Konchok Chidu Sadhana Redigeret

ALL PERVASIVE ACTIVITY
UA/-=?-!/-H2-
!, ,2!:-mR$?-0-(J/-0R-;%-92-.!R/-
3(R$-,A-:.?-GA-=?-L%-.R/-$?=-HJ<-
2.J<-2aA$?-0-UA/-=?-!/-H2-&J?-L-2-
28$?-?R,,
An Easy Clearly Arranged Sadhana-Text for
The Mahasandhi Teaching of
The Ultimately Profound Ratnasamanyasamgha:
"The Kncho Chidu"
"The Essence of the Three Jewels"
#, ,!/-H2-<%-L%-:R.-$?=-(R?-
GA-{,
The Dharmakaya, the omnipresent, self-arising, clarity,
The naturally existing great bliss, Vairochana Sambhogakaya,
The dance of networks of emanations of whatever manifestations will
trains beings, Knchok Chidu, Mahaguru, I bow down to you!
The victorious land is practically filled by this supreme profound
Dharma
It does not exist as one single tradition,
"All Pervasive Activity" Knchok Chidu Sadhana Page 2
However, in accordance with the guru's instruction and my aspiration,
I shall compile a clear, easy sadhana-text that is ready to be recited.
This is the latest of all the latter day sadhana-chariots of the Sahor
Guru
1
.
As its Terton reached the exhaustion of the four appearances
2
through
this Dharma, it is unrivalled in blessing and activity by any other terma that
has appeared in Tibet.
The activity that can be carried out in this ultimately profound guru
yoga, the Knchok Chidu
3
, is of two kinds:
A) Elaborate.
B) Simplified.
The first of these:
When practicing accomplishment and empowerment, arrange a circle
of the relevant mandala, vase, empowerment objects, tormas and outer
offerings. Having made the other necessary arrangements, practice the
entire sadhana as given below.
If you are practicing something like the repulsion torma of Guru
Drakpo and Singhamukha, then add their invocation, stabbing, attacks, and
so on,
4
as taught by Gampo [Norbu] and Karma Chamay
5
.
Second, the simple form:
In the final session of a sevasadhana
6
, or in ordinary daily practice,
leave out the preliminary torma, the "medicine" offering
7
, the practice of the
four activities, and the ganachakra and its adjuncts
8
.
If one wishes to do a very simplified practice, one can dispense with all
the preliminaries except for the supplication to the lineage, the protective-
circle, the refuge and bodhicitta, and the seven branch prayer. Then
commence from the blessing of the offerings.
One can leave out the long-life practice, Guru Drakpo and
Singhamukha.
At a time like the tenth-day offering, you can practice an elaborate or
simplified form in accordance with how much time you have, there is no
compulsion to have to do all the sections.
Whichever you do, the preparation is to arrange in the innermost
region of your room
9
, for example, a painting or sculpted representation of
Guru Rinpoche
10
, a volume of this practice, or the "Vajra Bliss-Protection",
empowered as an symbol of commitment
11
. Arrange whatever representation
of body, speech and mind that you have.
Upon a clean, raised surface in front of these, in either the
Gampo or your own tradition, whichever is more convenient, set out a Guru
Torma
12
with elaborate adornments.
To its right
13
and left place medicine and rakta. In front of these
place a line of the two waters and the enjoyments
14
.
If you wish to be more elaborate, place a Guru Drakpo torma to the
right, and a Singhamukha torma to the left of the Guru Torma. Assemble a
white and red torma as a simplified torma offering to the Terma-Guardian
15
,
The "flesh-shape" obstacle-makers' torma
16
, the ganachakra, the command
torma, the Tenma torma
17
, all that is required.
The activity of the actual practice is in three parts:
1) The preliminaries.
2) The actual practice itself.
3) The concluding practices.
The first of these is in seven sections
18
. First:

Driving Away Obstacle-Makers
!, ,<%-*A.-{.-&A$-$A?-.2%-(J/-g-
3PA/-:2<-2:A-*3?-.%-w/-0:A-{<-I<,
I instantly become the form of blazing Mahendra Hayagriva.
OM HRI PADMANTATIKA VAJRA KHRODA HULU HULU HUM PHAT
[Om hrih Lotus-Terminator Vajra-Wrath Hulu! Hulu! Hum Phat!]
Sprinkle the obstacle-makers' torma and recite:
RAM YAM KHAM
The obstacle-makers' torma appears from non-dualistic emptiness,
As an ocean of amrita within a precious vessel.
I emanate RAM YAM KHAM that burn, purify and scatter.
OM AH HUM transform it into limitless sensory pleasures,
Recite OM AH HUM three times.
All spirits! As I am making offerings to the mandala on this day,
Do not stay here, but be satisfied with this torma
And leave for your own places!
If you do not go, but create obstacles,
I, Mahendra Padma
19
, will neigh,
The entire three realms and existences will be tremble and be afraid,
And every single demon, obstacle-maker and spirit will be destroyed
into dust.

[Om Lotus-Terminator Hum Phat!]
SARVA SHATRUM MARAYA
[Oh, Slayer of all enemies!] Attack, crush and repel the harmful ones!
Reciting that, cast out the torma.
Drive out the obstacle makers with the repetition of "the four Hum" mantra.
OM SUMBHANI SUMBHANI HUM GRIHANA GRIHANA GRIHANA-PAYA GRIHANA-PAYA
HUM ANAYAHO BHAGAVAN BIDYA RADZA HUNG PHAT
[Om. Sumbha and Nisumbha
20
Hum! Seize! Seize! Hum! Capture!
Capture! Hum! Take away! Hoh! Bhagavan King of Knowledge!
Hum Phat!]
Second:
The Protective Circle
HRI
The changeless nature, the primordial Vajrakaya.
The external world and its inhabitants are the inconceivable palace
and the deities.
The primary and intermediate directions are filled with rainbow lights
and weapons.
The vajra ground, wall and conical-roof are surrounded by a mountain
of fire.
OM VAJRA RAKSHA JVALA RAM
[Om. Blazing vajra-protection!
Ram (seed-syllable of fire)]
Third:
Refuge and Bodhicitta
Recite three times:
OM AH HUM
I take refuge in all the sublime Refuges.
In order that my parents, the six kinds of beings, who wander in
Samsara,
Experiencing unendurable suffering, may attain Buddhahood,
All develop the mind turned to the supreme enlightenment.
Fourth:
Purification of Obscurations
Above the head of myself in my ordinary form,
Is the union of all the Buddha families, Vajrasattva, a body of light,
Shining white, holding a vajra and bell and adorned by jewels,
Cross-legged, smiling and loving.
At his heart, there is a _*_ encircled by the hundred syllables.
Amrita descends like a flow of milk.
From the crown of the head down to the soles of the feet
All illness, demons, bad karma and obscurations are purified.
I am like a crystal vase filled with yoghurt,
I am light, I am clarity and emptiness.
Recite the hundred syllable mantra and the quintessential six syllable
mantra, as much as you can.
In conclusion, recite:
Vajrasattva melts into light and merges with me.
Fifth:
Gathering the Accumulations
The lineage gurus, Padmasambhava, Avalokiteshvara,
The family lord, Amitabha,
And all the Indian and Tibetan Panditas and siddhas
Of the sutras, Tantras, shastras, practice instructions and so on.
Ema ho!
My form is that of Vajrayogini, a mass of light,
A state of vividness, bright clarity, the brilliance of fire, clarity and
emptiness,
All directions in space, are an expanse of rainbow coloured light-rays.
Above my head is the Guru, Guru Chintamani
21
,
The lineage Gurus, Padmasambhava,
Avalokiteshvara, Family-Lord Amitabha,
All the Indian and Tibetan panditas, siddhas and gurus,
Of the sutras, tantras, shastras, upadeshas, and the rest.
The Seven Branch Prayer:
OM AH HUM
I pay homage, in the vast expanse of non-duality,
To the Trikaya
22
nature of all phenomena.
I offer with uncontrived equanimity, free of extremes.
I repent and confess not realising my own mind to be the Buddha,
Turn the Dharma wheel of all-pervading, attachment-free enjoyment.
I rejoice in the true nature, the self-knowing wisdom,
I pray that you remain in the inseparability of samsara and nirvana
I dedicate to the great naturally present dharmadhatu
May the perfect bliss of the all-pervasive union be attained!
OM AH HUM
The dharmadhatu mandala adorned by awareness,
I offer to the Dharmakaya Buddha Guru.
This mandala of my body adorned by its faculties,
I offer to the sambhogakaya Guru.
This precious mandala adorned by gold and turquoises,
I offer to the Nirmanakaya Guru.
GURU RATNA MANDALA KAM NIRYA TAYA MI
[Guru, I offer a precious mandala]
Sixth:
Supplication
OM AH HUM
Primordial Buddha Samantabhadramitabha
23
Lord of the realm of snow mountains, Kasarpani,
Padmakara, with the rainbow body that subdues all appearances and
beings,
Yeshe Tsogyal and Nyang priest Tingdzin Zangpo
24
,
His remanifestation, great Rigdzin Jatsn Nyingpo,
Dundul Lingpa
25
, Longsal Nyingpo
26
,
Dechen Lingpa
27
, the splendour of Tsewang Norbu
28
,
Trinl Shingta
29
, Tuk-kyi Dorj Tsal
30,
Pema Nyinj
31
, Yungdrung Lingpa
32
,
Lord of the hundred families, Khakyab Dorje
33
,
The root and lineage gurus who have fully attained the two benefits,
I pray to you, give me your blessings,
May I directly reach the naturally present, primordial purity,
Gain mastery of the path of Trek-ch and Tgal
34
,
Manifest the inseparability of wisdom and body,
And guide all endless beings with my emanations!
KAYA WAKA TSITA SIDDHI HUM
[Siddhis of body speech and mind. Hum]
You thus receive empowerment, and the assembly of deities merges into
you.
Seventh:
Blessing the Offerings
OM AH HUM
Om Ah Hum
My three places are adorned by the three syllables.
Rays from them, radiate throughout the ten directions.
Burning, scattering, purifying, and washing away
The clinging to reality, conceptualisation, latencies, faults and defects
Of the offerings, that transform into amrita.
The offering of medicine, rakta and torma, is a swirling mass of light,
There are inconceivable, incalculable, unsurpassable offerings.
OM BHRUM TRAM HRI AH
The second [part of the practice]:
The Actual Practice Itself
This is in seven parts
35
. First:
The Outer Peaceful Guru Practice
36
The Three Samadhis
OM AH HUM
In this way,
37
all phenomena that comprise all realms and their beings,
Are primordially empty, like space,
Beyond the extremes of perceiver and perceived, acquisition and
elimination, subject and object,
That is what I, Padmasambhava, have said.
DHARMA DHATU SVABHAVA AH HUM
[Dharmadhatu nature. Ah Hum]
HRI
I, this natural, ordinary mind,
Am the body of Knchok Chidu, Padmabhasajvala,
Bright white, with a glow of five colours
38
, smiling beautifully,
beautified by adornments,
Holding a vajra, kapala, and a bejewelled vase of immortality,
Wearing a lotus hat with vulture-feather crest, embracing a khatvanga
upon the left,
Dressed in a wide-sleeved gown, Dharma robe and cloak,
Perfectly adorned by the major and secondary signs of a great being,
beautified by a halo of light.
Residing in the cross-legged posture of equality and the reservoir of
great bliss.
A body of light that has an essence of wisdom,
Clarity and emptiness, light-rays of compassion spreading equally to
all,
In the midst of a thick gathering of a multitude
39
of rainbow clouds and
dakinis,
The emanations of the body pervading throughout all realms,
A body of space, that can go anywhere without obstacle,
The realms of all the Sugatas completely present within the body,
Everything is the immaterial mandalas of the Jinas,
There is not even the words "obstacle-maker" and "obstacle",
This clarity and emptiness, appears clearly as an illusory form.
At the crown of this clear appearance, there is an OM
At the throat, an AH
At the heart, a HUM
Light-rays radiate from them to the palace of lotus-light upon the
glorious copper coloured mountain,
Inviting Guru Padmasambhava of Oddiyana, with a retinue of infinite
Jinas, like a sack of sesame seed being spilled open.
The Invitation of the Wisdom Deity
HRI
In the first of the aeons of the past,
In the north-west of Oddiyana,
Upon the blossom of a lotus flower,
Wonderful, having the supreme siddhi,
The one known as "Lotus Born",
Encircled by a retinue of many dakinis,
I pray that you come to give your blessing,
So that I may be able to practice as you have done.
40
Bring your blessing to this supreme place,
Give the four empowerments to this supreme practitioner,
Eliminate obstacle-makers, misguiders, and obstacles,
Bestow the mundane and the she supreme siddhis!
OM AH HUM VAJRA GURU PEMA TTRENG TSAL VAJRA SAMAYA DZA SIDDHI PHALA
HUM AH
The Homage to the Inseparable Commitment and Wisdom Deity
Namo!
Without birth, cessation or change, with complete activity,
You liberate beings with spontaneous compassion,
You send down a wish-fulfilling rain of siddhis,
Padmabhasajvala, I pay homage to you!
The Offering
OM AH HUM
All that is worthy of being offered, all worlds and beings,
Whether emanated by the mind, or naturally existing,
In the vast equanimity of samadhi,
I offer them to Buddha Knchok Chidu.
I also make the particular offerings
Of beautiful flowers offered to the head,
Fragrant incense offered to the nose,
Illuminating lamps offered to the eyes,
Scented water offered to the body,
Delicous food offered to the tongue,
Melodious music offered to the mind.
The offering of dance and mudras,
The offering of songs and praise,
I make the outer offering, the unrejected sensory pleasures,
I make the inner offering, the unrejected kleshas,
I make the secret offering, the inseparable union,
I offer the medicine of eight root and a thousand branch ingredients,
I offer the rakta of the liberated five poisons.
I offer the baling torma.
I offer the samaya-substance amrita.
I offer the absence of rejection and acquisition.
ARGHAM PADYAM PUKPE DUPE ALOKE GHANDE NAIVIDYA SHABTA PRATITSA AH
HUM
[Offerings of offering-water, foot-water, flowers, incense, lights, scent,
food, music, ah hum]
[Consume the great five, the rakta and the torma]
At this point, if you wish to add a "medicine" offering from other guru
yogas, , as it appears that some do, recite the following:
HUM
In order to eliminate the five poisons,
I offer the substance of the complete five Wisdoms,
The pleasing offering of the supreme samaya-substance amrita,
To the Gurus, Yidams and Dakinis.
Regard me with love and compassion and bestow upon me the
empowerments and siddhis!
GURU DEVA DAKINI SARVA PANTSA AMRITA KAHI
[Gurus, deities and dakinis, consume all the five amritas!]
To the mouth of Dharmakaya Amitabha, SARVA PANTSA AMRITA LA
KHARAM KAHI
To the mouth of Sambhogakaya Mahakaruna,SARVA PANTSA AMRITA LA
KHARAM KAHI
To the mouth of Nirmanakaya Padmabhasajvala, SARVA PANTSA AMRITA
LA KHARAM KAHI
To the mouth of Dakini Yeshe Tsogyal, SARVA PANTSA AMRITA LA KHARAM
KAHI
To the mouth of Nyangben Tingdzin Zangpo, SARVA PANTSA AMRITA LA
KHARAM KAHI
To the mouth of Vidyadhara Jatsn Nyingpo, SARVA PANTSA AMRITA LA
KHARAM KAHI
To the mouth of Heruka Dundul Dorje, SARVA PANTSA AMRITA LA KHARAM
KAHI
To the mouth of the Great Terton Longsal Nyingpo, SARVA PANTSA
AMRITA LA KHARAM KAHI
To the mouth of Pema Dechen Lingpa, SARVA PANTSA AMRITA LA KHARAM
KAHI
To the mouth of Dorje Tsewang Norbu, SARVA PANTSA AMRITA LA KHARAM
KAHI
To the mouth of Kagyu Trinl Shingta, SARVA PANTSA AMRITA LA KHARAM
KAHI
To the mouth of Vidyadhara Tuk-kyi Dorje, SARVA PANTSA AMRITA LA
KHARAM KAHI
To the mouth of Pema Nyinj Wangpo, SARVA PANTSA AMRITA LA KHARAM
KAHI
To the mouth of Chim Yung-drung Lingpa, SARVA PANTSA AMRITA LA
KHARAM KAHI
To the mouth of Kunzang Khakyab Dorje, SARVA PANTSA AMRITA LA
KHARAM KAHI
To the mouth of the kind root and lineage gurus, SARVA PANTSA AMRITA
LA KHARAM KAHI
To the mouth of the master of the Dharma of the transmitted
teachings, SARVA PANTSA AMRITA LA KHARAM KAHI
To the mouth of the unsurpassable Knchok Chidu, SARVA PANTSA
AMRITA LA KHARAM KAHI
To the mouth of Yidam Padma Krodha, SARVA PANTSA AMRITA LA KHARAM
KAHI
To the mouth of Dakini Singhamukha, SARVA PANTSA AMRITA LA KHARAM
KAHI
To the mouths of the ocean of oath-bound Dharma-Protectors, SARVA
PANTSA AMRITA LA KHARAM KAHI
And to the mouths of the ocean of those worthy to be offered to, SARVA
PANTSA AMRITA LA KHARAM KAHI
Praise
HRI
I praise and pay homage to all the Jinas, who are one in the expanse of
wisdom,
Who in the true nature of phenomena have no distinguishing features,
And yet manifest individual forms, through whatever skillful means are
necessary to tame beings,
Emanating, transforming and spreading.

The union of all the Sugatas, in the form of an eight year old boy,
The Refuge-Lord of all beings, Padmasambhava,
A changeless colour, like the snow in sunshine,
Shining with a slight red glow, I praise and pay homage to you!
Holding the vajra and kapala, the indivisibility of means and
knowledge,
Holding the vase of union, life and wisdom,
With a kathvanga as consort, that annihilates the three poisons,
Wrathfully smiling, subduer of beings, I praise and pay homage to you!
Wearing a red dharma robe with overlapping gold designs,
A ear-flap fawn-skin hat, with a vulture-feather crest and silk ribbons,
Upon a lotus seat, the major and secondary physical signs of
greatness, shine,
All outer, and inner qualities complete, I praise and pay homage to
you!
Body and realm primordially united,
Manifesting Jinas, of every size, throughout the ten directions,
While remaining within the three Kayas.
A thousand lightning-emanations flash! I praise and pay homage to
you!
With the light-rays of the brilliance of a hundred thousand suns,
The siddhis of life are naturally brought from their abodes,
The supreme fulfillment of wishes, the fulfiller of all needs, hopes and
wishes,
Deathless Vajra-Body, I praise and pay homage to you!
Though I do not have the view of there being someone to praise and
offer to,
In order to eliminate the incidental stain of conceptualisation,
I praise and pay homage to you in the great play of non-duality,
As the inseparability of means and knowledge, that is like water
poured into water.
That concludes the stage of generation with its ancillaries.
Second:
The Mantra Repetition Yoga
The Outer Practice
Light-rays radiate from the three syllables of my three places, so that
all of the three jewels and three roots come, like a fall of
snowflakes, in the forms of light-rays, the symbols of the body,
speech and mind.
They dissolve into me, so that I am blessed.
Recite with melody and appropriate form of recitation this mantra:
OM AH HUM VAJRA GURU PEMA TTRENG TSAL VAJRA SAMAYA DZA SIDDHI PHALA
HUM AH
The Inner Practice
In my heart. there is a white eight-petalled lotus with a moon disc in
its centre, upon which is a gold five-pronged vajra, its middle
emblazoned by a white . _*_
The mantra, shining with lights of five colours, encircles the vajra.
It turns in a clockwise direction and radiates light-rays.
They make unsurpassable offerings to all the Jinas of the infinite
realms.
All the blessings of their bodies, speech and minds, is gathered into
myself.
On the middle level, all the proud spirits are brought under control,
Whatever action I command is effortlessly accomplished.
Below, the bad karma and obscurations of all the beings of the six
kinds of existence, are purified.
And they are satisfied by happiness.
The light-rays are radiated and reabsorbed, and the world and beings
are transformed into the great play of deity, mantra and
wisdom.
The following mantra is the principal part of the practice, therefore recite it
as much as you can:
OM AH HUM VAJRA GURU PEMA SIDDHI HUM
Third:
The Ancillary of the Peaceful Guru: The Life Practice
If you wish to do this practice, precede it by going through the inner-practice
mantra-recitation. Then recite:
There clearly appears instantaneously Vidyadhara Amitayus
Padmabhasajvala as myself and also in front of me.
Recite this supplication three times:

,
The Supreme leader who liberates every single being,
Oddiyana padma, Vidyadhara Amitayus,
Give your blessing to my body, speech and mind,
And bestow the siddhi of immortal life!
In the hearts of both the self and front Guru, there is a white eight-
petalled lotus.
In its anthers, there is a five-pronged diamond vajra.
In its middle there is a closed sun and moon box.
In its centre there is a white HRI emblazoned by a NI and a AH.
Turning clockwise around that is a mantra glowing with lights of five
colours.
Light-rays from the five seed-syllables that emblazon the five insignia
at the five places, radiate and are reabsorbed.
All worlds and their beings appear as deities and mantras.
Due to this majestic brilliance, the life-blessing of all the Buddhas,
Bodhisattvas, the three Roots, the Dharma Protectors and
Guardians,
All the quintessential energy of the elements, and the compassionate
blessing of all the Rishis, Vidyadharas, and those who have
control over life-span,
In brief, all the life and merit of those fortunate beings who create
good karma, have great power, intense strength, many
followers, great qualities, might, fame, pupils and activity,
Merge, in the form of syllables and swirling light-rays of various -__
colours, into the self, front and vase deities.
Repeat this life-mantra as much as you can.
OM AH HUM VAJRA GURU PEMA SIDDHI AYUKE HUM NRI DZA
[Om ah Hum Vajra-Guru Padma, siddhis and life! Hum Nr Jah]
Then:
The Wishing Prayer
The four hundred and four kinds of illness,
The twenty-one thousand negative conditions,
The three hundred and sixty innate defects,
The eighty thousand kinds of obstacle-makers,
May they and all other obstacles to life,
All that is unfavourable to life, be cleansed and purified!
The Drawing in of Life-Forces
Wave the silk-ribboned arrow, and recite:
HUM
Externally a vase, internally filled with amrita,
Secretly, it is Padma Amitayus.
The five seed-syllables and the five insignia are at the five places,
Countless light-rays radiate, filling the whole of space.
HUM
The hook brings from the hands of the gandharvas in the east.
The noose brings from the hands of the yamas in the south.
The chain brings from the hands of the naga-maras in the west.
The bell brings from the hands of the yakshas in the north.
They bring from the hands of Brahma and Indra above.
They bring from the hands of Nanda and Takshaka
41
below.
They extend the severed life span, bring back what has been
dispersed,
They rejoin what has split apart, and revive what has declined.
White and shining, rich and concentrated light-rays
Enter the crown of the head, dissolve and merge into the body.
May I attain the power of Bhasajvala's deathless life!
For a regular practice for example, even though there are no particular life-
substances arranged before you, it is the quintessential meaning of the Vajra
teaching, that one can use snow-mountains, rocks, forests, mountains, sun,
moon, planets, stars, lakes, and so on, as the basis for the visualisations.
Fourth:
The Secret Practice: Guru Drakpo
Instantaneously, Padmabhasajvala melts into light and transforms into
Guru Drakpo, "The dark red wrathful one who is encircled by
flames".
Light-rays radiate from the three syllables emblazoning the three
places,
Inviting the wheel of wisdom deities, to come into space before me,
from the wrathful realms in the ten directions, and from the
Lotus Light palace in Chamara
42
.
The Invitation
HUM
Though you never deviate from the peace of the Dharmakaya,
Form-Kaya Padma Bhasajvala, instantaneously thunder
A ferocious, wrathful roaring into the ten directions!
Manifest terrifying, countless emanations and their emanations!
Great Supreme One, "Dark red one encircled by flames"
Come on this day to be this yogi's companion!
HUM
Illusory body arisen from the Dharmadhatu,
A terrifying, ferocious, wrathful form that causes the three poisons to
burst into flames,
I pray that you come to subdue the eight classes of arrogant spirits,
I pray that you come to subdue the Gyalpo, Senmo and Damsi
43
,
I pray that you come to subdue the bringers of plague and madness,
I pray that you come to repel the armies of invasion,
I pray that you come to enslave all worlds and beings,
I pray that you come to bestow the empowerments and siddhis!
The Offerings
HUM
In the primordial torma-bowl of the three existences,
Is placed the torma of all worlds and beings.
I offer this great liberation from all Samsara and Nirvana
To you, Wangdrak Barwa [Blazing Powerful-Wrath]!
In the torma-bowl of the universe of a thousand billion worlds
44
,
Is placed the torma of the shining mount Meru,
And beings beyond number.
I offer this to you Wangdrak Barwa!
In the torma-bowl of a shining skull,
The flesh, blood, heads and fat of enemies and obstacle-makers is
heaped.
The grease bubbles and the steam billows.
May Wangdrak Barwa's wishes be satisfied!
The Praise
HUM
Great bliss from the mandala of wrath,
Appears as the blazing body of dark red Knchok Chidu,
With face turned to look to the left, legs astride in the "casting out"
posture,
Mouth agape, tongue coiling, baring his sharp, glistening white fangs,
Crunching on the flesh, blood and bones of enemies and obstacle-
makers,
Three, bulging, angry red eyes, scouring the ten directions,
Causing the male and female arrogant deities to tremble and be
afraid,
A thundering tempest that issues from his nostrils
Overpowers and subjugates the three realms and the three existences.
Dark brown hair rises up into the expanse of space,
A multitude of tiny wrathful deities destroy enemies and obstacle-
makers into dust,
The gold vajra in the right hand repels the invading armies,
Emanations disperse from the black iron scorpion in the left hand.
You are adorned by the five castes of serpents in order to subdue the
Nagas,
You are adorned by the garland of fifty heads which empties Samsara,
You wear a fresh elephant skin, the ten powers being naturally
complete,
A tiger skin skirt, is the subjugation of the proud and arrogant,
Jewel and bone adornments, represents being followed by Dakinis,
From the tips of his pore-hairs, small wrathful deities are emitted like
sparks,
With fire, smoke and rays, the three existences are disarrayed like
stars.
I praise and pay homage to Guru Drakpo's body!
Wangdrak Barwa, the time for your commitment to be fulfilled has
come!
Now that I call out to you, supreme deity,
Due to this yogi's past commitments,
Be invoked by the essence of your own commitment!
The time has come to subdue the malevolent enemies and obstacle-
makers!
The time has come to subdue the Black Naga-Nyen
45
!
The time has come to subdue the arrogant ones
46
, the wild Planets
47
!
The time has come to subdue the eight classes of spirits
48
!
The time has come to subdue Pehar and the Master of Life
49
!
The time has come to repulse the invading armies!
The time has come to repulse the plagues of humans and animals!
Accomplish the activity that the yogi requests!
The wisdom deity merges into you.
Upon the crown of my head, is the Family-Lord, the Peaceful Guru.
Upon a sun-disc in my heart, there is a dark red Hum around which
the mantra turns clockwise,
From the mantra radiates dark red light-rays, wisdom-fire, weapons
and so on.
They destroy all the malicious and malevolent,
All worlds and beings appear in the form of the wrathful Vidyadhara.
OM AH HUM ARTSIG NIRTSIG NAMO BHAGA VATE HUM HUM PHAT
[Om ah hum Blazing, Dark. Homage to the Bhagavat! Hum Hum phat]
Having recited that add "the eight classes of spirits supplement" to the
root mantra and recite it a tenth of the number of the root-mantra
repetitions.
Fifth:
The Extremely Secret Practice: The Dakini
I, the wrathful Vidyadhara, melt into light and become the Wisdom
Dakini Singhamukha.
Light radiates from the three syllables at the three places.
Inviting the wisdom deities from the Emanation Palace of Oddiyana in
the west, and from the realms of the sacred charnel-grounds.
HUM BHYO
The miraculous birth, the revelation of a shining body
From the perfect birthlessness, the Dharmadhatu,
Wisdom Dakini who benefits beings,
The colour of the sky, with the face of a lion,
With a naked, Sambhogakaya body,
The right hand holds a kartari that cuts through the five poisons,
The left hand holds a blood filled kapala, that is enjoyed within the
birthless expanse,
A trident under the arm liberates the three poisons,
The bone, jewel and mirror adornments control the dakinis,
The mountain of fire defeats the darkness of ignorance,
The right leg bent and the left outstretched, is the inseparability of
means and knowledge,
Standing upon a lotus, sun, moon and corpse seat,
I invite you from your natural residence, I pray that you come!
BHYO
The multitude of body, speech and mind emanation Dakinis,
The multitude of activity-emanation Mamos,
All having their own countless emanations,
With veneration, I pay homage to you.
NAMO
Within a skull that still has its scalp,
There is a red torma adorned with blood and grease,
And a victory banner made of a variety of flesh and hearts,
May the wishes of the Dakini and her retinue be satisfied!
Heaving waves of rakta,
A swirling, bright white sea of milk,
A thick ocean of grease,
Billowing fumes of burning human fat,
The resounding music of drums and horns,
The clattering of thigh-bone horns and skull-drums,
A red avalanche of the flesh and blood of enemies,
May the wishes of the Dakini and her retinue be satisfied!
DAKI SIMHAMUKHA ARGHAM PADYAM PHUKPE DHUPE ALOKE GANDHE NAVIDYA
SHABDA PRATICHA AH HUM
MAHA MAMSA TSITTA RAKTA GORO TSANA VASUTA BALINGTA KHAHI
[Dakini Singhamukha, offerings of offering-water, foot-water, flowers,
incense, lights, scent, food, music, ah hum]
[Consume the great (which means human) blood, gallstones and fat
torma!]
The wisdom deity merges into you, so that:
Upon the crown of my head is the Peaceful Guru,
In the crook of my arm, the khatvanga symbolises the Wrathful
Vidyadhara,
I reside, with many emanations identical to myself, in the centre of a
tent of weapons such as diamond vajras, and an inferno of
wisdom-fire.
Upon a sun-disc in my heart, there is a blue around which the
blue mantra turns, radiating light-rays.
All obstacles to the practice of the Dharma, are eliminated like hair
being shaved off by a razor.
A KA SA MA RA TSA SHA DA RA SA MA RA YA PHAT
If you wish to practice the "repulsion" visualisation, whether in the context of
an elaborate or simplified practice, recite the following:
A and KA at the crown of the head, SA and MA at the throat,
RA and TSA at the heart, SHA and DA at the navel,
RA and SA at the secret place, MA RA YA and PHAT at the two thighs.
From them whirl fire, lights and weapons.
All obstacles are destroyed into dust.
Imagining that, recite the fourteen syllables.
If you wish to conclude with the clapping, imagine that the two hands are the
sun and the moon, and that by striking them together, all harm-creators are
crushed and eliminated, like an egg between rocks, and recite the following
three times:
Dakini Singhamukha! Through the might and power of having repeated
your wisdom-mantra,
May the enemies who hate,
The obstacle-makers who create obstacles,
The conditions that cause obstacles,
In brief, everything that is negative and inauspicious for us, the master
and his pupils, be repulsed!
This "repulsion visualisation" and hand clapping should only be done in the
latter part of the day, and on the dangerous days such as the three ninths
50
.
Do not introduce it into the ganachakra of the tenth day, or the intensive-
practice sessions, and so on.
Sixth:
The Practice of the Four Activities
It is not necessary to introduce this at any time other than the
application of the practice to activity, which is done on concluding the
intensive-practice. However there is nothing wrong in adding it to a daily
practice.
The Peaceful Activity
I am a white Padmakara with a white HUM essence-syllable in the
heart,
At the crown of the head, there is a thirty-two petalled white lotus.
Upon a moon disc in its centre, there is an OM encircled by a mantra
radiating white light-rays,
Which act as an invocation, so that the ability is developed, and bad
karma, obscurations and the eight fears, are pacified.
The world and beings are transformed into the Vajrasattva realm.
Repeat the vajra-guru mantra, with this supplement:
OM SHINTAM KURU YE SO HA
[Om Giver of peace! Svaha]
The Wishing Prayer
Illness, demons, bad karma, obscurations, and negative latencies,
Angry enemies, harm bringers and the malevolent,
Sharp weapons, and poisonous concoctions,
All of the eighty thousand obstacle-makers,
The four hundred and four illnesses,
All bad dreams, signs and omens,
May they be swiftly pacified.
The Increasing Activity
I am a yellow Padmakara with a yellow HUM essence-syllable in the
heart,
At the navel, there is a sixty-four petalled yellow lotus.
In its centre, there is a jewel adorned by a BHRUM, and a mantra
radiating yellow light-rays,
Which act as an invocation, so that power is developed, and the two
accumulations and the six wealths
51
increase.
The world and beings are transformed into the Ratnasattva realm.
Repeat the root mantra, with this supplement:
BHRUM PUKTIN KURU YE SO HA
[Om Giver of increase! Svaha]
The Wishing Prayer
May life, good fortune, fame and strength,
Retinue, pupils and activity increase!
May all power, wealth and qualities,
Increase swiftly!
The Powerful Activity
I am a red Padmakara with a red HUM essence-syllable in the heart,
At the throat, there is a sixteen petalled red lotus.
Upon a sun disc in its centre, there is a HRI encircled by a mantra
radiating red light-rays,
Which act as an invocation, so that power is developed, and samsara
and nirvana are brought under my control through the four
aspirations
52
.
The world and beings are transformed into the Padmasattva realm.
HRI VASHAM KURU YE SO HA
[Om Giver of power! Svaha]
The Wishing Prayer
May the compassion and blessing of the Jinas,
The beings who see, hear, touch, think of me,
And the rest of the three realms, be in my power!
The Wrathful Activity
I am a blue Padmakara with a blue HUM essence-syllable in the heart,
At the secret place, there is a twenty-eight petalled green lotus.
In its centre, there is a sword adorned by a HUM, and a mantra
radiating black light-rays,
Which act as an invocation, so that power is developed, and enemies,
obstacle-makers and the five poisons are destroyed.
The world and beings are transformed into the Karmasattva realm.
HUM MARAYA PHAT
[Om Slayer! Svaha]
The Wishing Prayer
Malicious spirits and samaya-demons
53
,
Enemies of the teachings, specific enemies, and the rest,
May those who have the ten fields of negativity
54
be destroyed!
Practice in that way a great deal of the activity which you are attempting to
accomplish. If there is no particular objective, recite equal numbers of
mantras for all four.
At the conclusion of all four activities, recite three times, the Sanskrit vowels
and consonants, the hundred syllable mantra, and the mantra of the essence
of interdependence. This is in order to correct omissions and accretions, and
to ensure the continuity of the blessing.
Seventh:
The Torma Offering at the Conclusion of Sessions
RAM YAM KHAM
From my, Padma Bhasajvala's heart,
There appears fire, air and water, that cleanse away faults and defects
from the torma.
An "A" transforms into a vast padma-bhandha [lotus-skull],
Inside, the three syllables transform into an ocean of wisdom amrita,
With the most perfect colour, aroma, flavour, power and quintessence,
Emanating countless clouds of offerings of sensory pleasures.
Recite three times: Om Ah Hum
HUM HRI
Lord Knchok Chidu, Padma Bhasajvala,
The vidyadharas of the three lineages, the assembly of gurus,
Consume the immaculate torma, the wisdom-amrita quintessence,
And bestow your empowerments and blessings!
Chemchok
55
, "Dark red one encircled by flames",
The Yidam deities of the four and six Tantras,
And bestow the mundane and supreme siddhis!
Wisdom-Dakini Singhamukha,
And your retinue of the Dakas and Dakinis of the three abodes
56
,
And swiftly accomplish the four activities!
Glorious male and female protectors, supreme Rahula, Dorje Lekpa,
And the ocean of oath-bound deities of the three lineages
57
And strictly guard the Buddha's teachings!
Dorje Demo
58
, the twelve Tenma
59
and all the other
Local deities and Terma guardians who protect the good,
And make Tibet, from its centre to its borders, full of happiness!
The Naga-Mara and lake menmo of Homdrang
60
, and your retinues,
In particular the Terma-Guardian Genyen Tutobch
61
,
And spread the ultimately profound teaching!
In the presence of the root and lineage gurus, consume this torma,
And protect the teachings. You who keep the commitments,
Consume this torma and eliminate adverse conditions and obstacles!
Give your aid for the accomplishment of the mundane and supreme
siddhis!
You can recite just that much, or if you wish to, recite a torma offering such
as that composed by Tsel Rinpoche
62
.
The third part of the practice [First was the preliminaries, second the actual
practice]:
THE CONCLUDING P RACTICES
This is in seven sections
63
. First:
The Ganachakra
Gather together the means and knowledge substances, and cleanse them
with the water and the alcohol inner-offering. Recite:
HRI
From the heart of myself, the deity,
The syllables RAM YAM and KHAM are emanated.
All clinging to reality, conceptualisation and latencies,
Are burned, scattered, and washed away, and the offerings are
transformed into amrita.
OM AH HUM
The three syllables are emanated from the heart,
All appearances and existence are filled with sensory pleasures.
The Gurus, Yidams, and Dakinis,
The Dharma Protectors, the Oath-bound and the Terma Guardians
In the realms of the nature of the three Kayas,
I invite you to the ganachakra, I pray that you come!
Guru Padmasambhava,
Encircled by a retinue of Dakas and Dakinis,
Hair-knots swaying,
Jewellery jingling,
Darting in all directions as they sing and dance,
Filling all space from the ground to the sky,
Bring your blessing to this building,
Bring quintessence to this ganachakra torma!
Here there is a delightful, sacred charnel-ground!
Yogis and yoginis with pure samaya!
Attractive ganachakra and offerings!
A bright, beautiful, naturally existing house of light!
OM AH HUM
This ganachakra, a shining mass of light,
I offer to the supreme beings, who are worthy of offerings!
I confess all my breakages of commitments, my transgressions and
delusions.
This Rudra of dualism and delusory appearances,
I offer to your mouths, KARAM KAHI [Consume the food!]

[Om ah hum. Guru, Deity and Dakini, consume the completely
auspicious ganachakra offering]
If you wish to make a slightly extended "Fulfillment"
64
offering, recite the
following:
HRI
May the Buddha mind-lineages,
That manifest the uncontrived, complicationless, true nature, be
fulfilled!
May the sign-lineages, those who have attained the supreme samadhi,
The lineages of the knowledge of the Vidyadharas, be fulfilled!
May the gurus of the whispered lineages,
In the mandala of the transmission of instructions, without loss or
addition, be fulfilled!
May the lineages of the sealed entrustment to Dakinis,
Who keep watch on the instruction lineages that are concealed as
treasures, be fulfilled!
May the lineages of empowerment through prayer,
That prophecy the karmically worthy ones of the future, be fulfilled!
May all the Buddhas of the three times
Who know all that is to be known, be fulfilled!
May the perfect speech,
The Dharma Teachings that lead beings to peace and happiness, be
fulfilled!
May the Arya Sanghas, who are on the Paths and Bhumis,
Who maintain the Teachings, be fulfilled!
May the Gurus, the supreme beings
Who have attained mastery of the supreme view, meditation and
wisdom, be fulfilled!
May the Yidam deities,
Who without impediment, bestow the siddhis, be fulfilled!
May the Dakinis and the Oath-bound,
Who eliminate all outer and inner obstacles, be fulfilled!
May the Dharmakaya, birthlessness manifest,
The unborn, primordial, completely pure nature, be fulfilled!
May the peaceful and wrathful Sambhogakaya,
The five poisons ripened as the essence of the five wisdoms, be
fulfilled!
May the Nirmanakaya, that benefits beings,
The self-arisen appearances that manifest unceasingly to others, be
fulfilled!

May the forty-two Jinas
In the naturally existing mandala of peace, be fulfilled!
May the fifty-eight wrathful ones
In the great charnel ground of the blood-drinkers' delights, be fulfilled!
May the deities of Manjushrikaya
65
In the mandala of the changeless, supreme body, be fulfilled!
May the deities of Padmavaka
66
,
In the mandala of the ceaseless supreme speech, be fulfilled!
May the deities of Samyakcitta
67
,
In the mandala of the unwavering, supreme mind, be fulfilled!
May the deities of Amritaguna
68
,
In the mandala of the natural presence of qualities, be fulfilled!
May the deities of Kilakarma
69
,
In the mandala of forceful liberation through wrathful activity, be
fulfilled!
May the deities of Mamo Btong
70
,
In the mandala of the swirling sea of flesh and blood, be fulfilled!
May the deities of the Vidyadhara Acharya,
In the mandala of the maintenance of the transmission through
compassion, be fulfilled!
May the deities of Lokapujana
71
In the mandala of samaya-substances as abundant as a mountain, be
fulfilled!
May the deities of Mpa Drangak
72
,
In the mandala of the subjugation of enemies and obstacle-makers, be
fulfilled!
If you wish to practice a short "fulfillment-offering", then from here on will
suffice.
HRI
May the unsurpassable Knchok Chidu,
Who is the essence of all the Buddhas of the three times, be fulfilled!
May the deities of Guru Drakpo,
In the mandala of the subjugation of the eight classes of spirits, be
fulfilled!
May Dakini Singhamukha,
Who is the guardian of the unsurpassable Ati teachings, be fulfilled!
May the Mother and Lord, Brother and Sister, Dharma Protectors,
Who are the Guardians of the teaching of all the Buddhas, be fulfilled!
May the entire ocean of the oath-bound ones,
Who have offered up their life-essence, their own insignia, in the
presence of the glorious ones, be fulfilled!
May Maharaja Vaishravana
73
,
Who sends down a rain of siddhis to practitioners, be fulfilled!
May Planet-Mara Rahula
74
,
Who has fierce power in this billion world universe, be fulfilled!
May Damchen Dorje Lekpa
75
,
Who has been entrusted with the care of all the Guyhamantra
76

Tantras, be fulfilled!
May all Terma Lords and Terma Guardians,
Who Oddiyana Padma appointed to care for his instructions, be
fulfilled!
May the Land-Masters and Land-Guardians,
Who befriend those who practice properly, be fulfilled!
HUM
The substances of fulfillment:
The amrita of eight root ingredients with a thousand additions,
The rakta that contains PEMA MAMSA
77
,
The especially wonderful torma,
The immense pleasures of the ganachakra substances,
May they fulfill your severe samaya!
Your severe samayas having been fulfilled,
May my severe commitments be restored.
I pray that you bestow fulfillment, empowerment and siddhis!
*__
There is no fulfillment: fulfillment within birthlessness.
There is no offering: offering through the enjoyment of non-duality.
There is no union: union in the great unity.
There is no liberation: liberation in the expanse of equality.
There is the fulfillment of the great primordial union, primordial
liberation.
The Ganachakra Confession
HO
Knchok Chidu, regard me!
I pay homage to Padma Bhasajvala!
I confess and repent breaking the root vows:
I have not followed correctly the Buddha's teachings and the Guru's
transmission,
I have slandered my Master,
I have had negative views about my the Vajra brothers and sisters,
I have felt maliciousness towards them, I have spoken negatively to
them,
I have struck and beaten them, causing them actual harm,
I have not had a clear experience of the deity and the mandala,
My mantra repetition has been erroneous, with degenerated
pronounciation and afflicted by idleness,
I have spoken about what should have been kept secret and about that
which was entrusted to me;
I have told others of the ten secrets and have deceived the guru.
I confess and repent breaking the branch vows:
The five commitments concerning what should be done,
The five concerning what should not be forsaken and the five
concerning what should be adopted,
The five concerning what should be known, and the five concerning
what should be practiced,
I confess the careless transgressions of commitments,
That I have knowingly or unknowingly done with my body, speech and
mind, due to the power of circumstances:
I have forgotten to keep the vows of intensive-practice and samadhi,
I have failed to observe the moon days, the six periods of the day,
78

and special days for offerings,
I have practiced the ganachakra with laziness and miserliness,
I have not made the first and remainder offerings, and have failed to
renew the offerings.
I confess with regret all contamination from the fault of impairment
and violation of commitments:
Practicing with those who have violated their commitments,
Making fulfillment-offerings with them, giving them Dharma teachings
associating with them, and so on,
May they all become be purified!
I confess the violation of mind commitments through the view:
That is the ground bodhicitta,
Realising the view that there is no "is",
Practicing the meditation that there is no "isn't",
Realising the conduct of there being no "is" or "isn't".
With the attainment of enlightenment that is without hope or fear,
All the violations of root and lineage commitments
Are unoriginated, unborn,
So that there is liberation into the non-duality of no one confessing and
nothing to be confessed.
OM VAJRA SATVA SAMAYA etc., until... VAJRI BHAVA MAHA SAMAYA SO HA
The recitation of those first two lines is in accordance with the oral
transmission. They are from "The Secret Totally Perfect Tantra".
May all the bad karma and obscurations that I have accumulated
throughout beginningless samsara, be cleansed and purified!
May [my commitments] be made complete within the vast expanse of
Samantabhadra!
May they be healed within the expanse of great bliss, the
Scatter the "sky-offering"
79
and recite:
OM AH HUM
Ocean of Gurus, enjoy the ganachakra!
Ocean of Yidams, enjoy the ganachakra!
Ocean of Dakinis, enjoy the ganachakra!
Dharma Protectors and Guardians, enjoy the ganachakra!
Wealth-Deities and Terma-Lords, enjoy the ganachakra!
The spirits of appearances and existence, enjoy the ganachakra!
Local deities and Land-Masters, enjoy the ganachakra!
The six classes of beings, who are my parents, enjoy the ganachakra!
Karmic creditors and obstacle-makers, enjoy the ganachakra!
Some enjoy the outer ganachakra!
Some enjoy the inner ganachakra!
Some enjoy the secret ganachakra!
Some enjoy the suchness ganachakra!
GANA CHAKRA PUDZA KAHI
[Consume the ganachakra offering!]
The karma-vajra recites:
Ho
Enjoy the ganachakra offering as an adornment!
The recipient recites:
A La La Ho!
[The practitioners] Take the ganachakra offering and enjoy it as an inner
homa offering
80
The Offering of the Remainder
OM AH HUM
Arrogant-deities who are empowered to receive the remainder,
Gather as thickly as clouds and greedily rush here!
Consume the ganachakra remainder that is adorned with flesh and
blood!
Just as you have promised in the past,
Eat as food, the enemies of the teachings and the breakers of vows!
Reveal swiftly the signs and omens!
Repel the obstacles of practitioners!
Accomplish activity without impediment!
UTSIK TA BALING TA KAHI
[Consume the remainder torma!]
If you need to do an exhortation related to wrathful activity, add it at this
point. It can be learned from other texts.
Second [part of the concluding practices]:
The Protectors' Torma
The Command Torma
Draw in the enemies and obstacle-makers so that they merge into the torma.
Imagine that it has become amrita and recite:
HUM
In the early, the intermediate and the later times, during the kali yuga
of degeneration
81
,
Within the abodes of devas and humans,
Samantabhadramitabha, Padmasambhava,
Taught Tantras, concealed them as termas which were discovered.
At that time, you worldly deities made your individual promises
In accordance with those commitments, consume this torma-offering
and accomplish your activity.
The Rinsing-Water Offering for Protection from the Tenmas
The great Tenmas who protect the land of Tibet,
Who accomplish in particular, the commands of Acharya Padma,
The four Maras, the four Yakshis and the four Menmos,
With your retinues, billowing dresses and beautiful music,
Come to this place and consume the rinsing water of the command-
torma.
Establish the land of Tibet in the good Dharma,
Spread these ultimately profound teachings into the ten directions,
And cause all those who see it, hear it, touch it or think of it, to
spiritually ripen and be liberated!
The Torma "Horse-Dance"
82
Even though this is not done in the course of ordinary practice, do this
following the practice of wrathful activity and so on:
Drawn in the [Dharma-enemies] whom you are focusing your mind upon, to
the underneath of the torma bowl, and recite:
HUM
Within the worlds of a thousand billion world universe,
The powerful wrathful deities perform a stamping dance,
Upon the forcefully liberated beings with the ten qualities of an enemy
of the Dharma
83,
A dance that destroys the enemies into dust,
A dance that grinds obstacle-makers into powder.
Recite "the four HUM mantra":
OM SUMBHANI etc.
In conclusion recite:
HUM HUM LAM LAM STAMBHAYANAN
[Hum hum Lam lam Paralyse!]
Third:
Offerings and Praise
Supplement the offerings and recite:
OM AH HUM
All that is worthy of being offered, all worlds and beings,
Whether emanated by the mind, or naturally existing,
In the vast equanimity of samadhi,
ARGHAM PADYAM PUKPE DUPE ALOKE GHANDE NAIVIDYA SHABTA PRATITSA AH
HUM

[Offerings of offering-water, foot-water, flowers, incense, lights, scent,
food, music, ah hum]
[Consume the great five, the rakta and the torma]
Praise with one verse:
HRI
I praise and pay homage to all the Jinas, who are one in the expanse of
wisdom,
Who in the true nature of phenomena have no distinguishing features,
And yet manifest individual forms, through whatever skilful means are
necessary to tame beings,
Emanating, transforming and spreading.
There is no tradition of doing those offerings and praises in the ganachakra
offering on a tenth day, and so on.
Fourth:
Receiving Siddhis
EMA HO!
As I have made this unsurpassable ganachakra offering,
I pray that you bestow the siddhis of body, speech and mind,
So that all of my and others' bad karma, obscurations and violations
will be purified,
We will attain the state of the supreme Vidyadhara within this lifetime,
And possess powerful blessing and mighty brilliance!
KAYA VAKKA CITTA SIDDHI HUM
[The siddhis of body, speech and mind! Hum]
A confession of errors and a request to remain is not taught in any
commentary to the Knchok Chidu text. Therefore they are not practiced in
the ganachakra offering on the tenth day, and so on.
However, when doing the intensive group-practice or an
empowerment-practice, recite the hundred syllable mantra, a confession of
errors, and the request for the ganachakra guests and so on, to remain, as is
generally done.
Fifth:
The Wishing Prayer
OM AH HUM
All these beings who are without refuge, without a protector,
May they swiftly destroy the ground and basis of the whole structure of
Samsara,
The twelve links of interdependent origination,
That are like the wheels of the carriage [of Samsara].
May they swiftly attain unsurpassable, complete enlightenment!
Sixth:
The Prayer of Good fortune
EMA HO!
May there be the good fortune of the sublime gurus,
The clear understanding of all that is to be known!
May there be the good fortune of the Yidam Deities,
The accomplishment of something by wishing for it!
May there be the good fortune of the Mahamudra,
The ____
84
of the Buddha Body Speech and Mind!
Seventh:
The Dissolution and Reappearance
of the Development Phase
OM AH HUM
All worlds and inhabitants, appearances and beings,
Are absorbed into the illusory body and the inconceivable palace,
From above and below, this melts into light,
And is absorbed into the mantra-circle and gold vajra.
Which, [disappearing] like a rainbow or a bubble,
Enters in the relaxed, expansive, non-referentiality,
The blending of space and awareness, the mother and the son.
The primordial Samantabhadra is seen.
OM AH HUM VAJRA GURU PEMA SIDDHI HUM
All form and appearances are the clarity and emptiness of the
divinity's body.
All sounds are the inexpressible sound of the mantra,
All memory and thought, are spontaneous liberation, beyond
identification.
May there be the great, naturally present, infinite, non-duality!
Thus cultivate the three adoptions of the culmination of the practice.
With faith, I have compiled the essence of
The traditions of explanation of many vidyadhara lineages,
The root texts, their commentary and the commentaries to that
commentary,
But I confess to the deities of the three roots, all faults due to my
stupidity.
Whether practiced elaborately or in brief by those who have received
empowerment and textual transmission,
May all those who have a connection with this Dharma teaching
achieve true Buddhahood
In a pure realm, in the blending of mind and Guru-mind,
The great infinite light, the naturally existent bindu!
The crown of the Teachings, Lord of all Families, Omniscient Guru
Tsokye Gyepa
85
placed, with a golden flower, the crown of his command upon
my head, which I have worn with faith.
I, Pema Garwang Trinlay Drondul Tsal
86
, the holder of the wisdom-
mantra of this teaching, a pupil of Situ Pema Wangchen
87
, who is the
representative of Padmasambhava, composed this [sadhana] following the
offerings on the tenth day of the waxing moon of the Pleiades month (the
tenth Tibetan month), in the retreat centre Devikoti of Rinchen Drak, which is
similar to Tsari
88
May this profound Dharma never cease to exist, but spread and
increase!
May excellent goodness increase!
Translation Peter Roberts. November 1989 Scotland. Revised slightly
November 1990.
1
Sahor was a kingdom situated in what is now east Bihar.
Mandarava, Padmasambhava's consort, was a princess of this
kingdom. The king gave to Padmasambhava his royal hat and robe,
which is what he is usually depicted wearing.
2
In the mahasandhi tradition, the four appearances refer to:
1) The appearance of the path from the path of learning to the
path of no more learning.
2) The direct appearance of the dharmata.
3) The appearance of the valid awareness.
4) The appearance of the intellect transcending exhaustion of
phenomena.
3
"The Union of the [Three] Jewels". In Sanskrit
"Ratnasamanyasamgha. The name for Padmasambhava in this terma
discovered by Rigdzin Jatsn Nyingpo (1585 - 1656).
4
The "stabbing" is the induction of obstacle-makers into a torma
which is forcefully liberated by stabbing and cutting it up with
a vajra or phurba. "Attacking" is the use of a torma as a
weapon, the power of which is released against the obstacle-
makers, etc.
5
Gampo Norbu was the principal personal pupil of Jatsn Nyingpo.
Karma Chamay (1613 - 1678) was the founder, along with the young
terton Namch Mingyur Dorje (1645 - 1667), of the Namch or
"Space Dharma" tradition which forms the central transmission in
the Phalyul Nyingma school, and is represented in the Kagyu
tradition as "the Nedo Kagyu".
6
Tibetan: bsnyen-sgrub. "An intensive practice of a deity",
usually in retreat, and involving reciting a specific large
number of mantras.
7
Medicine here is an epithet for the amrita offering.
8
Such as the offering of tormas to guardians.
9
All three editions of the sadhana that I have, have the word
"gung" (centre) but the various editions of both of Kongtrul's
commentaries have "gud", which I have taken to be the correct
reading. The difference between gung and gud being only a slight
lengthening of the final stroke, one of these is obviously an
unintentional scribal error.
10
"The Precious Guru", a common Tibetan title for Padmasambhava.
11
This means a kapala, a human skull-bowl. This and such articles
as the vajra and bell, can become symbols of the Vajrayana
commitment in that they are objects that a Tantric practitioner
should possess.
12
A Guru torma is a torma of specific shape particularly intended
for offering to a guru. It is said that in the Kongtrul
tradition, that this is a "red peaceful torma" with a lotus-
petal base. Its accompanying tormas are described as five
smaller "white rounded tormas", though it is clearly four lesser
versions of itself that are prescribed in this text.
13
Here this always means the shrine's right-hand side, which
would be our left-hand side when facing it.
14
The "two waters and five enjoyments" are the usual shrine
offerings of bowls, two containing water (one for the mouth and
one for the feet), and the five enjoyments are flowers, incense,
light, scent and food. The light is usually a metal oil-lamp
without a bowl, and an extra bowl is added sometimes to
represent flowers as a boundary marker, though Thrangu Rinpoche
says that is not necessary here. This extra bowl is often
misinterpreted as being the music offering, while in fact the
actual musical instruments that one plays fulfill that purpose.
15
Genyen Tuchentob. See note 61.
16
In this practice the torma offered in the preliminary practice
for pacifying obstacle makers is called sha-gzugs-ma "the flesh-
shape torma", which represents a bent leg, the thigh upon the
ground and the foot in the air against the sole of which a
butter disc is pressed. This is said to represent the leg that
Padmakara manifested, while in meditation, and hurled to
obstacle-makers to pacify them.
17
The white offering tormas are for peaceful deities in general,
the red (blunt-headed) tormas for the wrathful. The command-
torma is for the native Tibetan deities, who made an oath to
Padmakara to protect the Dharma and its practitioners, and the
Tenma torma is particularly for the twelve Tenma goddesses, the
national deities of Tibet, who were also subdued by Padmakara.
18
1. Driving away obstacles. 2. Protective-circle. 3. Refuge and
bodhicitta. 4. Purification of obscurations. 5. Gathering the
accumulations. 6. Supplication. 7. Blessing the Offerings.
19
"Great-Powerful" Padma.
20
Sometimes also named Shumbha and Nishumbha, are well known
asura brothers in Indian literature. In Hinduism they are slain
by Vishnu or by Kali, as enemies. Here they are invoked.
Sanskrit names may have simultaneous meanings, so that these
could mean both "Brightness" and "Darkness", and "Injurer" and
"Killer".
This mantra is sometimes written erroneously with an extra
ni before the Hum. It is also found with four pairs of Hums.
21
Guru "Wish-fulfilling Jewel". This form of Padmasambhava is
without a khatvanga or vajra. Both hands in the meditation
posture hold the skull bowl contaning the vase of amrita.
22
The three kayas: Dharmakaya, Sambhogakaya and Nirmanakaya.
23
Samantabhadramitabha is the name for the inseparability of the
Dharmakaya Buddha Samantabhadra from Amitabha, as a naked blue
Buddha.
24
Nyangben Ting-nge-dzin Zangpo was King Trison Detseun's Royal
priest and religous adviser. He is said to have been executed
when Langdarma seized the throne in 836.
25
Dundul Dorje (1615-1672) to whom Rigdzin Jatsn Nyingpo
principally transmitted the Knchok Chidu teachings.
26
Longsal Nyingpo 1625-1692. One of the early masters of the
Khatok Nyingma tradition.
27
Rongtn Pema Dechen Lingpa (17th century)
28
Holder of the Khatok Nyingma lineage, eighteenth century.
29
The 6th Drukchen the holder of the Drukpa Kagyu lineage.
30
A Mind-terma terton of the eighteenth century.
31
The ninth Tai Situpa (1774-1853) A holder of the Karma-Kagyu
lineage.
32
The Terton name of Jamgon Kongtrul 1813-1899 which was given to
him by Chogyur Dechen Lingpa. The lineage supplication
originally concluded with the ninth Tai Situpa, some editions
have various editions. One adds the first Khyentse between Tai
Situ and Jamgon Kongtrul. I have not found a version that
continues the lineage to the present time.
33
The 15th Karmapa 1871-1922.
34
Trek-ch, literally "cutting through" s defined as a key
practice in the Nyingma Mahasandhi teachings. a teaching that
can effortlessly liberate the lazy. It is the spontaneous ground
wisdom, a direct recognition through resting in the four
liberations; the primordial, spontaneous, naked and final
liberations.Resting naturally in the primordial pourity of the
dharmata, the nature of phenomena.
T-gal, literally "reaching the summit" is defined as a key
practice in the Nyingma Mahasandhi teachings. a teaching that
can through effort liberate the diligent. Through proceeding
through the four appearances, through the appearances of the
pehnomenal, the material is transformed into the clear-light.
35
1. The visualisation of the peaceful guru. 2. The outer and
inner practices. 3. The long-life practice. 4. Guru Drakpo. 5.
Singhamukha. 6. The four activities. 7. Torma offering for the
conclusion of sessions.
36
Though this section is introduced as the outer-practice, in
conclusion it is described as the generation of the
visualisation of the peaceful guru. The second section is the
mantra practice that in fact includes both the outer and inner
practices.
37
Described as refering to the of the preceding line,
which symbolise the three samadhis.
38
In some editions of the text, there is a mispelling of lnga as
ldan, so that the meaning becomes "possessing a bright, white
glow".
39
Some texts have nam-mkha' "space" in error for rnam-mang.
40
Some versions have the penultimate line concluding with kyis
instead of kyi, meaning "..give your blessing because I am
practicing as you have done".
41
Both are leading Nagas, in Indian mythology, their parents were
the Rishi Kashyapa and one of his twelve wives, Kadru, the
mother of the Nagas.
42
In the abhidharma, this is the island to the west of Jambudvipa
continent. The name means "yak-tail fly-whisk". In terms of
being the abode of Padmasambhava Chamara is identified as the
land of the rakshasas, and is also identified with Langka,
traditionally the land of the rakshasa in Indian mythology. The
island of Chamarta is usually said in this case to be to the
south-west of Jambudvipa.
43
The gyalpo (rgyal-po) are Tibetan spirits, who are ruled by
Pehar, that are associated with templs and religous places and
who manifest as lamas. Their principal insignia is a wide
brimmed felt hat. They are credited with often being the cause
of madness.
The Senmo (bsen-mo) are said to be a group of nine Tibetan
spirits, and are said to cause harm to new-born babies.
The Damsi (dam-sri) or "Samaya-demons" are one kind of Si,
animal headed Tibetan spirits. The Damsi are said to have the
heads of pigs and particularly attempt to trouble thouse who
keep vajrayana samaya.
44
Literally "three thousand", meaning a thousand times a
thousand times a thousand worlds forming an universe which is
said to be the field of activity of the Buddha, so that a
Shakyamuni Buddha and a Padmasambhava were present
simultaneously in the Jambudvipa continent of each of those
thousand billion worlds.
45
Tibetan spirits that originate from an union of the Nagas, who
are the water and serpent deities that can cause droughts and
leprosy, with the Nyen, Tibetan spirits of the forests and
moutains, with the power to cause loss of use of limbs.
While naga deities and such Nyens as Nyenchen Tanglha can
be enlightened guardian deities, here Black refers to those
Naga-nyens who are malevolent.
46
dregs-pa. A general term for powerful worldly deities.
47
Planetary deities (gza') which is also the name of Rahula the
guardian deity who is obviously not meant here), if malevolent
can cause various misfortunes, in particular epilepsy and
strokes.
48
A traditional term for worldly spirits, while the actual
classification can vary from list to list, e.g. devas, nagas,
yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas is
the traditional Indian list, this group often occuring within
sutras as listening to the Buddha's teachings. More Tibetan
versions of the list will include Mamos, Tsen, etc.
49
"Master of Life" is an epithet for many Tibetan deities, but is
particularly used for Pehar, who was the guardian deity of a
temple in Kanchou, on the silk-road. This was a city of the
Uighur Turks,who were allied with China against Tibet. They had
converted to Manicheanism a few years before Kanchou was
captured by the Tibetan army in 766. This was at the time of the
building of Samye temple in Tibet. The precious images of
Kanchou temple were taken to Samye. Padmasambhava made Pehar,
who followed the looted religous articles to Tibet, into the
guardian of Samye in particular and all Tibetan Dharma temples
in general.
However as a worldly powerful spirit he still needs to be
kept in control. He later abandoned Samye and became the spirit
that possessed the State-Oracle at Nechung temple near Lhasa.
The gyalpo spirits that he rules are, although he is himself a
Dharma guardian, capable of harming beings.
50
The ninth, eighteenth and twenty-seventh of the lunar month.
51
The two accumulations of wisdom and merit.
The six wealths of long life, great power, good fortune, great
majesty, great retinue and great prosperity.
52
"The four aspirations" is a term which refers to stages in the
development of the sampannakrama or completion phase: "the
attainment of appearance", "the increase of appearance",
"entering the single direction of suchness" and "the samadhi
without obstacles".
53
The Damsi who are described in footnote 43.
54
The ten fields of negativity are described in the tantras as
the qualities that make a being a complete enemy of the Dharma.
They are: 1) Destroying the teachings. 2) Denigrating the Three
jewels. 3) Robbing the sangha of its possessions. 4) Slandering
the Mahayana.
5) Attacking the guru's body. 6) Rejecting one's vajra brothers
and sisters. 7) Causing obstacles to practice. 8) Being totally
devoid of love and compassion.
9) Abandoning vows and commitments. 10) Having erroneous views
concerning karma.
55
In this instance Chemchok "Great Supreme One" is an epithet for
Guru Drakpo.
56
Below, upon and above the earth.
57
Though spelt like Tantras, which could mean perhaps Mahayoga,
Anu and Ati, this is considered by lamas I have consulted to be
probably a spelling error for brgyud-pa, referring to the mind-
lineage of the Buddhas, the sign-lineage of the vidyadharas and
the oral-lineage of the great individuals.
58
rdo-rje de-mo. The name of a Mamo, or Matrika as they are known
in Sanskrit. These "Mothers" being ferocious female deities
usually inhabiting charnel grounds.
59
These twelve goddesses, each with a specific location in Tibet,
are the national guardian goddesses of Tibet. There are in fact
variant lists of who the twelve actually are. The principal
tenma is usually Dorje Yudrnma, on whom mirror-divination
practices are based. They are described as having been
subjugated and made into Dharma guardians by Padmasambhava.
60
The Naga-Mara is a Tibetan deity of a type that comes from an
union of the nagas with the "Mara", which here is not the
equivalent of the classical Buddhist Mara but a type of Tibetan
deity, described as black and riding black horses, known as d
(bdud). Their name was "borrowed" for use as translation of the
term Mara.
The Menmo is one of a type of goddesses, who are particularly
but not necessarily associated with lakes. Though their name
means "medicine-females" they do not seem to have any overt
connection with healing.
These two deities are the local deities of Homdrang, which is
the place, in Draklung, where Jatsn Nyingpo discovered the
Knchok Chidu terma. threfore they have a special guardian
relationship with this terma. hene the tormas specifically
offered to them on the shrine during this practice.
61
The Genyen is another class of Tibetan deities. Their name
which means "upasaka", a lay follower of the Dharma, refers to
their being usually mountain deities that have a relationship of
follower and guardian to specific monasteries in their area. As
the principal terma-guardian, this means that Padmasambhava
specifically commanded Tutobch to guard it while concealed,
ensure it was found by the right peron and to protect its
teachings thereafter.
62
Tsel Natsok Rangdrol, born 1608 was one of Rigdzin Jatsn
Nyingpo's principal pupils. the auhor of "The Lamp of Mahamudra"
and "The Mirror of Mindfulness", both available in English.
63
The seven sections of the concluding practices are:
1) the ganachakra. 2) torma for protectors 3) offerings and
praise 4) receiving siddhis 5) wishing prayers.
6) prayers for good fortune 7) The dissolution and reappearance.
64
A "fulfillment" offering is especially made to please the
deities. The "fulfillment offering" "fulfills the sublime-mind"
of the deities according to Zenkar Rinpoche. The word thugs-dam
should be interpreted here as meaning "sublime mind" and not as
honorific for samaya or commitment.
65
Tibetan: Jampal-Ku ('jam-dpal -sku), one of the eight herukas
of the Nyingma mahayoga tradition.
66
Tibetan: Pema-Sung (padma-gsung) one of the eight herukas of
the Nyingma mahayoga tradition.
67
Tibetan: Yangdak-tuk (yang-dag thugs) also known as Vajra
Heruka, the principal heruka amongst the eight Mahayoga herukas.
68
Tibetan: Dutsi Yonten (bdud-rtsi yon-tan). Oneof the eight
herukas.
69
Tibetan: Phurba Trinlay (phur-ba phrin-las), better known as
Vajrakila (Tibetan Dorje Phurba). One of the eight herukas. The
last of the five relate to Buddha Body, Speech, Mind, Qualities
and Activity.
70
"Sending Mamos to the Attack". Sixth of the eight herukas.
71
Tibetan: Jikten Cht "Offering and Praise to Worldly deities".
Seventh of the eight herukas.
72
"Wrathful-Mantra Curse". The eighth of the eight herukas.
73
The guardian of the northern side of Sumeru. The lord of the
yakshas, and the god of welath.
74
One of the three principal guradians of the Ati teachings, his
lower half is a serpent, and his upper body is covered in eyes.
He has many heads, the uppermost being a raven's, and a face
with a ferocious mouth upon his stomach.
75
One of the three principal guardians of the ati teachings. His
Sanskrit name being Vajrasadhu, he is depicted witha wide-
brimmed hat, mopunted on a lion and ating a heart. A principal
guardian of the Kagyu teachings that has the same name is in
fact in the form of one of this Vajrasadhu's retinue, Garwa
Nagpo ("The Black Blacksmith").
76
"Secret-mantra", a general name for the Vajrayana.
77
Rakta is Sanskrit for blood. Padma Mamsa is "lotus-flesh",
lotus here meaning vagina.
78
The new and full moon days, and the six periods of the day
during which practice is done are the early, middle and later
daytime, and the early, middle and later nightime.
79
The ganchakra offering to the Jewels, Roots,etc., which is the
first portion to be separated from the rest of the ganachakra
offering. The second is that which the practitioners themselves
consume, and the third part is the remainder offering. It is
named the sky-offering as traditionally, at this pont in the
pratcice, the offerings were taken from the shrine or mandala
and taken up onto the roof of the temple where they were offered
up.
80
"Fire puja" where offerings are poured into a fire-place where
they are received by the deities as amrita. The inner homa is
when one's body is both the fireplace and the deity.
81
These times are described in more detail in other sadhanas. The
early time for example, is when the deities took their command
before the Padma Heruka in Akanishtha, the supreme realm. The
middle time is when Padmasambhava bound deities to their oaths
in Tibet. The later time is when the deities made promises to
the tertons that discovered the termas that Padmasambhava had
concealed.
The kali yuga, called "the age of conflict" in Tibetan is
generally described as having commenced before the lifetime of
the Buddha, as he is the only one of the thousand Buddhas to
appear within a kali-yuga, the other Buddhas appearing in one of
the previous three ages.
82
So called because malefic beings are being trampled underfoot
as a horse would trample someone under its hooves.
83
See footnote 54.
84
Sanskrit for "Good Fortune" here.
85
"The one who pleases the lake-born one (Padmasambhava)" This is
the first Khyentse, Jamyang Khyentse Wangpo, a close associate
of Kongtruls. 1820-1892, and is a name he often used in the
colophon to his own texts.
86
This is the "secret name" of Jamgon Kongtrul, which he received
during the abhisheka [empowerment] of Tsasum Drildrub in 1836,
when he was 23. Kongtrul was an expedient name given to him,
when he was given a false recognition as a tulku of a Kongpo
Samten, to avoid his being requisitioned from Palpung monastery
by the Derge government. Therefore Kongtrul never used that name
in any of his works.
87
The Ninth Tai Situpa.
88
Tsari in south-east Tibet is identified as Devikoti, one of the
twenty-four sacred places listed in the Chakrasamvara Tantra.

Konchok Chidu Sadhana Redigeret

Uploaded by

Document Information

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

Konchok Chidu Sadhana Redigeret

Uploaded by

Copyright:

Available Formats

ALL PERVASIVE ACTIVITY

You might also like