautified with banners, pennants, and so forth. Around the outside of the walls is a red ledge for the goddesses of desirable objects. On this, encircling the walls of the mansion are found goddesses holding and presenting objects of offering.

At the outside corners of the doorway corridors, and on the platform outside and inside the four corners of the mansion are a crescent moons with a Vajra and a jewel on top of each before each of these four doorways and beyond the porches in the archway having 11 layers of segments and resting on four pillars. On top of each of these archways is the Dharma wheel flanked to the left and right by a male, female buck and doe. Outside the Vajra fence and mountain fire are the eight charnel grounds such as the ferocious one with the eight trees such as a Nagakasara tree. At the base of these, the eight directional protectors, Indra and so forth, and at the crest, the eight realm protectors such as the great emanation with an elephant’s face. There are the eight lakes of compassion in which live the eight nagas such as grandeur and above which in the sky, the eight clouds such as proclaimer and so forth.

There are also the eight wisdom fires and the eight stupas on the eight mountains. These grounds are made fissing with skeletons and corpses, impaled on sticks, hanging on trees, eating beans, pierced with weapons and so forth, crows, vultures, dogs, jackals, lions, tigers, and so on, cattle and zombies, cannibals, mad eating spirits, and the like. They are realized beings, knowledge holders, and yogis that in accordance with tantric commitments focused single-pointedly on the Bhagawan. Naked, their hair loose adorned with the five midra ornaments, holding Chengdu hand drums, skull cups, kanvangas, and with skulls adorning the crowns of their heads, Their cackling and presence makes the charnel grounds very bizarre. Inside the celestial mansion surrounded by these charnel grounds from a yam comes a black wind mandala with a slight shade of red, on top of which from the first letter of the Sanskrit alphabet a comes a moon mandala.

In the center of it, like a bubble out of water, comes a yellow d, which transforms into a sword marked in the center of its hub with a d. Light rays emanate from it inviting forth all the Sugata Buddhas who dissolve into it, whereby it transforms and I arises the Vajra holding youthful Mañjuśrī. I have a yellow colored body with a slightly rough expression. In my right hand, I brandish a sword, and in my left, I hold a scriptural text at my heart. Sitting with my legs crossed in the Vajra position, I’m adorned with a 32 major marks and 80 minor signs of a Buddha.

Pause here to meditate on taking the intermediate state as a path of the enjoyment body. Meditation and taking birth is the path of the emanation body. In my heart from an hour comes the Sundi’s mandala from which light rays emanate and invite forth all the five Buddhas such as Vairochana, Bodhisattva such as Vajra Sharp, ruffled deities such as Vajra Hooker, knowledge holders such as lady Vajra mine. From there, they reside in the 10 directions. Together with Mañjuśrī, they enter into the sun, whereby the Sundis mandala becomes radiant with light rays providing hundreds of thousands of miles.

On top of it comes a dark blue syllable having five colored rays of light. These light rays emanate and bring forth a host of Buddhas, Bodhisattvas, ruffled deities, and knowledge holders who enter the whereby it transforms into a black ruffled nine spoke Vajra with the outer ends of the spokes curved back having five colored rays of light and marked at the hub with the syllable emanate the forms of tiny fine Vajras and also emanate on the tips of light rays, a host of Buddhas, Buddha Sattvas, ruffled deities, and knowledge holders in the entire sphere of space just as a pod filled with sesame seeds. Thus, the Vajra extends on the sun ripens all beings, bringing them to the attainment of Vajra Barabha. Then simultaneously, all at once, everything collects back together and dissolves into the Vajra. The moon, sun, and Vajra together with its HUM transform and seats a variegated lotus, the moon, and sun, upon which I rise as a resultant Vajra holder, the great and glorious Vajrabhairava, with a body dark blue, black in color, nine faces, 34 arms, and 16 legs, standing in pose of right leg bent and left extended.

Pause here to meditate on taking birth as a path to the emanation body. Description of Vajrabhairava. With the ability to vow the lords of the three realms, I choked all with my tongue dotting, my fangs bare, my mouth having wrinkles of anger. My brow also wrinkled in anger with my eyes and eyebrows ablaze like the aeon of destruction and my orange hair bristling upward. I made threatening mudras at both the worldly and transcendental gods running even the frightful ones and thunder the sound peem like a dragon.

I eat human blood, grease, marrow, and fat, and I have five dried fearsome skulls crowning each of my heads. Adorned with a skull rosary of 50 moist human heads, I wear two black snakes as Brahmin threads. I’m also adorned with ornaments made of human bones such as wheel shaped crowns, earrings, and so forth. My belly is bulging. My body is naked.

My phallus stands erect. My eyelashes, eyebrows, moustache, and body hair blaze like the fire of the eon of destruction. My main face is that of a black buffalo, extremely furious and having two sharp horns. On top of it, in between my horns, there’s a red face that’s extremely horrific with blood dropping from its mouth. On top of that is a yellow face of Mañjuśrī with a slightly ruffled expression.

Adorned with the flower ornaments of youth, his hair is tied in five knots on the crown of his head. As for my face is to the right of the base of my horns, the first or central face is blue. The face to its right is red, and the face to its left is yellow. As my face to the left of the base of my horns, the first or central face is white. Face to its right is gray, and the face to its left is black.

These faces are very rough, and each of my nine faces has three eyes. With my first right and left hand, I hold the moist skin and earthen stretched open by the skin of its left front and hind legs with its head to my right and its hairy back facing outward. As to my other right hands, I hold in the first a curved knife, in the second a dart, in the third a wooden pestle, in the fourth a fish knife, in the fifth a harpoon, in the sixth an axe, in the seventh a spear, and in the eighth an arrow, in the back row my ninth hand I hold an iron hook, in the tenth the skull club, in the eleventh a Kadvanga, in the twelfth a Wheel of Sharp Weapons, in the thirteenth a five spoke Vajra, In the fourteenth, a Vajra hammer. In the fifteenth, a sword. In the sixteenth, a Chandu hand drum.

As to my other left hands, in the first, a holder skull cup filled with blood. In the second, a four faced yellow head of Brahma. In the third, a shield. In the fourth, a leg. And the fifth, a lasso, and the sixth, bow, and the seventh, intestines, and in the eighth, a bell.

In the back row, my ninth hand, I hold a hand. In the tenth, a cloth shroud. In the eleventh, a person impaled on a stick. In the twelfth, a triangle, brazier. In the thirteenth, a scalp.

In fourteenth, the a hand in the threatening mudrā, in the fifteenth, a trident with a three curved banner, in the sixteenth, a homophyre fan. As for my right feet, the first treads on a human, the second, a buffalo, the third, a bull, the fourth, a donkey, the fifth, camel, the sixth, dog, the seventh, a sheep, and the eighth, the fox. As my left feet, the first treads on a vulture, the second, an owl, the third, a crow, the fourth, parrot, the fifth, a hawk, the sixth, a large bird, the seventh, a mind bird, and the eighth, a spawn. Also trod under my feet with their faces down, are Brahma, Indra, Vishnu, and Rudra under my right and Kumar, Ganesh, Moon, and Sun under my left as I stand in the midst of a furious conflagation. On each of the two lower eyes of my main face is a white shim in the nature of Shirdi Gava.

On each of the ears, a black trim in the nature of Vajrapāni. On each nostril, a yellow cum in the nature of Kagabha. On the tongue, a red rum in the nature of Avalokiteśvara. On the my forehead, a green cum in the nature of Savanna and Vinam Viskam Vini. And my navel white sum in the nature of Samantabhādra.

At the crown of my head is a white om in the nature of the Vajra body, and my throat is a red ah in the nature of the Vajra speech, and at my heart is a blue HUM in the nature of the Vajra mind. With myself as this commitment being, I have at my heart on a moon disc seat, the wisdom being the youthful Mañjuśrī with a yellow colored body and a slightly ruffled expression, brandishing a sword in his right hand and holding in his heart a scriptural text in his left, Sitting with his legs crossed in the Vajra position, he is adorned with the 32 major marks and 80 minor signs of a Buddha. In his heart, from an aa, comes on Sundis Mandala, in the center of which is the concentration being a dark blue syllable emanating five colored rays of light. From the and my heart, light rays emanate and bring forth from the natural abodes to the space before me, the supporting mandala of the goyah solitary hero Vajra Brava and its supported deity similar to what I officialize. Mental offerings.

Once more, from the HUM at my heart, light rays emanate and bring forth to the space before me the Buddhas together the Bodhisattva offspring residing in their 10 directions’ mental offerings. Buddhas, I request you to confer empowerment on me. Having thus been requested, they emanate goddesses such as Chachika and so forth who first proclaim auspicious verses and then hold up moonlight white vases filled with the five nectars. Just as all the Buddhas received empowerment as soon as they were born, likewise, do we now confer this empowerment with pure heavenly water? Speaking thusly, they confer the impound upon the crown of my head whereby my entire body becomes filled with the empowering water, purifying me of all my stains.

The excess water that stays on the crown of my head as a protrusion transforms into an exubera who adorns my head at the center of the crown of my main root face, empowering deities dissolving to me. Inner offering to the lamas of the lineage, the yidams protectors, and so forth. I offer to the mouth of my precious and kind root guru who is the essence of the entire body, speech, and mind, good qualities, and virtuous activities of all the Buddhas of the 10 directions and three times, who is the source of the 84,000 groups of teachings, and who is the lord of all the sung community of our noble ones, The mouth of the goyas and great Bhagawan, To the mouth of wisdom, To the mouth of Lalitavadra, The mouth of the. The mouth of the. The mouth of venerable Sherab Sengi, to the mouth of an eye holder, Paladin Zampo, to the mouth of Jandan Guinea and Pele, to mouth of great Tantricov at Tashi Papa, to the mouth of great Tantricov at Samjid Getsu, to the mouth of great The mouth of the of the realized ones, the mouth of the great throne holder, the mouth of the great throne holder, of the the great throne Tudor, Chupal, the the glorious, excellent one Om Ah Hum.

The mouth of the kind, The mouth of my all kind, the glorious, glorious, excellent one The mouth of Kenser, Kangura, Lawson, Tuttin Rinpoche, Om, To the mouth of the gurus, together with their lineage who conferred and pounce on me, explain the tantras and given the oral teachings. Furthermore, to the mouths of the yidams of four great classes of tantra and to the mouths of host of deities related to the mandalas, The mouth of Dhamma Rāja together with his entourage. Furthermore, to the mouths of the earthbound protectors who have first seen the Buddhas, heard the holy Dharma teachings, relied upon the Sangha community of our noble ones. They have promised to protect the teachings in the four section of the day ones and upon whom the former gurus have relied in practice. The mouths of Virahiras, the Guinness, directional protectors, realm protectors, nagas, and so forth of the 24 sacred lands, 32 sacred sites, and eight great charnel grounds.

To the mouth of local deities of natural sites, the mouths of all sentient beings as deities. All the Buddhas of the 10 directions are brought forth and dissolve into my body. All the guests are delighted and satiated by this wisdom nectar. Extensive praise. A manjushri, you appear out of space with a yellow color.

A manjushri, the nature of all phenomena is clear to your mind. A manjushri is lord of speech. You’re fine and exquisite. O Mañjuśrī, would a wishful mind abound to you? Although your perfect mind never wavers from the refined state of serenity, yet out of compassion, in order to tame all evil ones without exception, you display the great fearsome body of Vajrabhairava, blazing like the unbearable fires at the end of time.

Your jaws gape. You have wrinkles of anger. Your eyebrows speak a light lightning. Your eyes glare. Your bared fangs flash.

You chortle with the wild voice of a Vajra horse and roar into the space the syllable

10 in the jaws of the kidneys. Captivated on your great wrathful stance, you crossed the lord of the three realms. With your threatening images raised to the sky, you can strain the great gods. Your tongue dotting, your mighty teeth bad and smeared with blood. You fiercely wrathful.

The world with its scars could be offered to your mouth. Adorn the moist dripping skin of an elephant and rosary of skulls. You’re naked in this stance, a great terrifying lord. You have a fearsome ruffled buffalo’s head. Your nine blazing faces could suck up and devour all of existence.

Your fiery mudrā’s hand weapons, battle various beams, your stretched and bent layers, cast the family’s demons. Dear mighty Barabba has such a great terrifying body, a bow forever. As for the circle of your nine blazing heads, your three gaping right faces are dark blue, red, and yellow, and your three taught left faces are white, gray, and black, and your three blazing central faces have ruffle, lustful, and peaceful aspects. As for your hand influence blazing with light, your 15 right measures brandish weapons to strike and destroy, and your 15 left measures are imbalanced with signs of enjoyment and offering. As to the glorious stance, your threatening feet, your eight bent right legs, humble with methods, the eight haughty gods, and your eight extended left legs enjoy power over the eight arrogant goddesses.

In order to tame those having great long and desire, your palace is forever full and erect. Your ferocious man is to harness those with anger. I prostrate to you whose body tames. When your presence in the mandala of the great charnel grounds, you subdue your methods, the demons, the lord of death. You draw under your power aggressors and the kenneys.

I prostrate to you who dominate and control. When the mandala of your wisdom mind, the empty manner of resistance appears in your manifest form, yet you never serve in the sphere of security. I prostrate to you who see the quality of everything in emptiness. As a wisdom body of nondual emptiness and bliss, you’re extraordinary and all pervasive. As a compassion extending equally to all, you are the father of all the victorious Buddhas.

As the empty sphere of all things, you are likewise the mother of all the Buddhas. As a wisdom being, you act as all the Buddha’s offspring. I prostrate to you, a glorious manjushri, whom everything is complete. Although on the truth body, is neither love nor hate, yet in order to tame all evil ones of the three worlds without exception, you display the body of a king of fury as a compassionate means. I prostrate to you, terrifying Barabbi Yamāntaka.

At this point, generate divine pride and clarity, Perform analytical and single pointed meditation in the subtle and course generation stages following the methods of training the profound and vast as in accordance to the profound ear whispered teachings. Finding the symbolism. Your nine faces are for the nine scriptural categories. Your two horns are for the two levels of truth. Your 34 arms plus your body, speech, and mind.

These 37 are for the 37 limbs of enlightenment, and your 16 legs are for the 16 types of emptiness. Your fallestanding erect is for every expanding great bliss. The man and so forth are for the eight powerful attainments, and the vulture and so on are for the eight powers. Your nakedness is for not being obscured by obstructions and your hair bristling upward shows the achievement of the elevated state of nirvana. Many of these in short is as follows.

The subject matter of the nine scriptural categories, which is the basis of what is to be ascertained, is the illusion like relative level and the space like ultimate level of truth. The path of comprehending these is the 37 limbs of enlightenment. The main point of this path for understanding the ultimate level is understanding the 16 types of emptiness and the method for this is to remain inseparably with the great bliss. The fruit to which you are led by this path is the common and uncommon powerful attainments. And of these two, the principal one is nirvana in which all obstructions are eliminated.

Thus, with the body appearing in the form of Vajra Brava, I remember its significance like this. Consecrating the rosary. Everything becomes empty. From within the state of emptiness, each bead of my rosary arises as syllable on top of a lotus and sunday seed. These transform into glorious Vajra Barabbas with one face and two arms holding a curved knife and skull cap and standing with left leg extended.

Each of them is marked with an at the crown of his head, an at his throat, and a at his heart. From these at their hearts, light rays emanate bringing forth wisdom beings similar to those I visualized as well as Emparin Deity’s Jah, Hum, Bam, Ho. The wisdom beings become non dual with the commitment beings. The imparent deities confer the empowerment whereby the Vajra Bravas are quiet showbiz crowning their heads. Supreme form, extremely great fury, and shepherd one, and joyous frame objects, who acts the time that’s hard to attain to Vajra Barabha, I bow down.

Blessing of the rosary. The Vajra Barabha’s melt into light and transform into rosary of human heads dripping with blood. When one pulls each bead with the right thumb in the aspect of an iron hook, one deity comes from this and dissolves into the nada of the concentration being. We visualize the concentration vein, the HUM in the heart of Vangushi, the heart of ourselves, visualizes Yamāntaka. This dissolves and transforms into an erect sword.

The hilt of the sword should be visualized as spherical and handle like a half vajra. Inside the hilt is a syllable d. Radian from the spherical hilt of the sword are six spokes in the form of sword blades. These they are separated by 60 degrees from each other. The syllables are arranged clockwise above and not quite touching the spokes.

Inside the giggle of the d, that is the Tibetan eye vowel shaped as a horizontal column on top of the syllable d, we visualize ourselves in ordinary human form. We should visualize in front of ourselves, our friends, the right, the lineage of our father, to the left, the lineage of our mother, and behind us all other sentient beings. In the wisdom of cutting ignorance, the rosary transforms into jewels. While reciting the mantra, we visualize that all of the obstructions with respect to knowledge leave our body out of all sentient beings in the form of masses of black hair. These hairs fall and instantaneously cut by the wheel of swords falling beneath.

Only rotate the sword two or three times. Then the wheel of swords itself, no longer the sun displays with fire. The obstructions instantaneously incinerate and become completely void of inherent existence. Our bodies become white and clear as crystal. Countless offering goddesses emanate from the guru toppled syllable d and make offerings in the nature of knowledge to all the Buddhas and bodhisattvas of the 10 directions.

Make strong requests to receive the realization of knowledge. Then the blessings of all the buddhas and bodhisattvas of the 10 directions in the form of light and net debt, which is in its very nature, yellow and orange Manjushri dissolves into your body. Your body is totally filled with it whose very atoms are in the nature of orange and yellow. Generate strong awareness that you’ve received the wisdom cutting ignorance. The wisdom of cleansing the impure.

While reciting the mantra, visualizes all the obstruction with respect to cleansing the impure, leave our body and that of all sentient beings. They instantaneously cut by the will of swords falling beneath. Then the will of swords itself blaze with fire. The obstruction instantaneously incinerate and become completely void of inherent existence. Our bodies become white and clear as crystal.

Countless suffering goddesses emanate from the goo and talk of the syllable dinghy and make offerings in the nature of knowledge to all the Buddhas and Buddhas sufferers of the 10 directions. Make strong request to receive the wisdom cleansing the impure. The blessings of all the Buddhas and Buddhas sufferers of the 10 directions in the form of light neto, which is in its very nature, yellow and orange Mañjuśrī dissolves into your body. Your body is then totally filled with nectar whose very atoms are in the nature of orange and yellow mandushris. Generate strong awareness that you will receive the wisdom cleansing the impure.

The wisdom of the great the body. While reciting the mantra, visualized that all the obstruction with respect to the great by the body leave our body in that of all sentient beings. They are instantaneously cut by the will of swords falling beneath, and the will of swords itself blazed with fire. The obstruction and instantaneous incinerate become a complete void of inherent existence. Our bodies become white and clear as crystal.

Countless offering goddesses emanate from the guru and talk of silver dinghy, make offerings to the Buddhas and Bodhisattvas of the 10 directions. Make strong requests to receive the realization of great wisdom by the body. Then blessings of all the Buddhas and Bodhisattvas, the 10 directions in the form of light and nectar, which is in its very nature yellow and orange Mañjuśrī dissolves into your body. Your body is then totally filled with the nectar whose very atoms in the nature of orange and yellow mandushris generate strong awareness that you have received the wisdom of the great by the body. The wisdom of clear by the speech.

For reciting the mantra, visualizes all the obstructions with respect to the wisdom of speech, that is being able to understand clearly all that is taught and to teach clearly, leave our body and that of all sentient beings. They’re instantaneously cut by the wheel of swords swelling beneath. Then the wheel of swords itself blaze with fire. The obstructions instantaneously incinerate and become completely void of inherent existence. Our bodies become white and clear as crystal.

Countless suffering goddesses emanate from the giver and topple the silver deed and make offerings. All the Buddhas and Buddhas suffers of the 10 directions, offerings which in the nature of the wisdom of speech. Make strong requests to receive the realization of the wisdom of speech. The In blessings of all the Buddhas and bodhisattvas of the 10 directions in the form of orange light and nectar, which is in its very nature, the syllables, umaraphasana, dissolves into your body, which is filled with orange light and nectar in appearance of the syllables, umaraphasana. Generate strong awareness that you’ve obtained the wisdom of speech.

The fast wisdom were quick by the syllable. By reciting the mantra, visualized that all the obstructions with respect to attaining the fast wisdom being able to recollect text quickly leave her body out of all sentient beings. They’re instantaneously cut by the wheeler saws well in beneath. In the wheeler saws it splashes with fire. The obstructions instantaneously incinerate and become completely void of inherent existence.

Our bodies become white and clear as crystal. Countless offering goddesses emanate from the guru, top of syllable dehum, make offerings to the all the Buddhas and bodhisattvas of 10 directions, offering interest in the nature of the fast wisdom. Make strong request to receive the realization of the fast wisdom. Then the blessings of all the Buddhism and bodhisattvas of the 10 directions are formed of orange light nectar, is in its very nature, the seed syllable d dissolves into your body. Generate strong awareness that you obtain the fast wisdom.

The profound wisdom. While we’re starting the match, we’ve visualized all the obstructions with respect to attaining the profound wisdom, which can investigate the deepest points of all philosophical texts, leave our body and that of all sentient beings. They’re instantaneously cut by the wheel of sorts falling beneath. Then the wheel of swords itself blazes with fire. The obstruction instantaneously incinerate and become completely void of inherent existence.

Our bodies become white and clear as crystal. Countless offering goddesses emanate from the goo and talk of the silver deen. Make offerings to the Buddhas and bodhisattvas of the 10 directions. Offer interest in the nature of the profound wisdom. Make strong request to receive the realization of the profound wisdom.

The blessings of all the Buddhas and Buddhas suffers of the 10 directions of swords and texts in the form of nectar whose very atoms are constituted of this dissolves into your body. Generate strong awareness that you obtain the profound wisdom. The scripture wisdom, the wisdom of explaining. While reciting the mantra, visualizes all the instructions with respect to attain the scripture wisdom, leave our body and that of all sentient beings. Then it’s instantaneously cut by the will of swords falling beneath, and the will of swords itself blazes with fire.

The instructions instantaneously incinerate and become a completely void of inherent existence. Our bodies become white and clear as crystal. Countless suffering goddesses emanate from the gill and topple the silver deed and make offerings to the Buddhas and Bodhisattvas of the 10 directions, offerings which are the nature of the scriptural wisdom. Make strong requests to receive the realization of the scriptural wisdom. In the blessings of all the Buddhas and Bodhisattvas of the 10 directions, says in the sword of nectar whose very atoms are constituted of this which dissolves into your body, generate strong awareness that you have obtained the scriptural wisdom.

The wisdom of debate. While reciting the mantra visualizes all the obstruction with respect to attaining the wisdom of debate, leave our body and that of all sentient beings. They instantaneously cut by the willow swords well and beneath, and the willow swords itself blaze with fire. The obstruction is instantaneously incinerated and become completely void of inherent existence. Our bodies become white and clear as crystal.

Countless offering goddesses emanate from the goo and talk of the silhouette and make offerings to all the Buddhism and Buddhists of the 10 directions, Nine, the wisdom of composition. While reciting the mantra, visualizes all the obstruction with respect to attain the wisdom composition, leave our body and out of all sentient beings. They instantaneously cut by the will of sorts falling beneath. Then the will of sorts itself blaze with fire. The obstructions instantaneously and sinner and become completely void of inherent existence.

Our bodies become mine, clear as crystal. Countless offering goddesses emanate from the guru. Top of silver deed. Make offerings to all the Buddhas and bodhisattvas in the 10 directions. Offerings which are in the nature of the wisdom of composition.

Make strong requests to receive the realization of the wisdom of composition. Then the blessings to all the Buddhas and Bodhisattvas of the 10 directions of swords and texts in the form of nectar dissolve into us in the form of nectar. Generate strong awareness that you have obtained the wisdom of composition. Visualize that an orange dee in the nature of the wisdom of Mañjuśrī is lying on the top of one’s tongue with its head towards the back. It emanates lights, and all the omniscient wisdom of the Buddhas and Buddhas suffers of the 10 directions is gathered back in the aspect of orange light.

Think that this dissolves into the d. Recite 108 d’s in one breath or as many as you can. Soundlessly swallow d. It fuses with the d at our heart, which becomes energized and extremely brilliant. Much light is emanated from this letter d filling one’s own body entirely, generates strong awareness that we have obtained the wisdom of non forgetfulness, that is the wisdom of memory and retention and all the other wisdoms we are trying to generate.

The ruffle recitation. And d in the center of the sword whose hilt is marked with a d melt into light, and appears on the sun at the hub of an upright five spoke Vajra, or alternatively, just to let a HUM surrounded by the various mantras. This is surrounded by the Ganglove mantra, the root mantra, Om Yamara Desatami on the outside, then the action mantra, Om Hushu, and then the near essence mantra, Om Yamāntaka hoompei. When we’re doing the transcendental recitation, the root phase of Yamāntaka acts as a chant mastery as in a Tibetan monastery. As the phases of Yamāntaka are nine in number, when doing this recitation, the first phase starts in turning the mantra and then the other eight phases join in.

The visualization is that either host of ruffled deities or light is emanated from the nadir of the home at the heart of one self visualizes the deity Yamāntaka. They leave from the right nostril of the root face, purify the downfalls and obstacles of all sunny beings, place them in a state of Vajabrabha. They come back in the form of Vajabrabha, and then entering through the left nostril, they dissolve into the respective mantricallen. Two, again, light like the brilliance of flames is emanated and fills the inside of one’s body, then do the visualization either of incinerating and annihilating all sickness, interference, downfalls, obstacles that hinder the practice of the supreme Dharma. Three, or sometimes as if the mind were absorbed and let a homer at the heart without any distraction.

This is to purify one’s own obstacles and hindrances. Therefore, this is a recitation of one’s own benefit. Just before anyone’s recitation emanate an infinite number of dakini goddesses who hold a variety of offering substances at the tips of the lights from the Mount Dragon. Offerings are made to all the victorious ones, and all the qualities of the blessings of their bodies gather back in the aspect of Vajra Barabba. When we do this practice, we have to visualize first that the matrices start blazing as if electricity were circulating through them and they were blazing there are light bulbs lighting up one after the other.

After they become radiant like this, they emanate a huge amount of light and offering goddesses in turn follow these streams of light and make offerings to all the Buddhas and Buddhist helpers of the 10 directions. As a result of their being pleased with these offerings, they bestowed their blessings, which dissolve into us in the various forms. This first visualization was for one’s own benefit. Now we perform a second visualization for the benefit of others. We likewise imagine that the mantra of the heart has become extraordinarily radiant and brilliant.

A huge amount of light emanates from it, and this light in a practice which is similar to the visualization of the emanation of millions and millions of miniature Vajras from the large Vajras visualized at the time of the purification of speech, manifests as an infinite number of Yamatakas or Vajras of bells, of cleavers, of cups, as well as goddesses all radiating from the mantra of their heart and performing the welfare of beings in any which way is appropriate for them, leading them upwards on the path of the being of small, medium, and great scope, and ultimately leading them up the five paths and 10 grounds until they reach the state of full enlightenment. We visualize here while we’re signing the root match of Yamāntaka with the rose of, again, of human heads driven with blood, that all beings recite the root matcha as well and that all the entire universe resonates with this mantra. After finishing our recitation of the root man, Om Yama Roto Satomi, we imagine that all that the root man dissolves into the action mantra. While reciting the action mantra, Omhu Shi looks at the Nana Humpei, we imagine that, likewise, all beings in the universe recite this mantra with us.

Old Mary’s shrubs is not a home pay. After starting Omhu Sri Lanka Nepai as many times as we can, we then imagine that two rosary of Omhu Shri or the two matric islands dissolve into the matric island of Omyama Taka Humpae and recite Omyama Taka Humpae again as much as we can while imagining that all beings recited with us. There’s far greater benefit in reciting one matra of Omyama Taka Humpae for the benefit of all beings than reciting 100,000 matras, honestly. After assigning as much as we can of the we must imagine it dissolves into the at the heart of Melmetaka and think that because of this, one has received the blessings of all the victorious ones together with their offspring and all attainments. Think that one’s mind is blessed.

During the 100 syllable mantra, think that flows in the letter surrounded by the 100 syllables at the heart of the respective lord of the family and think that all downfalls are eliminated. Recite the 100 syllable mantra while ringing the bell. Everything becomes empty. From within a state of emptiness, from a yam comes a blue bow shaped wind mandala marked with banners, on top of which from a rum comes a red triangular fire mandala. On top of that from ours comes a greater three human heads, on top of which from an ah comes a white skullcap.

Inside this, in the East from a broom comes a flesh of a bull marked with a go. In the South from a nam comes a flesh of a dog marked with a coo. In the West from a drum comes a flesh of an elephant marked with a da. In the North from a cum comes a flesh of a horse marked with a heart. And in the center from a HUM comes a flesh of a human marked with an ah.

In the Southeast, from a comes feces marked with a b. In the Southwest, from a comes blood marked with a ra. In the Northwest, from a comes white bodied to the marked with a shoe. In the Northeast, from comes mar and marked with a and in the center from comes urine marked with a. On top of this are a white ulna, red aa, and a blue HUM stacked one on top of the other.

From the HUM at my heart, light rays emanate, striking the wind, whereby the wind moves, the fire blazes, and the substances inside, the skull cup melt and boil. From the three syllables, light rays emanate in order, hooking back the Vajra body, Vajra speech, and Vajra mind, which dissolves successfully into three syllables. These then formed. By means of the home, the faults of color, odor, and potential are cleansed. By means of the art is transformed into nectar.

By means of the omen increases and becomes huge. Instantaneously, there appears before me the complete supporting mandala of the glorious solitary hero of Vajrabhairava and its supported deities. From the HUM at my heart, light rays emanate bring forth the Mandala of the wisdom beings of the glorious solitary hero Vajrabhairava together with the directional protectors. The wisdom beings become non dual with the commitment beings. From a HUM on the tongue of each of these guests comes a white three spoke Vajra through which each partakes of the offering, drawing up the essence of the through a straw of life.

As the wisdom body of nondual emptiness and bliss, you are extraordinary and all pervasive. As a compassion extending equally to all, you are the father of all the victorious Buddhas. As the empty sphere of all things, you are the mother of all the Buddhas. As a wisdom being, you act as all the Buddha’s offspring. I prostrate to you, oh glorious Mañjuśrī, in whom everything is complete.

Although on the truth body, there is neither love nor hate. Yet in order to tame all evil ones of the three worlds, without exception, you display the body of a king of furious, compassionate means. I prostrate to you, terrifying Barabha Yamāntaka. Offerings and prayers to the directional protectors. Generation of kamayama.

Before me, on top of a lotus sun and buffalo, comes the yar, which transforms into a skull club marked with yar. Light rays emanate from it, annihilating all enemies, interference and evil ones, then collects back and dissolves into the skull club, which transforms into black kamayama with one head, two arms, and a buffalo’s face with three round bloodshot eyes. In his right hand, he holds a skull club, and in his left, a lasso. His own hair bristles upward as the red fella stands erect. To his left from Achama, then a trident comes back to Mundi with one face, two arms, and a to hold a trident in her right hand and a skull cup in her left.

They are surrounded by an entourage of male and female messengers of the armor of lord of death such as your party and so on. Each of the main figures in their entourage is marked on the crown of their head with a white om, at the throat with a red ah, and the heart with a blue HUM. From the HUM at my own heart, light rays emanate ring forth from seven levels beneath the earth and the east, kamayama, father and mother, together the entourage. They become nondual, the ones I visualize. Once again, from the at my heart, light rays are emitted, bringing forth the Yamantakas of the five Buddha families.

I request you please to confer the impound upon him. Having thus been requested, they hold up vases, feel the wisdom nectar above the crown of his head. They confer the impound upon the crown of his head, purifying his stains. From the excess water that overflows, a black five spoke Vajra comes to dawn his head. From from the Hongwan tongues of Damaraja, father and mother, and each of their entourage, there comes a white three spoke Vajra through which he’s partakes of the offering, drawing up the essence of the torma through a straw of light.

Male, female, messenger, yama, says your party, so forth. Other entourage. Yama, black lord of death, seven levels beneath the earth in the East. You have come here transforming from a club marked with a skull that came from a yard. Have the face of a buffalo furious from your depths with the ravenous jaws stretched open and fangs gnashing.

Your awful eyes are bloodshot from their base. Your orange hair and mustache bristle upward. With the lasso in your left hand, you bind enemies and interferes. And with the club in your right, you pound them to dust. Adhamaraja, host of Yamas, Chamundi, the great ogre is holding a trident and a skull cup of blood, as well as your servants, the time has come.

Accept this ocean like torment made of human flesh, blood, and grease. Out of compassion and your commitments prescribed by the victorious Buddhas, free me quickly from enemies and interferers with all hateful enemies, harmful interferers, demons, interferers. Seize them. Bind them. Tie them up.

Some of them drag them. Make them as slaves. Slay them. Expel them. Render them dumb.

Dismember them. Trample them. Make them bewildered. Subdue them, destroy them, demolish them fully so not even an atom of them might remain. Thanksgiving offering and praise.

Everything becomes empty. From within a state of emptiness, from hours come vast and expansive scale cups inside of which are hums. The hums melt and become libation, cooling water for the feet, perfume, flowers, incense, butter lamp, food and music. By nature, they have bliss and emptiness. In aspect, are the offering substances.

Their function is to confer, distinguish uncontaminated bliss as objects to be enjoyed by the six cognitive powers. Extensive prayer. By the force of such things is my mantra recitation, single-minded concentration like this in the circle of the wrathful Lord Yamāntaka’s mandala, which is the play of emptiness and bliss appearing clearly like a rainbow on the face of a stainless mirror, a Ganges like river, virtue has been gathered. By this combined with a host of streams of all beings good deeds and by my having trained in the common paths to liberation as well as in the conduct of the bodhisattva vows, may my mind become filled with the treasury of nectar of having traveled the common paths to their end by the divine waters of the vase empowerment. May ordinary appearance and attitude be purified, and by the highest supreme empowerments, may the speech of the conquerors, the sphere of the clear light, and the state of union be actualized.

May I protect even at the cost of my life all the pure vows and commitments without exception that I’ve promised to keep at that time before the eyes of the gurus and deities. They are the supreme root of all attainments. By devoting myself to strive in four daily sessions like the flow of a river on the course and subtle yogas to the first stage of practice, which is the ripening path that produces success on the completion stage, may completely cut off ordinary appearance and attitudes by pleasing with offerings, praises, my supreme practice, the field of merit pervading all space, which I have invoked with an orb of light from my heart as the supreme viewer here, may complete the great collection of merit, having established the pride of the truth body through the discriminating wisdom that has ascertained the profound emptiness, which is the meaning of mantra through having analyzed with stainless reasoning, may I quote myself fully with peerless wisdom. By a single-minded concentration on the 10 furiously rougher ones who abide in the fiercely blazing command wheel, may I gain the power to pull out from their root the back forces of evil as well as all demons in the hub of this rough and mighty wheel.

Celestial mansion of jewel like light with a nature of pristine awareness is everything beautiful condensed into one. By meditating on this nectar for the eyes, may I establish a supreme Buddha field by constantly meditating upon Mañjuśrī whose radiant feet on a full moon disc on the mandala of wind in the center of the mansion may attain an enjoyment body free from the stains of the intermediate state. Through the rough and fine yogas done with the complete full body of Vajra Barabha, which I have attained wrathful Vajra and a seed syllable coming from a sun that burns away masses of conceptions may explore the dance of supreme emanation body that has abandoned all the stage of rebirth, may develop the supreme insights of the completion stage in conjunction with the 37 limbs enlightenment, which are the main points of the nine categories that condense all the Buddha scriptural texts without exception, may completely master single-minded concentration on the 16 types of emptiness in union with a simultaneously born great bliss that comes from the emanating collecting of the white and red bodhicitta from penetrating the vital point of the Vajra body. The supreme method for this is the glorious illusory body, which is attained from dissolving the energy winds into the central energy channel induced by the three aspects of emptiness.

May faultless signs of this appear such as the mirage and so forth. By meditating in accordance with the yoga of pure wisdom, may I then in accordance with the yoga of shape arise in the bodily form of a deity, beautifully adorned with the major marks and minor signs of a Buddha arising like a bubble in the notion of water. From entering with a beautiful illusory body over and over again is the clear light and thus manifesting the meaning clear light of simultaneous emptiness and bliss may attain a state of union on the pure paths of learning in which I’ve abandoned the obstacles of delusion preventing liberation By totally familiarizing myself with this supreme simultaneously born bliss, I shall abandon without exception all instincts of delusion through vajalite single-minded concentration. In this way, I may attain in this very lifetime the state of Vajradhāra. May I myself, even alone, cause this wondrous path to flourish and never set in any direction or any time, and may I lead all beings without exception quickly and easily along this path to enlightened state of Vajradhāra.

By the virtues of arising from my effort in this method and by my pure selfless wish, may all the limitless sentient beings never be parted from, but always be cared for and birthed after birth by the peaceful and wrathful of my judiciaries.

Having actualized the aligned state with the seven features of union, the nature of the five Buddha bodies which last as long as space endures may instantaneously lead all the infinite beings quickly and easily to this very state requesting forbearance. Ring the bell while reciting their 100 syllable mantra. Whatever I’ve done incorrectly because of not finding the proper materials, I’m not fully knowing the lack of ability. Please be patient with all of these. The reason being so the transcendental depart, the commitment beings dissolve into myself, and all the other guests return to their own abodes.

Dissolution. The charnel grounds along with the protection will dissolve into the celestial mansion. The celestial mansion dissolves into myself. As a commitment being, I myself dissolve into the wisdom being. The wisdom being dissolves into the concentration being the letter HUM.

The u of the HUM dissolves into the The dissolves into its head. This into the crescent moon, that into the drop, and that dissolves into the nada. This too turns into inconceivable emptiness. From within a state of emptiness, I rise in the aspect of glorious Vajra Barabha with one face and two arms, marked with a crown of my head with an om, my throat with an ah, and at my heart with a HUM. Extensive verses of auspiciousness.

The expanse of space and the surface of the earth become completely filled without any obstruction or space in between with all the host of deities related to Yamāntaka without an exception. Even merely remembering them destroys all demons and interferers and effortlessly fulfills all hopes. They say to me with a deep voice and the auspicious melodies of Brahma, we shall proclaim these songs and verses too so that all may be auspicious and your joy may be enhanced. Knowing this may always bring favorable conditions by letting a rain of flower like teachings fall concealing the sky. We prostrate to you, Vajrabhairava, King of Fury, who out of great compassion plays a role in order to tame those not fit to be tamed by Mañjuśrī, who is the wisdom of the Buddhas of the three times all condensed into one.

By the auspiciousness of whatever signs of virtue exists in the Dikini who fully enhances the joy of this protector and in the supreme roots and then his gurus such as Laditha has found supreme realization. May everything be auspicious for the supreme and glorious Vajrayāna teachings to spread without exception in all directions through the virtuous conduct of these Vajradhāra gurus entering your heart. By the auspiciousness of whatever massive goodness exists in the father and mother, all pervading lords of the mandala, who with bodies terrifying infinite fearsome ones remain absorbed in single-minded concentration on the simultaneously born great bliss of the supreme Mahāmudrā. May everything be auspicious for not even the word interferes to exist for you and for you to mask the single-minded concentration of the treasury of space, which is the dharma treasure of uncontaminated bliss. By the auspiciousness of whatever massive goodness exists in the kingly tantra of glorious Vajrabhairava, the singular jewel for the world containing the essence of all Buddha fields, may everything be auspicious for the vase of your heart to be filled with the supreme nectar of the profound meaning of the two stages, for you to enjoy this undiminishing glory and for you to spread it throughout the world.

By the auspiciousness of whatever massive goodness exists in the assembly of hosts of Virahuras and yoginis in realms throughout the 10 directions who have grasped and found supreme realization of even one part of this tantra, everything be auspicious for you to ignite the festive feast of bliss from having assembled and kept the company of messenger takinnis of body, speech, mind, born from fields, born from mantras, and simultaneously born, who provide the favorable condition for accomplishing this supreme path. By the auspiciousness of whatever sign to virtue exists in the supreme palace, celestial mansion vast as the expanse of the sky, beautiful with countless jewel ornaments and emanating light equal to the brilliance of the sun and the moon, may everything be auspicious for there never to be any inauspicious signs wherever you may live. For there to be the unbroken goodness, bliss, and bound of riches there of a Buddha field. May there be the auspiciousness of the roots and the noose gurus. May there be the auspiciousness of the Yidams and host of deities.

May there be the auspiciousness of the mothers and dakinis. May they be the auspiciousness of the Dharma protectors and guardians of the teachings so we can rejoice on this hot day coming here and doing the practice together and creating this, merit. You can you can add this to the merit of all the Buddhas, Bodhisattvas, So that we hear is protect your Buddhas over three times, rejoicing in the merit of all Buddhas, Bodhisattvas, all beings for three times. Combine this together, reflecting on the emptiness of this merit. Arises independence and causes and conditions and merely labeled by mind.

And we can dedicate the merit to the flourishing of TBI. And that we may not be separated from teachers such as Rinpoche in this life at the time of death and the Bardo and all future lives and please them by practicing well. And, page 18. Page 20. Svasti, may she, the lovely one, that fair and youthful coming into being of the nectar spring of all the countless conquerors in light and days.

May she, the sublime goddess, the giver of life, ever shelter you within the sacred radiance of her blessing. Within your fragrant 100 petaled wondrous wisdom lies the pollen of the subdueers words in the full bloom of analytic skills discriminating the essence of his doctrine. O glorious spiritual master, please, please, long. Your orb of vast listening traditions of teachings is full. Its 100,000 white lights of immaculate morality, seven to unfold lunar flowers within the minds of the fortunate.

A pillar’s pro pounding moon, please, please, if long. Opening wide with thousands of incised reasonings, the jewel treasure assertions and thoughts of Tibetan and Indian masters, ingeniously, you string successive necklaces of their pearls, generating joy within those of clear minds. A supreme spiritual friend, please, please, Yiflong. By the blessings of the three secrets of the countless conquerors and by the clarified essence of all that moves and is still, the mundane and that beyond, maturing to bearers of life immortal, may remain immutable realm and moving and invincible. May all those faults of myself and others such as preachers of devotion, lack of faith, and wrong conception, created out of unconcerned and obscuration be purified, and may the wonderful fortune to be satiated by the nectar taste of your guiding instructions never lessen by the season and available conquerors blessings, by the power of the sphere of reality is truth, the unity of appearance and emptiness, and by the profound strength of my own pure faith, may the purpose of this prayer be instantly fulfilled with their philosophies.

Page 10. Verses ten, eleven, 12. Should the situation arise where supreme precious teachings no longer pervade, although pervading should they degenerate, then through the mind being moved by great compassion, the treasure of benefit and happiness be revealed. May the jewel of supreme bodhicitta, which has not arisen, arise and may never diminish but increase more and more. May all father and mother sentient beings be happy and successful.

May all the abodes of evil migration always be empty. May the prayers of all bodhisattvas, whoever they are and wherever they reside, be quickly accomplished. And page 17. Thanks. Hello?

I just got one more announcement. There’s another practice on now if you’d like to stay. There’s the six-session Guru Yoga practice if anyone’s interested in doing it. Yeah.