A Casket of Jewels: The Extensive Practice of The Thirteen Deity Glorious Vajrabhairava

A Casket of Jewels
The Extensive Practice

of the Thirteen Deity Glorious Vajrabhairava

A Casket of Jewels
Meditation on the Thirteen Deity Glorious Vajrabhairava
by
Je Tsongkhapa
translated and formatted by Wolfgang Saumweber, using the Tibetan text of the ACIP
electronic version, Je Tsongkhapa’s Tibetan text from the Collected Works (sung bum) of
Je Tsongkhapa published by TBRC, and Sharpa Tulku’s, Richard Guard’s and Alexander
Berzin’s translation for the Solitary Hero Vajrabhairava “Victory Over Evil”.
This translation was greatly facilitated and inspired by Cornelia Weishaar-Gunter’s
German translation of the sadhana text and H.E. Dagyab Kyabgon Rinpoche’s commen-
tary on the Thirteen Deity sadhana/practice (in German, also translated by Cornelia
Weishaar-Gunter).
Whenever there were questions in the translation we used Lhundup Pandita’s commen-
taries on the Thirteen-Deity Vajrabhairava Practice, “The Jewel Treasure House of the
Three Bodies” and “The Staircase That Leads to the Three Bodies” in the Tibetan origi-
nal (published by Konchog Lhadrepa, Delhi & the TBRC edition of the Collected Works
of Lhundup Pandita) and in Sharpa Tulku and Richard Guard’s translation (Tibet
House, Delhi 2002).
Images were taken from traditional Tibetan or Mongolian woodcut prints of various
origin. The line drawings were done by Andy Weber, Robert Beer and Wolfgang Saum-
weber. The Thirteen-Deity Mandala was painted by Andy Weber.
October 2005
Version 1.6

Preliminaries
Refuge and Generating Bodhicitta
I go for refuge until I am enlightened
To the Buddhas, the Dharma and the Highest Assembly.
From the virtuous merit that I collect
By practising giving and other perfections
May I attain the state of Buddha
To benefit all sentient beings. (3x)
Guru Yoga (Ganden Lha Gyama)

From the heart of the Lord of Tushita’s hundred gods,
Floating on white clouds like a cluster of fresh curds,
All-knowing Losang Dragpa, King of the Dharma,
Please come here, together with your spiritual sons.
In the space before me on a lion throne, lotus and moon
Sits the holy lama smiling with delight.
O supreme field of merit for my mind of faith,
Please stay for a hundred eons to spread the teaching.

Your beautiful body ablaze with fame’s glory,
Your eloquent speech adorning the ear of the fortunate,
Your mind pure genius, spanning the whole of knowledge,
I bow to you so meaningful to see, hear and remember.
Various delightful offerings of flowers and perfumes,
Incense, bright lights and pure sweet waters:
This ocean of offering-clouds presented and imagined
I offer to you, O highest field of merit.
Whatever non-virtues of body, speech and mind
I have accumulated since time without beginning,
Especially transgressions of my three vows,
I confess each one with fierce remorse from the depths of my heart.
In this dark age, you strove for knowledge and realization,
Abandoned the eight worldly concerns and realized the great value
Of the human life with freedom and opportunity.
O Lord, we rejoice sincerely in your prodigious deeds.
Pray, O holy perfect lamas, in the Truth Body’s sky,
From the billowing clouds of wisdom and compassion
Pour down a rain of vast and profound Dharma
Upon the deserving disciples of this world.
By whatever virtue I have gathered here,
May the teachings and all living beings receive every benefit,
And especially may the essence of the teaching
Of holy Losang Dragpa shine forever.
MIG-ME TSE-WAY TER-CHEN CHEN-RE-ZIG

DRI-ME KYEN-PAI WANG-PO JAM-PEL YANG
DUE-PUNG MA-LUE JOM-ZE SANG-WAY DAK
GANG-CHEN KHE-PAI TSUK-GYEN TSONG-KHA-PA
LOB-SANG DRAK-PAI SHAB-LA SOL-WA DEB (7 - 21x)

(You are Avalokitshvara – a great treasure of unaimed affection,
Manjushri – a commander of flawless wisdom,
Vajrapani – a destroyer of all hordes of demonic forces,
Tsongkhapa – the crown jewel of the erudite masters of the Land of Snows,
At your feet, Losang-dragpa, we make you requests.)
Glorious, kind, precious root lama -
Please take your seat on the lotus at my crown.
Take care of me with your great kindness,
Grant me the attainments of your body, speech and mind.
Please take your seat on the lotus at my heart.
Grant me both supreme and common attainments.
Please take your seat on the lotus at my heart.
Stay firmly until I achieve the essence of enlightenment.
Through following the supreme Mahayana lama,

The Conqueror Tzongkhapa, In all my lifetimes,
May I never turn away for even a second
From the holy path admired by all the Buddhas.
Je Tsongkhapa

Lalitavajra
Supplication to the Lineage Gurus

(If abbreviated, continue with Short Supplication to the Lineage Gurus.)
To the all-pervading Manjushri-vajra Lord Yamantaka; to the foremost
dakini enhancing the joy of this protector; to Lalita, you have manifested
the enlightened state of union - I make requests. Bestow on me please the
two attainments.
To Amogha-vajra and Jnana-kara-gupta, supreme Realized Ones; to
Padma-vajra, you have gained control of your wind-minds; at your feet,
Dipamkara, Lord of Sutra and Tantra - I make requests. Bestow on me
please the two attainments.
To Ra Lotzawa Dorje Drag, Lord of strength and power; to your supreme
son, Choerab, you became an eye for the world; at your feet, glorious
Yeshe Senge and Bum Serge - I make requests. Bestow on me please the
two attainments.
To Venerable Ga Lotzawa, you turned the tide in the battle with the four
demons; to the omniscient Sherab Senge and Yeshe Pal; to precious
Dhondrub Rinpoche, you spontaneously fulfil the two purposes - I make
requests. Bestow on me please the two attainments.

Ra Lotsawa
To glorious Losang Dragpa (Je Tsongkhapa), second Victorious Buddha;

to Khedrub Je and Sherab Senge; at your feet, glorious Paldan Zangpo,
you have found the supreme union - I make requests. Bestow on me
To Gedun Phelwa, Lord of the Sutra and Tantra teachings; to Tashi
Phagpa, you see precisely the true meaning of tantra; at your feet, Sam-
drub Gyatso, you spontaneously fulfil the two purposes - I make requests.
Bestow on me please the two attainments.
To Tzondru Phagpa, Lord of the complete teachings; to Dorje Zangpo,
you hold the treasury of wealth of good explanations; at your feet, Sangye
Gyatso, treasure-house of oral instructions - I make requests. Bestow on
me please the two attainments.
To (the First Panchen Lama) Losang Choegyan, Lord of the realised ones;
at your feet, Konchog Gyaltsan, Vajraholder, to Losang Yeshe, dance of
Amitabha - I make requests. Bestow on me please the two attainments.
To His Holiness (the Seventh Dalai Lama) Kalsang Gyatso, Lord of the
Victorious Buddhas; at your feet, Rolpai Dorje, you have grasped the
meaning of tantra; to Ngawang Tsultrim, Lord of the teachings - I make

To Jangchub Choephel, you have completely mastered the sutras and tan-
tras; to glorious Dragri Dorje Chang, Losang Choejor Gyatso, unequalled
in kindness - I make requests. Bestow on me please the two attainments.
At your feet, Great Tutor Lingtrul Dorje Chang, Losang Lungtog Tenzin
Trinley; to the glorious and excellent great abbot Tenpa Choephel - I make
To Dechen Nyingpo (Phabongkha Rinpoche), unequalled in kindness, you
are the wisdom of all the infinite Victorious Buddhas arisen as a wrathful,
terrifying human dance - to you I make requests. Bestow on me please the
two attainments.
To Kyabje Ling Dorje Chang, Thubtan Lungtog Namgyal Trinley, peerless
upholder of the virtuous conduct of furthering the methods of the scrip-
tural and insight teachings of the Fully Enlightened Ones in accordance
with the pure Buddha’s wishes - to you I make requests. Bestow on me
To Kyabje Trijang Dorje Chang, Losang Yeshe Tenzin Gyatso, you are the
embodiment of all the wisdom of the Victorious Ones, chief holder of the
stainless teachings of the Conquerors, and Lord of emanating and collect-
ing the myriad oceans of mandalas, bestow on me please the two attain-
ments.
O lord of speech, mind treasure, peerless upholder of the essential teach-
ings of the supreme system of the Victor, embodying the limitless ocean
of Buddhas, Supreme lord of samsara and nirvana, Jetzun Jampal Nga-
wang Losang Yeshe Tenzin Gyatso (His Holiness the XIVth Dalai Lama),
bestow on me please the two attainments.
Having praised you like this, may I in all my lifetimes be cared for by
Gurus of the supreme vehicle and may I be sustained by a festive feast of
profound and extensive Dharma.
May I triumph in the battle with the four demons who make conditions
adverse for my attaining perfection for the sake of all mothers.
May my wealth of all attainments such as peace, increase, power, wrath
and the eight supreme siddhis, increase and may I become the supreme
upholder of the essence of the Buddha’s teachings.
Short Supplication to the Lineage Gurus
O pervading Lord Manjushri-vajra, the Opponent of Yama,
O Lama Je Tsongkhapa, the Father who embodies all Conquerors,
And your Sons together with the lamas of the lineage,
Please bestow the two kinds of siddhi.

Specific Preliminaries
Instantaneous Self-generation
Instantaneously I arise in the form of glorious Vajrabhairava with one face
and two arms holding a curved knife and skull-cup. I am embraced by my
consort Vajravetali (Dorje Ralangma).
Consecrating the Inner Offering

OM HRIH SHTRIH VIKRTANANA HUM PHAT
( Open the lid of the inner offering cup halfway. As this is the consecration,
do not sprinkle.)
OM SVABHAVA SHUDDHAH SARVA DHARMAH SVABHAVA
SHUDDHO HAM
Everything becomes empty. Within a state of emptiness, from a YAM comes
a blue bow-shaped wind mandala marked with banners, on top of which
from a RAM comes a red triangular fire mandala. On top of that, from AH’s
comes a grate of three human heads, on top of which from an AH comes
a white skull-cup. Inside it, in the east from a BHRUM comes the flesh of
a bull marked with GO. In the south from an AM comes the flesh of a dog
marked with a KU. In the west from a JRIM comes the flesh of an elephant

marked with a DA. In the north
from a KHAM comes the flesh of
a horse marked with a HA, and in
the center, from a HUM, comes the
flesh of a human marked with a
NA. In the southeast from a LAM,
comes feces marked with a BI. In
the southwest from a MAM, comes
blood marked with a RA. In the
northwest from a PAM, comes white
bodhicitta marked with a SHU. In
the northeast from a TAM, comes
marrow marked with a MA. And in the center from a BAM comes urine
marked with a MU.
On top of this are a white OM, a red AH and a blue HUM stacked one atop
the other. From the HUM at my heart light rays emanate, striking the wind,
whereby the wind moves, the fire blazes and the substances inside the skull-
cup melt and boil. From the three syllables, light rays emanate successively,
hooking back the vajra-body, vajra-speech and vajra-mind, which dis-
solve successively into the three syllables. These then fall into the skull-cup
and melt. By means of the HUM, the faults of color, odor and potential are
cleansed. By means of the AH, it is transformed into nectar. By means of OM
it increases and becomes huge.
OM AH HUM (3x with M)
Consecration of Sense Offerings for the Deities in Front

(M  Sprinkle from the inner offering cup.)
SHUDDHO HAM
Everything becomes empty. From within the state of emptiness, from AH’s
come vast and expansive skull-cups, inside of which are HUM’s. The HUM’s
melt and become libation, cooling water for the feet, perfume, flowers,
incense, a butter lamp, food and music. By nature they are bliss and empti-
ness; in aspect they are the offering substances. Their function is to confer
distinguished, uncontaminated bliss as objects to be enjoyed by the six cogni-
tive powers.
OM ARGHAM AH HUM / OM PADYAM AH HUM /
OM GANDHE AH HUM / OM PUSHPE AH HUM /
OM DHUPE AH HUM / OM ALOKE AH HUM /
OM NAIVIDYA AH HUM / OM SHABDA AH HUM.
(M B D Do the mudras and ring bell and play damaru.)
10
Meditational Recitation of Vajrasattva (optional)
I go for refuge to the Triple Gem.
I shall liberate all sentient beings
And place them in the state of enlightenment.
The Bodhicitta I shall purely generate. (3x)
On the crown of my head, from a
PAM comes a lotus and on it, from
an AH a moon-disc mandala. On
top of this, from a HUM comes a
five-spoked white vajra, the hub of
which is marked with a HUM. From
this, light rays emanate and collect
back together, transforming into a
Vajrasattva with a white-colored
body, one face and two arms, holding
a vajra and bell and embracing the
motherly consort Dorje Nyemma,
white, with one face and two arms,
holding a cleaver and skull-cup. Both
are adorned with silken scarves and
various jeweled ornaments. The
father sits in the vajra position, and
in his heart on a moon is a white syl-
lable HUM from which light rays emanate inviting forth wisdom-beings who
are like himself. They (enter into sexual union and) become non-dual.
Once again from a HUM at his heart light rays emanate and invite forth
empowering deities. “O all Tathagatha Buddhas please confer empower-
ment on this one.” Having thus been requested, they hold up vases filled with
the nectar of wisdom and confer the empowerment, saying “OM SARVA
TATHAGATA ABHIKSHEKA TA SAMAYA SHRI YE HUM” Thus initi-
ated, (Vajrasattva’s) body becomes filled with the nectar of wisdom and his
crown is adorned by Akshobhya. “O Bhagavan Vajrasattva, I request you
to cleanse and purify myself and all sentient beings of our downfalls
and obstacles, as well as of our degenerated and broken words of honor.”
Having been thus requested, from the HUM at his heart light rays emanate,
cleansing all sentient beings of their downfalls and obstacles, and making
offerings to please the Buddhas and their offspring. All their good qualities
collect back together in the form of light which dissolves into the HUM at his
heart, whereby his brilliance, power and strength become the quintessence of
the sublime.
OM VAJRASATTVA SAMAYA MANU PALAYA / VAJRASATTVA
TENO PATISHTA / DRIDHO ME BHAVA / SUTO KAYO ME BHAVA /
SUPO KAYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHI
11
ME PRAYACCHA / SARVA KARMA SUCHA ME / CHITTAM
SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN SARVA
TATHAGATA / VAJRA MA ME MUNCHA / VAJRA BHAVA MAHA
SAMAYA SATTVA / AH HUM PHAT (21 x)
Out of ignorance and delusion I have transgressed my words of honor and let
them degenerate. O Lama, lord master, lord of beings with a nature of great
compassion, to you I turn for refuge.
Vajrasattva replies, “O son of the family, you are cleansed and purified of all
your downfalls and obstacles, as well as your degenerated and broken words
of honor.” Then he dissolves into me and my body, speech and mind become
inseparable from the body, speech and mind of Vajrasattva.
12
Actual Session
Inviting the Field of Merit
Radiant as Vajrabhairava with one face and two arms, I
have in my heart, on an 8-petalled lotus and sun-disc a
HUM from which light rays (emanate) illuminating the
boundless realms of the universe and bringing forth in the
space before me Vajrabhairava together with the Gurus,
encircled by a host of Buddhas, Bodhisattvas, Wrathful
Deities and Wisdom Dakinis residing therein. The light
rays dissolve back into my heart.
Prostration to the Lama and the Deity

I bow to your lotus feet,
O my jewel-like Guru Vajradhara,
By whose kindness
I instantaneously attain a state of great bliss.
Supreme form, extremely great fury,
Intrepid one, enjoyer of supreme objects,
Who acts to tame those hard to tame,
To Vajrabhairava I bow down.
Offerings
From light rays of the seed syllable at my heart come white Carcika, blue
Varahi, red Saraswati and green Gauri, who hold various offerings in their
hands and make the offerings.
OM HRIH SHTRIH HAH (libation)
OM HUM HUM PHAT (water for the feet)
OM VIKRTANANA DUSHTAM SATTVA DAMAKA GAH GAH (per-
fume)
OM KUMAHA RUPINE JAH JAH HUM PHAT (flowers)
OM HRIH HAH HAI PHAT (incense)
OM DIPTA LOCHANA VIKRTANANA MAHA ATTATTA HASA NA
DINT DIPTA YE SVAHA (light)
OM VAJRA NAIVIDYA AH HUM (divine food)
OM VAJRA SHABDA AH HUM (music)
(As this is a mental offering, the mudras are not done and the bell and damaru
are not rung.)
The goddesses are re-absorbed.
13
Seven Limb Practice
I confess all my downfalls.
I shall eradicate those produced or arising
And, before your eyes, I give you my word not to do them again.
I likewise rejoice in everyone’s merits
And dedicate them fully to that which proceeds to bliss.
I go for refuge to the Triple Gem.
I shall liberate all sentient beings and place them in the state
of enlightenment.
I shall generate purely the bodhicitta.
I offer my body to you who are an ocean of excellent qualities.
In order to attain the three Bodies and wisdom,
I shall devote myself with extremely pure faith
To the methods of generating and so forth
Which are the path for the Enlightened Buddhas and their offspring.
Tantric Vows
All Buddhas and Bodhisattvas, please give me your attention.
I who am called (...), from this time onwards until my enlightenment,
Shall develop a pure and peerless bodhicitta
Just as all the protecting Buddhas of the three times
Have done to ensure their enlightenment.
I shall uphold all the general and specific (tantric) vows
And commitments of the five Buddha families, without exception.
I shall deliver those not yet delivered,
I shall liberate those not yet liberated
And I shall give breath to those unable to breathe.
I shall place all sentient beings in the state beyond sorrow.
Four Immeasurables
May all sentient beings be endowed with bliss.
May all sentient beings be parted from suffering.
May all sentient beings never be parted from bliss.
May all sentient beings be placed in a state of equanimity unperturbed by
superstitious conceptions about grasping consciousness and the objects it
grasps or by the eight worldly feelings.
(This completes the methods of accumulating physical merit.)
14
Taking the Three Kayas as the Path
SHUDDHO HAM
OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO HAM
Because I myself, the deities, the field of merit and all other phenomena are
imputations on dependent arisings, everything becomes emptiness having
the true nature of identitylessness and devoid of the four extremes such as
eternalism, nihilism and so forth.
(Through the meditation on self-lessness one gains freedom from common
appearances.)
Meditation of the Common Protection Wheel

From within a state of emptiness, from a YAM comes a smoke-colored, bow-
shaped wind mandala marked with victory banners. On top of that, from a
RAM comes a red triangular fire mandala forming a garland of flames and
adorned by vajra ornaments. On top of that, from a BAM comes a white
circular water mandala marked with a vase. And on top of that, from a LAM
comes a yellow, square earth mandala marked with vajras. On top of that,
from a HUM comes a crossed vajra marked at the hub with a HUM from
which light-rays emanate along the bottom, forming the vajra surface. Ema-
nating upwards, they form the vajra fence. Emanating along the top, they
form the vajra roof; and upon the fence and below the roof, they form the
vajra ceiling. These are all in the nature of radiant vajras forming a solid unit
without any intervening spaces. Surrounding all of this is a five-colored con-
flagration, like the destroying fire that ends a great eon, blazing into the ten
directions.
Meditation on the Uncommon Protection Wheel of the Ten Wrathful Dei-

ties (optional)
In the center of the fence, from
a BHRUM comes a brilliantly
blazing yellow command wheel
revolving clockwise. Inside the
center (of the wheel) and slightly
(above and) not touching the spokes
are triple seats of multi-colored lotus,
moon and sun. On top of the central
one, from a HUM, I arise as Sumb-
haraja, with a dark blue colored body
and an Akshobhya crowning my head.
I have three faces - dark blue, white and
red, and six arms. With my first two I
embrace a consort who looks similar to
15
myself, with my other two right arms I hold a jewel and a hook, and with my
other two left a lotus and a lasso. I stand in the pose of right leg bent and my
left extended.
The rays of light from the HUM at my heart (being in union with my con-
sort) hook the ten Wrathful Ones and draw them into my mouth, where
they melt and enter the mother’s lotus-womb through the path of my
vajra-organ as ten drops. These become ten long-voweled HUM’s,
which transform into the ten Wrathful Ones.
(If abbreviated, proceed to section below
marked with *.)
Blue Yamantaka with a Vairochana crowning
his head, and with three faces - blue, white
and red - and six arms the first two embrac-
ing a consort similar to himself, the other two
right holding a jewel and a vajra-hammer, the
other two left a lotus and a sword.
HUM! He is born from the lotus-womb of
the mother and takes his place with left leg
extended on the seat above the eastern spoke.
16
White Aparajita with an Akshobhya crown-
ing his head and with three faces - white, dark
blue and red - and six arms - the first two
embracing a consort similar to himself, the
other right holding a jewel and a club (with a
wrathful vajra-like top), the other two left a
lotus and a sword.
extended on the seat above the southern
spoke.
Red Hayagriva with am Amitabha crown-

ing his head and with three faces - red, dark
blue and white - and six arms - the first two
other two right holding a jewel and a lotus,
the other two left a wheel and a sword.
extended on the seat above the western spoke.
Blue Amritakundalini with an Akshobhya

crowning his head and with three faces -
blue, white and red - and six arms - the first
two embracing a consort similar to himself,
the other two right holding a jewel and a
vajra, the other two left .a lotus and a sword.
extended on the seat above the northern
spoke.
Dark-blue Takkiraja with an Akshobhya

dark blue, white and red - and six arms - the
first two embracing a consort similar to him-
self, the other two right holding a jewel and a
hook, the other two left a lotus and a sword.
extended on the seat above the Fire-quarter
(southeastern) spoke.
17
Blue Niladanda with an Akshobhya crown-
ing his head and with three faces - blue,
white and red - and six arms the first two
other two right holding a jewel and a club,
the other two left a lotus and a sword.
extended on the seat above the Non-truth-
quarter (southwestern spoke).
Blue Mahabala with an Akshobhya, crown-

ing his head and with three faces - blue,
white and red - and six arms the first two
other two right holding a jewel and a trident,
the other two left a lotus and a sword.
extended on the seat above the Wind-quarter
(northwestern) spoke.
Dark-blue Acala with an Akshobhya crown-

ing his head and with three faces - dark blue,
white and red - and six arms - the first two
other two right holding a jewel and a sword,
the other two left a lotus and a vajra.
extended on the seat above the Powerful-
quarter (northeastern) spoke.
Yellowish-green Ushnishachakravartin
with an Akshobhya crowning his head and
with three faces yellowish-green, white and
red - and six arms - the first two embracing
a consort similar to himself, the other two
right holding a jewel and a wheel, the other
two left a lotus and a sword.
HUM! He is born from the lotus-womb
of the mother and takes his place with left
leg extended on the seat above and slightly
before myself, the main figure.
18
Dark-blue Vajrapatala with an Akshobhya
dark blue, white and red - and six arms - the
first two embracing a consort similar to him-
self, the other two right holding a jewel and a
vajra, the other two left a lotus and a sword.
HUM! He is born from the lotus-womb
of the mother and takes his place with left
leg extended on the seat below and slightly
behind myself, the main figure.
All eleven have bared fangs and each of their faces has three round, blood-
shot eyes. Their orange hair and moustaches blaze and swirl upwards, and
each is adorned with wheel-shaped (crowns), earrings and so forth, and have
as ornaments the (eight) various snakes. They have the power to eradicate all
demons and interferers. Standing in the midst of a blazing mass of wisdom
fire arising from their bodies, they emanate into the ten directions cloud-like
formations of flaming, fearsome vajras, annihilating all evil ones.
(* If abbreviated, recite:)
HUM! The ten Wrathful Ones are all born from the lotus of the mother,
and take their respective seats on the ten spokes, in the manner of
destroying.
Continuation of Both Mediatations:

Myself standing as Sumbharaja, I trans-
form (if the Meditation on the Uncommon
Protection Wheel was left out, I instantly
arise as Vajrasattva) into Vajrasattva with
a white-colored body, three faces -white,
dark blue and red - and six arms - the
first two embracing a consort similar to
myself, the other two right holding a vajra
and a sword, the other two left a jewel and
a lotus. I transform
into a white, tetrahe-
dral reality source,
standing upright with
a point on the bottom and a broad face on top.
Out of the bottom tip, from a PAM comes a variegated
lotus, in the center of which is a HUM which transforms
into a crossed-vajra adorned with white spokes in the east, yellow spokes
in the south, red spokes in the west, green spokes in the north and the cen-
19
tral (cubic) hub blue. In the middle of the hub,
from a BHRUM comes a wheel marked with
BHRUM, which transforms into a white Vairo-
chana with three faces - white, dark blue and red
and six arms - the first two embracing a consort
similar to himself, the other two right holding
a vajra placed on a wheel and also a sword, the
other two left a jewel and a lotus.
He transforms into the celestial mansion, which
is square and has four doors. It has walls of five gradations (in thickness),
which from the outside are successively white, yellow, red, green and blue. On
top of the walls is an encircling yellow jeweled molding beautified with an
assortment of gems. Halfway (to the center) of the mansion (on the floor and
ceiling of the main floor) are a circular (ledge and beam marked) with a gar-
land of vajras, between which rest the eight pillars that support the four vajra
cross-beams. The (steeple) on top is beautified with a crowning precious gem
and a vajra. Inside the mansion is white in the east, yellow in the south, red
in the west and green in the north. The center is blue. On top of the mold-
ing (around the top of the walls) is a quadruple colonnade, on the outside
face of which are the heads of sea-monsters. Between each of their mouths is
strung a strand of jewels and hanging from each mouth are (three) strings of
gems with a golden bell (at the end of the middle one) and a yak-tail fan (at
the ends of the outer two). In such ways it is beautified. On the outside face
(of the quadruple colonnade, above each sea monster’s head) is an eave from
which hangs a jeweled pendant and on which rests an upright dentel of the
parapet in the shape of a half lotus-petal. (The parapet) is beautified with
banners, pennants and so forth. Around the outside of the walls is a red ledge
for the goddesses of desirable objects. On this, encircling the walls (of the
mansion), are found goddesses holding and presenting objects of offering.
At the outside corners of the doorway corridors and on the platform outside
and inside the four corners (of the mansion) are arrayed crescent-moons
with a vajra and a jewel on top of each. Before each of the four doorways (and
beyond the porches) is an archway having eleven layers of segments and rest-
ing on four pillars. On top (of each of these archways) is a Dharma-wheel
flanked to the left and right by a male and female buck and doe.
Outside the vajra-fence and mountain of fire are the eight charnel grounds
such as the “Ferocious One”, with eight trees such as a Nagakesara tree. At
the base of these are the eight directional protectors, Indra and so forth, and
at the crests the eight realm protectors such as the Great Emanation with an
Elephant’s Face. There are the eight lakes of compassion, in which live the
eight nagas, such as Grand Jewel, and above which in the sky are the eight
clouds such as the Proclaimer and so forth. There are also the eight wisdom
fires, and the eight stupas (on the eight mountains). These grounds are made
fearsome with skeletons and corpses impaled on sticks, hanging on trees,
20
eating beings, pierced with weapons and so forth, crows, vultures, dogs,
jackals, lions, tigers and so on, caterwauling zombies, cannibals, man-eating
spirits and the like. There are realized beings, Knowledge-holders and yogis
acting in accordance with tantric commitments, focused single pointedly
on the Bhagavan, naked, their hair loose, adorned with the five mudra orna-
ments, holding changteu hand-drums, skull-cups and khatvangas and with
skulls adorning the crowns of their heads. Their cackling and presence makes
the charnel grounds very bizarre.
Taking the Bardo as the Path of the Enjoyment Body (Sambhogakaya)

Inside the celestial mansion surrounded by these charnel grounds,
from a YAM comes a black wind mandala with a slight shade of red,
on top of which from the first letter (of the Sanskrit alphabet) A,
comes a moon mandala. In the center of it, like a bubble out of water,
comes a yellow DHIH which transforms into a sword marked in the
center (of its hub) with a DHIH.
Light rays emanate from it, inviting
forth all the Sugata Buddhas who dis-
solve into it, whereby it transforms
and I arise as the Vajraholder, youth-
ful Manjushri. I have a yellow-colored
body with a slightly wrathful expres-
sion. In my right hand I brandish a
sword and in my left I hold a scriptural
text at my heart. Sitting with my legs
crossed in the vajra-position, I am
adorned with the thirty-two major
marks and eighty minor signs of a
Buddha.
(Pause here to meditate on taking the
intermediate state as the path of the
Enjoyment Body.)
Taking Birth as the Path of the Emanation Body (Nirmanakaya)

At my heart, from an AH comes a sun-disc mandala, from which light
rays (emanate and) invite forth all the Buddhas such as Vairochana,
Bodhisattvas such as Vajra-sharp, Wrathful Deities such as Vajra-hook
and Knowledge-holders such as Lady Vajra-mind, from where they reside in
the ten directions. Together with Manjushri they enter into the sun, whereby
this sun-disc mandala becomes (radiant) with light rays pervading hundreds
of thousands of miles.
On top of it comes a dark blue syllable HUM having five colored rays of
light. These light rays emanate and bring forth a host of Buddhas, Bodhisat-
21
tvas, Wrathful Deities and Knowledge-holders, who enter the HUM,
whereby it transforms into a black, wrathful nine-spoked vajra, with the
(outer ends of the) spokes curved back, having five-colored rays of light
and marked at the hub with a syllable HUM. From it emanate the forms
of tiny, fine vajras and also emanated (on the tips of light rays) are hosts
of Buddhas, Bodhisattvas, Wrathful Deities and Knowledge-holders, filling
the entire sphere of space just as a pod is filled with sesame seeds. (Thus the
vajra) which stands on the sun ripens all beings, bringing them to the attain-
ment of Vajrabhairava. Then simultaneously all at once (everything) collects
back together and dissolves into the vajra.
The moon, sun and vajra, together with its HUM, transform into seats of
variegated lotus, a moon and a sun, upon which I arise as the Resultant Vajra-
holder, the great and glorious Vajrabhairava, with a body dark blue black in
color, nine faces, thirty-four arms and sixteen legs, standing in the pose of
right ones bent and left extended.
(Pause here to meditate on taking birth as the path of the Emanation body.)
22
Description of Vajrabhairava
With the ability to devour the lords of the Three Realms, I chortle “HA-HA”,
with my tongue darting, my fangs bared, my mouth having wrinkles of anger,
my brow also wrinkled in anger, with- my eyes and eyebrows ablaze like the
eon of destruction and my orange hair bristling upward. I make threatening
mudras at both the worldly and transcendental gods, frightening even the
frightful ones, and thunder the sound “PHAIM” like a dragon. I eat human
blood, grease, marrow and fat, and have five dried fearsome skulls crown-
ing (each of) my heads. Adorned with a skull-rosary of fifty moist (human)
heads, I wear (two) black snakes as Brahmin threads. I am also adorned with
ornaments made of human bones, such as wheel shaped crowns, earrings and
so forth. My belly is bulging, my body is naked; my phallus stands erect. My
eyelashes, eyebrows, moustache and body hairs blaze like the fire of the eon
of destruction.
My main face is that of a black buffalo, extremely furious and having two
sharp horns. On top of it and between my horns is a red face, extremely hor-
rific with blood dripping from its mouth. On top of that is a yellow face of
Manjushri with a slightly wrathful expression. Adorned with the (flower)
ornaments of youth, his hair is tied in five knots on the crown of his head. As
for my faces to the right of the base of my horns, the first (or central) face is
blue, the face to its right is red and the face to its left is yellow. As for my faces
to the left of the base of my horns, the first (or central) face is white, the face
to its right is gray and the face to its left is black. These faces are very wrathful
and each of my nine faces has three eyes.
With my first right and left hands I hold the moist skin of an elephant
stretched open by the skin of its left front and hind legs, with its head to my
right and its hairy back facing outward. As for my other right hands, I hold in
the first a curved knife, in the second a dart, in the third a wooden pestle, in
the fourth a fish-knife, in the fifth a harpoon, in the sixth an axe, in the sev-
enth a spear and in the eighth an arrow. (In the back row) in my ninth (hand
I hold) an iron hook, in the tenth a skull club, in the eleventh a khatvanga, in
the twelfth a wheel (of sharp weapons), in the thirteenth a five-spoked vajra,
in the fourteenth a vajra-hammer, in the fifteenth a sword and in the six-
teenth a chang-teu hand-drum.
As for my other left hands, in the first I hold a skull-cup filled with blood, in
the second a (four-faced, yellow) head of Brahma, in the third a shield, in the
fourth a leg, in the fifth a lasso, in the sixth a bow, in the seventh intestines
and in the eighth a bell. (In the back row) in my ninth (hand I hold) a hand,
in the tenth a cloth shroud, in the eleventh a person impaled on a stick, in
the twelfth (a triangular) brazier, in the thirteenth a scalp, in the fourteenth
a (hand in the) threatening mudra, in the fifteenth a trident with a three-
curved banner, and in the sixteenth a homa-fire fan.
23
As for my right feet, the first treads on a human, the second a buffalo, the
third a bull, the fourth a donkey, the fifth a camel, the sixth a dog, the seventh
a sheep and the eighth a fox.
As for my left feet, the first treads on a vulture, the second an owl, the third
a crow, the fourth a parrot, the fifth a hawk, the sixth a kite, the seventh a
mynah bird and the eighth a swan.
Also being trampled upon are Brahma, Indra, Vishnu and Rudra, as well as
the Six-headed Kumara, Ganesh, and the Gods of the Moon (Chandra) and
Sun (Surya) who are all faced downwards.
Meditating on the Triple Stack Heroic Minds

With myself as this commitment being, I have at my heart, on a moon-disc
seat the wisdom being the youthful Manjushri with a yellow-colored body
and a slightly wrathful expression, brandishing a sword in his right hand and
holding at his heart a scriptural text in his left. Sitting with his legs crossed in
the vajra position, he is adorned with the thirty-two major marks and eighty
minor signs of a Buddha. In his heart, from a AH comes a sun-disc mandala
in the center of which is the concentration being, a dark blue syllable HUM
emanating five-colored rays of light.
Description of the Mother Consort

In my lap is the consort, Vajravetali, blue, with one face and two arms. In her
right hand she is holding up a vajra knife (drigug), in her left she is holding
a skullcup filled with the blood of malignant beings. With both arms she is
embracing me. She wears a crown of five dried human skulls, the five kinds
of bone ornaments, and a garland of fifty dry skulls. Her right leg is stretched
out and with her left she embraces me.
The Union of Father and Mother

My secret organ becomes invisible. In its place, out of HUM, comes a blue
five-pronged vajra. From OM comes the jewel. The opening is sealed with a
PHAT.
The secret organ of the consort becomes invisible. In its place, out of HUM,
comes a red eight-petaled lotus. From AH comes the anther. The opening is
sealed with PHAT.
I and the consort feel attachment for each other, we engage in union, and start
to experience joy:
OM SARVA TATHAGATA ANURAGANA VAJRA SVABHAVA
ATMAKO HAM
I am the vajra nature of the attachment of all tathagatas.
(Develop the pride of attachment.)
24
Out of the HUM in my heart emanate light rays hooking all Buddhas. Then
I draw them into my mouth, then they descend to my heart where they melt
and then - through the path of my vajra-organ in the form of drops - enter
the mother’s lotus-womb.
There one part transforms into a BHRUM from which comes the celestial
mansion with the thrones; the other part transforms into seventeen drops on
the thrones from which sev-
enteen syllables appear:
HUM in the center; on the
inner thrones, KSHE in
the east, MA in the south,
ME in the west, and DA
in the north; on the four
gates, in the east (etc.): YA,
TSA, NI, and RA.
On the thrones in the four
intermediate directions of
the inner corners (starting
from southeast) are: DZA,
SA, DO, and RU; on the
thrones of the outer cor-
ners: NA, YO, NI, and RA.
They transform into a
vajra at the center; at the
four inner main directions into a wheel, a jewel, a lotus and a sword; at the
four gates (from east) into a hammer, a club, a lotus, and a sword; at the four
inner intermediate directions (starting from south-east) into a wheel, a jewel,
a lotus, and a sword.
Those attributes are marked with their respective seed syllables. They send
out light rays which are then reabsorbed. Out of those arise the complete dei-
ties:
1. Vajrabhairava with consort in the center of the mandala.
2. Ignorance Yamantaka in the east of the celestial mansion. He is white
and has three faces: white, blue and red. The first pair of his six arms,
holding a curved knife and a skullcup, embraces a consort similar to
himself; the two lower hands on the right hold a wheel and a sword, the
two lower left ones a jewel and a lotus.
3. Miserliness Yamantaka in the south of the celestial mansion. He is
yellow and has three faces: yellow, blue and white. The first pair of his
six arms, holding a curved knife and a skullcup, embraces a consort
similar to himself; the two lower hands on the right hold a jewel and a
sword, the two lower left ones a wheel and a lotus.
25
4. Attachment Yamantaka in the west of the celestial mansion. He is red
and has three faces: red, blue and red. The first pair of his six arms,
himself; the two lower hands on the right hold a lotus and a sword, the
two lower left ones a jewel and a wheel.
5. Jealousy Yamantaka in the north of the celestial mansion. He is green
and has three faces: green, blue and white. The first pair of his six arms,
himself; the two lower hands on the right hold a sword and a wheel, the
two lower left ones a jewel and a lotus.
6. Hammer Yamantaka at the eastern gate of the celestial mansion. He
is blue and has three faces: blue, white and red. The first pair of his six
arms, holding a curved knife and a skullcup, embraces a consort similar
to himself; the two lower hands on the right hold a blue vajra-hammer
with twenty spokes and a sword, the two lower left ones a jewel and a
lotus.
26
7. Club Yamantaka at the southern gate of the celestial mansion. He is
white and has three faces: white , blue and red. The first pair of his six
to himself; the two lower hands on the right hold a club and a sword,
the two lower left ones a lotus and a wheel.
8. Lotus Yamantaka at the western gate of the celestial mansion. He is red
and has three faces: red, blue and white. The first pair of his six arms,
himself; the two lower hands on the right hold a lotus and a sword, the
two lower left ones a wheel and a jewel.
9. Sword Yamantaka at the northern gate of the celestial mansion. He is
green and has three faces: green, blue and white. The first pair of his six
to himself; the two lower hands on the right hold a sword and a wheel,
the two lower left ones a jewel and a lotus.
All the eight fathers have a crown of five dry skulls and a garland of fifty
human heads dripping blood. Each face has three red round eyes and four
blazing bared fangs, the tongues dart and light rays radiate vastly. Blue
Sankapalaka binds the hair, red Taksaka forms the earrings, Kulika forms the
armbands and yellow Hulu-hula the bracelets. White Lotus forms the neck-
lace and green Karkotaka the brahma thread. Vasuki, colored like nectar,
forms the apron and Mahapadma forms the anklets. Those eight Nagas make
the sound “PHAT” and their forked tongues garland their poisonous fangs.
Inside, in the south-east is white Carcika, very skinny and fiercely angry,
with three faces, white, blue and red. The first pair of her six hands, hold-
ing a curved knife and skull, embraces the father similar to herself. The two
remaining right hands hold a wheel and a sword, and the left two a jewel and
lotus.
In the south-west is blue Varahi with a sow’s face, fat and short with a sag-
ging belly and three faces, blue, white and red. The first pair of her six hands,
holding a curved knife and skull, embraces the father similar to herself. The
two remaining right hands hold a vajra and sword, and the left two a wheel
and lotus.
In the north-west is red Saraswati, peaceful, with three faces, red, blue and
white. The first pair of her six hands, holding a curved knife, and skull,
embraces the father similar to herself. The two remaining right hands hold a
lotus and a sword, and the left two a jewel and a wheel.
In the north-east is green Gauri, fat and short with a sagging belly, three
faces, green, blue and white. The first pair of her six hands, holding a curved
knife and skull, embraces the father similar to herself. The two remaining
right hands hold a sword and wheel, and the left two a jewel and a lotus.
27
The four mothers also have a crown of five dry skulls and a garland of fifty
dry skulls, are adorned by the five mudras and stand with right leg bent and
left extended.
At the four outer corners the syllables transform into four human skulls
filled with nectar.
OM HRIH SHTRIH VIKRTANANA HUM PHAT:

The principal deity’s attention is drawn. Innumerable Vajrabhairavas with
consort issue forth from every pore of the mother consort into the ten
directions to purify the hatred of all beings and to bestow upon them the
wisdom of dharmadhatu. Reabsorbed again into one deity they melt with
me and my consort.
OM JINA JIK:
The attention of Ignorance Yamantaka father and mother is drawn. Innu-
merable alike deities issue forth from every pore of the mother consort
into the ten directions to purify the ignorance of all beings and to bestow
upon them the mirror-like wisdom. Then they take their seat in the east
(of the mandala).
OM RATNA DHRK:
The attention of Miserliness Yamantaka father and mother is drawn.
Innumerable alike deities issue forth from every pore of the mother con-
sort into the ten directions to purify the arrogance and miserliness of all
beings and to bestow upon them the wisdom of equality. Then they take
their seat in the south (of the mandala).
OM ARO LIK:
The attention of Attachment Yamantaka father and mother is drawn.
Innumerable alike deities issue forth from every pore of the mother con-
sort into the ten directions to purify the attachment of all beings and to
bestow upon them the discriminating wisdom. Then they take their seat
in the west (of the mandala).
OM PRAJNA DHRK:
The attention of Jealousy Yamantaka father and mother is drawn. Innu-
into the ten directions to purify the jealousy of all beings and to bestow
upon them the all-realizing wisdom. Then they take their seat in the
north (of the mandala).
OM MUNGARA DHRK:
The attention of Hammer Yamantaka father and mother is drawn. Innu-
into the ten directions to overcome the skandha mara in all beings and
to bestow upon them the power of faith. Then they take their seat at the
eastern gate (of the mandala).
28
OM DANDA DHRK:
The attention of Club Yamantaka father and mother is drawn. Innumer-
able alike deities issue forth from every pore of the mother consort into
the ten directions to overcome the klesha mara in all beings and to bestow
upon them the power of effort. Then they take their seat at the southern
gate (of the mandala).
OM PADMA DHRK:
The attention of Lotus Yamantaka father and mother is drawn. Innumer-
the ten directions to overcome the yama mara in all beings and to bestow
upon them the power of diligence. Then they take their seat at the west-
ern gate (of the mandala).
OM KHANGA DHRK:
The attention of Sword Yamantaka father and mother is drawn. Innumer-
the ten directions to overcome the son-of-god mara in all beings and to
bestow upon them the power of concentration. Then they take their seat
at the northern gate (of the mandala).
OM MOHA RATI:
The attention of Carcika is drawn. Innumerable alike deities issue forth
from every pore of the mother consort into the ten directions to purify
the earth element in all beings and to assure them of the infiniteness of
love. Then she takes her seat in the south-eastern corner (of the man-
dala).
OM DWESA RATI:
The attention of Varahi is drawn. Innumerable alike deities issue forth
the water element in all beings and to assure them of the infiniteness of
compassion. Then she takes her seat in the south-western corner (of the
mandala).
OM RAGA RATI:
The attention of Sarasvati is drawn. Innumerable alike deities issue forth
the fire element in all beings and to assure them of the infiniteness of joy.
Then she takes her seat in the north-western corner (of the mandala).
OM VAJRA RATI:
The attention of Gauri is drawn. Innumerable alike deities issue forth
the wind element in all beings and to assure them of the infiniteness of
equanimity. Then she takes her seat in the north-eastern corner (of the
mandala).
29
OM AH HUM:
The four skullcups come forth to purify the faults of the six objects. They
take their seats in the four outer corners (of the mandala).
OM AH HUM:
The celestial mansion comes forth to purify the faults of the environment
and to affirm all who dwell in bliss. The palace becomes one with the
(imagined) commitment palace.
Consecration of the Sense Organs

At both eyes of all mandala deities, out of KSIM and a wheel, arises Eye
Vajra who is similar in form to the Ignorance Yamanatka.
At both ears, out of JRIM and a vajra, arises Ear Vajra. He is black
and has three faces: black, white, and red. The first (upper) pair of
his six arms hold a curved knife and a skullcup; the two lower hands on
the right hold a vajra and a sword, the two lower left ones a wheel and a
lotus.
At both openings of the nose, out of KHAM and a jewel, arises Nose
Vajra resembling Miserliness Yamantaka.
At the root of the tongue, out of RAM and a lotus, arises Tongue
Vajra resembling Attachment Yamantaka.
At the forehead, out of KAM and a sword, arises Body Vajra resem-
bling Jealousy Yamantaka.
At the navel, out of SAM and a vajra, arises Mind Vajra. He is white
and has three faces: white, blue and red. The first (upper) pair of
his six arms hold a curved knife and a skullcup; the two lower hands on
the right hold a vajra and a sword, the two lower left ones a wheel and a lotus.
All deities sit on a lotus and moon seat.
Consecration of Body, Speech and Mind

All deities (of the mandala) have a HUM at their heart from which arises a
blue five-pronged vajra marked with a HUM at its hub. From the vajra and
the seed syllable comes Mind (Citta)Vajra resembling Ear Vajra.
From AH at their throats arises a red eight-petaled lotus marked with AH
at its center. From the lotus and the seed syllable comes Speech(Waka)Vajra
resembling Attachment Vajra.
From OM at their crowns arises a white wheel marked with AH at its hub.
From the wheel and the seed syllable comes Body (Kaya)Vajra resembling
Ignorance Vajra.
From light rays of the seed syllable at my heart comes light inviting the deities
of the Three Vajras. They appear in front to receive the offerings:
30
From light rays of the seed syllable at my heart come white Carcika, blue
Varahi, red Sarasvati and green Gauri, who hold various offerings in their
hands and make the offerings.
fume)
(As this is a mental offering, the mudras are not done and the bell and damaru
are not rung.)
The goddesses are re-absorbed.
Through the light rays the deities of the Three Vajras are hooked and then
become one with the imagined Three Vajras.
Mind:
OM SARVA TATHGATA CITTA VAJRA SVABHAVA ATMAKO HAM
Speech:
OM SARVA TATHGATA WAKA VAJRA SVABHAVA ATMAKO HAM
Body:
OM SARVA TATHGATA KAYA VAJRA SVABHAVA ATMAKO HAM
I am the essence of the Three Vajras of all tathagatas.
Invitation of the Wisdom Deities

From the HUM at my heart light rays emanate. (M with Hook Mudra)
OM HRIH HA BHO MAHA KRODHA AGACCHA AGACCHA
ASMAD PUJA PHATI-GRIHNHANTU PRASADA MEDI-MANA
KURU SVAHA
The light rays bring forth from their natural abodes to the space before me
the supporting mandalas of the glorious Thirteen Deity Vajrabhairava and its
supported deities, similar to what I have visualized.
(M  Sprinkle from the inner offering cup to eliminate the hindrances of the
offering.)
31
(Make offerings with:)
fume)
OM VAJRA SHABDA AH HUM (music - no bell and damaru)
(Invitation of the wisdom beings above to appear above the crown of the com-
mitment beings:)
OM MUNGARA JAH
(Becoming one with the respective commitment being:)
OM DANDA HUM
(Inseparable union with the respective commitment being:)
OM PADMA BAM
(Empowerment:)
OM KHANGA HOH
Inviting the Empowering Deities

OM HRIH HA BHO MAHA KRODHA AGACCHA AGACCHA
ASMAD PUJA PHATI-GRIHNHANTU PRASADA MEDI-MANA
KURU SVAHA
Once more from the HUM at my heart light rays emanate and bring forth to
the space before me the Buddhas together with their Bodhisattva offspring,
residing in the ten directions.
fume)
(Do not ring the bell and damaru.)
32
Initiating and Sealing by the Empowering Deities
“O Tathagata Buddhas, I request you to confer empowerment on me.”
Having thus been requested, they emanate goddesses such as Charchika and
so forth, who first proclaim auspicious verses and then hold up moonlight-
white vases filled with the five nectars, with the words:
“Just as all the Buddhas received empowerment as soon as they were born,
likewise do we now confer this empowerment with pure heavenly water.”
Speaking thusly, they confer the empowerment upon the crown of my head,
whereby my entire body becomes filled with the empowering water, purifying
me of all my stains. The excess water that stays on the crown of my head as a
protrusion is transformed: The main face of the principal deity is crowned by
Akshobhya; the faces of the deities in the east and south-east by Vairochana;
in the south and south-west by Ratnasambhava; in the west and north-west
by Amitabha; in the north and north-east by Amoghasiddhi.
The empowering deities dissolve into me.
Consecration of Sense Offerings for the Self-generation

(M  Sprinkle from the inner offering cup.)
SHUDDHO HAM
Everything becomes empty. From within the state of emptiness, from (eight)
AH’s come vast and expansive skull-cups, inside of which are HUM’s. The
HUM’s melt and become libation, cooling water for the feet, perfume, flowers,
incense, a butter lamp, food and music. By nature they are bliss and empti-
ness; in aspect they are the offering substances. Their function is to confer
distinguished, uncontaminated bliss as objects to be enjoyed by the six cogni-
tive powers.
OM ARGHAM AH HUM / OM PADYAM AH HUM
OM GANDHE AH HUM / OM PUSHPE AH HUM
OM DHUPE AH HUM / OM ALOKE AH HUM
OM NAIVIDYA AH HUM / OM SHABDA AH HUM
(M B D Do the mudras and ring bell and play damaru.)
Sense Offerings to the Self-generation

OM YAMANTAKA ARGHAM PRATICCHA HUM SVAHA
OM YAMANTAKA PADYAM PRATICCHA HUM SVAHA
OM YAMANTAKA GANDHE PRATICCHA HUM SVAHA
OM YAMANTAKA PUSHPE PRATICCHA HUM SVAHA
OM YAMANTAKA DHUPE PRATICCHA HUM SVAHA
33
OM YAMANTAKA ALOKE PRATICCHA HUM SVAHA
OM YAMANTAKA NAIVIDYA PRATICCHA HUM SVAHA
OM YAMANTAKA SHABDA PRATICCHA HUM SVAHA
( B D play bell and damaru)
Inner Offering to the Lamas of the Lineage, the Yidams, Protec-

tors and So Forth
I offer to the mouth of my precious and kind root Guru, who is the essence
of the entire body, speech and mind, good qualities and virtuous activities
of all the Buddhas of the ten directions and three times, who is the source of
the eighty-four thousand groups of teachings, and who is the lord of all the
Sangha community of Arya Noble Ones - OM AH HUM
M  Hold up the skull-cup in your right hand with its front facing away
from you. Stir or make the gesture of stirring the inner offering with the left ring
finger three times clockwise. Then sprinkle the offering to the root guru from
the level of the crown, to the lineage lamas from the level of the eyebrows, to
the deities of the mandala and of the four classes of tantra from the level of the
heart, to Dharmaraja, the oath bound protectors and to the dakas, dakinis and
so forth from the level of the navel, and for the lords of the sites and the sentient
beings of the six realms, it is sprinkled with the mudra of supreme bestowal at
the level of the knee. While making the inner offering, strongly visualize that the
wisdom of bliss and emptiness is generated in the guests of the offering.
(Extensive version - optional:)
To the mouth of the glorious and great Bhagavan Vajrabhairava - OM AH
HUM.
To the mouth of the wisdom dakini - OM AH HUM.
To the mouth of Lalitavajra - OM AH HUM.
To the mouth of Amoghavajra - OM AH HUM.
To the mouth of Jnanakaragupta - OM AH HUM.
To the mouth of Padmavajra - OM AH HUM.
To the mouth of Dipamkararakshita - OM AH HUM.
To the mouth of Ra Lotzawa Dorje Drag - OM AH HUM.
To the mouth of Ra Choerab - OM AH HUM.
To the mouth of Ra Yeshe Senge - OM AH HUM.
To the mouth of Ra Bum Senge - OM AH HUM.
To the mouth of the Venerable Ga Lotzawa - OM AH HUM.
To the mouth of Rongpa Sherab Senge - OM AH HUM.
To the mouth of the Lama Yeshe Palwa - OM AH HUM.
To the mouth of the Dharma-Lord Dhondrub Rinchen - OM AH HUM.
To the mouth of the King of Dharma, the great Tsongkhapa - OM AH
HUM.
34
To the mouth of the Sun of the Teachings, Khedrub Geleg Palzangpo -
OM AH HUM.
To the mouth of the Venerable Sherab Senge - OM AH HUM.
To the mouth of the Vinaya-holder Paldan Zangpo - OM AH HUM.
To the mouth of Jamyang Gedun Phelwa - OM AH HUM.
To the mouth of the great tantric abbot Tashi Phagpa - OM AH HUM.
To the mouth of the great tantric abbot Samdrub Gyatso - OM AH HUM.
To the mouth of the great tantric abbot Tzondru Phagpa - OM AH HUM.
To the mouth of the great tantric abbot Dorje Zangpo - OM AH HUM.
To the mouth of the great tantric abbot Sangye Gyatso - OM AH HUM.
To the mouth of the omniscient (First) Panchen Lama Losang Choekyi
Gyaltsan - OM AH HUM.
To the mouth of the Vajra-holder Konchog Gyaltsan - OM AH HUM.
To the mouth of the (Second) Panchen Lama Losang Yeshe - OM AH
HUM.
To the mouth of His Holiness (the Seventh Dalai Lama) Losang Kalsang
Gyatso - OM AH HUM.
To the mouth of the lord of the realized ones, Rolpai Dorje - OM AH
HUM.
To the mouth of the great throne-holder Ngawang Tsultrim - OM AH
HUM.
To the mouth of the great throne-holder Jangchub Choephel - OM AH
HUM.
To the mouth of Dragri Losang Choejor Gyatso - OM AH HUM.
To the mouth of the great tutor Lingtrul Losang Lungtog Tenzin Trinley
- OM AH HUM.
To the mouth of the great abbot Khyenrab Tenpa Choephel, the glorious
excellent one - OM AH HUM.
To the mouth of the kind root Guru Vajradhara (Phabongkha Rinpoche)
Dechen Nyingpo, the glorious excellent one - OM AH HUM.
To the mouth of my all-kind root Guru Vajradhara Kyabje Yongdzin Ling
Rinpoche, Jetzun Thubten Lungtog Namgyal Trinley, the glorious
excellent one - OM AH HUM.
To the mouth of Kyabje Yongdzin Trijang Rinpoche, Jetzun Losang Yeshe
Tenzin Gyatso, the glorious excellent one - OM AH HUM.
To the mouth of His Holiness the Fourteenth Dalai Lama, Jetzun Jampal
Ngawang Losang Yeshe Tenzin Gyatso - OM AH HUM.
(Short version:)
To the lineage gurus - OM AH HUM.
(Continuation for both versions:)
Furthermore, to the mouths of the Gurus together with their lineage, who
have conferred empowerments on me, explained the tantras and given
the oral teachings - OM AH HUM.
35
OM YAMANTAKA HUM PHAT / OM AH HUM
Furthermore, to the mouths of the yidams of the four great classes of tantra
and to the mouths of the hosts of deities related to their mandalas - OM
AH HUM.
To the mouth of Dharmaraja together with his entourage - OM AH HUM.
Furthermore, to the mouths of the oath-bound protectors, who, having
first seen the Buddhas, heard the holy Dharma teachings and relied
upon the Sangha community of Arya Noble Ones, then promised to
protect the teachings and the four sections (of ordained ones), and
upon whom the former Gurus have relied and practised - OM AH
HUM.
To the mouths of the vira-heroes, yoginis, directional protectors, realm
protectors, nagas and so forth of the twenty-four sacred lands, thirty-
two sacred sites and eight great charnel grounds - OM AH HUM.
To the mouths of the local deities of the natural sites and to the mouths of
all sentient beings as deities - OM AH HUM.
All the Buddhas of the ten directions are brought forth and dissolve into
my body.
OM AH HUM
OM AMRITA SVADANA SVABHAVA ATMAKO HAM
All the guests are delighted and satiated by this wisdom nectar.
Praise
(Ring B bell while reciting this verse of praise.)
Non-dual, exclusive, pervasive body,
With equanimity to all-the father of all Victors
Having become the sphere of reality-the mother of all Victors
The wisdom of the heroic mind-the son of all Victors
Prostrations to Manjushri, who is complete in glory.
Though the Truth Body has neither love nor hate
For the purpose of taming the malignant ones of the three worlds,
By compassionate method emanates the body of the King of Fury.
Prostrations to Bhairava Yamantaka.
(Praise of the Principal Deity with Retinue:)
Yamantaka, the complete destroyer,
You the essence of Vajra Ignorance,
The nature of the teacher of all the Buddhas,
Prostrations and praise to the Vajra Body.
36
Yamantaka, the complete destroyer,
You the essence of Vajra Slander
Identical with the Vajra Heart-mind,
Prostrations and praise to Ratnavajra.
You the essence of Vajra Attachment,
Yamantaka the complete destroyer
Identical with the Vajra Speech,
Prostrations and praise to the Vajra Speech.
You the essence of Vajra Jealousy,

The doer of Yamdntaka’s actions
Identical with the Vajra Body,
Prostration to the Sword in Hand.
(The deities of the retinue answer as if it came from one voice:)
You are the essence of al Buddhas,
All Buddhas are one with you.
Most Supreme of all supreme Buddhas,
Prostration and praise to the Master of the Mandala!
(At this point, generate divine pride and clarity, and perform analytical and
single-pointed meditation on the subtle and coarse generation stages, following
the methods of training in the profound and the vast, as in accordance with the
profound ear-whispered teachings.
Analyzing the meditator, the object of meditation, and meditation itself you
find nothing. The phenomena are like an illusion. While beholding the deity
you should maintain the inner conviction that it does not have any nature of its
own.
The two exercises mentioned above constitute the coarse meditation.
In order to invoke special concentration you should visualize a moon disc at the
tip of your nose. On this moon disc stands a blue vajra of the size of a mustard
seed. Once you have gained stability with this exercise you should visualize
many vajras emanate from that place which then are reabsorbed again.
That exercise constitutes the subtle meditation.
(If you get tired of training those stages of concentration meditate on purity as
follows:)
Minding the Symbolism

Your nine faces like this are for the nine scriptural categories. Your two horns
are for the two levels of truth. Your thirty-four arms plus your body, speech
and mind, these thirty-seven are for the thirty-seven limbs of enlightenment
and your sixteen legs are for the sixteen types of emptiness. The union with
the mother consort is for ever-expanding great bliss. The person and so forth
37
are for the eight powerful attainments, and the vulture and so on are for the
eight powers. Your nakedness is for not being obscured by obstacles and your
hair bristling upward shows your achievement of the elevated state of Nir-
vana. The meaning of these in short is as follows.
The subject matter of the nine scriptural categories, which is the basis of
what is to be ascertained, is the illusion-like relative level and the space-like
ultimate level of truth. The path for comprehending these is the thirty-
seven limbs of enlightenment. The main point of this path for understand-
ing the ultimate level is understanding the sixteen types of emptiness and
the method for this is to remain inseparably with the great bliss. The fruit
to which you are led by this path is the common and uncommon power-
ful attainments and; of these two, the principal one is Nirvana in which all
obstacles are eliminated.
Thus with a body appearing in the form of Vajrabhairava, I remember its sig-
nificance like this.
Consecrating the Rosary

(Do not sprinkle. Visualize that all hindrances of the rosary are expelled.)
SHUDDHO HAM
Everything becomes empty.
From within the state of emptiness arise from the syllables ME lotus flowers
which are marked with ME. They transform into Attachment Yamantaka who
is red in color with three faces: red, blue, and white. The first pair of his six
arms, holding a curved knife and a skullcup, embraces a consort similar to
himself; the two lower hands on the right hold a lotus and a sword, the two
lower left ones a jewel and a wheel.
At his crown is OM, at the throat AH, and at the heart HUM. From the HUM
at the heart radiate rays of light inviting the wisdom and empowerment dei-
ties.
38
JAH HUM BAM HOH.
The empowering deities confer the empowerment, whereby the (Vajrabhaira-
vas) acquire Amitabhas crowning their heads.
OM ARO LIK HUM PHAT
(Do not do the mudras, and do not ring the bell and damaru.)
The Attachment Yamantakas melt and take on the form of a mala made from
blood-dripping human heads.
Mantra Recitation
(For the principal deity) the root mantra and the other mantras are arranged
clockwise around the concentration being. The other deities have at their heart
a sun disc with the respective attribute marked with the seed syllable around
which the respective mantra is arranged clockwise. All mantra syllables are
standing upright.
For the combination of peace and wrath, the mantra of Manjushri:
OM ARAPA TZANA DHIH
The Root Mantra:

OM YAMARAJA SADOMEYA / YAMEDORU NAYODAYA / YADAY-
ONI RAYAKSHAYA / YAKSHEYACCHA NIRAMAYA / HUM HUM
PHAT PHAT SVAHA
The Action Mantra:

The Essence Mantra:

OM YAMANTAKA HUM PHAT
39
The Mantra of the Mother Consort:
OM VAJRA VETTALI AGACCHA HUM JAH SVAHA
The Mantra of the Deities of the Mandala:

OM JINA JIK HUM PHAT
OM RATNA DHRK HUM PHAT
OM ARO LIK HUM PHAT
OM PRAJNA DHRK HUM PHAT
OM MUDGARA DHRK HUM PHAT
OM DANDA DHRK HUM PHAT
OM PADMADHRK HUM PHAT
OM KHADGA DHRK HUM PHAT
OM MOHA RATI HUM PHAT
OM DWESA RATI HUM PHAT
OM RAGA RATI HUM PHAT
OM VAJRA RATI HUM PHAT
40
Recite each of these as much as possible. They dissolve into one’s heart. Think
that one’s mind is blessed.
Then, during the hundred-syllable mantra, think that a stream of nectar flows
from the letter HUM surrounded by the hundred syllables at the heart of the
respective lord of the family, and think that all downfalls are eliminated. Recite
the hundred-syllable mantra while ringing bell B:
OM YAMANTAKA SAMAYA MANUPALAYA / YAMANTAKA TENO
PATISHTA / DRIDHO ME BHAVA / SUTO KAYO ME BHAVA / SUTO
KAYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME
PRAYACCHA / SARVA KARMA SUCHA ME / CHITAM SHRIYAM
KURU HUM / HA HA HA HA HOH / BHAGAVAN / YAMANTAKA
MA ME MUNCHA/ YAMANTAKA BHAVA MAHA SAMAYA SATTVA
/ AH HUM PHAT
Making Offerings and Praise
OM YAMANTAKA ARGHAM / PADYAM / GANDHE / PUSHPE /
DRUPE / ALOKE / NAIVIDYA / SHABDA PRATICCHA HUM
SVAHA
(Do the mudras and while saying SHABDA, ring B D.)
OM YAMANTAKA HUM PHAT / OM AH HUM
(Make the inner offering.)
While ringing B D say the praise:
Supreme form, extremely great fury,
Intrepid one, enjoyer of supreme objects,
Who acts to tame those hard to tame,
To Vajrabhairava I bow down.
41
Conclusion of the Session
Torma Offering
Generation of the Torma Guests
In front of me instantly arises the mandala of Vajrabhairava.
From the HUM at my heart light rays come forth inviting the wisdom man-
dala which then melts into the imagined mandala.
From my heart come wrathful ones holding lassos and hooks. They hook
the (fifteen) directional protectors at their hearts, bind their necks with the
lassos, and pull them in:
OM HRIH SHTRIH VIKRTANANA HUM HUM PHAT PHAT /
SARVA DUTRAM INDRA ANDINA /
SAPARIVARA AKARKAYA JAH SVAHA.
They are then placed as follows:
In the east is orange Indra riding an elephant. He
has thousand eyes; holding a vajra in his right hand
and with his left showing a threatening gesture.
To his left is black Vishnu riding a Garuda. His right

hands hold a wooden club and a knife wheel; his left
a conch shell and Kaustubha jewel.
In the south is black Yama riding a water buffalo.

His yellowish red hair bristles upwards. His right
hand he holds a club, his left showing a threatening
gesture.
42
In the west is white (Water God) Varuna riding a
serpent holding a snake lasso.
In the north is yellow Kubera. With his big body he

sits on a treasure. In his right he holds a (bidzapura)
fruit, in his left a mongoose.
To his left is white Ganesha with an elephant trunk

and riding a mouse. His right hands hold a mala
and a battle axe, in his left a radish and a Ladu sweet.
In the north-east is white (Isana) Maheshvara

riding an ox. With his long hair bundled high, the
first pair of his hands hold a trident and a skullcup
and the second embrace his consort Gauri.
In the south-east is red (Fire God) Agni riding a

goat. His right hand holds a mala and his left a Kun-
dika jar.
43
In the south-west is blue Raksha wrathfully riding a
human corpse. His right hand holds a drigug and his
left a skullcup.
In the north-west is smoke-colored (Wind God)

Vayudeva riding an antelope and his hands holding
the wind cloth.
Above are:
White (Moon God) Chandra resting on a Kumata
flower and holding Kumata flowers in both hands.
Red (Sun God) Akaya driving a cart drawn by seven

horses and holding lotus flowers with both hands.
Yellow four-faced Brahma riding a swan. His right
hands hold a Kundika jar and showing a threatening
gesture; his left a club and a mala.
44
Below are:
Yellow (Earth Goddess) Vasuma resting on a lotus.
Her right hand shows the witnessing mudra and her
left holds a vase.
Blue (Thangsangri) Vimachitrin sitting on a cart.

His right hand holds a sword and his left is showing
a threatening gesture.
They are all surrounded by the Jungpo Demons of
the three world spheres.
From my heart come forth wrathful Bhairavas holding phurbas in their

hands.
OM HRIH SHTRIH VIKRTANANA HUM HUM PHAT PHAT /
SARVA DUTRAM INDRA ANDINA /
SAPARIVARA AKARKAYA JAH SVAHA.
With their phurbas they touch heart, throat and (the whole) body of the
directional protectors which miraculously transform and arise in the form
of the principal deity with one face and two arms holding a curved knife and
skull-cup embraced by the mother consort.
Consecration of the Sense Organs

At both eyes are white KSHIMs; at the ears black JRIMs; at the nose openings
yellow KHAMs; at the root of the tongue a red RAM; at the forehead a green
KAM; and at the navel a white SAM.
Consecration of Body, Speech and Mind

At my heart is blue HUM, at my throat red AH, and at my crown white OM.
Invitation of the Wisdom Beings and the Empowerment Deities

From the HUM at my heart light rays shine forth inviting from their natural
abodes the wisdom beings and the empowerment deities. The wisdom beings
melt and the empowering deities bestow the empowerment. The faces of the
Vajrabhairavas are crowned with Akshobhya.
45
Consecration of the Tormas
OM SVABHAVA SHUDDAH SARVA DHARMAH SVABHAVA SHUD-
DHO HAM
Everything becomes empty.
From within a state of emptiness, from a YAM, comes a blue bow-shaped
wind mandala marked with banners, on top of which from a RAM comes a
red triangular fire mandala. On top of that, from AH’s comes a grate of three
human heads, on top of which from an AH comes a white skull-cup. Inside it,
in the east from BHRUM comes the flesh of a bull marked with a GO. In the
south from an AM comes the flesh of a dog marked with a KU. In the west
from a JRIM comes the flesh of an elephant marked with a DA. In the north
from a KHAM comes the flesh of a horse marked with a HA, and in the
center from a HUM comes the- flesh of a human marked with a NA. In the
southeast from a LAM comes feces marked with a BI. In the southwest from
a MAM comes blood marked with a RA. In the northwest from a PAM comes
white Bodhicitta marked with a SHU. In the northeast from TAM comes
marrow marked with a MA. And in the center from a BAM comes urine
marked with a MU. On top of this are a white OM, a red AH and a blue HUM
stacked one atop the other. From the HUM at my heart light rays emanate,
striking the wind, whereby the wind moves, the fire blazes and the substances
inside the skull-cup melt and boil. From the three syllables, light rays emanate
successively, hooking back the vajra body, vajra speech and vajra mind, which
dissolve successively into the three syllables. These then fall into the skull-cup
and melt. By means of the HUM, the faults of color, odor and potential are
cleansed. By means of the AH, it is transformed into nectar. By means of the
OM, it increases and becomes huge.
OM AH HUM (3x)
The tongues of these guests transform from HUM’s into white single-spoked
vajras with tubes of light.
Offering to the Principal Father and Mother Deity

OM HRIH SHTRIH VIKRTANANA HUM PHAT VAJRA BHAIRA-
VAYA ADHIPATI VAJRA VETTALI IMAM BALINGTA KHA KHA
KHAHI KHAHI HUM PHAT SVAHA. (3x)
Offering to Deities of the Mandala

OM JINA JIK / RATNA DHRK / ARO LIK / PRAJNA DHRK /
MUDGARA DHRK / DANDA DHRK / PADMADHRK /
KHADGA DHRK / MOHA RATI / DWESA RATI / RAGA RATI /
VAJRA RATI / IMAM BALINGTA PRATICCHA HUM SVAHA.
46
(Imagine that the deities partake in the essence of the torma through their vajra
tongues. This first torma is offered to the supramundane deities.)
Outer and Inner Offerings (to the Supramundane Deities)

fume)
OM YAMANTAKA HUM PHAT OM AH HUM (Inner Offering)
Brief Praise
(Ring B bell while reciting this verse of praise.)
Non-dual, exclusive, pervasive body,
With equanimity to all-the father of all Victors
Having become the sphere of reality-the mother of all Victors
The wisdom of the heroic mind-the son of all Victors
Prostrations to Manjushri, who is complete in glory.
Though the Truth Body has neither love nor hate
For the purpose of taming the malignant ones of the three worlds,
By compassionate method emanates the body of the King of Fury.
Prostrations to Bhairava Yamantaka.
Sense and Inner Offerings to the Direction Protectors

From a blue HUM at my heart light rays emanate in the form of hooks and
draw back the fifteen directional protectors together with their entourage,
who settle in the cardinal and intermediate directions. Instantaneously they
melt into clear light and then arise in the form of glorious Vajrabhairava with
one face and two arms holding a curved knife and skull-cup. The tongues
of these guests transform from HUM’s into white single-spoked vajras with
tubes of light.
Consecration:
OM YAMARAJA SADOMEYA / YAMEDORU NAYODAYA / YADAY-
ONI RAYAKSHAYA / YAKSHAYACCHA NIRAMAYA HUM HUM
PHAT PHAT SVAHA
47
Offering:
OM BHUCHARANA / YA PATALA CHARAYA / MAN KHECHA-
RAYA /TA PURVA NIGANAM / KA DAKSHINA DIGAYA / HUM
PASHCHMI MANAM PHAT / UTTARA TIGAYA OM-I / HRIH-YA
SHTRI-VA / VI-KSHI / KRI-KO / TA-E / NA-A / NA-DE / HUM
BHYOH PHAT SARVA BHUTE BHYAH (3x)
Outer Offerings:
OM DASHADIKA LOKAPALA SAPARIWARA ARGHAM PRATIC-
CHA HUM SVAHA
OM DASHADIKA LOKAPALA SAPARIWARA PADYAM PRATIC-
CHA HUM SVAHA
OM DASHADIKA LOKAPALA SAPARIWARA GANDHE PRATIC-
CHA HUM SVAHA
OM DASHADIKA LOKAPALA SAPARIWARA PUSHPE PRATICCHA
HUM SVAHA
OM DASHADIKA LOKAPALA SAPARIWARA DHUPE PRATICCHA
HUM SVAHA
OM DASHADIKA LOKAPALA SAPARIWARA ALOKE PRATICCHA
HUM SVAHA
OM DASHADIKA LOKAPALA SAPARIWARA NAIVIDYA PRATIC-
CHA HUM SVAHA
OM DASHADIKA LOKAPALA SAPARIWARA SHABDA PRATIC-
CHA HUM SVAHA
(M B D Do the mudras and while saying SHABDA, ring bell and play
damaru)
Inner Offering:
OM DASHAKIKA LOKAPALA SAPARIWARA OM AH HUM
48
Brief Praise
Ring bell B and play damaru while reciting the praise and exhortation.
O Karmayama, ogresses, dakinis, evil spirits and zombies,
All of whom are sworn as outer and inner protectors,
Who in the presence of the Subduer and Dharma Lord Manjushri,
Pledged to tame the demons and protect the teachings -
O with a wishful mind I bow and turn to you.
O directional protectors, with your entourage,
Please bring to completion my virtuous deeds
And act with virtuous conduct to pacify all interferers.
Requesting Forbearance
OM YAMANTAKA SAMAYA / MANU-PALAYA / YAMANTAKA
TENO PATISHTA / DRIDHO ME BHAVA / SUTO KAYO ME BHAVA
/ SUPO KAYO ME BHAVA / ANURAKTO ME BHAVA / SARVA
SIDDHI ME PRAYACCHA / SARVA KARMA SUCHA ME / CHIT-
TAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN /
YAMANTAKA MA ME MUNCHA / YAMANTAKA BHAVA MAHA
SAMAYA SATTVA / AH HUM PHAT
(B Ring bell while reciting the hundred-syllable mantra.)
Whatever I have done incorrectly because of not finding the proper materials,
or not fully knowing or lack of ability, please be patient with all of these.
(B Ring bell and play while reciting this verse.)
Requesting to Depart
OM AH VAJRA MUH M
The directional protectors together with their entourage return to their natu-
ral abodes.
Extensive Prayer
(If abbreviated, proceed to Short Prayer.)
By the force of such things as my mantra recitation and single-minded con-
centration like this on the circle of the wrathful Lord Yamantaka’s mandala
- which is the play of emptiness and bliss appearing clearly like a rainbow on
the face of a stainless mirror - a Ganges-like river of virtue has been gathered.
By this, combined with a host of streams of all beings’ good deeds, and by my
having trained in the common paths to liberation as well as in the conduct of
the Bodhisattva vows, may my mind become filled with a treasury of nectar
of (having traveled) the common paths to their end.
By the divine waters of the vase empowerment, may all ordinary appearance
49
and attitude be purified. And by the higher, supreme empowerments, may the
speech of the Conquerors, the sphere of the clear light, and the state of union
be actualized.
May I protect, even at the cost of my life, all the pure vows and commitments,
without exception, that I have promised to keep at that time before the eyes of
the Gurus and deities. They are the supreme root of all attainments.
By devoting myself to striving in four (daily) sessions, like the flow of a river,
on the coarse and subtle yogas of the first stage (of practice) which is the rip-
ening path that produces success on the completing stage, may I completely
cut off ordinary appearance and attitudes.
By pleasing - with offerings, praises and my supreme practice - the field of
merit pervading all space which I have invoked with an orb of light from my
heart as the Supreme Vira-Hero, may I complete the great collection of merit.
Having established the pride of the Truth Body through the discriminating
wisdom that has ascertained the profound emptiness which is the meaning
of mantra, through having analyzed with stainless reasoning, may I acquaint
myself fully with peerless wisdom.
By single-minded concentration on the ten furiously Wrathful Ones who
abide in the fiercely blazing (command) wheel, may I gain the power to pull
out from their root the black forces of evil, as well as all demons.
In the hub of this wrathful and mighty wheel, the celestial mansion of jewel-
like light with a nature of pristine awareness is everything beautiful con-
densed into one. By meditating on this nectar for the eyes, may I establish a
supreme Buddha-field.
By constantly meditating upon Manjushri whose radiant feet are on a full
moon disc on a mandala of wind in the center of the mansion, may I attain
an Enjoyment Body free from the stains of the intermediate state.
Through the rough and fine yogas done with a complete, full body of Vajrab-
hairava which I have attained from a wrathful vajra and a seed syllable
coming from a Sun that burns away masses of conceptions, may I sport the
dance of a Supreme Emanation Body that has abandoned all the stains of
rebirth.
May I develop the supreme insights of the completion stage in conjunction
with the thirty-seven limbs of enlightenment, which are the main points of
the nine categories that condense all the Buddha’s scriptural texts without
exception.
May I completely master single-minded concentration on the sixteen types of
emptiness in union with the simultaneously-born great bliss that comes from
the emanating and collecting of the white and red bodhicitta from penetrat-
ing the vital point of the vajra body.
The supreme method for this is the glorious illusory body which is attained
50
from dissolving the energy winds into the central energy-channel induced by
the three aspects of emptiness. May faultless signs of this appear, such as the
mirage and so forth.
By (meditating) in accordance with the yoga of pure wisdom, may I then, in
accordance with the yoga of shape, arise in the bodily form of a deity, beauti-
fully adorned with the major marks and minor signs of a Buddha, arising like
a bubble in an ocean of water.
From entering with a beautiful illusory body over and over again into the
clear light and thus manifesting the meaning (clear light of) simultaneous
(emptiness and bliss), may I attain a state of union on the pure paths of learn-
ing in which I have abandoned the obstacles of delusions preventing libera-
tion.
By totally familiarizing myself with this supreme simultaneously-born bliss, I
shall abandon without exception all instincts of delusions through vajra-like
single-minded concentration. In this way may I attain in this very lifetime the
state of Vajradhara.
May I myself, even alone, cause this wondrous path to flourish and never to
set in any direction or at any time. And may I lead all beings without excep-
tion quickly and easily along this path to the enlightened state of Vajradhara.
Short Prayer
By the virtues of arising from my effort in this method and by my pure self-
less wish, may all limitless sentient beings never be parted from but always be
cared for in birth after birth by the peaceful and wrathful Manjushris.
Having actualized the enlightened state with the seven features of union and
the nature of the five Buddha Bodies, which lasts as long as space endures,
may I instantaneously lead all the infinite beings quickly and easily to this
very state.
Dissolution
The charnel grounds along with the protection wheels dissolve into the celes-
tial mansion. The celestial mansion dissolves into myself. As the commitment
being, I myself dissolve into the wisdom-being. The wisdom being dissolves
into the concentration being, the letter HUM. The U of the HUM dissolves
into the HA, the HA dissolves into its head, this into the crescent moon; that
into the drop and that dissolves into the nada. This too turns into inconceiv-
able emptiness. From within the state of emptiness, I arise in the aspect of
glorious Vajrabhairava with one face and two arms, marked at the crown of
my head with an OM, at my throat with an AH and at my heart with a HUM.
51
Extensive Verses of Auspiciousness
(If abbreviated, proceed to the end of this section.)
The expanse of space and the surface of the earth become completely filled,
without any obstruction or space in between, with all the hosts of deities
related to Yamantaka without an exception. Even merely remembering them
destroys all demons and interferers and effortlessly fulfills all hopes.
(They say to me,) “With a deep voice and the auspicious melodies of Brahma,
we shall proclaim these songs and verses to you so that all may be auspicious
and your joy may be enhanced. Knowing this, may you always bring favorable
conditions by letting a rain of flower (-like teachings) fall concealing the sky.
We prostrate to you, Vajrabhairava, King of Fury who, out of great compas-
sion, plays a wrathful role in order to tame those not fit to be tamed by Man-
jushri who is the wisdom of the Buddhas of the three times all condensed
into one.
By the auspiciousness of whatever signs of virtue exist in the dakini who fully
enhances the joy of this protector, and in the supreme root and lineage Gurus
such as Lalita who has found supreme realization, may everything be auspi-
cious for the supreme and glorious Vajrayana teachings to spread without
exception in all directions through the virtuous conduct of these Vajradhara-
Gurus entering your heart.
By the auspiciousness of whatever mass of goodness exists in the father and
mother, all-pervading lords of the mandala who, with bodies terrifying infi-
nite fearsome ones, remain absorbed in single-minded concentration on the
simultaneously-born great bliss of the supreme mahamudra, may everything
be auspicious for not even the word “interferers” to exist for you, and for you
to master (the single-minded concentration of) the treasury of space, which
is the Dharma treasure of uncontaminated bliss.
By the auspiciousness of whatever mass of goodness exists in the Kingly
Tantra of Glorious Vajrabhairava, the singular jewel for the world containing
the essence of all Buddha-fields, may everything be auspicious for the vase
of your heart to be filled with the supreme nectar of the profound meaning
of the (two stages), for you to enjoy this undiminishing glory and Or you to
spread it throughout the world.
By the auspiciousness of whatever mass of goodness exists in the assembly of
hosts of vira-heroes and yoginis in realms throughout the ten directions who
have grasped and found supreme realization of even one part of this tantra,
may everything be auspicious for you to ignite the festive feast of bliss from
having assembled and kept the company of messenger (dakinis) of body,
speech and mind, born from fields, born from mantras and simultaneously
born, who provide the favorable conditions for accomplishing this supreme
path.
52
By the auspiciousness of whatever signs of virtue exist in the supreme palace
(celestial mansion) vast as the expanse of the sky, beautiful with countless
jewelled ornaments and emanating light equal to the brilliance of the sun and
the moon, may everything be auspicious for there never to be any inauspi-
cious signs wherever you may live and for there to be the unbroken goodness,
bliss and bountiful riches there of a Buddha-field.”
If abbreviated, say:
May there be the auspiciousness of the root and lineage Gurus. May there be
the auspiciousness of the yidams and hosts of deities. May there be the auspi-
ciousness of the mothers and dakinis; and may there be the auspiciousness of
the Dharma protectors and guardians of the teachings.
53
54
55
56

A Casket of Jewels: The Extensive Practice of The Thirteen Deity Glorious Vajrabhairava

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

A Casket of Jewels: The Extensive Practice of The Thirteen Deity Glorious Vajrabhairava

Uploaded by

Copyright:

Available Formats

A Casket of Jewels

The Extensive Practice

Guru Yoga (Ganden Lha Gyama)

MIG-ME TSE-WAY TER-CHEN CHEN-RE-ZIG

Through following the supreme Mahayana lama,

Supplication to the Lineage Gurus

To glorious Losang Dragpa (Je Tsongkhapa), second Victorious Buddha;

Consecrating the Inner Offering

Consecration of Sense Offerings for the Deities in Front

Prostration to the Lama and the Deity

Meditation of the Common Protection Wheel

Meditation on the Uncommon Protection Wheel of the Ten Wrathful Dei-

Red Hayagriva with am Amitabha crown-

Blue Amritakundalini with an Akshobhya

Dark-blue Takkiraja with an Akshobhya

Blue Mahabala with an Akshobhya, crown-

Dark-blue Acala with an Akshobhya crown-

Continuation of Both Mediatations:

Taking the Bardo as the Path of the Enjoyment Body (Sambhogakaya)

Taking Birth as the Path of the Emanation Body (Nirmanakaya)

Meditating on the Triple Stack Heroic Minds

Description of the Mother Consort

The Union of Father and Mother

OM HRIH SHTRIH VIKRTANANA HUM PHAT:

Consecration of the Sense Organs

Consecration of Body, Speech and Mind

Invitation of the Wisdom Deities

Inviting the Empowering Deities

Consecration of Sense Offerings for the Self-generation

Sense Offerings to the Self-generation

Inner Offering to the Lamas of the Lineage, the Yidams, Protec-

You the essence of Vajra Jealousy,

Minding the Symbolism

Consecrating the Rosary

The Root Mantra:

The Action Mantra:

The Essence Mantra:

The Mantra of the Deities of the Mandala:

To his left is black Vishnu riding a Garuda. His right

In the south is black Yama riding a water buffalo.

In the north is yellow Kubera. With his big body he

To his left is white Ganesha with an elephant trunk

In the north-east is white (Isana) Maheshvara

In the south-east is red (Fire God) Agni riding a

In the north-west is smoke-colored (Wind God)

Red (Sun God) Akaya driving a cart drawn by seven

Blue (Thangsangri) Vimachitrin sitting on a cart.

From my heart come forth wrathful Bhairavas holding phurbas in their

Consecration of the Sense Organs

Consecration of Body, Speech and Mind

Invitation of the Wisdom Beings and the Empowerment Deities

Offering to the Principal Father and Mother Deity

Offering to Deities of the Mandala

Outer and Inner Offerings (to the Supramundane Deities)

Sense and Inner Offerings to the Direction Protectors

You might also like