Dujum Namchok Putri John Translation

Daily Practice For Vajrakilaya,
The Razor of Meteorite Iron that Vanquishes all the Mara Demons
Here is contained, being condensed into its essence, the Yoga of the Daily Practice for Shri
Vajrakilaya, from “The Razor of Meteorite Iron that Vanquishes all the Mara Demons,”
(dpal rdo-rje phur-bu bdud ‘joms gnam-lcags spu-gri’i rgyun gyi rnal-’byor snying-por dril-ba
bzhungs-so).
Namo Shri Vajrakumaraye!

For one who desires to perform the yoga of the daily practice of the Heruka belonging to
the Single Supreme Family, Shri Vajrakilaya himself, who represents the chitta-samaya (the
heart vow) which is the ultimate attaining of the Mysteries, one should proceed as follows: [1]
I. Preliminaries
[First, there is the introductory section consisting of the accumulating of merit (tshogs bsags) and the purification of
one’s mindstream (rgyud sbyong).] [2]
Chyog chü kyab yul tham-chäd pal-chen phur-bü kyil-khor gyi rol-par
All the Objects of Refuge in the ten directions become the visible display of the Mandala of
Mahashri Kilaya-- [3]
Vajra samajah!
[One feels that they actually awaken in the sky in front of oneself.]
Dor-je lob-pön sang-gyay pal/

As for the Vajracharyas and the glorious Buddhas, [4]
Dü sum zhug la chyag-tsal-lo/

We do homage to all those who dwell in the three times!
Chog sum ten-pai zhing gyur la/

Becoming fields where one relies upon the Three Supreme (Jewels),
Nyi-med yid kyi kyab su chi/

We go to Refuge with minds devoid of dualities!
Ngö jyor yid kyi nam-thrul-pai/

Whether actual wealth present, or that emanated by the mind,
Dag-pai chöd-pa zhe su sol/

We pray that they may accept this pure puja offering! [5]
Ngö-drub cho-wo chöd-pai geg/

As for those obstructions that actually cut off the stream of siddhis,
Nye jyay ma lü shag-par gyi/

We make confession of all our (past) evil deeds without exception!
Chyog chu khor sum dag-pai chö/
For those pure dharmas of the three cycles occurring in the ten directions, [6]
Ma chag chyöd la je yi-rang/

We rejoice at such conduct (of others) that is selfless and free of attachments!
Dag-pai tha zhi dri-ma med/

The four limits that are here purified are immaculate (and without stains),
Dzog-pai jyang-chub sem kyed-do/

Therefore, we generate the perfect thought of enlightenment! [7]
De-sheg jyang-chub sem-pa la/

To the Sugata (Buddhas) and the Bodhisattvas, [8]
Dag-pa sum gyi lü bul-lo/

We offer our present physical bodies of the three purities! [9]
Tse-rab drang-pai ge-wa nam/

Having gathered together all the meritorious karma enumerated in our past lives,
Dü nay jyang-chub chog tu ngo/

We now dedicate them to the attaining of Supreme Enlightenement!
[At the conclusion of this accumulating of merit (tshogs bsag), one utters:]
Jah hum bam hoh!

[With this, one thinks that]
Tsog-zhing nam rang la thim-par gyur//

All those in this Field of Merit now become absorbed into ourselves!
II. Principal Practice

1. Dissolution into the State of Shunyata[10]
[As for the principal practice (dngos-gzhi) where one trains in the Yoga of the Mudras of Samadhi (that is, the symbolic
forms of contemplation):] [11]
Om svabhava shuddhah sarva dharmah svabhava shuddho ham!

[With this, all phenomena are purified into the state of Shunyata.]
2. Erecting the Rakshachakra
Hum!
Tong-pa nyid kyi ngang lay rang gi rig-pai ngo-wo pal-chen-pö nam-Par shar-wai
Then, from the state of Shunyata, the essence of my own self-awareness (instantly) arises in the
aspect of the great and glorious Mahashri (Vajrakumara). [12]
Thug-kai hum lay thro-wo chu thrö-pai tsog kyi geg nam tsar-Chäd/
From the (blue-black) HUM syllable in his heart center, there immediately emanate the ten
Krodhas, or Wrathful Deities, who thereupon utterly annihilate all these hosts of obstructing spirits
(who are clustering about). [13]
Sung-wai lay dzäd-pai chyir thro-wo dang dor-je phur-bü gur-khang ye-she
kyi me pung bar-way
In order to perform those activities necessary for protection, these Krodha wrathful deities and this
pavilion of vajra-kilayas repel them in all directions with blazing masses of the flames of wisdom, [14]
Chyog kun ching te chi kyang mi shig-par gyur/

And the latter becomes utterly indestructible (and impenetrable) by anything whatsoever!
3. Erecting the Mandala Palace
Dhrum!
Sung-khor gyi nang du ye-she rang-nang lay drub-pai zhal-med khang chen-po
Inside of this Rakshachakra, or sphere of protection, there is a great immeasurable celestial palace
which is created from self-manifested primordial wisdom. [15]
Gyän dang köd-pa tsän-nyid tham-chäd yong su dzog-pai ü su

It is completely perfect in terms of its ornaments, its array, and all its (proportians and)
characteristics.
Pam lay päd-ma a lay da-wa ram lay nyi-mai kyil-khor gyi teng du
At its center, from the syllable PAM there arises a great lotus blossom, from the syllable A there
arises a moon disc, and from the syllable RAM there arises a sun disc. [16]
Hum lay dor-je ngön-po hum gi tsän-pa/

Above them, from the syllable HUM, there appears an upright (nine-pointed) blue vajra, marked (at
its navel) with the (blue-black) syllable HUM.
De lay öd zer thrö phag-pa chöd sem-chän gyi dön jyay tsur dü yong su gyur-pa lay/
Because rays of light emanate from that, puja offerings are made to all the Aryas (the exalted ones
who are Buddhas and great Bodhisattvas in the heavens, and emanating a second time), they
accomplish the benefit of sentient beings (relieving them of their suffering), and thenbecause these
rays are gathered in and reabsorbed (into the seed syllable, this vajra) completely transforms once
again, [17]
Dag-nyid chom-dän-day pal dor-je zhön-nu .......

Whereupon my own nature become the glorious Bhagavan Shri Vajrakumara!
4. Description of the Lord
Hum!
Ku dog thing-nag kal-pai me tar bar-wai zi-jid-chän/
His body colour is blue-black and his radiant aura of wisdom fires is ablaze like the flames at the
end of the kalpa.
U sum gyi tsa zhal thing-ka tum la ngam-pa/

The root face among his three faces is dark azure blue in colour; it is raging and ferocious.
Yay zhal kar-po geg ching zhäd-pa/

His right face is white, seductive and laughing,
Yön zhal mar-po thro zhing chag-pa/
While his left face is red, angry and passionate.
Zhal re re la mar la dum-pai chyän sum sum dang mig tu khyil-wa/

On each of his faces, there are three eyes, which are red, bloodshot, and round, and they roll about
angrily.
Nam-par gyur-pai zhal dang shing che-wa tsig-pa/

The expressions on his faces are radiant; his mouth gaping wide, and he bares his fangs.
Log tar khyug-pai chag dril zhing dor-jei gäd-mö sa sum yo-wa/
He rolls his tongue about swiftly like lightning and his vajra laughter shakes the three existences.
[18]
Thro-nyer dü-pai shang nay mi zäd-pai lung dra jying-wa/

From his noses, wrinkled into frowns, he expels the roar of the winds of his unbearable exhalations.
U-tra dang mar min mar ser dü kyi me che tar kyöd-pa/
His head hair, beard, and eye-brows are reddish-blond, and wave about like tongues of flame at the
end of time. [19]
Ku che zhing yän-lag rag-pa lang-tso gyay-pai gyur bag-chän/

His body is gigantic and his limbs muscular, those of a youth gradually approaching maturity.
Chyag drug gi dang-po nyi nam-chag kyi dor-je tse gu-pa dang me pung/
The first two of his six hands hold a nine-pointed vajra of meteorite iron and a mass of flames.
Bar-pa nyi dor-je tse nga-pa dang kha-twam-ka deng tab su dzin-pa/
The middle two are holding a five-pointed vajra and a khatvanga staff in a confident manner.
Tha-ma nyi thug-kar ri-rab kyi phur-bu dril-wa/

The last two roll between them before his heart a kilaya the size of the Meru mountain.
Zhab zhi yay kum zhing yön kyang-pai gyäd-chen-pö tab kyi
Of his four legs, the right ones are bent and the left ones are extended in the posture of a great
champion warrior,
Dreg-pa pho mö go-wo dang nu-ma nay dzi-pa/

And with them he tramples on the head and the breasts of a male and a female violent spirits
respectively. [20]
Thöd-pa kam-po rin-po-chei tse-drän-chän gyi u-gyän dang/

His head is adorned with a crown of dried human skulls with protruding tips of precious jewels.
Tsar sum thöd-pai threng gyü lön la gyü-pai do-shal-chän/

He has long necklaces comprising garlands of human heads and skulls strung along networks
of wet intestines in three series. [21]
Zhing-chen dang lang-po-chei ko-way töd yog shing tag gi pag-pay sham-
thab chyang-wa/
He wears an upper mantle of an elephant hide and one of a flayed human skin, as well as a skirt of
tiger skin that hangs down (about his loins).
Dug-pai drul rig nga dang rü-pai chyag-gya drug gi gyän-pa/
He is adorned with poisonous snakes belonging to the five castes, [22] as well as the six mudra
ornamants of human bone. [23]
Thrag zhag thal-way jyug shing dor-jei shog-pa sog pal gyi chay nam dzog-pa/
He is anointed with cremation ashes and clots of dried blood and fat, and he possesses great wings
made of vajras--indeed, his glorious attire (of the cremation ground) is complete in every way!
5. Description of the Consort
Dei pang du yum khor-lo gyay-deb-ma

Upon his lap (and pressing into his groin), there is his divine consort Diptachakra. [24]
Ku dog thing-kya cher-bu tra drol zhing lang-tsö geg-pa/

Her body colour is a lighter blue; she is naked, her hair falling loose (behind her back); she is
young, flirtatious (and seductive). [25]
Yay kha-twam dzin-pay yab kyi gul nay khyüd ching yön-pay dung thrag zhal
du tob-pa/
In her right hand she holds a khatvanga staff and embraces her Lord about his neck, and with her
left hand, she holds a conch shell-like kapala skull-cup filled with blood to his mouth. [26]
Zhab yön kum-pay yab kyi ked la thril zhing yay kyang-pai tab kyi nyom-par
jug-pa/
With her left leg drawn up, she embraces the waist of her Lord and with her right leg extended
downward, they engage in sexual intercourse (samapatti) in this posture. [27]
Zig sham dang rü-pai gyän gyi tray-pa/

She has a short leopard skin skirt and is adorned with (five) ornamants of human bone. [28]
Nyi-ka-ang nang tong yer-med gar-gü nyam-gyur chog tu gyay-pa/

Moreover, the two of them, being inseparable in terms of appearance and emptiness, supremely
express the nine modes of dance. [29]
Zöd-par ka-wai zi-jid nyi-ma bum gyi öd yer tar bar zhing
Their splendrous aura, which is exceedingly difficult to endure, blazes like the rays of light of a
hundred-thousand suns.
Ye-she kyi me pung chen-pö long na de-zhin sheg-pa tham-chäd kyi che-wai
yön-tän yong su dzog-pai dag-nyid-chän du zhug-pa-o/
Within a vast expanse of great masses of the fires of wisdom, they abide possessing the nature of
completely perfect virtuous qualities of the greatest among all the Tathagatas.
6. Invoking the Wisdom Beings
Dei chyi-wor om kar-po/

On the crowns of their heads appear the white syllables OM,
Drin-par ah mar-po/
At their throats appear the red syllables AH,
Thug-kar hum thing-ka/
And at their hearts appear the dark blue syllables HUM.
Hum lay öd zer thrö-pay rang-zhin gyi nay nay

Because rays of light emanate from these syllables, and also from the additional HUM
syllables in their heart centers, from their natural celestial abodes,
Gom-pa dang dra-wai ye-she kyi khor-lo sam gyi mi khyab-pai tsog
The hosts of inconceivable Jnana-chakras (or cycles of Wisdom Deities), who are similar to our
meditation, (are invoked to descend here):
Vajra samajah!
[With this, they are invoked and invited here.]
Jah hum bam hoh!

[And with this,]
Dam-tsig-pa dang ye-she-pa nyi su med-par gyur te

Thus the Samaya Beings and the Wisdom Beings become non-dual, [30]
Sang-gyay tham-chäd kyi dor-je sum dang yer-med du gyur-pa la/

Whereupon we become inseparable with the Three Vajras of all the Buddhas. [31]
7. Receiving the Empowerments
Lar-yang ye-she ngai rang-zhin-chän gyi sa-bön jyung-wa

Once again, the seed syllables possessing the natures of the Five Wisdoms come forth, [32]
Chyi-wor nay-pa yong su gyur-pay wang kur/

And because they completely transform (into the five Deities of Initiation) in the space above the
crown of our heads, the empowerments are conferred upon us. [33]
[And on thinks that]
Ku ngai dag-nyid thrag-thung rig ngai chöd-pän gyi u-gyän-par gyur//

Thereby our heads become adorned with a crown (of dried skulls) representing the five blood-
drinking Herukas of the Five Kula Families, who have the nature of the Five Bodies. [34]
8. Further Instructions
[Fixating one’s mind on the clear appearance of the divine form of the deity and the divine pride (or identification with
it), one should train oneself in the recollection of its purity, thereby connecting the Base with the Fruit. However, if
one should become weary of this, or if one desires to engage in mantra recitation for the sake of developing the
practice, one may then proceed as follows:] [35]
9. Visualization for the Mantra Recitation
Dag-nyid thug tsit-ta rin-po-che zur gyäd-pai ü su

In the middle of the Tsitta, or physical heart, which is my own heart center and which is similar to
an eight-sided precious jewel. [36]
Päd-ma dang da-wai dän la ye-she sem-pa dor-sem

Within this, on the seat of a lotus blossom and a moon disc, there is the Jnanasattva, the Wisdom
Being, Vajrasattva. [37]
Thing sal zhal chig chyag nyi dor dril dzin ching
He is a clear dark blue in colour, having a single face and two hands holding the vajra and the bell.
Zhab kyang kum du zhug-pa

He is seated with one leg extended and the other drawn up.
Gyän cha-lug yong su dzog-pai

The arrangement of his ornamemnts and his attire is completely perfect.
Thug-kar nyi-ma la nay-pai ting-nge dzin sem-pa dor-je ngön-po tse gu-pai
In his heart center, there is the Samadhisattva, or Contemplation Being, abiding on a sun disc (in the
form of an upright) nine-pointed blue vajra.
Te-war thab she nyi dai ga-u kha-jyor gyi nang du

At its center, inside of a globular amulet of the sun and the moon signifying (the union of)
Discriminating Wisdom and Skillful Means respectively, [38]
Sog gi nying-po hum yig thing-ga mar-me tar bar-wai

There is the heart-essence of my life-force as the dark blue letter HUM, radiant like a blazing lamp
flame,
Thar ngag kyi threng-wa vai-dur-ya zhun-mai dang-chän yay kor du khöd-par gyur//
And around it there is a mantramala possessing a luster like melted vaidurya (lapis lazuli), arranged
so as to revolve to the right (clockwise). [39]
[One clearly visualizes all this, and it is conjoined with the essential points of visualization (dmigs
gnad) in terms of the emanating and reabsorbing of the rays of light.]
10. Mantra Recitation
Om vajra kili kilaya hum phät! %

[So saying represents the nine syllable root mantra that is the source.]
Om vajra kili kilaya sarva vighnän vam hum phat! %

[This represents the heart mantra.]
Om vajra kili kilaya sarva vighnän vam hum phat jah hum ah! %
[So saying represents the seventeen syllables for performing on a single occasion the three (mantra
recitation activities) of Seva, Sadhana, and Karmayoga, whichever one desires, whether reciting
mentally in the manner of imagining the sounds, or else reciting aloud in the manner of actually
uttering the sounds. One may do whichever of these kinds of practice one may prefer. [40] At the
end, if one elaborates this with the special Karmayoga practice, one may recite in a heated and
furious manner for a little while the condensed Fierce Mantra of the Razor (spu-gri’i drag sngags),
where one possesses the requisite Upadesha (or the secret oral instruction). [41]
Om vajra kili kilaya ma rakmo yakmo% Kala-rupa nying tsa la yam yam% Sog
tsa la yam yam% Nying tsa la thril thril/ Sog tsa la chum chum% Tsit-ta sog la
dung dung% Nying thrag sog la shäd dza/ Thum ri li li% Nying tseg tseg% Ur
ur% Shig shig% Gul gul% Nyag nyag% Söd söd% Dhati mama karma% Shri
dhram karaye% Mara-sena pramardhanaye hum phät! %
(In transliteration: Om vajra kili kilaya ma rakmo yakmo/ kalarupa snying rtsa la yam yam/ srog rtsa la yam yam/
snying rtsa la phril phril/ srog rtsa la chum chum/ tsitta srog la dung dung/ snying khrag srog la shad dza/ thum ri li
li/ snying tseg tseg/ ‘ur ‘ur/ shig shig/ gul gul/ myag myag/ sod sod/ dhati mama karma/ shri ghram karaye/ mara-
sena pramardhanaye hum phat//)
[So saying represents the condensed fierce mantra (drag sngags ‘dus-pa).]
Insert: Condensed Version of the Ganapuja Feast

1. Consecrating the Puja Offerings
[With regard to the rather condensed version for the performing of the Ganapuja for Vajrakilaya (phur-pa’i tshogs
mchod grangs gsol nyer bsdus), when one would consecrate these Ganapuja offerings, one should proceed as
follows:]
Ram yam kham! %

Nam-tog tsän-mai bag-chag jyang %
To purify the karmic traces which mark discursive thoughts, [1]
Dag-pa rab-jyam chöd-pai trin %

These infinite numbers of clouds of pure puja offerings,
De tong ye-she düd-tsi ngö %

Being in actuality the wisdom nectars of bliss and emptiness,
Nam-pa tsog kyi rol-par shar %

Arise here in their aspect as the visible display which is this collection (of offerings)!
Om ah hum! % Ha ho hrih! %
2. Inviting the Guests

[As for inviting to the feast the Field of the Assembly (tshogs-zhing spyan-’dren-pa:]
Hum! %
La-ma rig-dzin yi-dam khan-drö tsog %
O you hosts of Gurus, Vidyadharas, Meditation Deities, and Dakinis, [2]
Sid-pa dor-je phur-bur drub-pa dang %

We shall (practice) this Kilaya of Existence [3]
Wang dang ngö-drub ma lü lang-wai chyir %

In order to receive from you all empowerments and siddhis without exception.
Ye-she tsog la chyän-dren sheg su sol %

We now pray that you come to us here; we invite you to this Ganapuja of wisdom (nectars)!
Vajra samaya ja jah! %

3. Offering Fresh Samples
[As for the offering of the fresh samples of the Ganapuja (tshogs phud ‘bul-ba):] [4]
Hum! %
Tsa gyüd la-ma rig-dzin gya-tso dang %
To you oceans of Gurus and Vidyadharas, both root and lineage,
Yi-dam kyil-khor lha tsog ma lü-pa %
And to all you hosts of Deities of the Mandala who are meditation deities,
Zhal-zay tsog kyi chöd-pa dam-pa bul %

We offer this holy Ganapuja feast of sacramental foods.
Zi-jyin wang dang ngö-drub tsal du sol %

We pray that you may bestow the empowerments, siddhis, and spendours upon us!
Maha ganachakra puja ho! %

4. Propitiation Rite
[As for the Propitiation Rite (bskang-ba):]
Hum! %
Dur-thröd sang-wa chog gi kyil-khor dir %
Here is this mandala of the supremely secret cremation ground,
Sang-wai kyil-khor zhung zhin sham nay kyang%

Having also prepared everything according to this scripture for the Mandala of the Mysteries,
Drub dzay nyän-po tsul zhin tram lag na %

When displaying in the proper manner these mighty substances of realization,
La-ma yi-dam khan-dro chö-kyong sog %

As for you Gurus, Meditation Deities, Dakinis, and Dharma Protectors, and so on,
Pal-chen lha tsog thug-dam nyän kang te %

We thus propitiate the mighty heart-vows of you hosts of deities of the great and glorious Mahashri,
Nal-jyor dag gi yar-dam sor tsol-chig %

May you bestow upon us yogi practitioners what you have individually promised!
Om rulu rulu hum jhyo hum! %
5. Offering Confession
[As for the confession that is the intermediate offering (bar bshags-pa):]
Hum! %
La-ma yi-dam khan-drö kyil-khor du %
In the Mandala of the Gurus, the Meditation Deities and the Dakinis,
Nye-jyay nyam-chag tog drib bag-chag dang %

As for all of these evil deeds, transgressing of vows, obscuring thoughts, and karmic traces,
Gal thrul nong-pa chi chi ma lü-pa %

As well as deviations, delusions, and crimes, all of them without exception, however many there
may be,
Zhal-zay tsog kyi kang zhing shag-par gyi %

We now make confession of them and propitiate you with this Ganapuja feast of sumptuous
sacramental foods!
Vajra samaya shuddhe a! %
6. Rite of Liberation
[Finally, as for the Rite of Liberation and feeding the morsals to the guests (bsgral bstab-pa):] [5]
Nri tri vajra angkusha jah! % Jah hum bam hoh! %

Zhom-dral thog-med dor-je phur-pa te %
The (power of) the vajra kilaya is invincible and cannot be impeded. [6]
Tän jid ri-rab yin kyang dul du lag %

It can crush into finest dust even the stable and brilliant Meru mountain!
Dor-je phur-pai tsön gyi char phab nay %

There having descended upon you a great rainfall of such weapons which are vajra kilayas,
Dam-nyam dra geg zug-phung dul du log %

The form aggregates (the bodies) of you enemies and obstructing spirits, who have
transgressed your vows, are now crushed into dust! [7]
Sarva vighnän shatrum maraya bäd! % [8]
Hum! %
Pal-chen thrin-lay nga-dag he-ru-ka %
O great and glorious Mahashri Heruka, sovereign of all magical activities,
Dor-je zhön-nü lha tsog zhal chye shig %

May the mouths of your hosts of deities of Vajrakumara now open wide [9]
Dra geg jyäd-ma dral-wai nga phung di %

To receive these five aggregates of the malefactors who are our hostile enemies and obstructing
spirits (causing harm)!
Zhal du tab-po zhe shig kha-ram kha-hi! %

We now feed them into your (wide open) mouths; may you accept (these morsals and devour
them)--Kharam Khahi! [10]
Vajra yaksha krodha vijaya kha-kha khahi! %
7. Remainders Offering
[As for dispatching the remainders (lhag-ma gtong-ba):] [11]
Om ah hum! % jhyo! %
drän dang ka-nyän lay-jyed pho-nyai tsog %
O you hosts of servants, retainers, attendents obedient to the commands, and you messengers,
Khyed nam dam-tsig thug-dam dü la bab %

The time has now come to activate your samayas and heart-vows!
Ka yi pham-phab lhag tor di zhe la %

Please accept this remainders torma presented as a reminder of the commands given to you (in the
past),
Ngön-chäd ji-tar khay-lang dam-chay-pai
And whatever promises and vows you made previously!
Ngön-chyöd drag-pö thrin-lay nyur drub dzöd %

May you quickly realize these fierce magical actions of Abhichara sorcery! [12]
Mama hrim hrim balingta khahi! %

8. Conclusion
[So saying, one should then offer a dedication of merit (bsngo-ba) and utter any appropriate aspiration prayers. This text
was extracted from the above Terma scripture and was composed by Jigdral Yeshe Dorje. SHUBHAM!]
III. Conclusion of the Daily Practice

1. Dissolution and Re-emergence
[As for the dissolution of the visualization at the conclusion of the session of practice (rjes thun bsdu-ba):]
Hum hum hum!

[With this, everything on the side of appearances, that is, the residence which had been meditated upon previously,
together with the residents, dissolves into the state of the Clear Light and Shunyata, and because one remains for a
time in even contemplation (mnyam-par bzhag-pa), one clears away and eliminates the extreme view of
eternalism.] [42]
Phät phät phät!

[With this, once again, one arises by way of the path in the Body of Unification (yuganaddha-kaya, that is to say, in the
guise of Vajrakumara) and feeling this, one is guarded by the three syllables (OM AH HUM) in the three places.]
[43]
Om vajra kavachi raksha hum!

[By saying this, one dons the vajra armour, and the masses of appearances, sounds, and thoughts
become unified as the visible display of deities, mantras, and wisdom respectively.]
2. Prayer of Aspiration
Thrag-thung rig su kye nay kyang/

Having been reborn in the (Vajra) Kula Family of the blood-drinking Herukas, [44]
Nyam-med dor-je zhön-nu tön/

Revealed as (and embodied in) the unequaled Vajrakumara,
Nying-je-dän zhing la-mar gü/

Endowed with compassion and devotion to the Guru,
Kye zhing kye-war gyur-war shog/

May we come to be reborn in this field of rebirth! [45]
Lag na dor-je phur-bu dzin/

May we always hold the vajra phurbu dagger in my hands! [46]
Zab-mö chö ni log-pa dang/

May we continue to read this profound Dharma!
Tsün-mö shu-kra nyam zay-chän/
May we always be endowed equally with the shukra (vaginal juices) of my Queen! [47]
Kye zhing kye-war gyur-war shog//

And may we come to be reborn in this field of rebirth!
[This extract came forth from the Phur-pa zhe-sdang yongs su dag-pa’i rgyud, “The Tantra of the Kilaya that completely
purifies anger.”]
3. Dedication of Merit
[Taking these verses from elsewhere, one should also recite:]
Ge-wa di yi dag dang sem-chän kun/

By virtue of this merit, may we and all other sentient beings,
Düd lay nam-gyal bar-chäd kun zhi zhing/

Become victorious over the Mara demons and pacify all obstructions!
Dor-je zhön-nu nya-ngän day-pai chog/

And as for the Nirvana of Vajrakumara (totally transcending all suffering),
Dray-bu jyang-chub nge-par nye gyur-chig//

May we come to obtain in all certainty this fruit of enlightenment!
[Here one dedicates the roots of merit to total enlightenment (mahabodhi) and one affixes the seal on the practice by
way of additional profound aspiration prayers.]
4. Benediction
Jyin-lab chog tsol tsa gyüd la-ma dang/

From the Gurus, both root and lineage, who bestow supreme blessings
Ngö-drub char beb yi-dam ki-la-ya/

And from the Kilaya tutelary deities sending rainfalls of siddhis,
Thrin-lay thog-med khan-dro chö-kyong sog/

As well as from the Dakinis and the Dharmapalas accomplishing unimpeded enlightened activities,
Rab-jyam kyil-khor khor-lö tra-shi shog//

May there come forth the good fortune of this infinite Mandala-chakra (always being present among us)!
[So saying, by uttering this benediction, one brings about well-being and one may now enter upon the path of conduct
for between the sessions of practice.]
[With regard to this, these words of the generation process (bskyed tshig) did not come forth incidentally from the
actual Terma text (gter gzhung), but even though they were extracted from this root text, they indeed have a greatly
pleasing sound. However, when they are arranged in a smaller ritual text (las-byang), it will not be easy to enter into
a daily practice because of the intensive and very extensive phrasing. Moreover, nowadays ordinary people prefer
to choose only easy Dharma practices. Having feared that harm would come to the basic ritual activities, here we
shall bring them all under our control, relying upon the real meaning of the Upadeshas involved. As was the wish of
those great chariots of the Early Translation Tradition, [48] I did not think to deviate from the arrangement of the
mass of words of the yoga of the single principal deity, [49] even though
making the text easy to meditate upon and recite. Because of relying upon the Phrin-las rol-pa’i rgyud, “theTantra of the
Visible Display of Ritual Activities,” which is the source for these Upadeshas, this will cover in general the Phurbu
texts from both the Kama and the Terma transmissions. [50]
[So saying, I, Jigdral Yeshe Dorje, a Buddhist Tantrika practitoner (sngags-ban) belonging to a noble family, who has
obtained some portion of of siddhis from this supreme Adhideva, or tutelary deity, [51] with the thought to greatly
benefit those who hold this lineage of transmission (for Vajrakilaya), composed this text at the rock cave of Senge
Yang Dzong, the supreme place of ritual practice connected with Karma Tse Phugmoche.] [52]
JAYAN TU!
Translated by Vajranatha (John Myrdhin Reynolds) at Shantinikaten, West Bengal, India, with the advice of the learned
Tantric master Chime Rigdzin Rinpoche, and later revised at the Vidyadhara Institute, Berlin 2008.Notes to the
Translation of the Daily Practice Text:
1. The present text from the gNam-lcags spu-gri cycle is found in vol.10 (THA), pp.189-199, of the Collected Works of
Düdjom Rinpoche. Rigs mchog gcig-pa’i heruka, the Heruka belonging to a Single Supreme Family, that is to say,
the Buddha Family (kula), rather than the Arhat family or the Prayekabuddha family as the ultimate goal of spiritual
practice. Chitta- samaya (thugs-dam) means a heart-connection, or a heart-vow. It represents the special connection
the sadhaka practitioner has with one’s Yidam, or meditation deity. The word gsang-ba, “secret,” means the highest
and most esoteric teachings and practices, therefore, the Mysteries.
2. The preliminaries, or the preliminary section (sngon-’gro), usually consist of at least the Going for Refuge
(skyabs-’gro) and the Generating of the Bodhichitta (sems-bskyed). To this may be added the seven branch service
(yan-lag bdun). Here these are combined, so that there are eight branches, namely,
(1) Doing Homage and making prostrations (phyag-’tshal-ba),
(2) Going for Refuge in the Three Jewels (skyabs-’gro),
(3) Making Puja Offerings (mchod-pa),
(4) Making Confession (bshags-pa),
(5) Rejoicing at the Merit of Others (rjes su yi-rang-ba),
(6) Generating the Bodhichitta (sems-bskyed),
(7) Offering one’s Body (lus-sbyin), and
(8) Dedicating of Merit (bsngo-ba).
The purpose of the preliminary practices are basically two-fold, namely, the accumulating of merit (tshogs bsag), or
positive karma, and the purification of obscurations and negativities (sgrib sbyong).
3. The sadhaka, or practitioner of sadhana meditation and ritual, at the very beginning should visualize the Object of
Refuge (skyabs-yul) in the sky or space in front of oneself, that is to say, the Yidam, in this case, the meditation
deity Vajrakumara (rdo-rje gzhon-nu), who is, at the same time identical with one’s Root Guru (rtsa-ba’i bla-ma).
With this sense of his actual presence, one recits the preliminary verses while maintaining the visualization, and
feeling that everyone else is doing likewise. Mahashri (dpal-chen) is a epithet meaning “the great and glorious one,”
and in this case, it is Vajrakumara. Vajrakilaya (rdo-rje phur-pa) is the practice in general, whereas Vajrakumara is
the meditation deity proper, with his legs and arms. In the Sanskrit dictionaries, “kila” is given as the correct form
of the word, meaning a spike or a peg, but Tibetan Buddhist texts generally have the variant form “kilaya.” In this
case, it is a spike having three blades that pierce or cut through the three defilements (kleshas), or negative
emotions, of confusion, desire, and anger. The mantra VAJRA SAMAJAH means “Please come here (jah)
according to your vajra promise (vajra samaya).”
4. The Vajracharya (rdo-rje slob-dpon) is the Lama who officiates at a ceremony, whether a puja or an initiation. Here
the word indicates that the Gurus of the three times of past, present, and future are also in attendance. The Object of
Refuge (skyabs-yul) serves as the Field of Merit, or the Field of the Assembly (tshogs-zhing). Merit (bsod-nams),
or positive karma, is generated by performing these preliminary practices in the presence of the Guru, who
symbolizes the actual presence of the Buddha. The Outer Refuge according to the Sutra system consists of Going
for Refuge to the Buddha, the Dharma, and the Sangha. The Inner Refuge according to the Tantra system, and
which suppliments the preceeding, consists of Going for Refuge to the Guru, the Deva, and the Dakini, known
collectively as the Three Roots (rtsa-ba gsum). The Guru signifies one’s inner Buddha Nature, whereas the Deva
and the Dakini, signify the male and female meditation deities which are the manifestations of that enlightened
nature. Here “deva” does not mean a worldly deity.
5. Making puja offerings (mchod-pa ‘bul) to the Objects of Refuge is performed because acts of generosity (sbyin-pa)
are one of the best and most effective ways to generate andaccumulate merit or good karma (tshogs bsags). The
making of confession (bshags-pa) serves to purify sins and obscurations (sgrib-sbyong) from actions committed in
past lives, as well as in the present lifetime. This then serves to purify one’s mindstream (rgyud sbyong).
6. The three cycles (’khor gsum) refer to the giver, the gift, and the act of giving. These are “pure” because they are
empty and lack any inherent existence, or selfish motive..
7. There is a distinction between purification by way of the Relative Bodhichitta, entailing the cultivation of the four
immeasurable states (tshad-med bzhi) of friendliness, compassion, sympathetic joy, and equinimity, and purification
by way of the Absolute Bodhichitta, where the perfection of wisdom transcends the four extremes (mtha’ bzhi) of
existence and non-existence, both and neither. Therefore, this represents meditation on Shunyata, or emptiness, the
lack of inherent existence of any phenomena.
8. Sugata (bder-gshegs, bde-bar gshegs-pa), “he who is well gone” to Nirvana, is an epithet of the Buddha. The text
reads, Sangs-rgyas dbang-phyug sems-dpa’, but this appears to be a scribal error for byang-chub, “enlightenment,”
the pronunciation in Tibetan being almost the same. The term dbang-phyug (Skt. ishvara) refers to personal deity
like Shiva.
9. The practice here is that of Chöd (gcod), “the severing of the ego,” or lus-sbyin, “the offering of one’s material body”
to the spirits as a feast. Besides being an act of generosity, which generates positive karma, it dissolves karmic debts
(bu-lon) incured from past lives because one has killed other living beings in battle or for food. Thus, this practice
helps eliminates the possiblity of their surviving spirits inflecting karmic retribution (lan-chags) upon one in this
present life. According to the Sutra system, the three purities (dag-pa gsum) consist of the recognition of the empty
nature of oneself as the giver, of the recipient or object of the offering, and of the act of offering itself. In
Mahayoga, it also could refer to the purity of the external world, the purity of living beings, and the purity of the
thought constructs in one’s mindstream, where again “purity” means emptiness
10. The text has bsam, “think,” at the end of the line, but this is normally changed to gyur, “become,” when reciting the
text. The visualization in the sky in front of the Field of Merit (tshogs-zhing) now dissolves into a mass of light and
this is aborbed into oneself as the practitioner.
11. One begins the principal practice (dngos-gzhi) by sounding the mantra OM SVABHAVA SHUDDHAH SARVA
DHARMAH SVABHAVA SHUDDHO HAM! meaning “All phenomena in their own being are pure; I in my own
being am pure!” Thereby all phenomena, including one’s own physical body, are dissolved and purified into the
state of Shunyata, or “emptiness,” and this appears like the clear, open, empty sky at midday, devoid of clouds. In
this context, “pure” (shuddha) means “empty,” (stong-pa) that is, lacking any inherent existance and any
substantiality. Training in the Yoga of the Mudras of Samadhi (dngos-gzhi ting-nge ‘dzin gyi phyag-rgya’i
rnal-’byor la bslab-pa) indicates the principal practice of Kyerim (bskyed-rim), or the generation process, where the
sadhaka practitioner visualizes oneself in the “symbolic form,” or Mudra, of the Yidam meditation deity in its
mandala palace while in the state of contemplation (samadhi). One may dissolve impure karmic vision by simply
closing one’s eyes, and then begin the process of visualization. Thus, one comes to perceive things in trms of pure
vision (dag-snang), or archetypal forms, which is the way enlightened beings see things. This is in contrast to our
impure karmic vision (ma dag las snang), which is afflicted with ignorance, negative emotions, and delusions, and
is therefore limited and distorted.
12. Note that the Tibetan text presented here is in prose format with long sentences in contrast to the usual poetic format
of seven or nine Tibetan syllables in a line. Düdjom Rinpoche indicates this below. In the translation of the text, we
have inserted the initial syllables HUM! pronounced “hoom!” and BHRUM pronounced “dhroom!” Creative
visualization in the Buddhist context begins with the three samadhis or contemplations (ting-nge ‘dzin gsum),
namely, (1) the Contemplation of Reality (de-bzhin-nyid kyi ting-nge ‘dzin), which representsthe state of Shunyata,
and which is the basis of everything (kun-gzhi), (2) the Contemplation of Universal Illumination (kun snang gi ting-
nge ‘dzin), where this space is filled with the clear light of awareness (rig-pa), and (3) the Contemplation of the
Cause (rgyu yi ting-nge ‘dzin), which is the bija or seed syllable from which the Yidam meditation deity manifests.
From the state of Shunyata (stong-pa nyid kyi ngang las), which represents the first samadhi, the essence of one’s
own self-awareness (rang gi rig-pa’i ngo-bo), which represents the second samadhi, appears in space as the bija or
seed syllable HUM, blue-black in colour, which represents the third samadhi. This mantric syllable instantly
transforms into Vajrakumara. As said, Vajrakilaya is the general name for the practice and Vajrkumara is
specifically the Yidam meditation deity, appearing as described. Often, in various sadhanas, this wrathful deity,
which has the function of clearing the area of practice and expelling all obstructing spirits (bgegs bskrad) and
securing the boundaries (mtshams-bcad) from the baleful influences of evil spirits, appears as the Sahaja Heruka, a
wrathful deity having one face and two arms, but this is not indicated in the text.
13. To accomplish this task, from the blue-black HUM syllable in the heart center of oneself as Vajrakumara, there
emanate the Ten Krodhas or wrathful deities, bearing kilayas, or phurbu weapons, with which they persue and
annhilate these obstructing evil spirits (khro-bo bcu ‘phros-pa’i tshogs kyis bgegs rnams tshar-bcad). They strike
these evil spirits with their phurbu weapons so that they explode and disappear.
14. Thereafter Vajrakumara and these wrathful deities dissolve into light and collectively become the Rakshachakra, or
protective sphere (srung-’khor), like a giant tent or pavilion (gur khang), made of diamond-hard phurbus and
surrounded on the outside by the blazing masses of the flames of wisdom (ye-shes kyi me dpung ‘bar-ba). Thus, all
evil spirits and their negative influences, as well as distracting thoughts, are unable to penetrate this protective
sphere, and even if they approach, they are annihilated by these wisdom fires. Such a protective sphere may be
compared to a magical circle in ceremonial magic, which protects the magician or operator and his ritual work. 15.
Inside of this sphere, one visualizes that there instantly appears a great immeasurable celestial palace (gzhal-med
khang chen-po), which is square in shape with four ornamented gates in the four directions. The palace is perfect in
all its attributes and proportions.
16. In the center of this palace, there is a throne platform and upon it, from the syllable PAM, there arises a large lotus
blossom, above this, from the latter A arises a white moon disc, and above this from the syllable RAM arises a red
sun disc. Again, above this there appears the blue-black syllable HUM, which is the essence of one’s own mind.
The order in the Ritual Text (las-byang) for this seat is lotus, sun, and moon, but in the Explanation Text (bsnyen-
yig), it is lotus, moon, and sun. According to some Lamas, the wrathful deities have the usual order of sun above
and moon below. Also according to sPu-gri reg-phung, the moon disc is also placed below.
17. The HUM syllable first transforms into a hand symbol (phyag-mtshan), in this case a blue vajra sceptre with a HUM
syllable at its navel. Then, from this HUM syllable on the throne and seat, dark blue rays of light go out two times.
The first time they mainly go upward into the heavens to make puja offerings to all enlightened beings, the Buddhas
and Great Bodhisattvas, who dwell among the stars. Delighted by this contact, they bestow their blessings, or
spiritual energies (byin-rlabs), on these rays of light which return and are absorbed into the HUM syllable. This
action accomplishes one’s own benefit (rang don). These rays go out a second time in a more horizontal and
downward direction, penetrating the six destinies of rebirth and relieving the sufferings of the sentient beings
residing therein. This action accomplishes the benefit of others (gzhan don). When these rays return and are
absorbed into the HUM syllable, instantly and in a flash, this syllable transforms into the august and terrifying form
of Vajrakumara.18. The text has sngags dril, but this also appears to be a scribal error. The Ritual Text has lcags
dril, “he rolls his tongue,” which makes more sense. The three existences (sa gsum) are the Devas above (steng) in
the heavens, the Nagas below (’og) in the underworld, and the humans in between (bar) on the surface of the earth.
19. dBu skra dang smar smin dmar ser, his head hair, beard, and eye-brows are reddish-blond: Here smar is a
contraction for sma-ra, “beard.” Generally demons and wrathful deities have blond or reddish hair and blue eyes,
inspired by the Tokharians who lived north of Tibet in Central Asia in ancient times, who were Indo-European
speaking, European in appearance, and inspired terror in enemy populations. Their mummies survived in burials
from the Takla Makan desert and are now presenved in the museum in Urumchi in West China.
20. Vajrakumara is standing in the aggressive posture of a great champion warrior (gyad- chen) with his feet wide apart,
ready to fight and enter into battle. He suppresses two violent arrogant spirits (dregs-pa). He tramples upon the head
of a male evil spirit, who is a Gyalpo (rgyal-po), representing the negative emotion of anger, and he tramples upon
the breasts of a female evil spirit, who is a Senmo (bsen-mo), representing the negative emotion of desire.
21. A doshal is a long necklace in three rows of dried skulls, freshly severed heads, and decaying heads, all hanging
down to his navel.
22. Like the human population of India, both ancient and centemporary, the Nagas are divided into five castes. The
white snakes for the head ornament signify the Kshattriya or warrior caste, the red snake earrings signify the
Vaishya or merchant caste, the yellow snake bracelets and anklets signify the the Brahmana or priest caste, the
black snake chest cord signify the Shudra or peasant caste, and the belt of snakes of different colours represent the
outcastes.
23. The five Mudras are the five ornaments of human bone: the bone wheel, the bone earrings, the bone necklace, the
bone bracelets and anklets, and the bone girdle, these signifying the five paramitas of generosity, moral disciple,
patience, vigor, and meditation. The sixth paramita, that of wisdom, is represented by the cremation ashes smeared
on his body.
24. His consort is Diptachakra (’khor-lo rgyas-’debs-ma), “she who affixes the seal on the wheel.” Here the seal (rgya)
is Shunyata and the wheel (’khor-lo) indicates all phenomena in existence. They are engaged in sexual union (yab-
yum), signifying the union of skillful means (the yab, or male) and discriminating wisdom (the yum, or female).
25. sGeg-pa implies a girl or woman who sexually attractive, flirtatious, and seductive.
26. Although the text says conch-shell, the actual meaning is a kapala skull-cup, which is smooth and white, therefore
resembling a conch.
27. In the Sutra system of meditation, samapatti (snyoms-’jug), “entering into equanimity,” indicates four levels of
nirvikalpa-samadhi, that is, levels of cosmic consciousness without an object, such as infinite space and infinite
consciousness. But here in the context of the Mahayoga Tantra system, it means sexual intercourse.
28. There is no sixth mudra ornament for the Dakini because her female body itself embodies the perfection of wisdom,
or Prajnaparamita.
29. As for the nine modes of classical dance, they are seductive, heroic, terrifying, fierce, abusive, fearful,
compassionate, astonished, and tranquil. The male deities represent appearance (snang-ba), skillful means (thabs),
and awareness (rig-pa), whereas the female deities represent emptiness (stong-pa nyid), discriminating wisdom
(shes-rab), and the dimension of space (dbyings).
30. This represents the descent from heaven of the spirit, or the higher spiritual energies of a celestial nature, into the
talisman or the visualization of the deity. This visualization of the Yidam meditation deity is known as the
Samayasattva, the symbolic being or samaya being (dam-tshig-pa), whereas the spirit which descends from heaven
into it is the Jnanasattva, the wisdom being (ye-shes-pa). When they descend from the heavens above, these wisdom
beings look like specks of dust dancing in a sunbeam and when they dissolve and are absorbed into the visualized
samaya being, it is said to be like snow flakes or rain drops falling upon a lake.The former visualization is called
“samaya” because it makes the connection with the Yidam. This descent of the spirit and its unification with the
samaya being is accomplished with the mantra, where JAH summons the spirit, HUM lassos it, BAM binds it as
with chains, and HOH absorbs and assimilates it. Thus, this represents a kind of spirit possession.
31. The Three Vajras (rdo-rje gsum), indicated by the three syllables OM AH HUM, signify the Body, Speech, and
Mind of all the Buddhas.
32. These five seed syllables HUM OM SVA AH HAH signify the Akshobhya and the Vajrakula, Vairochana and the
Buddhakula, Ratnasambhava and the Ratnakula, Amitabha and the Padmakula, and Amoghasiddhi and the
Karmakula respectively, as well as the Five Wisdoms (ye-shes lnga): the Mirror-like Wisdom (me-long ye-shes), the
Dharmadhatu Wisdom (chos-nyid ye-shes), the Equality Wisdom (mnyam-nyid ye-shes), the Discriminating
Wisdom (sor-rtogs ye-shes), and the All-accomplishing Wisdom (bya-grub ye-shes) respectively.
33. The five Deities of Initiation (dbang lha lnga) are the five Dhyani Buddhas, or five Meditation Buddhas (rgyal-ba
rigs lnga), who are the Kulapatis, or heads of the Five Kula Families (rigs lnga), that represent heirarchies of
meditation deities. Moreover, they embody the Five Wisdoms (ye-she lnga). In the present context they appear as
five Herukas, or five wrathful deities, each holding an initatory vase or flask (bum-pa).
34. The Five Bodies (sku lnga), namely, Nirmanakaya, Sambhogakaya, Dharmakaya, Abhisambodhikaya, and
Vajrakaya. Where the text has bsam, in the recitation one substitutes gyur.
35. Training in the Generation Process, or Kyerim, entails clear appearance of the divine form of the deity in terms of
visualization (lha’i sku gsal snang), divine pride or the sense of complete and total identification with the deity
(lha’i nga-rgyal), and the recollection of its purity (dag-dran), that is to say, awareness of and meditation upon the
symbolic meanings of the appearance and different attributes of the deity. The Base signifies one’s innate Buddha
nature and the Fruit refers to manifest Buddha enlightenment.
36. Generally the term tsitta, from Skt. chitta, refers to the physical heart, whereas thugs-ka refers to the visualized heart
center. The heart is symbolically a precious jewel with eight sides (rin-po-che zur brgyad) because eight upanadis,
or secondary psychic channels, emanate from it. But this does not mean one must necessarily visualize it as a jewel
here.
37. Sitting in the heart center of Vajrakumara, there is the Jnanasattva, or wisdom being, in the form of Vajrasattva (ye-
shes sems-dpa’ rdor-sems). Here he is dark blue in colour, which is normal in Vajrakilaya practice, whereas in the
sPu-dri reg-phung sadhana he is white in colour. Moreover, the upright dark blue vajra in his heart has nine points,
rather than five points as in the latter work.
38. The Samadhisattva, or contemplation being (ting-nge ‘dzin sems-dpa’) consists of a dark blue, nine-pointed, upright
vajra (rdo-rje sngon-po rtse dgu-pa) standing on a flat red sun disc and at its center, there is a globular-shaped
amulet of the sun and moon face-to-face (nyi zla’i ga’u kha-sbyor), that is to say, the upper hemisphere is white,
symbolizing the white element or white bodhichitta (semen) inherited from the father, and the lower hemisphere is
red, symbolizing the red element or red bodhichitta (menstrual blood) inherited from the mother. Inside this amulet,
there is the dark blue syllable HUM. This is surrounded by a bright blue mantramala, or ring of mantric syllables,
which face outward and are, therefore, in a counter- clockwise order beginning with OM in front (the eastern
direction), whereas the mantramala itself revolves clockwise, or to the right, as is normal with a amle deity.
39. The semi-precious, brilliantly blue stone vaidurya is either lapis lazuli or blue beryl. The line in the Tibetan text
ends with gsal gdab, “clearly visualize,” but for recitation, this should be replaced with gyur.
40. Here in the Tibetan text we have two mantras: (1) the mula-mantra (rtsa sngags), or essence root mantra in nine
syllables (rtsa-ba’i snying-po ‘bru dgu-pa), where VAJRA iscounted as a single syllable, and (2) the karma-mantra,
or magical action mantra (las sngags), which has an appendix added, in seventeen syllables as a single unit for the
Seva, Sadhana, and Karmayoga practices (bsnyen sgrub las gsum chig-chod ‘bru bcu-bdun-pa). We also include
here the hridaya-mantra, or heart mantra (snying-po), of this meditation deity, which is most commonly recited in
any sadhana practice for Vajrakilaya,
41. One may also insert the condensed Fierce Mantra of the Razor (spu-gri’i drag sngags ‘dus-pa), when one has the
instructions and transmission for this. Following the mantra recitations, one may insert a Guardian Puja, such as
that for the Kilaya Guardians (phur- srung), and then a short Ganapuja (tshogs mchod), the texts for which are taken
from elsewhere in the collection.
Notes to the Translation of the Ganapuja Text

1. The text inserted here is also found in vol. 10 (THA), p. 284. Again, the consecrating of the puja offerings occurs in
three phases: First they are cleansed with the wisdom fires, wisdom winds, and wisdom waters when reciting the
three mantric syllables RAM YAM KHAM. Next, they are purified into pure vision with the visualization and the
recitation of the mantra OM SVABHAVA, and so on. Finally they are consecrated with the blessings of the Buddhas
with the mantra of the Three Vajras, OM AH HUM! With the mantra HA HO HRIH!, they are transformed,
increased and multiplied
2. After the puja offerings have been prepared and consecrated, then the guests for the feast are invited, beginning with
the Three Roots of the Gurus, the Devatas, and the Dakinis.
3. Srid-pa rdo-rje phur-bu, the Kilaya of Existence (bhavakila), is so called because it transfixes or penetrates both
Samsara and Nirvana.
4. There are three portions to the Ganapuja offerings: (1) the fresh samples (phud), which includes both the outer and
the inner puja offerings, as well as a propitiation rite (bskang-ba), (2) the offering of confession (bshags-pa), and (3)
the offering of a rite of sexual union and liberation (sbyor-grol) and the feeding the guests (bsgral bstab-pa). The
function of a propitiation rite is to repair any broken or neglected samaya vows and to invoke the heart-vows
(thugs-dam bskul-ba) of the tutelary deities. Indeed, the general purpose of the Ganapuja feast is to repair broken
samaya vows with the Guru, with the Yidam meditation deity, and among the vajra brothers and sisters who have
been initiated into the same mandala.
5. The rite of liberation (bsgral-ba) summons the consciousness of an evil spirit causing harm to others into a linga, or
effigy made of dough, imprisoned within an iron triangle, and it is then slain or liberated by the phurbu dagger
being thrust into its head, throat, and chest. Simultaneously its consciousness is liberated and transferred (’pho-ba)
into a higher dimension. Thus, the liberation is a symbolic sacrifice of an evil being. The dough effigy is then
chopped up into small pieces and distributed among the Ganapuja participants. The mantra means, “May you
human and animate beings be summoned with this vajra iron hook of attraction!” The following mantra, JAH HUM
BAM HOH!, summons them, snares them, chains them, and imprisions them in the linga effigy.
6. Here the vajra kilaya (rdo-rje phur-pa) means the actual instrument, or the material phurbu dagger (rdzas kyi phur-
bu).
7. The rupa-skandha, or form aggregate (gzugs-phung), means the material body of the individual.
8. The final syllable in the mantra is rbad, “it is cursed!” The mantra means “May all obstructing spirits and enemies be
killed and cursed!”
9. The linga effigy has been chopped into little pieces and these are fed as tasty morsals to guests, the hosts of deities
attending Vajrakumara, who open their mouths wide in order to be fed. Eating and digesting symbolizes the
transforming the negative energies into enlightened awareness or wisdom (ye-shes).11. The remainders (lhag-ma),
or left-overs from the feast, which have been collected from the plates of the participants, are taken outside by the
attendant and offerd to the lesser spirits who were not invited inside the mandala and deposited in a clean place.
12. Abhichara (mngon-spyod) is sorcery, or wrathful magical activity, directed toward subduing, vanguishing, and
annihilating negative energies, as well as evil spirits and enemies. Notes to the Translation of the Daily Practice
Text (cont.)
42. ‘Od-gsal stong-pa nyid kyi ngang du bsdus, dissolve into the state of the Clear Light of emptiness, or Shunyata.
With the sounding of HUM HUM HUM!, the mind and thought process ceases to function and is suspended
temporarily, so that one may remain for a time in the state of even contemplation (mnyam-par bzhag-pa), devoid of
discursive thoughts. However, one is not unconscious, but rather one is totally alert and aware. Thus, one clears
away and eliminates the extreme view of eternalism (rtag lta mtha’ bsal), that things always exist in essence just
now as they are without any change.
43. With the sounding of PHÄT PHÄT PHÄT!, one reappears on the path as Vajrakumara in the Body of Unification, or
Yuganaddha-kaya (zung-’jug gi skur lam gyis ldang-ba), that is to say, the unification of appearance and emptiness
(snang stong zung-’jug). Thereby one clears away and eliminates the extreme view of nihilism (chad-lta mtha’
bsal), that something can be completely destroyed and cease to exist. One is marked by the three syllables OM AH
HUM in the three places of one’s forehead, throat, and chest, and this supplies the practitioner with vajra armour
(rdo-rje go-cha), or protection from all negative influences.
44. The Kula of the blood-drinking Herukas referred to here is that of the Vajra Family.
45. The aspiration is to become reborn in the field of rebirth (skye zhing skye-bar ‘gyur-par shog) as a Heruka
(khrag-’thung), or “blood-drinking wrathful deity,” and this alludes to emptying the three realms of Samsara of the
polluted blood and the poison of ignorance that afflicts sentient beings and gives rise to the negative emotions.
46. The aspiration to become a Vajrakilaya Tantric yogi means that one takes the samaya vow to always carry a phurbu
dagger, keep it in one’s belt or person, use it for blessings and exorcisms, and put it under one’s pillow when
sleeping at night. Moreover, there is the aspiration to read and study the Vajrakilaya Tantras.
47. The reference here is to the Bodhichitta Kilaya, that is to say, to consort practice (thabs-lam), or Karmamudra. The
Queen (btsun-mo) refers to one’s secret female partner (gsang yum) in Tantric practice. Shukra here refers to her
vaginal juices, although the Sanskrit word usually means seman
48. Therefore, the author Düdjom Rinpoche, has not composed a short ritual text in a verse format, extracting it from
the original Terma text, because many meanings might be lost. Rather, he has compiled this text in the original
prose. The recitation focuses on the single principal deity which is Vajrakumara. For further details, one must
consult the full Ritual Text (las byang) and the Explanation Text (bsnyan-yig). sNga ‘gyur shing-rta chen-po, the
great chariots of the Early Translation: this indicates the great scholars and Tertöns of the Nyingmapa tradition.
49. gTso rkyang gi rnal-’byor, the yoga of the single principal deity, here meaning Vajrakumara.
50. In compiling this text for practice, Düdjom Rinpoche drew upon both Kama (bka’-ma) and Terma (gter-ma) sources.
51. Lhag-pa’i lha mchog, this supreme Adhideva, or tutelary deity, that is to say, by way of his personal practice of
Vajrakilaya, he realized certain spiritual attainments or siddhis.
52. gNas mchog karma tshe’i phug-mo-che dang ‘brel-ba seng-ge yang rdzong gi ke’u-tsang du sbyar-ba, composed at
the rock cave of Senge Yang Dzong, the supreme place of ritual practice connected with Karma Tsei Phugmoche.
THE CONDENSED VERSION OF THE GANAPUJA RITE

[With regard to the rather condensed version for the performing of the Ganapuja for Vajrakilaya (phur-pa’i tshogs
mchod grangs gsol nyer bsdus), when one would consecrate these Ganapuja offerings, one should proceed as
follows:]
Ram yam kham! %

To purify the karmic traces which mark discursive thoughts, [1]

These infinite numbers of clouds of pure puja offerings,
Being in actuality the wisdom nectars of bliss and emptiness,

Arise here in their aspect as the visible display which is this collection (of offerings)!
Om ah hum! % ha ho hrih! %
2. Inviting the Guests
[As for inviting to the feast the Field of the Assembly (tshogs-zhing spyan-’dren-pa:]
Hum! %
O you hosts of Gurus, Vidyadharas, Meditation Deities, and Dakinis, [2]

We shall (practice) this Kilaya of Existence [3]

In order to receive from you all empowerments and siddhis without exception.
Ye-she tsog la chyän-dren sheg su sol %

We now pray that you come to us here; we invite you to this Ganapuja of wisdom (nectars)!
Vajra samaya ja jah! %
3. Offering Fresh Samples

[As for the offering of the fresh samples of the Ganapuja (tshogs phud ‘bul-ba):] [4]
Hum! %
To you oceans of Gurus and Vidyadharas, both root and lineage,
Yi-dam kyil-khor lha tsog ma lü-pa %

And to all you hosts of Deities of the Mandala who are meditation deities,

We offer this holy Ganapuja feast of sacramental foods.

We pray that you may bestow the empowerments, siddhis, and spendours upon us!
Maha ganachakra puja ho! %

4. Propitiation Rite
[As for the Propitiation Rite (bskang-ba):]
Hum! %
Dur-thröd sang-wa chog gi kyil-khor dir %
Here is this mandala of the supremely secret cremation ground,
Sang-wai kyil-khor zhung zhin sham nay kyang%
Having also prepared everything according to this scripture for the Mandala of the Mysteries,
Drub dzay nyän-po tsul zhin tram lag na %

When displaying in the proper manner these mighty substances of realization,
La-ma yi-dam khan-dro chö-kyong sog %

As for you Gurus, Meditation Deities, Dakinis, and Dharma protectors, and so on,
Pal-chen lha tsog thug-dam nyän kang te %

We thus propitiate the mighty heart vows of you hosts of deities of the great and glorious
Mahashri,
Nal-jyor dag gi yar-dam sor tsol-chig %

May you bestow upon us yogi practitioners what you have individually promised!
Om rulu rulu hum jhyo hum! %

5. Offering Confession
[As for the confession that is the intermediate offering (bar bshags-pa):]
Hum! %
In the Mandala of the Gurus, the Meditation Deities and the Dakinis,

As for all of these evil deeds, transgressing of vows, obscuring thoughts, and karmic traces,

As well as deviations, delusions, and crimes, all of them without exception, however there may be,

We now make confession of them and propitiate you with this Ganapuja feast of sumptuous
sacramental foods!
6. Rite of Liberation
[Finally, as for the Rite of Liberation and feeding the morsals to the guests (bsgral bstab-pa):] [5]
Nri tri vajra angkusha jah! % Jah hum bam hoh! %

Zhom-dral thog-med dor-je phur-pa te %
The (power of) the vajrakilaya is invincible and cannot be impeded. [6]
Tän jid ri-rab yin kyang dul du lag %

It can crush into finest dust even the stable and brilliant Meru mountain!
Dor-je phur-pai tsön gyi char phab nay %

There having descended upon you a great rainfall of such weapons which are vajrakilayas,
Dam-nyam dra geg zug-phung dul du log %
The form aggregates of you enemies and obstructing spirits, who have transgressed your vows, are
now crushed into dust! [7]
Sarva vighnän shatrum maraya bäd! % [8]

Hum! %
Pal-chen thrin-lay nga-dag he-ru-ka %
O great and glorious Mahashri Heruka, sovereign of all magical activities,
Dor-je zhön-nü lha tsog zhal chye shig %

May the mouths of your hosts of deities of Vajrakumara now open wide [9]
Dra geg jyäd-ma dral-wai nga phung di %

To receive these five aggregates of the malefactors who are ourhostile enemies and obstructing
spirits (causing harm)!
Zhal du tab-po zhe shig ka-ram kha-hi! %

We now feed them into your (wide open) mouths; may you accept (these morsals and devour
them)--Karam Khahi! [10]
Vajra yaksha krodha vijaya kha-kha khahi! %

7. Remainders Offering
[As for dispatching the remainders (lhag-ma gtong-ba):] [11]
Om ah hum! % jhyo! %
Drän dang ka-nyän lay-jyed pho-nyai tsog %
O you hosts of servants, retainers, attendents obedient to the commands, and you messengers,
Khyed nam dam-tsig thug-dam dü la bab %

The time has now come to activate your samayas and heart-vows!
Ka yi pham-phab lhag tor di zhe la %

Please accept this remainders torma presented as a reminder of the commands given to you (in the past),
Ngön-chäd ji-tar khay-lang dam-chay-pai

And whatever promises and vows you made previously!
Ngön-chyöd drag-pö thrin-lay nyur drub dzöd %

May you quickly realize these fierce magical actions of Abhichara sorcery! [12]
Mama hrim hrim balingta khahi! %
8. Conclusion
[So saying, one should then offer a dedication of nerit (bsngo-ba) and utter any
appropriate aspiration prayers. This text was extracted from the above Terma scripture and
was composed by Jigdral Yeshe Dorje. SHUBHAM!]
Translated by Vajranatha.
THE RITUAL TEXT FOR VAJRAKILAYA,
The Razor of Meteorite Iron that Vanquishes all the Mara Demons
Here is contained that which is called “The Festival of the Playful Display of the Blood-Drinking
Herukas,” representing the Ritual Text for “The Razor of Meteorite Iron that Vanquishes all the
Mara Demons,” being the Secretly Sealed Sadhana of the Mind for the Glorious Shri Vajrakilaya,
(dpal rdo-rje phur-bu thugs kyi sgrub-pa gsang-ba’i rgya-can bdud ‘joms gnam-lcags spu-gri’i las-
byang khrag-’thung mngon-par rol-pa’i dga’-ston ces bya-ba bzhugs-so). [1]
We do homage with devotion to the feet of our Sovereign and Guru, the powerful Vajra
Kapalamalika, who is non-dual (and identical with) with the Heruka (Vajrakilaya) who subdues the
Mara demons! [2]
Preface
As the youth who is impatient, suitably terrifying, and seductive, with his fierce dance, being in an
excessively hot rage and blazing with the dazzling slendour of one hundred-thousand suns, he
moves the three existences. By his laughter, roaring with excessive abuse like the sound of a
thousand thunder claps and accompanied by arrows of lightning bolts that are actually vidya-
mantras, he shatters into tiny fragments the brains of these troops of Mara demons. Because he
enjoys hundreds of experiences of great bliss, where he is united with the primal awareness of
compassion and where there is no duality of profundity and clarity whatsoever, he continually
engages in sexual intercourse in the peaceful dimension that pervades the sky. [3] May this great
youthful warrior-hero, Shri Heruka, whose inherent form embodies the enlightened activities of all
the victorious Jinas without exception accomplish the sending forth his breath (and energy) to all
these places for the realization of his practice. His enlightened actions represent the very essential
nectar (and content) of the Rig mchog ‘bum sde, “the Collection of the Vidyottama Tantras,” which
has the secret seal of the heart’s blood of the Dakinis. These scriptures are connected with “The
Razor of Meteorite Iron which Vanquishes the Mara Demons.” When we elaborate matters here
with this text, “The Festival of the Playful Display of the Blood-Drinking Herukas,” may the Lord
and the Lady, the powerful ones wearing garlands of skulls and who subdue and tame all the Mara
demons, together with their attendant Dakinis and Guardians who hold the Secrets of the Mysteries,
on this auspicious occasion of inaugurating the granting of their permission given with smiles of
delight (to compose this text), bestow upon us the good fortune of victory over the armies of
obstructing evil spirits! [4] Furthermore, as for anyone, (whether yogin or yogini), who has properly
obtained in whatever manner the conferring of the requisite empowerments into the Root Mandala
and has correctly maintained the samaya vows, both in general and in detail, one should pray with
firm and intense devotion for the sake of obtaining the two aspects of the siddhi attainments (both
ordinary and supreme). One should exert oneself earnestly in terms of just approaching and
accessing (seva) this supreme Adhideva (or tutelary deity), as well as in the methods of his sadhana
practice. Thereby one may instantly subdue these troops of demons, enemies, and vampiric spirits,
which represent serious obstacles and obstructions (to the spiritual path generally) in these
degenerate times of the Kali Yuga. This is accomplished by way of the inherent divine form that
embodies the strength and the capacities of the enlightened activities of all the victorious Jinas.
Moreover, even though there are many other Yidam meditation deities who easily bestow siddhis,
both ordinary and supreme, in order to quickly realize the higher energies of active compassion, it is
certain that Vajrakumara was the singular andunique Deity of the Supreme Mysteries, which entail
heart-vow commitments (chitta-samaya) that was followed previously by the fully realized
Vidyadharas of both India and Tibet. [5]
Preparations
Therefore, one who desires to practice the stages of his enlightened activities (for the taming and
subduing of demons and evil spirits), one should at the beginning prepare matters well in terms of
cleansing a hut for the practice (of the retreat) in a place that is agreeable and harmonious, such as a
habitation in a cremation ground possessing the requisite excellent marks, and which is beautifully
adorned with various vistas. In the space in front of oneself, one places a special support having
blessings, such as an image or a picture of the Samaya Deity (Vajrakilaya). Thereafter one arranges
properly before it those items of puja that represent the samaya substances outer, inner, and secret
and, in addition, one gathers all of the necessary items, such as the materials and musical
instruments used for the Ganapuja and for the torma offerings, all of them being entirely
uncontaminated by any impurities.
Contents
With regard to the actual ritual (vidhi), there exist three sections, namely, the introductory section,
the principal section, and the concluding section (sbyor-ba dngos-gzhi rjes gsum).
I. The Introductory Section
In terms of the first, the introductory section, there are the following:
1. Going to Refuge (skyabs su ‘gro-ba),
2. Generating the Bodhichitta (sems-bskyed),
3. Accumulating of Merit (tshogs bsags),
4. Expelling of Obstacles (bgegs bskrad),
5. Securing the Boundaries (mtshams-bcad),
6. Confessing Transgressions and Downfalls (nyes lhung bshags),
7. Opening the Door to the Symbol (brda sgo dbye),
8. Doing Homage to the Symbol (brda phyag-‘tshal),
9. Keeping the Promise (dam bzung)
10. Descending of the Blessings (byin dbab), and
11. Consecrating the Puja Offerings (mchod brlab).
It is said that these are enumerated as eleven in number.
1. The Going to Refuge

[As for the first, the Going to Refuge (skyabs su ‘gro-ba):]
Initial Visualization
Chyog chu dü sum gyi kyab-yul la-ma rig-dzin gyal-wa say dang chay-pa
tham-chäd
All the Objects of Refuge from the ten directions and the three times, including the Gurus, the
Vidyadharas, the victorious Jinas, together with their spiritual heirs (the Bodhisattvas),
Pal-chen dor-je zhön-nü kyil-khor gyi khor-lö nam-par rol-pa dun gyi nam-khar
As well as the complete Mandala-chakra (or circle of deities) of Mahashri Vajrakumara, are present
in the sky in front of us as visible manifestions--
Vajra samajah! %
[Indeed, one feels that they awaken to pervade the entire sky in front of oneself, whereupon one
prostrates to them while expressing one’s fervent longing and intense supreme devotion.]
Recitation
Namo! %
To the Gurus, the Vidyadharas, the Devatas, and the hosts of Dakinis,
Sang-gyay chö chog phag-pai gen-dun la %
To the Buddhas, the Supreme Dharma, and the Arya Sangha,
Di zung la-med jyang-chub ma thob bar %

Adhering to them until we obtain unsurpassed enlightenment,
Dag sog tse-chig gü-pay kyab su chi %

We ourselves and all other beings, with one-pointed devotion, go for Refuge to them!
[Reciting this three times represents the Going to Refuge.]
2. Generating the Bodhichitta

[Second, as for the Generating of the Bodhichitta (sems bskyed): With regard to all living beings in their infinite
numbers, one reflects firmly on the excellent desire to liberate them into total enlightenment as follows:]
Namo! %
Gyüd drug khor-war khyam-pai pha-ma nam %
Those among our parents (in past lives), who now wander throughout the Samsara of the six
realms, [6]
Ma lü nam-khyen sang-gyay thob jyai chyir %

In order that all of them without exception might obtain Buddhahood and omniscient
knowledge,
Dag gi yang sang la-med drub nay ni %

Having realized the unsurpassed, innermost mystery,
Dro nam sang-gyay lam göd sem-kyed-do %

We shall generate the thought (of supreme enlightenment) in order to arrange these living beings on
the path to Buddhahood!
[So saying three times represents the generating of the Bodhichitta.]
3. The Accumulating of Merit

[Third, as for the accumulating of merit (tshogs bsags): Having awakened as the Objects of Refuge (in the sky in front
of us), one becomes aware of this Field of the Assembly (tshogs zhing) as being unsurpassed, and generates
meritorious karma by way of this eight-fold service as follows: ] [7]
Hum! %
Dor-je lob-pön sang-gyay pal %
To the Vajracharyas and to the glorious Buddhas,
Dü sum zhug la chyag tsal-lo %

Who abide in the three times, we pay homage!
Chog sum ten-pai zhing gyur la %

To this field that supports the Three Supreme (Jewels), [8]
Nyi-med yid kyi kyab su chi %

And maintaining a mind without duality, we go for Refuge!
Ngö jyor yid kyi nam-trul-pai %

Whether actual wealth, or that wealth emanated by the mind,
Dag-pai chöd-pa zhe su sol %
May you accept from us these pure puja offerings!
Ngö-drub chu-wo chöd-pai geg %

Regarding the obstacles that cut off the flow of the siddhis,
Nye jyay ma lü shag-par gyi %

We make confession of all our transgressions and evil deeds without exception!
Chyog chu khor sum dag-pai chö %

For the pure Dharma of the three cycles in the ten directions, [9]
Ma chag chyöd la je yi-rang %

We rejoice at such non-attached conduct!
Dag-pai tha zhi dri-ma med %

Extending to the four limits of the universe, without impurities, [10]
Dzog-pai jyang-chub sem-kyed-do %

We generate the thought of perfect enlightenment!
De-sheg jyang-chub sem-pa la %

To the Sugatas and the Bodhisattvas,
Dag-pa sum gyi lü bul-lo %

We offer this physical body possessing the three purities! [11]
Tse-rab drang-pai ge-wa nam %

These merits of ours calculated over countless lifetimes,
Dü nay jyang-chub chog tu ngo %

Having gathered them here, we dedicate them to supreme enlightenment of all!
[At the conclusion of accumulating merit in this way, one sounds:]
Jah hum bam hoh! %

Kyab-yul gye-pa chen-pö öd du zhu nay %
Because they experience great delight (by our actions), these Objects of Refuge before us,
now melt into light,
Rang la thim-pay gyüd jyin gyi lab-par gyur %

And become absorbed into our own condition (and bodies), and thereby they bless our
mindstreams (with their presence)! [12]
[One thinks this.]
4. The Expelling of Obstacles

[Fourth, as for the expelling of obstacle-causing spirits (bgegs bskrad):]
Self-Transformation into the Wrathful Deity

[One is awakened by way of the clarity of the sound of this mantra:]
Hum! %
Dag-nyid käd-chig gi pal-chen dor-je zhön-nu
Our own being instantly becomes the glorious Vajrakumara,
Rang nang gi yum rang chay-pa

Together with his Consort who is also a self-manifestation!
Dur-thröd drag-pö gyän tham-chäd dzog shing

All of their fierce ornaments belonging to the cremation ground are complete, [13]
Zi-jid dü thay me tar bar-wai kur gyur/

And in their splendour, their divine forms come to blaze up like the fires at the end of time!
[Thereby one generates an intense divine pride, (identifying oneself with the meditation deity).] [14]
Presenting the Obstacle Torma

[Then, as for the obstacle torma (bgegs-gtor) (which is offered to the spirits):] [15]
Om vajra krodha amrita kundali hum chinda chinda hum phät! %

[With this, the torma is cleansed.]
Om svabhava shuddhah sarva dharmah svabhava shuddho ham! %

[And with this, it is purified into emptiness.]
Tong-pai ngang lay dhrum lay

From the state of Shunyata, there arises the syllable Bhrum.
Rin-po-chei nöd zab ching gya-che-wai nang du

From this there appears a deep and vast vessel made of precious jewels, and inside of it,
Tor-ma kha-dog dri ro nü-pa phün-sum tsog-par gyur/

There appears a great torma cake of abundant colour, fragrance, taste, and potency.
[One actually sees it in this way.]
Om ah hum! %
[Thereby it is consecrated with blessings.]
Sarva bhuta akarshaya jah! %

[Thereby the guests are summoned.]
Sarva vighnän namah % Sarva tathagatebhyo vishvamukhebhyah %

Sarvatha-kham utgate spharana imam gagana kham grihne dam Balingta
svaha %
Charge to the spirits

[By reciting this three times, it is dedicated to the Bhutas, or wandering spirits.]
Hum hum hum! %

Nga ni pal-chen dor-je zhön-nu che %
I am the great Mahashri Vajrakumara!
Död nay ma chö chö-ying ye-she lha %
I am the Deity of the Wisdom of the Dharmadhatu, who is uncreated (and unfabricated) from the
very beginning.
Zhom zhig dral-wa dor-je sin-pö ku %

I have the divine form of the Vajra Rakshasa who is invincible and indestructible.
Khor day yong khyab khor day yong kyi dag %

Just as Samsara and Nirvana pervade everywhere, so I entirely pervade both Samsara and Nirvana.
Nang-sid di na dreg-chän gang su dag %

In the phenomenal existence present here, you violent and arrogant spirits are everywhere in need of
purification.
Jig-dral dor-je zhön-nü ka la nyön %

Listen to the commands of Vajrakumara who is free from all fear and anxiety!
Hum! %
Sang-wa la-na med-pai kyil-khor dir %
Here in this Mandala of the Unsurpassed Mystery,
Ta-war mi wang kal-med dön geg tsog %

You hosts of obstacle-causing evil spirits are even without the power to look at me!
Lay kyi län-chag lüd tor di khor gyi %

This torma is a ransom for karmic retributions. [16]
So-sor rang rang nay su dro-war gyi %

May it represent the cause for your returning to your own individual abodes in Samsara!
Ka lay day na go-wo tsal-par gem %

But if you go beyond my command, I shall shatter your heads into tiny pieces!
Dam lay day na lü sem seg-par gyur %

And if you transgress your samaya vows made to me, your bodies and your minds will be
consummed in fire! [17]
De way dan-ta nyid du chyir deng-shig %

Rather than that, at present and hereafter, you must depart from here now!
Om vajra kili kilaya sarva vighnän vam hum phät % Om sumbha nisumbha
hum % Grihna grihna hum % Grihnaya Grihnaya hum % Anaya ho bhagavan
vidyaraja hum phät! % [18]
[So saying, one expels them, together with (intimidating them) by the making of terrifying, ferocious, and fierce
actions, together with loud clashing music.]
5. Securing the Boundaries

[Fifth, as for securing the boundaries (mtshams-bcad): By these clouds of the hosts of Krodhas (wrathful deities) and
the blazing phurbu daggers which emanate from one’s own heart center, all wrong guides become utterly
annihilated. From their merging together after that, an outer wall of vajra kilaya daggers (phurbu) comes to form
about one in every direction and one thinks that, in any event, this wall is now indestructible.] [19]
Hum! %
Dag-nyid pal-chen dor-je zhön-nu yi %
Instantly my own being having become the great and glorious Mahashri Vajrakumara!
Ku lay thro tsog tsön-cha me pung dang %

From my body, the hosts of Krodhas wrathful deities, weapons, and masses of flame
Ye-she nga yi öd zer nam-par thrö %

Emanate in the aspect of rays of light of the Five Wisdoms.
Zhom-dral sa threg dor-jei gur chen-po %

Becoming a great pavilion of vajras about me that is hard, firm, (impenetrable), and indestructible.
Ye-she öd zer tsön thun rab tu thrug %

These rays of light of wisdom disturb things very much with weapons and magical powders,
Mi jig nam-khai dor-je gyay-deb-bo %

And they affix the seal (of emptiness) on everything with the vajra of space, so there is
nothing remaining to fear! [20]
Om jnana pancha raksha-chakra raksha ram raksha! %

teng yang dor-je phur-pai la-dre la %
Also above that, on a canopy of vajra kilaya spikes,
Dor-je phur-pai thog chen char tar beb %

Great lightning bolts of vajra kilaya spikes descend like rain.
Og kyang dor-je phur-pai sa-zhi la %

Below also, on an earth surface made of vajra kilaya spikes,
Dor-je phur-pai du thro me tar bar %

Additional vajra kilaya spikes emanate and return, blazing with fire.
Chyog tsam ma lü dor-je phur-pay tam %

And all the cardinal and intermediate directions without exception are also filled with vajra kilaya
spikes.
Dor-je phur-pai tsa-tsa kar tar thrug %

The sparks emanating from these vajra kilaya spikes are agitated like shooting stars.
Teng og chyog tsam sung dog thro-wö tam %

Above and below, as well as in the cardinal and intermediate directions, indeed, everywhere is filled
with Krodha wrathful deities who guard against and avert (negative energies and evil spirits)
Om vajra kili kilaya hum phät!

Om hum sarva krodha garja hana daha pacha bhandha hulu tishtha chindha
bhindha sphotaya raksha raksha %
Hum! %
Khor-wa nyang-day chen-por yong drol-wa %

Thereby Samsara is entirely liberated into total Mahanirvana!
Chyog-ri dral-wai jyang-chub sem kyi trin %
These (vajra) clouds of Bodhichitta, which are free from partialities and one-sidedness,
Mi shig mi gyur rang-jyung lhun-drub-pai %

Being indestructible, unchanging, self-originated, and spontaneously perfected,
Dor-je sung-wai gur-khang chen-po-o %

Become a great pavilion of vajra protection!
A dharmadhatu jnana dhrum svaha! % [21]

Dhrum! %
Nöd kyi jig-ten og-min chö-ying kha %

This universe, which is the external vessel, is the space of the Akanishtha Dharmadhatu, [22]
Chüd kyi sem-chän dor-je phur-pai lha %

While the sentient beings, which are its contents, represent the Deities of Vajrakilaya.
Rang-jyung nam-dag zhal-yay chen-po la %

In this great celestial palace that is completely pure and self-originated,
Geg dang log-par dren-pai ming yang med %

There do not even exist the names “obstructing spirits” and “wrong guides!” [23]
Hum om sva ah ha % dhrum vajra kili kilaya sarva mahakrodha hum phät %
sarva vighnän maraya phät % om vajra chakratikshna karma kilaya jvala ram
ram % vajra vishva krodha jvala mandala hum phät! % [24]
[So saying represents the securing of the boundaries.]
6. Confessing Transgressions and Downfalls

[Sixth, as for the making of confession (bshags-pa bya-ba): In the presence of the Gurus, the Vidyadharas, and the entire
Mandala of Vajrakilaya, where they awaken to pervade the sky before one, intensively contemplating purity and
regreat (at one’s past deeds, one proceeds to make confession).]
Hum! %
de-sheg gyal-wa zhi thro yong dzog lha %
As for the Sugatas and the Jinas, as well as the Peaceful and the Wrathful Deities, they are all
completely perfected (in the sky before us)!
Chö-ku khyab-dal long-ku trin phung thrig %

Although the Dharmakaya is all-pervading and all-encompassing (like the sky), therein the
cumulous clouds of the Sambhogakaya (forms) thickly gather about (in the sky),
Trul-ku dro dön dzog dzäd phur-pai lha %

And these Nirmanakayas are the Kilaya Deities who completely accomplish the benefit of living
beings.
Dor-je zhön-nü lha tsog ma lü gong %

Thereupon may all you hosts without exception who are the Deities of Vajrakumara come to heed us!
Thog-med dü nay khor day dag zhän tsul %

From time without beginning, in terms of Samsara and Nirvana, for both ourselves and others,
Chö nam ri-med nyam dzog long yang la %
These dharmas (or phenomena) are impartial, equal, and perfect (just as they are) in this extensive
and vast expanse of space.
Thrul-pai wang gi tha-däd so-sor zung %

Yet, because of the power of delusion, we have grasped individually at distractions.
Dön-dam yer-med ngang du thol zhing shag %

Therefore, we confess and atone for this in a state that is inseparable from with the Absolute Truth.
Zöd-par zhe nay tsang-pai ngö-drub tsol %

Having accepted this confession with forebearance (and forgiveness), please bestow upon us the
siddhis of purification!
A! %
Ye zhi död-mai sang-gyay chö kyi ku %
Even though the Dharmakaya is the Primordial Base and the Primordial Buddha,
Lam nang ma rig wang gi rang zhal drib %

Because of the power of ignorance and appearances along the path, our own true faces have become
obscured.
Zung dzin lam gyi khor-wai ching-wa kun %

Grasping at subjects and objects represent all the fetters of Samsara encountered along the Path.
Nay-lug ka-dag kun-zang long du shag %

Therefore, we make our confessions in the vast expanse of Samantabhadra, which is the
primordially pure Natural State!

[So saying, one makes confession of having grasped at dualities and thus one should also recite the One Hundred
Syllable Mantra of Vajrasattva (yig brgya-pa).]
Om vajrasattva samayam anupalaya vajrasattva tyenopa tishtha dridho me

bhava sutoshyo me bhava suposhyo me bhava anurakto me bhava sarva
siddham me prayaccha sarva karma sucha me chittam shreyam kuru hum
haha haha hoh bhagavansarva tathagata vajra ma me muncha vajri-bhava
maha-samaya-sattva ah! %
7. Opening the Door to the Symbol
[Seventh, as for the opening the door to the symbol (brda sgo dbye-ba): All phenomenal existence abides from the very
beginning as the Mandala of Vajrakilaya, the primal awareness (and wisdom) that is natural and spontaneously
perfected in the Dimension that is primordially pure. Having been visibly exhibited by this symbol and method, one
thinks that one opens the door where there arise self-manifestatations that come to pervade the whole space of the
sky.] [25]
Hum! %
Nang-wa khyab-dal lhun-jyam zhal-yay na %
In the infinite celestial palace that pervades and encompasses all appearances,
Rang-rig ma chö ka-dag chö kyi ku %

Our own self-awareness is the unfabricated (and uncreated) primordially pure Dharmakaya.
Rang-sal gag-med ye-she rang shar-way %
Because this primordial awareness is inherently clear and unceasing, self-arising on its own,
Dal-khyab chö-ying ye-she char go chye %

This door for the arising of the primal awareness (and wisdom) of the Dharmadhatu, which is all-
pervading and all-encompassing, is hereby opened!
Vajra praveshaya phät! %

8. Doing Homage to the Symbol
[Eighth, as for the paying of homage to this symbol (brda phyag-‘tshal): In that way (as above), one’s own self-
awareness, being the Deity of Wisdom, abides in a state of unconditioned inherent clarity without any uniting or
separating, where its direct perception encounters one’s own self-face by way of a thought that is marvellous.] [26]
Hum! %
Rang-jyung lhun-drub ye-she ye dzog shing %
This primal awareness (and wisdom) that is spontaneously realized and self-originated is
primordially perfected (and complete in itself).
Rang-rig ku sum yong dzog kyil-khor lha %

Our own self-awareness is the principal Deity of the Mandala, being the completely perfected
Trikaya itself.
Ma rig wang gi rang dang zhal ma jal %

(Previously) we had not encountered ourselves as this face because of the power of ignorance,
Da ni rang-ngo rang zhal jal chyag-tsal %

But now we do homage to our own true face which is, indeed, our own inherent (Buddha) Nature
(within us)!
Om ah hum vajra jnana kumara namo! %
9. Keeping the Promise

[Ninth, as for making the promise or pledge (dam-bca’-ba): The essence itself of Vajrakumara is the spontaneously-born, co-
emergent intrinsic awareness of the individual. But (this esence) having become obscured by the taints of adventitious and
distracting thoughts, one should send forth and expel from the hollow tube of obscurations these unrealized powers and
energies, until the siddhis of the Three Vajras (of the Body, Speech, and Mind of the deity) become manifest, one should
not transcend this chitta-samaya (or heart-vow practice). Because one thinks this, one says:] [27]
Hum! %
Lhän-kye ye-she dor-je zhön-nu che %
The great Vajrakumara is our spontaneously born primal awareness (and wisdom). [28]
Zhän gyi ma chö rang ngor rang dam-chay %

Being our own true face (and nature), unmodified by anything other than itself, because of our pledge,
Da ni rang-rig ye-she tog-pai lha %

Our own self-awareness becomes this deity of wisdom and understanding.
Ma drub bar du mi tong drub lag-so %

Therefore, until attaining full realization, we shall not forsake this practice!
Om vajra samaya hum! %

10. Descent of Blessings
[Tenth, as for the descent of blessings (byin dbab-pa): The Gurus, the Vidyadharas, and the hosts of
Deities of the Mandala of Mahashri Kilaya arrive like the gathering of clouds in the sky. One thinks
that everything, the entire universe, which is the vessel, and all the living inhabitants it contains, is
infinitely pure and is consecrated with blessings as the total visible manifestation of wisdom, or
primordial awareness.] [29]
Hum hum hum! %

khyab-dal og-min chö-ying chen-pö kha %
In the sky of the great Akanishtha Dharmadhatu that is all-pervading and all-encompassing,
Zhom-dral mi shig dor-jei zhal-yay nay%

In this celestial palace made of invincible and indestructible vajras,
Ku nga lhun-drub dor-je phur-pai lha %

There are the Deities of Vajrakilaya, representing the Five Bodies (of the Buddha),
Yab yum say khor ma lü ka-död chay %

Namely, the Lord and the Lady, their Sons and retinues, together with all their attendents without
exception who obey their commands.
Mi nay ye-she ngang lay ma yö kyang %

From this state of primal awareness that is nowhere established, even without moving,
Thug-jei rol-pa zug kyi kur zheng la %

There arise the Rupakayas that represent the visible display of compassion.
Sang-chen rol-pai dur-thröd chen-po dir %

Having come here to this great cremation ground that is the visible display of the Great Mystery,
Sheg nay wang jyin ngö-drub tsol-wa dang %

Please bestow the empowerments, the blessings, and the siddhis upon us!%
Drub-pai nay yul drub-po drub dzay la %

And with regard to this place of realization, this object of realization, and these substances of
realization,
Zhal-yay köd-pa lha ngag chö-nyid kyi %

Arrayed before us here as an immeasurable celestial palace consisting of deities and mantras,
Rol-pa chen-pö ngang du jyin phob-chig %

May your divine blessings descend upon us as the state of the total display of the Ultimate Reality
(the Dharmata)!
Om ah hum sarva maha guru dheva dakini harinisa vajra kili kilaya sarva
krodha saparivara vajra samaya jah jah %
Aveshaya a ah! %
[The blessings descend (byin dbab) accompanied by incense and music.]
[Eleventh, as for consecrating the puja substances (mchod rdzas brlab-pa):] [30]
Visualizing and Cleansing the Outer Offerings
Ram yam kham!

[Reciting this mantra three times, thereby one cleans and purifies the puja offerings.]
Dag gi thug-ka nay ram yam kham thrö-pa

From my own heart center, there emanate the syllables Ram, Yam, and Kham,
Ye-she kyi me lung chur gyur-pay

And because of the wisdom fires, the wisdom winds, and the wisdom waters (that they generate),
Chöd dzay kyi nye kyön ngö dzin bag-chag dang chay-pa than-chäd
All of the defects and imperfections of these puja offerings, as well as all karmic traces
Seg tor thrü te tong-par jyang/

And all grasping at substantial reality, are burnt up, scattered about, and washed away, whereupon
they are purified into Shunyata with the mantra:

[Then:]
Tong-pai ngang lay nay-khang og-min sang-chen rol-pai zhal-med khang

phun-sum tsog-par
Thereafter, from the state of Shunyata, there arises an abundantly excellent celestial palace that is
the visible display of the residence of the Akanishtha of the Great Mystery,
A lay rin-po-che dang bhan-ja bar-wai nöd zang zhing gya-che-wa nam su
Therein, from the A syllables, there appear (eight) vast and excellent vessels made of precious gems
that are radiant bhanja (skull bowls)
Hum yig lay jyung-wai chöd-yön/ zhab-sal/ me-tog/ dug-pö/ mar-me/ dri-chab/
zhal-zay/ röl-mo sog/
Within each of them, there are HUM letters which transform, bringing forth fresh water for
drinking, water for bathing the feet, flower garlands, incense sticks, lamps, perfumed waters,
sacramental food, and music (in the form of cymbals), and so on. [31]
Lha dzay chyi chöd trin dang/

All of them, as clouds of puja offerings, represent the external offerings of divine substances.
Consecrating the Inner Offerings
[However, in terms of the wrathful inner offerings:]
Thrag gi chöd-yön/ dug chü zhab-sil/ wang-pai me-tog/ tsil-chen gyi düd trin/
zhün-chen gyi drön-me/ thri-pai dri-chab/ mam-sai zhal-zay/ thöd-ngai rol-mo sog
The water for drinking represents blood, the water for bathing represents poisonous waters, the
flowers represent the sense organs, the clouds of incense represent (burning) human fat, the lamps
represent melted human fat, the perfumed waters represent bile, the sacramental food represents
five kinds of flesh (mamsa), and the music represents the sounds of the skull drum, thigh-bone
trumpet, and so on. [32]
Rang-jyung nang gi dam dzay död-yön gyi nam-pa ma tsang-pa med-pa
These samaya substances, which are the self-originated (wrathful) inner offerings in the aspect of
delightful sense qualities, are also without any impurities,
Thrag-thung thro-wö kyil-khor gyi khor-lö zhing tham-chäd khyab-par char-

way nam-khai tha-lay-par gang-war gyur//
And because they arise in this all-pervading fashion in all the realms of the Mandala-chakra of the
blood-drinking Wrathful Deities, they come to fill the infinity of space before us. [33]
[One thinks this and recites:]
Om vajra argham … padyam … pushpe … dhupe … aloke ... gandhe …

naividya … shabda … rupa … shabda … gandhe … rasa … sparshe ah hum!
Om vajra dharmadhatu ah hum!

Purifying the Amrita Nectar
[As for cleaning and purifying the amrita nectar (bdud-rtsi bsang sbyang):]
Tong-pai ngang lay män nöd bhan-dha bar-wai zhal-yay khang du chüd dzay
rig nga yab yum nyom-par zhug shing
From the state of Shunyata, there arises a celestial palace that is a blazing bhandha (skull cauldron),
a vast vessel containing medicines, nectars and substances (bcud rdzas), as well as the samapattis
(or the sexual secretions) of the Lords and Ladies of the Five Kula Families.
Zhu lay jyang-sem kar mar ro chig-pai rang-zhing dam-tshig dang ye-she nyi
su med-pai düd-tsi gya-tsö yong su gang-way gyur//
From their melting together, (this skull cauldron) becomes completely filled with oceans of amrita
nectars that represent the non-duality of the Wisdom Beings and the Samaya Beings, so that the red
and the white Bodhichitta elements (of menstrual blood and semen) come to have the nature of a
single taste.
Om ah hum maha sarva pancha amrita hum hrih tha! %

[One utters this mantra seven times (thus purifying the amrita nectar).]
Purifying the Rakta Blood
[Then one cleanses and purifies the Rakta blood (rakta bsang sbyang):]
Tong-pai ngang lay mar gyi dung-chen bar-wai nöd du ra lay

From the state of Shunyata, in a vessel that is a great radiant conch-shell (skull-cup) filled with
blood, there appears the syllable RA, [34]
Kham sum khor-wai bag-chag kyi zhen nang tsäd nay chäd-pai chag-med
rak-tai gya-tso ba-lab kha la chyo zhing yo-wa zeg-ma lay
And due to it, all appearances and attachments, which represent the karmic traces of the Samsara of
the three worlds, become utterly annihilated, so that great waves and oceans of blood without
attachments move and surge into the sky.
Zhing-chen gyi lhu-dum thrug-par gyur//

This agitates (and shakes) the small body parts of the corpses lying on the flayed human skin spread
out before us (on the surface of the earth).
[One thinks this and utters the mantra:]
Om ah hum maha rakta jvala mandala hum hrih tha! %

[One recites this mantra seven times.]
Purification of the Torma
[Then one proceeds to cleansing and purifying the torma cake as follows (gtor-ma bsang sbyang):]
Tong-pai ngang lay chang-lor chay-pai ka-pa-la tong sum dang nyam-pai
nang du
From the state of Shunyata (there arises from the syllable BHRUM) a great kapala (skull cauldron)
still having its braided hair attached, and inside this cauldron which is equal to the three thousand-
fold universe itself,
Tor-ma sha nga düd-tsi ngai rang-zhin lhun-po tar pung-pa lay
There appears a great torma cake heaped up like a mass having the nature of the five meats and the
five amrita nectars. [35]
Död-yön gyi lha-mo drang-med-par thro-way zag-pa med-pai chöd trin gyun
mi chäd-par tro-wai dag-nyid-chän du gyur-par gyur//
There emanate from my heart center innumerable numbers of Kamaguna Devis (the goddesses of
the delightful sense qualities), whereupon they present these items cited above, which become the
nature of uninterrupted, emanated clouds of unpolluted puja offerings.
[One thinks that and recites:]
Om ah hum maha balingta tejva balingta bhalabhati guhya samaya hum hrih tha! %
[One recites this mantra seven times. Then:]
Om hum tram hrih ah mum lam mam pam tam% Bodhichitta gana guhya tana
gana sarva puja ho% vajra spharana kham! % [36]
[So saying, all of these items having delightful sense qualities, which are outer, inner, and secret, increase immeasurably
as the visible display of the clouds of puja offerings like those (presented to the Buddha) by the Bodhisattva
Samantabhdra, (thus filling the entire sky). These represent the stages of the preliminary practice.]
PART TWO: The Principal Practices

With regard to the stages of the ritual practice in the principal section (dngos-gzhi’i lam rim), these
are as follows:
1. Clear Visualization of the Samaya Chakra (dam-tshig gi ‘khor-lo gsal-gdab-pa),
2. Bestowing of Blessings and the Conferring of Empowerments (byin gyis brlab cing dbang
bskur-ba),
3. Invoking the Circle of Wisdom Beings (ye-shes kyi ‘khor-lo spyan-drang-ba),
4. Request to be Seated (bzhugs su gsol-ba),
5. Doing of Homage (phyag-’tshal-ba)
6. Offering Puja (mchod-pa ‘bul-ba),
7. Hymn of Praise (bstod-pa),
8. Prayer (gsol-gdab),
9. Confessing of Faults (nongs-pa bshags-pa),
10. Reciting the Mantra Aloud (dza-pra bzla-ba), and
11. Activities between Sessions (thun-mtshams kyi bya-ba).
1. The Clear Visualization of the Samaya Chakra

[First, in terms of the clear visualization of the Samaya Chakra, or Circle of Samaya Beings (dam-tshig gi ‘khor-lo gsal-
gdab-pa), there are two divisions, namely, A. The Cause, which is the erecting of the interior support by way of the
three contemplations, or samadhis (rgyu ting-nge ‘dzin gsum gyis khog dbub-pa) and B. The Result, which is the
generation of the Mandala of the Residence and the Residents (’bras-bu rten dang brten-pa’i dkyil-’khor bskyed-
pa).1A. The Three Contemplations Within the former, there are three subdivisions, namely, the three contemplations
or samadhis (ting-nge ‘dzin gsum), as follows:
A1. The Contemplation of Reality
[First, as for the Contemplation of Reality (de-bzhin nyid kyi ting-nge ‘dzin): It is the Natural State itself. By way of the
radiant essence of primal awareness, or wisdom, which is individual self-awareness, the Vajra of Shunyata, the
discursive thoughts of the five poisons are utterly annihilated into the Dimension and the thought process (blo)
remains in an empty state like the sky free of clouds, being primordially pure in its nature.]
Hum!
Dor-je thrö-pay zhe dang ma lü chöd %
All (thoughts of) anger without exception are annihilated by vajra wrath. [1]
Tsön-cha ngön-po rab tu bar-wa ni %

As for this excessively blazing great blue weapon,
Kha ying long nay thig-pa hrig-ger shar %

It arises in awareness as the bindu drop from the vast expanse of the dimension of the sky.
Sog gi go ru tong sal chu re-wa %

It is the tissue connecting together clarity and emptiness at the doorway of my prana life-force. [2]
Nying gi kyil du dzin med lhän-ner gom %

I shall meditate on it, without grasping, as its being luminous (and shining) at the center of my
heart:
Om maha shunyata jnana svabhava atmako ham! %

A2. The Contemplation of Universal Illumination
[Second, as for the Contemplation of Universal Illumination, that is visible everywhere (kun tu snang-ba’i ting-nge
‘dzin): One should annihilate (cutting off at its root) the suffering from delusions of those living beings who do not
understand matters in this way. Then one should emanate in one’s thoughts, in an all-pervading manner, great rays
of light of compassion that proceed into all the realms of sentient beings.]
Hum!
Tong-nyid nying-je ma tog kun dral-wa %
By way of Shunyata and compassion, everyone is liberated from not understanding. [3]
Nar ching säd chöd nän-pa ma yin te %

So that there is no torturing, killing, cutting or suppressing activities occuring anywhere.
Phung-po gyur-med dor-jer tam jyay nay %

Having filled their physical bodies with unchanging vajras,
Nam-par shes-pa rang-jyung dor-jer gom %

I meditate that their consciousnesses become self-originated vajras!
Ye yin dor-je zhön-nü rig-dzin nam %

The Vidyadharas of Vajrakilaya have existed primordially.
Jig-dral sid-pa dor-jer drub dzöd-chig %

May they realize existence to be vajras free of fear!
Ye nay sid-pa dor-je phur-pai lha %

Existing from the very beginning, the Deities of Vajrakilaya
Ye-she thro-gyal chen-po drub-par dzöd %
Accomplish the realization of the great wisdom Wrathful King, Jnana Krodharaja!
Om maha shunyata jnana dharmadhatu atmako ham! %

A3. The Contemplation of the Cause
[Third, as for the Contemplation of the Cause (rgyu’i ting-nge ‘dzin): From the dimension where Shunyata and
compassion are inseparable, there arises the dark blue letter HUM, the seed from which comes forth everything
belonging to the Mandala. One thinks that this occurs by way of the single path of the blazing rays of light.] [4]
Hum!
Chö-ying kye-wa med-pai ngang nyid lay %
From the state of the unborn (and uncreated) Dharmadhatu, (the womb of space),
Chö kun ma lü rang-jyung gyu lay jyung %

All phenomena without exception originate (and come forth) from this self-originated Cause,
Tham-chäd gyu lay ma jyung gang yang med %

Whereas there is nothing anywhere that does not come forth from this cause.
Rang-rig gyu yi ngo-wo hum du sal %

Therefore, my own self-awareness becomes clearly visible as the syllable HUM, the essence of
which is the Cause:
Hum chitta vajra samadhi jah hum bam hoh! %

[So saying, one clearly visualizes this (bija mantra).]
1B. Generating the Visualization of the Mandala

[With regard to the second, the result that is represented by the generating of the Mandala of the Residence and the
Residents (’bras-bu rten dang brten-pa’i dkyil-’khor bskyed-pa), there are two subdivisions, namely,
1. The generating of the successive elements, together with the celestial palace itself, which represents the support or
residence (rten ‘byung-ba rim brtsegs gzhal-yas khang dang bcas-pa bskyed-pa) and
2. Meditating on the Mandala of the Deities which are the residents supported by this (brten- pa lha’i dkyil-’khor
bsgom-pa).]
B1. Generating the Elements and the Celestial Palace
[First, as for meditating on the successive stages of the generating of the elements, together with the celestial palace
itself, which is the support or residence for the deities which are the residents: Inside of a protective sphere, there
arises the (dark blue) letter HUM, that represents the Cause and from it, there emanate in succession the seeds, or
bija-mantras, of each one of the respective elements. These elements which emanate from the syllables are
successively stacked one above the other (’byung-ba rim brtseg) and above them, on the summit of the Meru
mountain, in the middle of the eight surrounding cremation grounds, together with the masses of the flames of
wisdom, there is erected the magnificent celestial palace of the great and glorious Mahashri (Vajrakumara). Its
exterior has the nature of precious jewels and its interior is a citadel made of human skulls. All of the chracteristics
and proportions of this immeasurable celestial palace, which blazes with the fires of wisdom, are complete (and
perfect). One thinks that this palace instantly becomes clearly visible in space.] [5]
Hum ah! %
Chö-ku kye-wa med-pai ngang nyid lay %
From the state of the unborn (and uncreated) Dharmakaya,
E lay nam-kha tha ü med-par dal %

From the syllable E there arises the space that is all-pervading without a center or perfery.
Yam lay tob-dän lung gi kyil-khor jang %

Then there appears the syllable YAM from which arises the green mandala of the powerful winds.
Ra lay rak-tai gya-tso ba-long thrug %
From the syllable RA there arises the greatly disturbed waves of the oceans of Rakta blood.
Sum lay wang-chen mam-sai sa-zhi dal %

From the syllable SUM there appears the all-pervading earth-surface of the Mamsa (human flesh) of
great power.
Keng lay rü-pai ri-rab dru-sum jid %

From the syllable KENG appears the splendrous pyramid-shaped Meru mountain of human bones.
Ram lay kal-pai me pung chyog chur bar %

And from the syllable RAM arises in the ten directions the blazing masses of the fires like those at
the end of the kalpa.
E yam ra sum keng ram spharana phät! % Samharana hum! %
Hum!
Ngang nyid dor-je chö-ying khyab dal lay/
From that state itself, which is the all-pervading and all-encompassing Vajra Dharmadhatu,
Rang-jyung ye-she nga-dän kyil-khor ni/

There appears this mandala palace possessing the Five Wisdoms that are self-originated,
Na-tsog päd-ma dab tong dal-wai ter/

And at its center there is a vast, all-pervading, one thousand-petalled vishvapadma (or double lotus
blossom).
Rab yang in-dra-ni-lai sa-zhi khyön/

It has a circumference that is an earth-surface consisting of blue indranila stones, being very wide
(and extensive).
Chyi-rol khor-yug jig-pai dur-thröd gyäd/

Located on its outer rim, there are the eight great, terrifying cremation grounds,
Chöd-ten shing me trin chu drub-pa dang/

Each of these eight possessing individually a stupa, a tree, a fire, a cloud, a lake containing water,
[6]
Lha lu chyog-kyong ma-mo zhing-kyong gyäd/

A Deva, a Naga, a Dikpala, a Matrika, a Kshetrapala,
Sha-za ro-lang sar nying bam-rö tsal/

As well as Pishacha ghouls, Vetala vampires, and groves hung with old and new corpses.
De thar zhom-med sung-wai gur chen-po/

Outside and beyond that, there is a great pavilion (of vajra kilayas) that provides invincible (and
impenetrable) protection. [7]
Mi chyed rab bar threng-way yong trig ü/

In the middle (of this area), which is completely and densely packed with garlands of intensely
blazing (flames) that never diminish,
Rin-chen vai-dur-ya yi drag ri teng/
On top of a rocky mountain of very precious (blue) vaidurya gem stones,
Na-tsog dor-jei te-wa la nay-pai/

Established at the navel of a golden vishvavajra cross,
Dhrum yig thro dü yong su gyur-wa lay/

There is the varicoloured letter BHRUM, and from its emenating and reabsorbing (of rays of light),
it completely transforms
Thar-pa chen-pö zhal-med khang chen-po/

And becomes the totally immeasurable celestial palace of the Great Liberation.
Dru zhi go zhi shel ser ra-ga dang/

It is square in shape with four gates that possess individually the natures of crystal (white in the
east), gold (yellow in the south), padmaraga (red ruby in the west),
Mar-gäd vai-dur-ya yi rang-zhin-chän/

Emerald (green in the north) and vaidurya (blue in the center).
Nor-bu rin ngai tsig teng rin-po-chei/

There are walls composed of five layers of gems.
Pha-gu ser-po de teng mu-tig gi/

And above that, there is a golden border of precious jewels.
Dra-wa dra-chyed shar-bu da-yab dze/

This is beautifully adorned with balconies, and ornamented hangings, as well as nets and half-nets
of pearls.
Khang tseg ü chyur bum-pa dre-shul dang/

An upper temple is erected above its middle and in the nitches, there are vases and ornamented
blocks.
Chö-khor dug zang dor-je nor-bü tog/

Above that on the roof, there Dharma wheels, excellent parasols, vajras, jewels, roof ornamennts.
Na-tsog rin-chen öd thro mang gi zhir/

On the floor (of the mandala palace), there emanate many lights from various precious jewels.
Död nam mar-por zung may chöd trin tro/

Thus, there emanate countless clouds of puja offerings laid out on red blankets for sensual pleasures
by the Dharani ladies. [9]
Go-khyud lo-bur ta-bab zhi zhir-dän/

The projecting door frames possess four-fold torana arches,
Päd-ma chö-khor ri-dag ser dug tray/

Each adorned with lotuses, Dharma wheels, golden deer image, and parasols.
Ngo-tsar yid-ong gyän köd tsäd med-pay/

These wandrous and beautiful ornamants are arrayed without measure.
Teng og chyog nam kun tu dze jyay nang/
Above and below, and in all directions, the interior is everywhere rendered beautiful.
Bar-wai bar-khyam rak-tai gya-tso khyil/

The middle courtyards are ablaze and there are swirling oceans of blood.
Pho-drang nang-ma dur-thröd zhal-yay khang/

Moreover, there are private villas, cremation grounds, and (other) celestial palaces.
Rim sum thöd-pai tsig-pa thrag zhag gi/

In three stages, there are walls of skulls, clotted with blood. [10]
Jyin thab jyar zhing nam-chag zer gyi tam/

They are held together in a generous method, being filled with spikes of meteorite iron,
Sha-chen jim zhal sa-dag ka-dän la/

And plastered with human flesh, and on the pedestals (of the pillars), there are the faces of the
Bhumipatis,
Lha lü ka-dung za kar dral-chyam-chän/

Whereas the pillars themselves (have the shape) of Devas and Nagas and the supporting roof beams
are marked with images of the planets and stars.
Sha-chen död nam pha gur thöd-pay trig/

There are blankets for sensual pleasures made of human flesh and projecting borders covered
With skulls,gyu lön rü-pai dra-chyed thöd tsal dang/

As well as wet entrails, half-nets of bones, and fragments of skulls,
Chang-lö nga-yab dril yer lung kyöd chyung/

Fly whisks of hair braids, and little tinkling bells blown about in the winds.
Kang lag shar-bu gal-tsig da yab tar/

There are hanging pendents of legs and arms, and balconies suspended from spiral columns.
Ru-drai pag-pa thog phub tsit-tai tog/

Above there are canopies made of the skins of Rudra demons, and their top ornaments are human
hearts.
Nyi dai thong kar zhing-chen zhing-chung dang/

There are windows with illuminated vistas of the sun and moon, and covered with human
skins, both large and small,
Yang-zhi gyal-tsän phän dug la-dre gyän/

And ornamented with victory banners of flayed human skins, with hanging tassels, parasols and
canopies.
Go khyud pang-pai go zhi drul nag zhir/

The four gates lack door frames; at their bases are black snakes;
Ka ding rü-bal ya them ma them jyay/

The lintels above are made with sky-soaring garudas and thresholds below are tortoises,
Chu-sin chib khung zhing gi go leg sog/
While the door panels are made of flayed human skins and the scales of makara sea monsters, and
so on.
Rab jig dur-thröd drag-pö chö nam kun/

All of them represent the fierce phenomena of the cremation grounds and are very terrifying.
Yong dzog dang shing drib-med öd bar ü/

In the center of these blazing lights that are without obscurations, being pure and completely
perfect,
Dru sum thing-nag da-gam rin-chen bar/

There are blue-black triangles with (red) half moons that are radiant jewels,
Khor-lo mu-khyud thöd threng ra-war chay/

Together with enclosing garlands of skulls and a perifery of chakra wheels.
Ngo-tsar ye-she gyal-wai pho-drang sal/

This miraculous wisdom palace of the victorious Jina is clearly visible (and truly marvellous).
Ye nay rang-jyung lhun-drub chen-por gom//

We meditate on it as being totally and spontaneously perfected and self-originated from the very
begining.
Hum dhrum spharana phät! % samharana hum! %

[So saying, one should clearly visualize this arrangement of the immeasurable celestial palace that is the support and the
residence of the Deity and his retinue.]
B2. Generating the Visualizations of the Deities

[Second, in terms of the meditation on the Mandala of the Deities who are the residents (brten-pa lha’i dkyil-’khor
bsgom-pa), there are three considerations:
1.Generating in visualization the Root Mandala, which constitutes one’s own being (bdag- nyid rtsa-ba’i dkyil-’khor
bskyed-pa),
2. Generating the Mandala of the Krodha Wrathful Deities in the ten directions (phyogs bcur khro-bo’i dkyil-’khor
bskyed-pa), and
3. Generating the Mandala of the Material Kilayas, together with the Appendix consisting of the Door-Keepers and the
Guardians (phur-bu rdzas kyi dkyil-’khor zhar byung sgo-skyong srung-mar bcas-pa bskyed-pa).
B2.1. Generating in Visualization the Root Mandala of the Principal Deities
[As for the first among these three subdivisions, generating in visualization the Root Mandala (representing the
principal deities), which constitutes one’s own being (bdag-nyid rtsa-ba’i dkyil-’khor bskyed-pa): From that bija, or
seed syllable, which represented the previous Cause (that is, the syllable HUM), there occurs the yoga practice of
the emanating and reabsorbing the rays of light (two times in order to accomplish the two benefits of oneself and
others) and finally one thinks that one’s own nature appears completely perfected (and transformed) as the divine
form of the great and glorious Mahashri.]
Vajra matram rudra krodhi tira vam %
Ma surya-mandala % a chandra-mandala% pam padma mandala %
Hum spharana phät % samharana hum %
Om vajra kili kilaya sarva vighnän vam hum phat %
Hum! %
Rang-jyung pho-drang e yi zhal-yay ü %
In the middle of the immeasurable celestial palace, this self-originated residence, there is (the blue-
black triangle) E. [11]
Päd-ma nyi da bar-wai dän teng su %

On top of a seat that is a radiant lotus, a moon disc, and a blazing sun disc, [12]
Düd zhi gyal sen dreg-pa nol-wai teng %

And above the intertwined Gyalpo and Senmo spirits representing the four Mara demons, [13]
Rang-rig gyu yi hum thing me bar bab %

My own self-awareness (rang-rig) descends in a blazing fire as the dark blue letter HUM, which
represents the Cause.
Öd thrö gyal-wa gya-tso chöd-pay nye %

Because lights emanate from it, thus the oceans of victorious Jinas (in the heavens) become
delighted by the pure puja offerings made to them,
Gyüd drug khor-wai bag-chag ying su dral %

(And the lights emanating a second time), all the karmic traces of the Samsara of the six realms
become liberated into the Dimension (of Reality),
Khor day yong kyi sog chüd nü thu dü %

Whereupon all the powers and capacities, all the prana life-force and nectars from Samsara and
Nirvana are gathered hither,
Gyu yi sa-bön hum la chüd du dril %

And condensed (and absorbed) as elixirs into the letter HUM, which is the seed-syllable that
represents the Cause.
Hum nyid yong gyur ye-she öd ngai long %

Thereupon the HUM syllable itself completely transforms instantly, and in the vast expanse of the
five lights of primordial wisdom,
Nam-chag dor-je hum thing thro du lay %

There appears a (nine-pointed) vajra of meteorite iron and from the emanating and reabsorbing (of
the light rays) from the blue-black syllable HUM (at its center),
Dag-nyid ye nay ma chö dzog-pai lha %

Thereupon my own nature instantly manifests as the deity himself, who was perfected and
uncreated from the very beginning,
Gyal kun thrin-lay yong dü che-wai chog %

Being supreme as the total embodiment of the all enlightened activities of the victorious Jinas,
Pal-chen dor-je zhön-nu thro-wö gyal%
This is the great and glorious King of Wrathful Deities, Mahashri Vajrakumara Krodharaja himself!
Description of Vjrakumara
Hum!
Thing-nag rag jig thro tum zi-jid bar %
He is blue-black in color, very terrifying, hotly raging with anger, and ablaze with rediance.
Zhal sum chyag drug mi dug sin-pö zug %

He has three faces, six arms, and the awe-inspiring form of a Rakshasa demon.
Yay zhal rab kar jig-pai gäd-gyang drog %

His face on the right has an intense white colour, roaring loudly with terrifying laughter,
Yön zhal mar sal ngam jid phät dra drog %

While his face on the left is a radiant red colour, ferocious and brilliant, roaring with the
(aggressive) sound of PHÄT!,
Zhal dang jag dril che tsig thro-nyer dü %

Whereas his central face is a radiant (blue-black like violent storm clouds); his tongue rolls about,
and he bares his fangs; his face is gathered in the frown of an angry expression.
Mar dum chyän gu dang mig chyog chur yo %

His nine angry eyes are round and blood-shot, and dart about into the ten directions of space.
Ma-ra min-mar me yi tsa-tsa thro %

From his beard and his eye-brows emanate tiny sparks of fire.
U-tra mar ser sid-pai tse-mor dze %

From his head hair, which is reddish blond and flames upward to the summit of existence.
Thrag-thung rig ngai chöd-pän trin tar tib %

As his crown the Five Kula Families of the blood-drinking Herukas gather like storm clouds.
Chyag yay dang-pö dor-je tse gu dang %

With his first right hand, he brandishes a nine-pointed vajra,
Bar-may nam-chag dor-je tse nga nam %

While with the middle one, he holds a five-pointed vajra of meterorite iron.
Yön kyi dang-pö dig-dzub me pung bar %

With his first left hand, he holds a blazing mass of flames with a threatening gesture,
Bar-may kha-twam tse-sum deng tab chyar %

While with the middle one, in a courageous manner, he hoists a khatvanga staff surmounted with a
trident.
Tha nyi ri-rab phur-bu dril zhing deb %

With his final two hands, he rolls between them a kilaya which is like the Meru mountain itself and
strikes forward with it.
Yay kyi dang ru dor-je tse gu la %
In terms of the nine-pointed vajra in the first of his right hands,
Pu-dri bar-wai shog-par me zhag thro %

It emanates nooses of fire like blades that are blazing razors.
Yön kyi dang ru nor-bu bar-wa la %

In terms of the radiant blazing jewel (of flames) in the first of his left hands,
Ral-dri shog-par dor-jei ser chen thro %

It emanates great hail stones of vajras like the blades of swords.
Zhab zhi gyäd kyi dor-tab tsul du dräd %

His four legs move aggressively forward in the (confident) striding manner of a champion warrior
(entering into battle).
Thal-chen tsom-bu rak-tai thig-le dang %

Lumps of human cremation ashes, drops of rakta blood, and bloodclots
Zhag gi zo ri jyug-pai dzay su chang %

Cling to his (skin) as subtances like painted figures and images.
Lang-chen ko-lön mi pag yang-zhi dang %

He dons (as a cloak) the fresh hide of an elephant and a flayed human skin,
Tag pag sham-thab nab-pai gö su lub %

As well as a tiger skin skirt, and these garb him as his attire and clothing.
Thöd-threng tsar sum drul rig chün-pö gyän %

He is adorned with garlands of skulls three times and with tassels of different kinds of poisonous
snakes. [14]
Gar gü nyam dang dän-pai pang yön du %

Moreover, he exhibits the nine passionate attitudes of a dancer. [15]
Description of His Consort Diptachakra
Jyor-wai yum chen khor-lo gyay-deb-ma %

(Against his hip), he is carnally united with his great consort Diprachakra. [16]
Thing-kya zhal chig chyag nyi yab la khyil %

She is a lighter shade of blue, having a single face and two arms that embrace her Lord.
Chyag yay kha-twam yön-pay dung mar tob %

With her right hand, she wields a khatvanga staff and with her left hand, she holds a conch-
shell (kapala) filled with blood to his mouth. [17]
Zig-sham rü gyän sol zhing gäd-gyang drog %

She wears a leopard skin skirt and is decorously attired in ornaments of human bone, while she
roars with laughter. [18]
De tong nyam-dän jig-pai lang-tso gyän %
Having the full experience of bliss and emptiness, she is adorned with youth that is intensely
terrifying
Rang dang ye-she me pung long du sal %

And her inherent radiance is clearly visible within a vast expanse of the fires of wisdom.
Description of the Dakini Ekajati
Yön du drol yum e-ka-dza-ti mug %

On his left, there is the Consort of Liberation, Ekajati, who is dark maroon in colour. [19]
Chyag yay dra nying yön-pay chag chyang gyed %

With her right hand, she holds the bloody heart of an enemy, while with her left hand, she flings
about (the image of) an iron-wolf.
Ral-pa dru chig mig chig che-wa chig %

Her hair is gathered into a single tuft; she has a single eye and a single tooth.
Nu chig thrag beb trin kar na-za sol %

She has a single breast from which oozes blood and she is attired in a garb that consists only of
white clouds.
Gar tab gyur zhing khor day nga-wang dzäd %

She continuously changes her dance positions and thus she brings both Samsara and Nirvana under
the power of her sovereignty.
Description of Garuda
Tso chog chyi-wor jig-jyed ga-ru-da %

Above the crowns of the heads of these two supreme principal deities, there soars the great terror-
inspiring Garuda.
Nam-chag dor-jei rwa dang chu der-chän %

He possesses talons, beak, and horns made of vajras of meteorite iron.
Me shog deb ching lu nyän zay su za %

Flinging about his wings of fire, he devours Nagas and Nyän spirits as his food. [20]
Chyän mig dräd-pay nang-sid öd kyi geng %

Because (flames) proceed from his eyes and fill all of phenomenal existence with his light,
Ngar käd drag-pö lu gyäd go-wo gem %

With his fierce and harsh cries, he subdues (and confuses) the heads of the eight great Nagas.
Nor-bü tsug gyän gö död char du beb %

From the jewel that is his crest-ornament, there descend great rainfalls of whatever is needed or
desired (by practitioners).
Description of the Kulapati Samantabhadra
Kun-zang yab yum rig kyi dag-por shar %

(Above them), Samantabhadra in union appears as the Kulapati (the Lord of the Hierarchy).
Nyam-zhag kyil-drung tsän dei zi-jyin bar %

He is sitting cross-legged in the position of contemplation, and he is ablaze with the splendour of all
the marks and characteristics. [21]
Ye-she öd nga thrig-pai long du sal %

He is clearly visible within a vast expanse of the five vibrating lights of wisdom.
Description of the Retinue of the Five Supreme Sons
Hum! %
Chyi-rim nam-chag khor-lo tsib zhi la %
Beyond them, successively on the four spokes of a chakra wheel of meteorite iron,
Päd nyi dra dön pho mo nol-wai teng %

On seats consisting of a lotus blossom and a sun disc and on top of intertwined male and female
figures of enemies and evil spirits, [22]
Ye-she rang-dang ki-la rig nga ni %

There are the Lords of the Five Kila-kula Families, who are inherently radiant with (the lights of)
wisdom. [23]
Description of Buddhakila
Yay su ku chog bud-dha ki-la thing %

To the right (of the principal deity and opposite Ekajati), there is the Supreme Body Aspect as
Buddhakila, who is blue-black in colour. [24]
Yay kar yön mar zhal sum chyag drug-pa %

Of his three faces, the right one is white, the left one is red, (while the central one is dark blue), and
he has six arms.
Yay nyi nam-chag dor-je khor-lo dang %

His two right hands hold a vajra of meteorite iron and a chakra wheel,
Yön nyi kha-twam kal-pai me pung nam %

While his two left hands hold a khatvanga staff and a mass of flames occuring at the end of the
kalpa.
Tha nyi nam-chag phur-pa dril zhing deb %

His last two hands roll between them a kilaya of meteorite iron and he strikes forward with it.
Ku mäd dung phur zur sum no pal-dän %

His lower body is a glorious and sharp three-bladed kilaya dagger made of conch-shell.
Description of Vajrakila
Shar du thug chog vaj-ra ki-la kar %

(On the spoke of the wheel) in the east, there is the Supreme Mind Aspect as Vajrakila, who is white
in colour.
Yay ngo yön mar zhal sum chyag drug-pa %

Of his three faces, the right one is blue, the left one is red, (while the central one is white) and he
has six arms.
Yay nyi dor-je tse gu tse nga dang %

His two right hands hold a nine-pointed vajra and a five-pointed vajra,
Yön nyi gug-jyed chag-kyu thöd thrag nam %

While his two left hands hold an iron hook that summons (the spirits) and a kapala skull-cup filled
with blood.
Tha nyi rin-chen ngul gyi phur-pa dril %

His last two hands roll between them a kilaya of precious silver and he strikes forward with it.
Ku mäd ngul phur zur sum no ngar-dän %

His lower body is a hard and sharp three-bladed kilaya dagger made of silver.
Description of Ratnakila
Lho ru yön-tän rat-na ki-la ser %

On the spoke of the wheel in the south, there is the Supreme Quality Aspect as Ratnakila, who is
yellow in colour.

Of his three faces, the right one is white, the left one is red, (while the central one is yellow) and he
has six arms.
Yay nyi rin-chen bar-wa dra-ta dang %

His two right hands hold a blazing precious jewel and a battle-axe for slaying enemies,
Yön nyi zhag-pa dang ni dung thrag nam %

While his two left hands hold a noose and a conch-shell (kapala) filled with blood.
Tha nyi rin-chen ser gyi phur-pa dril %

His last two hands roll between them a kilaya of precious gold and he strikes forward with it.
Ku mäd ser phur zur sum no ngar-dän %

His lower body is a hard and sharp three-bladed kilaya dagger made of gold.
Description of Padmakila
Nub tu sung chog päd-ma ki-la mar %

On the spoke of the wheel in the west, there is the Supreme Speech Aspect as Padmakila, who is red
in colour.
Yay kar yön ngo zhal sum chyag drug-pa %
Of his three faces, the right one is white, the left one is blue, (while the central one is red) and he
has six arms.
Yay nyi päd-ma ral-dri bar-wa dang %

His two right hands hold a lotus flower and a blazing sword,
Yön nyi thöd thrag dom-jyed chag-drog nam %

While two his left hands hold a kapala skull-cup filled with blood and an iron chain that binds (the
spirits).
Tha nyi rin-chen zang kyi phur-pa dril %

His last two hands roll between them a kilaya made of precious copper and he strikes forward with it.
Ku mäd zang phur zur sum no ngar-dän %

His lower body is a glorious sharp three-bladed kilaya dagger made of copper.
Description of Karmakila
Jyang du thrin-lay kar-ma ki-la jang %

On the spoke of the wheel in the north, there is the Supreme Activity Aspect as Karmakila,
who is green in colour.

Of his three faces, the right one is white, the left one is red, (while the central one is green) and he
has six arms.
Yay nyi gya-dram thöd yug bar-ba dang %

His two right hands hold a vishvavajra (cross) and a blazing club surmounted with a skull,
Yön nyi me pung beb-jyed dril-bu nam %

While two his left hands hold a mass of flames and a bell that causes madness (among the evil
spirits). [25]
Tha nyi rin-chen yu yi phur-pa dril %

His last two hands roll between them a kilaya made of precious turquoise and he strikes forward
with it.
Ku mäd chag phur zur sum no wal-dän %

His lower body is a sharp and flaming three-bladed kilaya dagger made of iron.
Kun kyang ngam jid thro tum bar-wai ku %

Moreover, all of them are divine forms that are furious, brilliant, and blazing up with the hot rage of
anger.
Ha-ha hum phät drug tong dra zhin drog %

(Collectively) they roar HA HA and HUM PHÄT! like the terrifying sound of one thousand thunder
dragons.
Dor-jei shog-pa dur-thröd pal chay gyän %

Having wings of vajras, they are adorned in the glorious attire of the cremation ground.
Ked-pa chu-sin ngam-pai drul chün kyug %
At their waists, there is a makara sea monaster vomitting bunches of ferocious snakes.
Ku mäd phur pal gyal sen nying-gar zir %

Their lower bodies are glorious kilaya daggers that are thrust into the hearts of Gyalpo and Senmo
spirits. [26]
Chyi-wo rig kyi kha-ding khyung-chen ding %

Above the crowns of their heads, there fly great garudas who soar mightily in the sky.
Ye-she me pung mar-nag bar-wai long %

Into the vast expanse of the blazing dark red fires of wisdom,
Rang drai thro-chung kar tar thro zhing thrug%

They disturb everywhere by emanating miniature wrathful deities similar to themselves that are like
shooting stars.

[So saying, one clearly visualizes the Heruka in union with his consort in the of the Mandala that is the root, together
with the Kilaya Deities belonging to the Five Kila-kula Families (ki-la rigs lnga), which are magical illusions of the
primal wisdom of the Mind aspect.]
B2.2. Generating the Visualization of the Ten Wrathful Deities

[Second, as for generating in visualization the Mandala of the Krodhas, the Wrathful Deities appearing in the ten
directions (phyogs bcur khro-bo’i dkyil ’khor bskyed-pa): By way of a complete transformation, due to the
descending into the respective individual places (in the ten directions) of the clouds of Bodhichitta generated by the
samapatti (the sexual intercourse) of the principal deities, the Lord and the Lady, one thinks that an infinity of
Mandalas of the Krodha wrathful deities (are visibly generated in the ten directions) in their spontaneous
perfection.]
Hum! %
Thab she de tong nyom-zhug jyang-chub sem %
From the Bodhichitta generated from the samapatti (unification) of Skillful Means and
Discriminating Wisdom, as well as of Bliss and Emptiness, [27]
Ye-she gyu-thrul hum yig chu ru trö %

There emanate the ten HUM letters, which are illusory apparitions of wisdom,
Teng og chyog tsam khor-lo tsib chü ü %

Into the cardinal and intermediate directions, as well asw above and below, and in the middle of the
eight spokes of the chakra wheel,
Päd-ma nyi da bar-wai dän teng du %

On top of blazing seats consisting of lotuses, moon discs, and sun discs,
Ngön-chyöd lay la ngag-pai he-ru-ka %

There appear the (ten) Herukas reciting loudly the mantras for Abhichara sorcerous actions. [28]
Description of Humkara at the Zenith (East)
Teng chyog lha dön pho mo nol-wai teng %

In the direction above, on top of intertwined male and female evil Devas, [28]
Hum-dzäd ngo-kya zhal sum chyag drug-pa %
There is Humkara, who is light blue in colour, having three faces and six arms.
Yay kar yön mar rab jig thro tum ngam %

His face on the right is white and his face on the left is red, (while his middle one is light blue); and
he is intensely terrifying, raging hot with anger, and ferocious.
Bar chyag da geng dra geg nying la zir %

His middle two hands are completely filled with arrows that penetrate the hearts of enemies and
obstacle-causing spirits.
Yum chog dra-jyin ngo-kya yön nay thril %

His supreme consort Dipayati, who is also light blue in colour, embraces him carnally from the left.
Trul-pai za söd phag dang mrig-bü dong %

His two emanated attendants are the pig-faced scavenger and the chamelion-headed preditor. [29]
Om vajra krodha humkara hum! %

Garja garja hum phät! %
Descrition of Vijaya in the East
Shar chyog dri-za pho mo nol-wai ten %

In the eastern direction, on top of intertwined male and female evil Gandharvas,
Nam-gyal kar-po zhal sum chyag drug-pa %

There is Vijaya, who is white in color, having three faces and six arms.
Yay zhal jang-nag yön zhal ser-nag bar %

His face on the right is dark green and his face on the left is dark yellow, (while his middle one is
white); and he is blazing brightly.
Bar-mai chyag na khor-lo tri-shul nam %

In his middle two hands, he is holding a chakra wheel and a trishula trident.
Yum chog nyem-ma kar-mo yön nay thrul %

His supreme consort Lasyaki, who is also white in colour, embraces him carnally from the left.
Trul-pai za söd tag dang bya-göd dong %

His two emanated attendants are the tiger-faced scavenger and the vulture-headed preditor.
Om vajra krodha vijaya hum! %

Hana hana hum phät! %
Description of Niladanda in the Southeast
Shar-lho me-lha pho mo nol-wai teng %

In the southeastern direction, on top of intertwined male and female evil Agnidevas,
Yug-ngön thing-ga zhal sum chyag drug-pa %

There is Niladanda, who is dark blue in color, having three faces and six arms.
Yay zhal kar sal yön zhal mar-nag ngam %
His face on the right is a clear white and his face on the left is dark red, (while his middle one is
dark blue); and he is intensely ferocious.
Bar-mai chyag na me pung yug-to nam %

In his middle two hands he is holding a mass of flames and a cudgel.
Yum chog der-mo ngo-kya yön nay thril %

His supreme consort Titaru, who is light blue in color, embraces him carnally from the left.
Trul-pai za söd yag dang bya-rog dong %

His two emanated attendants are the yak-faced scavenger and the crow-headed preditor.
Om vajra krodha niladanda hum! %

Daha daha hum phät! %
Description of Yamantaka in the South
Lho chyog shin-je pho mo nol-wai teng %

In the southern direction, on top of intertwined male and female evil Yamas,
Shin-je ser-nag zhal sum chyag drug-pa %

There is Yamantaka, who is dark yellow in color, having three faces and six arms.
Yay zhal ngo-nag yön zhal jang-nag bar %

His face on the right is blue-black and his face on the left is dark green, (while his middle one is
dark yellow); and he is blazing (intensely).
Bar-mai chyag na be-chön dra-ta nam %

In his middle two hands he is holding a hammer-headed club and a battle-axe.
Dur-thröd dag-mo ser sal yön nay thril %

His supreme consort Shmashanapatni, who is also a clear yellow in colour, embraces him carnally
from the left.
Trul-pai za söd sa-wa ug-pai dong %

His two emanated attendants are the deer-faced scavenger and the owl-headed preditor.
Om vajra krodha yamantaka hum! %

Pacha pacha hum phät! %
Description of Achalanatha in the Southwest
Lho-nub sin-po pho mo nol-wai teng %

In the southwestern direction, on top of intertwined male and female evil Rakshasas,
Mi-yo jang-nag zhal sum chyag drug-pa %

There is Achalanatha, who is dark green in colour, having three faces and six arms.
Yay zhal ngo-nag yön zhal mug-nag ngam %
His face on the right is blue-black and his face on the left is dark maroon, (while his middle one is
dark green); and he is ferocious.
Bar-mai chyag na ral-dri zhag-pa nam %

In his middle two hands, he is holding a sword and a noose.
Yum chog tun-thrung jang-mo yön nay thril %

His supreme consort Muhala, who is also green in colour, embraces him carnally from the left.
Trul-pai za söd zig dang khwa-tai dong %

His two emanated attendants are the leopard-faced scavenger and the raven-headed preditor.
Om vajra krodha arya achala hum! %

Bhandha bhandha hum phät! %
Description of Hayagriva in the West
Nub chyog chu-lha pho mo nol-wai teng %

In the western direction, on top of intertwined male and female evil Apodevas,
Tam-drin mar-nag zhal sum chyag drug-pa %

There is Hayagriva, who is dark red in colour, having three faces and six arms.
Yay zhal kar sal yön zhal ngo-nag jig %

His face on the right is a clear white and his face on the left is blue-black, (while his middle one is
dark red); and he is (intensely) terrifying.
Bar-mai chyag na pu-dri zhag-pa nam %

In his middle two hands, he is holding a razor and a noose.
Yum chog tum-mo mar-kya yön nay thril %

His supreme consort Jayati, who is light red in colour, embraces him carnally from the left.
Trul-pai za söd chyi-la pu-shud dong %

His two emanated attendants are the cat-faced scavenger and the hoopoe-headed preditor.
Om vajra krodha hayagriva hum! %

Hulu hulu hum phät! %
Description of Aparajita in the Northwest
Nub-jyang lung-lha pho mo nol-wai teng %

In the northwestern direction, on top of intertwined male and female evil Vayudevas,
Död-gyal mar-kya zhal sum chyag drug-pa %

There is Kamaraja (Aparajita), who is light red in colour, having three faces and six arms. [30]
Yay zhal ser sal yön zhal jang-nag bar %

His face on the right is a clear yellow and his face on the left is dark green, (while his middle one is
light red); and he is (intensely) blazing.
Bar-mai chyag na nga-yab thöd thrag nam %
In his middle two hands, he is holding a chamara fly-whisk and a kapala skull-cup filled with blood.
Yum chog da-nyem mar-kya yön nay thril %

His supreme consort Savyati, who is also light red in colour, embraces him carnally from the left.
Trul-pai za söd chyang-ku thra yi dong %

His two emanated attendants are the wolf-faced scavenger and the hawk-headed preditor.
Om vajra krodha aparajita hum! %

Tishtha tishtha hum phät! %
Description of Amritakundali in the North
Jyang chyog nöd-jyin pho mo nol-wai teng %

In the northern direction, on top of intertwined male and female evil Yakshas,
Düd-tsi jang-nag zhal sum chyag drug-pa %

There is Amritakundali, who is dark green in colour, having three faces and six arms.
Yay zhal ser-nag yön zhal düd-kha bar %

His face on the right is dark yellow and his face on the left is smokey-coloured, (while his middle
one is dark green); and he is blazing (ferociously).
Bar-mai chyag na gya-dram yug-to nam %

In his middle two hands, he is holding a crossed vishvavajra and a cudgel.
Yum chog lung-jyin jang-mo yön nay thril %

His supreme consort Savyamiti, who is also green in colour, embraces him carnally from the left.
Trul-pai za söd seng-ge pha-wang dong %

His two emanated attendants are the lion-faced scavenger and the bat-headed preditor.
Om vajra krodha amritakundali hum! %

Chindha chindha hum phät! %
Description of Trailokyavijaya in the Northeast
Jyang-shar wang-dän pho mo nol-wai teng %

In the northeastern direction, on top of intertwined male and female evil Ishanas,
Kham-sum nam-gyal zhal sum chyag drug-pa %

There is Trailokyavijaya who is yellow in colour, having three faces and six arms.
Yay zhal kar sal yön zhal jang-nag ngam %

His face on the right is a clear white and his face on the left is dark green, (while his middle one is
yellow); and he is ferocious.
Bar-mai chyag na da zhu geng zhing phen %

His middle two hands pulls a bow that shoots arrows (at enemies).
Yum chog söd-jyed ser-mo yön nay thril %
His supreme consort Maraya, who is also yellow in colour, embraces him carnally from the left.
Trul-pai za söd dom dang se-mong dong %

His two emanated attendants are the tawny bear-faced scavenger and the weasel-headed preditor.
Om vajra krodha trailokyavijaya hum! %

Bhindha bhindha hum phät! %
Description of Mahabala at the Nadir (West)
Og chyog sa-dag pho mo nol-wai teng %

In the direction below, on top of intertwined male and female evil Bhumipatis,
Tob-chen düd-kha zhal sum chyag drug-pa %

There is Mahabala, who is smokey in colour, having three faces and six arms.
Yay zhal ngo-nag yön zhal ser-nag bar %

His face on the right is blue-black and his face on the left is dark yellow, (while his middle one is
smokey-coloured); and he blazes up fiercely.
Bar-mai chyag na ral-dri drul zhag nam %

In his middle two hands, he is holding a sword and a snake noose.
Yum chog kul-byed düd-kha yön nay thril %

His supreme consort Chunda, who is also smokey in colour, embraces him carnally from the left.
Trul-pai za söd dred dang chyi-wai dong %

His two emanated attendants are the brown bear-faced scavenger and the rat-headed preditor.
Om vajra krodha mahabala hum! %

Sphota sphota hum phät! %
Collective Description
Hum phät! %
Rang-jyung jig-pai thro-gyal chen-po chu %
As for these ten great Krodharajas who are self-originated and terrifying,
Kun kyang zhal dong jag dril che-wa tsig %

All of them also, have radiant faces, rolling tongues, and bared fangs.
Chyän gu dang mig bar-nang kham su zig %

Their nine eyes are angry and gaze upward into the dimension of the atmosphere.
Ma-ra min-ma mar-ser me öd thrö %

Their beard whiskers and eyebrows are reddish yellow and emanate lights and flames.
U-tra mar-ser sid-pai tse-mö bar %

Their head hair is also reddish blond and blazes upward to the summit of existence.
Thöd kam u-gyän dar gyi chöd-pän tray %
They are adorned with diadems of silk and head ornaments of dried human skulls.
Dor-jei shog-pa kal-pai me pung bar %

They have wings of vajras and are ablaze with the masses of fire from the end of the kalpa.
Dang-pö chyag nyi dor-je dung thrag trug %

The first of their two hands hold vajras and conch-shell (kapalas) contained agitated blood.
Tha-ma nyi na nam-chag phur-pa dril %

The last of their two hands roll between them kilayas of meteorite iron.
Zhab zhi dor-tab dön tsog ma lü nön %

Their four legs are striding forward and their feet suppress (and trample upon) all the hosts of evil
spirits.
She-rab yum gyi cha dzin thro-mo chü %

They are embraced in part by their Wisdom Consorts who are the ten wrathful goddesses,
Chyag yay dril dzin yön-pay thöd thrag tob %

Holding bells in their right hands and with their left ones, they hold up kapala skull-cups filled with
blood (to the mouths of their Lords).
Yab yum nyi-med dur-thröd chay dzog shing %

Indeed, these Lords and Ladies are without duality and their attire is that of the cremation ground,
complete in every way.
U la tob-chen ye-she khyung gi gyän %

Above their heads, they are adorned with powerful Wisdom Garudas.
Geg pa jig rung drag-pö gäd-mo drog %

Being seductive and heroic, as well as appropriately terrifying, they all roar with laughter.
Za-jyed söd-jyed tum ngam tsog chay nam %

They are accompanied by hosts of raging and ferocious scavangers and preditors (as their
attendants),
Ku dog gyän cha yab yum cha dzin ching %

Whose body colours and ornaments are similar to those of the Lords and the Ladies.
Chyag nyi chag-kyu phur-pa dra la deb %

Their two hands brandish iron hooks and kilaya daggers which they hurl at enemies.
Trul-pai thro tsog tsön thun lung tar tsub %

Moreover, these hosts of Wrathful Deities, who are all emanations, move about swiftly with
their weapons and their magical powders like swirling winds.
Dam-si log-dren dul-wai pal du shar %

They arise gloriously (and abundantly) in order to subdue wrong guides and oath-breaking vampiric
spirits!
[So saying, one should clearly visualize this Mandala of the Wrathful Deities, together with their emanated attendants.]
B2.3. Generating in Visualization the Mandala of the Door-Keepers and the Guardians
[Third, as for generating in visualization the Mandala of the Material Kilayas, which represents an appendix consisting
of the Dvarapalas, or Door-Keepers, together with the Guardians (phur-bu rdzas kyi dkyil-’khor zhar byung sgo-
skyong srung-mar bcas-pa bskyed-pa): Once again, there emanate in the aspect of seed syllables, the globes of light
that represent the Bodhichitta ( the semen and menstrual blood) of the principal Lord and Lady and these, in turn,
completely transform into deities. One thinks that all this becomes clearly visible as the manifest display of these
deities.]
Description of the Twenty-One Supreme Sons of Body, Speech, and Mind
Hum! %
Chyi-rim da-gam mar-nag nyer-chig khar %
At the periphery, on the faces of twenty-one dark red semi-circles,
Päd nyi dra dön pho mo nol-wai teng %

On top of a lotus and a sun disc, and intertwined male and female enemies and evil spirits,
Rang-jyung gyu yi hum yig thro du lay %

There are the HUM letters that are self-originated causes, and from their emanating and reabsorbing
(rays of light),
Say chog thro-wo thra-thab nyer-chig ni %

There arise the twenty-one wrathful deities who are the Supreme Sons having mixed forms. [31]
Dün du thug kyi say dün thing-nag bar %

In front (of the principal deities), there are the Seven Sons of the Mind who are blazing and blue-
black in colour.
Yay kar yön mar mi sung ngam-pai zhal %

Their faces on the right are white and their faces on the left are red, (while those in the middle are
blue-black); these are the faces of ferocious wicked men.
Yay su ku yi say dün jang-nag ngam %

To the right, there are the Seven Sons of the Body who are ferocious and dark green in colour.
Yay ngo yön ser shin-je thrö-pai zhal %

Their faces on the right are blue and their faces on the left are yellow, (while those in the middle are
dark green); these are the faces of buffalo-headed Yamas.
Yön du sung gi say dün mar-nag jid %

On the left, there are the Seven Sons of Speech who are brilliant and dark red in colour.
Yay kar yön jang miu thung thrö-pai zhal %

Their faces on the right are white and their faces on the left are green, (while those in the middle are
dark red); these are the faces of angry little dwarves.
Ku töd thro-gyal zhal sum chyag drug-pa %

The upper portions of their bodies are those of Krodharajas (wrathful kings), having three
faces and six arms.
Yay nyi dor-je tse gu tse nga dang %

Their two right hands hold a nine-pointed vajra and a five-pointed vajra,
Yön nyi kha-twam kal-pai me pung nam %
While their two left hands hold a khatvanga staff and masses of fire from the end of the kalpa.
Tha nyi ri-rab phur-bu dra la dril %

Their last two hands roll between them a kilaya the size of the Meru mountain and strike forward at
their enemies.
Dur-thröd chay dzog dor-jei shog-pa deng %

Their attire is that of the cremation ground, complete in every fashion and their vajra wings
are spread out confidently.
Ku mäd phur wal dra dön nying-gar zir %

Their lower bodies are flaming kilayas that pierce the hearts of enemies and evil spirits.
Kal-pai me bar drag ngag thog ser thro %

Amidst the blazing fires from the end of the kalpa, they emanate fierce mantras like lightning bolts
and hailstones.
Tong thrag gyäd-cü geg kyi shed-mar drub %

Thereby they realize the executions of one thousand and eight obstacle-causing Vighna spirits
Om karma krodha vajra kili kilaya hum phät! %

Description of the Four Gate-Keepers
Hum! %
Rang-jyung lhun gyi drub-pai go zhi ru %
At the gateways that are self-originated and spontaneously perfected, (there are the four Dvarapalas,
or Gate-Keepers):
Shar gor jah lay kar-mo pu-shäd dong %

In the eastern gate, from the syllable JAH, there arises Vajra Yakshini, the goddess having a
hoopoe’s head, who is white in colour.
Chyag yay ngul phur yön-pay chag-kyu dzin %

In her right hand, she holds a silver kilaya and with her left hand, she holds an iron hook (of
attraction).
Lho gor hum lay ser-mo kang-kai dong %

In the southern gate, from the syllable HUM, there arises Vajra Bhairavi, the goddess having a
crane’s head, who is yellow in colour.
Chyag yay ser phur yön-pay zhag-pa dzin %

In her right hand, she holds a golden kilaya and with her left hand, she holds a noose.
Nub gor bam lay mar-mo sin-jyai dong %

In the western gate, from the syllable BAM, there arises Vajra Amrita, the goddess having a demon
bird (or owl’s) head, who is red in colour.
Chyag yay zang phur yön-pay chag-drog dzin %

In her right hand, she holds a copper kilaya and in her left hand, she holds an iron chain.
Jyang-gor hoh lay jang-mo thra yi dong %
In the northern gate, from the syllable HOH, there arises Vajra Marani, the goddess having a hawk’s
head, who is green in colour.
Chyag yay chag phur yön-pay dril-bu dzin %

In her right hand, she holds an iron kilaya and in her left hand, she holds a ringing bell. [32]
Kun kyang zig sham rü gyän me pung bar %

All of them wear leopard skin skirts and bone ornaments, while standing amidst in blazing masses
of flames.
Thrin-lay zhi drub bar-chäd dul du log %

Indeed, they realize the four magical activities and they crush obstructions into dust.
Om vajra kili kilaya moha ghataya mama shri dhram karma karaye hum phät! %
Description of the Sixteen Guardians and the Twenty-Eight Ishvari Star Goddesses
Kyil-khor chen-pö bar-khyam khor-yug tu %

Then, at the outer circumference and in the intermediate courtyards of this great (and magnificent)
mandala palace,
Shwa-na-ma zhi dag-nyid chen-mo zh i%

There are the four Shwanamukha Sisters and the four great Nairatmya Sisters,
Sa-dag-ma zhi kye-bu ging zhi dang %

As well as the four Bhumipatni Sisters and the four Purusha Kingkara spirits, [33]
Wang-chyug nyi-shu tsa gyäd la sog-pa %

In addition, there are the Twenty-Eight Ishvari Goddesses (of the stars), and so on. [34]
Ka-död dam-chän gya-tso trin tar tib %

These oceans of oath-bound attendants gather about like clouds:
Om sarva maha guru deva dakini % vajra kili kilaya % Sarva dharmapala %
Sarva kshetrapala % Sarva lokapala % Vajra samati stvam % !
[So saying, one should clearly visualize them in the same manner as the sun and its rays of light and like clouds
appearing in the crowded marketplace of gods and humans.]
2. Bestowing Blessings and Conferring Empowerments

[Second, as for the bestowing of blessings and the conferring of empowerments (byin gyis brlab cing dbang bskur-ba):
In the three places (the crown, the throat, and the heart) of these hosts of deities of the three Mandalas (as described
above), one thinks that they become marked with the three syllables OM, AH, and HUM, which are white, red, and
dark blue in colour, respectively.] [35]
Hum! %
Thab kyi chyöd-pay dro-wai dön chyir du %
In order to secure the benefit of living beings by way of the conduct of skillful means,
Jyam dang nying-je gang la gang dul-wa %

To convert everyone everywhere with loving kindness and compassion,
Dü sum sang-gyay thrin-lay dzog dzäd-pai %
And to accomplish perfectly the enlightened activities of the Buddhas of the three times,
Wang-kur jyin-lab ngö-drub dir tsol-chig %

Please confer upon us here the empowerments and bestow both your blessing and siddhis!
Om ah hum % Hum om sva am ha % Mum lam mam pam tam %

Kaya waka chitta guna karma siddhi abhishincha hum % !
[By so saying,]
De-zhin sheg-pa nam kyi ku sung thug kyi jyin-lab tham-chäd

All of the blessings of the Body, Speech, and Mind of all those Tathagatas
Yig dru sum gyi nam-par dü te gyay tab-pay

Are gathered together in the aspect of the three syllable letters and as the seals which are affixed,

Thereby we become inseparable with the Three Vajras of all the Buddhas.
Lar yang ye-she ngai rang-zhin-chän gyi sa-bön jyung-wa

Afterwards, once again there come forth the seed syllables having the natures of the five wisdoms,
Chyi-wor nay-pa yong su gyur-pay wang-kur/

They completely transform (into the Deities of Initiation), and while they are abiding above the
crowns of our heads, the empowerments are conferred upon us.
Ku ngai dag-nyid thrag-thung rig ngai chöd-pän gyi ü-gyän-par gyur//

Thereupon our heads are adorned with a crown of the five blood-drinking Herukas of the Five Kula
Families representing the nature of the Five Bodies.
[One thinks this.]
3. Invoking the Jnana-chakra, the Circle of Wisdom Beings

[Third, as for invoking the Jnana-chakra, the Circle of Wisdom Beings (ye-shes kyi ‘khor-lo spyan drang- ba): Entreated
by rays of light that come forth from the letter HUM in one’s own heart center (as the principal deity), they descend
as a visible display from the realm of the Great Mystery, which is Akanishtha. All the Buddhas of the three times,
together with their spiritual heirs (the great Bodhisattvas both male and female) come here and assume the aspect in
appearance of the Mandala-chakra of the Vajra Rakshasa (that is, Vajrakumara), becoming mudra forms that are
blazing and radiant in the state of Great Bliss in the Dharmadhatu without conceptual elaborations, together with a
vast array of inconceivable numbers of magical apparitions. Indeed, one thinks that they all spontaneously awaken,
appearing in the sky in front of oneself.] [36]
Hum! %
Chö-ying dal-wa chen-pö long kyil nay %
From the middle of the vast expanse of the totally all-encompassing Dharmadhatu, (the Dimension
of Reality),
Rang-jyung lhun gyi drub-pai ye-she lha %

There come these Wisdom Deities who are self-originated and spontaneously perfected
Thrul nang lam gyi ru-dra yong drol pal %

In order to liberate fully those Rudra demons belonging to the path of delusory appearences.
Dor-je zhön-nu yab yum sheg su sol %
We pray to Vajrakumara, both the Lord and the Lady, to come to us here!
Chö-nyid gyu-mar rol-pai dur-thröd nay %

From the great cremation ground that is the visible display of illusions of the Ultimate Reality (the
Dharmata),
Rang-zhin ma gag nam-gyur cho-rol mang %

There come forth many visible magical apparitions of changing forms, both natural and unceasing,
[37]
Nyön-mong rang tsul rang-nyid jom dzäd pal %

In order to bring about our vanquishing of our own modes of the kleshas (our negative emotional
defilements)--how glorious!.
Ki-la rig nga thro chu yab yum say %

The five Kila-kula Lords, the ten Wrathful Deities, both Lords and Ladies, together with their sons,
Thra-thab nyer-chig go-ma zhi dang chay %

As well as the twenty-one Deities with mixed forms, together with the four Gate-Keepers,
Chö kyi ying nay chyän-dren sheg su sol %

Are invoked from the Dharmadhatu-- please come to us here now.
Dag-dzin ro la rol-pai dur-thröd nay %

Coming from the cremation ground which represents the visible display of the corpses of grasping
at a self,
Ma nge gar gyur mi sun drol dzäd-pa %

Although it is unpredictable where and how they may transform, nevertheless, they will accomplish
the liberating of all evil beings!
Ka-död phur-sung gya-tso khor dang chay %

Together with your retinues of oceans of attendants and Kilaya Guardians,
Ma thog drub-pai nay dir sheg su sol %

We pray that you may come here immediately without hindrances to this place of practice!
Om vajra guru deva dakini %

Vajra kili kilaya sarva maha krodha krodhi sarva saparivara vajra samaya ja jah %
Sarva dharmapala sarva kshetrapala sarva samaya jah %
Jah hum bam hoh! %
[So saying, one thinks that the mandala of those deities, together with its surrounding volcanos, come here like the
gathering of cumulous storm clouds in the sky.]
4. Request to be Seated
[Fourth, as for the request to be seated (bzhugs su gsol-ba):]
Hum! %
Pal-chen dor-je zhön-nu say khor chay %
O great and glorious Mahashri Vajrakumara, together with your heirs and retinues!
Päd nyi düd pung nol-wai dän teng du %
On top of these seats of lotus blossoms, sun discs, and the intertwined hosts of Mara demons,
Dam-tshig ye-she yer-med ro chig tu %

Where the Samaya Beings and the Wisdom Beings become inseparable and have a single flavour.
Gye-par gong shing tän-par zhug su sol %

Having contemplated all this with delight, please be seated here firmly!
Om vajra samaya tishtha lhän! %

[So saying, one feels that the Jnana-chakra, the Circle of Wisdom Beings, which have been invoked, become sealed in
non-duality with the Samaya Beings that have been visualized.]
5. Doing Homage
[Fifth, as for the paying homage to them (phyag ‘tshal-ba): In a manner that is very enthusiastic, one encounters
perceptively face-to-face the great Jnana-mandala, the Mandala of the Wisdom Beings.]
Hum! %
Rang-jyung lhän-kye ye-she rig-pai lha %
This spontaneously-born co-emergent wisdom is the Deity of Pure Awareness!
Kye-med ka-dag dor-je zhön-nu che %

O great Vajrakumara, you are unborn (and uncreated) and are primordially pure!
Nang tong nyi-med gyu-thrul rol-pa la %

To your visible display of magical illusions, where there is the non-duality of appearance and
emptiness,
Nyi-med gyu-mai gar gyi chyag-tsal-lo %

We do homage with this illusory dance of non-duality!
Namo purushaya ho!

6. Puja Offerings
[Sixth, in terms of the offering of puja (mchod-pa ‘bul-ba), there are two parts, (namely, the ordinary and the special).
The first among them is the ordinary puja consisting of the upachara offerings and the delightful sense qualities
(thun-mong nyer-spyod ‘dod-yon gyi mchod-pa). By way of emanating great clouds of puja offerings brought forth
by the Puja-devi goddesses who are projected from oneself (from one’s heart center), one thinks that one generates
delight in those Deities of the Mandala above. As for the method in brief:]
Hum!
Pal-chen dor-je zhön-nü kyil-khor du %
To you Mandala (deities) of the great and glorious Mahashri Vajrakumara,
Nyi-med na-tsog gar-khän nam-gyur gyi %

By way of the forms of various different (songs and) dances without dualities,
Nyer-chyöd död-yön chöd trin gya-tsö tsog %

These masses of oceans of clouds of upachara puja offerings and delightful sense qualities
Bul-lo zhe nay ngö-drub tsal du sol %

Are presented to you, and having accepted them, please bestow siddhis upon us!
Om vajra argham padyam pushpe dhupe aloke gandhe naividya shabda rupa
shabda gandhe rasa sparshe dharmadhatu praticcha puja ho! %
6A. The Outer and Inner Puja Offerings
6A1. The Ordinary Outer Puja Offerings
[Just saying that above is sufficient. However, if one wants to elaborate the rite more extensively, one may offer
individually the outer and inner pujas (phyi nang gi mchod-pa so- sor ‘bul-ba). In terms of the first among these
two, the ordinary outer puja offerings (thun-mong phyi’i mchod-pa), there are three subdivisions:1. The upachara
puja of the divine substances (lha rdzas nyer-spyod kyi mchod-pa).
2. The puja offering of the five kamagunas, or delightful sense qualities (’dod-yon lnga’i mchod-pa), and
3. The puja offering of the goddesses such as Lasya, and the rest (sgeg-mo sogs lha-mo’i mchod-pa).]
(1) The Upachara Puja Offering

[At the beginning, there is the upachara puja of the divine substances (thog-mar lha rdzas nyer-spyod kyi mchod-pa):]
Jig-ten di-am jig-ten zhän dag na/

In this world here and in the other pure worlds,
Dang sil nyog-med yi gar leg ong-pai/

The waters that flow well, being pure, cool, and without turbidity,
Chöd-yön nam-pa ji nyed yöd-pa kun/

All this, as much as there exists, having the aspect of the gifts of water. [38]
Düd dul thro-wö kyil-khor khor chay chöd/

We offer to this Mandala of the demon-subduing Wrathful Deity, together with his retinues!
Om karma maha-krodha shri vajrakumara saparivara argham praticcha

svaha! //

Dag jyed tsän-dän gur-gum sog jyar-wai/

Bathing water mixed with powders of sandalwood and saffron that create purity,
Zhab-sil nam-pa ji nyed yöd-pa kun/

All of this, as much as there exists, having the aspect of cool bathing water for the feet,

Om karma maha-krodha shri vajrakumara saparivara padyam praticcha

svaha! //

Chu dang thang kye dze dug nam-tra-wai/

Beautiful flowers, attractive, and gorgeous, whether born from water or from the plains,
Me-tog nam-pa ji nyed yöd-pa kun/
All of this, as much as there exists, having the aspect of delightful flowers,

Om karma maha-krodha shri vajrakumara saparivara pushpe praticcha

svaha! //

Lhän-chig kye dang yong su jyar-wa yi/

Incense entirely compounded, or else spontaneously (and naturally) produced,
Dug-pö nam-pa ji nyed yöd-pa kun/

All of this, as much as there exists, having the aspect of fragrant incense,

Om karma maha-krodha shri vajrakumara saparivara dhupe praticcha

svaha! //

Rin-chen nyi da drön-me la sog-pai/

Whether illuminations from the sun, from the moon, or from precious jewels,
Nang-sal nam-pa ji nyed yöd-pa kun/

All of this, as much as there exists, having the aspect of clear illumination (like lamps),

Om karma maha-krodha shri vajrakumara saparivara aloke praticcha

svaha! //

Dri zhim ngäd dang sim-pa chog kyed-pai/

Supremely fresh with the arising of pleasant scents and aromatic vapours,
Dri-chab nam-pa ji nyed yöd-pa kun/

All of this, as much as there exists, having the aspect of perfumed waters,

We offer to this Mandala of the demon-subduing Wrathful Deity, together with his retinues!:
Om karma maha-krodha shri vajrakumara saparivara gandhe praticcha
svaha! //

Lha yi düd-tsi ro chog gya dän-pai/

Possessing the one hundred supreme tastes of the nectars of the gods,
Zhal-zay nam-pa ji nyed yöd-pa kun/

All of this, as much as there exists, having the aspect of sacramental foods,

We offer to this Mandala of the demon-subduing Wrathful Deity, together with his retinues!:
Om karma maha-krodha shri vajrakumara saparivara naividya praticcha

svaha! //

Lu yang yid-throg nyän gyur dang dän-pai/

Where there are sounds pleasant to hear, as well as charming melodies,
Rol-mo nam-pa ji nyed yöd-pa kun/

All of this, as much as there exists, having the aspect of delightful music,

Om karma maha-krodha shri vajrakumara saparivara shabda praticcha

svaha! //
(2) The Kamaguna Puja Offerings
[Then as for the puja offerings of the five kamagunas, or delightful sense qualities (’dod-yon lnga’i mchod-pa):]
Zug-ma thing-gai chyag na me-long thog/

The dark blue Rupini, the goddess of beautiful forms, holding a mirror in her hand, [39]
Ma nge zug kyi jye-drag sam-yay pel/

Increases, in their inconceivable details, unpredictible, yet enchantingly beautiful forms.
Düd dul thro-wö kyil-khor lha la bul/

She offers these sights to the Mandala of the demon-subduing Wrathful Deities,
Zhe nay la-med ngö-drub tsal du sol/

And having accepted them, may they bestow unsurpassed siddhis upon us!
Om rupa kamaguna vajra pujite ah hum! //

Dra-ma mar sal chyag na pi-wang gyur/
The clear red Shabda, the goddess of pleasant sounds, cradling a vina lute in her hands,
Ma nge dra yi jye-drag sam-yay pel/

Increases, in their inconceivable details, unpredictible, yet beautiful pleasant sounds.

She offers these sounds to the Mandala of the demon-subduing Wrathful Deities,

Om shabda kamaguna vajra pujite ah hum! //
Dri-ma kar-mo chyag na dung chö dreng/

The white Gandha, the goddess of sweet scents, holding a right-twisting conch-shell in her hand,
Ma nge dri yi jye-drag sam-yay pel/

Increases, in their inconceivable details, unpredictible, yet fragrant scents.

She offers these scents to the Mandala of the demon-subduing Wrathful Deities,

Om gandhe kamaguna vajra pujite ah hum! //
Ro-ma ser sal chyag na zhal-zay dzin/

The clear yellow Lalita, the goddess of flavours, holding delicious food in her hands,
Ma nge ro yi jye-drag sam-yay pel/

Increases, in their inconceivable details, unpredictible, yet delightful tastes,

She offers these tastes to the Mandala of the demon-subduing Wrathful Deities.

Om rasa kamaguna vajra pujite ah hum! //
Reg-ma jang-gü chyag na na-za nam/

The green Sparsha, the goddess of soft textures, holding a silken robe in her hands,
Ma nge reg-jyai jye-drag sam-yay pel/

Increases, in their inconceivable details, unpredictible, yet beautiful textures.
Düd dul thro-wö kyil-khor lha la bul%

She offers these tactile sensations to the Mandala of the demon-subduing Wrathful Deities.
Om sparshe kamaguna vajra pujite ah hum! //

(3) The Puja Offerings of the Goddesses, such as Lasya
[As for the Puja-devis, such as Lasya, and so on (sgeg sogs lha-mo’i mchod-pa):]
Dor-je geg-mö ga-way chöd jya zhing/

Vajra Lasya, goddess of beauty and charm, presents the puja joyously, [40]
Dor-je threng-mö rab tu gyän jyay te/

Vajra Malya, goddess of ornaments, abundantly presents ornaments,
Dor-je lu-may sang-wai lu lang nay/

Vajra Gita, goddess of singing, sings secret songs, and
Dor-je gar-may dze-pai gar gyur ma/

Vajra Nritya, goddess of dancing, comes dancing beautifully.
Chyog chü jig-ten nam-khai kham kang nay/

Having filled this world and all the realms of sky in the ten directions,
Düd dul thro-wö kyil-khor lha tsog la/

To these hosts of deities in the Mandala of the demon-subduing Wrathful Deities,
Nam-dag mö-pai lo yi dag bul na/

When we offer these with completely pure thoughts of devotion.
Zhe-shig ki-la-ya yi ngö-drub tsol/

Please accept them and bestow upon us the siddhis of Kilaya!
Om vajra lasya hum! Om vajra malya tram!

Om vajra girti hrih! Om vajra nirti a! //
Dor-je dug-pay ma lü tsim jyay nay/

Vajra Dhupa, goddess of incense, brings about all satisfactions,
Dor-je me-tog-ma yi dze-par tri%

Vajra Pushpa, goddess of flowers, garlands you beautifully,
Dor-je drön-me-ma yi gye kyed de%

Vajra Dipa, goddess of lamps, produces delight, and
Dor-je dri-may dri zhim jyug jyay-pa%

Vajra Gandha, goddess of perfumes, anoints you with fragrant scents.
Chyog chü jig-ten nam-khai kham kang nay%

Having filled this world and all the realms of sky in the ten directions,
Düd dul thro-wö kyil-khor lha tsog la%

To these hosts of deities in the Mandala of the demon-subduing Wrathful Deities,
Nam-dag mö-pai lo yi dag bul na%
When we offer them with completely pure thoughts of devotion,
Zhe-shig ki-la-ya yi ngö-drub tsol/

Please accept them and bestow upon us the siddhis of Kilaya!
Om vajra dhupe hum! Om vajra pushpe tram!

On vajra aloke hrih! Om vajra gandhe a! //
6A2. The Inner Puja Offerings from the Cremation Ground
[Second, as for the inner puja offerings of the fierce upachara (nang dur-khrod drag-po’i nyer-spyod kyimchod-pa):]
[41]
Hum! %
Mar-chen thrag gi yön-chab khyil-wa di %
This whirling gift of drinking water represents the great red of human blood!
Dor-je sin-pö lha tsog nye-pai dzay %

These substances which delight the hosts of deities of the Vajra Rakshasa,
Düd dul me-ri bar-wai dal du bul %

We offer them to this Mandala of Blazing Volcanos that subdues the Mara demons. [42]
Drag-po thu yi ngö-drub tsal du sol %

Please bestow upon us the siddhis for fierce power!
Om maha-shmashana puja argham praticcha svaha!
Hum! %
Chu-ser gya-tsö zhab-sil tam-pa di %
This completely full container of bathing water represents oceans of pus!


We offer them to this Mandala of Blazing Volcanos that subdues the Mara demons.

Om maha-shmashana puja padyam praticcha svaha! %
Hum! %
Wang-po nam ngai me-tog tram-pa di %
These scattered flowers represent the five sense organs!


Om maha-shmashana puja pushpam praticcha svaha! %
Hum! %
Sha-chen tsil-chen dug-pö dam-pa di %
This holy incense is made from dried human flesh and human fat!



Om maha-shmashana puja dhupam praticcha svaha! %
Hum! %
Zhun-chen mar-me nyi tar sal-wa di %
This lamp of clear illumination like the sun represents melted human fat!



Om maha-shmashana puja dipam praticcha svaha! %
Hum! %
Thri-pai dri-chab tso tar khyil-wa di %
These perfumed waters represent a swirling ocean of bile!



Om maha-shmashana puja gandham praticcha svaha! %
Hum! %
Sha rü zhal-zay ri tar pung-pa di %
This heap of food like a mountain represents raw flesh and bones!



Om maha-shmashana puja naividya praticcha svaha! %
Hum! %
Kang-ling thöd nga nyän jid rol-mo di%
This brilliant and pleasant music are the sounds of the skull drum and the thigh-bone trumpet!



Om maha-shmashana puja shabda praticcha svaha! %

[So saying, one offers these items.]
6B. The Special Puja Offerings

[Second, in terms of the special puja offerings (khyad-par gyis mchod-pa), there are five parts, namely, [43]
1. Offering of the Amrita Nectar (bdud-rtsi’i mchod-pa),
2. Offering of the Torma (gtor-ma’i mchod-pa),
3. Offering of the Rakta Blood (rakta’i mchod-pa),
4. Offering of the Liberation of the Three Poisons (dug gsum bsgral-ba’i mchod-pa), and
5. Offering of Sexual Union and of Liberation (sbyor grol gyi mchod-pa). [44]
(1) Offering of the Amrita Nectar

[First, as for the puja offering of amrita nectar (bdud-rtsi’i mchod-pa): Drawing out (some drops) with an amulet of the
sun and the moon, that is to say, with the thumb and ring finger of the left hand joined together, from an ocean of
amrita in a container of medicine held in the right hand, one offers it to them, and one thinks that they (the Wrathful
Deities) are delighted by this taste of great bliss.] [45]
Hum hrih! %
Rang-jyung död nay nam-par dag %
Self-originated and completely pure from the very beginning,
Tsa gyäd tong la jyar-wai män %

This medicine is compounded of eight primary herbs and one thousand additional herbs.
Rig nga dam-tsig nga yi ngö %
It represents the actuality of the Five Kula Families and the five Samayas,
Ye-she nga dzog drub-pai dzay %

Substances created perfectly by the five Wisdoms,
Gyüd ngai sem-chän kun drol-wa %

In order to liberate all sentient beings of the five lineages.
Dug nga sel-wai män chen-po %

This great medicine that removes the five poisons
Pa-wö ro dang nyam jyar-wai %

Is compounded equally with the tastes of heroes.
Chi-med düd-tsi ra-sa-ya %

It is the elixir of immortality--Rasayana! [46]
Gyal-wai kyil-khor yong dzog lha %

To the Deities of the completely perfected Mandala of the Jinas,
Chog sum tsa sum gya-tso dang %

To the oceans of the Three Jewels and the Three Roots,
Rig-dzin drub-thob gya-tsö tsog %

To the oceans of Vidyadharas and Siddhas,
Gyüd-pa gu-dän la-ma la %

And to the Gurus endowed with the Nine Lineages, [47]
Nam-dag düd-tsi nye chöd bul %

We offer this completely pure, delightful puja of amrita nectar.
Chog dang thun-mong ngö-drub tsol %

Please bestow suddhis both ordinary and supreme upon us!
Om sarva pancha amrita kharam khahi! %
Dru sum thing-nag bar-wai kyil-khor du %

In the blazing mandala that is the blue-black triangle,
Pal-chen dor-je zhön-nu yab yum la %

To the great and glorious Mahashri Vajrakumara, the Lord and the Lady,
Nam-dag düd-tsi dam-dzay nye chöd bul %

We offer this delightful puja of the samaya substances of completely pure amrita nectar,
Thug-je tser gong wang dang ngö-drub tsol %

Please bestow upon us the siddhis and empowerments with a loving and compassionate mind!
Thrin-lay lhun-drub chyog zhi tsib zhi ru %

On the four spokes in the four directions representeing the four spontaneous magical actions,
Say chog thro-gyal ki-la rig nga la %

To the Supreme Sons, the Krodharajas, and the Five Kila-kulas,

We offer this delightful puja of the samaya substances of completely pure amrita nectars,

Nam-chag khor-lo bar-wai tsib teng du %

On top of the spokes of a blazing wheel of meteorite iron,
Ye-she thro chu yab yum say chay la %

To the ten Wisdom Wrathful Deities, both lords and ladies, together with their offspring,


Log-dren tsar-chöd drag-pö kyil-khor du %

In the fierce mandala where the wrong guides are annihilated,
Thra-thab chen-po nyi shu tsa chig la %

To the twenty-one great deities having mixed forms (who are the Supreme Sons),


Kyil-khor chen-po nyam-pai go zhi ru %

(Standing guard) similarly at the four gates of the great mandala,
Pho-drang kyong-wai go-ma nam zhi la %

To the four Gate-Keepers who protect this palace,

Ma tar jyam shing sing tar dung dzäd ma %

Those (females) who love us like our mothers and yearn for us like our sisters,
Shwa-na sa-dag dag-nyid-ma zhi la %

To the four Shwanamukha Sisters, the four Bhumipatni Sisters, and the four Nairatmya Sisters, [48]


Swe chag dung sog kye-bu ging zhi dang %

To the four Purusha Kingkara spirits, such as those of copper, iron, conch, and so on, [49]
Wang-chyug chen-mo nyi shu tsa gyäd la %

And the twenty-eight Maheshvari star goddesses, [50]


Ma dun sing zhi bar-ma lang-ka sog %

To the Seven Mothers and the Four Daughters, the Barma and Lanka spirits, and so on, [51]
Phur-sung dam-chän gya-tsö tsog nam la %

To those hosts of oceans of oath-bound Kilaya Guardians,


Böd kham kyong-wai tän-ma chu-nyi sog %

To the twelve Tänma Goddesses who protect this holy land of Tibet and Kham, [52]
Pha-rol nag chyog dog-pai sung-ma la %

And to the Guardians beyond (the precincts of the mandala) who avert the Darkside, [53]


[So saying, one finally offers it to them and then accepts siddhis.]
Om ah hum! %
La-ma rig-dzin nyom-jug zag-dral gyun %
The Gurus and the Vidyadharas generate an unpolluted stream (of semen by way of entering) into
samapatti (or sexual intercourse with their consorts), [54]
Mu-tig kar-po thig-le dri-ma med %

These immaculate bindu (essence drops), which are like a white pearls,
Tsän-dän mug-po ma-med päd-mai khar %

(Descend and enter) into the space of the lotus blossom without defects in the maroon sandalwood
grove (of the consorts), [54]
Nyi-med de-chen de-dral ga zhi tse %

Where they create the experiences of the summit of the four joys beyond pleasurable sensations, the
great bliss without dualites;
Swe phor tra-shi rat-nai nöd du kyil %

(And this lustrous elixir) is collected in a bejewelled vessel of good fortune, which is a copper bowl.
Nam-dag düd-tsi gyu ni jyang-chub sem %

The material cause of this completely pure amrita nectar is the Bodhichitta, [56]
Düd-tsi ngang ni nyi-med rol-par nay %

And the state of this amrita nectar is established as perfect enjoyment without duality.
Düd-tsi lay ni nam-par tog drib jyang %

The action of this amrita nectar is to purify the obscurations due to discursive thoughts.
Düd-tsi dön ni kye chi zhom zhig-dral %

The benefit (and purpose) of this amrita nectar is freedom from being vanquished and destroyed by
the processes of birth and death.
Gyal kun nye chöd ngö-drub lang-wa ni %

Thereupon all the victorious Jinas delight in this sumptuous puja offering and we accept the siddhis
bestowed upon us by them.
Yön-pai tsän dzin dor-je thal jyar la %

Holding up the mark (or palm) of the left hand alone as when one joins the vajra palms,
Theb sin tse jyar da kyil dru nga köd %

Having joined the tips of the thumb and ring-finger, one arranges the five syllables in the middle of
the moon disc (of the palm of the left hand), [57]
Che yi dam-tsig dor-je päd-mo la %
Then the samaya (connection) of the tongue is the inserting of the vajra into the lotus blossom.
Dor-je-chän gyi sal-war hum gom te %

Having meditated on the syllable HUM, clearly visible on the vajra (of the tongue),
Reg nyong la-med jyang-chub de lag nyed %

Thereby we experience the sensation of touch and we savour the taste of the delightful pleasurable
sensation (and bliss) of the unsurpassed Bodhichitta!
Om sarva maha guru dhewa dakini vajra kili kilaya % Kaya siddhi om %
Waka siddhi ah % Chitta siddhi hum % Sarva siddhi hrih %
[So saying, in addition to the amrita nectars in the aspect of OM AH HUM (representing) the siddhis of the Three
Mysteries of these Objects of the Puja (that is to say, the deities invoked), having gradually accepted the abiding (of
their blessings), and because one experienced it directly, one thinks that thereby one obtains siddhis both ordinary
and supreme.] [58]
(2) Offering of the Torma

[Second, as for the puja offering of the torma (gtor-ma’i mchod-pa): Because the nature of the
torma is made from the samaya substances that represents all phenomenal existence, and is
endowed with many desirable enjoyments of the five delightful sense qualities, one thinks that the
tutelary deities become propitiated (thugs-dam bskang-bar bsam).]
Hum! %
Nang-wa khyab dal zhong-pa ru %
In a wide vessel that pervades and encompasses all appearances,
Sid-pa chüd kyi tor-ma sham %

There is prepared a torma cake of the essential elixirs of existence.
Dam dzay pal gyi tor chen-po %

This great torma cake of the Glorious One, made of samaya substances, [59]
Dor-je sin-pö tsog la bul %

We offer to you hosts of Vajra Rakshasas!
Om vajra kili kilaya sarva saparivara maha-balingta la karam khahi! %

(3) Offering of the Rakta Blood
[Third, as for the puja offering of Rakta blood (rakta’i mchod-pa): One offers the oceans of blood of Samsara, and one
thinks that thereby the places of Samasra become emptied (of sentient beings).] [60]
Jah! %
Dam-tsig chen-pö thug-dam dü la bab %
Now occurs the time for you tutelary deities having great samaya vows (to act against),
Ngö-drub bar-chäd jyed-pai dra dang geg %

These enemies and obstructing spirits who cause obstructions to our siddhis
Dug ching dang-wai sem dang dän-pa yi %

And possess minds that are poisonous and hate-filled.
Nyön-mong tsa-wa khor-wai thrag chen-po %
The great blood of Samsara that is the root of the kleshas (is now offered to you) [61]
Kham sum khor-wa ma lü tong-jyai chyir %

In order to empty all of the Samsara of the three worlds without exception.
Dung-chen nöd du mar-chen ba-long thrug %

The human blood in the vessel that is a great conch-shell (skull-cauldron) is disturbed by great
waves. [62]
Kyil-khor lha tsog nam kyi zhal du bul %

We now offer it it to the mouths of you hosts of the Mandala.

Please bestow upon us the siddhis of fierce power. [63]
Om vajra kili kilaya sarva saparivara maha-rakta la kharam khahi! %

(4) Puja Offering of the Liberation of the Three Poisons
[Fourth, as for the puja offering of the liberation of the three poisons (dug gsum bsgral-ba’i mchod-pa): Because one
feeds morsels of food into the mouths of the deities these aggregates of flesh, blood, and bones, being the bodies of
these noxious spirits, one thinks that one purifies and transforms the three poisons (of confusion, desire, and and
anger,) into self-abiding (wisdom).] [64]
Hum! %
Dor-je thro-gyal chen-pö thu tob kyi %
By the power and strength of these great Vajra Krodharajas,
Dra geg jyäd-ma dam-si jyung-pö tsog %

These hosts of Damsi vampire spirits and Bhuta wandering ghosts who are spreading about
maledictions,
Ngön-chyöd drag-pö tsul gyi nyur dral nay %

Are liberated quickly by way of the methods of fierce Abhichara sorceries.
Ti-mug sha-chen ri-wo pung-se pung %

These heaps of human flesh like mountains represent confusion, pung-se-pung!
Död-chag thrag gi gya-tso me-re-re %

These (turbulent) oceans of blood represent desire, me-re-re!
Zhe-dang keng-rü thram thröd nyi-li-li %

These heaps of rolling stones which are bones and skeletons represent anger, nyi-li-li!
Dor-je phur-pai lha tsog zhal du bul %

We offer them into the mouths of you hosts of Deities of Vajrakilaya.
Thrin-lay nam zhi ma lü nyur drub dzöd %

May you quickly accomplish the realization of all the four magical actions without exception!
Om vajra kili kilaya sarva saparivara mahamamsa rakta kimniriti la kharam
khahi! %
(5) Offering of Sexual Union and Liberation
[Fifth, as for the puja offering of sexual union and liberation (sbyor grol gyi mchod-pa): Liberating those enemies and
obstructing spirits with the wisdom-pestle in the mortar hole of the dimension of discriminating wisdom, one thinks
that these hosts of thoughts are integrated and united into the Dimension of Great Bliss.] [65]
Hum! %
Thro-gyal dor-jei tun-bu yi %
With the vajra pestle of the Krodharaja,
Ka day dam nyam dra geg nam %

These enemies and obstructing spirits who have transgressed their samaya vows and have gone
beyond the commands,
Thro-mo bar-wai tun du dung %

Are pounded against the blazing mortar of the Krodhi wrathful goddess.
Lha yang rung te dul du log %

Therefore, it is possible that even gods are crushed into dust!
Khatam khatam khatam! % Hum hum hum! % Phät phät phät! %

Vajra yaksha krodha krodhi khahi khahi khahi! %
Ha ha ha! % Hi hi hi! % Hum hum hum % Phät phät phät! %
[So saying, even though these represent the stages of the puja offerings, one perceives everything in terms of the
Ultimate Truth as having an equal taste, this being the inconceivable primal awareness (or gnosis) of the Dharmata,
free of all elaborations and extremes, without conceptions.]
7. Hymn of Praise
[Seventh, as for the hymn of praise (bstod-pa): With regard to the infinite virtuous qualities of those great ones among
these hosts of deities, with a clear and pure mind that is very marvellous, one recites:]
Hum! %
Dru sum thing-nag bar-wai kyil-khor du %
In the middle of that blazing blue-black triangle,
Düd dul jig-jyed thro-gyal he-ru-ka %

There is the demon-subduing terrifying wrathful king, Bhairava Krodharaja Heruka,
Ku dog thing-nag zhal sum chyag drug-pa %

His body colour being blue-black, and he has three faces and six arms.
Geg pa jig-rung göd she drag shul dang %

In styles that are seductive, heroic, suitably terrifying, wild, reviling, fierce,
Nying-je ngam dang zhi tsul gar gur dän %

Compassionate, ferocious, and peaceful, he possesses the nine attiitudes of a dancer.
Yay nyi dor-je nga tse gu tse dang %

His two right hands hold the five-pointed vajra and the nine-pointed vajra,
Yön nyi kal-pai me pung kha-twam nam %
While his two left hands hold the mass of flames from the end of the kalpa and the khatvanga staff,
Tha nyi ri-rab phur-pa dril zhing deb %

His last two hands roll between them a kilaya the size of the Meru mountain and he strikes forward
with it.
Dur-thröd chay gyäd pal gyi chay chu sog %

He wears the eight-fold attire and ornaments belonging to the cremation ground and the ten
garments of the glorious (Herukas), [66]
Ku yi yön-tän dzog la chyag-tsal töd %

And the virtuous qualities of his body are complete in every way--thus, we pay homage to him and
sing his praises!
Jig-pai ha-har göd-pay khor day wang %

With his terrifying laughter of “ha ha!” he overpowers both Samsara and Nirvana.
Hum dra drag-pö ru-drai läd-pa gem %

With the fierce sound of “HUM!” he shatters the brains of the Rudras.
Phät kyi dra drog sid sum khor-wa jig %

With the roaring sound of “PHAT!” he terrifies the Samsara of the three existences. [67]
Pal-chen dor-je zhön-nü sung la töd %

Thus, we sing the prises of the Speech of the great and glorious Mahashri Vajrakumara!
Thug kyi trul-pa ma nge na-tsog gar %

With his various different unpredeictable dances, these being the emanations of his Mind,
Düd dang log tog dra geg thal-war log %

He crushes into dust the wrong thoughts that are the actual Mara demons, as well as enemies and
obstructing spirits.
Khor-wa yong drol ye-she ying su jyor %

He completely liberates Samsara and unites it into the Dimension of Wisdom (Jnanadhatu).
Pal-chen dor-je zhön-nü thug la töd %

We sing the praises of the Mind of the great and glorious Mahashri Vajrakumara!
Dü sum gyal-wa my lü dü-pai pal %

Being the glory that gathers together all of the Jinas of the three times without exception,
Yön-tän yong dzog drag-pö ku nga-wa %

He has a fierce divine form that is completely perfect in all its virtuous qualities.
Rig dang kyil-khor kun gyi ngo-wo nyid %

Being the essence itself of all the Kula Families and Mandalas,
Khyab-dag chyi pal chen-por chyag-tsal töd %

We do homage and give praise to Mahashri, the universal all-pervading Lord!
Khor day yong kyi khyab-dag kun zang-mo %
Samantabhadri is the all-pervading Mistress of everything in Samsara and Nirvana,
Rig kun gyal-wai gye-pa kyed dzäd ching %

Causing the generation of delight in the victorious Jinas of all the Kula Families.
Nyi-med nyam-par jyor-wai yum chog ma %

She is the supreme consort entering into intercourse without duality (with her Lord).
Khor-lo gyay-deb-ma la chyag-tsal töd %

We do homage and give praise to Diptachakra!
Me-long ye-she ying lay kur zheng-pa %

Arising as a divine form from the Dimension of the Mirror-like Wisdom,
Vaj-ra ki-la-ya la chyag-tsal töd %

We do homage and give praise to Vajrakila!
Nyam-nyid ye-she ying lay kur zheng-pa %

Arising as a divine form from the Dimension of the Wisdom of Equanimity,
Rat-na ki-la-ya la chyag-tsal töd %

We do homage and give praise to Ratnakila!
Sor-tog ye-she ying lay kur zheng-pa %

Arising as a divine form from the dimension of Discriminating Wisdom,
Päd-ma ki-la-ya la chyag-tsal töd %

We do homage and give praise to Padmakila!
Jya-drub ye.she ying lay kur zheng-pa %

Arising as a divine form from the Dimension of the All-Accomplishing Wisdom,
Kar-ma ki-la-ya la chyag-tsal töd %

We do homage and give praise to Karmakila!
Chö-ying ye-she ying lay kur zheng-pa %

Arising as a divine form from the Dimension of the Dharmadhatu Wisdom,
Bud-dha ki-la-ya la chyag-tsal töd %

We do homage and give praise to Buddhakila!
Thig-le nyag-chig ku la chyag-tsal töd %

We do homage to all these divine forms of the Unique Sphere!
Ma rig log tog ru-dra drol dzäd pal %

Gloriously causing the liberations of the Rudra demons representing ignorance and wrong thoughts.
Ye-she thro-gyal chu la chag-tsal töd %

We do homage and give praise to the Ten Wisdom Krodharajas!
Kham sum khor-wa ying su drol dzäd ma %
To them that bring about the liberating of the Samsara of the three worlds into the Dimension,
Chö-nyid thro-mo chu la chyag-tsal töd %

We do homage to and praise the Ten Wrathful Goddesses of Reality!
Tän-pai ru-dra tsäd nay chöd dzäd ma %

Causing the Rudra demons opposing the Teachings to be cut off at their roots,
Za söd trul-pai tsog la chyag-tsal töd %

We do homage and give praise to these hosts of emanations that are attendant scavengers and
preditors!
Dru sum da-gam mar-pö ye teng su %

Arising above the red half moons and the triangular bases,
Thra-thab nyer-chig ku la chyag-tsal töd %

We pay homage and give praise to the twenty-one mixed-form deities (who are the Supreme Sons)!
Nam zhi thrin-lay lhun-drub pho-drang na %

In the palace of the spontaneously perfected magical activities of four kinds,
Ye-she go-ma zhi la chyag-tsal töd %

We do homage and give praise to the four Wisdom Gate-Keepers!
Tha mag dü kyi thrug-pa dog dzäd-pa %

Accomplishing the averting of disturbances at this time caused by armies at the borders,
Phur-sung ka-kyong gya-tsö tsog la töd %

We sing praises to the hosts of oceans of Precept Protectors and Kilaya Guardians (at the
periphery)!
[So saying represents the hymn of praise.]
8. Prayer
[Eighth, as for the prayer to them (gsol-gdab): One entreats them one-pointedly with intense and fervent faith for the
supreme siddhi (of liberation and enlightenment) that is the fruit which comes forth from the pujas and the hymns
of praise like this.]
Ho! %
Dü sum gyal-wa ma lü dü-pai pal %
Gloriously gathering together all the victorious Jinas of the three times without exception,
Dor-je zhön-nu yab yum say khor chay %

O Vajrakumara, both Lord and Lady, together with your offspring and their retinues,
Thug-je tse-way dag la gong su sol %

Please heed us now with your love and compassion!
Drub-pai nal-jyor dor-jei ched cham la %

To our brothers and sisters (gathered here) for this yoga of the practice,
Ma gyang nyur du wang jyin ngö-drub tsol %
Please bestow quickly and without delay the empowerments, blessings, and siddhis!
Dag-nyid phur-bu drub-pai rig-dzin la %

For ourselves, we Vidyadharas who are practicing with the kilaya spike dagger,
Drub-pai tag dang tsän-ma tön-pa dang %

And who display the marks and signs of such realization,
Kham sum khor-wa nyang-day dang drol-wai %

Please liberate us into Nirvana from this Samsara of the three realms!
Dön nyi lhun-drub thu tsal wang thob ching %

Spontaneously perfecting the two benefits, as well as obtaining power, skill, and empowerments,
Dor-je zhön-nü go-phang nyur thob dzäd %

May we quickly come to obtain the status of Vajrakumara!
Om vajra samaya om! %

Ah vajra samaya ah! %
Hum vajra samaya hum! %
9. Confessing of Faults
[Ninth, as for the confessing of faults (nongs-pa bshags-pa): One should feel shame and regret at one’s hosts of faults,
such as impurities entering into the branches of this ritual.]
Hum! %
Kyil-khor lha tsog chyän-nga ru %
In the presence of you hosts of Deities of the Mandala,
Dag gi so sum nyön thrul gyi %

For all our delusions the emotional defilements of my three gates,
Nye jay nyam-chag tog drib kun %

For all our (past) evil actions, transgressions of vows, and obscured thoughts,
Ma lü shag-so län-chäd dom %

We now confess them all without exception, and hereafter
Mi drib tsang-pai ngö-drub tsol %

Please bestow siddhis upon us that are pure and unobscured!
Om vajra heruka samaya manupalaya vajra heruka tyenopa tishtha dridho

me bhava sutoshyo me bhava suposhyo me bhava anurakto me bhava sarva
haha haha hoh bhagavan sarva tathagata heruka ma me muncha heruko
bhava maha-samaya-sattva ah hum phät! %
[One recites this.]
10. Mantra Recitations
[Tenth, in terms of the mantra recitations (dza-pra bzla-ba): There are two parts, namely,
A. entreating the heart-vows of the tutelary deities (thugs-dam bskul-ba) and
B. the actual Mantra Recitations (bzla-ba dngos).
10A. Entreating their Heart-Vows
[First, as for entreating the heart-vows (thugs-dam bskul-ba), or chitta-samayas, of the tutelary deities, one thinks to
entreat and exhort vigorously the intentions of all the hosts of deities in terms of the stages of the Japa Yoga (dza-
pra), or recitation practice, as follows:]
Hum! %
Zheng-shig zheng-shig chö kyi ying nay zheng %
Arise! Arise! Arise from the Dharmadhatu!
Kul-lo kul-lo mi ngön ying nay kul %

We entreat you! We entreat you! We entreat you to arise from the unmanifest Dimension!
Ku yi trul-pay nam-khai kham gang zhing%

With emanations of your divine forms, please fill the dimensions of space!
Sung gi nga-ro drug tong dra zhing drog %

Roar with your Speech, your cries being like the roars of one thousand thunder dragons!
Thug kyi trul-pay khor-wa ying su shig %

With the emanations of your Minds, disintegrate Samsara, (dissolving) it into the Dimension (of
Reality)!
Yön-tän trul-pay dag nang chö-kur drol %

With your virtuous qualities, liberate the appearances of the self into the Dharmakaya!
Thrin-lay trul-pay gyüd dzin je su zung %

With the emanations of your enlightened activities, please follow after those who hold the lineages
of transmission!
Sang-chen rol-pai kyil-khor chen-po dir %

Here in this great Mandala of the visible display of the Great Mystery,
Wang dang jyin-lab ngö-drub gya-tsor kyil %

There are pent up (in potential) oceans of empowerments, blessings, and siddhis.
Dag-nyid phur-bu drub-pai rig-dzin la %

To the Vidyadharas who realize the nature of Kilaya,
Dön nyi lhun-drub thu yi ngö-drub tsol %

Please bestow the powerful siddhis which spontaneously perfect the two benefits!
Samaya kaya waka chitta vajra svabhava atmako ham! %

[So saying, one entreats them.]
10B. The Actual Mantra Recitation

[In terms of the actual mantra recitation (bzla-ba dngos), there are five parts:
1. Contemplative mantra recitation for the visualization in terms of the divine form of the Mudra (or
Body Aspect) (sku phyag-rgya la dmigs-pa’i dza-pra dgongs),
2. Contemplative mantra recitation for the visualization with regard to the letters representing
Speech Aspect (gsung yi-ge la dmigs-pa’i dza-pra dgongs),3. Contemplative mantra recitation for
the visualization with regard to the Dharmata representing the Mind Aspect (thugs chos-nyid dmigs-
pa’i dza-pra dgongs),
4. Contemplative mantra recitation for the visualization where one receives the virtuous qualities,
the empowerments, and the siddhis representing the Quality Aspect (yon-tan dbang dang dngos-
grub blang-ba la dmigs-pa’i dza-pra dgongs), and
5. Contemplative mantra recitation for the visualization in terms of exercising magical activities
representing the Activity Aspect (phrin-las la dmigs-pa’i dza-pra dgongs).
(1) The Mantra Recitation for the Visualization of the Principal Deities
[The first is the contemplative mantra recitation for the visualization in terms of the divine form of the Mudra,
(representing the Body Aspect):]
Sang-gyay kun gyi ye-she ku %

As for the Jnanakaya, the divine form of the Wisdom of all the Buddhas,
Rang-nyid dor-je chö-ying lay %

From the Vajra Dharmadhatu of my own being,
Bar-wai thro-wo mi zäd-pai %

There come forth irresistable blazing wrathful deities,
Ku yi yig tu dag kyed-chig %

May we be regenerated in the pure shapes of those divine forms!
Om vajra kili kilaya sarva vighnän vam hum phät! %

[So saying, the hosts of deities of the three Mandalas in general, and in particular, the Lord and the Lady of the Root
Mandala who is actually oneself, until their faces and hands, as well as the subtleties their ornaments and fine attire,
become visible in a state of clarity without distractions, one continues reciting (the above mantra).]
(2) The Mantra Recitation for the Visualization of the Wisdom Being in the Heart
[Second, as for the contemplative mantra recitation for the visualization with regard to the letters representing Speech
Aspect: Having made the stability of the previous clear vision into the base (for the practice):]
Dag-nyid tso-wö thug tsit-ta rin-po-che zur gyäd-pai ü su päd-ma dang da-wai dän la
In the middle of the eight-cornered tsitta (the physical heart), which is the Mind of the deity who is
oneself, on a seat that is a lotus blossom and a moon disc, [68]
Ye-she sem-pa dor-sem thing sal zhal chig chyag nyi dor dril dzin ching
There is the Jnanasattva, the Wisdom Being Vajrasattva, who is a clear dark blue in colour,
having a single face and two arms, holding the vajra and the bell in his hands,
Zhab kyang kum du zhug-pa gyän cha-lug yong su dzog-pai

And sitting with one leg extended and the other one drawn up, he is completely perfect in his
ornaments and attire.
Thug-kar nyi-ma la nay-pai thing-dzin sem-pa dor-je ngön-po tse gu-pai te-war
In his heart center upon a sun disc, there abides the Samadhisattva, or Contemplation Being, as a
blue vajra with nine-points, and at its navel,
Thab she nyi dai ga-u kha-jyor gyi nang du sog gi nying-po hum yig thing-ga
mar-me tar bar-wai
Inside an amulet of the sun and the moon joined together face-to-face, representing Discriminating
Wisdom and Skillful Means, there is the heart’s essence of one’s prana life-force as the dark blue
syllable HUM, blazing like a butter lamp,
Thar ngag kyi threng-wa vai-dur-ya zhun-mai dang-chän yay kor du khöd-par
sal-deb gyur//
And arranged around it revolving to the right (clockwise), there is the mantramala possessing
the brilliance of melted vaidurya, which becomes clearly visible. [69]
[One clearly visualizes this and makes entreaties, together with the secondary cause of mantra recitation:]
De lay öd zer pag tu med-pa thrö/

From that there emanate immeasurable rays of light (from the revolving mantramala),
Gyal-wa say dang chay-pa nam la nye-pai chöd-pa phul zhing thug-dam gyi
gyüd kul/
Which make delightful puja offerings to the victorious Jinas (in the heavens), together with their
spiritual heirs and entreat the mindstreams of these tutelary deities (activating their heart-vows).
Rig drug gi sem-chän tham-chäd la phog pay

Thereupon (a second time) because these rays strike all sentient beings of the six realms,
Lay nyön nam-min gyi drib-pa jyang nay de-chen gyi zhing la köd/
Having purified their obscurations that ripen negative karma and the kleshas afflicting them, they
arrange them in the blessed fields of Great Bliss.
Dam-chän sung-mai tsog la phog-pay ngön gyi tha-tsig kul te lay la tsud/
And (thirdly), because they strike (the heart-centers of) the hosts of oath-bound Guardians and
exhort their previous promises, they are incited into action.
Rig-dzin la-ma ched cham nam la phog-pay thug-dam ying su kang/

Because (a fourth time), they strike the Vidyadharas, the Gurus, as well as our Dharma brothers and
sisters, all their heart vows are propitited (and activated) in the Dimension.
Dra geg tham-chäd la phog-pay nöd tsei dug tsub tsar-chäd/

And because (a fifth time), they strike all enemies and obstructing spirits, they annihilate all those
abusive and noxious beings who cause harm and damage to us.
Öd zer lar dü te kyil-khor sum la thim-pay thu kyed wang thob

These rays of light are gathered in once again and because they are absorbed into the three
Mandalas, they generate power and empowerments are thereby obtained, [70]
Ku sung thug yön-tän thrin-lay kyi ngö-drub ma lü-pa thob-par gyur//

And we come to attain all siddhis without exception of the Body, Speech, Mind, Quality, and
Activity (of the Buddhas).

[One thinks in this way and recites the mantra. Elsewhere, it says that it is like a revolving fire brand, it is like
destroying a hive of bees, and it is like projecting sparks from a blacksmith’s anvil. One should recite it in the
manner of arising up on the path of Siddhanta (that of philosophical tenets), and so on. As for the essential point of
all this, it should be understood precisely from the Upadesha, or oral instructions.]
(3) The Mantra Recitation for the Visualization of the Dharmata
[Third, as for the contemplative mantra recitation for the visualization in relation to the Dharmata which represents the
Mind Aspect (thugs chos-nyid la dmigs-pa’i dza-pa dgongs):]
Nying-je dral-wai dam-tsig ni %

As for the Samaya which liberates with compassion,
Säd ching nän-pa ma yin te %

This is not just a matter of killing and suppressing,
Phung-po dor-jer tam jyay nay %

But rather, having proceeded to fill up their material bodies with vajras,
Nam-par she-pa dor-jer gom %

We meditate on their consciousness principles as being vajras.

[The unceasing energy of intrinsic awareness arising from the state of emptiness that is naturally pure like the middle of
the sky, being the Mind devoid of conceptions, becomes clearly visible as the three aspects of the Mandala, and this
arises without discursive thoughts. From the time when it arises, in a state of unborn (and uncreated) purity without
any inherent existence, this intrinsic awareness (rigpa) remains abundantly without the six aggregates of
consciousness grasping at anything whatsoever. From this state of pure radiance without thoughts and free of
extremes, one recites the mantra without grasping at it in terms of sound and emptiness.]
(4) The Mantra Recitation for Receiving Empowerments, and Siddhis

[Fourth, as for the contemplative mantra recitation for the visualization where one receives the
virtuous qualities, the empowerments, and the siddhis representing the Quality Aspect, there is the
clear and full explanation (pra khrid) of the signs of the ritual activity where one realizes the
Bodhichitta in terms of the Higher Rites (stod las).] [69]
(5) The Mantra Recitation for Engaging in Magical Actions

[Fifth, as for the contemplative mantra recitation for the visualization (dmigs-pa’i dza-pa dgongs) in terms of exercising
magical activities representing the Activity Aspect (phrin-las la dza-pa dgongs): As for the manner of reciting the
six Mantras of the Razor, which should be known from the text of the Lower Magical Rites (smad las), one clearly
visualies the stages of the ritual action for liberating enemies and obstructing spirits (dgra bgegs). As for the
mantras that should be recited on this occasion:]
Om vajra kili kilaya sarva vighnän vam hum phät % Jah hum ah! %
[So saying represents the root mantra (rtsa-ba’i sngags).]
Om vajra kili kilaya jah hum bam hoh% Katam kaye% Jaye vijaye%
Ajite aparajite% Mara sena pramardhanaye sarva vighnän vam hum phät!%
[So saying represents the basic heart mantras condensed into one (gzhi snying gcig tu dril-ba).]
Ma rakmo yakmo% Kala-rupa nying tsa la yam yam% Sog tsa la yam yam%
Nying tsa la thril thril% Sog tsa la chum chum% Tsit-ta sog la dung dung%
Nying thrag sog la shäd dza% Thum ri li li% Nying tseg tseg% Ur ur%
Shig shig% Gul gul% Nyag nyag% Söd söd% Dhati mama karma%
Shri dhram karaye mara sena pramardhanaye hum phät! %
(In transliteration: Ma rakmo yakmo% kalarupa snying rtsa la yam yam% srog rtsa la yam yam% snying rtsa la phril
phril% srog rtsa la chum chum% tsitta srog la dung dung% snying khrag srog la shad dza% thum ri li li% snying
tseg tseg% ‘ur ‘ur% shig shig% gul gul% myag myag% sod sod% dhati mama karma% shri ghram karaye% mara
sena pramardhanaye hum phat%)
[So saying represents the condensed fierce mantra (drag sngags ‘dus-pa). Conjoining this with the manner of the Seva,
the Sadhana, and the Karma-yoga practices, one recites it.]
11. The Activities Between Sessions

[Eleventh, as for the activities between sessions (thun-mtshams kyi bya-ba): When one commenses arising from the
practice session, once again, for the purpose of entreating the heart-vows of the tutelary deities (thugs-dam bskul),
one offers the inner puja, such as medicine, rakta, and torma, and one thinks that they becomedelighted by this.]
Hum! %
Bar-wai kyil-khor dor-je phur-pai lha %
The deities of this blazing Mandala of Vajrakilaya
Ngö-drub nyur ter chyi nang sang-wa yi %

Can quickly bestow siddhis; (therefore) what may be outer, inner, and secret,
Kun-zang chöd trin gya-tso bul-wa ni %

We present as oceans of clouds of offerings (in the same style as the Bodhisattva) Samantabhadra,
[72]
Thab dang she-rab nyam-jyor düd-tsi dang %

Including amrita nectars from the intercourse of Skillful Means and Discriminating Wisdom. [73]
Khor-wa yong drol rak-tai gya-tso khyil %

They completely liberate Samsara; and with this swirling ocean of Rakta blood,
Dag-dzin ru-dra dag-med ying dral-wai %

The Rudra demon of the grasping at a self is liberated into the Dimension (of Reality) where there is
no self.
Ti-mug sha-chen ri-wor tar pung-pa %

Confusion is heaped up like a mountain of great human flesh,
Död-chag thrag-chen gya-tso tso tar kyil %

Desire swirls about like lakes and oceans of great red human blood,
Zhe-dang rü-pai dram thröd dza tar nyil %

And anger is a massive heap of loose human bones like broken clay pots.
Phung kham kye-ched wang-po yul ngar chay %

Together with the aggregates, the elements, the sense fields, and the five objects and organs of the
senses (of Rudra),
Nyer-chyöd död-yön chöd trin gyän du shar %

Which arise as ornaments, being clouds of upachara puja offerings having delightful sense qualities,
Gü-pay bul-lo ngö-drub char tar phob %

We offer all of them to you with fervent devotion--may all siddhis descend upon us like rain!
Maha pancha amrita kharam khahi! %
Maha rakta kharam khahi! %
Maha balingta kharam khahi! %
Maha sarva guhya puja khahi! %
[So saying represents the final puja offering.]
Hum! %
Sid sum dug-pa ma lü dral-wa dang %
Having liberated all these noxious spirits of the three existences without exception,
Nga-gyal zhen-pa yong su zhom-pai chyir %

And in order to completely vanquish pride and attachment,
Dor-je sin-pö lha tsog khor chay la %

To you hosts of deities of the Vajra Rakshasa, together with your retinues,
Nyi-med tse-chig gü-pay chyag-tsal töd %

We pay homage with one-pointed devotion without duality.

Practicing the Vajrakilaya of Existence,

In order to receive all empowerments and siddhis without exception,
Ye-she thro-gyal khor chay sheg su sol %

We pray to you Wisdom Krodharajas, together with you retinues, to please come to us here!
Thro-chen bar-wa khor chay sheg nay kyang %

And you great blazing Mahakrodhas, together with you retinues, having come here,
Tag dang tsän-ma nyur du tön-pa dang %

May you quickly display the marks and signs!
Ki-la-ya yi ngö-drub tsal du sol %

Please bestow the siddhis of Kilaya upon us!
Jah hum bam hoh % vajra kili kilaya sarva siddhi phala hum ah! %
[So saying represents the hymn of praise. Thereafter one should earnestly utter prayers for whatever individual and
particular benefits one desires. These represent the stages of the principal practice (dngos-gzhi’i rim-pa).]
PART THREE: The Concluding Section

[Third, also, with regard to the stages of the concluding rites (rjes kyi las rim), these are as follows:
1. Ganapuja Feast (tshogs kyi mchod-pa),
2. Making Entreaties and the Charge to the Deities (bcol bskul bya-ba),
3. Dispatching the Contract (chad-mdo gtong-ba),
4. Weapons Rite and Firing the Weapons (zor las/ zor ‘phang-ba),
5. Propitiating the Tänma Goddesses (brtan-ma bskang-ba),
6. Performing the Wild Horse Dance (rta bro-ba rdung),
7. Offering Thanksgiving (gtang-rag ‘bul-ba),
8. Prayer for Forgiveness (bzod-par gsol-ba),
9. Dissolving the Mandala (dkyil-’khor bsdu-ba)
10. Uttering Prayers of Asperation (smon-lam gdab-pa), and
11. Uttering the Benediction (bkra-shis brjod-pa).
They are eleven in number.] [1]
1. Ganapuja Feast
[In terms of the Ganapuja (tshogs kyi mchod-pa), there are five sections, namely,
A. Consecrating the Offerings with Blessings (byin gyis brlab-pa),
B. Invoking the Field of the Assembly (tshogs zhing spyan drang-ba),
C. Puja Offerings (mchod-pa),
D. Enjoying the Ganapuja Feast (tshogs la rol-pa), and
E. Remainders Rite (lhag-ma’i cho-ga).]
1A. Consecrating the Offerings with Blessings
[The first among them is the consecrating of the offerings with blessings (byin gyis brlab-pa). As for this, one prepares
well whatever wealth is actually suitable in terms of food and drink as samaya substances exemplified by meat
(mamsa) and beer (dza-gad), and one anoints the offerings with amrita nectar.] [2]
Om sarva dravyam vishvadhani hum phät! %

[So saying, one cleanses them in general.]
Hum! %
Rang-nyid lha yi thug-ka nay %
From the heart center of the deity who is myself,
Tsog khor jyong chyir yi-ge thrö %

There emanate these letters in order to purify this Ganachakra:
Ram! %
Ram lay me jyung ngö-dzin seg %
From the syllable Ram, there come forth the (red) wisdom fires which burn up all grasping at the
substantial reality (of phenomena).
Yam! %
Yam lay lung jyung bag-chag tor %
From the syllable Yam, there come forth the (green) wisdom winds which scatter all karmic traces.
Kham! %
Kham lay chu jyung nyi-dzin trü %
From the syllable Kham, there come forth the (white) wisdom waters that wash away all
grasping at dualities.
Dhrum ram yam kham svaha! % [3]

The karmic traces that characterize discursive thoughts are thus purified.

These clouds of puja offerings are thus pure and infinite in their numbers.

They represent the actual Jnana Amrita (or wisdom nectar) of bliss and emptiness.

Arising in aspect as the visible display of this Ganapuja.
Om ah hum sarva pancha amrita hum hrih tha! %
Jnana pancha amrita svaha! %
Maha ganachakra om ah hum svaha! %
Hum om sva am ha! %
Mum lam mam pam tam! % [4]
Rig nga yab yum nyom-zhug khar%
In the space of the samapatti (or the sexual intercourse) the Lords and Ladies of the Five Kula
Families, there arise [5]
Jyang-chub sem kyi trin chen-pö %

Great clouds of Bodhichitta, (thus generated by their sexual activities),
Lha tsog nye-pai da-tsig dzay %

Which become these samaya substances that delight these hosts of deities,
Nyam-chag kong-wai dzay su gyur %

Thereby they become the substances that repair (and purify) our transgressions. [6]
Om ah hum ha ho hrih! %
[As one utters this mantra three times, one thinks that there arise everywhere the aspects (or apperances) of delightful
sense qualities.]
1B. Invoking the Field of the Assembly

[Second, as for invoking the Field of the Assembly (tshogs zhing spyan drang-ba): One thinks that the sky becomes
filled with the hosts of deities of the Three Roots (of the Gurus, Devatas, and Dakinis).]
Hum! %
La-ma rig-dzin pa-wo pa-mö tsog %
As for the Gurus, the Vidyadharas, and the hosts of Vira heroes and Vira heroines,
Gyal-wa gong-gyüd rig-dzin da-gyüd dang %

The Jinas of the Mind Transmission Lineage and the Vidyadharas of the Symbolic Transmission
Lineage,
Gang-zag nyän-gyüd shog-ser tsig gyüd dang %

The Persons of the Oral Transmission Lineage and the Transmission Lineage of the Words on
Golden Paper,
Ka-bab dön gyi gyüd-pa la sog te %

The Transmission Lineage of the Actual Descent of the Precepts, and so on,
Gyüd-pa gu-dän la-ma dam-pa nam %

You Holy Gurus of these Nine-fold Transmission Lineages, [7]
Nay dir tsog la chyän-dren sheg su sol %

We invoke you and pray to you to come here to this place!
Dru sum thing-nag bar-wai kyil-khor nay %

Coming from the blazing mandala of the blue-black triangle,
Pal-chen dor-je zhön-nu yab yum dang %
O great and glorious Mahashri Vajrakumara, both Lord and Lady,
Ki-la rig nga thro chu thra-thab say %

You Five Kila-kulas, you Ten Krodha wrathful deities, as well as you Sons who are mixed-form
deities, [8]
Go-kyong-ma zhi ka-död sung-mar chay %

Together with you Four Gate-Keepers, Attendants, and Guardians,
Zhal-zay tsog la chyän-dren sheg su sol %

We invite you to this Ganapuja feast of sacramental food and pray that you come to us here!
Ye-she ying dang kha-chyöd nay yul dang %

In the places of the Jnanadhatu and Khechara,
Dur-thröd nay dang bay-yul tham-chäd du %

In all the places of the cremation grounds and the hidden lands,
Na-tsog gar gyur ma nge tsul tön-pai %

Transforming everywhere in diverse forms, revealing yourselves in unpredictable ways.
Ye-she jig-ten khan-dro gya-tsö tsog %

You hosts of oceans of Dakinis, both wisdom and worldly,
Zhal-zay tsog la chyän-dren sheg su sol %

We invite you to this Ganapuja feast of delicious food and pray (for you to come to us here)!
Zhal-yay khang-pa di la jyin chig phob %

May your blessings descend into this immeasurable celestial palace! [9]
Kyil-khor nyän-po di la dang-shig chyung %

May your radiance overflow into this mighty mandala!
Tsog tor chöd dzay di la chüd-chig phob %

May it strike the nectars in these puja substances and tormas for the Ganapuja!
Nal-jyor drub-pa-po la wang jyin tsol %

We pray that you may bestow empowerments and blessings upon us yogins and yoginis who are
sadhaka practitioners!
Om sarva mahaguru deva dakini! %

Vajra kili kilaya sarva saparivara vajra samaya jah! %
Jah hum bam hoh! %
[So saying represents the invocation and invitation.]
1C. The Puja Offering

[Third, as for the puja offering (mchod-pa): Because there emanate innumerable Puja-devis bearing these materials for
the Ganapuja that have delightful sense qualities, one thinks that these items generate delight in the hosts of deities
(which have been invited for the feast).]
Om vajra lasya hum!/ Om vajra malya tram!/ Om vajra girti hrih!/
Om vajra nirti a!/ Om vajra dhupe hum!/ Om vajra pushpe tram!/
Om vajra aloke hrih!/ Om vajra gandhe a! // [10]
The First Portion, the Offering of Fresh Samples
[So saying, the puja offerings are presented in general by the (emanated) Goddesses of the Kamagunas, or delightful
sense qualities. However, in detail, they (the Puja-devis) may make offerings in the manner of the first puja, the
parts of which are emanated in three stages as the fresh samples for the Ganapuja (tshogs phud).]
Hum! %
To the Gurus both root and lineage, to the oceans of Vidyadharas,
Yi-dam kyil-khor lha tsog ma lü la %

And to all the hosts of Deities of the Mandala without exception who are meditation deities,

We offer this abundant Ganapuja of sacramental food.

We pray that you may bestow splendour, blessings, empowerments, and siddhis upon us!
Guru deva dakini sarva maha ganachakra puja la khahi! %

[One says this, but if one elaborates it, one may make it more extensive with reciting the sequence of the propitiation
rites for the tutelary deities (thugs-dam bskang-ba’i rim-pa) drawn from elsewhere.] [11]
The Second Portion, the Offering of Confession

[In the middle part, one does the visualization for the sake of confessing transgressions and making offerings:]
Hum! %
In the mandala of the Gurus, Devas, and Dakinis,

As for these evil deeds, transgressions of vows, obscuring thoughts, and negative karmic traces,

All the mistakes, delusions, and faults without exception that may exist (from the past or the
present),

We make confession now and propitiate you hosts of deities with this sacramental food. [12]
Ye-she lha la nam-tog mi nga yang %

To you Wisdom Deities, even though you may not have discursive thoughts yourselves,
Khyöd kyi khor du tog-pai lha sin nam %

To you gods and demons belonging in your Mandala,
Mi yi kyön thong tsam gyi bar-chäd tsom %

By just looking at these defects of human beings, obstructions will certainly commence.
De-way mi chab mi bed thol zhing shag %
So, without hiding or concealing anything, we make confession and atone for them.
Tsang-pa chog gi ngö-drub tsal du sol %

We pray: Please bestow upon us the siddhis of supreme purity!
Om ganachakra sattva samayam anupalaya ganachakra sattva tyenopa

tishtha dridho me bhava sutoshyo me bhava suposhyo me bhava anurakto
me bhava sarva siddham me prayaccha sarva karma sucha me chittam
shreyam kuru hum haha haha hoh bhagavan sarva tathagata vajra ma me
muncha ganachakra-bhava maha-samaya-sattva ah! //
[Thus, one recites the Hundred Syllable Mantra.]
The Third Portion, the Liberation Rite:

[Uttering the final Ganapuja offering and connecting it with the sessions, in terms of the stages of the ritual feeding of
the deities (stob-pa’i las rim), one arranges in front of oneself the linga effigy, together with the triangular-shaped
sacrificial pit (brab-khung) and proceeds:] [13]
Om vajra kili kilaya sarva vighnän vam dra geg maraya hum phät!
Power of Truth
[Because one would offer this sacrifice, from the heart center of Mahashri who is oneself, there emanate hosts of
Krodha wrathful deities who are emanations, as well as incalculable numbers of female messengers who come to
fill all of the three thousand-fold universe. One should visualize this and summon without their independence (the
enemies and obstructing spirits) and think that they are absorbed into the linga effigy in front of oneself. Thereupon
one utters the Words of the Power of Truth (bden stobs).] [14]
Namo! %
Rig-dzin tsa gyüd kyi pal-dän la-ma dam-pa nam kyi ka den-pa dang/
By the true words of the Vidyadharas and the holy and glorious Gurus, both root and lineage,
Sang-gyay kyi ka den-pa dang/

By the true words of the Buddha,
Chö kyi ka den-pa dang/

By the true words of the Dharma,
Gen-dän gyi ka den-pa dang/

By the true words of the Sangha,
Sang-ngag dang rig-ngag dang zung-ngag dang nying-po dang chyag-gya

dang ting-nge dzin gyi ka den-pa dang/
By the true words of the Secret Mantras, the Vidya Mantras, the Dharani Mantras, the
Hridaya Mantras, as well as by these Mudras and these Samadhis,
Chö-nyid ngo-wo död nay tong kyang

Even though the Ultimate Reality has been empty from the very beginning,
Chö-chän gyu dray lu-wa med-pai ka den-pa dang/

By the true words of the cause and effect of phenomena, which is without deception,
Khyäd-par du khor day tham-chäd kyi chyi-pal yi-dam dor-je zhön-nu düd dul
thro chu thra-thab go-kyong dam-chän gya-tsö tsog dang chay-pa nam kyi ka
den-pa dang/
In particular, by the true words of the universally glorious meditation deity of everyone in both
Samsara and Nirvana, Vajrakumara himself, he who vanquishes the Mara demons, together with the
Ten Wrathful Kings, the mixed-form (Supreme Sons), the Door-Keepers, and these hosts of oceans
of oath-bound (Guardians),
Den-pa chen-pö thu la ten nay/

Having relied upon the power of the Great Truth
Tän dang dro-wai chyi dra/

As for the enemies in general of the teachings and of living beings,
Khyäd-par rig-pa dzin-pa dag-chag yön-chöd khor dang chay-pa nam la

And in particular, the enemies of us Vidyadharas, as well as those of our patrons, together with their
retinues,
Nga dra lag gi dar-wa/

That is to say, our past enemies who sharpened by hand (their weapons),
Chyi dra yid la sem-pa/

Our future enemies who conspire in their minds against us,
Da dra thäd du dzug-pai

And our present enemies who now attack us directly,
Zug-chän dang-wai dra dang

Indeed, all of these hate-filled enemies who possess material forms,
Zug-med nöd-jyed geg kyi tsog dang chay-pa tham-chäd

Together with all the hosts of obstructing spirits causing harm who are without material forms,
Sid-pa sum gyi khong gar nay gar gar drö kyang
Even though they may abide anywhere in the middle of the three existences, and even though they
may run away somewhere else,
Käd-chig yud tsam gyi mig-pai ten di la khug-chig%

Instantly and in a moment, let them be summoned into this support (the linga effigy) which is
visualized here!
[So saying, they are summonned byecause of the Power of Truth (bden stobs).]
Om vajra kili kilaya dra geg nöd-jyed jah hum bam hoh! %
Shri dhram anaya hum phät! %

(In transliteration: Om vajra kili kilaya dgra bgegs gnod-byed jah hum bam hoh% shri ghram anaya hum phat%)
[So saying, (the enemies and obstructing spirits) are summoned and are seen to enter into the linga effigy in the
sacrificial pit.]
Charge to the Messangers
Hum jah! %
Dam-tsig chen-pö dü la bab %
Now is the time for the Great Samaya!
Trul-pa chen-pö dü la bab %

Now is the time for the Great Emanations!
Chyag-nyän chen-mö dü la bab %

Now is the time for you great retinue of attendants!
Shwa-na-mu-khai dü la bab %
Now is the time for you Shwanamukha Sisters! [15]
Dag-nyid chen-mö dü la bab %

Now is the time for you great Nairatmya Sisters!
Sa-dag chen-mö dü la bab %

Now is the time for you great Bhumipatni Sisters!
Khyöd kyi thug-dam dü la bab %

Now is the time to activate your heart-vows!
Thu tsal chyung-pai dü la bab %

Now is the time for the overflowing everywhere of your magical powers and skills!
Dra geg dam nyam ru-drai tsog %

These enemies and obstructing spirits here, who have transgressed their samaya vows, these hosts
of Rudra demons,
Gug ching drol-wai dü la bab %

Are summoned here (into this sacrificial pit) and now it is the time to liberate them!
Nag-pai dra geg shor ta re %

You enemies and obstructing spirits, who deliberately conspire against us, should flee from here
immediately!
Dor-je sin-pö tob tsal gyi %

By virtue of the strength and skill of you Vajra Rakshasas,
Log-dren dra geg jyung-pö tsog %

May these hosts of wrong guides, enemies, obstructing spirits, and wandering ghosts
Ring-par khug la nyur du drol %

Be summoned here from afar and become swiftly liberated by you!
Dam-tsig wang gi thrin-lay dzöd %

Because of the power of your samaya vows, may you accomplish these violent actions!
[So saying, one entreats these Messengers. From a state that possesses the three clarities, the kilaya daggers of these
Supreme Sons are rolled between their palms and strike forcefully.] [16]
Liberation into the Dimension
Hum! %
Nga ni dor-je zhön-nu che %
I am the great Vajrakumara!
Nga ni vaj-ra ki-la-ya %

I am the Vajrakilaya!
Trul-pai tsön thun lay la gyed %

I scatter about sharp weapons, magical powders, and wrathful actions, all of which are emanations!
Dra geg sog la ki-la-ya %

In terms of the prana life-force of you hostile enemies and obstructing spirits, this kilaya
Nying-je dral-wai dam-tsig ni %

Is my samaya vow to liberate all of you by way of compassion!
Säd ching nän-pa ma yin te %

But there is no slaying or suppressing activity (in actuality).
Phung-po dor-jer tam jyay nay %

Having filled your aggregates (your physical bodies) with vajras,
Nam-par she-pa dor-jer gom %

Your consciousness principles are meditated upon in our visualization as actually being vajras
themselves.
Thrul nang lam gyi ru-dra de %

As for you Rudra demons belonging to the path of delusory appearances,
Ngo-wo kye-med long du dral%

Your essences being unborn (and uncreated), you are now liberated into the vast expanse of the
space (of the Dharmadhatu),
Ku sum lhun-drub chen-por sang %

And awaken into the total spontaneous perfection of the Trikaya!
Om lam hum lam stwambhaya nän % Moha ghataya bhagavan hrih %

Krishibikri vajra hum kara hum % Vajra kili kilaya jah hum bam hoh %
Sarva vighnän vajra kili kilaya hum phät % Vajra hum kara hum phät %
Hum kara hum a phät %
[So saying, because of one’s intention of washing (and cleansing) their life-force (tshe khrus kyi dgongs-pas), their
consciousness principles are united into the Mahasukha-chakra, the Chakra of Great Bliss (at the crown of the head)
and those which are supported are liberated into the Dimension (of the Dharmadhatu, by way of the transference of
consciousness).]
Striking the Linga Effigy

[Once again, in order to liberate the basis of the support of karmic traces (bag-chags kyi rten gzhi bsgral-ba), one stabs
their individual places with the magical action kilaya dagger (las kyi phur-bu).] [17]
Hum! %
Drag-po chen-po drag-shul-chän %
As for these great fierce and terrifying Maharudras,
Pal-chen vaj-ra ki-la-ya %

O great and glorious Mahashri Vajrakilaya,
Khyöd kyi dam-tsig dü la bab %

The time has now come for your samaya vows!
Dra geg dug-pai nga phung la %

Into the five aggregates of these noxious enemies and obstructing spirits
No nyur shug drag phur-bu thob %

Thrust your phurbu dagger that is sharp, quick, powerful, and fierce!
Thal-wai dul du lag nay kyang %

Having crushed them into specks of dust,
Nam-she chö kyi ying su por %

Their consciousness principles are dispatched into the Dharmadhatu!
Ma rakmo yakmo % Kalarupa nying tsa la yam yam % Sog tsa la yam yam %
Nying tsa la thril thril % Sog tsa la chum chum % Tsit-ta sog la dung dung%
Nying thrag sog la shäd dza % Thum ri li li % Nying tseg tseg % Ur ur %
Shig shig % Gul gul % Nyag nyag % Söd söd % Dhati mama karma %
Shri dhram karaye % Mara sena pramardhanaye hum phät! %
(Or in transliteration: Ma rakmo yakmo/ kalarupa snying rtsa la yam yam/ srog rtsa la yam yam/ snying rtsa la phril
phril/ srog rtsa la chum chum/ tsitta srog la dung dung/ snying khrag srog la shad dza/ thum ri li li/ snying tseg tseg/
‘ur ‘ur/ shig shig/ gul gul/ myag myag/ sod sod/ dhati mama karma/ shri ghram karaye/ mara sena pramardhanaye
hum phat//)
[So saying, one recites the Fierce Mantra of the Razor (spu-gri drag sngags) given above, and various magical powders
and power substances (thun) are also thrown on top of the linga effigy in the sacrificial pit (brab).]
Chopping the Effigy into Pieces

[Thereupon one thinks that there descends a rainfall of weapons and one chops the effigy into pieces with a sword or a
knife.] [18]
Hum! %
Drän dang ka-nyän pho-wai tsog %
O you hosts of servants, attendants and messengers,
Khyöd kyi dam-tsig dü la bab %

Now is the time for your samaya vows!
Kyil-khor chen-pö bar khyam dang %

In the middle courtyards found in this great mandala palace,
Mu-rän khor-yug chay-pa la %

As well as at the perifery and circumference,
Zhing-chen tram-pai thri teng na %
On top of thrones covered with flayed human skins,
Ngam shing jig-pa sin-pö tsul %

In the manner of Rakshasa demons that are ferocious and terrifying,
Za-jyed pho-nya lay kyi dag %

You agents of magical actions who are scavengers and messengers,
Sha thrag sog la nga dzäd ching %

Please accomplish the devouring of their flesh, blood, and prana life-force!
Dra dang geg kyi nyen-po te %

As for these mighty enemies and obstructing spirits (causing harm),
Sha thrag sog la ngam zay jyed %

O ferocious scanvengers for flesh, blood, and life-force,
Khyed nam pal gyi pho-nya te %

You are the messengers of the Glorious One,
Bäd ching kul-wa nga yi jyed %

Therefore, we exhort and incite you into action!
Nyam-pai dra-wo nyur du drol %

May you swiftly liberate these enemies who are transgressors,
Ngön-chyöd drag-pö thrin-lay dzöd %

Accomplishing these magical actions of fierce Abhichara sorceries!
Om vajra kili kilaya hum% Mama pasham kuru%

Matam nyana kara idam dhati% Mama karma shi dhram karaye hum phät! %
[So saying, one cuts the effigy into little pieces.]
Crushing the Linga Effigy

[Because of the union of the Dimension and Awareness in the secret space with the hammer-like pestle (tho gtun mkha’
gsang dbyings rig gi sbyor-bas), one thinks that their rupa-skandhas (physical bodies) are vanquished into the
unpolluted Dimension when one pounds the hammer on to the anvil (tho gtun du brdung).] [19]
Hum! %
Dung-shig dor-je bar-wai tun %
Smash them with the pestle of the blazing vajra!
Ka lay da jyed dig-chän nam %

These sinners who have transgressed the commands,
Dor-je me wal nying seg nay %

Having burnt up their hearts in a flaming abundance of vajra fire,
Lü ngag dul thrän zhing du log %

Their bodies and voices are now crushed into finest dust!
Thro-mo bar-wai tun-khung du %
In the mortar of the blazing wrathful goddess,
Dor-je tho-way dung jyay na %

When we smash (and crush) them with the vajra hammer,
Lha yang rung te lag-par gyur %

It is possible that even the gods themselves will become crushed!
Khatam khatam khatam % hum hum hum % phät phät phät! %

[So saying, one crushes them (with the hammer).]
Feeding the Guests

[Their polluted bodies, which have been liberated like that, are burnt (and transformed) into the nature of amrita nectar
and one feeds this into the mouth of the torma that represents the Glorious One.] [20]
Hum! %
Kal-pai me tar bar-wai long kyil nay %
From the middle of the vast expanse that blazes like the fires at the end of the kalpa,
Pal-chen dor-je zhön-nu yab yum dang %

O great and glorious Mahashri Vajrakumara, you Lord and Lady,
Say dang trul-pa ka-död chay-pa nam %

Together with your Sons and emanated attendants,
Nam sa bar-nang ta-bü zhal chye-shig %

Open wide your mouths like the atmosphere that separates heaven and earth.
Dra geg log-dren dral-wai nga phung di %

These five-fold aggregates of the liberated enemies, obstructing spirits, and wrong guides,
Nyam-nyid hom-khung yang-pai zhal du tab %

Are now fed into the mouths of the vast homa pit of equanimity, [21]
Gag-med rol-pa chen-pö drin-par tim %

And absorbed into the throats of this unceasing total display.
Khyab dal ka-dag lhun-jyam to-war kyil %

It swirls in the stomachs of infinite primordial purity, (totally) pervading and encompassing
everything everywhere.
Dra geg log-dren tha mag dü thrug

When at this time, we are disturbed by hostile enemies, obstructing spirits, wrong guides, and
foreign armies at our borders,
Yul gyed-khän dang gya dre me zhön jyung-po lung zhön nam kyi
As for those who send forth fighting and disturbances and quarrels, these Bhuta spirits mounted on
fire, and those mounted on winds,
Nam-she tsog gyäd la kha-hi %
Please eat their eight aggregates of consciousness- Khahi! [22]
Kham chen cho-gyäd la kha-hi %

Please eat their eighteen dhatu elements- Khahi!
Phung-po nam nga la kha-hi %

Please eat their five skandha aggregates- Khahi!
Maha-mamsa rakta kemniriti vasuta la kha-hi %

Please eat their great flesh, blood, bones, and attire- Khahi! [23]
Lhag-ma je shul dang chay-pa la kha-hi %

Please eat these remainders, together with whatever other traces are left behind- Khahi!
Hab-hab hub-hub nyog-nyog kha-ram kha-hi %

Please come here and eat them, quickly devouring them with whole mouthfulls, gulping them
down- Khahi!
[So saying, because one has put all this in their mouths, those deities in the mandala become delighted and enjoying
themselves, they make the sounds of loud laughter:]
Ha ha ha! %
Hum hum hum! %
[Thus, they bestow siddhis upon us and then melt into clear light.]
Phät phät phät! %

[So saying, on the side of appearances (snang-cha), when they again awaken into divine forms that are clearly visible,
even though empty, the Truth of the Dharmata (the Ultimate Reality) produces a state of profound peacefulness.]
1D. Enjoying the Ganapuja Feast

[Fourth, as for the enjoying the Ganapuja Feast (tshogs la rol-pa): In order to liberate the bonds that are one’s ordinary
thoughts, one offers into the mouth of the principal deity, who embodies the entire circle (‘khor-lo’i ‘dus-pa’i gtso-
bo la), these samaya substances of Wisdom and Means with crossed arms and making prostrations beforehand.]
[24]
Tsog kyi chöd-pa gyän du rol %

Thereupon we should enjoy this Ganapuja Feast as delightful ornaments!
[So saying, one accepts them and the recipient replies:]
A-la-la hoh! % [25]

[One utters this and accepts it (the plate of offerings) and then they are distributed among those who are assembled. The
samaya foods are enjoyed (by the participants) to the point of satiation by way of pouring them into the interior
fires of digestion. And finally:]
He-ru-ka pal dröng-khyer du/

In the city of the glorious Shri Heruka,
Tsog kyi khor-lo khor-wa yi/

Because we turn this wheel of the Ganapuja,
Dag zhän dro-wa ma lü-pa/

May all living beings, ourselves as well as others,
Kyil-khor chig tu drub-par shog! //
Attain full realization in this single mandala!
[Even though this represents a prayer of aspiration, one utters it here.]
1E. The Rite of the Remainders

[Fifth, as for the rite of the remainders (lhag-ma’i cho-ga): In addition to collecting the remainders, one arranges these
remainders that are left over from the mandala (on a single plate).] [26]
Hum! %
Dang-po phüd kyi mi chöd gyu/
At the beginning, the cause for not making puja offerings with only fresh samples,
Dor-je zhön-nu phüd kyi dag/

Is that Vajrakumara is the real owner of these fresh samples (and entitled to them).
Bar du trin tar mi tib gyu/

In the middle, the cause for gathering (the puja offerings) together like clouds.
Ge-wai she-nyen nyän kyi ka/

Is the mighty commands of these spiritual friends (entitled to them).
Tha-ma chig tu mi se gyu/

And finally at the end, the cause for (the puja offerings) being mixed into a single mass [27]
Ma tsog wang-chyug lhag-mai nay/

Is that the hosts of Matrika witches and Ishvari goddessess are the recipients for these
remainder offerings.
Lhag-ma kha chü mi drän gyu/

And the cause for moistening the remainders with the spittle from the mouth.
Khyöd dang nged nyi dam-tsig chig/

Is that both you and I have a single samaya vow.
Ye nay du-dral med dön du/

On account of neither gathering them nor separating them from the very beginning,
Dü la lay nam kun jyö-shig//

We perform all these ritual actions for those guests assembled here!
[So saying, one invokes the samaya vow and gets the recipients to listen. One mixes the fresh samples and the
remainders and sprinkles them with the spittle of amrita nectar.]
Om vajra amrita ucchishthaya hum phät! %

[So saying, one continues:]
A lay bhan-ja bar-wa chang-lor chay-pai nang du

From the syllable A, there appears a blazing bhanja skull-cauldron with its braided hair still hanging
from it, and inside it,
Lhag-mai ngo-wö ye-she kyi düd-tsi la nam-pa

There is contained the essences of the remainders in the aspect of wisdom nectars
Sha chen gyi phung-po rak-tai gya-tso rü-pai dram thröd
As mounds of human flesh, oceans of blood, and multitudes of piles of bones.
Död-yön gyi ngö-po zäd mi she-pay

Because these things of delightful sense qualities do not know exhaustion,
Drön nam gye-pa kong-wai trin chen-por gyur//

They become great clouds which propitiate and delight our guests!
[One thinks this. Once again, having anointed the remainder offerings with medicine and blood (from the two small
metal skull-cups):]
Om ah hum ha ho hrih! %
[So saying, they are consecrated.]
E aralli hrim hrim ja jah! %

[With this, one summons the messengers for partaking of the remainders.]
Pushpe dhupe aloke gandhe naividya shabda praticcha svaha!

[With this, one also presents them with the upachara offerings.] [28]
Hum jhyo%
Pal gyi ka-nyän lhag kyong tshog %
These hosts of protectors (deserving of) these remainders are attendants obeying the commands of
the Glorious One.
Dur-thröd drim shing tsog khang nyul %

They roam over the cremation grounds and wander about this Ganapuja hall.
Zhing pag lub ching kha la gyu %

They cover themselves with flayed human skins and move through the sky.
Zay su sha dang thrag la gye %

As their food, they delight in flesh and blood!
Lay su tän dra drol-war tsom %

As their actions, they begin to liberate (and slay) the enemies of the Teachings!
Leg nye nyi kyi tang dzin ching %

They assume postures that are both good and evil.
Dam-tsig-chän la ngö-drub ter %

They possess samaya vows and they bestow siddhis upon us.
Khyed-chag ka dang tha-tsig-chän %

You who possess the vows and follow the commands
Ngön tse pal-chen thrag-thung dang %

In former times, the blood-drinking great and glorious Mahashri
Rig-dzin dor-je thöd-threng gi %

And the Vidyadhara Vajra Kapalamalika,
Ji tar ka-gö dam-tsig zhin %
Exhorted you in whatever fashion, so, in accordance with your samaya vows,
Ka yi pham-phab lhag tor zhe %

Please accept this remainder torma that are the left-overs according to the command!
Tän-pai ru-dra drol-wa dang %

Liberate these Rudras (who now oppose) the Teachings,
Drub la ngö-drub tsol-wa dang %

As well as bestow siddhis upon us who are preactitioners,
Thrin-lay nam zhi lhun drub-pai %

Spontaneously realizing the four kinds of magical actions!
Drag-po thu yi ngö-drub tsol %

Please bestow upon us these siddhis of fierce power!
Om vajra dakini ratna dakini padma dakini karma dakini sarva dakini sarva
dharmapala sarva kshetrapala sarva lokapala sarva samaya ucchishta
balingta khahi %
[So saying, together with the sounds of music, the remainders are carried along the pathway for food beyond the
precincts (of the mandala).] [29]
2. Making Entreaties and the Charge to the Spirits

[Second, as for making entreaties and exhortations (bcol bskul bya-ba): The chief officiant who has assembled these
messengers, rolls the kila (between his hands) and mounts the horse of the music of the cremation ground, such as
the thigh-bone trumpet and whistling tunes (bshugs glu).] [30]
Hum hum hum! %

Dru sum thing-nag bar-wai kyil-khor nay %
From the mandala that is the blazing blue-black triangle,
Pal-chen dor-je zhön-nu ku zheng-shig %

Please assume the divine form of the great and glorious Mahashri Vajrakumara!
Kye-med nam-dag chö-kyi ying nyid lay %

From the state of the uncreated, completely pure Dharmadhatu,
Yum chog khor-lo gyay-deb ku zheng-shig %

Please assume the divine form of the Supreme Consort Diptachakra!
Ye-she me ri bar-wai long kyil nay %

From the middle of the vast expanse of the blazing volcanos of primordial wisdom,
Thro-gyal ki-la rig nga ku zheng-shig %

Please assume the divine forms of the Krodharajas of the Five Kila-kula Families!
Nam-chag khor-lo bar-wai tsib teng nay %

From above the spokes of the blazing wheel of meteorite iron,
Ye-she thro chu yab yum ku zheng-shig %
Please assume the divine forms of the Ten Krodha wrathful deities in union, both the Lords and
their Ladies!
Dru sum da-gam mar-pö e teng nay %

From above the triangles of the E syllable and set on the red half-moons, [31]
Say chog thra-thab nyer-chig ku zheng-shig %

Please assume the bodies of the twenty-one Supreme Sons who have mixed forms!
Thrin-lay lhun-drub chyog zhi go zhi nay %

From the four gates in the four directions representing the spontaneously perfected four magical
activities,
Ye-she go-ma nam zhi ku zheng-shig %

Please assume the divine forms of the four Wisdom Gate-Keepers!
Ka dang dam-tsig nyän-pö pho-drang nay %

From the mighty palace (which embodies) the commands and the samaya vows,
Phur-sung dam-chän gya-tso ku zheng-shig %

Please assume the divine forms of the oceans of oath-bound Kilaya Guardians!
Ma yel ma yel dam-tsig nyän gyi kul %

Do not neglect this! Do not neglect this! We entreat you with these mighty samaya vows!
Sha thrag mar gyi ar-gham di zhe la %

Please accept this red Argham offering of flesh and blood!
Nag-chyog je-wo mag thrug yul gyed-khän %

This represents the Princes of the Dark Side, who disperse (and send out) armies and troops of of
disturbances,
Dong-da düd mag gong nag drag ngam-chän %

Accompanied by armies of Mara demons and black Gongpo spirits who are fierce and ferocious,
Tha-khob la-lo chö thrim jig la chay %

As well as these Mleccha barbarians in the border lands who seek to destroy the Dharma and our
secular laws,
Sang-gyay tän shig kye drö de chom-pai %

Who would destroy the Teachings of the Buddha and vanquish the happiness of human beings!
Zug-chän dra dang zug-med mi min tsog %

As for these hosts of human beings, who are our enemies possessing material forms, and (these
obstructing spirits) without material forms,
Long yöd lo dar gyang su ma shor-war %

Be vigilent and do not let them escape by postponing to deal with them for months and years!
Nam-khai log zhag phen düd lay nyur-war %

But rather, quickling acting to gather them together by casting lassos of lightning into the sky,
Sog gi me söd nying gi thrag drong-shig %
Kill the fires of their prana life-force! Draw out their hearts’s blood!
Lung gi gyu drul lo-wai dzöd nay chöd %

Having afflicted their lungs, cut off the movements of their breath!
Pung tsog ngön gyug je-drang kyob drog chay %

These troops and hosts (of enemies and spirits), together with their protectors and helpers, had
previously followed us and roaming about everywhere.
Lha yang rung te thal-wai dul du log %

Now it is possible that even gods themselves will be crushed into ashes,
Dam lay ma da vaj-ra sa-ma-ya %

If they are among those who transgress their vows—Vajra Samaya!
Dam-tsig wang gi tha mag dü thrug dog %

By the power of your samaya vows, may you avert all disturbances from the armies at the borders at
this time!
Dag-chag ku je böd kyi gyal-kham su %

For us Lamas and noble citizens in this kingdom of Tibet,
Lo leg dru phel sang-gyay tän-pa dar %

Please increase grains and abundant harvests, and spread the Teachings of the Buddha!
Ge-leg yar phel död gu rab gyay nay %

Please expand well-being generally, and increase very much (the fulfilling of) our many desires!
Thrug dang thab dang tsöd-pa med-par dzöd %

May these be accomplished without disturbances, quarrels, or fighting!
[So saying represents the entreaty.]
3. Dispatching the Contract

[Third, as for dispatching the contract or the covenent (chad-mdo gtong-ba): With regard to the torma for the Treasure
Guardians (gter srung gi gtor-ma), and so on, with a vajra movement, one removes it from its place (on the altar),
and anoints it with medicine and blood (sman rak).] [32]
Hum! %
Ngön tse day dü kal-pai dang-po la %
In previous times and in past ages, indeed in the first kalpa,
Og-min chö kyi ying kyi pho-drang du %

In the celestial palace of the Akanishtha Dharmadhatu,
Chom-dän pal-chen vaj-ra ku-ma-ray %

To the Lord Bhagavan Mahashri Vajrakumara himself,
Chö kyi ying nay ki-lai dra drag tse %

At the time when there resounded the sounds of the Kilaya from the Dharmadhatu,
Ma-mo khan-dro ka yi lay-khän dang %
The Matrikas and the Dakinis, as well as the attendants obeying his commands,
Chö-kyong sung-ma dam-chän gya-tsho yi %

And the oceans of you oath-bound Guardians who are Dharmapalas,
Rang rang sog gi nying-po ngön phul nay %

Each of you in turn gave up manifestly the essence of their prana life-force.
So-sö zug chog dam-pa tän nay kyang %

Moreover, having displayed your supreme forms individually,
Sang-gyay tän-pa nyän-po sung-wa dang %

(You vowed) to guard fiercely the Teachings of the Buddha,
Dam-chig-chän la ngö-drub tsol-wa dang %

And bestow siddhis upon those possessing the samaya connection,
Drub-pai nal-jyor tse sog sing-wa dang %

And prolong the life-force and the lifespan of us yogins and yoginis who are practitioners.
Dam dzay mar gyi tor-ma len-pa dang %

Please accept this red torma of samaya substances!
Chol-wai thrin-lay drub-par ma chäd dam %

And do not fail to realize those deeds with which you are charged!
Ngön tse zhal zhe dam lay ma da-war %

Not transcending the vows that you accepted verbally in former times,
Sha thrag mar gyi tor-ma di zhe la %

And accept from us this red torma of flesh and blood!
Chol-wai thrin-lay nyur du drub-par dzäd %

May you quickly accomplish the realization of those deeds with which you are charged!
De og bar gyi dü tsig nyi-pa la %

In the intermediate time following that, on a second occasion,
Bal yul yang-le-shöd kyi drag phug tu %

At the rock cave of Yangleshöd in the country of Nepal, [33]
Rig-dzin chen-po päd-ma thöd-threng dang %

To the great Vidyadhara Padma Kapalamalika,
Pan-drub chen-po bi-ma-mi-tra dang %

As well as to the Mahapandita Vimalamitra,
Ba-su-dha-ra sha-kya dhe-ma sog %

Vasudhara, Shakyadema, and the rest,
Drub-pai nal-jyor rig-pa dzin nam kyi %
To these Vidyadharas, the yogins and yoginis who were realized,
Dor-je phur-pai kyil-khor zhal chye tse %

At the time of the opening of the face of the Mandala of Vajrakilaya,
Ma-mo khan-dro wang-chyug nyer-gyäd sog %

You Matrikas and Dakinis, and you twenty-eight Ishvari goddesses, and so on,
Phur-sung dam-chän gya-tso tham-chäd kyi %

As well as all you oceans of oath-bound Kilaya Guardians,




And bestow siddhis upon those possessing the samaya connection,

And prolong the life-force and the lifespan of us yogins and yoginis who are practitioners.

Please accept this red torma of samaya substances!


Not transcending the vows you accepted verbally in former times,

Please accept from us this red torma of flesh and blood!
Chol-wai thrin-lay nyur du drub-par dzäd %

May you quickly accomplish the realization of those deeds with which you are charged!
De og bar gyi dü tsig sum-pa la %

In the intermediate time following that, on the third occasion,
Mön-kha neu-ring seng-ge dzong sum du %

In the three castles of Ne’u Ring Senge in Mönkha, [34]
Lob-pön chen-po päd-ma jyung-nay dang %

To the great Acharya Padmasambhava,
Ye-she tso-gyal drog-bän lo-tsa dang %
Yeshe tsogyal and drogbän lotsawa, [35]
Lang-chen pal-seng dor-je düd-jom kyi %

As well as to Langchen Pal Senge, Dorje Düdjom, and so on,
Dor-je phur-pai kyil-khor zhal chye tse %

At the time when opening the face of the Mandala of Vajrakumara,
Shwa-na sa-dag dag-nyid re-ma-ti %

You Shwanamukha sisters, you Bhumipatni sisters, you Nairatmya sisters, including Remati, [36]
Swe-chag ging sog sung-ma tham-chäd kyi %

And you copper and iron Kingkara spirits, and so on, indeed, all you Guardians,




To bestow siddhis upon those possessing the samaya connection,

And to prolong the life-force and the lifespan of us yogins and yoginis who are practitioners.

Please accept from us this red torma of samaya substances!



And receiving from us this red torma of flesh and blood,
Chol-wai thrin-lay nyur du drub-par dzöd %

May you quickly accomplish the realization of those deeds with which you have been charged!
Dan-ta dü tsig zhi-pa nyig-mai dü %

Now, at the present time, on the fourth occasion, in these degenerate times,
Rang-nang ka-dag chö-ying pho-drang du %

In the palace of the Dharmadhatu which is self-manifested and primordially pure,
Tse-wang rig-dzin dor-je dro-löd dang %
(You made vows) to the Vidyadhara with the power of long life (Padmasambhava) appearing in the
guise of Dorje Drolöd,
Mön-lam lay säd düd-jom ling-pa yi %

And to Düdjom Lingpa, the one who had awaked in response to his aspiration prayers, [37]
Lhag-pai lha chog phur-pai zhal chye tse %

At the time of opening the face of Kilaya, his supreme Adhideva, [38]
Drub-pai nal-jyor kyong-war zhal zhe-pai %

Accepting verbally to protect us yogins and yoginis who are practitioners.
Dam-chän sung-ma ka yi ngag-zhug tsog %

You oath-bound Guardians and hosts of emissaries under your command,
Thu dang tsal-dän pho-nyai tsog nam kyi %

You hosts of messengers possessing powers and skills,




To bestow siddhis upon those possessing the samaya connection,

And to prolong the life-force and the lifespan of us yogins and yoginis who are practitioners.

Please accept from us this red torma of samaya substances!



Please accept from us this red torma of flesh and blood!
Chol-wai thrin-lay nyur du drub-par dzöd %

May you accomplish quickly the realization of those deeds with which you are charged!
Vajra vajra vajra samaya hoh! %

[So saying, (th torma) is offered and taken outside.] [39]
4. Hurling the Weapons Torma
[Fourth, as for hurling the weapons torma (zor gtor ‘pheng-ba), which represents the weapons rite (zor las): When there
occurs the occasion with special needs (when one is being threatened by harmful attacks), that same torma of the
contract (chad-mdo’i gtor-ma) may be transformed into a mass of magical weapons.]
Hum! %
Nga ni dor-je zhön-nu che %
I am (the mighty) Vajrakumara!
Nga ni khor day long kyi dag %

I am the owner of enjoying whatever arises in Samsara and Nirvana!
Nga lay che tsän su yang med %

There being no one greater or mightier one than myself,
Nga ni drag-pö tor zor phen %

I shall hurl this fierce (and dreadful) weapons torma!
Chyog tsam teng og nay gyu-wai %

Moving about the cardinal and intermediate directions, the above and below,
De-gyäd lha lu zhi-dag nam %

As for you Devas, Nagas, and Sthanapati nature spirits belonging to the eight classes,
Tor chen tsön thun zer thrö-pay %

Because there emanate weapons, magical powders, and rays from this great torma here,
Lü sem ma lü lag-par chi %

All of your bodies and minds without exception will be crushed (out of existence)!
Nga ni ma nye dra geg nye %

I am not evil, but you enemies and obstructing spirits are evil indeed.
Zor lam chye la ku zur-chig %

The pathway for this weapon is now open, therefore, draw back!
Nag-pai dra geg ma tog-pa %

Except for you enemies and obstructing spirits who conspire (against us),
Nye-med nam la zor mi phen %

I shall not hurl weapons at those of you who are without evil.
Kun kyang drog dzöd mag pung kyed %

For all of you also, raise your troops and armies that render help (and assistance) to us!
Mag pung kyed la ru tsön chyor %

Having raised your troops and armies, hoist your battle banners! [40]
Nyam-pa dra geg dig-chän di %

However, for the committing of crimes by you sinful enemies and obstructing spirits,
Dul thrän zhin du lag-par dzöd %
May this (torma weapon) accomplish the crushing of (you enemies) into finest dust!
Phur-pai pal zor thog tar phen %

This weapon of the glorious Kilaya is hurled at you like a lightning bolt!
Yung-kar bab göd ser tar dril %

These avalanches of white mustard seeds whip about you like hailstorms!
Thrag thun mar-po char tar beb %

Blood and magical powders descend upon you like rainfalls!
Tse da drag-po lung tar tsub %

Dreadful arrows and ephedra toss you about like fierce winds! [41]
Dug thun drag-po mun tar tib %

Fierce poisons and powders gather about you like darkness!
Tsön-chai bu-yug kar tar thrug %

Blizzards of weapons disturb you like shooting stars!
Da thun drag-po bun tar thro %

Fierce arrows and magical powders engulf you like thick fog!
Do thun char-pa dul tar beb %

Stones and magical powders fall upon you like dust storms!
Mar gyi tor-ma dza tar nyil %

This red torma tumbles down upon you like mountains of clay collapsing!
Pho-nya lay-khän za söd tsog %

As for these scavengers and preditors who are our attendants and messengers,
Pho gyüd zor phen sha-ra-ra %

The male lineage hurls at you their weapons—sha-ra-ra! [42]
Mo gyüd thun deb nyi-li-li %

The female lineage flings their (poisonous) powders at you—nyi-li-li!
Dang-wai dra la thun zor gyob %

They hurl weapons and powders at you hateful enemies!
Nöd-pai geg la thun zor gyog %

They hurl weapons and powders at you obstructing spirits who are causing harm!
Za-wai dre la thun zor gyog %

They hurl weapons and powders at you demons who would devour us as food!
Phung-wai si la thun zor gyob %

They hurl weapons and powders at you Sri spirits of degeneration!
Mön-log ta-log sog la phob %
They strike at your wrong aspirations, your wrong views, and your prana life-force!
Lü ngag yid sum dul du log %

They crush your aspects of body, speech, and mind into finest dust
Nam-she chö kyi ying su por %

Finally they project your consciousness principles into the Dharmadhatu!
Om vajra chanda sarva dushtan e jah jhyo hum! %

Nöd-jyed kalarupa sarva shatrum maraya bäd phät jah! %
(In transliteration: Om vajra chanda sarva dushtan e jah bhyo hum% gnod-byed kalarupa sarva shatrum maraya rbad
phat jah! %)
[So saying, one hurls the torma in the direction of the hostile enemies, whereupon the hosts and armies of the oath
bound (Guardians), who are emanations both male and female, descend upon (these evil ones) like a rainfall of
various kinds of weapons and one thinks that these hostile enemies and obstructing spirits who cause harm are
crushed into dust without any trace of their faces or bodies remaining.] [43]
5. Propitiating the Tänma Goddesses

[Fifth, as for propitiating the Tänma Goddesses (brtan-ma bskang-ba): The amrita nectar of the rinsing water (bshal
chu’i bdud-rtsi) is sprinkled on to their torma.] [44]
Om ah hum!
[With this, it is consecrated with blessings.]
Hum jhyo! %
Ngön tse or-gyän chen-pö chyän-nga ru %
In the presence of the Great One from Uddiyana in former times,

In order to fiercely guard the Teachings of the Buddha,
Jig-ten böd-kham kyong-war khay-lang-pai %

You promised to protect this kingdon of Tibet in our world.
Nöd-jyin pal nay ma dang yang-dag she %

O Nödjyin Pal Nayma and Yangdagshe, [45]
Kong-tsün de-mo yu bun khyung tsun-ma %

Kongtsün Demo, Yubun, and Khyung Tsunma,
Mag gi gyal-mo da öd jyang gyal-ma %

Maggi Gyalmo, Da-öd, and Jyanggyalma,
Sen-mo ser thang-ma dang shan-tim pal %

Senmo, Ser Thungma, and Shantim Pal,
La ro män dang lu-mo zi bar-ma %

Laromän, and Lumo Zibarma,
Khyed nam ngön gyi ka-nyän dam-tsig-chän %

You attendant goddesses possessing previous samaya vows,
Bal yul khang-le-shöd kyi sa-tsam dang %
At Khalashöd on the border of the country of Nepal,
Böd yul rang nay wen tsa so-so ru %

In each individual remote site in the country of Tibet,
Lob-pön chen-po päd-ma thöd-threng dang %

The great Acharya Padma Kapalamalika,
Lob-ma thu-chen lang-chen pal seng gi %

And his greatly powerful disciple Langchen Pal Senge, [46]
Kyil-khor tha ru zhing-chen dän la zhag %

Remaining on seats of flayed human skin at the edge of the mandala,
Wang-kur dam tag che la düd-tsi lüd %

Citing your vows and empowerments, they poured amrita nectar on to your tongues.
Wang tag chöd-pän chyi-wö tsug tu tag %

As the sign of your empowerment, they attached diadems to the crowns of your heads,
Lag tu dor-je phur-pa täd nay kyang %

And entrusting into your hands the vajra kilayas,
Sang-ngag dor-je phur-pai sung-mar kö %

They appointed you as Guardians of the Vajrakilaya practice of the Secret Mantras.
Ma ong thar-pa thob-par lung yang tän %

They made prophecies regarding your attaining liberation in the future,
Tso khor yog dang män thrän bum dang chay %

For you mistresses and your retinues, your servants which are hundreds of thousands of lesser
Mänmo goddesses:
Dar nai chöd-pän dar-chyang pu-ru-ru %

There are silken hangings from the diadems made of various kinds of silk—pu-ru-ru!
Gyän dang sil-nyän mang-po si-li-li %

There are many ornaments and cymbals tinkling—si-li-i!
Tän-pai dra geg dral-wai lay la tsön %

May you be diligent in the activities of liberating obstructing spirits and enemies of the Teachings!
Da-rung khyed nam jig-ten ma day-pay %

Stillmore, because you have not yet transcended this world,
Ji-sid thar-pa chen-po ma thob-pa %

And as long as you have not obtained total liberation,

Please do not transcend your vows which you accepted orally in former times!
Shal-chu mar gyi tor-ma di long la %
Please enjoy this red torma offering of rinsing water!
Thug-dam gyüd kul chöl-wai thrin-lay dzöd %

We exhort your mindstreams and heart-vows; please accomplish those deeds with which you are
charged!
Ma yel ma yung ma-mo tän-mai tsog %

Do not neglect them! O you hosts of Matrikas and Tänma goddesses, do not negleat them!
Nal-jyor bu zhin kyong shing dra geg drol %

Protect us yogins and yoginis like your own children and liberate these enemies and obstructing
spirits!
Ka dang dam lay ma da sa-ma-ya %

Do not transcend your vows and these commands—Samaya! [47]
Mama hrim hrim vajra lilama edam balingta kha-kha khahi! %

[So saying, because one has offered this to them, one thinks that they become delighted.]
6. The Wild Horse Dance

[Sixth, as for performing the wild horse dance (rta bro brdung-ba): Beneath this torma platter (gtor gzhong), now clearly
visible like the Meru mountain itself, one thinks that the enemies, obstructing spirits, and oath- breaking vampire
spirits (dgra bgegs dam-sri) are thereby suppressed.] [48]
Hum! %
Tong-sum tong gi tor zhong dru sum du %
In the empty triangular-shaped torma platter representing the three thousand-fold universe,
Dra geg dam-si gong-po chung si drub%

There are put (and imprisoned) the hostile enemies, obstructing spirits, oath-breaking vampire
spirits, as well as lesser Gongpo and Sri spirits.
Sa tän ri-rab bar-way teng nay nön%

From above they are now suppressed and crushed by this blazing Meru mountain that is solid and
stable.
De teng dor-je zhön-nü pho-drang tab %

Above this (on the mountain), the palace of Vajrakumara is firmly established.
Dor-je thro-chen tsog kyi dro dung-wa %

By the thundrous stomping dance of these hosts of wrathful Vajrakrodha deities,
Dang dra dön geg jyung-po tham-chäd dang %

All of these hostile enemies, obstructing spirits causing negative provocations, as well as
(wandering) Bhuta spirits,
Gab dre chung si gong tsog dul-wai dro %

Together with these hosts of lesser concealed demons, both Sri and Gongpo spirits, are subdued
(and suppressed).
Bar-chäd dam-si dön tsog dul-wai dro %
This dance subdues the masses of obstructions and the hosts of Damsi vampire spirits and other evil
spirits!
Theu-rang si kun nöd-jyed dul-wai dro %

This dance subdues all of these Theurang and Sri spirits who would cause harm and theft!
Nam kun bar-chäd med-par dung-war jya %

They are stomped upon in all their aspects without impediment.
Khor-wa ma tong-war du nän-pa te %

May they be suppressed until Samsara itself is emptied (of such beings)!
Ma shor theg-pa rim-pa gu yi gya %

Without escaping, they are sealed in terms of the Nine Successive Vehicles!
Om lam hum lam tram lam hrih lam ah lam stwambhaya nän nän! %
yam nän nän! % dam-si yama stwambhaya nän nän! %
(Translit. Dam-sri ya-ma stwambhaya nan nan.)
[So saying represents the rite of suppression (mnan-pa).]
7. Offering Thanksgiving
[Seventh, as for the offering of thanksgiving (gtang-rag ‘bul-ba): One should offer puja with medicine, torma, and
blood, as was done previously, and recite a brief hymn of praise.] [49]
Hum! %
Pal-chen dor-je zhön-nü kyil-khor du %
To you Mandala (deities) of the great and glorious Mahashri Vajrakumara,
Nyi-med na-tsog gar-khän nam-gyur gyi %

By way of the forms of various different (songs and) dances without dualities,
Nyer-chyöd död-yön chöd trin gya-tsö tsog %

These masses of oceans of clouds of upachara puja offerings and delightful sense qualities
Bul-lo zhe nay ngö-drub tsal du sol %

Are presented to you, and having accepted them, please bestow siddhis upon us!
Om vajra argham padyam pushpe dhupe aloke gandhe naividya shabda rupa
shabda gandhe rasa sparshe dharmadhatu praticcha puja ho! %
Hum! %
Nam-dag düd-tsi nye chöd bul %
We offer this completely pure, delightful puja of amrita nectars.
Chog dang thun-mong ngö-drub tsol %

Please bestow siddhis both ordinary and supreme upon us!
Kham sum khor-wa ma lü tong-jyai chyir %

In order to empty all of the Samsara of the three worlds without exception,
Dung-chen nöd du mar-chen ba-long thrug %
This human blood in the vessel that is a great conch-shell (skull-cup) and which is disturbed by
great waves.
Kyil-khor lha tsog nam kyi zhal du bul %

We offer into the mouths of you hosts of Mandala (deities).

Please bestow upon us the siddhis of fierce power.
Om vajra kili kilaya sarva saparivara maha-rakta la kharam khahi! %
Hum! %
Nang-wa khyab dal zhong-pa ru %
In a wide container that pervades and encompasses all appearances,
Sid-pa chüd kyi tor-ma sam %

There is prepared a torma cake of the essential nectars of existence.
Dam dzay pal gyi chen-po %

This glorious great torma of samaya substances,
Dor-je sin-pö tsog la bul %

We offer to you hosts of Vajra Rakshasas.DRAG-PO THU YI NGÖ-DRUB TSAL DU SOL %
Please bestow upon us the siddhis of fierce power!
Om vajra kili kilaya sarva saparivara maha-balingta la kharam khahi! %
Hum! %
Dor-je phur-pai lha tsog zhal du bul %
We offer them into the mouths of you hosts of Deities of Vajrakilaya.
Thrin-lay nam zhi ma lü nyur drub dzöd %

May you quickly accomplish the realization of all the four magical actions without exception!
Om vajra kili kilaya sarva saparivara mahamamsa rakta kimniriti la kharam

khahi! %
Pal-chen dor-je zhön-nur chyag-tsal töd %

We do homage to the great and glorious Vajrakumara and sing your praises!
8. Requesting Forgiveness
[Eighth, as for requesting forgiveness (bzod-par gsal-ba):]
Ho! %
Pal chen-po dor-je zhön-nü kyil-khor gyi lha tsog ma lü shing lü-pa med-pa
tham-chäd la gong su sol %
We pray to all you hosts of deities without exception in the Mandala of the great and glorious
Mahashri Vajrakumara to heed us:
Ta-na drol-wa nay su ma tob-pa dang %
In the place of liberation, Tana, when there was no feeding (of flesh into the mouths of you deities),
[50]
Ga-na jyor-wa jyin gyi ma lob-pa dang %

And from sexual union, Gana, when there came no blessings,
Chöd ngag dang ting-nge dzin ma dag ching nyam-pa dang %

When our pujas, mantras, and samadhi visualizations were impure and defective,
Ge-wa chu dang du ma lön-pa dang %

When the ten virtures were not readily accepted (and practiced),
Mi ge-wa chu tsäd nay ma chöd-pa dang %

When the ten non-virtues were not cut off at the root,
Ka zhin du zhung ma sang-wa dang %

When the texts are not recited correctly, nor according to the precepts,
Dam-tsig tsa-wa dang yän-lag nyam-chag tu gyur-pa chi chi-pa de dag tham-
chäd thol-lo shag-so %
And when our samaya vows, both root and branch, become transgressed, however that may have
come about, all of this we now confess and atone for that!
Zöd-pa dam-pa dzäd du sol %

We pray for your complete forgiveness (and patience)
Tse di kyen dang chyi-mai drib-par mi gyur-wai tsang-pa tsal du sol %

Please bestow upon us purification, so that there do not come forth adverse circumstances in this
present life or that they become obscurations in our future lives!
[So saying, one prays and one should recite many times the Hundred Syllable Mantra:]
Om vajra heruka samayam anupalaya vajra heruka tyenopa tishtha dridho

me bhava sutoshyo me bhava suposhyo me bhava anurakto me bhava sarva
haha haha hoh bhagavan sarva tathagata heruka ma me muncha heruko
bhava maha-samaya-sattva ah hum phät! %
9. Dissolving the Visualization of the Mandala

[Ninth, as for dissolving the Mandala (dkyil-‘khor bsdu-ba):]
Hum! %
Nang tong dor-je chö-kü zhal %
The vajra of appearances and emptiness is the very face of the Dharmakaya!
Trö chay trö-med chen-por sang %

Now we awaken from conceptual elaborations into total non-elaboration!
Gom dzin mig jya chö-nyid ngang %

That which was apprehended in the meditation and the one who was doing the visualization are now
in the state of the Dharmata (the Ultimate Reality which is Shunyata),
Re dog yul zhen ka-dag long %
And all attachments to objects, as well as to hopes and fears, awaken into the vast expanse of
primordial purity!
Hum hum hum! %

[Because one utters this:]
Rang gi thug-kai öd kyi phog-pay

Being struck by the lights emanating from our own heart centers,
Nang-sid nöd chüd kyi ngö-po tham-chäd öd du zhu nay zhal-yay khang la
thim/
All phenomenal existence, all the things in the universe, as well as its inhabitants melt into light and
are absorbed into the celestial palace.
Zhal-yay khang khor gyi lha tsog nam la thim/

(In turn) the celestial palace (dissolves and) is absorbed into the hosts of deities of the retinue which
had been emanated.
Trul-pai khor dang dzay kyi kyil-khor tham-chäd yum gyi sang-wa bha-gai
ying su thim/
Whereupon all of the actual mandala and the emanated retinue (dissolve and) are absorbed into the
dimension of the Bhaga of the Secret Consort. [51]
Yum de-wai ngo-wor zhu nay yab la thim/

The Consort herself, having melted into the essence of bliss, is absorbed into the Lord.
Yab kyi kü cha ye-she sem-pa la thim/

Thereupon the portion of the Body of the Lord is absorbed into the Wisdom Being (residing in his
heart)
Sung gi cha ngag kyi threng-wa la thim/

The aspect of Speech (of the Lord) is absorbed into the mantramala,
Thug kyi cha dor-je la thim/

And the portion of Mind (of the Lord) is absorbed into the vajra (in the latter’s heart center).
De sum yang dwang-mai thug sog hum la thim/

Moreover, these three are absorbed into the HUM syllable (in one’s heart center) representing
the rasa (or the luminous essence) of.one’s heart’s prana. [52]
Hum gyen dzog na-dai bar du rim gyi yal nay chö-ying zhi-wa chen-pö ngang
du jyam-lay-par gyur//
Because the HUM syllable becomes complete and perfect, it progressively dissolves upward until
reaching the Nada, and then gradually disappears into the infinity of the state of the total peace of
the Dharmadhatu. [53]
[One thinks this, and because one remains in a state of even contemplation (samahita), thereby one cleanses the extreme
view of eternalism (rtag mtha’ bsal). Then, when one begins to re-emerge from that (the state of contemplation):]
Hum! %
Ye zhi ka-dag chö-kü zhal %
The face of the Dharmakaya is the Primordial Base that is pure from the very beginning.
Kye gag gyur-med zhom zhig dral %
It is free from creation and cessation; it is unchanging, and free from being vanquished or
destroyed.
Thig-le nyag-chig ye-she ku %

This Unique Sphere is the Jnanakaya (the Wisdom Body).
Ma kyed ma gom ye yin lha %

It is the deity existing from the very beginning, which is neither created nor perfected by
meditation.
Phät phät phät! %

[So saying,]
Lar yang käd-chig gi rig-pa jyang-chub sem kyi trin lay rang-nyid pal-chen
dor-je zhön-nu yab yum gyi kur gyur-pai
In an instant, from the clouds of Rigpa and Bodhichitta, once again we become the divine form of
the great and glorious Mahashri Vajrakumara in union.
Chi-wor om/
On the crown of one’s head is the white syllable OM,
Drin-par ah/
At one’s throat is the red syllable AH,
Thug-kar hum gi tsän-pa/

And at one’s heart, it is marked with the blue syllable HUM.
Rang gi dang lay shar-wai kham sum yang lhai kyil-khor du gyur//
The three worlds, which arise from my inherent radiance, once again become the Mandala of the
Deities (of Vajrakilaya)! [54]
[One feels this intensely.]
Om vajra kili kilaya hum phät!

[One utters this seven times for the Body aspect, seven times for the Speech aspect, and seven times for the Mind
aspect.]
Hum! %
Khor day zhi ru lhun dzog-pai %
Being spontaneously perfected as the Base of both Samsara and Nirvana
Re dog rang ngor sang-pa yi %

And where hopes and fears awaken into their own face (and original nature),
Khyab dal dor-jei go-thrab theg %

There appears a hard (and impenetrable) vajra armour (about my body) which is all-pervasive and
all-encompassing,
Gyu drol kyen nang ma chö zäd %

Whereupon (due to contact with it), all primary causes are liberated and all secondary conditions
and appearances are exhuasted into an unfabricated state.
Hum hum hum vajra kavachi hum! %
[So saying, one thinks that one’s body is entirely coverd with this vajra armour of light.] [55]
Hum! %
Phung kham kye-ched nyön-mong nga %
Threupon our five skandha aggregates, as well as our dhatu elements, our ayatana sense-fields, and
our five kleshas (or defiling passions), [56]
Ye-she nga dang de-sheg ngar %

Becoming the five Wisdoms and the five Sugatas,
Lhun-drub dzog-pa tsön-chai gur %

Forming about us a pavilion of sharp weapons, complete and spontaneously perfected!
Log tai bar-chäd ying su drol % [57]

Thereby obstructions, which are wrong views, are liberated into the Dimension (of Reality)!
Om vajra chakra tikshna karma kilaya jvala ram hum phät! %

Hum hum hum! % vajra chakra raksha a! %
[Because one abides within a vast expanse of masses of flames and five weapons, one should think that any obstructions
(that may approach) will not even get this opportunity and because the universe and its inhabitants are merged into
the circle of deities, one cleanses the extreme view of nihilism (chad mtha’ bsal).]
10. Uttering Prayers of Aspiration
[Tenth, as for the uttering of the prayers of aspiration (smon-lam gdab-pa): One prays with one-pointed longing as
follows:]
Ho!
Gong su sol-lo %
We pray that you may heed us!
Chö-nyid kyi den-pa-o %

It is the Truth of the Dharmata (the Ultimate Reality),
Sang-ngag kyi jyin gyi lab-pa-o %

It is the blessings of the Secret Mantras,
Sang-gyay kyi thu-o %

And it is the power of all the Buddhas,
Abhi-char-yai dü la bab-pai nag-pa de kho na la-o %

For those of us who consider that the time has now come for engaging in Abhichara sorceries!
De tar sang-ngag kyi chyöd-pa la-na med-pa mäd du jyung-wa lab-po-che

chyäd-pai thu jyin gyi %
By the power and the blessings of great waves of magical activities, being both marvellous and
unsurpassed, relating to the conduct of the Secret Mantras in this way,
Dag dang sem-chän tham-chäd chom-dän-day pal chen-po vaj-ra ku-ma-rai
ku sung thug yön-tän thrin-lay mi zäd-pa gyän gyi khor-lo la long-chyöd-pai
kal-wa dän-par gyur-chig %
May we and all sentiant beings come into the good fortune of enjoying this inexhaustible cycle of
the ornaments of the Body, Speech, Mind, Quality, and Activity of the Bhagavan Mahashri
Vajrakumara!
[One says this and from elsewhere one recites:]
Ho! %
La-med sang-wa chog gi kyil-khor dir/
In this supreme Mandala of the unsurpassed Mysteries,
Dü sum sag-pai ge tsog ji nyed kun/

All, however many there may be, of the masses of virtues accumulated in the three times,
Mi mig de-chen jyang-chub sem kyi long/

In the vast expanse of the Bodhichitta, the great bliss beyond conception,
Sid-pa dor-je phur-bu drub chyir ngo/

We dedicate (to others) in order that they might realize the Vajrakilaya of Existence! [58]
Wang gi chu-wö dag gyüd rab tu min/

By virtue of the currents of the empowerments, may our mindstreams become exceedinly ripened!
Zhung shäd chu-wö gom jya tän la pheb/

By virtue of the currents of the scriptures and their explanations, may our meditations become
systematically established!
Dam-pai chu-wö nyam-len rang jyän tsüd/

By virtue of the currents of our samayas, may our practice come to comprehand self-purification!
Män-ngag chu-wö näd kyi zer theb shog/

And by virtue of the currents of the Upadeshas, may we obtain the nails that are the essential
points (of both teaching and practice)!
Thab kyi chyöd-pay lam gyi bog chen jyong/

By virtue of the conduct of the methods, may we develop great progress on the path!
Thal-jyin gong-pay wang gi ding tsäd nye/

By virtue of the contemplation of the penetrations (and transfixions of the kilaya), may we
obtain the full measure of confidence in the empowerments! [59]
Nying-je dral-wai dam-tsig tsäd du khyol/

By virtue of compassion, may we carry to the full measure the samayas of liberation!
BAR-WAI THRIN-LAY DRAY-BÜ THAR CHYIN SHOG/
May our blazing activities ultimately arrive at the Fruit!
Thug-jei phur-bu gyüd drug yul la theb/

May the Kilaya of Compassion penetrate the objects in the six streams (the beings in the six
realms)! [60]
Kyed-pai rim-pay tha-mal nang zhen byang/
By virtue of the generation process, may we purify our attachments to ordinary appearances!
Dän sum mi shig dor-je khor-lö tam/

May the three seats become filled with indestructible vajra wheels! [61]
Sid chüd ye-she thro-wo yong drub shog/

May the nectars of existence (which are sentient beings) come to be completely realized as wrathful
wisdom deities!
Tsän-mai phur-bu dra dang geg la theb/

May the Kilaya of Chracteristics penetrate the enemies and obstructing spirits!
Tsäd-med nying-jei chag-kyü nyer drang-pai/

Drawing them near with the iron hooks of immeasurable compassion!
Mäd-jyung tse thrü dral dren jyor-wa yi/

By virtue of the union, may they be guided (and led) to liberation with this marvellous washing rite
of long life!
Ma dag zhing chü nay ngän gyün chäd shog/

May the continuity of the evil places of the ten impure realms be interrupted!
Jyang-sem phur-bü yum gyi kha la theb/

By virtue of the Kilaya of the Bodhichitta, may it come to penetrate the divine space of the
Consort, [62]
Pho-nyai lam lay tsa lung thig-lei drö/

So that the movements of the vital winds and of the essence drops in the psychic channels through
the pathways of the Messenger (or consort),
Pho-med dhu-ti bub su rab ching te/

Are bound fast in the Avadhuti (central channel) without transmigration.
Chu drug ga-wai ye-she thar song shog/

May they ultimately go into the sixteen primal cognitions of joy! [63]
Rig-pai phur-bü chö-ying lhum su theb/

By virtue of the Kilaya of Awareness, may we come into the womb of the Dharmadhatu! [64]
Nay-pa zhi yi dor-je phur-bu nyid/

The Vajrakilaya itself which is the Base that abides,
Dröd-pa lam gyi phur-bü tsam-jyar nay/

Having engaged in sexual intercourse by way of the Kilayas of the Path which is to be traversed,
Drub-pa dray-bü phur-bu ngön dzog shog/

May it become perfectly manifest as the Kilaya of the Fruit to be realized!
Nang-wai ngo-wo vaj-ra ku-ma-ra/

The Essence of appearances is Vajrakumara,
Tong-pai rang-zhin dip-ta cha-krai ying/
The Nature of Shunyata (the state of emptiness) is the Dimension of Diptachakra, [65]
Zung-jug thug-jei tag khyab thrin-lay kyi/

By virtue of the enlightened activities of the continuous and pervading compassion of our
sexual union,
Dro kham thig-le chig tu dum gyur-chig//

May all beings and their realms become embraced as a single bindu essence drop!
[So saying, one earnestly utters the prayer of aspiration.]
11. Uttering the Benediction

[Eleventh, as for the uttering of the benediction (bkra-shis brjod-pa): There now descends a rainfall of flowers.] [66]
Dor-jei ying nay min drol jyin-lab tsol/

From the Vajradhatu, may there be bestowed the blessings of ripening and liberation!
Rig-dzin tsa gyüd la-mai tra-shi shog/

May there come upon us the good fortune of the Vidyadharas and the Gurus, both root and lineage!
Ye-she long nay ngö-drub char zhin beb/

May there descend siddhis like a rainfall from the vast expanse of primordial wisdom!
Yi-dam kyil-khor lha yi tra-shi shog/

May there come the good fortune of the Deities of the Mandala of our own tutelary deity!
Dam-dän kyong zhing thrin-lay thog-med drub/

And realize unimpeded enlightened activities and protection for those of us possessing the samaya
vows!
Khan-dro chö-kyong sung-mai tra-shi shog/

May there come upon us the good fortune of the Dakinis and the Dharma-protecting Guardians!
Nay-kab zhi gyay wang sog thrin-lay kyi/

At this present lifetime, by virtue of magical activities, such as pacifying, increasing, subjugating,
and so on,
Gö död lhun gyi drub-pai tra-shi shog/

May there come the good fortune for us of the spontaneous perfection of whatever we need or
desire!
Thar-thug ye-she dor-je zhön-nü ku/

Having ultimately attained wisdom (or primal awareness) as the Body (and divine form) of
Vajrakumara,
Zung-jug chog ngö-drub-pai tra-shi shog/

May there come the good fortune of realizing the supreme siddhi of unification!
[So saying (is sufficient), but if one wants to elaborate:]
Tra-shi gang-zhig düd dul phur-pai rig-pa dzin/

There is the good fortune which are the Vidyadhara stages of the Kilaya practice that vanquishes the
Mara demons, namely,
Nam-min tse-wang chyag-gya lhun-drub sa la zhug/
The abiding in the Vidyadhara stages of complete ripening, the power of long life, the Mahamudra,
and the spontaneous perfection,
Pra-bha-hä-ti päd-ma thöd-threng gyüd-par chay/

Together with the lineages of transmission of Prabhahasti and of Padma Kapalamalika. [67]
Den-pa de kyang düd lay nam-gyal tra-shi shog/

Also by way of that truth, may there come the good fortune of complete victory over the Mara
demons!
Tra-shi gang-zhig chö-ying nam-khai kyil nay shar/

There is the good fortune of the arising from the middle of the space of the Dharmadhatu
Dor-jei thrö-pai tsöng yi nyön-mong dra-wa chöd/

Of the wrathful vajra by which the network of the kleshas (the nagative emotions) are
severed.
Pal-chen tsa-wai kyil-khor mi nay ye-she ku/

The root Mandala of great and glorious Mahashri is the Jnanakaya (Wisdom Body) that is nowhere
established substantially.

Also by way of that truth, may there come the good fortune of complete victory over the Mara
demons!
Tra-shi gang-zhig nying-je drol-wai dam-tsig gi/

There is the good fortune which are the samaya vows to liberate (evil doers) by way of
compassionate means.
Dag tu zhen-pai phung-po dor-jei chyag-gyay tam/

Their skandhas (or physical bodies), to which the self is attached, thus becomes filled with the
mudra forms of vajras,
Chyog chu thro-wö kyil-khor rol-pai cho-thrul dag/

Being magical apparitions which visibly display the Mandala of the Wrathful Deities in the ten
directions.

Also by that truth, may there come the good fortune of complete victory over the Mara demons!
Tra-shi gang-zhig sid-pa phur-bü rang tag gya/

There is the good fortune which are the seals and the self-signs of the Kilaya of Existence.
Dzin she tong mi she kyi nag-pai thrin-lay dzäd/

When performing the ritual action where one considers to dispatch the consciousness of the subject
(to be liberated by way of transference),
Tsän-ma dzay kyi kyil-khor shug drol tob dü-pa/

Thereby the mandala of substances with characterisitics comes to embody power, liberation, and
strength.
Also by way of this truth, may there come the good fortune of complete victory over the Mara
demons!
Tra-shi gang-zhig nam-gyur dzu-thrul tha-yay shing/

There is the good fortune which are the infinite numbers of magical apparitions and shapes,
Dam-tsig je chöd dam nyam sog la nga-wang gyur/

Dominating and bringing under their power the prana life-force of those who transgress and cut off
afterwards their samaya vows,
Drän dang ka-nyän pho-nya pal-chen ka drub-pa/

There are the servants, attendants, and messengers who will realize these commands of the great
and glorious Mahashri.

demons!
Tra-shi gang-zhig nang-sid khor day tsän tog kun/

There is the good fortune where the thoughts and characteristics of all phenomenal existence in both
Samsara and Nirvana,
Phur-bu nam zhi gong-pay drub-tha thal-war chyin/

As well as all philosophical systems, become penetrated (and transfixed) by way of the
contemplation of the four types of Kilayas,
Thun-mong chog gi ngö-drub de lag drub-pa yi/

We will easily realize siddhis both ordinary and supreme!

demons!
[So saying, because there increases extensively these garlands of words which proclaim the benediction, atall times and
in all directions, everything is completely pervaded by the appearances of well-being!]
Afterword
[The great and glorious Mahashri embodies as one all of the enlightened activities of all of the victorious Jinas. The
great circle of the Mandala of Vakrakumara is the active ingredient of all the paths of practice here, and it is the
essential elixir for the Tantras, the Agamas, and the Upadeshas. The unsurpassed expositions and scriptures of
Ogyän Khänpo (Padmasambhava) represent the actual intention of the mysteries of his profound Terma treasure
texts. They are like the purifying waters of the Ganges river, endowed with lineages of transmission that are
unadulterated with the poisonous waters of evil thoughts, and are well moistened with the amrita nectars of
excellent oral instructions. [68] Exhibiting themselves as hidden treasure texts, they are like a wish-granting cow
[69] generating the two realizations (of siddhis, both ordinary and supreme). As for the certainty (and authenticity)
of this completely pure text that is without delusions, there will be found the proper arrangement of the ritual
actions that are to be realized and practiced. They are elucidated here in detail. As a ford (for crossing the river),
(this process) is entirely joyous and easy for fortunate practitioners to follow and practice. It is a veritable festival
for the manifest display of the blood-drinking (Herukas). By virtue of whatever meritorious karma that may be
generated here, may the impure realms of existence, completely ripen (spontaneously) into the Mandalas of
Vajrakilaya! May the streams of the enlightened activities of this supreme and profound excellent path, blazing up
gloriously with good fortune, come to pervade all times and directions!]
Colophon:
[In this way, that which is called “The Festival of the Visible Display of the Blood Drinkers,” which is a ritual text (las
byang) for “The Razor of Meterorite Iron that Vanquishes the Mara Demons,” being the secretly sealed Mind
Sadhana for the glorious Shri Vajrakilaya, in response to many entreaties from intelligent practitioners, having
produced a supreme thought of aspiration regarding myself and others, thus in accordance with the intention of the
Upadeshas, and combining the root ritual texts and the conceled texts, I embellished the text without mistakes with
whatever occurred on the occasion of performing the various limbs of this ritual (cho-ga). [70] I, Jigdal Yeshe Dorje
Gelek Nampar Gyalwai De, being a fresh shoot (springing forth from) the tradition of the Vidyadharas, while
approaching the age of twenty-nine years, composed this text in the regal year of the Water-Male-Monkey of the
Sixteenth Prabhava cycle. [71] This was on the first joyful day of the waxing moon when there was an auspicious
conjunction where (the moon god) had sexual intrcourse with the Joyous Lady, that is to say, the star goddess of the
asterism of Pushya (rgyal), on the day of the planet who is the Guru of the Devas. [72] It was well set down in
writing at the sanctuary of Ewam Dechen Chökor Ling in the valley of Khänjong in the district of Pemaköd. [73]
By virtue of this also, may the enlightened activities of this marvellous and profound path spread and increase and
remain (here in this world) for a long time. May all these infinite numbers of living beings become victorious over
the rampaging armies of the Mara demons and may they quickly reach the exalted status of the Bhagavam Mahashri
Vajrakumara, the great and glorious blessed one, the Adamantine Youth!]
Sarvada mangala jayantu!

Translated by Vajranatha (John Myrdhin Reynolds), at Santiniketan in West Bengal, India, with the
advice of Chime Rigdzin Rinpoche, and later revised at the Vidyadhara Institute, Berlin 2008.
Further Aspiration Prayer

As for our own system belonging to Padmasambhava, that is to say, the Great Perfection found in
the Early Translation tradition, it was Düdjom Lingpa who was the chariot disseminating its
essential and definitive meaning. These teachings may be found in any of his profound treasure
texts, and until the end of existence, may they be comprehended by way of undiminished
explanation and practice! Around the circumference (of this wheel) of the great bliss of the
unification of EWAM (that is, of Wisdom and Skillful Means), there are the bright one thousand
spokes (of this wheel), which are the explanations and the practices of the Dharma cycles of the
Sutras and Tantras. As for our own system without equal coming from Chamaradvipa, [74] may it
increase and expand without defect until the end of existence itself!
[So says Jigdral Yeshe Dorje, Düdjom Rinpoche.]
Notes to the Translation of the Ritual Text
Notes to the Translation of the Preliminary Section:

1. This Tibetan text is found in the Collected Works of Düdjom Rinpoche (gsung ‘bum): vol. 10
(THA), pp. 77-153. The title of this text is “The Festival of the Playful Display of the Blood-
Drinking Herukas” (khrag-’thung mngon-par rol-pa’i dga’-ston). Heruka is translated into
Tibetan as “blood-drinker” (khrag-’thung), meaning a wrathful deity of demonic appearace,
which is, nevertheless, an experssion of the compassion of the Buddha and represents an
exercise in skillful means in order to vanquish and destoy the forces of evil, which otherwise
resist peaceful means. The type of work is a ritual text (las-byang), and it belongs to a larger
cycle entitled “The Razor of Meteorite Iron that Vanquishes the Mara Demons” (bdud ‘joms
gnam-lcags spu-gri). It is catagorized as “The Secretly Sealed Sadhana of the Mind for the
glorious Shri Vajrakilaya (dpal rdo-rje phur-bu thugs kyi sgrub-pa gsang-ba’i rgya-can), and
belonging to the Terma system of Düdjom Lingpa. In some contexts, the word thugs can mean
“heart,” but more usually it is the honourific word for “mind,” as in the phrase “Body, Speech,
and Mind,” the honourific being sku gsung thugs, and non-honourific lus ngag yid. Note that
phur-bu generally refers to the physical instrument, the three-bladed kilaya dagger or spike,
whereas phur-pa refers to the practice of using this magical instrument in ritual and meditation
practice. In this context, the term Mara (bdud) refers to demons and evil spirits in general and
not just to the Four Maras (bdud bzhi) known in the Sutra system.
2. Khyab-bdag bla-ma rdo-rje thod-phreng rtsal dang bdud ‘dul he-ru-ka gnyis su med-pa’i zhabs
la gus-pas phyag-’tshal-lo. Vajra Kapalamalika (rdo-rje thod phreng rtsal) is a special yogin
name of Padmasambhava and means “the powerful one having a garland of skulls.” In this case,
Heruka refers to the wrathful meditation deity Vajrakilaya, which was one of the three special
personal practices of Padmasambhava and which he received from his own master, Prabhahasti.
His other two personal practices were Zhi-khro and Yang-dag. Moreover, Vajrakilaya (rdo-rje
phur-pa) refers to the practice of this sadhana in general, whereas Vajrakumara refers to the
figure of the meditation deity (yi-dam lha) as a warrior youth going into battle.
3. In this preface, the poetic metaphor here compares Vajrakilaya to the traditional storm gods such
as Zeus, Jupiter, Baal, Indra, and so on, who appear in the raging storm and with their lightning
bolts slay the evil demons and monsters, especially the chaos dragon. Here there is reference to
the nine modes of dance exhibted by the fierce dance (drag-po’i gar) exhibited by the warrior
youth Vajrakumara, including terrifying (’jigs rung), seductive (sgeg-pa), having a roaring
laughter that is very abusive or reviling (rab tu bshe-ba’i nga-ro’i gad rgyang), and so on. The
three existences (srid gsum) refer to the Devas, or gods, in the heavens above (steng), to the
serpentine Nagas in the underworld below (’og), and to the humans in between (bar) on the
surface of the earth. As a Yidam meditation deity, Vajrakilaya represents the two spiritual
functions of sbyor-grol, union and liberation. Not only does he liberate (grol-ba) evil spirits and
demons by slaying them and thus preventing them from continuing to cause suffering to other
living beings, but he engages in the sensual pleasure and bliss of sexual intercourse (sbyor-ba)
with his consort, which suspends the discoursive mind and allows one to enter into
contemplation (mnyam-bzhag). He is called a Vira (dpa’-bo), a hero or brave warrior, but this is
also a term applied to Dakas, or the male consorts of the Dakinis, and to yogins who meditate in
cremation grounds who engage in heroic activities. As a male deity, he is the embodiment of
compassion and skillful means (Skt. Upaya), whereas his female consort, Diptachakra (‘khor-lo
rgyas-‘debs-ma), is the embodiment of emptiness and discriminating wisdom (Skt. Prajna). In
the phrase, zab gsal gnyis-med, “profundity and clarity are without duality,” profundity means
the state of Shunyata, or emptiness, and claity means Rigpa, or intrinsic awareness.
4. The inherent form (rang gzugs) of Vajrakilaya is said to embody all the enlightened activities
(phrin-las) of all the Buddhas, or Jinas. The Jina (rgyal-ba), “the victorious one,” isso called
because of the Buddha’s victory over Mara and his temptations overcome by him beneath the
Tree of Enlightenment. The Vidyottama Tantras (rig mchog gi rgyud) are the basic Tantras for
the practice of Vajrakilaya. The title Vidyottama (vidya-uttama, Tib. Rig- mchog) means the
supreme or ultimate wisdom. This collection is also known as Phur-pa ‘bum sde, Kilaya ‘bum
sde, and Vidyottama la ‘bum sde.The ritual text (las byang) found here is based both on the
continuously transmitted texts of the Kama (bka’-ma) and rediscoved treasure texts or Termas
(gter-ma). To expel his breath (dbugs ‘byin mdzod), in this context, means to give his blessings,
thus the Tertön asks for the blessings and authorization for the project of compling this practice
text.
5. The Adhideva (lhag-pa’i lha), or tutlary deity, is one’s special Yidam meditation deity practice.
There are three phases to Mantrajapa (sngags bzlas-pa), or mantra recitation practice:
(1) Seva (bsnyen-pa), which is the approaching and accessing of the higher spiritual energy of
the meditation deity and drawing it down into oneself from above, this being symbolically
“heaven,”
(2) Sadhana (sgrub-pa), where one augments and increases that energy within the vessel of
one’s own body until one is overflowing with it, and
(3) Karmayoga (las-sbyor), or magical action practice, where one channels and directs that
energy out into the immediate environment to accomplish some purpose. The practice of
mantra recitation functions to authenticate the practitioner’s transformation into and
identification with the Yidam meditation deity. By practicing Kyerim (bskyed-rim), or the
generation process, and visualizing oneself as the Yidam meditation deity, transforming into
and identifying oneself with that deity, thereby one acquires during course of sadhana
practice the powers, capacities, and wisdoms traditionally associated with that particular
archetypal form. The supreme siddhis, or spiritual attainments (mchog gi dngos-grub), are
the attaining of Buddha enlightenment and liberation from suffering in Samsara, whereas
ordinary siddhis (thun-mong gi dngos-sgrub) are psychic and magical powers of a more
worldly nature.
6. The six realms (rigs drug), or six destinies of rebirth (’gro-ba drug), are rebirth among the Devas
(lha) or gods, the Asuras (lha ma yin) or anti-gods, the humans (mi), the animals (dud- ’gro), the
Pretas or hungry ghosts (yi-dwags), and the denisons in hell (dmyal-ba).
7. These eight practices are usually known as the seven branches (yan-lag bdun), but here they are
eight, and are performed for the purpose of accumulating merit or good karma (tshogs bsags).
They are as follows: doing homage (phyag-’tshal-ba), going to Refuge (skyabs ‘gro), offering
puja (mchod-pa ‘bul-ba), making confession (bshags-pa), rejoicing at the merit of others (yi-
rang-ba), generating the Bodhichitta (sems bskyed), offering one’s physical body (lus sbyin),
and dedicating one’s merit to others (bsngo-ba).
8. “Field” (zhing) means the Field of the Assembly (tshogs-zhing), that is to say, the visualization
in front of oneself of Vajrakilaya and his retinue of deities, who in this case represent the Three
Jewels of the Buddha, the Dharma, and the Sangha, as well as the Three Roots of the Guru, the
Deva, and the Dakini. When reciting the Refuge and Bodhichitta, one thinks that all other
sentient beings are doing likewise, hence the text speaks of “we.”
9. The three cycles (’khor gsum) refer to the giver, the recipient, and the act of giving.
10. In terms of the Relative Bodhichitta, there are four unlimited or immesurable states (tshad-med
bzhi) in terms of one’s meditation which are extended to all sentient beings, namely, friendliness
or loving kindness, compassion, sympathetic joy, and equaninity of mind. In terms of the
Absolute Bodhichitta, reality cannot be encompassed in the four extereme views, namely,
something exits, does not exist, both exists and not exist, and neither exists nor does not exist.
11. Offering one’s material body (lus sbyin) refers to the practice of Chöd (gcod), where
symbolically and in meditation one offers one’s physical body as a feast for the spirits. With this
meditation one overcomes attachments to the physical body. The three purities (dag-pagsum)
may refer to the emptiness of the giver, the object of giving, and the act of giving. But in the
context of Mahayoga, it can also mean the external world, the sentient beings who inhabit it,
and their mindstreams.
12. Having dissolved the Object of Refuge, which is the visualization in front of oneself, into light
one then absorbs this light one’s own being. This empowers one to transform oneself into the
pure vision of a wrathful deity. One sounds HUM! And instantly transforms into the two-armed
form of Vajrakumara.
13. Fierce ornaments (drag-po’i rgyan) such as those worn by a wrathful deity and reflecting the
cremation ground environment.
14. Divine pride (lha’i nga-rgyal) means that in one’s meditation, one has the sense of identity of
actually being the Yidam meditation deity.
15. In order to consecrate and offer the obstacle torma (bgegs gtor) to the Bhutas (’byung-po), or
wandering ghosts and spirits, one must first transform into a wrathful deity, in this case the blue-
black Vajrakumara having one face, two arms, and two legs, holding a phur-bu, or three- bladed
kilaya dagger. The spirits see the sadhaka practitioner in this guise of one’s magical persona.
Thereupon one introduces oneself to them. After offering them a bribe, the torma cake, they
accept this and depart and thus do not cause problems in the future. However, then one must
threaten them if they try to remain, while holding up in one’s right hand a kilaya or a vajra.
Thereafter one erects a Rakshachakra or protective sphere, or magical circle (srung- ’khor)
about one’s mandala or site of practice. The torma offered to the spirits, painted red with
vegetable dye, is a substitute for an offering of the flesh and blood of a sacrificed victim. It is
first cleansed of impurities with the mantra OM VAJRA-KRODHA AMRITA- KUNDALI, etc.,
and then purified by being dissolved into the state of Shunyata, that is, emptiness or the pure
potentiality for all possible manifestations, with the mantra OM SVABHAVA, etc. Finally, the
seed syllable BHRUM arises out of the state of emptinss and transforms into the pure vision of a
magnificent torma cake. Although spelled this way, the syllable is pronounced in Tibetan as
“dhroom!” The torma is consecrated with blessings or higher spiritual energy (byin-rlabs) with
the mantra OM AH HUM, signifying the Body, Speech, and Mind of all enlightened beings.
Now that the offering has been prepared and consecrated, the Bhutas, or wandering ghosts
(’byung-po), and the Vighnas, or obstacle- causing spirits (bgegs), are invited to partake of this
torma offering, whereas they are actually feeding on the psychic energy that has been projected
into it by way of ritual and meditation.
16. Karmic retribution (las-chags): In one’s past lives one has often injured and killed other living
beings when hunting for food or in the course of battle. Thus, one incures a karmic debt (bu-lon)
to these beings, and to the spirits of these deceased beings one has killed in the past. If they have
remained as spirits, it is possible that they could then recognize one in this present life as their
persecutor and killer in the past. Vowing to inflict vengence, these spirits can cause problems,
troubles, misfortunes, and illness to the individual in this present life as karmic retribution (lan-
chags). Thus, puja is offered here to make repayment to some extent for this karmic debt and
thereby avoid karmic retribution coming from these spirits in the form of obstacles, misfortunes,
and diseases.
17. Chitta-samaya, or heart-vow (thugs dam), is the promise and commitment made to the Buddha,
or to the Guru, such as Padmasambhava, by various gods and spirits to come to aid of the
Teachings and their practitioners. Thus, the sadhaka practitioner invokes and entreats these
heart-vows (thug dam bskul-ba), reminding the deities and spirits of what they have promised in
the past.
18. If these spirits and wandering ghosts are stubburn and recalcitrant, refusing to leave the area,
then holding up the kilaya, or else, a vajra in one’s right hand, one threatens them with
annihilation if they do not voluntarily depart. Here one recites the mantra of the Four HUM
syllables in order to establish walls of protection and clear the space of negative influences. The
expelling of obstacle-causing evil spirits (bgegs dkrad) is accompanied by the loudsounds of
fierce music made by drums, cymbals, and thigh-bone trumpets. While reciting the mantras,
mustard seeds (yungs dkar) are scatted about to expel negativities. They are taken up between
the thumb and two middle fingers of the right hand. The hand is waved first to the left and then
back to the right. With the hand extended, the mustard seeds are thrown when sounding the first
HUM. Then again the right hand is moved to the left and palm spread as if throwing when
sounding the second HUM. Then similarly to the right again. With the final PHÄT, the hand is
opened out. Thereupon the Karmacharya, or ritual attendent (mchod- dpon), takes the obstacle
torma (bgegs gtor) and slowly backs out from the precincts of the mandala in the temple and it
is thrown away outdoors. He then goes about the temple and the participants swinging an
incense container in order to fumigate and purify the space. The incense contains gu-gul (Skt.
Guggula), burnt on charcoal, for the ritual action of expelling evil spirits (bgegs dkrad). Finally
it is left in the door way during the following part of the ritual. Gugul is always used in fierce
rites (drag-las) to expell evil spirits and negative energies. It is an aromatic gum raisin called
bdellium (Commiphora wightii).
19. By way of visualization and mantra, the sadhaka practitioner establishes about oneself and the
precincts of practice a Rakshachakra, or sphere of protection (srung-’khor). It has the same
function as a protective magical circle, except here it is erected in three dimensions, that is to
say, it is a sphere, and usually it is said in Tibetan texts to resemble a tent and its canopy. It is
generally visualized to be made of vajras, or diamonds, but in this case, it is made of kilaya
spikes (phur-bu). Nevertheless, it is hard, solid, impenetrable, indestructible, but translucent.
Thus, it cannot be penetrated in any way by evil spirits or negative energies (gdon). Of course,
realization of the state of Shunyata is said to be the best perfection of all, because then one
understands and realizes that all phenomena. Even threatening ones, are empty, insubstantial,
and lack any inherent existence (rang-bzhin med-pa).
20. Mi ‘jigs nam-mkha’i rdo-rje rgyas gdab-bo, “affix the seal on everything with the vajra of space,
so that there is no fear.” That is to say, the meditation on the state of emptiness or Shunyata is
the best and highest protection because all phenomena, even fearful and threatening phenomena,
are understood to be insubstantial and lack any inherent existence, so that, therefore, there is
nothing to fear from them.
21. Again the syllable spelled BHRUM in Tibetan script is pronounced “dhroom!”
22. Dharmadhatu, or the Dimension of Reality (chos dbyings), sometimes simply referred to as the
“Dimension” (dbyings), pervades and embraces everything, all the phenomena (chos) of
Samsara and Nirvana, and is thus like the infinite sky. Akanishtha (’og-min), literally “nothing
below,” is the highest plane of existence, transcending Samsara and, therefore, it is said to be the
abode of the Sambhogakaya. Here the external vessel-like universe (snod kyi ‘jig-rten) is
mystically identified with this highest spiritual reality.
23. bGegs dang log-par ‘dren-pa’i ming yang med, not even the names “obstructing spirits” and
“wrong guides” exist. BGegs, Skt. Vighna, can mean an obstacle or a spirit that causes obstacles
and obstructions, especially to progress along the spiritual path. A wrong guide (log- ’dren)
presents false, wrong, and distorted teachings that lead the pracitioner astray from the true path
to liberation.
24. The syllables HUM OM SVA AH HA are the seed mantras for the five meditation Buddhas of
the Five Kula Families (rgyal-ba rigs lnga): HUM for Akhsobhya of the Vajra- kula, OM for
Vairochana of the Buddha-kula, SVA for Ratna-sambhava of the Ratna-kula, AH for Amitabha
of the Padma-kula, and HA for Amoghasiddhi of the Karma-kula. Note that AM is given in
some texts in place of AH. The syllable BHRUM is pronounced “dhroom!” and it serves to
generate the sacred space of the mandala.
25. When the text says “open the door to the symbol” (brda sgo dbye-ba), this does not refer to
some ritual act, but to the vision of the mandala and its presiding deity, Vajrakilaya, as being the
visible manifestation of one’s own inner potential. Here this is called the “symbol” (brda). Thus,
the mandala into which the candidate for initiation will eventually enter duringthe course of the
ceremony is revealed and displayed to the neophyte. However, when the candidate first enters
the precincts of initiation, the ritual mandala on its platform in the temple is still obscured by a
veil or curtain. Moreover, the mandala is actually within the candidate, but has gone
unrecognized throughout all one’s past lives.
26. The symbol (brda), or the mandala with its deities, represents one’s own inner nature or true and
original face (rang zhal). One encounters and meets one’s own nature face-to-face by way of a
direct perception (mngon-sum rang zhal mjal-ba), which is a thought that is marvellous and
astonishing (ngo-mtshar-ba’i blo), like seeing one’s own face for the first time in a mirror.
However, one’s innate divinity, or divine nature, has heretofore gone unrecognized in the cycles
of Samsaric existence. Encounteriung the symbol, therefore, represents a pure vision (dag
snang). It abides in its own inherent clarity, without uniting with or separating from anything
else (rang gsal ‘du ‘bral med-par bzhugs nyid).
27. One’s innate Buddha Nature, or Essence (ngo-bo), visibly manifests symbolically in the form of
the meditation deity Vajrakumara. He therefore embodies one’s own intrinsic awareness (rang
rig). As said, heretofore this has gone unrecognized.
28. Lhan-skyes ye-shes, Skt. Sahaja-jnana, spontaeously-born primordial awareness or wisdom.
29. The material universe is compared to a vessel or container (snod) and all the living beings
inhabiting it are like the vital elixir or nectar (bcud) it contains. One should think that they both
are pure from the very beginning, that is to say, empty and lacking in any inherent existence.
The universe and its inhabitants are consecrated with blessings so that they become the pure
vision that is the total visible manifestation of primordial wisdom, or primal wisdom awareness
(ye-shes kyi rol-pa chen-por byin gyis rlabs-par gyur).
30. With the consecrating of tormas and puja offerings, there are three phases in the practice:
(1) The Cleansing (bsang-ba): One sounds the three syllables RAM YAM KHAM, which
emerge from one’s heart center and become the red wisdom fires, the green wisdom winds,
and the white wisdom waters respectively. These, in turn, burn away any impurities on or in
the offerings, blow away the ashes of these impurities, and finally wash away any remaining
impurities. The syllables are repeated three times. Thus, the offering is cleansed.
(2) The Purifying (sbyang-ba): Still the offering is perceived by the practitioner with impure
karmic vision. So, one sounds the mantra OM SVABHAVA SHUDDHAH SARVA
DHARMAH SVABHAVA SHUDDHO HAM, which means “All phenomena in their own
nature are pure; I in my own nature am pure!” “Pure” (shuddha) means empty and lacking
any inherent existence. Therefore, one’s impure karmic vision of the offering is dissolved
into the state of Shunyata or emptiness, simply by closing one’s eyes, and it reappears in its
pure and archetypal form as a pure vision (dag snang) by way of visualization.
(3) The Blessing (byin-rlabs): Then the blessings or the higher spiritual energies of the Body,
Speech, and Mind of all enlightened beings, that is, the Buddhas and Great Bodhisattvas, are
called down into this pure vision of the offering, filling it with the overflowing of higher
spiritual energy (byin rlabs). This visualization serves as a talismanic image for receiving
and assimilating the celestial powers. The syllables of the mantra OM AH HUM represent
the aspects of the Body, Speech, and Mind respectively. This mantra may also be sounded
three times.
31. The outer offerings (phyi mchod) are principally represented by seven upachara offerings (nyer-
spyod), usually seven small metal bowls (ting-mchod) placed on the altar and containg fresh
water, or else, rice with suitable items of offering, as follows:
(1) Argham, or fresh water for drinking (mchod-yon),
(2) Padyam, or cool water for bathing the feet (zhabs-bsil),
(3) Pushpe, or garlands of flowers (me-tog),
(4) Dhupe, or fragrant incense (bdug-swpos),
(5) Aloke, or a butter lamp (mar-me),
(6) Gandhe, or perfumed water (dri-chab), and
(7) Naividya, or sacramental food (zhal-zas).
The eight offering of music, or shabda (rol-mo), is represented by a pair of cymbals on the alter.
These eight, together with the five delightful sense qualities (’dod-yon lnga) of beautiful sights,
sounds, odours, tastes, and touchables, represent the outer puja offerings (phyi mchod).
From the A syllables emanating from one’s heart center, there appear eight offering bowls made
of precious jewels which are actually bhanja skull-cups, and in each of them appear HUM
syllables which transform into the upachara offerings listed above.
32. As for the wrathful, or fierce aspect of these same offerings, here called “inner offerings” (nang-
mchod): Argham becomes human blood, Padyam becomes poisonous water, Pushpe becomes
the five sense organs, Dhupe becomes burning human fat, Aloke becomes melted human fat,
Gandhe becomes human bile, Naividya becomes the five kinds of flesh (mamsa), namely, cow,
horse, dog, elephant, and human. Shabda becomes the sounding of the skull drum (thod rnga’i
rol-mo).
33. To consecrate these offerings, their respective names are inserted into the mantra OM AH HUM
invoking the blessings of the Buddhas. One does the same with the names of the five delightful
sense qualities and, in addition, pleasing thoughts indicated by “dharmadhatu.”
34. RA is the seed syllable for rakta or blood. Here, in this context, the great conch-shell (dung-
chen) actually indicates a kapala skull-cup, so-called because of the resemblence of the conch-
shell to the human skull, which is similarly smooth and white in colour.
35. The five kinds of meat or flesh (sha lnga) signify the five Consorts, or Great Goddesses (yum
lnga), who are also the five great elements: cow meat indicates Lochana and the earth element,
dog meat indicates Mamaki and the water element, elephant meat indicates Pandara and the fire
element, horse meat indicates Samayatara and the air element, and human meat indicates
Dhatvishvari and the space element. The five nectars (bdud-rtsi lnga) signify the five Dhyani
Buddhas, or Meditation Buddhas, who are the heads of the five hierarchies or families, the
Pancha-kula (rgyal-ba rigs lnga): excrament indicates Vairochana and the Buddha-kula, blood
indicates Ratnasmbhava and the Ratna-kula, semen indicates Amitabha and the Padma-kula,
brains indicates Amoghasiddhi and the Karma-kula, and finally urine indicates Akshobhya and
the Vajra-kula. These ten are mixed together in a great skull- cauldron (or giant kapala) and with
the mantra of OM AH HUM, they are transformed into amrita nectar, at times stirred with an
inverted khatvanga staff..
36. The final mantra contains the seed syllables for the five Dhyani Buddhas and their Consorts:
OM for Vairochana, HUM for Akshobhya, TRAM for Ratnasambhava, HRIH for Amitabha, AH
for Amoghasiddhi, MUM for Dhatvishvari, LAM for Locahana, MAM for Mamaki, PAM for
Pandara, and TAM for Samayatara.
Notes to the Translation of the Principal Practice Section:

1. HUM % rdo-rje khro-bos zhe-sdang ma lus gcod % mtshon-cha sngon-po rab tu ‘bar-ba %
mkha’ dbyings klong nas thigs-pa hrig-ger shar % srog gi go ru stong gsal chu-re-ba % snying
gi dkyil du ‘dzin-med lhan-ner bsgom % This opening verse is found in the Vajrakilaya Tantras,
as well as in most sadhanas for this meditation deity and also on the fragment included in the
Kangyur, the rTsa-ba rgyud kyi dum-bu. Here the kilaya is refered to as the blue weapon
(mtshon-cha sngon-po). The first of the three contemplations, or samadhis, in Buddhist creative
visualization practice, is the entering into the state of Shunyata, or emptiness, which is known as
the Contemplation of Reality (de bzhin nyid kyi ting-nge ‘dzin). This can simply be
accomplshed by closing one’s eyes, which immediately dissolves one’s impure karmic vision of
the world. Then the visualization process may begin.
2. Srog gi go ru stong gsal chu-re-ba: This refers to a connecting tissue or ligment (chu-re-ba)
linking emptiness and clarity. When the penis of the sadhaka practitioner penetrates thevagina of
the consort, in the moment of orgasm that follows, the mind stops operating for a short moment
of time and thus all thoughts of anger are dissolved.
3. The imagery of the first contemplation is that of sbyor-ba, or sexual union. The imagery in the
second contemplation is that of liberation (grol-ba), that is, the slaying of the sacrificial victim.
In this ritual action, the body of the evil spirit is first summoned, then imprisoned, slain, and
dismembered, whereas its consciousness is transferred (’pho-ba) to a higher spiritual dimension.
Thereby the empty sky of experience is now filled with the light of clarity (gsal-ba) and intrinsic
awareness (rig-pa).
4. The unification of semen and blood, like that of Dimension and Awareness (dbyings-rig
zung-’jug) brings about the moment of conception in the womb of space, thus forming the germ,
or zygote, represented by the blue seed syllable or bija (sa-bon) HUM! Thereafter, in a flash of
light, the image of the meditation deity Vajrakilaya will be born, visibly manifesting in its
mandala palace. The Sanskrit words Shunyata (stong-nyid), “emptiness,” and the Dhatu, or “the
dimension of space” (dbyings), are feminine, whereas light, clarity, and awareness are felt to be
masculine. It is the same with the two aspects of enlightenment: Discriminating Wesdom
(prajna) is feminine in gender and Skillful Means or method (upaya) is masculine. Therefore,
we have the imagery of sexual reproduction for generating the visualization of the meditation
deity (yi-dam lha).
5. The visualization process here, or Kyerim (bskyed-rim), repeats the creation of the world as it
happened at the very beginning of time. One recreates or re-generates the universe as a vast
celestial palace (gzhal-yas khang) on the summit of the cosmic mountain Sumeru (ri-rab) in the
center of the world. One then generates around this renewed world system a protective sphere,
or Rakshachakra (srung-’khor), which prevents the penetration into this new world of any
negative influences or evil spirits (gdon), which would spoil and corrupt the new creation. In
order to create this virtual reality, from the state of the uncreated Dimension of Reality, the
Dharmadhatu, (chos-dbyings skye-ba med-pa ngang-nyid las), there arise in succession the five
great elements, usually space, air, fire, water, and earth in there respective colours and mandala
shapes. But this being a wrathful sadhana meditation, the elements are listed differently. From
the vibration E arises the blue boundless space of the sky. From the vibration YAM arises the
green mandala of the winds. From the vibration of RA arises the great ocean of blood. From the
vibration of SUM, arises the wide surface of the earth comprised of raw human flesh (mamsa).
From the vibration of KENG arises a massive mountan of bones as great as the Meru mountain
itself. From the vibration of RAM arise the masses of flames like those occurring at the end of
the world. These are the wrathful elements.
6. Each of the eight cremation grounds (dur-khrod brgyad) has its characteristic Deva or god (lha),
Naga or serpent spirit (klu), Dikpala or direction guardian (phyogs-skyong), Matrika or witch
goddess (ma-mo), Kshetrapala or field guardian (zhing-skyong), Pishacha or ghoul (sha-za),
Vetala or vampire (ro-langs), as well as stupa (mchod-rten), tree (shing), fire (me), cloud (sprin),
lake waters (chu grub-pa), and so on. These eight cremation grounds symbolize the eight types
of mundane consciousness. Moreover, the cremation grounds, where the dead bodies are
disposed of with fire, represent a place of marginal existence outside of conventional reality and
ordinary life, where different planes and dimensions of existence meet and inter-penetrate.
Therefore, such places are frequent sites for meditation and ritual practice by yogins and yoginis
7. gZhom-med srung-ba’i gur chen-po, a great pavilion that provides invincible protection. The
mandala palace and the cremation grounds are inside this sphere of protection said to resemble a
great tent or pavilion.
8. This stone, vaidurya, is either lapis lazuli or beryl. Nevertheless, it has a deep blue colour.
9. gZungs-ma, dharani ladies: Dharanis (gzungs) are long mantras, but the suggestion here is that
these are beautiful goddesses presenting delightful puja offerings for one’s sensual pleasure.
10. Rim gsum thod-pa’i rtsig-pa: that is to say, the walls consist of three layers of human heads
which are dried skulls, fresh blood-dripping heads, and old decaying heads.
11. In Ancient Indian script, the letter E was indicated by a triangle. The downward pointing
triangle symbolizes the female organ of generation, the bhaga or vagina. In the mandala it is
visualized as a dark blue triangle with its apex pointing downward, or toward the eastern gate in
the mandala palace diagram. Two interlaced triangles forming a hexagram, or six-pointed star, is
the usual representation of the Dharmodaya (chos-’byung), the source or womb from which
arise all phenomena (dharmas).
12. Here the order in terms of the seat (gdan) of the meditation deity on the throne platform is the
lotus blossom (padma), the red sun disc (nyi-ma), the white moon disc (zla-ba), and the
intertwined demon figures in the ritual text (padma nyi zla ‘bar-ba’i gdan steng su). However, in
both the explanation text (bsnyen-yig, vol. DA 98.4) and the daily practice text (rgyun- khyer,
vol. THA 192), the order given is lotus, moon disc, and sun disc. The usual order for wrathful
deity practice is this: the moon below and the sun above. Above them is the upright dark blue-
black syllable HUM representing the self-awareness (rang-rig) of the sadhaka practitioner.
13. There is a male demon, or Gyalpo (rgyal-po), representing the negative emotion of anger and a
female demon, or Senmo (bsen-mo), representing the negative emotion of desire. They are
suppressed beneath the feet of Vajrakilaya. The text also says they represent the four Maras, so
it is unclear whether there are two or four such demons, but normally only two demons are
depicted. The right legs of the principal deity tread on and suppress the male demon’s head
(mgo-bo) and the left legs tread upon the female demon’s breasts (nu-ma). Normally bsnol-ba
means intertwined, that is laying across each other, but here they appear to be positioned in
opposite directions in relation to each other. Some texts say their legs are interwined.
14. Thod phreng tshar gsum, adorned three times with garlands of skulls, that is to say, dried skulls,
freshly severed heads, and decaying human heads.
Furthermore, there are five castes among the Nagas, as among human beings in India:
(1) the white snakes serving as a head band represent the Kshattriya or warrior caste,
(2) the red snakes serving as earrings represent the Vaishya or merchant caste,
(3) the yellow snakes serving as anklets and armlets represent the Brahmana caste,
(4) the black snakes serving as a shoulder cord represent the Chandala outcastes.
Missing from the list are
(5) the green snakes, probably serving as a belt, representing the Shudra or peasant caste.
15. The nine modes of dance are flirtatious or seductive (shringara), heroic (vira), terrifying
(bhayanaka), wild or fierce (raudra), reviling or abusive (hasya), fierce or fearful (bibhatsa),
compassionate (karunya), ferocious or astonishing (adbhuta), and tranquil or peaceful (shanta),
in Tibetan: sgeg dpa’ ‘jigs-rung rgod gshe drag-shul dang/ snying-rje rngams dang zhi-tshul gar
dgur ldan. The first three are the dramatic moods associated with the Body aspect, the second
three with the Speech aspect, and the third three with the Mind aspect. Note that the central
deity, Vajrakumara, faces toward the eastern direction where the observer is located. This would
be the bottom of a thangka or scroll painting.
16. There are two practices comprising the secret offering, namely, sexual union (sbyor-ba) and
liberation (grol-ba), the latter being the sacrificial slaying of hostile enemies and evil obstructing
spirits (bgegs) whose consciousness is thereby liberated into a higher spiritual dimension. The
consort here, who embraces her Lord, represents sexual union (sbyor-ba). Her name is
Diptachakra (’khor-lo rgyas-’debs-ma), “she who seals the wheel.” The seal (rgya) indicates the
mudra (phyag-rgya), or female partner, who embodies discriminating wisdom(shes-rab) and the
state of Shunyata (stong-pa’i ngang bzhin). All phenomena are sealed with emptiness and this is
continuous, therefore, the wheel symbol.
17. The conch-shell filled with blood (dung dmar) is actually a kapala, or human skull-cup, filled
with blood.
18. The ornaments, or mudra symbols of human bone (rus rgyan), worn by the naked Dakini are
five in number (rus-pa’i phyag-rgya lnga): the bone wheel, the earrings, the necklace, the
bracelets and anklets, and the girdle. They symbolize the five perfections, or paramitas, of
generosity, moral disciple, patience, diligence, and meditation. The sixth perfection, that of
wisdom, is not indicated because the Dakini herself, being feminine, is the living embodiment
of the perfection of wisdom.
19. On his left is his second consort symbolizing the secret offering of liberation. Sexual union
(sbyor-ba) represents the transformation of the energy of the negative emotion of desire,
whereas liberation (grol-ba, bsgral-ba) represents the transformation of the energy of the
negative emotion of anger. Thus, in this context, there is the ritual slaying of evil spirits in order
to transform their negative energies. Therefore, the principal deity Vajrakilaya actually has two
consorts: Diptachakra for ritual sexual intercourse and Ekajati (e-ka-dza-ti, ral-gcig- ma) for the
liberation of evil beings by way of sacrifice or slaying them. The name of the latter means “she
who has a single tuft of hair.” Usually being dark maroon in colour, she has a single tuff of hair
on her head (ral-gcig-ma), a single eye, a single sharp tooth in her mouth, and a single breast on
her chest. She is nude, but clothed in filmy white clouds.
20. The Nagas, klu in Tibetan, are serpentine water spirits, but as shape changers, they can appear in
human form, or as half serpent below and half human above. GNyan, literally “the mighty
ones,” are earth spirits, usually associated with rocks and trees, but this class also includes
mountain gods (yul-lha). The Devas (lha) are associated with the sky and atmosphere, whereas
the Nagas (klu) are associated with the water element and the underworld. Thus the text speaks
of the three existences above, below, and in between (steng ‘og bar gsum).
21. The Nirmanakaya aspect of the Buddha possesses the thirty-two principal marks and the eighty
minor characteristics of the body of a Mahapurusha, or “great person,” who is either a Buddha
or a Chakravartin, that is, a wheel-turning monarch ruling over many lands.
22. Again, bsnol-ba’i steng, usually “intertwined,” but here the meaning is that they are positioned
in opposite directions.
23. Rang-mdangs, inherently radiant or self-illuminated, this light or illumination arising from
within and not from some external source.
24. This figure represents the Buddha Kula or Family, usually found in the center of the mandala,
but here he is to the right of the central figures of Vajrakilaya and Diptachakra, and positioned
opposite to Ekajati on the left. They appear to be on the right and left corners of the central blue-
black triangle, not on the spokes of the chakra wheel. Nevertheless, the chakra, or wheel (’khor-
lo) is the symbol of this Kula Family. He and the other figures in the retinue all face the two
central figures of the Lord and Lady, whereas the Door-Keepers face outward, where they
project their magical energies and activities into the external world. The Ging- chen spirits (Skt.
Kingkara) who guard the gates of the outer palace beyond the inner palace also face outward.
25. Note that these four Kila figures have the colours of their respective Kula Familes and are
holding attributes associated with the four magical actions:
(1) the white Vajra Kila holding an iron hook of attraction to summon the spirits,
(2) the yellow Ratna Kila holding a noose to lasso and bind the spirts,
(3) the red Padma Kila holding an iron chain to tie up and hold the spirits, and
(4) the green Karma Kila holding a bell, the ringing of which drives evil spirits mad.
26. As said, the male Gyalpo (rgyal-po) spirits symbolize anger and the female Senmo (bsen- mo)
spirits symbolize desire.27. Beyond the chakra wheel with four spokes and inhabited by the
above Kila deities, there is a second chakra wheel of meteorite iron with ten spokes, four in the
cardinal directions, four in the intermediate directions, and the remaining two spokes also
pointing to the east and to the west respectively. In this context of the ten spoked wheel, the
zenith above (steng) is located in the east and the nadir below (’og) is located in the west. The
Bodhichitta generated by the ten Krodharajas, or wrathful deities, engaging in sexual intercourse
(samapatti) with their wrathful goddess consorts, consist of HUM letters. As for these ten
Krodharaja wrathful kings (khro-rgyal) and the Krodhi wrathful goddesses (khro-mo), they are
as follows:
(1) Above (also in the east) there is Humkara (hum-mdzad), light blue in colour, his consort
Dipayati (sgra-’byin), also light blue, treading on Deva (lha) celestial gods, attendants with a
pig face (phag-gdong) (m) and a camelion head (smrig-bu’i gdong) (f).
(2) In the east there is Vijaya (rnam-rgyal), white in colour, his consort Lasyaki (snyems- ma),
also white, treading on Gandharva (dri-za) celestal musicians, attendants with a tiger face
(stag-gdong) (m) and a vulture head (bya-rgod gdong) (f).
(3) In the southeast there is Niladanda (dbyug-sngon), dark blue in colour, his consort Titaru
(sder-ma), light blue, treading on Agnideva (me-lha) fire spirits, attendants with a yak face
(g.yag gdong) (m) and a crow head (bya-rog gdong) (f).
(4) In the south Yamantaka there is (gshin-rje gshed), dark yellow in colour, his consort
Shmashanapatni (dur-khrod bdag-mo), also yellow, treading on Yama (gshin-rje) infernal
spirits, attendants with a deer face (sha-ba’i gdong) (m) and an owl head (’ug-pa’i gdong)
(f).
(5) In the southwest there is Achalanatha (mi.gyo mgon-po), dark green in colour, his consort
Muhala (gtun-khung-ma), treading on Rakshasa (srin-po) demons, attendants with a leopard
face (gzig gdong) (m) and a raven head (khwa-ta’i gdong) (f).
(6) In the west Hayagriva there is (rta-mgrin), dark red in colour, his consort Jayati (gtum- mo),
light red, treading on Apodeva (chu-lha) water spirits, attendants with a cat face (byi-la’i
gdong) (m) and a hoopoe head (pu-shud gdong) (f).
(7) In the northwest there is Kamaraja (’dod-rgyal), light red in colour, his consort Savyati
(mda’-snyems-ma), also light red, treading on Vayudeva (rlung-lha) wind spirits, attendants
with a wolf face (spyang-ku’i gdong) (m) and a hawk head (khra’i gdong) (f).
(8) In the north there is Amritakundali (bdud-rtsi ‘khyil-ba), dark green in colour, his consort
Savyamiti (rlung-sbyin), also green, treading on Yaksha (gnod-sbyin) mountain spirits,
attendants with a lion face (seng-ge’i gdong) (m) and a bat head (pha-wang gdong) (f).
(9) In the northeast there is Trailokyavijaya (khams-gsum rnam-rgyal), yellow in colour, his
consort maraya (gsod-byed), also yellow, treading on Ishana (dbang-ldan) lunar spirits,
attendants with a tawny bear face (dom gdong) (m) and a weasel head (sre-mong gdong) (f).
(10)Below (also in the west) there is Mahabala (stobs-chen), smokey in colour, his consort
Chunda (bskyul-byed-ma), treading on Bhumipati (sa-bdag) earth spirits, attendants with a
brown bear face (dred gdong) (m) and a rat head (byi-ba’i gdong) (f). These Sanskrit
eqivalents are found in M. Boord, A Bolt of Lightening from the Blue, and are not in every
case an exact translation of the Tibetan found in this text.
28. The principal magical activity here is Abhichara (mngon-spyod) or sorcery, that is,
counteracting, subduing, vanquishing, transforming, and annihilating the negative energies
emanating from hostile enemies (dgra) and obstacle-causing, obstucting spirits (bgegs).
29. Each of the ten wrathful deities, or Krodharajas, “Wrathful Kings” (khro-rgyal), has a consort
(yum) with whom they engage vigourously in sexual intercourse. Each couple treads upon a
type of male and female spirit: They are attended in each case by Scavengers (za jyed), who are
male spirits, and Preditors or Slayers (gsod byed), who are female spitits, making a total of
twenty. These attendants have human bodies, but the heads of carnivorous beasts and birds.
Thus, they are mixed forms (khra-thabs).30. Note that in other lists of the Dasha Krodharajas, or
ten wrathful kings, Kamaraja is otherwise known as Takkiraja, or more usually Aparajita (gzhan
gyis mi thub-pa), “he who is invincible.”
31. Khra-thabs indicates “skillful means in mixed forms.” There are twenty one Supreme Sons
(sras-mchog), their upper bodies are those of wrathful male deities, and their lower bodies are
sharp, three-bladed kilaya daggers, or spikes (phur-bu). According to the commentaries, they are
supreme (mchog) because they are emanations of wisdom. The list of their numbers may vary in
different sadhana texts, but here they are twenty-one. They represent the Nirmanakaya aspect,
whereas the central deities resent the Dharmakaya aspect and the ten Krodharajas and their
consorts the Sambhogakaya aspect.
32. The four bird-headed Gate-Keepers (sgo-ma bzhi) in the doors of the mandala palace in the four
directions have their magical functions indicated by their colours and by the attributes they hold
in their hands: the iron hook, the noose, the iron chain, and the ringing bell, by means of which
they summon, subdue, bind, and drive mad the evil spirits. They arise ech from one of the four
syllables JAH HUM BAM HOH respectively. In the mantra “shiri dhram” is transliterated SHRI
GHRAM.
33. There are sixteen Kilaya Guardians, or Phursung (phur-srung): the four Shwa-na-ma sisters
(Skt. Shvanamukha), the four bDag-nyid-ma sisters (Skt. Nairatmya), the four Sa-bdag- ma
sisters (Skt. Bhumipatni), and the four sKyes-bu ging brothers (Skt. Purusha kingkara) who are
male spirits. All of them were subdued by Padmasambhava and put under oaths to protect the
Vajrakilaya teachings and their practitioners. The four Svanamukha sisters are wolf- headed
goddesses. The second group of four are also known as the Reti sisters. Sometimes, the third
group of four, who are Sadak or earth spirits (bhumipati), are known as the Semo (bswe-mo)
sisters. According to the bsNyen-yig, the text for the explanation of the Seva practice, there is a
twelve spoke wheel in the courtyard of the mandala palace and the Shwana sisters are on the
spokes in the four directions, whereas the Dagnyidma sisters and the Sadagma sisters stand on
the spokes in between. The four Ging spirits stand at the four gates of the outer palace, but are
enclosed within the circle of cremation grounds.
34. The twenty-eight Ishvaris (dbang-phyug-ma) are the star goodesses representing the asterisms
or mansions of the moon (rgyu-skar, Skt. Nakshatra). They were subdued by Vajrakilaya and put
under oath (dam-can). They consist of four groups of seven goddesses each.
35. dKyil-’khor gsum gyi lha tshogs, the hosts of deities of the three Mandalas, that is to say, the
Dharmakaya Mandala, which is the root and source, and includes the principal deities, the
Sambhogakaya Mandala which includes the Ten Krodharajas, their consorts and attendants, and
the Nirmanakaya Mandala which includes the twenty-one Supreme Sons, the Guardians, and the
Protectors.
36. The visualization, whether a self-transformation (bdag-bskyed) or a visualization in front
(mdun-bskyed) of oneself, is known as the Samayasattva (dam-tshig-pa), or “samaya being.” It
is something created by one’s mind and imagination, hence its capacity is limited.
Nevertheless, it represents a pure vision and a talisman that is a pure vessel into which the
higher spiritual powers may be summoned to descend and merge. This descent of the spirit into
one’s visualization is known as the Jnanasattva (ye-shes-pa), or “wisdom deity.” Thus,
transforming oneself into the archetypal form of the meditation deity (yi-dam) and identifying
oneself totally with it, and then invoking the spirit from a higher spiritual dimension to descend
and merge with it, thereby in one’s meditation one acquires all the powers, capacities, and
wisdoms traditionally associated with that particular archetypal form. In the virtual reality of the
sadhana space, one can accomplish all the enlightened activities which the meditation deity (yi-
dam lha) can accomplish.
37. Co-rol, magical apparitions.
38. The outer offerings (phyi mchod) are first represented by the upachara offerings (nyer- spyod),
originally offered to a guest visiting one’s home in Ancient India. See n.31 of the preliminary
section.
39. These five Puja-devis or offering goddesses (mchod-pa’i lha-mo), that are emanated from one’s
heart center, present the kamagunas, or delightful sense qualities (’dod-yon) to the principal
deities in union in the center of the mandala palace. They are:
(1) the blue Rupini (gzugs-ma), holding a mirror, presents beautiful forms,
(2) the red Shabda (sgra-ma), holding a vina lute, presents beautiful sounds,
(3) the white Gandha (dri-ma), holding a conch-shell of perfume, presents fragrant odours,
(4) the yollow Lalita (rol-ma), holding savery food, presents delicious tastes, and
(5) the green Sparsha (reg-ma), holding a silken robe, presents smooth textures for touch.
They are dancing and singing.
40. There appear six more Puja-devis presenting characteristic offerings:
(1) Vajra Lasya (sgeg-mo) displaying flirtatious and seductive gestures,
(2) Vajra Malya (phreng-mo) presenting expensive jewel ornaments,
(3) Vajra Gita (glu-mo) engaging in singing beautiful songs,
(4) Vajra Nritya, (gar-mo) engaged in delightful dances,
(5) Vajra Pushpa (me-tog-ma) presenting flower garlands, and
(6) Vajra Gandha (dri-ma) presenting perfumes in conch-shells.
41. This is followed by the fierce or wrathful upachara offerings, for example, human blood for
argham or drinking water, the five sense organs for pushpe or flowers, and so on. In the
following mantra, Maha-shmashana means the great cremation ground (dur-khrod chen-po). In
Ancient India, and even today, corpses were cremated in cremation grounds, usually located
beside rivers, and not buried in cemeteries as in the West. Such sites were suitable for tantric
practices because they are marginal and linked different dimensions of existence.
42. Vajrakumara and his retinue appear in wrathful and demonic form. Therefore, he is called Vajra
Rakshasa (rdo-rje srin-po), but only because of his external appearance which is demonic.
Internally, he is always calm and compassionate because he is a manifestation of an enightened
being. A Rakshasa (srin-po) is a cannibalistic demon, black in colour, often associated with
islands in the great southern ocean. Moreover, “the Mandala of Blazing Volcanos,” or fire
mountains (me ri ‘bar-ba’i dal), is the name for the pure dimension of Vajrakilaya.
43. The inner offerings (nang mchod) generally consist of amrita nectar (bdud-rtsi), also known as
medicine (sman), and usually represented by tea in a small metal skull-cup. Secondly, they
consist of rakta, or blood, represented by red wine in a second small metal skull-cup on the altar.
Thirdly, they consist of the torma cake, or bali (gtor-ma), made from roasted barley flour and
painted with red vegetable dye, and this may be rather elaborately sculptured. It is a vegetarian
substiture for the flesh of a blood sacrifice of a living being. In addition, there are the offerings
of the three poisons as flesh (sha) representing the poison of confusion, blood (khrag)
representing the poison of desire, and bones (rus-pa) representing the poison of anger. Note that
the klesha or negative emotional defilement of confusion (gti- mug) is an emotion; it is not the
not-knowing or ignorance of some fact.
44. The secret offering (gsang mchod) consists of sbyor grol gyi mchod-pa, that is, the offering of
the sensual pleasure experienced from sexual union (sbyor-ba) with a consort and the offering of
liberation (grol-ba) by way of the sacrificial slaying of an evil spirit and the presenting of its
flesh and blood to the invited guests. Of course, this is accomplished symbolically and by way
of visualization.
45. In terms of the left hand, the thumb of symbolizes the sun and female energy (menstrual blood)
and the ring finger symbolizes the moon and male energy (semen). Joined together, they form
an amulet (ga’u), like the indestructible bindu essence drop in one’s heart.46. DPa’-bo’i ro, the
taste for the heroes or Viras (dpa’-bo), that is, the male yogi practitioners who frequent the
cremation ground for their practice. This includes the drinking of alcoholic beverages. Rasayana
(bcud-len) is the practice of Indian alchemy, that is, the preparations of elixirs (bcud) from herbs
and minerals that stimulate longevity, and even brings about immortality by way of employing
the nectar of immortality (’chi-med bdud-rtsi). In terms of the usual inner puja offering, the five
nectars, or pancha amrita, are symbolically prepared in a kapala or skull cauldron, functioning
much like the witches’ cauldron.
47. This refers to nine methods of transmission of the teachings (brgyud-pa):
(1) the Mind-to-Mind Transmission of the Jinas (rgyal-ba dgongs brgyud),
(2) the Symbolic Transmission of the Vidyadharas (rig-’dzin brda brgyud),
(3) the Oral Transmission of various Persons (gang-zag snyan brgyud),
(4) the Transmission by Words written on Golden Paper (shog gser tshig brgyud),
(5) the Transmission of the Real Meaning from Tradition (bka’ bab don gyi brgyud),
(6) the Transmission Entrusted to the Dakinis (mkha’-’gro gtad brgyud),
(7) the Transmission by way of Aspiration and Empowerment (smon-lam dbang bskur),
(8) the Transmission where one is Blessed by Compassion (thugs-rjes byin-brlabs brgyud),
(9) the Transmission with Samaya Substances which Liberate by way of Taste (ro sgrol dam-
rdzas brgyud).
48. These are the twelve Phursung, or Kilaya Guardians (phur-srung), who are special protectors of
the Vajrakilaya teachings. They consist of three groups of four sisters each.
49. In addition to the above twelve sister Guardians, there are four Ging-chen brothers, making a
total of sixteen Kilaya Guardians (phur-srung). Copper (bswe) or red, iron (lcags) or black, and
conch (dung) or white, and so on, indicate the respective colours.
50. The Maheshvari (dbang-phyug chen-mo) are the twenty-eight star goddesses representing the
mansions of the moon, or nakshatras, through which the moon, the god Chandra, passes each
night during the lunar month.
51. Ma bdun sring bzhi: they are Matrikas or Mamos, witch-like female spirits, usually blak in
colour, who are exceedingly dangerous, especially for men. The seven mothers, or Sapta-
matrika, are well known in Hindu myth: Brahmani, Meheshvari, Kaumari, Vaishnavi, Varahi,
Indrani, and Chamunda.
52. The twelve Tänma (brtan-ma) sisters are mountain goddesses, especially in the Himalayas,
commissioned by Padmasambhava to prevent the spreading of Brahmanical doctrines into Tibet.
53. The Darkside (nag phyogs) are the troops of evil spirits expelled from and remaining outside the
mandala.
54. In the Sutra system, the four levels of samapatti (snyoms-’jug), “entering into equanimity,” are
attained by way of formless meditations without an object (dmigs-med), such as by meditation
on the empty space of the sky, that is to say, it represents nirvikalpa- samadhi. This contrasts
with the four levels of concentrated meditation known as dhyanas (bsan-gtan) attained through
focusing on a single object of meditation (dmigs-bcas), that is to say, the attaining of savikalpa-
samadhi. These samadhis represent altered states of consciousness, but being brought about by
antecedent causes, they still belong to Samsara and do not constitute Moksha, or liberation from
Samsara, the cycle of death and rebirth. However, in the context here of Higher Tantra practice,
samapatti (snyoms-’jug) means sexual intercourse. Here the reference is to generating the white
Bodhichitta, or semen, in the brain of the sadhaka practitioner.
55. The semen generated in the brain center of the yogin practitioner descends in the form of bindu
essence drops (thig-le) like white shiny pearls through the Avadhuti, or central channel. Passing
through the chakras, or psychic centers, he experiences increasing intensities of joy or orgasmic
bliss, which are four in number, namely, the four Anandas (dga’-ba bzhi), until transcending
pleasurable sensation itself (bde-bral). The discharge of semen is deposited inthe Padma or lotus
blossom, that is to say, the bhaga or vagina of his female partner, located between her legs in the
maroon sandalwood grove or pubis (tsan-dan smug-po).
56. The mixture of the bodily fluids of the two partners is collected in a bejewelled vessel of good
fortune (bkra-shes rat-na’i snod), called here a copper cup (swe-phor), but more usually a kapala
skull-cup. This mixture of white Bodhichitta from the male and red Bodhichitta from the female
is regarded as the amrita nectar of long life and immortality (’chi-med bdud-rtsi). In the second
initiation, or the secret empowerment (gsang-dbang), and in the Ganapuja tantric feast, this
amrita (bdud-rtsi) is represented symbolically as the red wine in the kapala skull-cup.
57. The left hand alone is held up by itself, but like when one joins the two palms before one’s
chest. Then an amulet (ga’u) is made by joining the thumb (symbol of the sun) and the ring
finger (symbol of the moon) and a little of the amrita nectar is taken on the tips of these fingers
and touched to the three centers of the forehead (for the body), throat (for speech), and heart (for
mind), so that the blessings of the siddhis of Body, Speech, and Mind are obtained and dissolve
into these three places of the sadhaka practitioner.
58. The mantra OM AH HUM represents the Three Mysteries (gsang gsum), that is, the spiritual
energies of the enlightened Body, Speech, and Mind of all enlightened beings, the Buddhas and
the Great Bodhisattvas, who are the objects of these puja offerings (mchod-yul). On the lotus
petal of the tongue, one visualizes a three-pointed vajra laying flat at this location. The tip of the
middle spoke of this vajra is hollow and marked with a HUM syllable. The amrita nectar is
drawn up through this vajra, as if it were a straw, and one meditates that one’s entire body
becomes filled thereby with this amrita nectar.
59. As indicated above the bali or torma (gtor-ma) is a vegetarian substitute for a blood sacrifice
where flesh and blood are offered to the deities. By way of these puja offerings outer, inner, and
secret, one thinks that one propitiates the heart-vows of the tutelary deities (thugs-dam bskang-
bar bsam) thereby stimulating them into action. The great torma of the Glorious One (dpal gyi
gtor chen-po) is the large red torma with a triangular base such as is associated with fierce and
wrathful magical actions, whereas tormas for peaceful and pacifying magical actions generally
have a round base, even when offered to Guardians.
60. Rakta (Skt. For “red”) is usually indicates human blood, especially menstrual blood, but here it
is represented by red wine or beer in a kapala skull-cup. Its nature is feminine.
61. Khrag chen-po, “great blood,” that is, human blood.
62. dMar-chen, literally “great red,” means human blood.
63. These fierce offerings of flesh and blood presented to hosts of deities of the mandala are made
in order to obtain the siddhis of fierce magical powers (drag-po mthu yi dngos-grub) that are
necessary to engage in the sorceries of Abhichara.
64. The puja offering of liberation in terms of the three poisons (dug gsum bsgral-ba’i mchod- pa)
where flesh (sha) represents poison of confusion, blood (khrag) represents the poison of desire,
and bones (rus-pa) represents the poison of anger. One thinks of them as purified into self-
abiding wisdom (rang gnas ye-shes su dag-par bsam). They are mamsa, rakta, and kimniriti,
respectively in the mantras.
65. As indicated previously, the secret puja offering consists of union and liberation (sbyor grol gyi
mchod-pa). The vajra pestle (rdo-rje gtun-bu), or erect penis, of the Krodharaja, or wrathful
king, is inserted into the blazing mortar (’bar-ba’i gtun), or vagina, of the Krodhidevi, the
wrathful goddess. At the moment of orgasm, the mind ceases to function for a moment and one
has the opportunity to enter into the state of contemplation beyond the mind (samahita).
66. The lists vary and also overlap, but the anointed substances on the skin of the wrathful deity
include blood clots, cremation ashes, and so on. The three ornaments of hides are those of the
tiger, the elephant, and a flayed human skin. Also such ornaments as a necklace ofhuman heads,
a crown of five dried skulls, anklets and bracelets of poisonous snakes, and other ornaments of
human bones.
67. Srid gsum, sa gsum, the three existences are the Devas abiding in the heavens above (steng), the
Nagas abiding below in the waters and the underworld (’og), and the humans abiding in
between (bar) on the surface of the earth.
68. Tsit-ta indicates the physical heart in the human body as opposed to the visualized heart center
(snying-po, thugs-ka). The heart has eight upanadis, or secondary channels, so it may be
compared to a precious jewel with eight facets. The word comes from Skt. Chitta, “mind,”
which is said to reside in the heart, not the brain.
69. As said, vaidurya is an intensely blue stone, variously identified with lapis lazuli or with beryl.
In the visualization, the nine-pointed vajra stands upright in the heart with a dark blue HUM
syllable at its center, radiating rays of light. The blue beads of the mantramala, or rosary of
mantras (sngags phreng) that surround this seed syllable, according to the explanation text
represent the syllables in the mantra OM VAJRA KILI KILAYA HUM PHAT! The letters in the
mantramala face inward, so that when it revolves they appear to move counter-clockwise.
Moreover, when the mantramala revolves, it emits rays of blue light, much like a dynamo
generating electricity. These rays of light accomplish a number of purposes:
(1) They make offerings to all the Buddhas abiding in the heavens above and receive their
blessings or spiritual energies. This is for one’s own benefit (rang don).
(2) They penetrate, purify, and transform the six destinies of rebirth, relieving all the sentient
beings therein of their suffering and transforming them into deities. This activity is done for
the benefit of others (gzhan don).
(3) The rays of light strike the heart centers of the Guardians (srung-ma), thus spurring them
into action in order to combat, subdue and even destroy the evil beings that cause harm.
(4) The rays strike the heart centers of the Gurus, the Vidyadharas, and one’s vajra brothers and
sisters in order to activate their heart-vows (thugs-dam), and
(5) The rays of light strike human enemies and obstructing spirits (dgra bgegs) annihilating
them in explosions of light. One sees this all happening while reciting the mantra.
70. The three mandalas (dkyil’khor gsum) as as follows:
(1) the Dharmakaya Mandala, or root mandala, consisting of the central deities,
(2) the Sambhogakaya Mandala is the mandala consisting of the ten Krodharajas, or
Wrathful Deities, together with their consorts and attendents, and
(3) the Nirmanakaya Mandala is that consisting of the Supreme Sons, the Door-Keepers, the
Guardians, and so on.
71. A clear and full explanation (pra khrid) is found in the text for the explanation of the Seva
practice (bsnyen-yig) in vol. DA of the Collected Works of Düdjom Rinpoche.
72. These puja offerings were originally made by the great Bodhisattva Samantabhadra to the
historical Buddha Shakyamuni. With his meditation and concentration he was able to fill the
entire sky with puja offerings.
73. In the context of the Higher Tantra, samayoga (mnyam-sbyor), like samapatti, also means sexual
intercourse.
Notes to the Translation of the Concluding Section:

1. Puja for the Dharma Protectors or Guardians may be performed before engaging the Ganapuja
(tshogs mchod). Thus, one may insert here “The General Torma Offering to the Oath-bound
Guardians” (dam-can spyi gtor) before beginning the Ganapuja proper. Also a confession
(bshags-pa), such as the “Confession of Inexpressible Meaning” (brjod-med don gyi bshags-pa),
may be recited here.
2. As Düdjom Rinpoche explained, the authentic substances in their literal meaning in terms of the
five meats and the five nectars are rather difficult to obtain, and if it is not possible togenerate
them satisfactorily in visualization, one may use Dharma pills containing consecrated
substances, especially including them in the amrita nectar.
3. Again note that the syllable BHRUM, which generates the visualization, is pronounced
“dhroom!” in Tibetan.
4. These ten syllables represent the five Meditation Buddhas, or Dhyani Buddhas (rgyal-ba rigs
lnga) and their five Consorts (yum lnga), who thereupon enter into sexual intercourse, thereby
generating great clouds of Bodhichitta, or sexual secretions.
5. The “sky” or “space” (mkha’), in this context, refers to the bhaga (vagina), or female organ of
generation, of the consort. Again, the term samapatti, “entering into equanimity” (snyoms- ’jug),
in this context, means engaging in sexual intercourse.
6. As a verb, the word skong-ba, bskang-ba, means “to propitiate, or to fufill,” and as a noun it
means a propitiation rite. It indicates the idea of compensation and making up for a deficiency;
therefore, in this context, the compensation and fulfilling the deities with regard to broken
samya vows, and thus, repairing and restoring one’s samaya connection with them.
7. Here the reference is to five methods of transmission: (brgyud-pa), however, there are several
more methods indicated in the commentaries. See n.46 for the principal section.
8. The term khra-thabs means a skillful means or method (thabs) having a mixed form (khra) and
refers to the Supreme Sons (sras mchog) because the upper portion of their body is that of a
wrathful male deity and the lower part has the form of a three-bladed kilaya dagger.
9. That is to say, the second Mandala palace which is visualized in front of the practitioner.
10. Here are given the names of eight Puja Devis who present their respective offerings: Lasya,
Malya, Giti (var. Girti), Nriti (var. Nirti), Dhupa, Pushpa, Aloka, and Gandha.
11. At this point, the text of any appropriated propitiation rite (bskang-ba) may be inserted.
12. The term bskang bshags refers to a combined propitiation rite and confession recitation.
13. The term linga (Skt. Mark, sign) refers to the humanoid effigy made of dough into which
negative energies and evil spirits are summoned, absorbed, and imprisoned. This process is
accomplished by way of visualization and mantra. The effigy is kept in a small triangular
shaped metal box, ideally made of iron, representing a fire pit. Triangles are used in fierce or
wrathful rites (drag-las) to hold and imprision negative energies and evil spirits and iron does
not permit the movement outward or escaping of psychic energy. The third portion of the
Ganapuja consists of a Liberation Rite (bsgral-ba) where this effigy is pierced by the phurbu,
with much the same effect of sticking pins in a voodoo doll.
14. Here the words of the Power of Truth (bden stobs), or else, just the mantra, together with its
mudra gesture, is inserted. This summons the negative energies and evil spirits into the linga
effigy and imprisons them there. When reciting these words of power, one is holding the vajra
and bell and makes the mudra gesture of summoning. The fingers of both hands are in tarjini
mudra, the gesture of threatening, but with the hands back to back and intertwining the two
forefingers and the two little fingers
15. These are the twelve Phursung, or female Kilaya Guardians (phur-srung), who are special
protectors of the Vajrakilaya teachings. They are three groups of four sisters each. The four
Shwanamukha sisters are wolf-headed. Their heart-vows, or chitta-samaya (thugs-dam), are thus
activated and these twelve sisters are called into magical action.
16. The three clarities (gsal-ba gsum) are the clarity of the visualization of the Vajrakilaya deity, the
clarity of the visualization of the kilaya dagger or phurbu, which is his Supreme Son, and clarity
of the visualization of the hostile enemies and evil spirits (dgra bgegs) in front who are present
and imprisioned in the linga effigy. According to the ‘Bum nag commentary, with the sounding
of OM VAJRA KILI KILAYA, one clearly manifests as Vajrakumara and with SARVA
VIGHNÄN BAM HUM PHÄT, the phurbu dagger clearly manifests as the Supreme Son.
Sounding once more VAJRA KILI KILAYA, the evil spirits imprisoned in the effigy become
clearly manifest. Reciting the mantra again and appending JAH HUM BAM HOH to it, this
Supreme Son manifests all magical actions. His upper bodyis all aglow and his lower body
radiant. In his right hand he holds an iron hook of attraction and a phurbu dagger in his left. He
descends like an arrow upon evil spirits in their abodes, seizing their hearts with his iron hook
and impaling them with his phurbu. He drags them along and imprisions them in the linga
effigy. Therefore, to succeed in this process, clarity of visualization is necessary. One will fail
without this because the Supreme Son will be too weak and ineffective. And the negative
energies will escape capture. The details of this process are elaborated in the sMad-las text.
17. The base which is the support for karmic traces (bag-chags kyi rten gzhi) is the form or body
through which hostile negative forces or evil spirits may act once again, so here they are
embodied and imprisoned in the linga effigy. These karmic traces represent any propensities
which may again arise and visibly manifest as hostile enemies and obstructing spirits for the
practitioner. Therefore, in the usual ritual context, the sadhaka practitioner strikes thr five
centers of the effigy of the neck and the four limbs, that is where the arm joins the shoulder and
on the thighs. Commentaries such as the ‘Bum nag give further details for a much longer list of
these points, as does the sMad-las text.
18. Generally, magical powders or power substances (thun) refer to white mustard seeds (yungs
dkar) thrown on to the linga effigy, accompanied by fierce mantras, although other substances
may be used, after first being infused with fierce mantras by blowing them on to the powder.
The powder is then thrown on to the effigy representing one’s enemies and obstructing spirits.
The mantra cited here is the concise fierce mantra of the razor (spu-gri’i drag sngags ‘dus-pa).
19. dByings rig gi sbyor-ba, the union of Dimension (dbyings) and Awareness (rig-pa), or emptiness
and clarity, in the secret space (mkha’ gsang), or the vagina of the consort.
Generally, “secret” (gsang-ba) refers to the male organ of generation and “sky or space” (mkha’)
to the vagina or female organ. The hammer and anvil (tho gtun), or pestle and mortar, also refer
to the organs of generation, the hammer (tho-ba) to the penis and the mortar (gtun- khang) to the
vagina (Skt. Bhaga). According to the sMad-las text, when the vajra knife is used, first one
severs the head and then moves in a counter-clockwise direction, severing in turn the remaining
principal limbs. The actual cutting is accomplished at the conclusion of the recitation when
reciting the above mantra.
20. The head of the linga effigy is deposited with the principal torma for Vajrakilaya. But first one
should sprinkle amrita nectar on all the pieces of the linga effigy. Then the attendant, or
Karmacharya (mchod-dpon), takes up some of these pieces on a ladle and holds them up, and
puts the head at the foot of the torma of Vajrakilaya. The remaining pieces are added to the
Ganapuja to be distributed among the participants and to the Guardian offering in the golden
liquor or libation (gser-skyems), whereas the left leg of the effigy should be added to the
remainders offering (lhag-ma)
21. The homa pit (hom khung) is the pit, here triangular in shape, for the burnt offerings in a fire
secrifice (sbyin-sreg).
22. There are eighteen dhatus (khams), or constituent elements in sense experience: the six sense
organs (“mind” being one of them), the six sense objects (including mind objects), and the six
sense consciousnesses (including mind consciousness).
23. Maha-mamsa rakta kimniriti vasuta la kha-hi, mainly Sanskrit words: Maha-mamsa, literally
“great meat” means human flesh, rakta means human bood, kimniriti means human bones, and
vasuta, human clothing. Khahi is Sanskrit for “please eat!”
24. The Karmacharya or ritual attendant (mchod-dpon) holds the plate of solid food of the
Ganapuja, representing skillful means, in his right hand, whereas his left hand holds the cup of
amrita nectar (actually the wine or beer), representing discriminating wisdom. Then his right
hand is crossed under the left when presenting the food and drink to the Vajracharya.
The thumbs are in, touching the bottom of the middle finger. The first fingers are stretchedout,
whereas the other fingers are bent. The Vajracharya takes the plate of solid food with his right
hand and the cup of wine with his left.
25. One should perform the appropriate mudra with the two hands. The left is palm up, with the
thumb in; the right is above, palm down, thumb in; the fingers of both are stretched out a little
apart. The left hand fingers turn toward the middle, as do those of the right hand. The right hand
fingers are just above those of the left, but the palms are apart. Then one turns over the left hand
at the same time as one turns up the right hand, so that the right hand is moved underneath the
left, with the palm up and the left hand is above, palm downwards. The mudra movement is
repeated several times and finally the Ganapuja is taken.
26. According to the bsNyen-yig text, one should add one theb-kyu (a little, curved, triagular piece
like a thumb joint, frequently added to the bottom of a torma) from the offering torma of
Vajrakilaya to the collected remainders.
27. The Karmacharya, or attendent, carries the platter containing the remainders (lhag-ma),
collecting a small amount from the plates of each the attendees at the Ganapuja. He inserts a
stick of burning incense in this collection and brings it to the Vajracharya, who anoints them
with amrita nectar and with his own spittle. The Karmacharya stands with this platter of
remainders near the doorway while the recitation is continued.
28. Just the mantra is recited and not the verses.
29. Backing out the doorway, the Karmacharya takes the platter of remainders outdoors, beyond the
precincts of the mandala while fierce music is being sounded. This is the music of the cremation
ground (dur-khrod kyi rol-mo) with the sounding of hand-drums (damaru), the clash of cymbals,
the blowing of thigh-bone trumpets (rkang-gling), whistling sounds (bzhugs glu), and so on.
These raminders are not simply scattered about, but deposited in a regular site where the spirits
customarily come to receive them (za lam), including the Matrika witches (ma-mo) and the
Ishvari star goddesses (dbang-phyug-mo).
30. With the departure of the platter of remainders, the fierce music is continued with the cymbals
and regular beat of the drum during the recitation of the charge and exhortation (bcol bskul bya-
ba) to the spirits who are regarded as messengers (pho-nya).
31. Again the letter E in its triangular form is the seed syllable of the feminine aspect. The two
interlaced triangles forming a hexagram, or dharmodaya (chos-’byung), “the source of all
phenomena,” is the womb which gives birth to all the phenomena of both Samsara and Nirvana.
32. Chad-mdo gtong-ba, dispatching the contract (torma): By means of vajra movements, one
moves the torma of the Treasure Guardians, and so on, out of its place and anoints it with
medicine or nectar and blood (sman rakta). The torma that is moved is that employed for the
contract or covenent (chad-mdo) and any other guardian torma related to this offering should be
made here. When the torma is to be offered, it should be taken from the shrine and placed on a
tripod or held up near the door. As for the vajra movements (rdo-rje’i ‘gros), one walks first to
the right hand facing forwards, four steps, moving the right leg first and bringing the other up on
each step, Then move to the left with the left leg first. During the first four steps, the right hand
is held up, bent at the elbow, and going ahead to the rhythm of the steps. As one turns to the left,
the left hand goes forward. The thumbs hold the middle and ring fingers.
In this recitation, the Guardians are reminded of the promises that they have made in the past.
33. Bal yul yang-le-shod kyi brag-phug, the rock cave of Yangleshöd in the country of Nepal: This
is the site in Nepal, southwest of Kathmandu, where Padmasambhava accomplished the practice
of Vajrakilaya, before departing for Tibet.
34. Mon-kha ne’u ring seng-ge rdzong gsum, the site in Bhutan where it is said that the princess
Yeshe Tsogyal attained realization of the Vajrakilaya practice.
35. Drogbän Khyeuchung Lotsawa (‘brog-ban khye’u-chung lo-tsa-ba), was one of the twenty-five
disciples of Padmasambhava. Düdjom Lingpa was asserted to be hisreincarnation. Langchen
Palchen (rlangs-chen dpal gyi senge) and Dorje Düdjom (rdo-rje bdud-’joms) are also said to
have been among these disciples of Padmasambhava.
36. Shwa-na sa-bdag bdag-nyid re-ma-ti, that is, the twelve sister spirits, together with the four
Kingkara (ging) spirits form the group of Sixteen Kilaya Guardians (phur-srung) who are the
special guardians of the Vajrakilaya tradition. Remati is one of these sisters. BSwe lcags,
“copper and iron,” refers to the colours red and dark blue of these Gingchen spirits, which are
white (conch), dark blue (iron), dark red (copper), and black. See n. 32 for the principal practice
section.
37. The Vidyadhara of the Power of Long Life (tshe-dbang rig-’dzin) refers to the second of the
four Vidyadhara levels of realization in Mahayoga Tantra practice. Padmasambhava and his
consort, the Princess Mandarava, attained this level when doing long-life practice together in the
Maratika cave in Nepal. Later in Bhutan, Padmasambhava manifested in the wrathful form of
Dorje Drolöd (rdo-rje gro-lod) in order to subdue demons and evil spirits residing there.
Düdjom Lingpa (bdud-’joms gling-pa) is the Tertön who discovered this cycle of Vajrakilaya
practices. As said, he is regarded as a reincarnation of Drogbän Khyeuchung Lotsawa. He was
reborn as the latter because of the aspirations prayers that he made during his previous lifetime
(smon-lam las sad).
38. Adhideva (lhag-pa’i lha), literally “higher deity,”refers to the special tutelary deity, or personal
Yidam practice, of the individual sadhaka practitioner.
39. The torma cake should be disposed of in some unpolluted place outdoors. However, it may be
temporarily retained and transformed into a weapons torma and finally hurled in the direction
from which the treat of evil comes.
40. Ru-mtshon, battle banners, consisting of a spear or lance with a banner attached to it.
41. Like white mustard seeds (yungs dkar), the herbs of the ephedra bush (mtshe) are often used in
the rites of sorcery and may be inserted into the torma as well.
42. Onomatopoeic sounds, suggestive the sounds made by certain instuments or actions. Such
sounds are commonly used in Tibetan folk songs.
43. Taken outside by the attendant, the weapons torma (zor gtor) is hurled into the direction from
which the evil or negative energy originates.
44. The Karmacharya returns into the temple with the plate that had held the contract torma and
which was then employed as a weapons torma. It is held over the torma for the Tänma
goddesses, which is anointed using nectar from the medicine offering (sman) in the skull-cup in
front of the Vajracharya. Here the text speaks of rinsing water (bshal-chu) offered to these
twelve sisters when Padmasambhava had commisioned them to guard the southern borders of
Tibet in the Himalayas in order to prevent the doctrines of Brahmanism from entering into that
country.
45. These twelve Tänma goddesses (brtan-ma bcu-gnyis) do not rank as hight as the deities and
spirits receiving the contract torma who were first subdued in India. Here they are listed as
gNod-sbyin dpal-gnas-ma, Yang-dag-shes-ma, Kong-btsun de-mo, g.Yu bun, Khyung- btsun-
ma,dMag- gi rgyal-mo, Zla-’od, Byang-rgyal-ma, bSen-mo gser-thang-ma- Shantim dpal, La-ro
sman-mo, and kLu-mo gzi-‘bar-ma. The names vary in lists found elsewhere.
46. His Tibetan disciple Langchen Palgyi Senge (rlangs-chen dpal gyi seng-ge) accompanied this
master during the process of subduing these twelve mountain goddesses.
47. bKa’ dang dam, commands and vows.
48. The Karmacharya places the plate upside down on the floor and criss-crosses the top of the plate
with his vajra. Having accepted the offerings, the Guardians have added their support and so,
the negative entities who are hostile enemies (dgra), obstructing spirits (bgegs), and vampiric
spirits (dam-sri) are trapped and suppressed under the plate. On occasion, the Vajracharya might
lead a stamping dance (bro brdung-ba) around the upside down plate, in the manner originally
under taken by Hayagriva, for which reason it is also called a wild horse dance (rta rgod bro).49.
Here a brief version of the previous puja and praises in inserted as a thanks giving offering
(gtang-rag ‘bul-ba).
50. Here the words tana and gana indicate liberation (grol) and sexual union (sbyor) respectively,
which constitue the secret puja offering.
51. Yum gyi gsang-ba bha-ga’i dbyings su thim, absorbed into the dimension of the bhaga (vagina)
of the Secret Consort.
52. Dwangs-ma’i thugs srog, the luminous essence (rasa) of one’s heart’s prana or life-force.
53. Nada represents exceeding subtle sound, represented by a small curling stroke above the circle
resting on the head of the Tibetan syllable HUM.
54. Khams gsum, the three worlds, namely, the Kamadhatu or the desire world (’dod-khams), the
Rupadhatu or form world (gzugs-khams), and the Arupadhatu or formless world (gzugs- med
khams), these being planes of existence one above the other.
55. Lus la rdo-rje’i go-cha chas zhu lugs su g.yogs-pa, one’s body is covered with vajra armour
where the pieces are completely welded together
56. The five skandhas or aggregates (phung-po) consist of forms, feelings, perceptions, impulses,
and consciousness. The eighteen dhatus, or consituent elements (khams), are the six sense
organs, the six sense objects, and the six sense consciousnesses. The twelve ayatanas, or sense
fields (skye-mched), are the six sense consciousnesses and the six sense objects. The five
kleshas, or negative defiling emotions (nyon-mongs), are anger, desire, confusion, pride, and
jealousy.
57. The text reads glag lta’i bar-chad, which makes no sense, so it is probably a scribal error for log
lta’i bar-chad, obstructions which are wrong views.
58. Srid-pa rdo-rje phur-bu, the Vajrakilaya of Existence, that is, the Vajrakilaya Mandala embraces
all of existence, both Samsara and Nirvana.
59. This refers to the four penetrations or transfixions (thal-’byin bzhi) of the kilaya or phurbu:
(1) the kilaya of chracteristics (mtshan-ma’i phur-bu), also called the material kilaya (rdzas kyi
phur-bu),
(2) the kilaya of compassion (thugs-rje’i phur-bu),
(3) the kilaya of the Bodhichitta (byang-sems kyi pur-bu), and
(4) the kilaya of intrisic awareness (rig-pa’i phur-bu).
Penetration or transfixion (thal-‘byin) refers to the specific activities of these four, namely,
magical ritual, the genration process or Kyerim, the perfection process or Dzogrim, and the
great Perfection or Dzogchen. Note phur-bu refers to the material instument and phur-pa to the
practice.
60. Thugs-rje’i phur-bu, the kilaya of compassion, indicates the practice of Kyerim, or the
generation process, performed in order to liberate sentient beings from their ignorance and
suffering in the six destinies of rebirth,
61. gDan gsum, the three seats: Generally, they are the skandhas, dhatus, and ayatanas cited above.
Sometimes the ayatanas may be replaced by the indriya, the sense faculties (dbang- po). The
skandhas are the seats of the male deities and the dhatus are the seats of the female deities,
where the dhatus may also indicate the five great elements, or mahabhutas, namely, space, air,
fire, water, and earth. The sense faculties and the sense objects are the seats of the male and
female Bodhisattvas respectively.
62. Jyang-sems phur-bu, the kilaya of the Bodhichitta: This refers to the practice of Dzogrim,
Tummo or psychic heat, and especially to thabs-lam or consort practice. Yum kyi mkha’ la theb,
penetrate the space or the sky of the Consort: that is, her bhaga or vagina. The partner in Tantric
yogin is also called the Mudra (phyag-rgya-ma) and the Dhuti, or Female Messenger (pho-nya-
ma).
63. The sixteen joys (bcu-drug dga’-ba): Each of the four stages of joy, or orgasmic bliss (ananda,
dga’-ba), experinced in Chandali Yoga, or gtum-mo, and in sexual congress is, inturn, four-fold,
therefore, sixteen in total, when the Bodhichitta first descends through the four chakras, or
psychic centers, arrayed along the Avadhuti or cental channel. Thereby one pregresseively
experiences:
(1) bliss, or ananda (dga’-ba),
(2) supreme bliss, or paramananda (dga’ mchog),
(3) beyond bliss, or viramananda (dga’ bral), and
(4) spontaneously born bliss, or sahajananda (lhan-skyes-pa’i dga’-ba).
64. Rig-pa’i phur-bu, the kilaya of intrinsic awareness, that is to say, the practice of Dzogchen, the
Great Perfection.
65. sTong-pa’i rang-bzhin dip-ta cha-kra’i dbyings, the naure of emptiness is the dimension of
Diptachakra.
66. Each sadhaka practitioner has before one a small container of flowers, or flower petals, or
sometimes rice gains are used. These are tossed into the air when sounding “trashi shok!” (bkra-
shis shog), meaning “May good fortune come!”
67. The Mahasiddha Prabhahasti is said to have transmitted te precepts of Vajrakilaya practice to
Padmasambhava, Vimalamitra, and Shilamanju of Nepal. Padmasambhava combined these into
a single cycle of teaching and practice. Therefore, he is the primary proponent of Vjrakilaya
practice.
68. Dam-pa’i zhal-lung, excellent oral instructions.
69. The Kamadhenu, or wish-granting cow (’dod-’jo): When the Devas and Asuras stirred up the
ocean of milk in their contest at the beginning of the world, one of the treasures to emerge from
this primeval ocean was the wish-granting cow, which produced whatever was desired.
70. That is to say, the author combined the secret oral instuructions, or Upadeshas (man- ngag),
regarding the practice that he had received from his own teachers, with traditional root texts of
the ritual (rtsa-ba’i las gzhung) and the concealed texts (gab byang) of the Terma discovered by
his predecessor, Düdjom Lingpa.
71. ‘Jigs-bral ye-she rdo-rje dge-legs rnam-par rgyal-ba’i sde is a fuller form of Düdjom Rinpoche’s
name. The regal year of the Water-Male-Monkey of the Sixteenth Prabhava cycle (rab-byung
bcu-drug-pa’i chu-pho-spre’u’i lo rgyal) in the official calendar of Tibet corresponds to 1932-
1933. Each Prabhava, or Rabjyung, is a sixty year cycle according to the Kalachakra system of
chronology. This calendrical and chronological system was introduced into Tibet by the
translator Gyijo Dawai Ödzer (gyi-jo zla-ba’i ‘od-zer) and the counting of these sixty year
cycles begins with the year 1027. Each year in the cycle is named according to the four
elements, the two genders, and the twelve animals.
72. This event is said here to have occurred on the joyous first day of the method aspect of the
waxing moon (nya-ba’i thabs kyi cha’i dga’-ba dang-po), that is, on the first day of the month.
The joyous days of the waxing moon are the first, sixth, and eleventh days of the lunar month
and the joyous days of the waning moon are the sixteenth, twenty-first, and twenty-sixth days of
the lunar month. The first half of the month with the waxing moon is considered male and
represents method and skillful means (thabs), whereas the second half with the waning moon is
considered female and representing discriminating wisdom (shes-rab). The event occured when
there was an auspicious conjunction where (the moon god) had sexual intercourse with the
Joyous Lady (dga’-ma), that is, the star goddess of the asterism of Pushya (rgyu-skar rgyal gyi
dga’-ma dang rtse-ba’i ‘grub-pa’i sbyor-ba bzang-po) The Nakshatra (rgyu-skar), or star
goddess, representing an asterism or mansion of the moon, that is to say, its location in relation
to the stars during the lunar month, was Pushya (rgyal), which may be identified with the star
Delta Cancri. There are twenty-seven or twenty-eight star goddesses in the Nakshatra- chakra in
Indian astrology and each night the moon god Chandra cohabits and has sexual intercourse with
one of these goddesses, which lends a certain quality to that period of time.
Moreover, this occurred on the day ruled by the planet who is the Guru of the Devas in
Indianmythology (res gza’ lha’i bla-ma), that is to say, Guru or Brhaspati, the planet Jupiter,
therefore, on a Thursday (gza’ phur-bu), the day of Jupiter.
73. The sancuary of Ewam Dechen Chökor Ling (E-wam bde-chen chos-skor gling) is in the valley
of Khänjong (mkhan-ljongs) in the territory of Pemaköd (padma bkod), which lies to east of
Bhutan and north of Assam in India. Düdjom Rinpoche was born in this region in 1904
74. Chamaradvipa (rnga-yab gling), said to be a large island in the Indian ocean, southwest of the
Indian subcontinent, and some would identify this island with Madagascar off the coast of
Africa. It is believed by Tibetans to be the site of the holy copper coloured mountain, Zangdok
Palri (zangs-mdog dpal ri), the residence at present of Guru Padmasambhava, who subdued the
Rakshasas (srin-po), the cannibalistic demons originally inhabiting that island.
RITE OF EXORCISM FOR DISEASE-CAUSING SPIRITS
Here is contained the Method of Exorcism (for issuing a command to the spirits), coveniently
arranged for carrying along easily by way of Kilaya Practice (phur-pa’i sgo nas bka’-bsgo bya-ba’i
tshul khyer bder bkod-pa bzhugs-so).
[If one desires to perform the rite of exorcism and issue a command to the spirits (bka’ bsgo bya-ba) with regard to
someone afflicted by an evil spirit causing disease (nad gdon gyis nyen-pa), then abiding in one’s own being with
the divine pride of the Yidam meditation deity, (having previously transformed oneself into the deity Vajrakilaya
while in meditation), one then places the phurpa, or else a rosary (mala), and so on, on the crown of the head of the
individual who is to be protected. Thereupon one proceeds to recite the words of the Power of Truth (bden stobs) as
follows:]
Namo!
Je-tsun tsa-wa dang gyüd-par chay-pai pal-dän la-ma dam-pa nam kyi ka
den-pa dang/
By relying upon the True Words of these exalted ones, the holy and glorious Gurus, both root and
lineage,
Sang-gyay kyi ka den-pa dang/

By the True Words of the Buddha,
Chö kyi ka den-pa dang/

By the True Words of the Dharma,
Gen-dun gyi ka den-pa dang/

By the True Words of the Sangha,
Khyäd-par pal-chen dor-je zhön-nü kyil-khor gyi lha tsog

And in particular, by the True Words of these hosts of deities of the Mandala of the great and
glorious Mahashri Vajrakumara,
Ka-död dam-chän gya-tsö tsog dang chay-pa nam kyi ka den-pa dang/
Together with the hosts of oceans of his oath-bound attendants,
Den-pa chen-pö thu la ten nay/

Indeed, by relying upon the power of the Great Truth (in general),
Sung-jya di lü ngag yid sum la nöd ching tse-wai sam jyor dang dän-pai
Those of you whose schemes and designs would cause harm and injury to the body, speech, and
mind of this individual who is to be protected here,
Teng dön za dang gyu-kar/

You evil spirits from above among the planetary gods and astral spirits,
Og dön lu dang sa-dag/

You evil spirits from below among the Nagas and Sadak spirits,
Bar dön gyal tsän ma-mo la sog-pa

And you evil spirits from in between, including you Gyalpo and Tsän spirits and you Mamo
witches,
De gyäd dong da na-dren dang chay-pa
All of you eight classes (of gods and demons), together with your companions, associates, and
leaders,
Tham-chäd dir ma nay-par zhän du deng-shig//

Indeed, all of you, do not remain here any longer, but depart for elsewhereimmediately!
[At this point, one should throw mantra-infused rice grains upon theclient, or individual to be protected.]
Gal-te mi dro-wa de-dag

But if you do not willingly depart from here,
Dag-nyid dor-je zhön-nü thug dang nyi su med-pai ye-she kyi rol-pa lay jyung-
wai trul-pai thro tsog
Then from the hosts of wrathful deities, who are emanations which come forth from the visible
display of non-dual wisdom from the mind of myself who am Vajrakumara,
Dor-jei me char chen-po mi zäd-par beb-pa nam kyi

There will descend upon you unbearable great rainfalls of vajra fire,
Dul thrän zhin du lag-par gyur ta-re//

Whereupon you will be crushed into finest ashes by them--tare!
[Thereupon these Vighnas, or hostile obstructing spirits (bgegs), are expelled with the force of the Fierce Mantra of the
Razor (spu-gri’i drag sngags), together with the Mantra of the Four HUM Syllables:]
Om vajra kili kilaya ma rakmo yakmo %

kala-rupa nying tsa la yam yam % sog tsa la yam yam %
nying tsa la thril thril % sog tsa la chum chum %
tsit-ta sog la dung dung % nying thrag sog la shäd dza % thum ri li li %
nying tseg tseg % ur ur % shig shig % gul gul % nyag nyag % söd söd %
dhati mama karma % shri dhram karaye % mara sena %
pramardhanaye hum phät! %
(Or in transliteration: Om vajra kili kilaya ma rakmo yakmo% kalarupa snying rtsa la yam yam% srog rtsa la yam yam
% snying rtsa la phril phril% srog rtsa la chum chum% tsitta srog la dung dung% snying khrag srog la shad dza%
thum ri li li% snying tseg tseg% ‘ur ‘ur% shig shig% gul gul% myag myag% sod sod% dhati mama karma% shri
ghram karaye% mara sena% pramardhanaye hum phat%)
Om sumbha nisumbha hum!

Grihna grihna hum!
Grihnapaya grihnapaya hum!
Anaya ho bhagavan vidyarajaya hum phät!
[This is the Mantra of the Four HUMs. Again one throwns rice grains on the patient in order to drive out the evil spirits.]
Sung jyai chyi-wor pam lay päd-ma/

On the crown of the head of this individual who is to be protected, from the syllable PAM, there
appears a lotus blossom,
A lay da-wa/ ram lay nyi-mai kyil-khor teng du

From the syllable A, there arises a white moon disc, and from the syllable RAM, there arises a
surya-mandala, or red sun disc,
Dü sum sang-gyay tham-chäd kyi ngo-wo pal-chen dor-je zhön-nu/
And above all of them, there appears the great and glorious Mahashri Vajrakumara, who embodies
within himself the essence of all of the Buddhas of the three times!
[Description of the Deity:] [1]
Hum!
Ku dog thing-nag kal-pai me tar bar-wai zi-jid-chän/
His body colour is blue-black and his radiant aura is ablaze like the fires at the end of the kalpa.
U sum gyi tsa zhal thing-ka tum la ngam-pa/

The root face among his three faces is dark blue in colour; it is hot and ferocious.
Yay zhal kar-po geg ching zhäd-pa/

His right face is white, seductive and laughing,
Yön zhal mar-po thro zhing chag-pa/

While his left face is red, angry and passionate.
Zhal re re la mar la dum-pai chyän sum sum dang mig tu khyil-wa/

On each of his faces, there are three eyes, red, bloodshot, and round, while he rolls them about
angrily.
Nam-par gyur-pai zhal dang shing che-wa tsig-pa/

The expressions on his faces are radiant; his mouth gaping wide, he bares his fangs.
Log tar khyug-pai chag dril zhing dor-jei gäd-mö sa sum yo-wa/
He rolls his tongue about swiftly like lightning and his vajra laughter shakes the three existences. [2]
Thro-nyer dü-pai sang nay mi zäd-pai lung dra jying-wa/

From his noses, wrinkled into frowns, he expels the roar of the winds of his unbearable breathing.
U-tra dang mar min mar ser dü kyi me che tar kyöd-pa/
His head hair, beard, and eye-brows are reddish blond, and rise upward like tongues of flame at the
end of time.
Ku che zhing yän-lag rag-pa lang-tso gyay-pai gyur bag-chän/

His body is gigantic and his limbs muscular, being those of a youth gradually approaching maturity.
Chyag drug gi dang-po nyi nam-chag kyi dor-je tse gu-pa dang me pung/
The first two of his six hands hold a nine-pointed vajra of meteorite iron and a mass of flames.
Bar-pa nyi dor-je tse nga-pa dang kha-twam-ka deng tab su dzin-pa/
The middle two are holding a five-pointed vajra and a khatvanga staff in a confident manner.
Tha-ma nyi thug-kar ri-rab kyi phur-bu dril-wa/

The last two roll between them before his heart a kilaya dagger the size of the Meru mountain.
Zhab zhi yay kum zhing yön kyang-pai gyäd-chen-pö tab kyi
Of his four legs, the right ones are bent and the left ones are extended in the posture of a great
champion warrior. [3]
Dreg-pa pho mö go-wo dang nu-ma nay dzi-pa/
And with them he tramples on the heads and the breasts of male and female violent and arrogant
spirits respectively.
Thöd-pa kam-po rin-po-chei tse-drän-chän gyi u-gyän dang/

His head is adorned with a crown of dried human skulls and precious jewels.
Tsar sum thöd-pai threng-wa gyü lön la gyü-pai do-shal-chän/

He has a long necklace comprising a garland of skulls strung in three series along networks of wet
intestines. [4]
Zhing-chen dang lang-po-chei ko-way töd yog shing tag gi pag-pay sham-
thab chyang-wa/
He wears an upper mantle of an elephant hide and a flayed human skin; a skirt of tiger skin hangs
down (about his loins).
Dug-pai drul rig nga dang rü-pai chyag-gya drug gi gyän-pa/

He is adorned with poisonous snakes belonging to the five castes, [5] as well as the six mudra
ornamants of human bone. [6]
Thrag zhag thal-way jyug shing dor-jei shog-pa sog pal gyi chay nam dzog-pa/
He is anointed with cremation ashes and clots of dried blood, and he possesses great wings made of
vajras--indeed, his glorious attire (of the cremation ground) is complete!
[Description of the Consort]
Dei pang du yum khor-lo gyay-deb-ma

Sitting upon his lap, there is his divine consort Diptachakra.
Ku dog thing-kya cher-bu tra drol zhing lang-tsö geg-pa/

Her body colour is a lighter blue; she is naked, her hair falling loose, she is young, flirtatious, (and
seductive). [7]
Yay kha-twam dzin-pay yab kyi gul nay khyüd ching yön-pay dung thrag zhal
du tob-pa/
In her right hand she holds a khatvanga staff and embraces her Lord about his neck, and with her
left hand, she holds a conch shell-like kapala skull-cup filled with blood to his mouth. [8]
Zhab yön kum-pay yab kyi ked la thril zhing yay kyang-pai tab kyi nyom-par
jug-pa/
With her left leg drawn up, she embraces the waist of her Lord and with her right leg extended, in
this posture they engage in sexual intercourse (samapatti).
Zig sham dang rü-pai gyän gyi tray-pa/

She has a leopard skin skirt and is adorned with (five) ornamants of human bone. [9]
Nyi-ka-ang nang tong yer-med gar-gü nyam-gyur chog tu gyay-pa/

Moreover, the two of them, being inseparable in terms of appearance and emptiness, supremely
express the nine modes of dance. [10]
Zöd-par ka-wai zi-jid nyi-ma bum gyi öd yer tar bar zhing
Their splendrous aura, which is exceedingly difficult to endure, blazes like the rays of light of a
hundred-thousand suns.
Ye-she kyi me pung chen-pö long na de-zhin sheg-pa tham-chäd kyi che-wai
yön-tän yong su dzog-pai dag-nyid-chän du zhug-pa-o/
Within a vast expanse of great masses of the flames of wisdom, they abide possessing the nature of
completely perfect virtuous qualities of the greatest among the Tathagatas.
[Invoking the Wisdom Beings:]
Dei chyi-wor om kar-po/

On the crowns of their heads appear the white syllables OM,
Drin-par ah mar-po/
At their throats appear the red syllables AH,
Thug-kar hum thing-ka/

And at their hearts appear the dark blue syllables HUM.
Hum lay öd zer thrö-pay rang-zhin gyi nay nay

Because rays of light emanate from these syllables, and also from the additional HUM syllables in
their heart centers, from their natural celestial abodes,
Gom-pa dang dra-wai ye-she kyi khor-lo sam gyi mi khyab-pai tsog
The hosts of inconceivable Jnana-chakras (cycles of Wisdom Beings), who are similar to this
meditation, are invoked and descend here:
Vajra samajah!
[With this, they are invoked and invited.]
Jah hum bam hoh!

[And with this,]
Dam-tsig-pa dang ye-she-pa nyi su med-par gyur te

Thereupon the Samaya Beings and the Wisdom Deities become one and non-dual,

Thereby he becomes inseparable with the Three Vajras of all the Buddhas. [11]
[Receiving the Empowerments:]
Lar-yang ye-she ngai rang-zhin-chän gyi sa-bön jyung-wa

Once again, the seed syllables possessing the natures of the Five Wisdoms come forth, [12]
Chyi-wor nay-pa yong su gyur-pay wang kur/

And because they completely transform (into the five Deities of Initiation) in the space above the
crown of his head, they confer the empowerments upon him.
[And one thinks that:]
Ku ngai rang-nyid thrag-thung rig ngai chöd-pän gyi u-gyän-par gyur/

Thereby his head becomes adorned with a crown consisting of the five blood-drinking
Herukas of the five Kula Families, who have the nature of the Five Bodies. [13]
Thug-kar nyi-ma la nay-pai hum thing-nag gi thar ngag kyi threng-way kor-
war gyur/
The blue-black HUM syllable abiding on the sun disc in his heart center is surrounded onthe outside
by a mantramala, which is revolving:
Om vajra kili kilaya hum phät! % Dana kawatsi raksha kuru dhrum! // [14]
[On recites this mantra one hundred times and at the end adds the following:]
Namo/
Chyog chu dü sum gyi sheg shing zhug-pai la-ma yi-dam sang-gyay jyang-
sem pa-wo khan-dro chö-kyong sung-mai tsog dang chay-pa nam kyi
You Gurus, Yidam deities, Buddhas, Bodhisattvas who abide throughout the ten directions and the
three times, please come here together with your hosts of Viras, Dakinis, and Dharma-protecting
Guardians!
Khyen-pai ye-she/ Tse-wai thug-je/ Dzäd-pai thrin-lay/

Zag-pa med-pai thug-jei thu dang nü-pay/
By the power and capacity of your wisdom and knowledge, you understand that your enlightened
activities accomplish actions of love and compassion and that your compassion is unpolluted.
Sung-jya di la dan-ta nyid du jyin gyi lob-shig/

Now at present, for this individual here who is to be protected, please extend your blessings (of
protection)!
Dug-sa di ru jyin gyi lob-shig/

Please extend your blessings to this place of residence!
Nyur du jyin gyi lob-shig/

Please extend your blessings quickly!
Lü ngag yid sum la nöd ching tse-war jyed-pai

From all harm and injury to his (or her) body, speech, or mind,
Teng dön za dang gyu-kar/

Caused by negative provocations from above due to planetary goids and astral spirits,
Og dön lu dang sa-dag/

Caused by negative provocations from below due to Nagas and Sadak spirits,
Bar dön gyal tsän ma-mo/

Caused by negative provocations from in between due to Gyalpo and Tsän spirits and Mamo
witches,
De gyäd dong-da na-dren dang chay-pai nöd-pa lay

(And especially) from all harm due to the eight classes (of goda and demons), together those from
their companions, associates, and leaders,
Sung-war dzöd-chig/ kyob-par dzöd-chig/ ba-war dzöd-chig/

Please guard this individual from harm! Please grant him (or her) your protection! Please proceed to
conceal this individual totally from them!
Dor na di-nyid kyi lü ngag yid sum pal-chen dor-je zhön-nü ku sung thug su
jyin gyi lob ching
In brief, please bless the body, speech, and mind of this individual in terms of the Body, Speech,
and Mind of the great and glorious Mahashri Vajrakumara!
Kal-pa nyam-par dzäd du sol//

And bring them quickly into equal felicity!
[At the end of the root mantra, make this addition:]
Om vajra kili kilaya hum phät% jah hum bam hoh%lha tsog öd du zhu nay
hum gi nam-pay khyed -rang gi chyi-wo nay te nying-gar-thim/
Thereupon, these hosts of deities melt into light and in the aspect of HUM syllables, they enter
through (the aperture in) the crown of your head and are absorbed into your own heart center.
Nying-gai hum lay öd zer dor-jei tsa-tsa mei pung-por bar zhing thro-wa ba-pü
kung-bu nay song/
From the HUM syllable in your heart center, rays of light emanate and blaze forth as masses of
flames (of wisdom) and as vajra sparks, and they come out through the hair-pores of your body.
Lü kyi töd mäd bar sum tham-chäd khyab-pay dor-jei go-thrab kyi zhu lug su
yog te
Because they pervade everywhere on your upper body, on your lower body, and in between, they
become meld together to cover your body with a vajra armour.
Ci kyang mi shig-pa dor-jei rang-zhin du ching-bar gyur/

This becomes tightly bound up as the nature of vajras that cannot be (penetrated or) destroyed by
anyone!
Chyog chu dü zhi de-sheg say chay dang/ rig-dzin nal-jyor dag gi den-pai thü/
By the Power of the Truth of the Sugatas of the ten directions and the four times, together with their
spiritual heirs, as well as of myself, a Vidyadhara and a Yoga practitioner,
Dro-wa di la dag gi sung zin-pay/

Because the protection conjured up by me for this living being here is now completed,
Chyin-chäd sü kyang nöd-pa ma jyed-chig/

Henceforth may no one (whether human or spirit) cause harm to this protected individual!
[As for the benediction:]
Min gyur lhun-po ku yi tra-shi shog/

May the good fortune of the unchanging mass of the Body (of the Buddha),
Yän-lag drug-chu sung gi tra-she shog/

May the good fortune of the sixty branches of the Speech (of the Buddha),
Tha-dral tog-med thug kyi tra-shi shog/

May the good fortune of the Mind (of the Buddha), free of extremes and without discursive
thoughts,
Gyal-wai ku sung thug kyi tra-shi shog/
And may the good fortune of the enlightened Body, Speech, and Mind of the victorious Jina
(be present in this individual)!
Geg rig tong thrag gyäd-chu zhi-wa dang/

Having pacified the eighty thousand different kinds of obstacles,
Mi thun nöd-pai kyen dang dral-wa dang/

And being free from harmful and disharmonious conditions,
Thun-pa drub ching phun-sum tsog-pa te/

But realizing harmonious conditions and supreme abundance,
Tra-shi de kyang deng dir de-leg shog//

By this good fortune, may well-being be present here and now (for this individual)!
[One may utter whatever additional benedictions that are appropriate.]
Colophon: According to the wishes of the Gelong monk, Jyampa Chödzin, who is a holder of the
Vidyamantras, this rite was composed by Jnana (Jigdal Yeshe Dorje).
Translated by Vajranatha (John Myrdhin Reynolds), Vidyadhara Institute, Berlin 2011.
Notes to the Translation of the Exorcism Rite:

1. The description of the Lord and the Lady is an insert extracted from the rGyun-khyer, or daily
practice text, vol. 10 (THA) 192-194.
2. The three existences (sa gsum), that is to say, in general, the Devas above in the heavens, the
Nagas in the underworld below, and the spirits on the surface of the earth (steng ‘og bar gsum).
3. He is standing in an aggressive posture with his feet set wide apart, ready to fight in battle.
4. According to the text of the bsNyen-yig, vol. 11 (DA), p.100, the necklaces consist of dried
skulls, freshly severed heads, and decaying heads, which all hang down to his navel.
5. Again according to the text of the bsNyen-yig: The white snakes for his head ornament signify
the Kshattriya caste, the red snakes of his earrings the Vaishya caste, the yellow snakes of his
bracelets the Brahmana caste, the black snakes of his chest cord the Shudra caste, and the belt of
snakes of different colors represent the outcastes.
6. The five Mudras are the five ornaments of human bone. According to the text of the bsNyen-
yig, they are the bone wheel, the bone earrings, the bone necklace, the bone bracelets and
anklets, and the bone girdle, these signifying the five paramitas or perfections of generosity,
moral disciple, patience, vigor, and meditation. The sixth paramita, that of wisdom, is
represented by the cremation ashes smeared on his body.
7. sGeg-pa implies someone who is sexually attractive, flitatious, and seductive.
8. Although the text says conch-shell, the actual meaning is a kapala skull-cup, which is white and
smooth, therefore, resembling a conch.
9. There is no sixth mudra ornament for the Dakini because her female body itself embodies the
perfection of wisdom, or Prajnaparamita.
10. As for the nine modes of classical dance, according to the bsNyen-yig 101: these modes are
seductive, heroic, terrifying, fierce, reviling, fearful, compassionate, astonished, and peaceful.
11. That is to say, the Body, Speech, and Mind of all the Buddhas.
12. HUM OM SVA AH HAH signifying the Five Kulas or Buddha Families: Vajrakula,
Buddhakula, Ratnakula, Padmakula, and Karmakula respectively.
13. The Five Bodies of the Buddha, namely, Nirmanakaya, Sambhogakaya, Dharmakayam,
Abhisambodhikaya, and Vajrakaya.
14. In the mantra, BHRUM is pronounced “dhroom!” in Tibetan.
15. rDo-rje’i go-khrab, vajra armour.
THE TORMA RITUAL FOR THE OATH-BOUND KILAYA GUARDIANS

Here is contained that which is called “The Festival of Enlightened Activities,” being a Torma
Ritual for the Sixteen Oath-Bound Kilaya Guardians, (Phur-srung dam-can bcu-drug gi gtor-
ma’i cho-ga phrin-las dga’-ston zhes bya-ba bzhugs-so).
NAMO SHRI VAJRAKUMARAYE!

Preparations
[One who desires to perform the invoking of and the making puja offerings to the sixteen
oath-bound powerful Guardians of the Precepts of Vajrakilaya should prepare in a clean
vessel (a large red torma) surrounded by a retinue of fifteen smaller red tormas that are
thumb-like pressed dough ornaments and symbolically adorned with various different kinds of
aggreeable substances, such as flesh and blood.] [1]
1. Purification and Consecration

[Then one should cleanse and purify (the torma) and consecrate it with blessings.] [2]
Ram yam kham!

[One recites this three times. Thereby the torma offering is purified]
Om ah hum!
[And thereby it is consecrated with blessings.]
2. Summoning the Guardians
Rang-nyid pal chen-pö thug-kai hum yig lay jyung-wai öd zer gyi
By virtue of the rays of light which originate from the letter HUM in the heart center of great and
glorious Mahashri (Vajrakilaya) who is oneself,
Phur-sung dam-chän cham-dral khor chay so-sö nay

nay chyän-drangs-par gyur //
The oath-bound Kilaya Guardians, together with their consorts and retinues, are invoked (and
invited to come here) from where they individually abide. [3]
[One thinks that they are invited thereby. With incense of a burnt offering of human flesh, together with the sounding of
the thigh-bone trumpet and the resounding fierce music (of cymbals and drums), their presence is invoked. Then
(they are addressed as follows):] [4]
Hum!
Thrag-thung pal-chen ki-la-yai/
You who serve the blood-drinking great and glorious Mahashri Kilaya,
Tän-pa sung-wai dam-tsig-chän/
You who possess the samaya vows to guard his teachings,
Ma-mo chu-nyi ging-chen zhi/

Such as you twelve Matrikas and the four great Kingkara spirits,
Rang rang trul khor pho-nyar chay/

Together with your individually emanated retinues and your messengers,
Ngön gyi tha-tsig je gong la/

Having contemplated (and recalled) the promises you have made previously,
Ma thog nyur du nay dir jyön//

Do not delay, but come here to this place quickly !
Om vajra kili kilaya moha ghataya mama shri dhram karma karaye saparivara
vajra samajah !
Jah hum bam hoh! [5]

[So saying, they are invoked and invited here.]
3. Puja Offerings
Om vajra kili kilaya moha ghataya mama shri dhram karma
Karaye saparivara argham padyam pushpe dhupe aloke gandhe
Naividya shabda praticcha svaha!

[Until here, this represents the outer upachara offerings.]
Maha pancha amrita khahi! MAHA RAKTA KHAHI!

[So saying, one presents the medicine and blood into their mouths (sman rak stob).]
Karaye saparivara idam balingta kha-kha khahi khahi

[When uttering this three times or seven times, one offers the torma cake.]
4. Charge to the Guardians
Thrin-lay nyur gyog kyi dag-po phur-sung cham-dral khor dang chay-pa nam kyi/
May you Kilaya Guardians who are the agents of swift and quick magical actions, together with
your consorts and retinues,
Chöd-pa dam-pa di zhe la sang-gye kyi tän-pa sung/

Accept these holy offerings and guard the Teachings of the Buddhas!
Kön-chog gi u-pang töd/

May you praise the exalted status of the Three Jewels!
Gen-dun dang chö kyi gyal-sid kyong/

And may you protect the Sangha and the kingdom of the Dharma!
Jig-ten gyi güd-pa sol/
May you remedy the decline of the world!
Sem-chän gyi phän de pel/

And increase the benefit and happiness of sentient beings!
Nal-jyor-pa nam kyi dong drog dzöd/

May you become the friends and helpers of us Yogins and Yoginis
Ngag-chang nam kyi thrin-lay drub/

And realize all magical actions for us Mantradharas! [6]
Dang-wai dra thul/ nöd-pai geg chom/

May you subdue all enemies filled with hate and vanquish all obstacles that cause harm!
Khyäd-par dam-tsig dir dü-pa nam kyi

In particular, for those of us having samaya vows who are gathered here,
Chyi nang sang-wai gal kyen zhi-wa dang/

May you pacify all ill conditions that are outer, inner and secret!
Thun kyen mön-pai leg tsog tham-chäd phel zhing gyay-pa dang/
And may you increase and spread about all harmonious conditions and all excellent accumulations
of whatever we desire!
Chog dang thun-mong gi ngö-drub ma lü-pa nyur du drub-pai thrin-lay dzöd-chig//

May you accomplish those magical actions that will quickly realize all siddhis for us, both ordinary
and supreme!
[So saying, one should also pray for whatever benefits one desires.]
5. Hymn of Praise
[As for the hymn of praise (bstod-pa):]
Hum!
Ngön tse lob-pön päd-ma thöd-threng gi/
In former times, in the presence of the Acharya Padma Kapalika (Padmasambhava),
Chyän-ngar phur-pai sung-mar zhal-zhe-pa/

You Kilaya Guardians solemnly made promises,
Nal-jyor bu zhin kyong-wai dam-tsig-chän/

Taking the samaya vow to protect us yogins and yoginis like your own children.
Cham-dral ka-död trul-par chay la töd/

We sing your praises, together with those of your consorts and emanated attendants!
Shwa-na thing-nag chyang-dong thöd yug dang/

The blue-black wolf-headed Shwana, with a skull-tipped club,
Chag phur dril zhing chag chyang go gu zhön/

And rolling an iron kilaya, is mounted upon a nine-headed iron-coloured wolf. [7]
Si-ka ser-mo phar-dong chag-kyu dang/
The yellow wild dog-headed Srika, with an iron hook, [8]
Ser phur dril zhing ser phar che gyäd zhön/

And rolling a golden kilaya, is mounted upon a golden-coloured wild dog with eight tongues.
Si-la mar-mo wa-dong dor-je dang/

The red fox-headed Srila, with a vajra,
Zang phur dril zhing wa-mo kang sum zhön/

And rolling a copper kilaya, is mounted upon a three-legged female fox. [9]
Ku-ku jang-mo khyi-dong zhing-chung dang/

The green dog-headed Kuku, with the flayed skin of a human baby,
Yu phur dril zhing yu khyi ral-chän zhön/

And rolling a turquoise kilaya, is mounted upon a long-haired turquoise dog.
Shwa-na ched zhi dir jyön tor-ma zhe/

May you four Shwanamukha sisters come here (to this place) and accept this torma cake!
Nal-jyor chol-wai thrin-lay drub-par dzöd/

May you accomplish those actions with which we yogins and yoginis have charged you!
Re-ti thing-nag me-long kha-twam dzin/

The blue-black Reti, holding a mirror and a khatvanga staff,
Yang-zhi sol zhing drel-ta kang sum zhön/

And wearing a flayed human skin, is mounted upon a three-legged mule.
Re-dza ser nag ma-jyai ja thul sol/

The dark yellow Redza, wearing a mantle of peacock feathers like rainbows,
Ser zor yu dröm dzin ching yu-mo zhön/

And holding a golden sickle and a turquoise casket, is mounted upon a female deer.
Re-dzu mar nag re-dei lwa-wa sol/

The dark red Redzu, wearing a woollen blanket made of woven yak hair,
Chag-kyu thöd thrag dzin ching chu lang zhön/

And holding an iron hook and a kapala filled with blood, is mounted upon a water buffalo.
Re-dzi jang nag chu dar lwa-wa sol/

The dark green Redzi, wearing a large shawl of very fine soft silk, [10]
Thram-shing dru-gu dzin ching nga-mong zhön/

And holding a magical wooden tablet and a ball of thread, is mounted upon a camel.
Dag-nyid-ma zhi dir jyön tor-ma zhe/

May you four Nairatmya sisters come here (to this place) and accept this torma cake!
Ya-jyin thing-nag dar ngön ber-chen sol/

The blue-black Yajyin, wearing a large cloak of blue silk, [11]
Chag-kyu dab phur dzin ching yu drug zhön/

And holding an iron hook and a throwing kilaya, is mounted upon a turquoise dragon.
De-jyin ser-mo dar nag ber-chen sol/

The yellow Dejyin, wearing a large robe of black silk, [12]
Ser zhag jyi-thur dzin ching chu-sin zhön/

And holding a noose of golden rope and porcupine quills, is mounted upon a makara sea monster.
Se-jyin mar nag dar mar jol ber sol/

The dark red Sejyin, wearing a flowing cloak of red silk,
Chag-drog chog phur dzin ching log zhag zhön/

And holding an iron chain and a supreme kilaya, is mounted upon a lasso of lightning.
Phag-jyin jang nag dar ngön ber-chen sol/

The dark green Phagjyin, wearing a large cloak of blue silk,
Dril-bu phur-pa dzin ching chu ta zhön/

And holding a bell and kilaya, is mounted upon a sea-horse.
Sa-dag ched zhi dir jyön tor-ma zhe/

May you four Bhumipatni sisters come here (to this place) and accept this torma cake!

Dung-ging kar-po chyang kar log-pa sol/

The white Dung-ging, wearing a robe of white wolf skin, [13]
Shel dri shel phur dzin ching seng-ge zhön/

And holding a crystal knife and a crystal kilaya, is mounted upon a lion.
Chag-ging ngö nag dar nag ber-chen sol/

The dark blue Chag-ging, wearing a long robe of black silk,
Ral-dri chag phur dzin ching chag chyang zhön/

And holding a sword and an iron kilaya, is mounted upon an iron-coloured wolf.
Swe-ging mar nag wang gi swe-thrab sol/

The dark red Swe-ging, wearing a strong copper cuirass, [14]
Zang dri zang phur dzin ching me ta zhön/

And holding a copper knife and a copper kilaya, is mounted upon a fire-colored horse.
Ta-ki nag-po me wal chag-thrab sol/
The black Taki, wearing an iron cuirass with blazing flames,
Dri-gug thöd thrag dzin ching che-chyang zhön/

And holding a kartri curved blade and a kapala filled with blood, is mounted upon a jackal.
Ging-chen de zhi dir jyön tor-ma zhe/

May you four troops of great Kingkara spirits come here (to this place) and accept this torma
delicious cake!

Dam-chän chu-drug pho-nya yang khor chay/

You sixteen oath-bound Guardians, together with your retinues and messengers,
Död-yön gya-tsö long-chyöd di sol la/

Please enjoy this ocean of delightrful sense qualities!
Ngön gyi thug-dam zhal-zhe ma yel-war/

Without neglecting the heart-vows you promised previously,
Dor-je phur-pai tän dang tän dzin kyong/

May you protect the teachings of the glorious Vajrakilaya and those who hold these teachings!
Nal-jyor dag-chag khor dang chay-pa yi/

For us yogis and yoginis, together with our retinues,
Gal kyen kun sol thun kyen ma lü drub/

Please clear away for us all ill conditions and realize all harmonious conditions!
Dug-chän dra geg thal-wai dul du log/

May you grind into specks of dust all our noxious enemies and obstructing spirits!
Ji-tar sol-wai thrin-lay nyur drub dzöd//

May you accomplish quickly whatever magical actions we have requested of you!
[So saying, this represents their praises and the charge to magical action. (Having accepted these offerings), thereupon
these Guests are absorbed into the support (the image or permanent torma on the shrine), or else, they are sent back
to their own individual places. Thereafter the torma offerings are offered (and disposed of) in a clean place.][In
order to bring them easily under one’s power by way of engaging in this Torma Rite (gtor chog) on a daily basis,
this text was composed by Jigdral Yeshe Dorje (Dudjom Rinpoche). JAYANTU!]
Translated by Vajranatha, Baudha, Nepal, February 2006.
SHORT DAILY PRACTICE OF MAKING INVOCATIONS AND PUJA OFFERINGS

TO THE KILAYA GUARDIANS
[As for the daily practice of making invocations and offerings to the Kilaya Guardians (phur srung gsol mchod rgyun-
khyer), in order to offer the torma (mchod gtor), one should proceed as follows:] [15]
1. Purification and Consecration
Ram yam kham!

[Thereby the torma offering is cleansed and purified]
Om ah hum!
[And thereby it is consecrated with blessings.]
2. Invocation
Rang gi nying-gai öd kyi

By means of the lights emitted from our own heart centers (as Vajrakumara),
Phur-sung dam-chän cham-dral khor chay/

The oath-bound Kilaya Guardians and their consorts, together with their retinues (are invoked to
come here.)
Vajra samajah!
[Thereby they are invoked and invited here.]
3. Puja Offerings
Om vajra argham padyam pushpe dhupe aloke gandhe naividya shabda

praticcha svaha!
[With these mantras, one makes the upachara offerings, which constitute the outer puja offering. Then:]
Maha pancha amrita khahi! Maha rakta khahi!

[So saying, the medicine and blood are offered into their mouths, and this constitutes the inner puja offering.]
Karaye saparivara idam balingta kha-kha khahi khahi!

[When uttering this mantra three times, one offers up the torma cake to them.]
4. The Charge to Action
Hum!
Thrag-thung vaj-ra ku-ma-rai/
As for the command of the blood-drinking Vajrakumara,
Ka yi tän-kyong yar dam-chän/

Those of you oath-bound Guardians sworn to protect the Teachings,
Shwa-na dag-nyid sa-dag-ma/

Such as you Shwanamukha sisters, you Nairatmya sisters, and you Bhumipatni sisters,
Kye-bu ging-chen khor chay nam/

As well as you Purusha Mahakingkara spirits, together with your retinues,
Thun dzay chöd tor di zhe la/

May you accept this torma offering comprised of many agreeable substances!
Gal kyen kun sol thun kyen pel/

Thereupon, dispelling all disharmonious conditions and increasing harmonious conditions,
Död-pai dön la nyer täd-pai/

Being thus entrusted with procuring all those benefits which we desire,
Lay kyi dray-bu chi-par dzöd//
May you accomplish the bringing about of the results of these actions!
[Having thus charged them to accomplish these actions, the Guests settle now into the state of non- conceptuality.]
[Composed by Jigdral Yeshe Dorje (Dudjom Rinpoche).]
Sarvada mangalam!
Translated by Vajranatha (John Myrdhin Reynolds), Baudha, Nepal, 1978.
Notes:
1. This text belongs to the gNam-lcags spu-dri cycle found in vol. THA of the collected works of
Düdjom Rinpoche. The correct Sanskrit reading would be Namah shri vajrakumaraya! The
torma is illustrated in vol. ZA, p. 587, middle drawing. Therefore, there is a total of sixteen red
tormas (dmar bshos) triangular in shape, one for each Phursung, or Kilaya Guardian, who are
the oath-bound powerful guardians of the precepts of Vajrakilaya (rdo-rje phur-bu’i bka’ srung
mthu-can dam-can bcu-drug). These represent wrathful offerings of flesh and blood, being
painted bright red with vegetable dye. These spirits are oath-bound (dam-can) because they
were subdued by Guru Padmasambhava at one time and placed under oaths to henceforth guard
his teachings and protect their practitioners. The agreeable substances are flesh and blood (sha
khrag sogs mthun rdzas), here purely symbolic and represent a substitute for actual blood
sacrifice. The thebs-kyu decorations are pressed small pieces made of dough and butter
resembling thumb joints.
2. Here the mantras need to be inserted in the text. The three processes of enabling the torma cake
are cleansing (bsang), purifying (sbyong), and consecrating with blessings (byin-rlabs)
accomplished by way of visualizations and reciting aloud the mantras.
3. First visualizing oneself as Vajrakumara with a blue-black HUM syllable in one’s heart center,
one sees the blue rays of light emanate from this syllable with hooks on their tips, touching the
heart centers of the Guardians, summoning and drawing them irresistably into one’s presence.
4. The incense of a burnt offering of human flesh (gsur-chen gyi spos) is purely symbolic; ordinary
Tibetan incense will do. The incense and fierce music supplies a support for the visible
manifestation of the guardian spirits.
5. Note that in these mantras here and below the syllable GHRAM is pronounced “dhram!”
6. Mantradhara (sngags ‘chang) is a holder of mantras, usually the equivalent of Tantrika (sngags-
pa).
7. Shwana for Skt. Shvanamukha means “wolf-headed;” it is a black wolf ( spyang-kyi) rather than
a jackal (dur-spyang). In the mandala, these twelve female Kilaya Guardians are located on the
spokes of the chakra or wheel which is outside the inner palace of the cremation grounds, but
within the walls of the outer palace. “Iron” (lcags) here refers to to a blue-grey color rather than
the material.
8. The wild dog (’phar) is especially noted for its ferociousness as a hunter.
9. “Three-legged” (rkang gsum) refers to three characteristics of these Guardians, namely, skillful
swiftness of movement (myur mgyogs kyi rtsal), flying upon the wind (rlung gi gshogs-pa), and
psychokinetic powers (rdzu-’phrul gyi rkang-pa, Skt. Rddhipada).
10. Literally “water silk” (chu dar), but this indicates a very fine and soft silk.
11. In Tibetan transliteration these four sisters are ya-byin, de-byin, bswe-byin, and phag-byin.
12. Ber-chen is a large flowing robe with long hanging sleeves.
13. In Tibetan transliteration these four great Kingkara or Gingchen spirits, who are noble
personages (skye-bu ging-chen), are dung-ging dkar-po, lcags-ging sngo-nag, bswe-ging dmar-
nag, and ta-ki nag-po, which are white, dark blue, dark red, and black in colour respectively.
According to the text for the Seva practice (bsnyen-yig, vol THA, p. 105) they are located as
guarding the four gates of the outer palace, but inside the protective sphere.
14. The word bswe could mean leather, but being red in colour, it can also mean copper (zangs).
15. This shorter version intended for regular practice is found following the text for the Daily
Practice in the gNam-lcags spu-gri cycle in vol. 10 (THA), p. 199. LOWER MAGICAL
ACTION PRACTICE FROM VAJRAKILAYA: THE RAZOR THAT DESTROYS AT A
TOUCH Here is contained that which is called “The Vanquishing of the Warring Hosts of
Demons,” being the Magical Activity of Vajrakilaya, known as “The Razor that Destroys at a
Touch.” (rDo-rje phur-pa spu-gri reg phung gi phrin-las bdud sde’i g.yul ‘joms zhes bya-ba
bzhugs-so)
PREPERATIONS
[As for the Lower Magical Activities (smad las): Now, because one desires to commence the karmayoga, or magical
ritual action, of averting negativities (zlog gi las-sbyor), one should employ a great red torma (dmar chen gtor). At
the base of this Karma Mandala (las dkyil gyi gzhir), one sprinkles it with poison and blood (dug khrag) and it is
arranged on a dharmodaya (chos-‘byung), or hexegram symbol, together with the navel or hub and the rim of a
wheel, or ring of volcanoes (me-ri ‘khor-lo mu-khyud lte-ba dang bcas-pa), which is either drawn in this manner
with coloured powders (or sand), or else drawn with coloured water (or paints). Furthermore, if this is not available,
it is appropriate to arrange piles of black grains (‘bru nag) on the surface of a skin that has been saturated with
blood. In the middle of that, in an iron vessel (lcags snod) placed on the face of a manja (tripod), one puts the red
torma which has been moulded from the dough of the raw flour of black grains (‘bru nag gi rjen phye) and
moistebend with blood. It has the form of a lightning bolt and possesses sharp flames (as edges). It is surrounded by
miniature tormas (bshos phran) representing the retinue, equal to the enumeration of the deities (of the mandala).
On its summit, there is the image of the garuda bird which is flying, and over it is a canopy of black silk. Moreover,
fierce ornaments (drag rgyan), which are ferocious, but which possess splendor are arranged, such as cups of blood
(khrag kong), fragrant ephedra grass (mtse), and white mustard seeds (yungs), red brambles with thorns (rtsang
dmar), a wooden tablet (marked with X’s) (khram byang), a wreath of wet entrails (rgyu rlon gyi lda-lding), and so
on. Finally, it is surrounded by fierce upachara offerings (drag-po’i nyer-spyod), such as an Argham offering
consisting of blood, and so on. In addition, one makes an assembly of the necessary ritual impliments (and
materials), such as a phurbu (three-bladed dagger), linga (effigy), and substances for separating, casting down,
hexing (or cursing), and driving mad (dbye ‘bebs byad smyo’i rdzas). Also there are various power substances or
powders (thun sna), the knife for liberating (sgrol gri), the hammer (tho-ba), the triangular ladles for the homa rite
or fire offering (hom gzar), and so on.]
I. Introductory Section
1. Generating Splendor and Blessings in the Kilaya

1.1. Censoring the Kilaya with Incense
[Then, at the time of the introductory portion of the ritual (sbyor-ba), in order to generate splendor and blessings (gzi
byin bskyed-pa) in the kilaya, one censors the ritual kilaya (phur-bu) with gugul incense (phur-bu gu-gul gyis
bdug), which expels evil spirits, while reciting:]
Om vajra kili kilaya suru suru adhitishtha mug mug hala

hala dra geg jyung-pö tsitta nyag maraya hum phät!
(In transliteration: Om vajra kili kilaya suru suru adhitishtha rmugs rmugs ha-la ha-la dgra bgegs ‘byung-po’i tsi-tta
myags maraya hum phat.)
1.2. Scattering White Mustard Seeds
[One scatters on it white mustard seeds (yungs dkar gyis brab) while reciting:]
Om vajra kili kilaya magu tala tratala shata ratsa hum

dra geg jyung-po maraya hum phät!
(In transliteration: Om vajra kili kilaya magu tala pratala shata raca hum dgra bgegs ‘byung-po maraya hum phat.)
1.3. Smearing the Kilaya with Blood

[And one smears it with blood (raktas byug) while reciting:]
Om vajra kili kilaya rakta dzola mandala raksha

raksha dra geg washam maraya hum phät!
(In transliteration: Om vajra kili kilaya rakta jvala mandala raksha raksha dgra bgegs vasham maraya hum phat.)
[So saying, one generates splendor and blessings (in the kilaya) by means of the three above, such as smearing, and so on.]
2. Purification of the Kilaya

2.1. Dissolution into Shunyata
[One purifies it with the Shunyata mantra:]
Om maha shunyata jnana vajra svabhava atmako ham!

2.2. Generating the Visualization of the Kilaya Seat
Hum!
Tong-pai ngang lay e lay phur dän dru sum thing-nag bar-wai ü su päd nyi dra
geg kyi dän la rang gi thug-ka nay hum trö//
Hum! From the state of Shunyata appears the syllable E, and from it there appears the seat of the
kilaya (phur gdan) , which is triangular in shape and a blazing blue-black in colour. At the center of
this, on a seat that is a lotus and a sun disc, as well as (prostrate and supine) enemies and
obstructing spirits, there is the (blue-black) syllable HUM, which has emanated from my own heart
center.
Hum spharana phät! Samharana hum! Om vajra kili kilaya hum!

Phur-bu pal-chen dor-je zhön-nu yum dang chay-pai kur gyur//
Thereupon this kilaya becomes the divine form of Mahashri Vajrakumara himself (in front of me),
together with his Consort.
[One should recite the heart mantra seven times.]
Om vajra kili kilaya sarva vighnan vam hum phät!
2.3. Generating the Kilaya as a Palace for the Deities
De zhu-wa lay jyung-wai phur-bur gyur-pai tse-mor pal chen-po/

Gya-düd gong-ma la thro chu/ Chang-zung la za söd/
Gya-düd og-ma la go-kyong/ Wal zur la say chog/
Log sum la dam-chän sung-ma dang chay-pai drang du gyur//
Thereafter they transform into a great kilaya which comes forth from the melting into light (of these
deities), and becoming like a palace, at its summit is the great glorious one, Vajrakumara, in it
pommel above there are the Ten Krodharajas, in its haft there are the scavanger and predator deities
(za gsod), in its lower pommel there are the four Gate-Keepers and in the flaming blade-like corners
there are the (three groups of) Supreme Sons, together with the oath-bound Guardians in the three
sides (of the blades).
[One should think (and imagine) this.]
3. Self-Visualization and Visualization in Front with Mantra Recitation

[One should clearly visualize the self-transformation visualization (bdag bskyed) and the visualization in front (mdun
bskyed) simultaneously, and then recite the Seva-mantra however much one can:]
4. Rite of Protection
[And then, finally, as for th the rite of protection (srung-ba):]
Hum!
Dag-nyid thrag-thung pal chen-pö/
I myself am the great and glorious blood-drinking Mahashri Heruka!
Thug sog dor-jei te-war hum/

My heart’s life-force is (the blue-black syllable) HUM in the navel of the vajra,
Khog-par rang zhän sung jya tsüd/

And enclosed inside it are all those who should be protected, myself and others,
Kar mar öd kyi ra-way kor/

Surrounded by a barrier wall of red and white lights.
De lay öd thrö zhing kun khyab/

From that (vajra) emanate lights that pervade everywhere,
Gyal-wai thu jyin tham-chäd dü/

Whereupon all the powers and blessings of the victorious Jinas are gathered
Dag thim dor-jei go-thrab ni/

And absorbed into myself, so that my vajra armor
Sa tän sub-med zhu lug la/

Melts into a single unit, being hard, firm, and without any chinks,
Chyi-rol sung-wai khor-lo chay/

Together with the sphere of protection generated outside of it.
Ci kyang mi chöd mi shig gyur//

Moreover, in what ever way, it becomes impenetrable and indestrucable.
Om vajra kili kilaya hum! Mama kavachi raksha dhrum!

(In transliteration: Om vajra kili kilaya hum/ mama kavachi raksha raksha bhrum!)
[One recites this.]
5. The Rite of Averting

[As for the rite of averting (zlog-pa) (to ward off negativities and attacks):]
Hum!
Chyi-rol sung-wai khor-lo dang/
From this outer sphere of protection,
Dag gi ku yi cha kun nay/
And from every part of my own body,
Trul-pai thro tsog pag-yay thrö/

Emante countless hosts of wrathful deities as emanations,
Jyäd-ma lha sung dang chay-pa/

Thereby all maledictions, together with their guardian spirits,
Bur-ma me che tsig zhin chom/

Are vanquished, like tongues of flame burning up dry chaff,
Dul thrän tsam yang med-par gyur//

So that not even their fine atoms remain behind!
Nöd-jyed dra geg jyäd-ma lha sung dang chay-pa tham-chäd
Maraya bäd jhyo dog!

(In transliteration: Om vajra kili kilaya sarva vighnan vam hum phat/ gnod-byed dgra bgeg byad-ma lha srung dang
bcas-pa thams-cad maraya rbad bhyo zlog//)
[One recites this.]
6. The Rite of Slaying

[As for the rite where one slays them (bsod-pa):]
Hum!
Dag dun lha tsog thug-ka nay/
From the heart centers of the hosts of deities of both this self-visualization and that in front,
Ngag kyi öd zer pu-dri ni/

Razor blades which are rays of light of mantras,
Nam-chag thog göd thrug tar thrö/

Emanate like violent disturbances of wild lightning and falling meteorites,
Pha-rol dra geg tham-chäd kyi/

(Crashing down) on all enemies and obstructing spirits outside (of my protection sphere),
Sog tsa bäd bäd chäd-par gyur//

And they come to sever sorcerously their life-force channels!
Om vajra kili kilaya ma rakmo yakmo/ Kalarupa nying tsa la yam yam/ Sog la
yam yam/ Nying la thril thril/ Sog la chum chum/ Tsit-ta sog la dung dung/
Nying thrag sog la shäd dza/ Thum ri li li/ Nying tseg tseg/ Ur ur/ Shig shig/
Gul gul/ Nyag nyag/ Söd söd/ Dhati mama karma/ Shri dhram karaye/ Mara
sena pramardhanaye hum phät!
(Or in transliteration: Om vajra kili kilaya ma rakmo yakmo/ kalarupa snying rtsa la yam yam/ srog la yam yam/ snying
la phril phril/ srog la chum chum/ tsitta srog la dung dung/ snying khrag srog la shad dza/ thum ri li li/ snying tseg
tseg/ ‘ur ‘ur/ shig shig/ gul gul/ myag myag/ sod sod/ dhati mama karma/ shri ghram karaye/ mara sena
pramardhanaye hum phat//)
7. Abbreviated Ganapuja
[Then, one performs here the Ganapuja (tshogs kyi mchod-pa) up to the confession section.]
II. The Actual Lower Magical Activity

[Then, in terms of the actual Lower Magical Activities (smad las dngos),]
1. Entreating the Heart-Vows of the Tutelary Deities

[In the beginning, from among the entreating (and exhorting) of the heart-vow connections (of the masters and the
tutelary deities (thugs-dam bskul-ba),]
1.1. Entreating the Vidyadharas

[As for the entreating (and exhorting) the Vidyadharas (rig-‘dzin bskul-ba):]
Hum!
Jyang-chub chog tu sem-kyed ching/
You who generate the supreme Thought of Enlightenment
Dü sum gyal-wai dung tsob-pai/

And represent the heritage of the victorious Jinas of the three times,
Rig-dzin nam kyi dü la bab/

The time has come now for you Vidyadharas!
Phur-bu drub-pai drog dzöd chig/

May you come to aid us to realize these Kilaya (actions)!
Lob-pön päd-ma jyung-nay kyi/

Just as you, O Acharya Padmasambhava,
Gya-gar tsän-dän nag-tsal la/

In the sandalwood forest in India,
Ji tar tag tän nyel lam chi/

Demonstrated the signs (of Kilaya activity), having accomplished that in whatever way,

So please aid us now to realize these same Kilaya actions !
Pän-chen vi-ma mi-tra yi/

Just as you, O Mahapandita Vimalamitra,
Gang-ga lha yi chu-wo la/

On the banks of the river of the goddess Ganga,


Bal-po shi-la man-ju yi/

Just as you, O Shilamanju of Nepal,
Män-dha-la yi khar gong la/
In the quartz castle of the Mandhala mountain,


Khar-chen ye-she tso-gyal gyi/

Just as you, O Kharchen princess Yeshe Tsogyal,
Gung gi pho rog nag-po la/

When the black raven was in the heights of the sky,


Zhän yang ngön gyi rig-dzin nam/

Just as you other Vidyadharas of previous times,
Ji tar drub zhin deng kul gyi/

Realized (Kilaya actions), so we now entreat (and exhort) you.
Ma yel thug-dam je gong la/

Do not neglect this! Heed our heart-vow bonds!
Thu tsal nü-pai pung kyed-chig//

And create masses of your power, energy, and capacity!
1.2. Entreating the Principal Deities of the Mandala

[As for entreating (and exhorting) the Root Deities (rtsa-ba’i lha rnams bskul-ba):]
Hum!
Thing-nag dru sum kyil-khor nay/
From this triangular blue-black mandala,
Pal-chen dor-je zhön-nu dang/

The great glorious Mahashri Vajrakumara
Yum-chen khor-lo gyay-deb-ma/

And his great Consort Diptachakra,
Say chog nyi-shu tsa chig dang/

As well as his twenty-one Supreme Sons,
Thro-wo chu dang thro-mo chu/

The ten Krodha wrathful gods and the ten Krodhi wrathful goddesses,
Thab she trul-pai za söd tsog/
The hosts of scavengers and predators who are emanations,
Thra-men go-ma chen-mo zhi/

The four great female Gate-Keepers who are Tramenma goddesses,
Phur-pa thrin-lay lha tsog nam/

And the hosts of deities of the Karma Kilaya enlightened activities,
Mi ngön ying nay kur zheng-shig/

Arise now as divine forms from the unmanifest Dimension!
Jyang-chub chog tu sem-kyed nay/

Although having generated the Thought of Supreme Enlightenment (the Bodhichitta),
La-med lam du zhug-pa la/

And having entered on to the unurpassed path (to liberation),
Bar-chäd tse-wa dra yi jyay/

(Nevertheless) obstructions and troubles are caused for us by these enemies.
Nye-med nal-jyor drog yel na/

If you neglect to aid us yogins and yoginis now, we who are without transgressions (of our vows),
Ngön kyi thug-dam nyam-par gyur/

This will come to disrupt (and impair) your previous heart-vow connections.
Drag-pö thrin-lay dü la bab/

The time has now come for fierce (and wrathful) actions!
Ma yel ma yel yi-dam lha/

Do not neglect this! Do not neglect this, O you tutelary deities!
Drag shul chen-pö zi jyin kyed/

With great and fierce ferocity, arouse your splendor and blessing!
Bar-wa chog gi cho-thrul gyi/

By means of supreme magical apparitions that are blazing (with light),
Nag chyog dra geg tsäd nay chöd/

Cut off (and annihilate) at their roots these enemies and obstructing spirits of the Dark Side!
Phay göl böd tong möd-pai tsön/

With weapons that send curses and maledictions to the contending party!
Dog zir drag-pö thrin-lay dzöd//

May you now accomplish these fierce actions which avert negativities and overpower them!
1.3. Entreating the Oath-Bound Guardians

[As for entreating (and exhorting) the Oath-Bound Guardians (dam-can bskul-ba):]
Hum!
Ngön tse drub-pai nay chog tu/
In previous times, in those supreme places of the realization (of practice),
Shwa-na dag-nyid sa-dag-ma/

You Shwana sisters, Dagnyidma sisters, and Sadagma sisters,
Kye-bu ging dang pho-nyai tsog/

As well as you Kyebu Gingchen brothers and you hosts of messengers,
Khyed-chag phur-pai lay-khän te/

All of you who are (the loyal and obedient) attendents of Kilaya,
Kul-wai lay la tsal ma zhän/

We exhort you to act now! Do not be feeble!
Mar gyi tor-ma di zhe la/

Please accept this (sumptuous) red torma offering!
Thug-dam nyän-pö dü la bab/

For the time has now come (to fulfill) your mighty heart-vow connections!
Gang la jya-wa khyöd kyi she/

You all know what is to be done.
Yid la nag-pai dra-wo nam/

These enemies who are considering in their minds (harm to ourselves and others),
Ring-par khug la nyur du drol/

Summon them here in haste and swiftly liberate them!
Nyön-chyöd thrin-lay drub-par dzöd//

May you accomplished these (wrathful) actions of Abhichara sorcery now !
2. Offering the Golden Liquor

[As for offering the golden liquor (gser-skyems ‘bul-ba): ]
Död-yön zag-pa med-pai long-chyöd kyi ter du gyur/

(This golden liquor) becomes a treasure of the enjoyment of pollutionless delightful sense qualities!
[One thinks this.]
Om ah hum!
[Having consecrated it with this, then:]
Hum!
Rig-dzin tsa gyud la-ma dam-pa dang/
You Vidyadharas and Holy Gurus, both Root and Lineage,
De-sheg zhi-thro rab-jyam kyil-khor lha/

You Sugatas, you infinite numbers of Peaceful and Wrathful Deities, and Deities of the
Mandalas,khyäd-par dor-je phur-pai lha tsog nam/
And in particular, you hosts of deities of the Vajrakilaya,
Ser-kyem di zhe nal-jyor thu pung kyed/

Please accept this golden liquor and marshal the forces of the powers of us yogins and yogini
practitioners!
Ma gön cham-dral dam-chän gya-tsö tsog/

You Natha Protectords and your Consorts, and you hosts of oath-bound Guardians,
Dreg-pai de-pön phur-sung dam-tshig-chän/

You arrogant generals and you Kilaya Guardians possessing samaya vows,
Ka-nyän drän-yog ngag-zhug chay nam kyi/

Together with your attendants, servants, and envoys,

Please accept this golden liquor and marshal the forces of the powers of us yogins!
Ngag-chang dag gi rig kyi sung-ma dang/

We are Mantradharas, holders of the Mantras, O you guardians of my family,
Sa chyog di sog yul zhi nay kyi dag/

And you owners of this place and locality and land, such as this site and direction,
Lo da zhag dü tse la wang-wai lhay/

As well as you deities who control the years, months, days, seasons, and dates,
Ser-kyem di zhe nal-jyor thu pung kyed//

Please accept this golden liquor and marshal the forces of the powers of us yogins and yoginis!
3. Requesting an Honest and Fair Witness

[As for requesting honest and fair witnesses (gzu dpang gsol-ba):]
Hum!
Chyog chu nam-khai kyil-khor nay/
From the mandalas of the ten directions of space,
La-ma rig-dzin yi-dam lha/

O you Gurus, Vidyadharas, and Yidam deities,
Dor-je zhön-nu khor dang chay/

Such as you, Vajrakumara, together with your retinues,
Thug-je dag la gong su sol/

We pray that you heed us now because of your compassion !
Dag ni rig-dzin drub-pa-po/

We are Vidyadharas and Sadhaka practitioners.
Dam-tsig dzin la dra jyung na/

We hold (and maintain) our samaya vows, so if any enemies come forth,
Ma nye ma len sung-ma khyen/
Know, O Guardians, that we have not wronged anyone.
Zu dang pang du kön-chog zhug/

Let the Three Jewels be our fair and honest witness!
Zhal che nang-sid lha der dzöd/

May you gods and demons of all phenomenal existence come to the decision (and judgment)!
Dam nyam dra-wo dig-chän di/

As for these sinful enemies who have transgressed their samaya vows,
Dang-po sang-gyay tän-pa shig/

In the beginning, they have been destoying the teachings of the Buddha,
Bar du kön-chog u pang med/

In the middle, they have been demeaning the status of the Three Jewels,
Tha-mar ngag-chang nying-po dral/

And finally, in the end, they have been tearing out the hearts of us Mantradharas.
Dan-ta nal-jyor dag la dö/

Now at present, they have threatened us, we who are yoga practitioners!
Ge-wa chu ni khyäd du säd/

In particular, they destroy the ten virtues,
Mi ge chu ni dang du lang/

And pursue ardently the ten non-virtues.
Tsam-med nga yi dray-bu min/

Because the fruits of their heinous and inexpiable crimes have now ripened,
Di ni dral-wai zhing yin-pay/

And because they are now suitable fields (and candidates) for liberation,
Dor-je zhön-nü lha tsog nam/

O you hosts of deities of Vajrakumara,
Chö-ying zhi lay ma yö kyang/

Even though you do not move from the ultimate peace of the Dharmadhatu,
Ngam jid thrö-pai kur zheng la/

Now assume the wrathful divine forms that are spledid and ferocious,
Dra geg dral-wai dü la bab/

For the time has come to liberate these enemies and obstructing spirits!
Ma yel ma yel thug-dam-chän/

Do not neglect this! Do not neglect this, you who possess the heart-vow connections!
Dra geg drol-wai thrin-lay dzöd//
Accomplish now the enlightened action of liberating these enemies and obstructing spirits!
4. Generating the Visualization for the Sacrifice of Liberation

[As for generating what should be visualized (dmigs bya bskyed-pa):]
4.1. Purifying the Pit

[There is the purificating of the pit with the Svabhava mantra (brub-khang SVABHAVAS sbyangs):]

[Thus it has been purified with OM SVABHAVA, etc. Then:]
Tong-pai ngang lay dun du e lay chag seg kyi khang drom dru sum bang-rim
gu-pa/ Kha khyer dog ching ting zab-pa/ Og na död-chag kyi thrag tso khol-
wa/ Log la zhe-dang gi me pung bar-wa/ Teng na ti-mug gi mun-pa thib-pa/
Zur na nga-gyal gyi drag ri nyil-wa/ Chyi nang kun tu thrag-dog gi lung mar
tsub shing näd dug tsön-chai char beb-pa/ Thän dang tay ngen gyi cho-trul
na-tsog mi zäd-par thrug-pa/ Lay jyed shin-jei mag tsog seng-ge tar ngam-pa/
Tag tar chyo-wa/ Sin-po tar thrö-pa/ Sha za tar drug-pa/ Gyob gyob dang söd
söd kyi dra drug tar drog-pay gang-wa/ Sid-pa lay kyi tsön khang drag-po dei
nang du nri tri düd-kha yong su gyur-pa lay dra geg de-nyid lü cher-bu rid-pa/
Dog nag ching dren-pa nyam-pa/ Nya ngen gyi chyag-gya chän/ Bu-ga gu
nay nag thrag dzag-pa/ Nyam thag üg dang dral la khäd dar thri li li jyed-pa
nöd jyed tham-chäd dü-pai ngo-wor gyur//
From the state of Shunyata appears the syllable E in front of ourselves and from it arises a
triangular-shaped container, being a structure of flaming iron and having nine steps or stages.
The opening of its surrounding edge is is narrow and it has a profound depth. Below it there is an
ocean of the blood of desire and at its sides, there are blazing masses of the flames of anger. Above
it gather the darkness of confusion. At its inner corners, the rock mountains of pride crumble. Both
outside and inside, everywhere, the red winds of envy swirld about, and there is a rainfall of
diseases, poisons, and weapons. It is an unbearable maelstrom of apparitions which are negative
indivcations and ill omens. (This dimension) is filled with the hosts and the armies of the attendents
of Yama (the Lord of Death)—they are ferocious like lions, prowling like tigers, raging like
Rakshasa (cannibal demons), roaming about likePishacha (ghouls), and roaring like thunder-
dragons, all shouting, “Beat! Beat”” and “Kill! Kill!” Inside of that terrible prison-house, which
represents the karmic activities of existence, there are the smoky-coloured syllables NRI and TRI.
Thereupon they completely transform, becoming these enemies and obstructing spirits, whose
bodies are naked and emaciated; their color is black. Their memories have deteriorted. Indeed, they
possess all the signs of suffering. From their nine orifices drip (and ooze) blood and pus. They are
stricken (and exhausted), their breathing nearly ceasing by degrees, and they tremble
uncontrollably. Verily, they become the essence where there are generated together all the factors
causing harm.
[One thinks this.]
4.2. Summoning the Consciousnesses

[As for summoning their consciousnesses (rnam-shes dgug-pa):]
Namo!
Rig-dzin tsa gyüd kyi pal-dän la-ma dam-pa nam kyi ka den-pa dang/
Sang-gyay kyi ka den-pa dang/ Chö kyi ka den-pa dang/ Gen-dun gyi ka den-
pa dang/ Sang-ngag dang rig-ngag dang zung-ngag dang nying-po dang
chyag-gya dang ting-nge dzin gyi den-pa dang/ Chö-nyid död nay tong kyang
chö-chän gyu dray lu-wa med-pai den-pa dang/ Khyäd-par khor day tham-
chäd kyi chyi pal yi-dam dor-je zhön-nu düd-dul thro chu thra-thab go-kyong
dam-chän gya-tsö tsog dang chay-pa nam kyi ka den-pa dang/ Den-pa chen-
pö thu la ten nay/ Tän dang dro-wai chyi dra/ Khyäd-par rig-pa dzin-pa dag-
chag yön-chöd khor dang chay-pa nam la nga dra lag gi dar-wa/ Chyi dra yid
la sem-pa/ Da dra thäd du dzug-pai zug-chän dang-wai dra dang/ Zug-med
nöd-jyed geg kyi tsog dang chay-pa tham-chäd sid-pa sum kyi khong gar nay
gar drö kyang käd-chig yud tsam gyi mig-pai ten di la khug-chig//
NAMO! By the power of the truth of the words of the Vidyadharas and of the glorious and holy
Gurus, both root and lineage, by the power of the truth of the words of the Buddhas, by the power
of the truth of the words of the Holy Dharma, by the power of the truth of the words of the Exalted
Sangha, by the power of the truth of the Guhya-mantras, the Vidya- mantras, the Dharani-mantras,
the Hridaya-mantras, the mudra gestures, and the concentrated meditation of samadhi, as well as the
power of the truth of the infallibilty of the cause and effect of phenomena, even though Reality
itself (the Dharmata) has been empty (of any inherent existence) from the very beginning, and, in
particular, by the power of the truth of the words of Vajrakumara, the glorious tutelary deity who
embodies all of Samsara and Nirvana, as well as the Ten Krodharajas with their animal-headed
attendents, the Dvarapala gate- keepers, together with the hosts of oceans of Oath-bound Guardians,
whereat having relied upon the powers of these great true (words)—in general, those enemies of
living beings and of the teachings (of the Dharma) and, in particular, (those enemies) of us
Vidyadharas and of our patrons, together with their retinues, such as those enemies in the past who
have raised their hands against us, those enemies in the future who will plot (and conspire) in their
minds against us, and those enemies at the present time, whether angry enemies possessing material
forms who proceed straightforwardly against us, or those (enemy spirits) without material forms
who cause us harm, together with all the hosts of obstacle-causing spirits, indeed, all of them—even
though they may have fled into whatever places and whatever interiors present within the three
existences, instantly and just at this momant, let them be summoned (without resistence) into this
support which we visualize here!
[Then]
Om vajra kili kilaya sarva vighnan shatrum akarshaya jah!

Nri yam jah! Tri yam jah! Jah hum bam hoh!
[So saying three times (this representing the “Power of Truth”), they are summoned.]
4.3. Dispatching the Messengers

[As for dispatching the messengers (pho-nya ‘gyed-pa):]
Hum jah!
Dam-tsig chen-pö dü la bab/
The time has now come (to activate) your samaya vows!
Trul-pa chen-pö dü la bab/

The time has now come for your great emanations!
Chyag-nyän chen-mö dü la bab/
The time has now come for you great female emissaries!
Shwa-na mukhai dü la bab/

The time has now come for you, O Shvanamukha goddesses!
Dag-nyid chen-mö dü la bab/

The time has now come for you, O Dagnyidma goddesses!
Sa-dag chen-mö dü la bab/

The time has now come for you, O Sadagma goddesses!
Khyöd kyi thrin-lay dü la bab/

The time has now come for your enlightened activities!
Thu tsal chyung-wai dü la bab/

The time has now come for sending out your power and energy!
Hum!
Representing the heritage of the victorious Jinas of the three times,
Rig-dzin dag-chag nam la ni/

For us here who are Vidyadharas,
Nöd ching dug-pai dra dang geg/

All noxious enemies and all obstructing spirits who cause harm,
Düd dang bar du chöd-pai tsog/

As well as the hosts of obstructors and Mara demons,
Ngö-drub throg ching tse-wa nam/

Those who injure us and rob us of success (and attainments),
Thro-wo chen-pö jyin-lab kyi/

By the blessings of the (ten) great Krodharajas,
Yud tsam gyi ni dir khug la/

May they be instantly summoned here,
Ngön-chyöd tsul zhin dral-wa dang/

And by way of liberation through the methods of Abhichara sorcery,
Dug-ngal nyam su nyong-war dzöd//

May they come (to be delivered from) the experiences of suffering (in Samsara)!
Om vajra kili kilaya dra geg jah hum bam ho shri dhram anaya hum phät!
(In transliteration: Om vajra kili kilaya dgra bgegs jah hum bam ho shri ghram anaya hum phat.)
4.4. Drepriving Them of Their Guardian Spirits

[As for depriving them of their guardian spirits (lha dang phral-ba): One censors them with gugul incense, together with
separating them with the feathers of the owl (or the raven).]
Hum!
Dam-tsig chen-pö dü la bab/
The time has now come for activating the great samaya vows!
Khyed kyi dam-tsig dü la bab/

The time has now come for activating your own samaya vows!
Thu tsal jyung-wai dü la bab/

The time has now come to bring forth your power and energy!
Ngö-drub bar-chäd jyed-pai geg/

As for those obstructing spirits who cause obstructions to our realization of siddhi,
Dug ching dang sem dän-pa nam/

And who project thoughts of anger and poisonous malice toward us,
Tog-shig drog dang dral-war gyi//

Seize them! Separate them from their helpers (and allies)!
Om vajra kili kilaya dra geg hasa yara hasa yara hri dända hum phät!
(In transliteration: Om vajta kili kilaya dgra bgegs hasa yara hasa yara hrih danda hum phat.)
4.5. Casting Them into the Effigy

[As for casting them into the effigy (gzugs la dbab-pa), one scatters white mustard seeds (yungs dkar gyis brab) while
reciting:]
Hum!
Trul-pa chen-pö dü la bab/
The time has now come for your great emanations!



Who project thoughts of anger and poisonous malice toward us,
Phob-chig nam-par zir-war jyö//

Cast them down! Overpower then completely!
Om vajra kili kilaya dra geg aveshaya aveshaya hum phät!

(In transliteration: Om vajra kili kilaya dgra bgegs aveshaya aveshaya hum phat.)
4.6. Binding Them with Ropes and Chains

[As for bringing them under control (byad du gzhug-pa), one should employ the method of binding them with chains
and ropes in order to control them (byad thag gis ‘ching tshul bya):]
Hum!
Chyag-nyän chen-mö dü la bab/
The time has now come for you great female emissaries!


Zung-zhig gyob-chig nam-par ching/

Hold them! Strike them! Bind them completely!
Om vajra kili kilaya dra geg shri dhram anaya hum phät!
(In transliteration: Om vajra kili kilaya dgra bgegs shri ghram anaya hum phat.)
4.7. Driving Them Mad

[As for driving them into madness (smyor gzhug-pa), one sprinkles them with poison and blood (dug khraggis brab):]
Hum!
Shwa-na mu-khai dü la bab/
The time has now come for you Shvanamukha goddesses!


As for those obstructing spirits who cause obstructions to realizing siddhis,

Ring-par khug la mar chug-chig/

Summon them in haste and render them mad (and insane)!
Om vajra kili kilaya dra geg dzola paya dzola paya hum phät!
(In transliteration: Om vajra kili kilaya dgra bgegs jvalapaya jvalapaya hum phat.)
4.8. Transfixing Them with the Spike

[As for transfixing them with the spike (gdab-pa’i gzer-kha), one holds the kilaya of the Supreme Son (sras mchog gi
phur-pa thogs):]
Hum!
Nga ni dor-je zhön-nu che/
I am the great Vajrakumara,
Sang-gyay kun gyi thrin-lay dzog/

Within me all the (wrathful) enlightened activities of the Buddhas are perfected!
Lag nyi rig nga yab yum jyor/

My two hands embody all the families (of Kula deities) joined in union.
Thing-nag hum lay kye-pa yi/
Being born from the (flaming) blue-black syllable HUM,
Say chog yak-sha kro-dha ni/

This Supreme Son, this wrathful Yaksha-krodha, is born.
Ku töd thro-wo jig-pa la/

His upper body is that of a terrifying wrathful deity,
Ku mäd nam-chag phur-pai wal/

Whereas his lower body is a flaming Kilaya of meteorite iron.
No ngar bar-wa dor-jei tsön/

Being hard and sharp-edged, it is a blazing vajra weapon.
Chyar-wa tsam gyi sid sum dar/

By merely brandishing it, it cause the three existences to tremble.
Dril-wa tsam gyi kham sum lag/

By merely rolling (in my hands), it causes the three realms to be demolished.
Läd la kor-way dag khor sung/

By rotating it at my cranium, I myaself and my retinue become protected.
Ked la kor-way chyir mi dog/

By rotating it at my waist, (negativities) will not return thereafter.
Yay su dril-way pho-gyüd dul/

By rolling it to the right, the spirits of the male lineage are subdued.
Yön du dril-way mo-gyüd dul/

By rolling it to the left, the spirits of the female lineage are subdued.
Tab-pay lha yang lag gyur na/

By thrusting with it, even the gods themselves become demolished.
Dra dang geg la mö chi gö/

So it is not even necessay to speak of our enemies and these obstructing spirits.
Zir-chig dra-wö sog tsa la/

Yes, aim it at the life-force channels of our enemies!
Nying-je dral-wai dam-tsig ni/

As for your samaya vows to liberate them with compassion,
Säd ching nän-pa ma yin te/

This, indeed, is not ordinary killing and suppressing,
Phung-po dor-jer tam jyay nay/

Rather, having filled their bodies with vajras,
Nam-par she-pa dor-jer gom//
We meditate on their consciousnesses becoming indestructible vajras!
Om lam hum lam stvambhaya nän!

Moha ghataya bhagavan hrih krishi vikri vajra hum kara hum!
Vajra kili kilaya jah hum bam ho!
Sarva vighnan vajra kili kilya hum phät!
Vajra hum kara hum phät!
Hum kara hum ah phät!
[So saying, with the intention to wash away their lifespans, that which is supported (their consciousness principles) are
liberated into the Dimension (of space). Thereafter, in order to vanquish the base of the support (symbolized by the
effigy), which are the karmic traces, one brandishes the activity kilaya:]
Hum!
Dor-je sang-wai ka lay ni/
In terms of the command of the Secret Vajra,
Dig-chän gang zhig da jyed-pa/

Whichever of these sinful ones has passed beyond (and transgressed) it,
Tob-chen thro-wo chen-po yi/

You mighty wrathful deities of great power,
Läd-pa tsal-pa gya ru khö/

Smash their brains into hundreds of pieces!
Dug ching dang sem dän-pa yi/

When projecting thoughts of anger and poisonous malice toward us,
Lha am on-te düd kyang rung/

Whether they be Devas, or alas, even more so, Mara demons,
Nga la bar-chäd jyed-pai geg/

As for these obstructing spirits who cause obstructions to us,
Thu dang dzu-thrul med-par jyö//

May their powers and their magical apparitions cease to exist!
Om vajra kili kilaya dra geg maraya hum phät!

[So saying, while stabbing at the individual places (of the effigy), one recites accordingly the fierce mantra of the razor,
and alsoone scatters upon it various kinds of magical powders and power substances (thun rdzas).]
Om vajra kili kilaya ma rakmo yakmo/ Kalarupa nying tsa la yam yam/
Sog la yam yam/ Nying la thril thril/ Sog la chum chum/ Tsit-ta sog la dung
dung/ Nying thrag sog la shäd dza/ Thum ri li li/ Nying tseg tseg/ Ur ur/
Shig shig/ Gul gul/ Nyag nyag/ Söd söd/ Dhati mama karma/
Shri dhram karaye/ Mara sena pramardhanaye hum phät!
4.9. Wielding the Knife of Liberation
[As for wielding the knife of liberation (sgrol gri thogs):]
Drän dang ka-nyän pho-nyai tsog/

You servants and attendants, and you hosts of messengers,
Khyöd kyi dam-tsig dü la bab/

The time has now come to activate your samaya vows!
Ngön chäd khay-lang dam chay zhin/

As you previously swore and promised to do according to your vows,
Ngön-chyöd thrin-lay drub-par dzöd//

So accomplish the realization of these magical actions of Abhichara sorcery now!
Hum mama pusham kuru!

Matam nyana kara idän dhati!
Mama karma shri dhram karaye hum phät!
[So saving, one chops (up the effigy into pieces).]
4.10 Crushing Them into Dust

[As for crushing them into dust (rdul du brlag-pa), one does so in the manner of pounding them with a hammer (tho-bas
brdung tshul bya):]
Hum!
Sa-dag chen-mö dü la bab/
The time has now come for you great Sadagma Goddesses!


As for those obstructing spirits who cause obstructions to our realization of siddhis,

Lü ngag dul thrän zhin du log//

Crush their bodies and speech accordingly into finest dust!
Om vajra kili kilaya dra geg dahana dahana hum phät!

4.11. Feeding then into the Mouths of the Deities
[As for feeding them into the mouths (of the deities) (zhal du stob-pa), one transforms the flesh and blood of those who
have been liberated into amrita nectar and feeds that into the Homa (fire) with triangular ladles:]
Hum!
Pal-chen lha tsog khor dang chay/
O Mahashri and you hosts of deities, together with your retinues,
Nam sa tsam gyi zhal dang shing/

Open wide yours mouths just (as wide) as the sky and the earth!
Gang ri tsam gyi che-wa tsig/
Bare your fangs just (as great) as the glacial mountains!
Log mar gyu drai jag kyong la/

Extend your tongues like flashes of red lightning!
Dral-wai nga phung chöd-par rol/

Enjoy as puja offerings the five aggregates of those who have been liberated by us!
Ngön-chyöd thrin-lay thar-chyin dzöd//

May you finally accomplish for us the magical actions of Abhichara sorcery!
Vajra yaksha krodha kha-kha khahi khahi!

Ha ha ha! Hum hum hum! Phät phät phät!
[Rinse the triangular ladles with blood and wine, and thereafter anoint the torma of the oath-bound Guardians as well.]
Hum!
Dag-nyid chen-mö dü la bab/
The time has come for you great Dagnyidma Goddesses!


As for those obstructing spirits who cause obstructions to our realization of siddhis,

And who pproject thoughts of anger and poisonous malice toward us,
Nga yi wang du gyur nay kyang/

Having brought them under our power,
Go-wai ka la nyän-par gyi//

Force them to listen to our commands which will instruct them !
On vajra kili kilaya dra geg bhindhaya bhindhaya hum phät!

[So saying, they (the oath-bound Guardians) are fed.]
5. Enjoying the Ganapuja Feast

[Here, at this point, one playfully enjoys the Ganapuja feast (tshogs la rol-pa).]
6. Performing the Rite of the Remainders

[As for performing the rite of the remainders (lhag-ma’i cho-ga bya), the Vajracharya adds the spit of samaya to them
first and then one sends out the remainders (lhag-ma gtong-ba).]
7. Entreating the Tutelary Deities to Avert the Negative Forces

[Then, in order to generate (and gather) the hosts (of deities) for averting activities, once again one entreats the tutelary
deities (with which one has a samaya connection) (thugs-dam bskul-ba), and feeds the corpse of the linga effigy
(ling ro) to the great torma, combined with blood and golden liquor:]
Hum!
Thing-nag dru sum bar-wai kyil-khor nay/
From the flaming blue-black mandala which is three-sided,
Pal-chen he-ru-ka pal thro-wö gyal/
There comes the glorious Mahashri Heruka, the Krodharaja king of wrath,
Nam-thar go sum ying lay zhen-pai yum/

And his Consort, who arise from the dimension of the three doors to liberation,
Ying rig zung-jug thug lay trul-pai say/

As well as their Sons who are emanated from the Mind of the unification of Dimension and
Awareness,
Chyog chü dön dul thro chu yab yum dang/

Together with the Ten Krodharaja wrathful deities in union who subdue all the evil spirits in the ten
directions,
Thab she ku lay trul-pa pho-nyä tsog/

And the hosts of Messengers who emanate from these divine forms of Wisdom and Means,
Go-kyong sung-ma wang-chyug dreg-pai de/

The Dvarapala gate-geepers, the Ishvari goddesses, and the troops of violent arrogant spirits,
Dor-je zhön-nü kyil-khor lha tsog nam/

Indeed, all the hosts of deities of the Mandala of Vajrakumara.
Nal-jyor dag gi dung-way sol-deb na/

When we yogi practitioners pray to you with intense longing,
E thram bar-wai ying nay kur zheng-shig/

May you arise in your divine forms from the dimension of the flaming E sigil!
Dug sum sha thrag rü-pai chöd-pa zhe/

May you accept these puja offerings of the three poisons consisting of flesh, blood, and bones!
Ngön-chyöd möd-pa chen-pö tsal kyed la/

Generating great energy for hexing and Abhichara sorcery,
Chyir dog lay kyi thrin-lay drub-par dzöd/

May you accomplish the realization of the magical activity of averting henceforth!
Thug-dam dü la bab-bo sa-ma-ya/

The time has now come, O Tutelary Deities—SAMAYA!
8. The Charging Them with the Magical Actiivity of Averting

[As for charging to them to perform the magical activities of averting (negativities) (bzlog-pa’i phrin-las bcol-ba):]
Hum jhyo!
Shin tu nam-dag ye-she ngang/
In the state of intense completely pure primal awreness,
Nying-jei kur shar he-ru-ka/

May you arise in the divine form of compassion, O Heruka!
Thrag-thung dor-je zhön-nu che/
O great Vajrakumara, drinker of blood!
She-rab yum dang nyam-par jyor/

You are in sexual congress with your consort who is discriminating wisdom!
Tso khor trul-pa yang trul chay/

You principal deities and you emanations, together with your retinues and further emanations,
Thog-med thrin-lay tsal chyung la/

Arouse your energy in unimpeded magical actions!
Di tar dog gyur lay dzöd-chig/

And like this, accomplish the deeds which avert and transform (obstructions)!
Nal-jyor dag-chag khor chay la/

For us yogi practitioners, together with our retinues,
Nöd ching bar du chöd-pa yi/

As for those things causing harm and obstructions to us,
Näd rig zhi gya tsa zhi dog/

Avert the four hundred and four kinds of diseases!
Dön rig nyi thri chig tong dog/

Avert the twenty-one thousand kinds of evil spirits!
Geg rig tong thrag gyäd-chu dog/

Avert the eighty thousand kinds of obstructing spirits!
Jyi-pai dön chen cho-nga dog/

Avert the fifteen great spirits which afflict children!
Keg chen sum gya drug-chu dog/

Avert the three hundred and sixty dangerous times!
Tä ngän gyäd-chu tsa chig dog/

Avert the eighty-one (kinds) of ill omens!
Ye drog sum gya drug-chu dog/

Avert the three hundred and sixty primal fears (ye ‘drog)!
Dü min chi kyen cho-gyäd dog/

Avert the eighteen secondary causes of untimely death!
Mi tay ten-drel ngän-pa dog/

Avert all ill signs in dreams, as well as evil circumstancres!
De gyäd za kha zug-pa dog/

Avert all incursions (za kha zug-pa) by the eight classes of spirits!
Thu täd hom zor böd tong dog/
Avert the entrusting of magical power, homa weapons, and the sending of maledictions!
Mu-teg la-lö rig ngag dog dog/

Avert the vidyamantras of the Tirthikas and Mlecchas!
Gyal gong dam-si cho-thrul dog/

Avert the apparitions of the Gyalpo, Gongpo, and Damsi vampire spirits
Jyur dre sen-mö nöd tse dog/

Avert harm and injury from the Senmo spirits and the demons of ill luck!
Theu-rang la kun jab-pa dog/

Avert the Theurang spirits who would steal and rob our souls !
Phung si dri-kha tsön wal dog/

Avert (harm from) blades, flaming weapons, and vampires (attacking) our body aggregates!
Za dre si kun gab dre dog/

Avert devouring demons, stealing blood by vampires, and hidden demons!
Mi kha ma chu khön thab dog/

Avert gossiping, whispering, disputes, and quarrels!
Lo nye chyug nye göd yam dog/

Avert harm to our harvests, injuries to our cattle, losses and epidemics!
Dü ngän yo lang thrug tsöd dog/

Avert bad times, crooking dealings, disturbances and disputes!
Chyi kyen jyung zhi yo thrug dog/

Avert disturbed movements of the four elements in out circumstances!
Nang kyen tsa lung du thrug dog/

Avert disturbances of the humores, winds, and channels which are internal conditions!
Kun tag sem kyi bag-chag dog/

Avert the karmic traces of mind which conceptualize everything!
Mi thun chag-che nyam-nga dog/

Avert disharmony, estrangement, and anxiety!
Gal kyen bar-chäd tham-chäd dog/

Avert all obstructions and disharmonious conditions!
Dog-go pal-chen thu yi dog/

Avert them! Avert them with your power, O Mahashri!
Gyur-ro mar chen tor-may gyur/

Transform them! Transform them through this great red torma!
Zor-ro dra dang geg la zor/
Strike them down! Strike down these enemies and obstructing spirits!
Dog gyur thrin-lay drub-par dzöd//

Accomplish the realization of these magical actions of averting and transforming!
[So saying, one has performed the the rite of averting (zlog-pa bya).]
9. Clapping the Hands Combined with Sending Curses
9.1. Clapping the Hands

[Finally, one claps the hands conjoined with hurling curses (mthar dmod tshigs thal rdeb):]

O great and glorious Mahashri, and you hosts of deities, together with your retinues,
Thrö thrug ngam-pai zi jyin kyed/

Generate now your splendor and blessings which are wrathful, raging, and ferocious!
Chyi-rol zhal zig ngag kyi dra/

Gazing and facing outward, roar the sounds of your (fierce) mantras!
Drug tong ta-bur drog-pa yi/

Resounding like (the roar) of a thousand thunder dragons,
Ku dang zhal lay möd-pai tsön/

From your mouths and bodies (come) the weapons of curses,
Näd tsön dug lang pho-nyä tsog/

As well as diseases, weapons, poisonous vapors, and hosts of messengers,
Kar tar thrug shing ser tar bab/

Which descend like hail and shoot like meteors
Nag chyog jyung-po de chay dang/

Upon those of the Dark Side, together with their troops of Bhuta wandering ghosts!
Phay-gol rig ngag möd-pai wal/

As for the flaming curses and vidyamantras from the opposing party,
Mi thun dray-bu thän tay ngän/

Disharmonious results, ill omens and ominous signs,
Tham-chäd rang wang med-par dog/

Now lacking in any self-power, may all of them be averted!
Dra dang geg kyi teng du bab/

Rather, may they descend upon our enemies and these obstructing spirits!
Tsa bur me che seg-pa zhin/

Like tongues of flame consuming the straw and chaff,
Je shul med-par lag-par gyur//
May they come to be annihilated without a trace remaining !
[Attach the appendix to the condensed fierce mantra (of the razor, and repeat many times):]
Gul gul/ Nyag nyag/ Söd söd/ Dhatimama karma/ Shri dhram karaye/ Mara
sena pramardhanaye hum phät/ Nöd jyed dra geg jyed-mai nying tsa la
maraya bäd dog!
(In transliteration: gnod byed dgra bgegs byad-ma’i snying rtsa la maraya rbad zlog.)
9.2. The Power of Truth for Averting Negativities

[So, saving, one should recite this with its attachment many times. Finally, one utters “the Power of Truth” (bden stobs)
as one did above.]
Namo!
Rig-dzin tsa gyüd kyi pal-dän la-ma dam-pa nam kyi ka den-pa dang/ Sang-
gyay kyi ka den-pa dang/ Chö kyi ka den-pa dang/ Gen-dun gyi ka den-pa
dang/ Sang-ngag dang rig-ngag dang zung-ngag dang nying-po dang chyag-
gya dang ting-nge dzin gyi den-pa dang/ Chö-nyid död nay tong kyang chö-
chän gyuz dray lu-wa med-pai den-pa dang/ Khyäd-par khor day tham-chäd
kyi chyi pal yi-dam dor-je zhön-nu düd-dul thro chu thra thab go-kyong dam-
chän gya-tsö tsog dang che-pa nam kyi ka den-pa dang/ Den-pa chen-pö thu
la ten nay/ Nal-jyor-pa dag-chag pön lob yön-chöd khor dang chay-pa nam la
nön gyi lay thral gyi kyen lay jyung-wai dra dre chag-che nyam-nga jyäd phur
böd tong näd dön bar-chäd mi thun-pai chyog tham-chäd nöd jyed dra geg
jyäd-mai teng du ma-ra-ya jhyo dog//
NAMO! By the power of the truth of the words of the Vidyadharas and of the glorious and
holy Gurus, both root and lineage, by the power of the truth of the words of the Buddhas, by
the power of the truth of the words of the Holy Dharma, by the power of the truth of the
words of the Exalted Sangha, by the power of the truth of the Guhya-mantras, the Vidya-
mantras, the Dharani-mantras, the Hridaya-mantras, the mudra gestures, and the concentrated
meditation of samadhi, as well as the power of the truth of the infallibilty of the cause and
effect of phenomena, even though Reality itself (the Dharmata) has been empty (of any
inherent existence) from the very beginning, and, in particular, by the power of the truth of the
words of Vajrakumara, the glorious tutelary deity who embodies all of Samsara and Nirvana,
as well as the Ten Krodharajas, their animal-headed attendants, the Dvarapala gate-keepers,
together with the hosts of oceans of Oath-bound Guardians, whereat having relied upon the
powers of these great true (words)—For us yogi practitioners, our teachers and students and
patrons, together with those in our retinues, may all enemies and obstructing spirits which
come forth from our previous karma or our present conditions, as well as all estrangements,
anxieties, kilaya attacks, dispatched curses, sicknesses, evil spirits, obstructions, disharmonies
in every direction, in addition to maledictions of enemies and obstructing spirits who would
cause us harm, be averted and turned back upon them! MARAYA JHYO DOG!
[One should clap the hands. Again one recites “the Power of Truth.”]
9.3. The Power of Truth

Namo!
chän gyuz dray lu-wa med-pai den-pa dang/ Khyäd-par khor day tham-chäd
kyi chyi pal yi-dam dor-je zhön-nu düd-dul thro chu thra thab go-kyong dam-
chän gya-tsö tsog dang che-pa nam kyi ka den-pa dang/ Den-pa chen-pö thu
la ten nay/ Tän dang dro-wai chyi dra/ Khyäd-par rig-pa dzin-pa dag-chag
yön-chöd khor dang che-pa nam la nga dra lag gi dar-wa/ Chyi dra yid la
sem-pa/ Da dra thäd du jug-pai zug-chän dang-wai dra dang/ Zug-med nöd-
jyed geg kyi tsog dang che-pa tham-chäd sid-pa sum kyi khong gar nay gar
drö kyang käd-chig yud tsam gyi mig-pai ten di la khug-chig//
NAMO! By the power of the truth of the words of the Vidyadharas and of the glorious and
holy Gurus, both root and lineage, by the power of the truth of the words of the Buddhas, by
the power of the truth of the words of the Holy Dharma, by the power of the truth of the
words of the Exalted Sangha, by the power of the truth of the Guhya-mantras, the Vidya-
mantras, the Dharani-mantras, the Hridaya-mantras, the mudra gestures, and the concentrated
meditation of samadhi, as well as the power of the truth of the infallibilty of the cause and
effect of phenomena, even though Reality itself (the Dharmata) has been empty (of any
inherent existence) from the very beginning, and, in particular, by the power of the truth of the
words of Vajrakumara, the glorious tutelary deity who embodies all of Samsara and Nirvana,
as well as the Ten Krodharajas, their animal-headed attendants, the Dvarapala gate-keepers,
together with the hosts of oceans of Oath-bound Guardians, whereat having relied upon the
powers of these great true (words)—in general, those enemies of living beings and of the
teachings (of the Dharma) and, in particular, (those enemies) of us Vidyadharas and of our
patrons, together with their retinues, such as those enemies in the past who have raised their
hands against us, those enmies in the future who will plot (and sceam) in their minds against
us, and those enemies at the present time, whether angry enemies possessing material forms
who proceed straightforwardly against us, or those (enemy spirits) without material forms
who cause us harm, together with all the hosts of obstacle-causing spirits, indeed, all of
them—even though they may have fled into whatever places and whatever interiors present
within the three existences, instantly and just at this momant, let them be summoned (without
resistence) into this support which we visualize here!
[Then]

Nri yam jah! Tri yam jah! Jah hum bam ho!
13. Dispatching the Magical Powders and the Power Torma

[As for dispatching the magical powders and the power terma (thun gtor gtong-ba), with regard to the red torma (dmar
gtor), one summons what should be visualized (the objects of visualization) and dissolves them into it (dmar gtor la
dmigs-bya ‘gegs bstim byas):]
Ram yam kham!

[With this it is purified.]
Tong-pai ngang lay tor nöd mar gyi dung chen yang shing gya-che-wai nang
du tor dzay dra geg dral-wa lay jyung-wai sha yi ri-wo/ Thrag gi gya-tso/ Rü-
pai phung-po/ Läd zhag bu threng thrig-pa/ Dam-tsig tu ö-pai död-yön gyi
nam-pa ma tsang-wa med-pa/
From the state of Shunyata, (there appears) a vast and wide, enormous conch shell, which
serves as the red vessel for the torma. Inside of it, there are the torma substances (gtor rdzas),
which come forth from the liberating of our enemies and obstructing spirits, such as these
mountains of flesh, these oceans of blood, these heaps of bones, these garlands of brains,
blood clots, and foam stuck together, all of these, being without any omissions, are an array of
delightful sense qualities that are worthy of being samaya (substances).
Ngo-wo zag-pa med-pai ye-she kyi düd-tsi rang-zhin-chän sam gyi mi khyab-
pay nam-khai kham gang-war gyur//
In essence,they have the nature of wisdom amrita nectars that are unpolluted, and being
inconceivable, they come to fill the entire dimesnion of the sky.
[One thinks this.]
Om ah hum!
[With this it is consecrated with blessings.]
Lha tsog nam yki tor-ma düd-tsi ngo-wo nam-pa sha thrag gi rang-zhin chal-
chol du sol-war gyur//
These hosts of deities come to partake crazily (and ravenously) of this torma, which is in essence
amrita nectar, but which has the nature of flesh and blood.
[One thinks this.]
Om vajra kili kilya hum phat! Saparivara sarva vighnan shatrum mahamamsa
rakta kimniriti balingta kha-kha khahi khahi!
[By the uttering of this three times or seven times, one offers it. Finally, the remainder of the torma, (this is thought and
visualized to be) a rain of poison, weapons, and vajras, is dispatched in the direction of the source of harm, when
saying the following:]
Hum!
I am the great Vajrakumara !
Khor day kun gyi chyi pal yin/

I am the universal glory of everything in Samsara and Nirvana!
Nga lay che tsän su yang med/

There are none greater or mightier than I!
Chyog tsam teng og nay gyu-wai/

All of you who dwell and move in the principal directions, as well as above and below,
De-gyäd lha lu zhi-dag nam/

You eight classes of spirits, whether Devas or Nagas, or local nature spirits,
Tor-chen tsön thun zer thrö-pay/

By my projecting this great torma, these weapons, magical powders, and light rays,
Lü sem de ni lag-par chi/
Your bodies and your minds will inevitably come to be demolished!
Zor lam chye la ku zur-chig/

The pathway of these weapons is open—stand aside all of you,
Nag-pai dra geg ma tog-pa/

Except for our enemies and you obstructing spirits about whom we are concerned!
Nye-med nam la zor mi phen/

We do not send these weapons at those of you who are without fault.
Kun kyang drog dzöd mag pung kyed/

All of you, come to our aid; marshal the forces of your armies!
Mag pung kyed la ru-tsön chyor/

Having marshalled the forces of your armies, hoist your battle-banners!
Nyam-pai dra geg dig-chän di/

As for these sinful enemies and obstructing spirits who have become weakened,
Zug-phung thal-wai dul du log/

Crush their body aggregates into finest dust!
Nam-she kye-med ying su por/

And raise up their consciousness principles into the uncreated Dimension!
Dü la bab-bo thu tsal kyed/

The time has now come! Generate your power and energy!
Maraya bäd jhyo dog/!

(In transliteration: maraya rbad bhyo zlog, meaning “Kill, curse, avert!”)
[So saying, one hurls it in the direction of the source of harm.]
11. Instructions for the Final Day

[So saying, one hurls (the powders and power torma) in the direction of the source of harm (gnod-pa’i phyogs su
‘phen). Witrh regard to this, then at the time of entering into the ritual action of hurling it on the final day (of the
retreat), one should perform the (main ritual) text of the Averting Rite (zlog gzhung grub-pa) and to the hosts of
deities of the torma, one offers puja and praises, and requests forbearance. (mchod bstod bzod gsol byas).
Note: On the last day of the retreat, one actually expels the torma is as done below, but here one may finish the reciting
the text of the “General Torma for the Oath-bound Guardians” (dam-can spyi gtor), and then recite the “Contract”
(chad-mdo gtong-ba) below.]
12. Dissolution
Ye-she-pa dun gyi nam-khar sheg/

The Wisdom Beings depart into the sky in front,
Dam-tsig-pa dag-nyid la thim-par gyur//

And the Samaya Beings come to be aborbed into ourselves.
[One thinks this.]
13. Re-emergence of the Deity
Lar yang tor-chen käd-chig gi pal-chen dor-je zhön-nu

Once again, instantly, the great torma becomes the great and glorious Mahashri Vajrakumara,
Dreg-pa lha sin de-gyäd kyi mag tsog thro tum jig-pai zug-chän
As well as the hosts of armies of the eight classes of gods and demons possessing forms that are
angry, raging, and terrifying;
Sid sum gang-wa näd tsön dug gi char-beb-pay

They now come to fill the three existences; by means of rainfalls of diseases, weapons, and poisons,
Dra-wo drol-wai lay la ngam-par gyur//

They become rapacious in their actions of liberating (by slaying) our enemies!
[One thinks this and recites the fierce mantra of the razor with its appendix.]
Om vajra kili kilaya ma rakmo yakmo/ Kalarupa nying tsa la yam yam/
Sog la yam yam/ Nying la thril thril/ Sog la chum chum/ Tsit-ta sog la dung
dung/ Nying thrag sog la shäd dza/ Thum ri li li/ nying tseg tseg/ Ur ur/
Shig shig/ Gul gul/ Nyag nyag/ Söd söd/ Dhati mama karma/
Shri dhram karaye/ Mara sena pramardhanaye hum phät/
Nöd jyed dra geg jyed-mai nying tsa la maraya bäd dog!
(In transliteration: gnod byed dgra bgegs byad-ma’i snying rtsa la maraya rbad zlog, meaning “May this avert curses
and death to the heart-channels of those malignant enemies and obstructing spirits causing harm!)
17. Second Dispatching of the Power Torma

[One performs the power torma rite as before, offering it in the manner of food for an army of warriors:]
Hum!
Thrag-thung pal-chen jig-jyed ki-la-ya/
O Drinker of Blood, terrifying Mahashri Bhairava Kilaya!
Düd dul thro-gyal khor dang chay nam la/

O subduers of demons, Krodharajas, together with your retinues!
Dug sum dra geg dral-wai sha thrag rü/

Here are the three poisons in the guise of flesh, blood, and bones from our liberated enemies and
these obstructing spirits,
Död-yön nga-dän män rak ba-ling-ta/

As well as medicine, rakta blood, and balingta sacrificial cakes posseing the five delightful sense
qualities.
Bul-lo zhe la dag-chag khor chay kyi/

We offer them to you! Please accept them! And for us and our retinues,
Ji-tar sol-wai lay nam drub-pa dang/

Realize whatever deeds we have requested!
Tor zor drag-pö dzay kyi pung kyed-chig/

Marshal the forces of the fierce substances of the weapons torma!
Dra geg dam-si jyäd-ma düd dei pung/
As for these enemies and obstructing spirits, vampires, as well as maledictions, and the hosts of
Mara demons,
Shug drol tob kyi je shul med-par dzöd/

May the power of liberating them forcefully cause them (to vanish) without leaving a trace!
Chag-che nyam-nga pay-gol mi thun chyog/

As for estrangements, anxieties, opposing parties, and disharmonious directions,
Dog gyur chol-wai thrin-lay nyur du drub/

May you swiftly realize those deeds of averting and transforming with which you have been
chatged!
Thug-dam dü la bab-bo sa-ma-ya//

The time has now come for activating your heart-vows!
18. Opening the Door

[As for opening the door (sgo dbye-ba), one scatters a fresh portion of the golden liquor (phud skyems‘thor):]
Tsa sum chö-kyong dam-chän dang/

The Three Roots, the Dharmapalas and the oath-bound Guardians,
Go zhi sung-wai thra-men nam/

And the mixed form deities who guard the four gates (of the mandala),
Tsang jyar ser-kyem di zhe la/

Please accept this golden liquor, which has been prepared in a pure manner!
Zor go dra geg teng du chye/

And fling open the door for the weapons sent against our enemies and obstructing spirits!
Ma nye pang du kön-chog zhug/

The Three Jewels abide here as flawless witnesses.
Dra geg ma tog ku zur-chig/

Except for you enemies and obstructing spirits, get out of the way!
Thrag-thung thro-wö mag pung kyed/

O Blood Drinker, marshal these forces of the Krodha wrathful spirits!
Drag-pö thrin-lay drub-par dzöd//

And accomplish the realization of your fierce activities!
19. Entreating the Tutelary Deities a Second Time

[One entreats (and exhorts) them as before (thug-dam bskul-ba):]
Hum!
There comes the glorious Mahashri Heruka, the Krodharaja king of wrath,
Nam-thar go sum ying lay zheng-pai yum/

Ying rig zung-jug thug lay trul-pai say/

Awareness,

directions,


The Dvarapala gate-geepers, the Ishvari goddesses, and the troops of violent arrogant spirits,


E-thram bar-wai ying nay kur zheng-shig/



Generating great energy for cursing and Abhichara sorcery,


The time has now come to acvtivate your heart-vows—SAMAYA!
20. Sending Out the Contract

[And then one utters the contract (aloud) (chad-mdo bsgrag). As for sending out (and dispatching) the contract (to them)
(chad-mdo gtong-ba):]
Hum!
Ngön tse dur-thröd chen-po ru/
In former times, in the great cremation ground,

(You made vows before) Mahashri Vajrakumara,
Bar du yang-le-shöd kyi nay/
Subsequently, at the site of Yang-le-shöd (in Nepal),
Drub-pai lob-pön nam sum dang/

(You made them before) the three Acharyas who were realized,
Tha-ma drag-mar wen nay su/

And finally, in the solitary place of Dragmar (in Tibet),
Päd-ma thöd-threng tso-gyal gyl/

In the presence of Padma Kapalamalika and Yeshe Tsogyal,
Chyang ngar khay-lang dam chay-pai/

You made promises, together with vows.
Dam-chän ka yi sung-ma nam/

You oath-bound Guardians of the Precepts under command,
Pal gyi tor-ma di zhe la/

Please accept and partake of this glorious torma cake
Ngön gyi tha-tsig ji-zhin ru/

And according to the promises that you made previously,
Thrin-lay nam zhi drub-par dzöd//

May you now accomplish the realization of the four kinds of magical actions!

[Then, guiding it in front with a silken banner, and so on, one carries the weapons torma (gtor zor) outside, and having
gone anywhere to a site for its disposal, one does this with a puja offering of golden liquor as the preliminary. As
for the offering of this golden liquor (gser-skyems ‘bul-ba):]
Död-yön zag-pa med-pai long-chyöd kyi ter du gyur//

(This golden liquor) becomes a treasure of the enjoyment of delightful sense qualities without any
pollutions!
Om ah hum!
[With this it is consecrated.]
Hum!
Rig-dzin tsa gyüd la-ma dam-pa dang/

You Vidyadharas and Holy Gurus, both root and lineage,

You Sugatas, you Peaceful and Wrathful Deities in infinte numbers, and you deities of the
mandalas,
Khyäd-par dor-je phur-pai lha tsog nam/

In particular, you hosts of deities of Vajrakilaya,
Please accept this golden liquor and marshal the forces of the powers of us yogi practitioners!

O you Nathas and Consorts, you hosts of oath-bound Guardians,
Dreg-pai de-pön phur-sung dam-tsig-chän/

As well as you generals among the violent arrogant spirits, and you Kilaya Guardians possessing
samaya vows,
Ka-nyän drän yog ngag-zhug chay nam kyi/

Together with your attendents, retainers, and envoys,


We are Mantradharas, O you Guardians of our Kula families!

O you owners of this place, locale, and region, such as this palce and direction,

And you gods who control the years, months, days, seasons, dates, and so on,

Hum!
Sang-gyay kyi ni düd pham dzäd/
Just as Mara came to be defeated by the Buddha (Shakyamuni),
Chö ma yin ni chö kyi so/

And also as the non-Dharma (was defeated) by the Dharma,
Gen-dun gyi ni mu-teg pham/

And as the Tirthikas were defeated by the Sangha,
Wang-pö lha-min phan gyur te/

And the Asuras were defeated by Indra,
Dor-je zhön-nü lha tsog kyi/

So also, by the hosts of deities of Vajrakumara,
Dra geg nam ni pham-par dzäd/

May our enemies and these obstructing spirits be defeated!
Rig-ngag den-pa’i thu di ni/

As for the power of the truth of these vidyamantras,
Thog-pa med-par drub-par dzöd//
By them may we come to accomplish realization without impediments!
[So saying, one marshals the forces of the power of truth.]
19. The Power of Truth

[So saying, one the marshals the forces of the Power of Truth.]
Namo!
gya dang ting-nge dzin gyi den-padang/ Chö-nyid död nay tong kyang chö-
chän gyu dray lu-wa med-pai den-pa dang/ Khyäd-par khor day tham-chäd
kyi chyi pal yi-dam dor-je zhön-nu düd-dul thro chu thra-thab go-kyong dam-
chän gya-tsö tsog dang chay-pa nam kyi ka den-pa dang/ den-pachen-pö thu
la ten nay/ tän dang dro-wai chyi dra/ Khyäd-par rig-pa dzin-pa dag-chag yön-
chöd khor dang chay-pa nam la nga dra lag gi dar-wa/ Chyi dra yid la sem-
pa/ Da dra thäd du jug-pai zug-chän dang-wai dra dang/ Zug-med nöd-jyed
geg kyi tsog dang chay-pa tham-chäd sid-pa sum kyi khong gar nay gar drö
kyang käd-chig yud tsam gyi mig-pai ten di la khug-chig//
the Hridaya-mantras, the mudra gestures, and the concentrated meditation of samadhi, as well as the
power of the truth of the infallibilty of the cause and effect of phenomena, even though Reality
embodies all of Samsara and Nirvana, as well as the Ten Krodharajas, their animal-headed
attendants, the Dvarapala gate-keepers, together with the hosts of oceans of Oath-bound Guardians,
have raised their hands against us, those enmies in the future who will plot (and conspire) in their
[Then]

23. Exhorting and Disposing of the Weapons Torma

[The one elevates the weapons torma (gtor zor thogs-pa) while reciting:]
Hum!





By my projecting this great torma, these weapons, magical powders, and light rays,
Lü sem de ni lag-par chi/

Your bodies and your minds will inevitably come to be demolished!

The pathway of these weapons is open—stand aside all of you,

Except for our enemies and you obstructing spirits about whom we are concerned!



Having marshalled the forces of your armies, hoist your battle-banners!

As for these sinful enemies and obstructing spirits who have become weakened,
Zug phung thal-wai dul du log/


Dü la bab-bo thu tsal kyed/


[In transliteration: maraya rbad bhyo zlog, meaning “Kill, curse, avert!” So saying, one has entreated (and exhorted) the
weapons torma (zor bskul).]
21. Final Instructions
[And if one desires to expand upon this, one may also chant the text of the Averting Rite (zlog byang gyer-ba), together
with the fierce mantra (of the razor) and with curses (dmod). Because one hurls the great torma in the manner of a
weapon (toward the source of harm while chanting and cursing), the consciousness principles of all one’s enemies
will be slain and liberated, going out like extinguishing a lamp flame, and one thinks that all their abodes, bodies,
and enjoyments (and wealth) are demolished without leaving a trace behind. One claps the hands and thereby tames
them. At the conclusion, in order to annihilate any trace of the Weapons Rite thereafter, one should meditate on the
Protective Sphere (srung-‘khor) as one departs. It is afterwards suppressed by the Acharya (the ritual master at the
end of the procession) and he returns also. In front of the door of the house or room used for meditation practice
(sgrub khang), one should propitiate the Tänma Goddesses (brtan-ma bskang-ba) with the amrita necatar of rinsing
water: Thinking that one suppresses (mnan-pa) one’s enemies, as well as obstructing spirits and vampire spirits
beneath the overturned hollow space of the torma vessel (gtor gzhung-kha sbubs-pa’i ‘og tu), one performs the
dance of suppression (bro mnan bya-ba) with much stomping on them in the dance (bro brdung). Having returned
inside (the shrine room), one should entreat and summon long life (tshe ‘gugs bskul) and accept the siddhis (dngos-
grub len). One makes a puja offering of thanksgiving, together with praises, and requests forbearance (gtang-rag gi
mchod bstod bzod gsol byas-pa). (with the reciting of the Hundred Syllable Heruka Mantra). Thereafter, one
requests the Jnanasttvas, or Wisdom Deities, to depart to where they reside in the dimension of the sky, and one
dissolves and reabsorbs the self-visualizations (the Samaya Beings one has created) into onself. One arises again as
the deity between sessions.
If there is a rajomandala (rdul mtshon), or mandala made of coloured sands, it is whipped out or swept away with the
Akaro Mantra: AKARO-MUKHAM SARVA DHARMANAM ADYANUTPANNATVATA OM AH HUM PHÄT
SVAHA! One should adorn the conclusion of the ritual with the uttering aspiration prayers and benedictions.]
7. Entreating the Tutelary Deities to Avert the Negative Forces

[Then, in order to generate (and gather) the hosts (of deities) for averting activities, once again one entreats the tutelary
deities (with which one has a samaya connection) (thugs-dam bskul-ba), and feeds the the corpse of the linga effigy
(ling ro) to the great torma, combined with blood and golden liquor:]
Hum!

There comes forth the great and glorious Mahashri Heruka, the Krodharaja king of wrath,

Ying rig zung-jug lay trul-pai say/

Awareness,

directions,


The Dvarapala gate-geepers, the Ishvari star goddesses, and the troops of violent arrogant spirits,

E thram bar-wai ying nay kur zheng-shig/


Ngön-chyöd möd-pa chen-pö tsal kyed/


May you henceforth accomplish the realization of the magical activity of averting!

The time has now come to activate your heart-vows—SAMAYA!
8. Charging Them with the Magical Activity of Averting

[As for charging to them to perform the magical activities of averting negativities (bzlog-pa’i phrin-las bcol-ba):]
Hum jhyo!
Shin tu nam-dag ye-she ngang/
In the state of intense completely pure primal wisdom awareness,
Nying-jei kur shar he-ru-ka/

May you arise in the divine form of compassion, O Heruka!
Thrag-thung dor-je zhön –nu che/

O greatly powerful Vajrakumara, drinker of blood!
She-rab yum dang nyam-par jyor/

You are in sexual congress with your consort who is discriminating wisdom!
Tso khor trul-pa yang trul chay/

You principal deities and you emanations together with your retinues and further emanations,
Thog-med thrin-lay tsal chyung la/

Arouse your energy in unimpeded magical actions!
Di tar dog gyur lay dzöd-chig/

And in this way, accomplish the deeds which avert and transform (obstructions)!
Nal-jyor dag-chag khor chay la/

For us yogins and yoginis, together with our retinues,
Nöd ching bar du chöd-pa yi/

In terms of those things causing harm and obstructions to us,
Näd rig zhi gya tsa zhi dog/

Avert the four hundred and four kinds of diseases!
Dön rig nyi thri chig tong dog/
Avert the twenty-one thousand kinds of evil spirits!
Geg rig tong thrag gyäd-chu dog/

Avert the eighty thousand kinds of obstructing spirits!
Jyi-pai dön cho-nga dog/

Avert the fifteen great spirits which afflict children!
Keg chen sum gya drug-chu dog/

Avert the three hundred and sixty dangerous times!
Tä ngän gyäd-chu tsa chig dog/

Avert the eighty-one kinds of ill omens!
Ye drog sum gya drug-chu dog/

Avert the three hundred and sixty primal fears!
Dü min chi kyen cho-gyäd/

Avert the eighteen secondary causes of untimely death!
Mi tay ten-drel ngän-pa dog/

Avert all ill signs in dreams, as well as evil circumstancres!
De gyäd za kha zug-pa dog/

Avert all incursions by the eight classes of spirits!
Thu täd hom zor böd tong dog/

Avert the entrusting of magical powers, homa weapons, and the sending of maledictions!
Mu-teg la-lö rig ngag dog/

Avert the vidyamantras of the Tirthikas and Mlecchas!
Gyal gong dam-si cho-thrul/

Avert the apparitions of the Gyalpo, Gongpo, and Damsi vampire spirits
Jyur dre sen-mö nöd tse dog/

Avert harm and injury from the Senmo spirits and the demons of ill luck!
Theu-rang la kun jab-pa dog/

Avert the Theurang spirits who would steal and rob our souls!
Phung si dri kha tsön wal dog/

Avert harm from blades, flaming weapons, and vampires attacking the body aggregate!
Za dre si kun gab dre dog/

Avert devouring demons, stealing blood by vampires, and hidden demons!
Mi kha ma chu khön thab dog/

Avert gossiping, whispering, disputes, and quarrels!
Lo nye chyug nye göd yam dog/
Avert harm to our harvests, injuries to our cattle, losses and epidemics!
Dü ngän yo lang thrug tsöd dog/

Avert bad times, crooked dealings, disturbances and disputes!
Chyi kyen jyung zhi yo thrug dog/

Avert disturbed movements of the four elements in outside circumstances!
Nang kyen tsa lung du thrug dog/

Avert disturbances of the humors, winds, and channels which are internal conditions!
Kun tag sem kyi bag-chag dog/

Avert the karmic traces of mind which conceptualize everything!
Mi thun chag-che nyam-nga dog/

Avert disharmony, estrangement, and anxiety!
Gal kyen bar-chäd tham-chäd dog/

Avert all obstructions and disharmonious conditions!
Dog-go pal-chen thu yi dog/

Avert them! Avert them with your power, O great and glorious Mahashri!
Gyur-ro mar chen tor-may gyur/

Transform them! Transform them through this great red torma!
Zor-ro dra dang geg la zor/

Strike them down! Strike down our enemies and these obstructing spirits!
Dog gyur thrin-lay drub-par dzöd//

Accomplish the realization of these magical actions of averting and transforming!
[So saying, one performs the the rite of averting (zlog-pa bya).]
9. Clapping the Hands Combined with Dispatching Curses
9.1. Clapping the Hands

[Finally, one claps the hands conjoined with hurling curses (mthar dmod tshigs thal rdeb):]



Gazing and facing outward, roar the sounds of your (fierce) mantras!

Resounding like the roar of a thousand thunder-dragons,
From your mouths and your bodies come the weapons of curses,

As well as diseases, weapons, poisonous vapors, and hosts of messengers,


Upon those of the Dark Side, together with their troops of Bhuta wandering ghosts!




Rather, may they descend upon these enemies and obstructing spirits!


May they come to be annihilated without a trace remaining!
[One attaches the appendix to the condensed fierce mantra of the razor and repeats many times:]
maraya bäd dog! *
(In transliteration: gnod byed dgra bgegs byad-ma’i snying rtsa la maraya rbad zlog.)
[So, saying, one should recite this with its attachment many times, clapping the hands with *.]
9.2. The Power of Truth for Averting Negativities

[Finally, one utters “the Power of Truth” (bden stobs) as one did above.]
Namo!
gyay kyi ka den-pa dang/ chö kyi ka den-pa dang/ Gen-dun gyi ka den-pa
chän gya-tsö tsog dang chay-pa nam kyi ka den-pa dang/ Den-pa chen-pö
thu la ten nay/ Nal-jyor-pa dag-chag pön lob yön-chöd khor dang chay-pa
nam la nön gyi lay thral gyi kyen lay jyung-wai dra dre chag-che nyam-nga
jyäd phur böd tong näd dön bar-chäd mi thun-pai chyog tham-chäd nöd jyed
dra geg jyäd-mai teng du ma-ra-ya jhyo dog// *
the Hridaya-mantras, the mudra gestures, and the concentrated meditation of samadhi, as well as by
the power of the truth of the infallibilty of the cause and effect of phenomena, even though Reality
embodies all of Samsara and Nirvana, as well as of the Ten Krodharajas and their animal-headed
attendants, the Dvarapala gate- keepers, together with the hosts of oceans of Oath-bound Guardians,
whereat having relied upon the powers of these great true (words)—For us yoga practitioners, our
teachers and students and patrons, together with those in our retinues, may all enemies and
obstructing spirits which come forth from our previous karma, or our present conditions, as well as
all estrangements, anxieties, kilaya attacks, dispatched curses, sicknesses, evil spirits, obstructions,
disharmonies in every direction, in addition to maledictions of enemies and obstructing spirits who
would cause us harm, be averted and turned back upon them!
MARAYA JHYO DOG!
[One should clap the hands. Again one recites “the Power of Truth.”]
9.3. The Power of Truth for Summoning Enemies and Evil Spirits
NAMO!
thu la ten nay/ Tän dang dro-wai chyi dra/ Khyäd-par rig-pa dzin-pa dag-chag
yön-chöd khor dang chay-pa nam la nga dralag gi dar-wa/ Chyi dra yid la
jyed geg kyi tsog dang chay-pa tham-chäd sid-pa sum kyi khong gar nay gar
embodies all of Samsara and Nirvana, as well as of the ten Krodharajas and of the animal-headed
Dvarapala gate-keepers, together with the hosts of oceans of Oath-bound Guardians, whereat having
relied upon the powers of these great true (words)—in general, those enemies of living beings and
of the teachings (of the Dharma) and, in particular, (those enemies) of us Vidyadharas and of our
patrons, together with their retinues, such as those enemies in the past who have raised their hands
against us, those enmies in the future who will plot (and conspire) in their minds against us, and
those enemies at the present time, whether angry enemies possessing material forms who proceed
straightforwardly against us, or those (enemy spirits) without material forms who cause us harm,
together with all the hosts of obstacle-causing spirits, indeed, all of them—even though they may
have fled into whatever places and whatever interiors present within the three existences, instantly
and just at this momant, let them be summoned (without resistence) into this support which we
visualize here!
[Then]

10. Offerings and Praises

[One should make puja offerings and praises. As for presenting the puja offerings (mchod-pa ‘bul-ba):]
Hum!
La-med död-yön chöd-pa ni/
As for this unsurpassed Anuttara Puja offering of the delightful sense qualities,
Jyang-chub sem kyi trin-chen thro/

It is emanated as great clouds of Bodhichitta,
Yul dang wang-po nyi-med-par/

Whereupon the sense objects and the sense faculties become non-dual,
De-chen long-chyöd chog tu rol//

And visibly manifest as the supreme enjoyment of the Great Bliss.
Om shri vajra kumara saparivara argham padyam pushpe dhupe aloke

gandhe naividye shabda pancha kamaguna praticcha svaha!
[As for making the hymn of praise (bstod-pa bya-ba):]
Hum!
Chö-ku zhi-wai ngang nyid lay/
From the state of the Dharmakaya which is itself peaceful,
Long-chyöd dzog-ku pal-chen-po/

Comes the great and glorious Mahashri who is the perfect Sambhogakaya,
Trul-ku kyil-khor sum du shar/

Whereupon the Nirmanakaya arises as the Three Mandalas.
Dor-je phur-pai lha la töd//
We sing praises to tise deity who is Vajrakilaya.11. Request for Forgiveness of Defects with the
Heruka Mantra Recitation
[And with the reciting of the Hundred Syllable Heruka Mantra, (and feeling regret,) one requests forgiveness for all
defects and mistakes (he-ru-ka’i yig brgya bzlas-pas nongs-pa bzod-par gsol).]
Om vajra heruka samaya manupalaya vajra heruka tenopa tishta dridho me

bhava sutoshyo me bhava suposhyo mebhava anurakto me bhava sarva
siddham me prayaccha sarva karma sucha me chittam shreyam kuru hum ha
ha ha ha hoh bhagavan sarva tathagata vajra mame muncha vajribhava
mahasamaya sattva ah samaya shuddhe a......!
12. Dissolution and Re-emergence
Ye-she-pa dun gyi nam-khar sheg/

The Wisdom Beings depart into the sky in front,
Dam-tsig-pa dag-nyid la thim-pat gyur//

And the Samaya Beings come to be aborbed into ourselves.
[One thinks this.]
Lar yang tor-chen käd-chig gi pal-chen dor-je zhön-nu

Once again, instantly, the great torma becomes Mahashri Vajrakumara,
Dreg-pa lha sin de-gyäd kyi mag tsog thro tum jig-pai zug-chän
As well as the hosts of armies of the eight classes of gods and demons possessing forms that are
angry, raging, and terrifying;
Sid sum gang-wa näd tsön dug gi char-beb-pay

They now come to fill the three existences; by means of rainfalls of diseases, weapons, and poisons,
Dra-wo drol-wai lay la ngam-par gyur//

They become rapacious in their actions of liberating (by slaying) our enemies!
[One thinks this and recites the fierce mantra of the razor with its appendix.]
maraya bäd dog!
[In transliteration: gnod byed dgra bgegs byad-ma’i snying rtsa la maraya rbad zlog, meaning “May this avert curses
and bring death to the heart-channels of those malignant enemies and obstructing spirits causing harm!]
13. Dispatching the Red Torma and Magical Powders

[As for (offering and) dispatching magical powders and a power torma (thun gtor gtong-ba), using a red torma (dmar
gtor), one summons what should be visualized (that is, the objects of visualization) and dissolves them into it (dmar
gtor la dmigs-bya ‘gegs bstim byas):]
Ram yam kham!

[With this it is purified.]
Tong-pai ngang lay tor nöd mar gyi dung chen yang shing gya-che-wai nang
du tor dzay dra geg dral-wa lay jyung-wai sha yi ri-wo/ Thrag gi gya-tso/ Rü-
pai phung-po/ Läd zhag bu threng thrig-pa/ Dam-tsig tu ö-pai död-yön gyi
nam-pa ma tsang-wa med-pa/
From the state of Shunyata, (there appears) a vast and wide, enormous conch shell, which serves as
the red vessel for the torma and inside of it, there are the torma substances (gtor rdzas), which come
forth from the liberating of our enemies and obstructing spirits, such as these mountains of flesh,
these oceans of blood, these heaps of bones, these garlands ofbrains, blood clots, and foam stuck
together, all of these, being without any omissions, are an array of delightful sense qualities that are
worthy of being samaya substances.
Ngo-wo zag-pa med-pai ye-she kyi düd-tsi rang-zhin chen sam gyi mi khyab-
pai nam-khai kham gang-war gyur//
In essence, they have the nature of wisdom amrita nectars that are unpolluted, and being
inconceivable in their numbers, they come to fill the entire dimension of the sky.
[One thinks this.]
Om ah hum!
[With this it is consecrated with blessings.]
Lha tsog nam yki tor-ma düd-tsi ngo-wo nam-pa sha thrag gi zang-zhin chal-
chol du sol-war gyur//
These hosts of deities come to partake crazily (and ravenously) of this torma, which is in essence
amrita nectar, but which has the nature of flesh and blood.
[One thinks this.]
Om vajra kili kilya hum phat! Saparivara sarva vighnan shatrum mahamamsa
rakta kimniriti balingta kha-kha khahi khahi!
[By the uttering of this three times or seven times, one offers it. Then finally, the remainder of the torma, (this is thought
and visualized to be) a vajra rain of poison and weapons, and this (torma and visualization) is sent in the direction
of the source of harm from enemies, when saying the following:]
Hum!


There are none greater nor mightier than I!



By our dispatching this great torma, these weapons, power substances, and light rays,
Lü semde ni lag-par chi/
Your bodies and you minds will inevitably come to be demolished!

The pathway of these weapons is open—stand aside all of you!

That is, except for our enemies and you obstructing spirits about whom we are concerned!

However, we do not send these weapons at those of you who are without fault.

All lof you, come to our aid; come to marshal the forces of your armies!

Having marshalled your armed forces, hoist your battle-banners!

As for these sinful enemies and obstructing spirits who have become weakened


And raise up their consciousness principles into the uncreated Dimension (of Reality)!
Dü la bab-bo tsal kyed/


(In transliteration: maraya rbad bhyo zlog, meaning “Kill, curse, avert!” So saying, one hurls it in the direction of the
source of harm.)
17. Offering the Torma and Magical Powders

[One performs the rite of a torma and mgical powders as before, offering it in the manner of food for an army of warriors:]
Hum!
Thrag-thung pal-chen jig-jyed ki-la-ya/
O Drinker of Blood, terrifying Mahashri Bhairava Kilaya!
Düd dul thro-gyal khor dang chay nam la/

O subduers of demons, you Krodharajas, together with your retinues!
Dug sum dra geg dral-wai sha thrag rü/

Here are the three poisons in the guise of flesh, blood, and bones from our liberated enemies and
obstructing spirits,
Död-yön nga-dän män rak ba-ling-ta/

As well as medicine, rakta blood, and balingta sacrificial cakes possessing the five delightful sense
qualities.
Bul-lo zhe la dag-chag khor-che kyi/
We offer them to you! Please accept them! And for us and our retinues,
Ji-tar sol-wai lay nam drub-pa dang/

Realize whatever deeds we have requested!
Tor zor drag-pö dzay kyi pung kyed-chig/

Marshal the forces of the fierce substances of this weapons torma!
Dra geg dam-si jyäd-ma düd dei pung/

As for these enemies and obstructing spirits, vampires, as well as malefactors, and the hosts of Mara
demons,
Shug drol tob kyi je shul med-par dzöd/

By the power of liberating them forcefully cause them (to vanish) without leaving a trace!
Chag-che nyam-nga pay-gol mi thun chyog/

With regard to depressions, anxieties, opposing parties, and disharmonious directions,
Dog gyur chol-wai thrin-lay nyur du drub/

May you swiftly realize those deeds of averting and transforming with which you have been
charged!

The time has now come for activating your heart vows—SAMAYA!
[So saying represents the charge to action (phrin-las bcol-ba).]
18. Opening the Door

[As for opening the door (sgo dbye-ba), one scatters outside a fresh portion of the golden liquor (phud skyems ‘thor):]
Tsa sum chö-kyong dan-chän dang/

The Three Roots, the Dharmapalas and the oath-one Guardians,
Go zhi sung-wai thra-men nam/

And the animal-headed Tramenmas who guard the four gates (of this mandala),
Tsang jyar ser-kyem di zhe la/

Please accept this golden liquor, which has been prepared in a pure manner!
Zor go dra geg teng du chye/

And fling open the door for the weapons sent against our enemies and obstructing spirits!
Ma nye pang du kön-chog zhug/

The Three Jewels abide here as our flawless witnesses.
Dra geg ma tog ku zur-chig/

Except for you enemies and obstructing spirits, get out of the way!
Thrag-thung thro-wö mag pung kyed/

O Blood Drinker, marshal the forces of the Krodharaja wrathful deities!
Drag-pö thring-lay drub-par dzöd//
And accomplish the realization of your fierce magical activities!
19. Entreating the Tutelary Deities a Second Time

[One entreats (and exhorts) them as before (thug-dam bskul-ba):]
Hum!
Thing-nag dru sum bar-wai kkyil-khor nay/

There comes the great and glorious Mahashri Heruka, the Krodharaja king of wrath,

Ying rig zung-jug lay trul-pai say/

Awareness,

Together with the Ten Krodharaja wrathful deities in union who subdue all the evil spirits in
the ten directions,


The Dvarapala gate-keepers, the Ishvari star goddesses, and the troops of violent arrogant spirits,


When we yoga practitioners pray to you with intense longing,
E-thram bar-wai ying nay kur zheng-shig/





The time has now come to activate your heart-vows—SAMAYA!
20. Sending Out the Contract
[And then one utters the covenant or contract aloud (chad-mdo bsgrag). As for sending out and dispatching the contract
to them (chad-mdo gtong-ba):]
Hum!
Ngön tse dur-thröd chen-po ru/
In former times, in the great cremation ground,

You made vows before the graet and glorious Mahashri Vajrakumara,
Bar du yang-le-shöd kyi nay/

Subsequently, at the site of Yang-le-shöd in Nepal,
Drub-pai lob-pön nam sum dang/

You made them before the three Acharyas who were realized Mahasiddhas,
Tha-ma drag-mar wen nay su/

And finally, in the solitary place of Dragmar in Tibet,
Päd-ma thöd-threng tso-gyal gyi

In the presence of Padma Kapalamalika and Yeshe Tsogyal
Chyang ngar khay-lang dam-chay-pai/

You made promises, together with vows.
Dam-chän ka yi sung-ma nam/

You oath-bound Guardians of the Precepts under command,
Pal gyi tor-ma di zhe la/

Please accept and partake of this glorious torma cake
Ngön gyi tha-tsig ji-zhin ru/

And according to the promises that you made previously,
Thrin-lay nam zhi drub-par dzöd//

May you now accomplish the realization of the four kinds of magical actions!
[The procession proceeds outside to the fire:]

[Then, guiding it in front with a silken banner, and so on, one carries the weapons torma (gtor zor) outside, and having
gone anywhere to a site for its disposal, one accomplishes this with a puja offering of golden liquor as the
preliminary practice (into the fire). As for the offering of this golden liquor (gser-skyems ‘bul-ba):]
Död-yön zag-pa med-pai long-chyöd kyi ter du gyur//

(This golden liquor) becomes a treasure of the enjoyment of delightful sense qualities without
any pollutions!
Om ah hum!
[With this it is consecrated.]
Hum!
Rig-dzin tsa gyüd la-ma dam-pa dang/
You Vidyadharas and Holy Gurus, both root and lineage,

You Sugatas, you Peaceful and Wrathful Deities in infinte numbers, and you deities of the
mandalas,
Khyäd-par dor-je phur-pai kha tsog nam/

In particular, you hosts of deities of Vajrakilaya,


O you Natha Protectors and Consorts, you hosts of oath-bound Guardians,
Dreg-pai de-pön phur-sung dam-tsig-chän/

As well as you generals among the violent arrogant spirits, and you Kilaya Guardians possessing
samaya vows,
Ka-nyän drän yog ngag-zhug chay nam kyi/

Together with your attendents, retainers, and envoys,

Please accept this golden liquor and marshal the forces of the powers of us yoga practitioners!

We are Mantradharas, O you Guardians of our Kula families!

O you owners of this place, locale, and region, such as this place and this direction,

And you gods who control the years, months, days, seasons, dates, and so on,
Please accept this golden liquor and marshal the forces of the powers of us
yoga practitioners!Hum!
Sang-gyay kyi ni düd pham dzäd/

Just as Mara came to be defeated by the Buddha Shakyamuni,
Chö ma yin ni chö kyi so/

And also, as the non-Dharma was defeated by the Dharma,
Gen-dun gyi ni mu-teg pham/

And as the Tirthikas were defeated by the Sangha,
Wang-pö lha-min phan gyur te/
And the Asuras were defeated by Indra (and the Devas),
Dor-je zhön-nü lha tsog kyi/

So also, by the hosts of deities of Vajrakumara,
Dra geg nam ni pham-par dzäd/

May our enemies and these obstructing spirits be defeated!
Rig-ngag den-pa’i thu di ni/

As for the power of the truth of these vidyamantras,
Thog-pa med-par drub-par dzöd//

By virtue of them may we come to accomplish their realization without impediments!
[So saying, one marshals the forces of the power of truth.]
Namo!
dang/ Sang-ngag dang rig-ngag dang zung- ngag dang nying-po dang chyag-
chän gyu dray lu-wa med- pai den-pa dang/ Khyäd-par khor day tham-chäd
yön-chöd khor dang chay-pa nam la nga dra lag gi dar-wa/ Chyi dra yid la
forms who proceed straightforwardly against us, or those (enemy spirits) without materialforms
[Then]

23. Exhorting the Weapons Torma

[And if one desires to entreat the weapons torma (gtor zor bskul), one may also chant the text of the Averting Rite (zlog
byang gyer-ba) once again, together with the fierce mantra of the razor and with curses (dmod). Because one hurls
the great torma in the manner of a weapon, the consciousness principles of all one’s enemies will be killed, going
out like extinguishing a lamp flame, and one thinks that all their abodes, bodies, and enjoyments (and wealth) are
demolished without leaving a trace behind. One claps the hands and thereby tames them.]



Gazing and facing outward, roar the sounds of your fierce mantras!

Resounding like the roar of a thousand thunder dragons,

From your mouths and bodies come the weapons of curses,

As well as diseases, weapons, poisonous vapours, and hosts of messengers,


Upon those of the Dark Side, together with their troops of Bhuta wandering spirits!




Rather, may they descend upon our enemies and these obstructing spirits!

May they come to be annihilated without a trace remaining !
[Attach the appendix to the condensed fierce mantra of the razor, and repeat many times:]
maraya bäd dog! *
[Finally, one claps the hands conjoined with hurling curses (mthar dmod tshigs thal rdeb). In transliteration: gnod byed
dgra bgegs byad-ma’i snying rtsa la maraya rbad zlog.]
24. Dispatching the Weapons Torma

[One elevates the weapons torma (gtor zor thogs-pa) while reciting. Finally, the remainder of the torma, (this is thought
and visualized to be) a rain of poison, weapons, and vajras, is dispatched in the direction of the source of harm.]
Hum!



All of you who dwell and move in the principal directions as well as above and below,


By my projecting this great torma, these weapons, power substances, and light rays,
Lü semde ni lag-par chi/

Your bodies and you minds will inevitably come to be demolished!

The pathway of these wapons is open—stand aside all of you!

That is, except for our enemies and you obstructing spirits about whom we are concerned!


Having marshalled your armed forces, hoist your battle-banners!

As for our sinful enemies and these obstructing spirits who have become weakened


Dü la bab-bo tsal kyed/


[In transliteration: maraya rbad bhyo zlog, meaning “Kill, curse, avert!” So saying, one hurls the weapons torma in the
direction of the source of harm (gnod-pa’i phyogs su ‘phen). As for this, when at the time of entering into the ritual
action of hurling it on the final day (of the retreat), one should perform the main ritual text of the Averting Rite
(zlog gzhung grub-pa) above and, to the hosts of deities of the torma, one offers puja and praises, and requests
forgiveness. (mchod bstod bzod gsol byas). Here one may also engage in additional weapons rites (zor las) found in
the Appendix. Note: Only on the last day of the retreat, does one actually dispatches the weapons torma in physical
terms.]
25. Erecting a Sphere of Protection

[Finally, in order to annihilate any trace of the Weapons Rite thereafter, one should meditate on the Protective Sphere
(srung-‘khor) as one exits. It is afterwards suppressed by the Vajracharya (the ritual master) and he also returns.]
Hum !
Teng yang phur-bü la-dre la/
In addition, in order to form a canopy of kilayas,
Phur-bü thog-chen char tar beb/

There descends a rainfall of kilayas like great flashes of lightning.
Og kyang phur-bü sa-zhi la/

And below us also, as an earth surface of kilayas,
Phur-bü du thro me tar bar/

The emanating and gathering in of these kilayas blaze up like fire.
Chyog tsam phur-bü tam-pa la/

In order to fill with kilayas all the cardinal and intermediate directions,
Phur-bü tsa-tsa kar tar thrug/

The sparks of these kilayas are disturbed like shooting stars!
Phur-bü tsam lay ma da zhig//

O spirits, do not try to trespass this boundary of kilayas!
Sarva tikshna vajra-jvala mahakrodha raksha raksha hum hum hum!

[The procession proceeds to the front of the temple:]
26. Propitiation of the Tänma Goddesses
[In front of the door of the temple employed for meditation practice (sgrub khang), one should propitiate the Tänma
Goddesses (brtan-ma bskang-ba) with the amrita necatar of rinsing water:]
Om ah hum jhyoh!
Khyäd-par päd-ma thöd-threng gi/
Particularly, in the presence of Padma Kapalamalika,
Chyän ngar wang kur dam nö-pay/

You received empowerments and considered your vows.
Düd-mo zhi dang nöd-jyin zhi/

Now, may you four Düdmo, you four Nödjyin,
Män-mo zhi sog tän-mai tsog/

And you four Mänmo, all you hosts of Tänma goddesses,
Dir sheg shal-chu dud-tsi zhe/

Please come to us here and accept this rinsing water which is actually amrita nectar!
Phur-bu drub-pai nal-jyor gyi/

For us yogis and yoginis who practice Vajrakilaya,
Sam gu drub-pai dong drog pel/

May your friendship and help increase for the realization of our many thoughts (and desires)!
Gang-chän tha ü de-wa dang/

May there be happiness on the borders and in the center of this snowy land of Tibet!
Shäd drub tän-pa gyay-par dzöd//

May you accomplish the increasing of the explanations and practice of the Teachings!
Mama hrim hrim balingta khahi!

27. Performing the Dance of Suppression
[Thinking that one suppresses (mnan-pa) one’s enemies, obstructing spirits, and Damsi vampires beneath the overturned
hollow space of the torma vessel (gtor gzhung-kha sbubs-pa’i ‘og tu), one performs the dance of suppression (bro
mnan bya-ba) with much stomping on them in the dance (bro brdung).]
E nri tri sarva shatrum vighnan jah hum bam hoh!

Hum!
Sid-pa phur-bü kyil-khor dir/
In this Mandala of the Kilaya of Existence,
Ku sung thug gyi dro dung-way/

By this stomping dance of the Body, Speech, and Mind,
Dug sum dra geg lag-par dzäd/

May all enemies and obstructing spirits representing the three poisons be ground into fine dust!
Tham-chäd chö kyi ying su thim//

May all of them be dissolved into the Dharmadhatu!
Om lam hum lam stambhaya nän!
Namo!
yön-chöd khor dang chay-pa nam la nga dra lag gi dar-wa/ Chyi dra yid la
[Then]

[Then returning inside the temple:]
29. Long Life Practice

[If one desires to practice the long life sadhana (tshe sgrub) connected with the magical activities of the Kilaya Razor
that destroys at a Touch (phur-pa spu-gri reg-phung), having erected the mandala, together with the supports of long
life practice (tshe rten), one should precede it with the visualization from the sadhana practice. As for the the long
life practice (tshe sgrub):]
Hum!
Dag-nyid pal-chen thug-kar ru/
In the heart center of the great and glorious Mahashri Heruka, who is myself,
Nyi dai ga-u kha-jyor bub/

Inside a hollow amulet where the sun and moon are joined face-to-face,
Hum thar tse yi rig-pay kor/

There is the syllable HUM, surrounded on the outside by the vidyamantra for long life.
Day shing thug-dam gyüd kul-way/

When this mantra is recited, (the light rays emanating from it) entreat the mind-streams of the
tutelary deities.
Ye-she rol-pai öd zer ni/

As for these rays of light that represent the visible display of wisdom,
Thro chu say chog go-kyong sog/

For the Ten Krodharaja wrathful deities, the four Supreme Sons, and the four Gate-Keepers,
Pho-nya nam kyi thug-kar phog/

They come to touch the heart centers of these messengers,
De nam trul-pa yang trul chay/

Whereupon they emanate in space, together with their countless secondary emanations.
Drang-med jig-ten kun tu khyab/

They come to pervade everywhere (in the universe) in numbers beyond counting.
Rang gi la tse chäd yar dang/

Thereby any fragments of our souls or life-force which have been depleted or dissipated,
Sid zhi dang chüd tham-chäd kun/

Appearing as the luminous essences of Existence (Samsara) and Ultimate Peace (Nirvana),
Düd-tsi nam-par chyän-drang nay/

Having been invoked and summoned here in the aspect of amrita nectars,
Dag gi go sum thig-ler thim/

Are absorbed into the bindu essence drops of our three doors (of body, speech, and mind).
Chi-med rig-dzin drub-par gyur//

Thereby we come to realize the Vidyadhara stage of immortality!
[Together with the visualization, having appended VAJRA AYUSHE SVAHA to the root mantra, one should recite the
long life action mantra as follows:]
Om vajra kili kilaya sarva vighnan vam hum phat!

Vajra ayushe svaha!
30. Summoning Long Life
[Then, as for the summoning of long life (tshe ‘gugs):]
Hum!
Ying nay rang-jyung drub-pai lha/
As for the Deity who is self-originated and realized from the Dimension (of Reality),
Pal-chen tse dag he-ru-ka/

He is none other than Mahashri, the great and glorious Heruka, the Master of Long Life.
Ngön tse gang nay drel-wai lha/

He is the Deity to whom we have been connected in our previous lifetimes.
Deng dir nyen ching drub lag na/

Here today (in our present lifetime), when engaging in his Seva and Sadhana practices,
Thug-dam chen-pö je gong nay/

Due to the subsequent intention of his great heart-vow,
Ngö-drub tsol-wai dü la bab/

There now occurs the time for bestowing upon us the granting of siddhis.
Jyang-chub chog tu sem-kyed ching/

Having produced the thought of supreme enlightenment (as our intention),

We are now the representatives of the clan of the victorious Jinas of the three times,
Rig-dzin nal-jyor dag-chag gi/

For ourselves, we yogins and yoginis who are Vidyadharas,
La tse chäd nyam yar-wa dang/

Because (fragments of) our souls and life-force that have become depleted, damaged, or otherwise
dissipated,
Sid zhi ge-tsän dang chüd kun/

May all the positive luminous nectars of Existence (Samsara) and Ultimate Peace (Nirvana),
Thog-pa med-par nay dir dü/

Be gathered together here in this place without any impediments,
Mi shig thug kyi thig-ler tim/

And may they be absorbed into the indestructible bindu essence drop of the Mind (within us)!
Kye chi med-pa dor-je tse/

May this action bestow upon us vajra-like long life, free from birth and death!
Drey güd dral-wa zhön-nü lü/

May this bestow upon us a youthful body, free from all aging and decline!
Pho gyur mi mig dang-mai sog/

May this bestow upon us an inconceivable pure life-force that never changes or transmigrates!
Tag-pa dam-pai chog tsol-chig//
May this bestow upon us a supreme excellence that is permanent (and eternal)!
[So saying represents the exhortation.]
Om vajra kili kilaya sarva vighnan vam hum phat! Vajra ayushe svaha!
[As for sealing the life-force (tshe rgyas ‘debs):]
Dhrum!
Khor day dang chüd sog tu dril/
The luminous essences of Samsara and Nirvana are condensed into this prana life-force
Mi shig thig-le hum la thim/

And absorbed into the indestructible bindu essence drop of the HUM (in our heart centers).
De yang jöd-dral ka-dag long/

Furthermore, within the vast expanse of the primordial purity that is beyond description (or
expression in words),
Chi-med nyug-mar gyay dab-bo//

Thereafter it is affixed with the seal of the innate nature of immortality (beyond death)!
Vajra jnana raksha a!

[So saying, it is now affixed with the seal of indestructibility. One’s life-force (prana) and soul-force is now invisible to
the Nagas and Bhutas, or wandering spirits, and can no longer be appropriated or stolen by them.]
Concluding Section
[Now one proceeds with the concluding section, beginning with the final part of the General Torma for the Guardians.]
Final Instructions (regarding the above)

[And if one desires to expand upon this, one may also chant the text of the Averting Rite (zlog byang gyer-ba), together
with the fierce mantra (of the razor) and with curses (dmod). Because one hurls the great torma in the manner of a
weapon (toward the source of harm while chanting and cursing), the consciousness principles of all one’s enemies
will be slain, going out like extinguishing a lamp flame, and one thinks that all their abodes, bodies, and enjoyments
(and wealth) are demolished without leaving a trace behind. One claps the hands and thereby tames them.
Having returned inside (the shrine room), one has summoned long life (tshe ‘gugs bskul) and accepted siddhis (dngos-
grub len). One makes a puja offering of thanksgiving, together with praises, and requests forbearance (gtang-rag gi
mchod bstod bzod gsol byas-pa). (with the reciting of the Hundred Syllable Heruka Mantra). Thereafter, one
requests the Jnanasttvas, or Wisdom Deities, to depart to where they reside in the dimension of the sky, and one
dissolves and reabsorbs the self-visualizations (the Samaya Beings one has created) into onself. One arises again as
the deity between sessions.
If there is a rajomandala (rdul mtshon), or mandala made of colored sands, it is whiped out or swept away with the
Akaro Mantra:
Akaro-mukham sarva dharmanam adyanutpannatvata Om ah hum phät svaha!
One should adorn the conclusion of the ritual with the uttering aspiration prayers and benedictions.]
Appendix: Additional Weapons Rites

[Furthermore, if on certain occasions, one desires to increase the elaboration of the Weapons Rite (zor las), at the time
of the preparations (sbyor-ba), one should prepare according to the manual the following: a torma weapon (gtor
zor), a blood weapon (khrag zor), a stone weapon (rdo zor), an arrow weapon (mda’ zor), a mustard seed weapon
(yungs zor), and a poison weapon (dug zor). On the occasion of hurling (these weapons), one first elevates the
weapons in sequence after generating (the visualization) of the hosts by way of “the Power of Truth,” (see above).
Then, as for the torma weapon (gtor zor):
Jhyo!
Pal-chen dor-je zhön-nu yi/
For the great and glorious Mahashri Vajrakumara,
Pho-nyar ngag-pa zor gyi dag/

You owners of these weapons who are commissioned as his messengers,
Dra geg drol chyir lay la-ya/

Act now in order to to liberate these enemies and obstructing spirits!
Mar-chen drag-po tor-mai zor/

As for this weapon which is a fierce, great red torma,
Log tar khyug ching thog tar beb/

May it disturb like lightning and descend like thunderbolts,
Dra geg lü sem ben ya-ya/

Targeting the minds and bodies of our enemies and these obstructing spirits!
[While uttering the fierce mantra (of the razor), one hurls it (into the direction of the source of harm). Then accordingly,
one substitutes for the weapons torma (each of the weapons below while reciting the above verse). As for the blood
weapon (khrag zor): ]
Jhyo!


Ba long thrug-pa thrag gi zor/

As for this weapon of blood which disturbs like churning waves,


[As for the stone weapon (rdo zor):]
Jhyo!


Ri-wo nyil-wa do yi zor/
As for this weapon of stones which topples the mountains,


[As for the arrow weapon (mda’ zor):]JHYO!



No nyur shug drag da yi zor/

As for this weapon of arrows which are sharp, swift, forceful, and deadly,


[As for the mustard seed weapon (yungs zor):]
Jhyo!


Tsön tse zing-pa yung-kar zor/

As for this weapon of white mustard seeds which are the bristling points of weapons,


[As for the poison weapon (dug zor):]
Jhyo!


Mun-pa thrig-pa dug gi zor/

As for this weapon of poisons which gather the darkness about them,


[So saying, with regard to these changes (and substitutions) at the end of all of them above, while uttering the fierce
mantra (of the razor), one hurls the respective weapons accordingly. Then one should engage in actually hurling the
great weapon itself (that is, the great torma weapon).]
Additional Suppression Rites and Homa Rites

[If one desires to commence other ritual stages of magical activity (las rim), such as Suppresstion Rites and Homa Rites
(or fire offerings) (mnan sreg gi las rim) connected with this, such elaborations are appropriate, but one should look
elsewhere for them.]
Colophon:
This is the nectar of myriads of Tantras for enlightened activities.
As for the refined essence which condenses the Razor Practice,
It is this weapon of flaming meteorite iron that destroys at a touch.It was given to me by the Vira
heroine herself, who had subdued the Mara demons.
These lightning bolts of vajras, being the fierce vidyamantras found herein,
Decend (into the hands of) the hosts of summer-thunder yogis who are learned, making them
completely victorious over the armies and troops of Mara demons. Indeed, I have sent them forth as
a joyous festival!
So saying, for the sake of the benefit and urgent necessity of both myself and certain others,
condensing here the nectars of the root texts, and having conjoined and linked them up with the oral
Upadeshas, I have made it easy to enter into the practice, as well as reciting it aloud. This text was
composed by myself, Jigdral Yeshe Dorje, the offspring of an aristocratic family, at the age of forty-
five, on the third victorious day of the third month of the year of Kundzin. It was composed at the
Cool Grove (bsil-ba’i tshal), the cremation ground of Tibet, in the eastern direction from the great
city of Lhasa. As for the scribe, it was writen down by Döndam Chöchok, a holder of the
vidyamantras and a good spiritual friend who has heard them many times. By way of this also, may
those wrong-doers (obstructing and causing harm) to the teachings of the Great Secret (Dzogchen)
be utterly demolished and may the battle- banners of complete victory in every direction come to be
raised into the heavens!
Sarvada mangalam!
[Translated by Vajranatha (John Myrdhin Reynolds), Kathmandu 2000.]

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Daily Practice For Vajrakilaya,

Namo Shri Vajrakumaraye!

Dor-je lob-pön sang-gyay pal/

Dü sum zhug la chyag-tsal-lo/

Chog sum ten-pai zhing gyur la/

Nyi-med yid kyi kyab su chi/

Ngö jyor yid kyi nam-thrul-pai/

Dag-pai chöd-pa zhe su sol/

Ngö-drub cho-wo chöd-pai geg/

Nye jyay ma lü shag-par gyi/

Ma chag chyöd la je yi-rang/

Dag-pai tha zhi dri-ma med/

Dzog-pai jyang-chub sem kyed-do/

De-sheg jyang-chub sem-pa la/

Dag-pa sum gyi lü bul-lo/

Tse-rab drang-pai ge-wa nam/

Dü nay jyang-chub chog tu ngo/

Jah hum bam hoh!

Tsog-zhing nam rang la thim-par gyur//

II. Principal Practice

Om svabhava shuddhah sarva dharmah svabhava shuddho ham!

2. Erecting the Rakshachakra

Chyog kun ching te chi kyang mi shig-par gyur/

3. Erecting the Mandala Palace

Gyän dang köd-pa tsän-nyid tham-chäd yong su dzog-pai ü su

Hum lay dor-je ngön-po hum gi tsän-pa/

Dag-nyid chom-dän-day pal dor-je zhön-nu .......

4. Description of the Lord

U sum gyi tsa zhal thing-ka tum la ngam-pa/

Yay zhal kar-po geg ching zhäd-pa/

Zhal re re la mar la dum-pai chyän sum sum dang mig tu khyil-wa/

Nam-par gyur-pai zhal dang shing che-wa tsig-pa/

Thro-nyer dü-pai shang nay mi zäd-pai lung dra jying-wa/

Ku che zhing yän-lag rag-pa lang-tso gyay-pai gyur bag-chän/

Tha-ma nyi thug-kar ri-rab kyi phur-bu dril-wa/

Dreg-pa pho mö go-wo dang nu-ma nay dzi-pa/

Thöd-pa kam-po rin-po-chei tse-drän-chän gyi u-gyän dang/

Tsar sum thöd-pai threng gyü lön la gyü-pai do-shal-chän/

5. Description of the Consort

Dei pang du yum khor-lo gyay-deb-ma

Ku dog thing-kya cher-bu tra drol zhing lang-tsö geg-pa/

Zig sham dang rü-pai gyän gyi tray-pa/

Nyi-ka-ang nang tong yer-med gar-gü nyam-gyur chog tu gyay-pa/

6. Invoking the Wisdom Beings

Dei chyi-wor om kar-po/

Hum lay öd zer thrö-pay rang-zhin gyi nay nay

Jah hum bam hoh!

Dam-tsig-pa dang ye-she-pa nyi su med-par gyur te

Sang-gyay tham-chäd kyi dor-je sum dang yer-med du gyur-pa la/

7. Receiving the Empowerments

Lar-yang ye-she ngai rang-zhin-chän gyi sa-bön jyung-wa

Chyi-wor nay-pa yong su gyur-pay wang kur/

Ku ngai dag-nyid thrag-thung rig ngai chöd-pän gyi u-gyän-par gyur//

9. Visualization for the Mantra Recitation

Dag-nyid thug tsit-ta rin-po-che zur gyäd-pai ü su

Päd-ma dang da-wai dän la ye-she sem-pa dor-sem

Zhab kyang kum du zhug-pa

Gyän cha-lug yong su dzog-pai

Te-war thab she nyi dai ga-u kha-jyor gyi nang du