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Solitary Hero

Yamantaka
Commentary
Jhampa Shaneman
5810 Wilson Ave,
Duncan, B.C. V9L 1K4
Canada
Copyright 1991

Revised Edition 2002

Chapter 1
Upon entering into the realm of the mandala Yamantaka, you should not visualize this a
mundane realm, but rather a divine realm and no longer think of yourself as an ordinary
person, but as a divine Yamantaka having divine pride which you can understand as being "I
am the divinity."
It is good to correct our motivation. We are striving for the benefit of all sentient beings to
become enlightened. To receive the initiation, you should feel that the teacher is inseparable
from the deity, and that around the teacher are all the lineage gurus, the Buddhas and
Bodhisattvas, the divinities, the deities of all the different tantras, all focused on the profound
yoga method of Yamantaka.
To properly receive the initiation we actually have prayers we have to do. We should start with
the first page of the long sadhana. To this point we have generated ourselves in the aspect of
being the great and glorious Yamantaka. We have also then made requests and prayers to the
lineage deities and then sent away all of the interferences by relying on the principle dharma
protector for Yamantaka, Kalarupa. Having done that we should feel that the teachings will
have no interferences, having virtually been destroyed by the dharma protector Kalarupa.
In taking teachings, it good to reflect that this is a wonderful opportunity and it is very bad
when an opportunity is missed. For example. You are walking along the street and pass a
lottery place, and pause to get a lottery ticket worth ten million dollars. You pick it up, and
put it in your pocket without taking advantage of it. And for some reason it slips out of your
pocket and is gone. At a later date you realize you have lost it.
You have to take an example that is powerful for your mind. Some situation or opportunity.
And you miss it. Maybe there is one more real. You find a priceless jewel, and then by not
being conscious, you loose it. Something special. In being careless, or in not being conscious
you loose the opportunity to take advantage of the situation.
The traditional example: You go on a boat trip and come to a jeweled island. You delight and
play with the jewels until night comes and you fall asleep. The next morning you wake up, the
tide has come in, you cannot get the jewels, and you have to leave. Leave without any jewels
because you were not smart enough to take them while they were available.
What this entails is the precious rebirth. Right now you have a terrific and wonderful
opportunity which is like being on that jeweled island. You have only so much time. You don't
realize how suddenly twilight comes, the tide comes in and the opportunity is lost. Therefore
you should try to take advantage of the perfect human rebirth because it is more precious than
the jewels on the beach of jewel island. It is the opportunity for personal enlightenment. This
does not mean personal gratification, but rather the enlightenment which brings about
incredible benefit for others. And so it is wonderful! It is ultimate ecstasy to be able to have
enlightenment. And it is totally beneficial for everyone, yourself and all others in the universe.
So we should take advantage of it and there are different ways to do so. Principally we want to
take advantage, we want to generate a Bodhicitta attitude that says "I am trying to benefit all
sentient beings. And I am going to do something about that!" There is different levels of
practice you can take.
There are the sutra teachings which emphasize the abandonment of negativity, striving to be a
generous, kind, and patient person, to have enthusiasm, meditate and such. This is a good
mundane path and always should be part of your practice.

The Vajrayana teachings are more subtle, more profound. The techniques are more exact. You
have the opportunity to rely on those. You have received the initiation and entered into the
mandala. In that sense you have received permission to go further into those practices and
that is a great opportunity.
The tantric teachings are not common. They are not an ordinary event that happens often.
Even the name, Vajrayana, implies Secret Mantra is secret, not a public thing. It is private and
personal and is not shown to a lot of people. It is private and personal between yourself, your
guru, and the lineage gurus. Really it is between you and yourself.
Secondly, it is mantra, defined as being protection of the mind from the ordinary vision. From
thinking "I am an ordinary person and I can't do much with myself. I am inferior, neurotic,
emotional, no good and such!" All of those thoughts are ordinary vision. Mantra protects you
from the ordinary vision by your practice and reliance on it. So it is a private affair and
secondly a protection practice for your mind from an ordinary vision, ordinary discriminations,
ordinary bad attitude.
It is the Vajrayana. Yana means vehicle, and the external vajra is this object. The internal
vajra is that which symbolizes the unification of bliss and voidness. The practice of the
vajrayana is the vehicle of the unification of bliss and voidness. The whole practice is fueled
from that. Think of it in terms of, the whole energy of creation is from bliss and voidness. It is
the only thing that we should be aware of. All forms that appear are a manifestation of bliss
and voidness. In that then you have an understanding of "I am involved in the unification of
bliss and voidness which is the path. It is a path I can go on. The vajra path. It is also the
secret path that protects my mind from ordinary views."
The practices of the vajrayana are more profound because within it, it is not just the mind
reflecting on an object. For example, in the Sutrayana, the mind observes voidness or reflects
upon voidness in a dualistic manner. The basis of this is a coarse level of consciousness. For
example: I sit down and I question, "How is the world? The world is ....." and I go through that.
That is the Sutrayana way of developing. The Vajrayana works on the principle that the mind is
to be taken on a non dualistic manner. That in the same moment of consciousness you can
develop both wisdom and method.
In Sutrayana you would meditate on voidness. "All things are void." And after that you maybe
might meditate on love. But you don't do them together. They are traditionally taught as two
separate things. Whereas a vajrayana practitioner is saying "Let's put it together!" A little
more profound. "Let's have an expression of voidness and at the same moment utilize
method. Love and compassion. In the same consciousness." It is termed the unification of
bliss and voidness. Voidness is wisdom, bliss is method. You are utilizing the generation of
bliss which is seen as method, working for the benefit of sentient beings, conjoined together
with voidness, the manifestation of enlightenment consciousness.
The tantric practitioner has four purities. That the environment is no longer seen as mundane
but as the playground of the deity. Purity of body, no longer seen as being an ordinary body.
Now your body is the divine body of the Buddha, you are now Yamantaka. The enjoyments of
Yamantaka are all of the sense data, the things and visions you see, the forms which give
pleasure to you as Yamantaka. All sounds are the music of Yamantaka. You are in the bliss of
Yamantaka, enjoyments of Yamantaka. Finally, the actions of Yamantaka which is working for
the benefit of all sentient beings.

Now there are two ways of working for the benefit of sentient beings, even though you all are
to be seen in a pure land with everyone as the deity. First, because there are very ignorant
people, those really hung up about themselves, you think in terms that they have divine
Buddha nature and are unaware of this right now. So you can say they are being silly and not
knowing their Buddha Nature. Really they are Yamantaka. "I can relate to them as Yamantaka.
I can be wonderfully blissful with them as Yamantaka. But I will let them act out their silly little
game but really I know better. I know their real face!" In that way you can interact with
anyone with total bodhicitta. And you play the game with them on their level.
There is more if you really get into this style of thought. This develops the second approach.
You are interacting in bliss because you are in Yamantaka-hood, Yamantaka realm, Yamantaka
enjoyment. But you play the game with everyone you interact with because it is part of the
game which is being in the Yamantaka realm. Like I say, it is Yamantaka's playground, and
everyone plays Yamantaka games there!
Also you are practicing the unification of bliss and voidness, which is the unification of method
and wisdom. Sutrayana or Vajrayana voidness is the same. Any difference lies in
consciousness. The tantric practitioner works in a more subtle level of consciousness, the
sutrayana practitioner works in a coarser level of consciousness.
The technique of generating a subtler level of consciousness is bliss. Nervous system bliss.
For example, in Guhyasamaja tantra, your physical eye organ is seen as being a male deity, all
forms are seen as Rupavajra, female. Every time your eye consciousness contacts a form, your
male eyeball contacting with a female form, you bliss out. It is like having intercourse. Same
thing with your ears. Each time a sound comes to your ears, it is Shaptavajra. She is a
goddess and she comes and blisses out! They get right into each other and it is bliss! Same
with smell, taste, touch. All are seen as male and female Bodhisattvas, so every interaction or
touch there is the generation of bliss.
This allows you to appreciate the generation of bliss as not sense gratification. Rather, it is the
refining of your consciousness so you are more accessible to the understanding of voidness. A
blissful state of consciousness is not rigid and uptight. It has to be open. If you are blissing
out you don't get uptight.
Generally speaking, the enjoyment of bliss is the finer level of consciousness. And you have to
identify it as nervous system bliss. It can be appreciated like this. When someone strokes your
face, there is bliss there! But you don't get hung up with the stroker of the face, you allow
yourself to enjoy the pleasure of the stroke of the face.
In tantra, the generation of bliss is put on different levels yet always related back to the
voidness of all phenomena. So when you get ecstasy like a stroke on your face, at the moment
ecstasy arises you allow all phenomena to appear as interdependent. All phenomena as atoms
and molecules, all dancing. You think of that and there is ecstasy. Ecstasy is the dancing of
the molecules in your face. So you can really get into it. Your mind responds to that because it
is getting a little bliss. So in that way when you experience bliss, you relate to all phenomena
as void. You let your nervous system go into it. You let your mind merge with it.
All levels of tantra deal with bliss. Action tantra is the external activity. For example, the outer
Tara is related to on an action tantra level. You are attracting her by being very pure, very
clean. If you get the vision of her at that time you have great ecstasy. You should really look at
it that Tara exists in the world. Your purity is going to attract her to you. That is a reality. So
you would wash yourself, be a vegetarian, and a very pure practitioner. To generate bliss, you

would then go into the meditation of visualizing the deity, and she is just there. Just the
generation of the thought of Tara gives you bliss. So it is a very externalized practice.
Performance tantra is a more profound level. The emphasis is placed in establishing a
relationship with Tara. You do almost all the same things. You are still very pure, you try to eat
right, to never be negative, and try to have a very pure practice reciting Tara mantra. But
when you visualize Tara or Manjushri, at that point you have them smile at you. Then you get
more bliss! A little heightened bliss! More profound. The meditations are deeper. The
abidance on flame for example. In your heart you meditate on a flame, these sort of
techniques. It puts your mind in a more subtle level of consciousness and lets you generate
more bliss in a more direct and powerful manner.
Higher practitioners who can allow themselves to go into it, no longer visualize Tara because
she is generated as a very pure person with ordination precepts. You don't want to get too
personal with a nun! The yoga tantras are more powerful practices. In yoga tantra are the
higher and lower levels of Vajrayogini. In Yoga tantra you would generate yourself as the deity
and then the consort of the deity comes to you and embraces you. Now they don't have
intercourse but you fondle each other. So again, a higher level of generation of bliss. But
whenever you generate the bliss you go back into your nervous system and relate bliss to
voidness. Not a sexual fantasy. If you get into a sexual fantasy, you will have a lousy practice
and that low grade of practice is to be avoided. Be careful. You generate bliss and go straight
to voidness, not getting caught up in fantasizing. It's not good to bring the practices down to a
lower level.
The highest level of yoga tantra, you actually have intercourse. You as the deity take on a
consort and you allow yourself to go completely into this as a fully enlightened being. "I am a
fully enlightened being!" You do not allow any mundane thought such as I am an ordinary
person. In that a much more intensive generation of bliss is taken together with meditating on
drawing the energies into the central channel. From there the mind can experience absorption,
and then a really fine level of consciousness can be generated. But it is on the basis of the
central channel, generation of ecstasy from intercourse, and then making the mind absorb into
the central channel.
So you are working to finer levels of consciousness. Also the teachings on the nerve channels
and such are much more exact in the higher teachings. In absorbing your mind, you generate a
very subtle level of consciousness, which is very blissful, and then meditate on voidness. You
are on a much more subtle level than you ever were when you were doing sutrayana practice.
You unify bliss and voidness which is also termed as the unification of form and formlessness.
The formless side is voidness. That is, that no phenomena exists as independently self
existent. On an ultimate plane all phenomena disappear because nothing has independence.
Absolutely nothing. So how can anything stand out apart from anything else? If you go to the
ultimate nature of reality, there will be a voidness and an emptiness. A vacuity of
appearances. That is the symbol in a visual aspect of all phenomena as interdependent. The
formless side is the consciousness of Dharmakaya which is all phenomena has ceased having a
particular individual aspect because all phenomena are absorbed to the ultimate level in which
nothing has independent self existence. Sort of like pea soup! If you make it into something,
all phenomena turn into pea soup because nothing can have independent self existence. So
how can any one thing say it's name louder than another thing? It can't. They are all equal.
So in the equality of the ultimate nature, all phenomena disappear. And that is formlessness.
That is the holy mind of the Buddha, the omniscient consciousness of the Buddha.
The form side of the unification is that within the mundane level of forms appearing, the aspect
of the form for you as a tantric practitioner is the manifestation of a Buddha body. You are

consciously grabbing enlightenment and saying, "I have Buddha nature, the ultimate side of
Buddha nature which is my consciousness in the most refined level of consciousness, clear
light!" That state of great vacuity is termed clear light. When my consciousness takes on a
coarser level it immediately generates form. That generated form is my bodhicitta working for
the benefit of sentient beings and therefore is the manifestation of pure form.
Pure form in this sense does not connote purity and impurity, it means the form is a
manifestation of love and compassion. So in your meditation, having received tantric initiation,
you get into your practice and identify yourself as Yamantaka. Then you do the mantra
recitations, loosen up your nervous system, then either visualize or actually take a physical
consort. Then you generate the great bliss, you absorb your conscious to your central channel,
generate a refined level of consciousness which is bliss and voidness unified. From that
experience you have omniscient consciousness. Then as the consciousness moves from that
state, every form generated is the form of bodhicitta, working for the benefit of sentient
beings.
Really you enter into this as the Yamantaka playground. I and everyone is Yamantaka. You
don't want to be arrogant and stomp around, you are very subtle. You are the ultimate
playground Enlightenment. You allow yourself to have fun! But allow yourself to see that all
forms are a manifestation of the Buddha Pureland. I am a Buddha in the pureland, and all
sentient beings are part of that. Then you can act out whatever is being acted out, with
whatever beings are around. That is a little on how the vajrayana works and some idea behind
when you have bliss and voidness unified, how it works.
The Yamantaka Sadhana.
The Yamantaka tradition was taught by Lord Buddha at Bodhagaya where he manifested the
mandala of Yamantaka, gave the initiation, and then absorbed the mandala back into his heart.
That is what he did with all of the mandalas except for Heruka mandala. At that time, of
course, initiations from Buddha were incredible. He didn't just build a little house, he
manifested the full form of the mandala. When you went to take initiation you entered into his
meditation space and received all the visions of it. Actually it is possible with great faith that
you can have that experience. Many meditation masters since have had experiences like that,
in receiving initiation from their master, that at that time they saw either the master become
the deity, or they see things which are the implements of the deity.
Anyway. The Yamantaka tantra disappeared and was not found for a long time. Because of
coarse minded people, it was taken by dakinis to Ugyen, Pakistan, and hid by them in a big
stupa. A few hundred years later, in Bodhagaya, a great yogi who relied on Manjushri was into
a particular text called the Recitation of the Names of Manjushri and in there was mentioned
the Destroyer of Death Manjushri, Yamantaka. He got turned on to the thought of the Destroyer
of Death Manjushri, Yamantaka. Yama means death, taka means the killer of death. You are
involved in the practice called the destruction of death, Shin jay shay, meaning the mundane
mind. If we are always ignorant, then we have been killed by death. If we become realized,
we kill death, meaning that when we die we can go straight out. No body spasms, we leave our
body dying it's own way. Our mind is no longer controlled by a physical death situation. That is
part of what it means, anyway!
To the all-pervading Manjushri Vajra Lord Yamantaka;
to the foremost Dakini enhancing the joy of the protector;
to Lalita, you have manifested the Enlightened State of Unity,
I make requests. Bestow on me please the two powerful attainments.

Lalita got turned on and practiced and said prayers to Yamantaka. He received indications of
where to find the Yamantaka sadhana and went to the country of Ugyen to find it. He came
across women who painted their feet red in that particular part of the country and he made
some derogatory remarks and they beat him up. They were quite aggressive women, quite
powerful dakinis. He learned to respect women because he realized that they were very
powerful.
Finally he came to a great stupa and felt this must be the place where the tantra could be
found. So he circumambulated and prayed. Finally a dakini manifested, Dorje Rolungma which
means Vajra Vetali.... the vajra corpse! She had flaming red hair and the appearance of a very
heavy duty looking woman!
Lalita had to bargain with her to get the teachings. She said," I got them baby, but I'm not
giving them to you! But you have managed to attract me so you are doing pretty good!" So
anyway he made many more prayers and such. Finally she said, "Alright. I am going to give
you seven days inside the stupa, and that is all you get!" So she initiated him and he went into
the stupa through a magical entrance and in those seven days memorized the Yamantaka
sadhana. On the seventh day he was shot out of the stupa and it disappeared. The dakinis
took the Yamantaka tantra away from our world, but he brought it back.
Lalita then came back to India and wrote the original text of the Yamantaka tantra. Different
parts of the sadhana he rendered into script and handed down like a father to his son, or from
father to daughter, it's not just a chauvinistic trip here! There were some great women
practitioners there. Thus he handed it down through generations and thus came the lineage.
He gave initiation and propagated the Yamantaka tantra and that is what we end up with here!
We practice all of what Lalita vajra taught rendered into a practice. The original texts are very
difficult to understand, but nowadays they have been rendered into a style of practice that is
more understandable.
Yamantaka as a deity is a really heavy dude as death is a very heavy duty thing. When
something is very powerful, the Buddhas manifest something equally powerful. So if you get in
touch with how horrible death is, you can understand why Yamantaka is so powerful. In inner
terms, peoples' delusions are very thick! You can try to teach them enlightenment counts, is
possible, that there are spiritual entities, and it goes in one ear and out the other. They are so
thick. If it means working to get a new car, they will work non-stop. But if means sitting down
to meditate, they don't have any time!
That is why Yamantaka is a buffalo. Because buffaloes are terribly stupid. So there is
something in that. You are transforming your really dumb mind into an enlightened mind.
That is why it is part of the tradition of Manjushri, because he is deity of wisdom. Trungpa
Rinpoche came into the west and became an alcoholic to teach alcoholic America. Manjushri,
or Lord Buddha, out of concern for sentient beings manifested an aspect depicting just how
dumb we were, as dumb as a buffalo. In that way he turned into Yamantaka, destroyer of our
stupidity and ignorance, and a transformation of it. So to transform it you have to start it at
the level that it is at.
In Hinduism, Yama the Lord of Death rides on a buffalo, his vehicle. When you get taken to the
place where you be judged for your next rebirth, they say Yama sends Shen jay which is his
emissaries, who come and grab you, they shackle you up and drag you off before Yama. Yama
is on his throne, and has his buffalo as his vehicle beside him. He judges you on your merits or
demerits and sends you to your next rebirth or wherever you are supposed to go. So there is
something of the transformation of that aspect in mythology and also the more inner aspect of

transforming our very dumb mind. This dumb mind is very pig headed, it doesn't want to
move from it's position. Have you ever tried to push a big cow somewhere? It doesn't want to
move. You can push and shove and kick but he doesn't go anywhere. Same thing. Our
ignorant mind just doesn't want to move. So that is why the aspect of Yamantaka is that way.
So Lalita vajra transmitted it on to Amogha vajra, who passed it on to Jnana-kara-gupta and
he passed it on to Padma-vajra. He passed it on to Dipamkara, an Indian sage, who passed it
onto Ra Lotzawa Dorje Drag, who was a Tibetan translator who came to India and after much
hardship received the initiations of Yamantaka from Dipamkara.
I believe some of the story goes that Ra Lotzawa Dorje Drag came to India, learned Sanskrit,
learned Buddhism and became quite proficient as a translator. He then heard about a
practitioner who was powerful and had high realizations. You can get book learning if you
want but if you discover someone has got the real thing, you want the teachings and the
blessings. That is a rare occurrence. So he went in search of Dipamkara to get his teachings.
Dipamkara lived in the jungle, was hard to find, and always hid. So Ralo had to become very
sneaky to find the guy. Finally he found the cave, hid outside and watched a yogi go in and out
a few times.
This fellow was not very friendly. He was a Buddhist monk, and very reclusive. Ralo
approached him and couldn't get anywhere. The guy just went off, saying I have no
teachings. Finally one day Ra Lotzawa Dorje Drag crawled in the cave very quietly. When he
got in there, he saw the monk meditating, and at a particular point the monk totally
disappeared and Yamantaka, the whole deity, nine faces, thirty-four arms showed up. At that
point Ra Lotzawa Dorje Drag ran to him and did prostrations and requested initiations. I think
he got thrown out of the cave a few more times. He finally received the initiations and got
teachings and brought them to Tibet.
Ra Lotzawa Dorje Drag had great realizations of Yamantaka. I mean you are talking mega
power. That is one thing, Yamantaka has a lot of power, you really can do a lot of things! In
fact they said when Ra Lotzawa Dorje Drag was coming back into Tibet, there were some
tigers coming towards them. Everyone freaked out. But he just laughed and turned his finger
and the tigers fell over and couldn't move. When they were past them, he curled his finger
back and the tigers jumped up and ran away. Anyway when he came back to Tibet he started
to teach and translate the dharma. He was at the same time as Marpa and Milarepa. This was
a really high time in Tibet for bringing around some very powerful people.
Marpa transmitted a very secret teaching to his son on how to possess a corpse. It is either
you can kill someone and take their corpse over or when someone dies, very shortly after
death,...you just take over the body and bring it back to life. Then you have a new body to
continue as a yogi. So you act appropriately with this new body until it's the right time for you
to split and off you go and you continue your practice for hundreds of years. If you get the
practice down properly you can do it.
Anyway the story goes that Marpa's son was a little impure. Ra Lotzawa Dorje Drag came to
know that he had that transmission and that he was the only one that had received it. Ralo
knew that some bad things were going to come of this teaching. He went into his meditations
and they say that a great bird came when Marpa's son was on the plains of Tibet, dropped
down and grabbed him and dragged across the plain. His body got beaten and totally
destroyed. The fellow only managed to say goodbye to his father Marpa and then died. As the
story goes, because he had this power and could cheat, he immediately took over the body of
a pigeon and flew to Bodhagaya and arrived at a funeral pyre of a young boy. So the pigeon
flies down and his consciousness goes into the body of the boy. Of course, the boy is alive

again. The story continues that the boy having come back to life, made everyone happy and
then went on to become a great practitioner and a Buddhist monk and even recounted his
lifetime as Marpa's son.
This is a story about the Yamantaka tantra and Marpa's son getting knocked off. Just in case
you are curious about every hearing that story. I think even Marpa agreed that teaching
shouldn't have been taught because it was quite negative. Taking over a corpse for personal
benefit. So even Marpa said it maybe was right. Ra Lotzawa Dorje Drag clairvoyantly knew it
was a bad teaching for Tibet and therefore finished the lineage. I think the text on it survived,
but the initiation and transmission of the actual technique is no longer in existence so you
can't do it anymore.
Ra Lotzawa Dorje Drag is in our lineage. I think it is beneficial to know a little about the
characters so when you say it you get feeling in your meditation. Ra Lotzawa Dorje Drag was
a very pure practitioner and did very great things in Tibet. He taught it to Ch'o-rab, who taught
it to Ye-she Sen-ge to Bum-Sen-ge to She-rab seng-ge and Ye-she pal; to Don-dr'ub Rinpoche,
who taught it to glorious Lo-zang dr'ag-pa. Now he is the principle person of my lineage.
Lo-zang dr'ag-pa was born in Amdo region of Tibet. They say upon the bark of a tree outside
his mother's house appeared a DHI, the syllable of Manjushri, at the time of Tsong Khapa's
birth. Thus he was recognized at a very young age as being an emanation of Manjushri. He
was way beyond being an ordinary person. At the age of four he was put with some very high
gurus and became very proficient by the age of eight and memorized and recited incredible
texts. By the time he was in his teens he was a great meditator, had a lot of teachings and
high realizations. At a retreat in a cave he did ten million mandala offerings on a stone and
rubbed the skin off his arm. He did ten million prostrations. Today you can go to the cave and
see where he rubbed the stone so much he left indentations on the stones. They say he did a
lot of practice there and gained samadhi and didn't have to sleep any more.
Tsong Khapa took the Yamantaka tantra because it is related to Manjushri whom he had a high
affinity for. He received a direct vision of Yamantaka in a slightly different appearance. The
three faces were moved around to the side and the arms were differently arranged in Tsong
Khapa's vision. Thus, when he started giving the initiation, two lineages were established.
If one of you did a retreat and received a vision of the deity, you would start a new vision of
that deity. Of course it would have to be confirmed as a definite vision of a Buddha. For
example, I have received the lineage of Lalita vajra who was the originator of the Yamantaka
tantra. Tsong-Khapa also had that lineage. Yet because he had a direct vision, it is said there
are now two lineages, a long lineage which goes back to Lalita vajra and a short lineage which
goes back to Tsong-Khapa and in that way it is even more special and more powerful.
K'a-dr'ub Je and She-rab seng-ge were Tsong Khapa's chief students. Palden zang-po, Ge-dan
p'el-wa, Tra-shi p'agpa, Samdrub gya-tso, were all great practitioners. Tzon-dru p'ag-pa, Dorje
zang-po, and Sang-gya gya-tso were all lineages after Tsong-Khapa.
Lo-zang cho-gyan was an unbelievably wonderful fellow in the seventeenth century I believe,
who with Kon-ch'og gyal-tsan and Lo-zang Ye-she were brilliant people, total renunciates, all
three of them. They gave up everything, they never had anything, they lived in the mountains
all the time. For example, Lo-zang cho-gyan I believe is the one who wrote the Lama Chopa.
When he was in samadhi, he heard the song of Lama Chopa and wrote it down.
After him comes the eighth Dalai Lama who is very famous. Then J'ang-chub cho-pel, Trichen
Rinpoche's previous lifetime. Actually we have to go back three lifetimes. There is the present

Trichen Rinpoche we didn't meet. That Trichen Rinpoche's previous lifetime is the one I met
and took initiations from. His previous one was J'ang-chub cho-pel. Then Drag-ri Dorje
ch'ang, I don't know who he was, then Lo-zang Ch'o-jor gya-tso, I don't know who he is.
Then comes the Great tutor Ling-trol Dorje-chang, Lo-zang lung-tog tan-dzin trin-la; that is Ling
Rinpoche's previous lifetime, two lifetimes ago. He did the full retreat on Yamantaka and wrote
the great text called the Thirteen Steps to Enlightenment in Yamantaka-hood. From him it went
to the Abbot Tang-pa ch'o-pel, and then to De-chen nying-po. It is said that when Dechen
Nyingpo reached maturity he always had a character with him who you couldn't really see but
was there! That was Kalarupa, the Dharmaraja, the one that when I started this teaching I
invoked him to get rid of all the problems here. They say that he had a direct relationship with
the Dharmaraja Kalarupa. He taught a lot of the tantras, being a major practitioner within the
last hundred years and he transmitted it to T'ub-tan lung-tog nam-gyal tr'in-la, who is Ling
Rinpoche, my teacher. He was recognized very early as being very highly connected with
Yamantaka. There were a few tantras which he was very special with. Kalachakra and
Yamantaka. Those are the ones he taught mainly. I believe I received initiation from him at
least eight times over the years I spent time with him. I received the initiation periodically in
temples with lots of other people. The first initiation I received was in 1972 at Bodhagaya.
Then after that I received it at his household privately with three or four other people. Off and
on over the next years I received it about eight or nine times in either private situations or in
major initiations. I was also very lucky because I always got to sit with the manager right at
the front.
Anyhow I received the initiation quite a few times and received numerous teachings on it. In
1978 I approached Ling Rinpoche to do the retreat and he accepted. I re-did the preliminary
practices of prostrations, etc., and towards the end he gave me the transmission of being able
to do the retreat. Because you may ask but have to wait because these things takes time he
gave me the full commentary in Dharmsala and again in Bodhagaya. Finally when I went into
my three year retreat, I had received the commentary four or five times. Then in 1980 when I
entered the retreat for two years and in September '82 I finished the Yamantaka session of
the retreat. I then moved up higher in the mountain of October in '82 and stayed until
November '83. Total time when I came out was three years, three months and a bit. Of course
shortly after I came out Ling Rinpoche passed away and I came back to Canada. At that point,
you have some idea of the lineage of Yamantaka and some of the characters.
There is a fun story. You might wonder why Yamantaka has sixteen legs, thirty-four arms, and
nine heads! Well it's related a little to Hindu mythology. They say back when in mythological
time, Yama the Lord of Death was pretty heavy duty, walking around and snuffing a lot people
out. Maybe some plague was going on. Anyway, Yama was quite powerful and into harassing
the world quite badly. At that point the Buddha decided to give Yama a rough time.
Now it is said that Yama lives seven stages under the earth in a palace made of seventeen
massive skulls, a row of eight to each side and then the principle palace of Yama. In Yama's left
hand is a noose that he throws in your direction and immediately ties you up. In his right hand
he has a skull club made out of a human skeleton with the legs and arms torn off, stripped off
the flesh with only the spine and rib cage and skull head. That is the skull club. So when Yama
comes when you die, what happens is he shows up on your doorstep or one of his little
emissaries or messengers of death come, and when you see them, Yama with the noose ties
your neck and hits you with his club, which kills you physically, and pulls your spirit out! He
takes you back to where you get judged and get sent to whatever realm you are supposed to
go to. If you are a good person you might go to heaven, or if you were bad, he might send you
to hell. Typical sort of death mythology!

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Anyway, Yama was a pretty heavy dude. Also very heavy, big pot belly, big muscles, black
body, the face of a furious buffalo. But instead of ordinary buffalo teeth, he has fangs. Big
wrinkles of anger down the center of his forehead! Bulgy eyes! They say he is very pissed off
with people, sort of on the side of righteousness. He is the judge.
He was wrecking havoc in the world, very indiscriminately. It was like he went crazy. So
Buddha, to control Yama, said, I'm going to put a number on this guy! So Yamantaka
manifested in his full aspect. Sixteen legs! Thirty-four arms! He has a couple of these skull
clubs, a couple spears, and all sorts of horrific weapons. In two arms he is holding up the skin
of an elephant! Think of how big an elephant is! Yamantaka is big enough, strong enough,
that he just grabs this skin and has it stretched across his back. Real power in there! He is
also totally naked, and very aroused, a big erection! Like if he walked in here you would just
shit in your pants!
So anyway he manifested with full sixteen legs and all these arms, goes down to the seven
stages under the earth, and it is said that he puts eight legs on the eight skulls on the one side
of the temple, his other eight legs on the other eight skulls on the other side of the temple, and
then he took his penis and dropped it on top of the main temple and completely destroyed it!
Completely crushed Yama under his penis and told him to stop doing what he was doing. Yama
was terrified. Yama immediately begged for forgiveness and pledged himself to become a
protector for Yamantaka. So Yamantaka said alright, but I'll cremate you if you break your
word!
It is said that we as practitioners of Yamantaka can rely on the Lord of Death as our helper. I
personally really relate to this. I am sure some of you have read "The Journey to Ixtland"
where death is your friend that you carry on your left shoulder. It is helpful to read that
chapter and get into the feeling of death as your best advisor. In one way I can get off on the
heavy duty Yamantaka. That is one thing. But on an inner side, death is a terrific benefit
because it helps you make decisions about what you are going to do with your life. So having
death as your helper and being the destroyer of death, there are a whole series of thoughts to
get into there. I hope you enjoyed getting into those series of thoughts as much as I do! I find
them inspiring.
In your practice you are the destroyer of death, which means the destroyer of the ignorant
mind that allows you to die an ordinary death. You then transform your ordinary death, and
you can have an enlightened death. Another way, you can have death as your advisor. At a
later date I can give you both the initiation of Dharmaraja, which is outer Kalarupa. There are
three levels of Kalarupa. Outer, inner and secret. Outer Kalarupa is the one I prayed to
principally tonight. He makes sure outer bad circumstances don't get in your way. Inner
Kalarupa is the one that corrects inner delusions and such. All I can say is dharma protectors
are really interesting.
I would recommend when you get into those levels of practice that you take it very real. That
there really is a Yama out there. Ultimately yes, he is only your mind, but.... he is a different
and powerful aspect of your own mind! It is good to have hefty respect and I would well
recommend that in your practice, work well and really be sincere. You will have lots of things
open. You will be protected. You really will be protected, and you should know that. Live in
that space. As long as you are pure and sincere, it doesn't matter how wonderfully holy you
are or anything, but as long as you are sincere, things will always go very well for you. Sincere
in being a good person and practicing as best as your ability.
We have now arrived at "Having praised you like this, may I in all my lifetimes be cared for by
Gurus of the Supreme Vehicle and may I live a festival of profound and extensive Dharma. May

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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 powerful attainments increase and
may I become the supreme upholder of the essence of the Sage Buddha's Teachings
Chapter 2
Because we are receiving special teachings which can bestow enlightenment in one lifetime,
we should have an extra special motivation, to generate from the depths of our heart the true
relatedness of ourselves and all beings. The best thing is to be able to offer to sentient beings
perfect enlightenment, to offer them enlightened activity. With that feeling in your heart,
aspire to become enlightened.
Now in practicing all the various paths of the Buddha dharma, there are many mundane things
which need to be done such as making offerings, being pious and such things. But if we want
to receive enlightenment in one lifetime, the only way possible is by entering into the
vajrayana, by having received initiations from the pure lineage, then receiving the
commentary, and then being able to rely of the techniques. In the techniques of vajrayana,
the secret mantra tradition, by practice and relying upon them, we can, in one life time,
generate superlative experiences, bring ourselves at best to enlightenment. If not within this
lifetime, in the intermediate state we can receive enlightenment. And if not then, it says that
within seven lifetimes we will become enlightened. It is definite.
In that we should rejoice. We have been very fortunate to receive the initiations and the
commentaries. And relying on these techniques will bring us to enlightenment in one very
short lifetime. So with great rejoicing in our heart have a very pure motivation saying, "Not
only am I doing this for myself, but I am doing this truly to benefit all others from having
gained the realizations."
The qualification of the students and teacher to properly transmit the teachings. On the side of
the students, there is a prerequisite, which is having taken refuge, generated bodhicitta, and
received the initiation, to qualify to receive the teachings. And on the side of the teacher, he
also must have received the initiation, the full commentaries, done the retreats as prescribed,
and done the required rituals to completion.
In the tradition, the teachings are to be taught in three sessions on one day, and the fourth
session on the next day to refresh the students minds. That is the teachers responsibility. On
the students side it is good if they can spend some time on meditation between the teaching
sessions upon the subject matters.
Following on yesterdays teachings, the door to taking advantage of one's spirituality is to
realize the opportunity of doing so. If one never realizes it, then one will assume spirituality is
perpetually around and it is not necessary to be too overly concerned. But look in the world
and what is happening around us, just how often is spirituality freely accessible? How much
freedom is available to apply oneself to practice and such things? And environments which are
suitable to practice in? It is not always that way. Throughout the history of the last twenty
years, there was the Viet Nam war. There was violence in the United States. At that time you
may have been unable to practice because of involvement in some way or another with the
Viet Nam war. If we were born in China, Russia, or such countries, we would have been
involved in very oppressive situations. The communist governments despised religion. Or
general poverty would not make things easy.
So really we should be overjoyed in being able to have an opportunity to practice the
teachings. And then on the different teachings that are available, that we have a path which

12

has a pure transmission and also has some capacity to be able to bestow upon us higher
experiences and realizations.
Not only have we the opportunity to be able to access it, but we have been able to access it
fully. So that is really special. And we do have some opportunity to practice as we find the
time and such without too much inconvenience. Really there is no one saying we can not
practice. So we are very fortunate. In that way we should be very happy that our perfect
human rebirth has great preciousness and we should try to take advantage of it.
There are different ways to take advantage of it. In this particular sense we have great
opportunity because we have been able to receive initiation, commentary, and at a later day
we can do retreats. In that regard, it is said that tantras are not always taught. There has to
be a special time for tantras to be taught.
Out of a thousand Buddhas only three will teach tantras. Buddha Shakyamuni. Next will be
Tsong Khapa because of his receiving enlightenment in reliance upon the tantric path. And the
last is to be Vajrapani, Vajra the indestructible, Pani the holder. He is the holder of all secret
teachings that have ever existed. All other Buddhas will teach mundane paths such as the six
perfections because at certain times tantracism would not be appropriate for those sentient
beings minds. In that way we have a wonderful opportunity, we have the tantras, and we have
a perfect human rebirth. Therefore we should try to take advantage of it.
Yesterday we talked about ourselves within the four purities. Purity of our environment as our
playground. Purity of our body as no longer mundane but the body of a deity with the nature
of the five Buddha families. When you took the initiation, the aggregate of your form became
the Buddha Vairocana, the aggregate of feelings became the Buddha Ratnasambhava, the
aggregate of perceptions became the Buddha Amitabha, the aggregate of conscious thought
patterns became the Buddha Amoggasiddhi, and the aggregate of conscious energy became
Akshobhya. Your five aggregates are those five Buddhas. Identify then that you do not have a
common body but particularly you have the body of the Buddha Yamantaka.
The purity of enjoyments, that all sense data you interact with is the generation of bliss and
voidness, the great enjoyments as Yamantaka. And purity of actions are the enlightened
activity of Buddha Yamantaka.
For the actual meditations of how to meditate on the absorption of the lineage and receiving
their blessings, one should be familiar with the visual image of Yamantaka. You should be
visualizing yourself as a simple Yamantaka, one buffalo face, two arms, two legs, and jewels of
bone around your body. The mental posturing is right leg bent, left leg forward. You have that
energy.
To receive the blessings of the guru, visualize what is termed the field of merit of the lineage
and root gurus. In the Yamantaka sadhana it is the stacked assembly. From the crown of your
head upwards have the lineage gurus going up into the space. In a very proficient
visualization, you could have pictures of the individual gurus, like pictured in thankas, but that
gets complicated. Rather, because each of the lineage gurus is a manifestation of Yamantaka,
visualize each as a simple Yamantaka in the same posture. At the very top have the Great
Lord, fully manifested Yamantaka with sixteen legs, thirty four arms, nine faces, embracing his
consort Dorje Rolungma. Underneath him, Lalita Vajra and so on. You can visualize Indian
Yogis, hair tied up on his head like a sahdu, different postures, with skull cups filled with blood
and intestines, showing they have taken the guts out of reality. In that way it is the nectar of
reality.

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Sometimes you can have a vajra in what is termed the terrifying mudra. And when you gain
power, with that, you can blow things away if you are quite good with it. Yamantaka has all of
his hands in this mudra. Those facing upward saying "I control the upper realm gods, no one
gives me a rough time!" And those hands in downward position saying "I control all the lower
divinities and they don't give me a rough time either!" Thus he has perfect control.
Under Lalita Vajra is the succession of gurus. Have this large column of bliss and energy which
is the totality of the individual gurus in the aspect of simple Yamantaka. And on the crown of
that is the fully manifest Yamantaka embracing his consort.
There are a few points my teachers never touched on that I feel are important. Visualize the
environment as like a big open area and have yourself appearing as simple Yamantaka. You
have divine energy now. You can fly! Although you are standing on a lotus, when you
meditate, don't sit with your legs out like that, but just have the energy of that very confident
posture. You are always the deity, pure, and in the pure environment, having the pure
enjoyments, acting the pure activities.
On the crown of your head are small Yamantakas, always blue black. Cocoon? Remember the
energy on the aliens when they took their skins off? That is Yamantaka. So although you have
blue black, have around the incredible iridescence, bliss energy. Each of the Yamantakas have
a lot of bliss energy, this incredible inner energy pattern.
There are flames. Flaming eye brows, flaming moustache. Flames coming off his body.
Flames for consuming negativity. Light for the benefit of sentient beings. Do not dwell on the
wrathful too heavily, in your meditation time it helps your own consciousness but in the day to
day time have it more benign. White light bliss energy.
Each of the Yamantakas have bone ornaments; wristlets, armlets, necklace which comes down
of bones that cross the chest, a small apron of bone, also ear rings of bone. Energy in the
intensive red or golden colored hair which is flaming upwards. At the tips of the horns is a very
intensive flame, like a massive flame thrower.
A set of bones in his hair forms the eight spoke wheel. The five spokes toward the front each
have a little skull on top. Wrathful. Little flames curling out of the mouth. The eyeballs
intensified like black holes with little glowing balls of light inside. Five skulls for the five
Buddhas adorn his crown, white in the center, yellow, red, green and blue. Everything is
wrathful.
Yamantaka is very wrathful. Fangs! Intensive! His brows are always furled. Flames shoot off
his body. In peaceful aspect visualize that Cocoon energy. It is perfect. Bodhicitta energy
surrounds him. Benefit for sentient beings. Infinite bodhicitta. There is no limitation on
Yamantaka energy. And when it becomes wrathful, when delusions starts to rise, it turns to
flames and burns delusions, burns away our negative energy. Full Yamantaka on the crown
embracing his consort.
To the all pervading Manjushri Vajra Lord Yamantaka, to the foremost dakini enhancing the joy
of the protector..
Yamantaka absorbs into the dakini. The Dakini to Lalita vajra. In that way each one slowly
melts into light, the cocoon energy, and merges into the next. And you sit there, reciting, have
each as they drop, slowly merge down, all perfectly within the realization of the union of bliss
and voidness. Finally it comes to Ling Rinpoche, to myself, and then there is myself sitting on
the crown of your head. And where it goes...

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HAVING PRAISED YOU LIKE THIS, MAY I IN ALL OF MY LIFETIMES BE CARED FOR BY THE GURUS
OF THE SUPREME VEHICLE.
... have myself who has been merged with all of the lineage gurus just being above the crown
of your head.
AND MAY I LIVE IN A FESTIVAL OF PROFOUND AND EXTENSIVE DHARMA AND TRIUMPH WITH
THE BATTLE OF THE FOUR DEMONS WHO MAKE CONDITIONS ADVERSE FOR THE ATTAINMENT
OF PERFECTIONS FOR THE SAKE OF ALL MY MOTHERS, MAY MY WEALTH AND POWERFUL
ATTAINMENTS INCREASE, AND MIGHT I BECOME THE SUPREME HOLDER OF THE ESSENCE OF
THE SAGE BUDDHA'S TEACHINGS.
And then I dissolve into you and you are simple Yamantaka. This is the start of the sadhana,
the start of what is termed self generation.
You now dissolve yourself into voidness and then rise again. This point is termed taking the
three kayas, death, intermediate and rebirth as the transforming of the three bodies. The
Dharmakaya, Sambhogakaya, Nirmanakaya. The body of truth, enjoyment, and manifestation.
The body of truth is formless, Dharmakaya consciousness, the most subtle level of
consciousness in clear light. There is no form. Just clear light. Light doesn't have color, form.
Then the body of enjoyment, a very pure astral body that can only be perceived by very pure
beings. And finally the body of manifestation which all beings can see.
You are going to transform the mundane bodies of death, intermediate state and rebirth into
Dharmakaya, Sambhogakaya and Nirmanakaya. The practice is going to work in a realistic
direct manner for yourself. You are completely changing your attitude, rejecting your old habit
patterns of being an ordinary person. You are Yamantaka. You have perfect energy Yamantaka.
And if you allow yourself to go into that, you get perfect energy. So you are Yamantaka. And in
being Yamantaka you go straight into voidness, come back out in an astral form, come back in
a fully manifested form for sentient beings a million times in a second. In a million bodies and
in a million different places. Give yourself that quality.
At this time it is termed the spontaneous rebirth. The quickie method! Initially you should
spend time going through it. Later you just allow yourself to go to voidness and come back
quickly. The sadhana with the Tibetans go really fast! Do your meditation home work to do it a
quite a fast rate. But when you are into it, it happens quite quickly.
The lineage gurus have absorbed into the root guru seated upon the crown of your head. And
that root guru is the nature of great bliss and voidness, who has great affection for you, slowly
melts into the white light energy, absorbs into you, and absorbing that white light energy you
then experience the great bliss. As you experience the great bliss in your nervous system, all
form disappears and you end up with clear light consciousness. The body, the arms, legs,
head, all fade. And finally in the chest area there is a dissolving. From that should arise in your
mind a clear vacuity. Like in the middle of a cloudless summer day you step out of a plane at
about twenty thousand feet and looking where you cannot see the earth. Like that, your
conscious experience is the clear vacuity of space. And with that is bliss. My guru has just
absorbed into me and in that I have experienced the great bliss. And I am now in the
Dharmakaya, the body of truth, my ultimate level of consciousness. This is my own personal
nirvana.

15

Allow yourself to stay in that meditation until the thought arises, that in this form I am not
beneficial. As the Buddha I can spontaneously benefit sentient beings, so I allow myself to
manifest a form sentient beings can see and relate to. Out of compassion allow a form to
arise, your body of enjoyment. Your pure astral form. As a Buddha, you no longer have an
ordinary astral body. You have a very high astral body. Only very high spiritual beings, of the
eighth, ninth and tenth stage can perceive you in that pure realm. Your realm. So you
manifest simply as a shaft of blue light, a cubit long and cylindrical, blue because you are in
Yamantaka. And clear. You say,"This is my mind. I am body of enjoyment. I am a pure astral
form manifesting in the color of blue light energy."
And so you pause. Identify "This is my pure astral form. I am body of enjoyment, I am
Sambhogakaya. Of course not all beings can receive me because I am too pure. For the
benefit of all beings, I am going to manifest in a form that all can relate to." Then you manifest
as the simple Yamantaka. One face, two arms, holding a cleaver and a skull cup. That blue
astral light becomes blue black and it manifests into the form. You are standing erect on an
eight petaled lotus. which has eight petals around its base. Yamantaka is standing on a red sun
disk, a hot intensive energy. It is red energy, the energy of the sun.
We have covered the receiving of the lineage gurus seen as being a stacked lineage field, from
the crown of your head upwards to Yamantaka and consort. It absorbs down through the
various lineage gurus to finally yourself. As soon as the guru enters into you, experience great
bliss and allow your consciousness to see vacuity. Vacuity as bliss is a synonym for there are
no phenomena which exist independently self existent. All phenomena are one taste in the
ultimate nature of reality. That aspect appears as a vast vacuity of space. That is I, the
Dharmakaya, the ultimate nature of reality, but I cannot benefit anyone. So with a feeling of
love in your heart, manifest a blue form, one cubit high, your Sambhogakaya, your pure astral
body. This is me. Make your mind non dual with that light bar, not the light bar in front of you,
but rather you are the light Bar. Blue light energy. And that is your mind. But only high
Bodhisattvas can see that. I should try to work for the benefit of all beings. Sentient beings are
very difficult to deal with. For their benefit I am going to manifest in the glorious aspect of
Yamantaka.
So you appear as a single Yamantaka, one face and two arms holding a skull and cleaver, left
leg extended, right leg bent, standing on an eight petaled lotus. Principally a red petaled lotus
on an intensive red sun disk. Great vibrant bliss energy is all around you, fire and flames! You
are there! In your right hand is the cleaver whose blade curves around and hooks at the end.
And it has a vajra on the top end. In the left hand, a skull cup filled with the nectar of reality
appearing in the aspect of blood and intestines.
I have perfect method which is my cleaver to cut delusions. I have perfect enjoyments, the
enjoyments of Dharmakaya, the enjoyments as the everlasting bliss. I have gutted reality. The
red of the intestines and the blood is red bodhicitta and the realization of the voidness is the
white of the skull, the bliss. The cleaver is feminine, the penetrating feminine divine wisdom.
The top end, the vajra, is masculine. I have the mixture of the balance of masculine and
feminine. Method and wisdom.
The left leg stretched out, I am emphasizing wisdom. I am demonstrating that I am working
with wisdom. Although Yamantaka is seen as a non dual deity, having equal emphasis of
method and wisdom, as a manifestation of Manjushri who is wisdom, wisdom is the left leg
which is forward. I am putting emphasis to the development of divine wisdom. I am a
manifestation of the deity Manjushri.

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You have an anklet of bones, wristlets, armlets, bones across your chest, ear rings of bones and
the eight spoke wheel in the crown of your head with five very wrathful skulls in the front. Your
horns have tops of intensive flames flashing off that burns the very upper realms. Yamantaka
has very great power. Very golden orange hair streaming upwards meaning I have received full
enlightenment.
In this form you work for the benefit of all sentient beings. Because they are intensive, you
need to be very intensive to relate to them. You are the manifestation of wisdom to awaken
them out of their ignorance. Waking them principally from the ignorance of believing
themselves as beings which are controlled or captivated by death. You would like to awaken
them to be beyond death!
This is called the spontaneous arising. Instantly I arise in the form of glorious Vajra Bhairava
with one face and two hands holding a cleaver and skull cup. You have in a brief manner taken
the three kayas and transformed the mundane ordinary death, ordinary intermediate state,
and ordinary rebirth into the divine aspect of Dharmakaya, Sambhogakaya, and Nirmanakaya.
Blessing the Dorje and Bell.
You take up vajra in right hand and bell in left. The vajra is method and the bell is wisdom.
The two are the nature of the ultimate bodhicitta. The right hand is method, the analytical side
of our being, the left hand is penetrative wisdom, penetrative insight into the nature of reality,
voidness. Because we are into the highest class of tantra, this means bliss and this means
voidness. The two together mean the ultimate bodhicitta. The ultimate nature is voidness
which is like one taste. Nothing moves from voidness, the nature of reality. Nothing can arise
from that because it is the ultimate final nature of reality. But things appear on a mundane
level. If consciousness stayed on the ultimate level, one becomes a Hinayana Arhat, not doing
anything for themselves. So the only thing that manifests from that is compassion.
Compassion for other sentient beings. Bliss, the generation of bliss and the generation of
bodhicitta, any compassion or feeling that you have are synonymous. There is no difference.
Method which is working for the benefit of sentient beings, in this sense is related for bliss.
Bliss is to generate a refined level of consciousness, to realize the ultimate nature of reality,
sunyata. That bliss is also the same one that works for sentient beings. That is technique,
what comes out to benefit sentient beings. Your mind should have always the equanimity of
voidness, but whenever you manifest for sentient beings, it is a manifestation of love and
compassion. But it is also a manifestation of bliss. So that in every movement I do is bliss, for
the benefit of sentient beings and is completely mixed with the ultimate nature of reality.
The more you understand reality, the more you understand that you are always in
communication with everyone. When you want to avoid someone, don't want to be with them,
you feel your skin crawl, is because you have negativity. The reality is you are always in
communication with everyone. All sentient beings, all the phenomenal universe, you are
always in communion with because that is the nature of reality. If your mind can abide within
that, then that is the ultimate protection because you have no fear. Maybe there are
unpleasant people, murderers, but still your mind should be fearless in the realization of the
ultimate nature of reality. As much as things influence you, you also influence everything.
Understand that even sitting in this room you are influencing me, I am influencing you. You are
putting out energy right now. So you are always affecting the universe around you. And that is
the nature of reality. Nothing is independent. You are part of the world around you.
When you think of the ultimate nature of reality as your body of truth, there is just clear
vacuity. Everything is in communication and inter-dependent. Although nothing is arising in

17

your mind, in aspect your mind understands just as there is a great openness in my
visualization right now, the ultimate nature of reality is just that. Fully open. All the
phenomenal universe is fully open. All the earth that goes down one or two hundred miles
beneath me is in relationship to me, we are actually supporting and interconnected with each
other. It is not that it is separate from me. It is part of the world and I am part of the world,
part of the solar system.
You are fully part of the universe. You have abandoned your ordinary aspect as an ordinary
person, the principle cause of staying in samsara. You have now received the initiation, you
have now realized your aggregates are the Buddha families. And you are enlightened being in
reality. Then from the ultimate sphere you manifest a form out of love for benefiting others
with great bliss. Because if you generate a consciousness of bliss, your mind becomes more
supple and closer to sunyata. Every movement you make can be a manifestation of bliss
voidness, and it is automatically benefiting sentient beings. So you should never see the
generation of bliss as not being the benefit of sentient beings.
In the Guhyasamaja tantra meditations you emit millions of Buddhas and they all go into
sexual union and bliss out, termed as the blessing of sentient beings. It is emitting incredible
ecstasy of intercourse which spreads bliss through the universe and that benefits all sentient
beings! Ordinary sexual intercourse energy does not liberate sentient beings but the ecstasy
of union with understanding of the voidness does.
Although you visualize the ecstasy of intercourse, it is synonymous with the generation of
voidness. Be careful, it has to be inner nervous system bliss. And although you receive it in a
relationship to a partner on a physical level or in a visualized manner, in both it has to invoke
in your mind that all phenomena are void of independent self existence. Then it is the tantric
path. If it is getting hung up on the object generating the bliss, then it is not the tantric path.
So you have to be careful that way.
So when you generate the great bliss and the ecstasy in your nervous system, allow that all
phenomena are void. I am the Dharmakaya and allow the great vacuity to arise. Then with
the feeling of love and bliss! This is Yamantaka's playground, get the idea of what is behind
there. We are going to have fun here! And then you have bliss and enjoyment and happiness
to manifest for the benefit of sentient beings.
It says that the vajra is method, bliss! The bell is wisdom. These two are the nature of the
ultimate bodhicitta. Now in that way always think all form is bodhicitta. All form is a
manifestation for the benefit of sentient beings and allow your mind to get into it. Then you
have a perfect path! You will never ever have a bad path if that is the way you think. When
you meditate on yourself as Yamantaka, you are a very fearsome form. But he is bodhicitta. He
is that way because he is working for sentient beings who are unbelievable gross and stupid.
That is why you manifest that way.
If you ever get confusion, think I am meditating on a demon, always say "My mind is ultimate
bodhicitta and what ever my mind manifests is relative bodhicitta, manifesting for the benefit
of sentient beings." That can stop that thought. If all the forms that you generate are
bodhicitta, your mind is it. It is creating the image. That image is bodhicitta. With that
conviction you know you are not doing anything wrong.
You will find at times that it will be important to be able to be very firm with certain situations.
That is Yamantaka energy. Determination. Control. I am in control right now. So it has a place
there. The fully wrathful aspect helps your mind feel very confident about itself. That is what
it helps to do. On a mundane level sometimes we have negative thoughts about what we are

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doing. You are developing unbelievable determination, I am heavy duty. don't bug me. You are
saying it to delusions. Don't you hassle me. Don't you make me think I am no good. Don't
you make me think I am a low life! That is what Yamantaka is all about.
SO THE VAJRA IS METHOD AND THE BELL IS WISDOM AND THE NATURE OF THESE TWO IS THE
ULTIMATE BODHICITTA. Then you hold the vajra at the level of your heart, point it forward and
recite the mantra.
OM SARVA TATHAGATA SIDDHI VAJRA SAMAYA TISHYA ESHA STVAM
DHARA YAMI HI HI HI HI HI HUM HUM HUM PHAT SVAHA
All of the Buddhas have received siddhi from reliance upon the commitment of the vajra, so
also will I be the holder of that.
HI HI HI HI HI.... for the five Buddhas,
HUM HUM HUM .... my body speech and mind are all completely one.
PHAT.... to blow away all the negativity,
SVAHA..... may it come about.
You have just made a major pronouncement. Just as all the Tathagatas relied on the vajra to
become fully enlightened, so also will I. My body is the five Dhyani Buddhas, my body speech
and mind are completely integrated, I am not a schizophrenic person. It is making a big
powerful statement.
OM VAJRA GANDE HUM.
The vajra and bell I have blessed.
I shall please Vajrasattva and company. I please because I take up the vajra and bell.
HUM By the excellence of moving the vajra (you should spin the vajra three times in a circular
motion) which can free sentient beings from suffering.
I shall bring them the phenomenon of liberation. Therefore I take the vajra with pleasure.
HUM HUM HUM HO HO HO
In that way you are making a pronouncement. Right now you are manifesting your
enlightenment with mantra. Mantra has power.
OM VAJRA DHARMA RANITA PRARINITA SAMPRARANITA
SARVA BUDDHA KSHETRA BRAKALINI PRAJNA PARAMITA
NADA SVABHAVE VAJRASATTVA HRIDAYA SANTOSHANI
HUM HUM HUM HO HO HO SVAHA
It means you are blessing the bell. OM is the blessings of body speech and mind.
Vajra is the indestructible.
Dharma means all the phenomenal universe, which is like pristine vajras, very powerful vajras.
Ranita is ringing. You ring the bell.
Prarinita, it is really ringing!
Sampraranita is unbelievable vibration. So this whole universe is one mass of vibration.
SARVA BUDDHA KSHETRA BRAKALINI And all of the Buddha Purelands are vibrating too!
PRAJNA PARAMITA, the perfection of wisdom! There is no solid fixed phenomena. All the
phenomena of the universe is ringing just as my bell is ringing.
NADA is the sound.
SVABHAVA, every thing, like the nature.
VAJRASATTVA HRIDAYA SANTOSHANI HUM HUM HUM HO HO HO SVAHA All of this is like the
Vajrasattva nature. It is completely like this. HUM HUM HUM HO HO HO. I am laughing on the
wave of the bliss of it all! It is a pleasure. The Buddha's are always smiling. Why? Because
they know there is this ultimate joke! The ultimate joke is that the world is wide open and free.

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Whereas in our mind everything is always uptight and full of hassles. Of course they always
have a little bit of joke in their mind. Whether that is the actual meaning or not, I don't know.
But I think it is because in a lot of mantras you have that!
When you say it you are saying I am taking up the vajra just as all the Buddhas pick up the
vajra. I have a pure vajra and bell. And by saying that of course you bliss out! All phenomena
are vibrating, I am also vibrating. The whole phenomenal universe is vibrating. This is the
cosmic joke!
You have now blessed your vajra and bell. Identify that the vajra is method, the bell is wisdom,
the vajra is bliss, and the bell is the wisdom of sunyata. And with bliss and voidness I receive
enlightenment. You receive personal enlightenment because reliance upon bliss and voidness
allows you to generate the very subtle levels of consciousness. In working for the benefit of all
beings, I am always manifesting from the bliss and voidness of my bodhicitta. That is how I am
benefitting sentient beings.
Find confidence in knowing that. People often ask how does someone living in the mountains
benefit others? They think you have to do great incredibly humanistic tasks to be a great
bodhisattva. If you are a great bodhisattva you might do things like that. But just the
knowledge of that bodhicitta, that you are part of the universe and if you have good energy in
the universe, that is bodhicitta, and that is working for sentient beings. You don't have to have
some incredible exaggerated thing about Buddha dharma or about the goodness of being a
good person, all you have to do is put out good energy. That is real bodhicitta activity.
Just visualizing yourself as Yamantaka with the correct understanding is blessing all sentient
beings around you! You would be interested to see how much that happens. There is
unbelievable power in Yamantaka, and in that, you are immovable. People enjoy that feeling
and feel confident around it. It is not throwing flames at them and throwing deeds. Rather you
are destroying that negativity which makes people neurotic and unhappy! Right now we are in
the bliss of the ultimate nature of bodhicitta. So you can be wonderfully blissful Yamantaka. It
gives wonderful bliss to all sentient beings. But when negativity comes up, then you can can
pull out this big shot gun and point at that negativity, don't you bug me! There is real power
there. Get that aspect. And in that there is incredible bliss and energy. That is Yamantaka.
The Blessings of the inner offering.
OM HRIH SHTRIH VIKRITANANA HUM PHAT
As Yamantaka you are in a place with a lot of space like the center of a big field. You have
absorbed all the Buddhas into your head. This is a wonderful pure land. Then take up your
vajra and make it a big powerful vajra sending out light rays every where and say the mantra.
At the center of your heart as Yamantaka is always a little red sun disk with a blue HUM on top.
With the action mantra OM HRIH SHTRIH VIKRITANANA HUM PHAT, from that little heart comes
out rays of incredible energy as millions of little Yamantakas. They go in all the directions and
they clear the space. They get rid of negativity, purifies all the realm.
Lama Yeshe said massive laser beams go every where and destroy negativity. The negativity
of yourself as being independently self existent, your own ignorant mind! Also all the other
negativity which is making others think the same is destroyed too. Everyone becomes
immediately liberated from their ignorant mind. From that you blow away all negativity.
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM The sunyata mantra.
You always do two things. Cleanse and purify. First the action mantra cleans. When I start to
bless the inner offering, with the action mantra if there is any little negativity hanging around

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there, I visualize it as being blown away. Then the sunyata mantra says just as the nature of
the phenomenal universe is void, so also am I. So it is an affirmation of the voidness. The
mantra. OM, the blessings of body speech and mind. Svabhava, the nature, shuddha means
pure. Sarva Dharma, all phenomena, svabhava shuddo ham, that pure nature am I. So you as
Yamantaka manifesting in a form and all the forms that are appearing are completely one. Just
you have that sense of all being one. Perfectly pure. So you can really relax into reality.
As much as you have understood voidness and been able to generate experiences in voidness,
at that point allow yourself to merge or relax, enjoy into the voidness. Pick up your vajra and
bell and then open up your little inner offering. Say the mantras And allow a wave of voidness
to go through yourself and allow yourself and the phenomenal universe to be comfortable with
each other.
EVERYTHING BECOMES VOID. FROM THE STATE OF VOIDNESS, FROM A YAM COMES A BLUE
BOW SHAPED WIND MANDALA.
In the space before you appears a blue bowl with two banners on each end like fans to
symbolize the movement of energy. On top of that comes a red Ram, that turns into a
triangular fire mandala, marked with a vajra, of fire pointed towards the front. If you were
looking at it, it has the point towards you. In the corners are AHs which become skulls. The
three skulls are completely bare boned skull, a half decomposed skull and a fresh skull.
On top of that comes another AH which becomes a huge white skull cup with an open top, vast
and large. Inside the white skull cup you start with the east. This is always in front of you if the
issue is dealing with you and your mandala. If it is dealing with the inner offering and it's
generation, east is to it's front side, or the side closest to you. In the front of it comes the five
meats. Inside of it in the east from a Bhrum comes the flesh of a bull marked with go. (and so
on)
The short sadhana says the five meats and the five nectars. These are the five impure
substances. Vairochana is the Buddha of the east and related to being the Buddha of form. In
transformation processes, he transforms ignorance. A buffalo is the symbol for ignorance. To
transform ignorance, you take a buffalo and chuck him in there! The sanskrit syllable for
buffalo is Go. In the space directly in front of you appears a buffalo and a Go stuck in his right
shoulder. They all should be lying on their left side submerged in these fluids.
A dog, because a dog is very miserly. You ever watch a dog with a bone? A very uptight
animal. So the Buddha Ratnasambhava is dealing with the aggregate of feelings and also with
miserliness. So all the negative feelings, particularly feelings of pride and miserliness are
related with Ratnasambhava. So to purify that, you take a symbol of something which is
miserly. So they take a dog. The syllable of dog is Ku.
Then an elephant. It is funny, but they say elephants are very attached. I am reminded of the
saying, an elephant never forgets! Whatever. In the west you have an elephant and it is
marked with the sanskrit seed syllable Da and symbolizes attachment. In the west you have
the Buddha Amitabha which is red and in that way is transforming attachment. And to do all
that in the symbolic form, you transform an elephant.
In the north is a horse and they are considered quite jealous. The north is related to
Amoggasiddhi. He is the transformation of the volition aggregate and also refers to the
purification of jealousy. So you put a horse in your inner offering and you stick a Ha which
stands for Hayagriva. In the center is a human. The center stands for Akshobhya who is
related to the purification of consciousness and his delusion is anger. In this, if we look around
in the world, one of the most angry things are human beings. Humans are always getting
pissed off at something! So you take a human being, chuck him in the center of the inner
offering and you stick Na on him.

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That is taking the five aggregates, form, feeling, perception, thoughts and consciousness, and
taking the principle delusions related with those, ignorance, miserliness, attachment, jealousy,
and anger, and transforming them using the symbols of a buffalo, a dog, an elephant, a horse,
and a man. That inner offering is symbolic of your transformative process.
It is called the inner offering because it means the inside guts of you. Your inner delusions. All
of the way you think about everything. It is really your alchemical pot. When you read
alchemy, if you get into this there are different ways of understanding the inner offering. You
have an air energy mandala, a fire mandala, a grate, on top of that you have your vase and
your special ingredients, all that is symbolic of what is going on inside of you.
Then you have the five nectars, five ways of generating bliss, related with five female Buddha
consorts of the five male Buddhas. The five nectars are feces, blood, semen, marrow, and
urine. It fills the skull cup and is termed the five lights. Considered to be the five juices in the
body, the nectars refer to the bodhicitta element, the food elements. In that regards they refer
to them as being the lights. So it is said that if you work with the inner offering and you
transform yourself, the five meats produce the siddhis. The lights produces the clarification of
the siddhis. By putting the five meats it means you are going to transform your body speech
and mind and the aggregates of body speech and mind. Putting in the five nectars refers to
the clarification of that, being the lights. It refers also to the clarification of the powers that
you realize by relying on the tantric practices, alright?
Have OM AH HUM stacked on top. My teachers said the OM is on the top, AH in the middle and
HUM on the bottom. This comes from the teachings of Lhundrup Pandita. Other teachers
explain it in reverse, the OM on the bottom, etc. I think this is not correct because Geshe
Dhargaye said that heat from the boiling substances melts the letters. If that was the case,
then the HUM, on the bottom, would be the first one to melt, and so on for each letter. It is just
a small point, but it fits with the letters matching your body, speech and mind at the forehead,
throat and heart also.
Have this massive energy of wind, blue colored, have a red fire triangle, have human heads, a
big skull cup with the animals and nectars, and OM AH HUM stacked above them. Then from
my heart, the HUM emits an intensive beam of light, it hits the air mandala and agitates it. As
that starts to vibrate it begins to heat up the fire. The fire blazes, then it starts to heat up the
skull cup which is white on the outside symbolizing the white bodhicitta which symbolizes bliss,
red on the inside symbolizing voidness. There again the red and white bodhicitta.
The air moves, the fire flames, and the ingredients melt and boil. From the three letters OM AH
HUM light rays emit and they draw back the blessings of the Buddha's body speech and mind.
OM is white colored symbolizing blessings of body. Red is the AH symbolizing the blessings of
speech, HUM is blue and symbolizes the blessings of the mind.
OM AH HUM emits light rays to all the ten directions attracting all the energy of the Buddhas,
and this comes back into the OM AH HUM which begin to vibrate intensively. As the skull cup
bubbles and boils more and more, it melts the letter HUM which is right above it. By means of
the HUM the faults of color, odor and potentiality are cleansed. By means of the AH it is
transformed into nectar, and by means of the OM it increases and becomes huge.
There is relationship in this to body speech and mind. It is your mind which discriminates
things as impure, ugly and not clean. When you see a decrepit person it is your mind which
comes along and discriminates, not nice, ugly, dirty.
HUM is the symbol of the mind and will purify the color which is the aspect. So HUM makes it a
beautiful color of mercury. Odor is the defensive aspect, when you smell it you feel repulsed.

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And potentiality means that it has lots of power now. Those are called the negative
discriminations of mind which are purified. If you look at the skull cup and think shit and urine
and that is bad, when you do the inner offering, you give up all of that. It is all pure and
becomes clear, they say it literally becomes the color of mercury and is purified of all the faults
of color, odor and potentiality.
AH. This stands for speech. Of all the nectars in the world, beautiful speech is the greatest
nectar. It is like a beautiful voice, when you listen to it, you feel wonderful. Even more so the
nectar of the Buddha's teachings, unbelievable bliss for your mind because it is liberating, is
teaching you about liberation. So AH which is the syllable for speech turns things into nectar
and it's symbolic meaning is the nectar of all of the wonderful ambrosia you can take from
taking the teachings. Symbolic for the nectar of the dharma teachings, we actually have a
nectar fluid in the space before us the color of mercury.
OM is symbolic of the body of the Buddhas, completely unlimited. At this particular moment
five million Buddhas could manifest in this room in the four different corners in a million
different aspects and all that could be from one Buddha, from his mind doing that! The
Buddha has no limitation on form. Because OM is symbolic of the Buddha's holy form, it means
that when OM blesses something, it increases it to become huge.
The HUM then slowly spins in a clockwise direction settling into the substances purifying all of
the color, odor and potentiality. It turns the color of mercury. AH makes it a nectar mercury.
And OM goes into it and it becomes inexhaustible. No matter how many offerings you make of
the inner offering you can never exhaust it because it is blessed with OM AH HUM
OM AH HUM OM AH HUM OM AH HUM The whole offering is in that. That is why you do it to
that. For example what you should do is visualize the food in front of you. You should do the
whole inner offering and then you go OM AH HUM. Body speech and mind blesses things. You
say it three times to really make an imprint. You say it to three times, the first time it purifies
lightly, the second time it purifies middling and the third time it really purifies it totally.
You end up with this pristine nectar in your skull cap which is absolute bliss and ambrosia. The
cause of removing all illnesses, it can send demons or do exorcisms, it is holy water in
Buddhism. That is the inner offering. With this most wonderful holy water is the purification
of your mind. That is what the inner offering is, the purification of our ordinary mundane mind
with all of it's mundane ignorance, miserliness, attachment, jealousy, anger, and transformed
into a divine nectar which is bliss for all sentient beings. So when you do the inner offering you
should think that I am transforming myself inside. That is the inner alchemy. I normally then
put it over to the side.
Do the inner offering first to make the blessing fluid which can purify everything else. For
example, if you do a big retreat, you create your inner offering and go around the place of your
retreat and sprinkle the water and it purifies it. This water purifies negativity. That is what is to
be understood.
First you arise as Yamantaka and get some holy water going. Then if we had the alter properly
set up we would put offering bowls on there with nectar. In our meditations you can set up an
altar before you do your meditation or just visualize it. Then now that you have a holy water,
the second time you have to generate the offerings substances to be able to offer to the
Buddhas and such that you invite around you.
Now you have something to add to the light rays that come out, this big skull cup cooking
there full of mercury. This time take your left hand and use your ring finger and OM HRIH

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SHTRIH VIKRITANANA HUM PHAT, and add to the light rays that come out of your heart holy
water that dispells all negativity, principally of thinking yourself as being a self existent
sentient being, but also all other aspects of negativity that might be hanging around. Again
you have a pure environment. Now from within this pure environment, you go OM SVABHAVA
SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM. Again you reaffirm all phenomena are
void, all phenomena are perfectly pure in nature of voidness and so am I.
OM HRIH SHTRIH VIKRITANANA HUM PHAT
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM The action mantra
purifies negativity. Then the sunyata mantra purifies the concept that everything is
independent.
Everything becomes void. From AH's come broad extensive skull cups inside of which are
HUMs. The HUMs melt and become water for the mouth, cooling water for the feet, perfumes,
flowers, incense light food and music. By nature they are bliss and voidness; in aspect they
are the offering substances. Their function is to confer distinguished, uncontaminated bliss as
objects to be enjoyed by the six senses.
OM ARGHAM AH HUM OM PADYAM AH HUM OM GHANDE AH HUM OM PUSHPE AH HUM OM
DHUPE AN HUM OM ALOKE AH HUM OM NAIVIDYA AH HUM OM SHABDA AN HUM
You are blessing the outer objects. We say in Guyasamaja you have male deity in your eye and
female deity as being the forms. So with this also you have got to give up mundane thoughts
and let all of the phenomena of eye, ear, nose tongue and body be as Yamantaka's
enjoyments. It's bliss/voidness. Everything is bliss and voidness now. No matter what you do
it's bliss voidness.
Although you are only generating eight offerings in the space before you, they say have banks
of eight going back miles. Have a lot of them. Have another couple sets over there and there
and so on. OM HRIH SHTRIH VIKRITANANA HUM PHAT Have this big clear space. OM
SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM Out of the voidness appears
massive rows of AH which become skull cups. Again white bliss on the outside and red on the
inside voidness. In the center of them comes HUM, that blue HUM melts and becomes the
offering substances.
These wrathful offerings are not ordinary water and so on for they are all heavy duty
Yamantaka offerings. They generate bliss and give you wonderful enjoyment. They make you
a little closer to reality. Blood means, let's get real! I am bleeding right now! That is how you
relate to your own blood! Water for the mouth and water for the feet is blood! The Yamantaka
drinks blood! He is real heavy duty and splashes around in blood because he is always
disemboweling stupid delusions. He is disemboweling ignorance. Perfume is human grease,
blood, or human fluids. Incense is burning human fat. You get a pretty horrible stench!
Flowers are sense organs because they blossom forth and they view the world! In Asia they call
the eyes, ears, nose, tongue and body the flowers of our existence because they let us enjoy
the nectar of the world around us!
Light is a lamp of human grease. The enemies of the dharma, the blood of the enemies of the
dharma are all in these things. The real enemies of the dharma are delusions. So visualize if
you have anger, take anger out of you and kill it, chop it all up and pour it's blood in there!
The enemies of the dharma are the delusions which we have inside of ourself and they are
made to personify as certain people.
Food is chunks of human flesh. The music is made from a human thigh bone or two skulls, one
from a virgin boy and the other from a virgin girl, back to back stretched with human skin to

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make a drum. Using bits of bone, you beat the music of impermanence. That all life is
impermanent. This is seen as being masculine and feminine, method and wisdom in union. In
ordinary sutra practice you would do a meditation on voidness, later a meditation on love, but
never voidness and love together. Whereas in the tantric practice you do. Always have bliss
and voidness, method and wisdom always in union. So in the drum, the double knockers are
hitting both method and wisdom at the same time! This is called the sound of bliss and termed
the meeting of the two sex organs. Make bliss symbolic of ultimate bodhicitta. On the
ultimate realm nothing is self existent, in this sense we will take it as form appearing in aspect
for the benefit of all sentient beings.
You have the affirmation "I am heavy duty and will not put up with delusions any more!" Have
all those offerings. You have identified them using the sanskrit names for water for the mouth,
feet, perfumes light and music. OM AH HUM blesses them so they become consecrated. OM
makes it expansive, AH makes it nectar, HUM purifies the color and potential of it. Then you
ring the bell.
There are four levels of offerings. Outer offerings, things for the sense organs to enjoy. Inner
offerings, transformations of delusion. Secret offerings, the generation of bliss and voidness,
and ultimate offerings which is the voidness itself, as much as you understand voidness. So
these are the four levels of offerings which you always make in tantric sadhanas. Now you
have two of them down. The outer and inner offerings finished.
Chapter 3
The normal practices which bring one to enlightenment are long and take many lifetimes.
Therefore to have the opportunity to rely on a very speedy method is of great good fortune. In
this way we should rejoice that we have great merit to be able to receive such teachings, and
we should identify with a pure motivation of wanting to be able to truly benefit others. From a
heart felt feeling of realizing that all sentient beings are equal to myself in wanting happiness
and not wanting suffering, then we in ourselves should say, may I become more realized, might
I become fully realized to be of benefit others. With this in thought we should first take refuge,
do the mandala offerings, and then the succession prayer.
So at this time then, continuing with the teachings on Yamantaka, each one of you should have
an identification with the deity of Yamantaka and to arise in the aspect of Yamantaka there is a
process that you go through. If you follow with the teachings, in the space above you there
were the succession gurus stacked on top the other. Going above you in a size that is
convenient for your own visualization, you have the upward stacks of the deities. As you say
the lineage prayer the deities above absorb into the next below. So at the start of the lineage
is the great and glorious Vajra Bhairava, a wrathful manifestation of Manjushri who appeared in
the world... manifesting down to through the lineage to Ling Rinpoche to me.
For convenience in visualizing the gurus, using the simple form of Yamantaka, one face and
two arms, with a great mass of light and energy all around the body and fully manifested for
the benefit of all sentient beings, in a wrathful aspect for for all those difficult to tame.
The last of the gurus absorbs into you and you have what is termed instantaneous arisal. With
a pure heart you offer prayers for the benefit of all sentient beings and you completely dissolve
into voidness. In your mind should arise the conscious experience of clear space and the
reflection that all phenomenon are not independently self existent. No phenomena can arise
on it's own, so therefore just as in my mind appears in the aspect of the great vacuity of space,
so actually all phenomena are of one taste in the ultimate nature of reality. This ultimate state

25

appearing in the aspect of clear light and clear space is my holy mind. This is the Dharmakaya
of the Buddhas. This is I.
So you have your first identification as appearing in the divine consciousness of the Buddha,
having no form whatsoever. As only other Buddha's can see you, you are not of much benefit.
Being enlightened, and all other Buddhas also in an enlightened state, there is no need for
teaching. There is just omniscient consciousness. Therefore there is no benefit for sentient
beings. So with a heart of compassion the Buddhas manifest and so you will also manifest.
Feeling warmth and love, allow that to manifest as a blue shaft of light one cubit long, and
clear. Your mind and that blue shaft of light are one.
As you arise in that blue shaft of light, identify I am a pure Sambhogakaya, the body of the
enjoyment of all the Buddhas, and to this form high level Bodhisattvas can relate and receive
teachings. You are of some benefit to some sentient beings. But still the hard to tame and
difficult sentient beings are still not touched or reached. Therefore with greater love and
compassion you again manifest, this time as the great and glorious form of Yamantaka having
a body which is blue black in color, one face and two arms. You are very wrathful and have
flames and fire manifesting around your body. You have wrinkles of wrath on your brow, and
your mouth is open with great fangs showing. You have an intensive being. In your right hand
you hold a cleaver which cuts delusions and in your left are the delusions which you can
visualize in the form of a skull cup full of blood and intestines, meaning you have gutted reality.
You have gutted samsara and realizing you can enjoy the nectar of that!
In this way manifesting the full form of the Nirmanakaya, the body of manifestation, you are in
the position to benefit sentient beings. Not only very peaceful and easy to benefit sentient
beings but the very rotten nasty sentient beings. Sentient beings with very heavy delusion,
those very difficult to talk to about spirituality. For the benefit of them you should identify, "I
am the manifestation of Manjushri, for the benefit of those difficult to tame sentient beings, I
am appearing in the aspect of Yamantaka."
Your divine body is light energy body. In the center of your chest is a red sun disk which
symbolizes the seat for your holy mind upon which is the syllable HUM which symbolizes your
holy mind, the holy mind of all of the Buddhas. Appearing in the aspect of the guru HUM.
To be able to realize that we are Yamantaka, there are principles that we rely on. To identify the
vajra and bell, and what they symbolize. The vajra is method and the bell is wisdom. The
definition of method in the highest tantra, you arise in perfect bliss. From allowing a very
blissful level of consciousness to arise you can perceive more clearly and subtly the ultimate
nature of reality. Your mind can have a direct perception of the Dharmakaya. The technique
utilized is the rise of great bliss. That is method and is symbolized by the vajra.
The bell symbolizes wisdom. Just as all phenomena are empty of self existence or are
vibrating, so also the bell. The vibration that it sets up, symbolizes that all the phenomenal
universe and yourself are a vibrating entity. This is the wisdom. So you have bliss and the
realization to whatever extent you have it, that all the phenomenal universe is vibrating, and is
in the nature of interdependence. It is not independently self existent. All phenomena are
inter related, interconnected, are vibrating masses of energy.
So this is the symbology of holding the vajra of great bliss and the bell of the technique of
realizing the true nature of reality. Then you state that with the mantras. Just as all the
Buddhas have relied on the wisdom of the great vajra, so also will I hold this vajra. Vajrasattva
and company, may they be blissful because I am identifying with the great tantric technique of
the vajra and bell of bliss and voidness. HA HA HA HO HO HO saying this I have the great joy,

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the indestructible vajra body, vajra speech and vajra mind. Then you say a prayer and move
the vajra in a clockwise direction which is saying all the dharmas are spinning, and just as I
spin this vajra might I bring all sentient beings to liberation with the vajra technique.
To affirm that all phenomena are vibrating you say the mantra of the bell, meaning that all
phenomena is vibrating, is very vibrating, is extremely vibrating, and that is the nature also of
all the Buddha's pure fields. This wisdom is the nature of Vajrasattva and that also I am
identified with.
Then you move into blessing the inner offerings and the outer offerings. The inner offerings
means I am transforming all of my delusions which are appearing in the symbols of these
various animals and fluids.
You generate the element mandalas, then a grate of human heads, an upright skull cup, inside
of that are generated the five meats and the five nectars. Then light rays from your heart
strikes the wind mandala which moves and fans the blaze. The skull cup's ingredients boil,
and as the ingredients turn fluid, the three Syllables above it emit light rays and draw back
vajra body, speech and mind of the Buddhas. The HUM, symbolic of the vajra mind, purifies all
of the impurities. AH, the holy speech of the Buddhas, considered as nectar liberating beings
from suffering, attachment and being very hung up about reality. AH then falls into the skull
cup and circulates three times, each time melting more and more. In the third spin it
disappears and turns the fluid into the color of quicksilver and becomes a great ocean of
nectar. It is still exhaustible, so therefore the vajra body of the Buddhas is invoked with the
syllable OM. That then falls into the skull cup and circles three times and mixes with the
substances and it becomes inexhaustible. At this point it has great tantric power. One can
consecrate the inner offering and perform great miracles with it. Say OM AH HUM three times.
To make offerings to the Buddhas, one then generates the offerings. We should actually have a
container to generate the outer offerings in. First purify the space in front of you with the
action mantra visualizing great masses of light rays blazing out and purifying all of the
negative spirits and any negativity which might exist. Next recite the sunyata mantra which
means just as the phenomenal universe is fully interdependent, so am I. Allow yourself the
emotional response of completely merging with the universe around you. You are not
independently self existent, you are fully a part of the universe. You are Yamantaka. So you
are giving divine energy into the universe around you, a very powerful energy. It is very
blissful to know that you are Yamantaka.
All becomes void. From the voidness arises AHs from which become skull cups. Generate
many rows of them going all through space. Inside appears blue HUMs which melt and
becomes the offering substances. Not ordinary substances but substances arising from pristine
awareness and understanding the voidness of all phenomena, understanding the true nature of
all reality. From having that realization, you can generate the purest of blissful experiences.
You are not contaminated, meaning the generated bliss from these offerings does not generate
attachment. Rather, it generates the realization of the ultimate nature of reality, therefore it is
the highest bliss. The bliss which gives liberation!
Then you identify the offerings and say the mantra. OM water for the mouth, etc, OM AH HUM.
You bless them in two ways. You bless them with the OM AH HUM, and you bless them also
with the power of the visualization. That brings us to the present position in the sadhana.
Tonight I want to deal with divine pride. You are identifying yourself as being the divinity, as
being Yamantaka which is special energy. It is not just any Buddha like Avaloketesvara, who is
very beautiful pure and white, is very peaceful, and wonderful energy for sentient beings.

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Manjushri appears as very youthful and with a golden colored energy. Even Buddha himself
appears as a very golden colored energy. These are very passive reflections of the Buddhas
and are very beautiful. However there are some sentient beings in the world which are very
coarse, very thick with delusions. For them then, it is very important to be a wrathful and
intensive character. You can come along and help them also toward enlightenment.
Yamantaka has a very special energy because he is manifested for the benefit of those very
difficult to tame sentient beings. Therefore his aspect is even more compassionate. You
should reflect on that! Yamantaka is very blissful. Secondly, he is an extra special wisdom
manifestation for the benefit of all sentient beings. So it is important to go through the phase
of first identifying with the clear light, and saying "This is me! I, Dharmakaya. I the body of
truth! I am omniscient consciousness Buddha." You allow yourself to stay in that. Very
peacefully, very calmly.
Then, reflect that "Right now, I am blissed right out! I am the omniscient consciousness. But I
really can't do a lot for sentient beings." So in your heart there has to be that reflection of
warmth. That then manifests a blue shaft of light. It is one cubit high and is the thickness of
whatever seems convenient for you. Also, you should not have it in front of you but in the
very place where you are. Really you are Dharmakaya. You are formless as straight
omniscient mind. But you allow to arise a blue shaft of light, and making your mind one with
that, say "I am the blue shaft of light. I am Sambhogakaya. I am the manifestation for the
benefit of sentient beings." The body of enjoyment.
This is pure astral form appearing merely in the aspect of a blue light. This can only reach high
level Bodhisattvas, those on the seventh, eight, ninth and tenth levels so only a very high level
bodhisattva can perceive this holy manifestation. You can give teachings for them at that time
then, whatever seems appropriate. This is very good. But you can have a deeper compassion
saying, "There are so many sentient beings that have not been accessed, not been exposed to
the teachings, and they suffer so much!" Their minds are clouded with delusions, completely
thinking they are self existent and that they are never going to die! They really suffer for that!
They create incredible empires with the thought that these utopias are going to be around for a
very long time.
The reality is that they are going to die. So they have the suffering of being unconscious of
death and impermanence. They have even the greater suffering of believing themselves to be
a truly existent entity. They actually then go and squander the environment! They do all sorts
of evil things. In that way they have a horrible ignorance.
So for them, it would be so wonderful if you could move their minds. That would be an
incredible blessing for those beings. So with that in mind, decide that "I am going to manifest
for the benefit of all sentient beings." Because at this time sentient being's delusions are very
strong, and because their afflictions are very coarse, you have to be an intensive character
able to handle very intensive delusion energy around you. Like heavy attachment projected on
you! Heavy anger. All the nasty energies. You have to be able to deal with it. To do that you
need a special being. Not a peaceful being, but a very powerful being. A being which has no
problems, the ultimate sort of heavy dude. He can handle anything.
With your compassion you manifest as Yamantaka, one face, two arms. You have a blue black
body. You should visualize very deep blue black in the nature of light so you can see the
contour of the muscles of the body. You have a big heavy duty body as clear light energy. But
it is shiny blue black energy. Very intensive. Very powerful. No one is going to hassle you.
You are too big! Too intensive!

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Your fingernails are very red, strong, and very pointed. They are like talons. It is said that the
power of your body is so great, if you went up to a huge piece of steel, you put one finger nail
to it you would tear it in half. You should think of yourself as having such an incredibly
intensive powerful body, the finger nails are like iron hooks and all the energy of samsara has
no power against even one finger nail. Although you are appearing blue black, there is an
electric white light energy over your body which is the power of yourself as Yamantaka. Like
the creatures in Cocoon! White light energy body bliss around. So your finger nails and toe
nails are like iron hooks. Red. Powerful. Can tear even the most powerful steel apart.
You have very thick strong powerful hands. On your wrists are a set of two bands of human
bones intercrossed meaning life is impermanent. Having fully realized impermanence
Yamantaka wears that realization as adornment. He also has armlets on his arms. On his head
is a crown with a central hub, eight spokes of little human bones, and then a larger ring of
bone. On the five points to it's front, those over the ears, temples, and the center of the
forehead, are five very wrathful skulls. Not peaceful dead skulls, but wrathful skulls having two
burning little eyes. You can have little wisps of flame coming out of the jaws.
The skull in the center is blue for Vairochana, the principle Buddha of this particular family. To
the right side white, to the left side yellow. Over the right ear red, and over the left ear green,
standing for the five Buddha families which are your crown. The meaning is, your physical
body is not a mundane ordinary body. Your physical body is a divine body.
When you took the initiation, it was revealed to you that your body is a divine body and your
aggregates of form, feeling, perception, thoughts, and consciousness are all pure Buddhas;
Vairochana, Ratnasambhava, Amitabha, Amogasiddhi and Akshobhya. These five Buddhas are
your five aggregates and from now on from having received the initiation, you should identify
with these five Buddhas. That is the five crowns. Actually there is said to be a set of jewels in
the center of the hub.
Your hair is orange red and flames upwards unhindered through the various spokes very
vibrantly and energized. The hair rising up in the air symbolizes that "I am fully liberated. The
very skin of my scalp is fully energized. My brain is fully functioning!" There is bliss in that
and it rises up.
You have very intensive eyebrows of rising flames. Your eyes are bulging with anger between
which is a great furl of anger. Your snout is that of a buffalo because Yamantaka is
transforming ignorance. A buffalo is a very dumb stupid animal. Well, our previous existence
was dumb and stupid like a buffalo. So Yamantaka transforms us right where we are! Right at
the point of our heavy ignorance.
So taking ourself in a symbolic sense as being dumb like a buffalo, we then transform into the
vajra buffalo, which is transformed buffalo. It has taken all of what we are at a very coarse
level and all of what sentient beings are on a very coarse deluded level, saying "I am
transforming you right at this level. I am working with you at a gut level experience. I am
going to bring you to enlightenment!"
So you have a very wrathful buffalo. He has a powerful snout with flaming wide open nostrils.
It is not like he has ordinary nostrils. They are blazing like red hot steel, that red white heat of
melted steel. There is flame and terrible intensive wind energy coming out of them! Just
burning all samsara. Burning all the ignorance and delusion and negativity within the nerve
channels of your body. Completely burned out from the intensive energy roaring from your
nostrils.

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You have four great powerful fangs. Long ones, massive powerful ones. They gleam white with
incredible power and intensity and stand for the four opponent energies. I am never involved
with negativity. I know how to open up and go beyond my negativity. Just as in the ordinary
teachings you meditated on the four opponent forces, these four fangs symbolize I have the
four opponent forces of knowing how to go beyond my negativity. How to open up to it, how to
confess it, how to turn my mind from it, and how to rely on opponent forces and energies to
overcome my negativity.
Your tongue is powerful and vibrates like a piece of lightening. Your mouth is wide bellowing
the roar of dharma, proclaiming the truth of reality. So you are bellowing, not sitting there
stunned. You are roaring a roar as loud as a dragon roars. How loud does a dragon roar? The
thunder in the sky is said to be as loud as a dragon roars. So you are roaring with a bellow the
sound of the dharma.
Hooked over your two ears is a loop of bone from which hangs a little wheel of eight spokes.
From the bottom three spokes of the wheel are three little streamers of bones.
You have a necklace around your throat which is like a choker made of human bone. Then you
have, like gun belts, a set of bones which cross around your chest going from your right
shoulder to your left hip, up around the back again to the right shoulder. From the left shoulder
to your right hip and up your back again to your left shoulder. In the center of your chest at
the level of your heart, is an eight spoke set of bones symbolizing your heart chakra and the
eight petals of your heart chakra.
Around your waist is a large belt of bone. Hanging from that is a great net of bones like an
apron that reaches down to about the level of your knees. Then on your ankles is a set of
bones.
There is meaning to the visualization but the main thing is "I am divine pride Yamantaka. I am
completely and intensively wonderful blissful energy, powerful, manifested for the sake of
sentient beings. I am no longer an ordinary person. I am divine Yamantaka, intensive, and
completely annihilating ignorance. As ignorant conceptions arise, my energy completely
annihilates it and I am placed in the ultimate nature of reality, ultimate bodhicitta. My relative
bodhicitta is manifesting in the aspect of the great and glorious fearful Yamantaka, the vajra
terrifier."
The first part of the name of Yamantaka, Yama, refers to death. If we die an ordinary death, it
means Yama comes and takes us to his realm where he judges our mind stream and says if we
have been a good person or bad person, and puts us to our next lifetime. Really, our own
karmic actions are our own judgement for who we become. But symbolically you can say Yama
judges you. As long as we remain ignorant sentient beings, we are under the power of Yama.
But if we become enlightened, we are free of Yama. So Yamantaka means the destroyer of
death. By relying on Yamantaka we can destroy our mundane death and never have to
experience death, never have to loose consciousness. We can enter the deathless state, the
state of full enlightenment.
In that way Yamantaka, the destroyer of death, has meaning for you. So you have the vajra
terrifier, in terrifying the mundane mind which normally causes all of our sufferings, it is also
the destroyer of death, destroying the mundane death which we have to experience at the end
of this life. So we have a transcendental death, meaning a death where we do not loose
consciousness.

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So this is your aspect of Yamantaka with one face and two hands. You should visualize that at
the crown of your head, just below the central hub of the eight spoke wheel, and between your
brain and skull, is a little white seed of energy. It is the vajra body. It comes in the syllable OM.
At the base of the throat, just in front of the spine have a red AH. At the center of your chest at
the level of your heart, have a sun disk with a blue HUM resting upon it. I believe in particular,
you could have a moon disk with a white OM, a sun disk with a red AH and a sun disk with a
blue HUM. But I am not sure about those details in the visualization. Mainly anyway, think that
you have an OM, AH, above at the head and throat and a red sun disk with a blue HUM
standing on top of it at the level of your heart.
In all of your visualizations in any meditation when you are going to emanate goddesses, or
Yamantakas, and so on, have them come out of your heart, and having done what ever deed
they do, absorb them back. It is very important in the Yamantaka sadhana. In any higher
tantric practice it is important that you absorb back the light rays that you send out. It has to
do with opening up the chakras and actually learning how to emanate energy and absorb it
back. It is a very important feature.
Geshe Dhargay and other gurus have always stressed never emit light rays in the form of
deities and not absorb them back into your heart. So when you go
OM HRIH SHTRIH VIKRITANANA HUM PHAT
and emit a great mass of Yamantakas and light rays like laser beams in all of the directions,
they go out and they are very aggressive! The Yamantakas should have a skull cup in one hand
and a cleaver in the other, and yelling as they just fly into space. You know! Sort of shot out
like bullets into all the different directions! Well they cut up all the delusions out there very
effectively. They are very good at doing that! Then having done that, they all come back into
your heart.
Give yourself a little magic! Do not think of yourself "I am incapable." With Yamantaka you are
totally capable. There are no limitations. So you shouldn't let your mind think "I really cannot
do that!" Right now if there is a suffering sentient being in China, you can't think "I can't help
that person!" You have got to think "I am Yamantaka, divine pride, can help that sentient
being. Right now I have emitted twenty million little Yamantakas and they are benefitting a
sentient being there!" Do not have a limited vision of yourself.
When you emit the Yamantakas, they pervade the universe. Have them at that moment as all
over the universe, benefitting all sentient beings, stopping their delusions. Then you can have
them come back that fast. I mean, why not? You are no longer limited by time and space. You
are a fully enlightened deity. So that is a little clarification on yourself as Yamantaka, divine
pride.
Divine pride. Pride is actually the wrong word for it although that is the name in Tibetan. The
better word is "identification". By that I mean for example... Lets say you had a big pimple on
your forehead. You looked in the mirror and pushed and squeezed it. For some reason you
cannot put a band aide on it and now it is a real mess. So you go out on the street, and you
sort of have this visualization that everyone is looking at your pimple! Of course people do
look at it! So you carry around with you, "I have this pimple on my forehead." You want to
have something that you cannot see but you know it is there. You are conscious of it. The
reality is, you have now an added aspect to yourself in your personal visualization. This is a
very mundane visualization but with your self awareness, then you are conscious of having a
pimple on your forehead.
In that, your mind is creating it's image and possibly all of the extra thoughts about it. "I am
unpleasant to look at! People will look at me and think..." Something like that. That is the

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aspect and it is based on a visualization you are doing about your pimple on your forehead. In
that is a person who is identifying with image and manifesting that energy. Alright? It is pretty
obvious.
As Yamantaka, you now have an indestructible vajra body. So you should visualize" I have an
indestructible vajra body." Now in regular daily activity, you want to calm down the intensity of
the terrifier aspect of Yamantaka. It is very good in your own time, in your own room, to
visualize very intensive Yamantaka because it builds total confidence. You have got to think
that you are so nasty that.... remember the movie Legend? Well you would scare the shit out
that monster! If you stuck your head in his kingdom and went,'boo' he would turn white. He
would be afraid because you are very nasty compared to him!
In many ways, if you are smart, no one else creates demons. There are no demons. The
biggest demon is your own demon mind. If you could see your seedy little mind when it is
caught up in a heavy negative thought like greed, or something like that, you would actually
see the worst ugly demon you ever saw. So really Yamantaka's intensive energy is directly
against those nasty dirty thoughts that we have. I do not mean you need to be dirty, i.e.
sexual. I mean the thoughts like "I hate that person!" Things like that. Real nasty, dirty dark
emotions.
That is an ugly demon. So Yamantaka has got to have such intensive energy to fight that.
When meditating, and you are identifying with this incredibly intensive monster Yamantaka,
you are vajra terrifier. Like the way you would normally think "I have a pimple on my forehead
and everyone is looking at me!" and then you feel shy, or when you are really well dressed and
identify with that, at this point really, you are in the realm of reality. Your mind creates reality
every moment. If you think of it, you create your reality. You think right now "I am such and
such an age, such a type of person, and my back hurts..." and so you carry this personal image
of yourself around like that. But that is not true!
Maybe sometimes when your back doesn't hurt and you feel wonderful, you could dance
around and have a wonderful time! Like when you were twenty! You could even feel like
twenty a little bit. "But actually I am forty or fifty or whatever! My body hurts!" It is all just
games. Your mind is playing mind games. Now in one sense your body does limit you and
bring you down. But if you start to realize that your mind is the creator of reality, then when
you identify with Yamantaka, if you can go a hundred percent on that identification, you are
Yamantaka! There is nothing that is not making you Yamantaka. There is maybe a little
garbage in there between you and enlightenment, that is for sure. There is your delusions and
such. But that is alright. You identify with the intensive energy of Yamantaka. He is wrathful
and heavy duty because you are loaded down with a lot of heavy, sluggish, emotions and
feelings, and inability.
What better thing is unbelievably alive and intensive Yamantaka for? To completely throw all of
that off! I mean if you could actually sit down and do a very subtle inhalation and exhalation
and feel the energy in your nostrils.... You are actually totally plugged up. You have very little
psychic energy flowing. To be really truthful, you actually are plugged up.
So instead of that if you visualize Yamantaka with this massive set of great nostrils roaring with
energy, you are clearing your channels in a powerful way. You have to look at it that way. You
have real powerful energy coming out your nostrils. The form doesn't have a heavy physical
sort of like... "I am sick and my body hurts"... Yamantaka's form is total bliss and total power.
He has massive energy and power. Like the finger nails, the toe nails, just total energy right
down to the tip of his finger nails. He is absolute power.

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So in your own personal time, visualize like that. You should give yourself over one hundred
percent to that visualization. Like I say, the wrathful intensive power, do it more in your own
meditation time. In day to day activity, all you should really do is identify "I have Yamantaka
vajra body". Just be divine. I mean, you can have the divine energy, and as much as you stay
in that head space, it is very beneficial for you. If you manifested the heavy wrath of
Yamantaka all the time, it is alright if that is what you want to do, but it does get a little heavy
duty. My own gurus said that you don't want to make too much the wrathful side because
although you will be a very effective yogi or yogini, it will be a little hard for people to relate to
you. You will attract certain types of sentient beings like those from Hell's Angels, things like
that. They will be really attracted because you are such a real heavy dude!
But we don't want to overly identify with that. We want to help ordinary sentient beings too!
So just hold divine indestructible vajra body, indestructible vajra speech, and indestructible
vajra mind in day to day activity. That is called the identification on the ordinary level. In your
meditation time manifest a full wrathful furious Yamantaka. He is furious at the ignorance of
sentient beings's mind, particularly my own ignorant mind. Actually your own ignorant mind is
equal with all sentient beings' minds. So most of the wrath you push toward yourself. Say, "I
am getting off my being a lethargic, apathetic twit. I am really pissed off with me. I have
never done piss all with myself. I am a jerk!" So in that way you say "Yamantaka is just going
to blow all that away. I am not going to be a deluded, neurotic upset, emotional person. I am
total power and control." It is not like being in control like you are going to manipulate
everyone. Or that you are going to be so heavy duty that everyone shuts up, but just that "I
am fully enlightened. Sentient beings can do whatever they want around me, that is alright. I
am fully and pristinely aware and conscious of my divine nature."
So self identity or divine pride is the normal term, but we will just say identity. It means "I am.
I am incredibly powerful and intensive. I have iron hooks for claws which can just destroy
deluded reality. I have a blue black body which is totally impenetrable. I have little wristlets
and anklets of the true realization of impermanence. I am fully conscious of impermanence. I
have the vajra wrath of overcoming all of the delusions, ignorance, sluggishness and apathy in
my being. I am divine Yamantaka." You let yourself go into that, and in that way when you
visualize, you do not visualize "me" as some sort of physical reality. " I am energy." As long as
you keep your mind in the energy, like I say if you can always have that white light energy of
Cocoon and always identify with the energy side of things, you don't create an independently
self-existent ego. Rather, you are an intensively wonderful energy of enlightenment, the
realization of all phenomena being interdependent.
When you think of it that way, being very powerful energy that way, when a very heavy
deluded sentient being comes around, like the most ultimate red neck thick headed stupid,
unenlightened person comes, you are fully interdependent. All you know is that person is also
fully inter-dependent. So you can think of little molecules of Yamantaka going to them,
entering into them, and burning away all of their ignorance. Making their mind clear. Pristine.
Blissful. Making their mind become enlightened mind.
You should do that! You should always think of Yamantakas going out. Clouds of bliss, white
light energy! Terribly fearful and powerful Yamantakas going out, entering sentient beings, and
removing their ignorance. Making their minds clear. Then you have those Yamantakas come
back.
If you are really good at it you could have continuous energy flows going out and coming back
into you. All Yamantakas. Visualize them all as intensive little guys. Little Yamantaka
molecules going off. They are atomic. Incredibly pluton bomb type Yamantakas. Knowing no
one is going to hassle them. Think of night time, when you are trying to do your sadhana and

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you are becoming very sleepy. Your mind is becoming very sluggish. That is the sloth of
ignorance! That is your mind really going down under. Then think like Yamantaka is going to
burn it all off! That heavy mind, he just destroys! Poof, it is gone! Well, try like that anyway!
Alright?
Of course be a little careful with how much energy you put into yourself because you can make
yourself too excited, like too much energy in the head. So try to generate it in the torso, not in
the head.
But do identify that "I am Yamantaka. I am a clear light body. I have a body of blue energy and
in that body there is nothing independently self existent. Everything is interdependent." Then
actually as we said, there are the four purities in tantra. There is the purity of self as the deity.
There is a purity of environment. A purity of enjoyments, and there is a purity of activity. The
environment is also clear light energy. It is not solid or physical like a piece of the wood
mandala. Reality is, it is energy manifesting as a mandala. So if you wanted to, you could look
at it and turn it into a gold mandala with jewels and diamonds all over it. It is not a solid
impenetrable mass, it is part of the phenomenal universe. Same with the chairs and tables
and everything.
So when you visualize yourself, have a light energy body appearing in a wrathful aspect of
glorious Yamantaka. So also the lotus that is underneath you. So also the building around you.
Your mandala has walls of light you can see through. If you look hard you can see right
through into the other realms outside the walls. The walls are just energy and you have power
to see right through them for three thousand miles. There is actually that psychic power.
There is divine eye, divine ear, divine smell too! The divine eye means I can see anyone
anywhere. Divine ears. I can hear a conversation anywhere in the world I want to! Actually
the Buddhas can see anywhere in the universe they want to. The Buddha can clue in on any
conversation if they want to.
Those things are possible for yourself so you should alter your consciousness. The main
reason is because in the tantra teachings they say the principle object which binds us in
samsara is our ordinary attitude. Thinking that "I am just an ordinary person. I am nothing
special". Because of that attitude, we get nowhere. It is said in the tantric teachings that
although the belief in the self existence of phenomena, like....the chair over there is real. That
lady there is real! Beliefs such as these as being independent, they say is the principle cause
of ignorance. In tantracism they say that although that is the reason why we are stuck in
existence, the reason we are stuck so long is the belief in I am an ordinary person. That is
seen as being a more crucial issue.
If you don't realize your divinity, that you have Dharmakaya mind, the seed of the omniscient
mind of the Buddha, then you have an awful long practice to go through until finally you decide
that maybe I am close to a Buddha. When you finally say "I am Buddha", you have direct
access to enlightenment right here and now.
In the sutrayana teachings it is said that the progress of the bodhisattva, because they identify
their body as being mundane, is slow. They have to go through many death and rebirth
processes to evolve to a higher spiritual body. Because they cling or get hung on their physical
body, they do not go beyond it. Why evolution for an ordinary bodhisattva takes hundreds of
eons. Only in the very high level bodhisattva stages do they start identifying themselves as
being divine energy. Then they actually progress quite quickly.
So as a tantric practitioner, try to realize that your ordinary attitude is one of your principle
problems. The teachings on identification of self as deity are to overcome ordinary attitudes.

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You are no longer an ordinary person. You are the deity. In being the deity, allow yourself to
have the bliss of the deity. Your environment is the playground of the deity. Your enjoyments
are the bliss of that deity. All the activities that you do are the bodhicitta of that deity.
Working for sentient beings.
So that is the style of self identification of the deity. From in that space you could create all the
inner offering you wanted to. You can generate vast clouds of skull cups which make offerings.
Again, all the aspects, for example, the aspects of the outer offerings. Water for the mouth is
visualized as a skull cup full of blood. Water for the feet is a skull cup full of blood. Perfume is
a skull cup full of blood. Flowers are sense organs such as eyeballs, ears, a nose and a tongue
stuck inside a skull cup. Incense is smoking human fat and marrow. Light is the flame of
burning human fat. Meat is various chunks of human flesh served in a skull cup. Music comes
from human thigh bones and human skull cap drums.
The blood as the liquids is actually said to be the blood of the enemies of the dharma.
Enemies of the dharma sense organs. All of those things. Yet the real enemies of the dharma
are the delusions in our mind. Delusions such as inherent self existence. The delusions of
anger, jealousy, miserliness and so on. All those delusions, we take out of ourselves,
figuratively, chop them up, throw them in a skull cup, and offer to the Buddhas.
This is an offering the Buddhas love! If you think of it, if the Buddha gets off on something, he
gets off on your practice. So when you say I am now going to offer the blood of the enemies of
the dharma, this is the blood of my delusions. All my delusions. I have taken them out, beaten
them up, squeezed them and dribbled out a little of that blood, and this I offer to the Buddhas.
The Buddhas love that. They think it is wonderful.
Now this is a very powerful visualization. But it is powerful for your mind. It makes you say "I
am doing something. Something is happening for me. I am not just sort of trying to be a
pious person, I am really grabbing reality by the guts and I am saying, hey reality, we are going
for it! We are going to become enlightened in this lifetime." That is what tantracism is all
about! It is not waiting for three eons. It is saying I want enlightenment here and now. Why?
Because as much as I appreciate the enlightened state of mind as blissful and free, I mean if
you have ever had a really open head space that is wonderfully clear minded, free, full of
warmth and love and good energy, that is very close to enlightenment energy. I mean it is not
really, because we are still a limited being, but it helps us appreciate that enlightenment must
be heavenly! Just as much as I like that, other sentient beings would love that too! So it would
be a wonderful thing to do.
Thus wanting to become enlightened can become a very real emotion. Not something that is
false or phoney. As much as you get off on blissing out, and think of it, to be blissful and fly
through the sky, no holds barred! Not having to be hung up with having to, for example, sit in
a hot car in the middle of the hot sun, just cooking! Instead of all that! No hassles! Rather,
just ourselves blissful and free to fly through space. That is something like being enlightened.
The only thing is total freedom. How much bliss that is for me.
Bring to mind someone who is emotional and caught up with their suffering with heavy duty
emotions. Totally black! In Tibetan they call it a black face. I am sure you have seen some
people, really negative and full of black energy. Down and out because of their mental
conceptions about this and that. Limited and caught up with their delusions, they suffer
horribly. How sad for them when they actually have Buddha nature in their heart. So you can
really feel compassion for those people. You can really say, "Yamantaka is needed right here."
You can emit thousands of Yamantakas and feel them blow that person's ignorance away. But
principally, get into your own ignorance and blow your own ignorance away first. Really self

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identity. Make Yamantaka a heavy duty dude. Like he is the most incredibly heavy dude that
ever existed. He is destroying ignorance. He is doing that for the benefit of all sentient beings.
All of that is the principle aspect of the path of generation stage which is what we are working
on.
Now to come back to the sadhana. In the mantras
OM SARVA TATHAGATA SIDDHI VAJRA SAMAYA TISHYA ESHA STVAM DHARA YAMI HI HI HI HI HI
HUM HUM HUM PHAT SVAHA
OM SARVA TATHAGATA
Just as all the tathagatas by reliance on the vajra have gained siddhi. All of them held the
commitment of the VAJRA SAMAYA. So also I will hold it. The five HI's are for the five wisdoms
of the five Buddha families. Vairochana, the Buddha of form has the mirror like wisdom.
Ratnasambhava the Buddha of feeling, the equal wisdom. Amitabha, the Buddha of
perceptions, the discriminating wisdom. Amoggasiddhi the Buddha of thought patterns, the all
accomplishing wisdom. Akshobhya, the Buddha of consciousness, the dharmadatu, the
wisdom of the true nature of reality.
HUM HUM HUM stand for the body speech and mind which are inseparable. My body speech
and mind and the Buddha's body speech and mind are inseparable.
PHAT SVAHA means I want that. PHAT is to get rid of all the crud in my mind which says I can
not have it. SVAHA means please bestow this on me.
I think you can spend a lot of time going through just that one part of the sadhana and try to
realize the mantra. If you get into that energy, then the rest of the sadhana is easy! Because
once you get the energy you don't need to worry. I mean you will sort of realize new aspects of
the energy, but that is the most important thing, just getting the energy. Starting to realize the
energy.
OM VAJRA GHANDA HUM
OM stands for the inseparability of body speech and mind because OM, if you do it the full
sense is actually A-U-M. The easy way is OM. In that is AH, which is the base, U is the vowel
sound, ma is the "mm" part of it! The vajra and the Ghanda stand for the vajra and the bell.
When you say it, the vajra and bell is the bliss and voidness of phenomena experienced in one
taste, experienced in the realization in a wisdom consciousness, as having one taste. Then you
actually ring the bell which is saying this vajra is the single taste of all phenomena.
HUM is the supreme of the wrathful ones. HUM is a very powerful syllable. Like if you read
some of my Hindu comic books. Some of the great Rishis of the past, by uttering HUM could
desecrate an army and turn it into ash! HUM is the mind in realization. So if you like to
desecrate people.... Actually you should try to think of it as desecrating the ignorance in the
mind. In saying that, you have power. That my consciousness is generating the transcendental
wisdom of the inseparability of the absolute nature of reality.
As for the rest of them, Vajrasattva and company, I want to make them happy. Doing this
practice is the ultimate offering to all of the Buddhas. Because what you are saying is that I
want enlightenment. That will make them happy.
The next lines mean all sentient beings are cut and separated from ignorance and delusions
because I have the vajra like wisdom consciousness of the separability of bliss and voidness.
So the spinning of the vajra means within my consciousness is generated that transcendental
wisdom of the inseparability of bliss and voidness. This is a wonderful thing, a noble thing

36

because by that I have the power to be able to bring all sentient beings into the realization of
dharmadatu, into the realization of the true nature of reality, liberating them from all the
incredible ocean like suffering which they are continuously swimming in.
It is said that as you recite this text and move the vajra, you should really say, "My
consciousness is moving in the realm of bliss and voidness. This gives me the power to bring
all sentient beings out of the ocean like suffering of existence." Actually, you are saying the
real nature of sentient beings is that their minds are just obscured by ignorance. They are not
one with ignorance. They are obscured by ignorance. Therefore this transcendental wisdom
separates them from ignorance.
When you say the three HUMs and the three HOs, the three vajras are the body speech and
mind which are inseparable, or is the indicator of the inseparability of body speech and mind.
The three HOs are I am taking inferior sentient beings, middle quality sentient beings, and the
best of the highest quality sentient beings, and I am taking them into liberation.
OM VAJRA DHARMA RANITA PRARANITA SAMPRARANITA SARVA BUDDHA KSHETRA BRAKALINI
PRAJNA PARAMITA NADA SVABHAVE VAJRASATTVA HRIDAYA SANTOSHANI HUM HUM HUM HO HO
HO PHAT SVAHA
It is said that when you ring the bell, the clanger of the bell should try to ring in eight
directions. Recite the mantra. It means the vajra is the symbol of the pristine awareness of
the bliss and voidness. Dharma means phenomena. Ranita means moving. Really moving.
Totally moving. Sarva Buddha means all of the Buddhas. Kshetra means the fields of the
Buddhas, Brakalini means are moving. So you think that all of the vajra phenomena are
moving, are really moving, are totally moving, and all of the Buddha Fields are moving too.
Prajna paramita means the wisdom gone beyond. Nada is the sound. So you are actually say
the sound of the bell ringing is the sound of the prajna paramita which moves all of the
phenomenal universe. So there is nothing left to be moved after that!
Svabhave, of that nature is also Vajrasattva. Hridaya Santoshani, means the mind is totally
generated or moved forward into that. The rest is the same as the previous mantra.
All I have done is covered the previous material for you. In the tradition of the teachings, you
should try to go home and actually do four sessions before I teach you the next time. So you
do one in the morning, one before lunch, after lunch and in the evening. But that is difficult, so
try to read it once.
Try to have within yourselves, while the teachings are happening, that it is a very pure time. It
is a time where we are totally into Yamantaka. Although you maybe don't have the smaller
details, you should principally put your mind into the energy of Yamantaka and don't worry
about the details. The principle thing is you are in the teachings. It is not too difficult to make
yourself I am Yamantaka and I have these flaming big horns, massive energy coming off of
them! The most important thing at the beginning is the pride. I am Yamantaka. So you don't
feel any more like I am an ordinary person. You let the energy come. You will go home and
have the deity all around you. Fun and games!
Then you can start to work with that. If you believe, the visualization is half there. If you keep
looking for the visualization, it will not be there. But if you believe and put together with that
non duality, then you are miles ahead. Don't say or think that the visualization and you are
separate. You are the visualization. You are this incredibly intensive being, this enlightened
being Yamantaka. In that you let yourself be that. Let the energy come all around your body,
you are not an ordinary being any more. When you get into that head space then the

37

visualization comes very naturally. The other thing, is make yourself powerful. You are not
weak anymore. You are very powerful. If some man came up and bugged you, you could grab
them by the scruff of the neck... well, not really, but you can think that way!
So try to live within the pride of the deity. Tomorrow we will move into the fifteen direction
guardians.
Chapter 4
As Yamantaka you have two arms, your body is blue black in color and you are standing on an
eight petaled lotus. Inside of the lotus is a blazing red sun cushion. Your right leg is hooked in
and your left leg is stretched forward. Your arms are holding a cleaver and a skull cup. In the
crown of your head is a white OM, at the base of your throat there is a red AH, and at the
center of your chest at the level of your heart is a blue HUM, the syllable of the inseparability
of the bliss and voidness. The whole meditative process has to be a complete manifestation of
the bliss and voidness. We should always relate to that. Our body is our manifestation body.
Our Dharmakaya, the body of truth, being formless is completely bliss and voidness wisdom
consciousness. When we manifest that in a pure astral form it is the manifestation of bliss and
voidness in the color of blue light. When we manifest the full aspect of Yamantaka, it is the
manifestation of bliss and voidness in the form of the great and glorious fearful vajra terrifier
Yamantaka.
There are some details you can add to the visualization. At the heart center on top of the sun
disk is the syllable HUM which stands upright in the center like a candle in the middle of a
Birthday cake. Standing on the edge around it, you can include the mantra OM HRIH SHRITH
VIKRITANANA HUM PHAT. It starts with OM at the front of the syllable and moves around in a
clockwise direction. If you want you can add that to the letters in your heart. They should be
dark wrathful blue because it is the wrathful action mantra of Yamantaka.
Also when you generate the inner offering, generate from YAM the blue air mandala, from RAM
comes the fire mandala, from AHs comes heads, from another AH comes a skull cup. The skull
cup has the white bliss on the outside and the voidness as red on the inside. In some
commentaries it is reversed. It doesn't really matter. It is the inseparability of bliss and
voidness and all the inner offering generated in the skull cup completely rises from bliss and
voidness. Within the inner offering have some realization of how bliss and voidness is
generated in an inner yogic manner. You have the moving of the wind energy. The blazing
forth of the fire energy. From that the ingredients inside the skull cup melt and boil and all
impurities are purified. So appreciate that the generation of the psychic heat from opening the
central channel is the method in which one generates the pure bliss and voidness. It is
uncontaminated. Bliss generated in other ways, although supportive of realization, will not
bring about the ultimate realization. It is merely a technique that can be relied upon. So even
within your visualization, at some point you will have to give up reliance upon generating bliss
from visualizing a consort as you cannot rely on that as the ultimate technique. It is merely a
method to make your mind more subtle, more flexible.
When you generate the five meats and nectars within the skull cup, the five meats are
generated of the five Buddha families. BHRUM for Vairochana, AM for Ratnasambhava, JRIM for
Amitabha, KHAM for Amoggasiddhi, HUM for Akshobhya. This generates the buffalo, the dog,
the elephant, the horse, and the human flesh, all marked with their syllables. For example
Buffalo, the first syllable in the sanskrit word is GO. For the Dog it is KU, and so on. By having
each of these pieces of animal in the skull cup, and having them labeled with the small syllable
symbolizing the opening part of their name in sanskrit, you are trying to help generate that all
phenomena in the world around you is identified by labeling.

38

For example: as you watch me you identify the object. There is a throne underneath me. I am
sitting here. I am wearing pants and such. Each of these things are mentally labelled by you.
They do not arise on their own. Pants do not say "I am pants!" It is our understanding that
labels them. So the inner offering has also the aspect that you label each of the objects
generated within the inner offering and this indicates that phenomena are interdependent and
the only way they become labeled and named is by our labelling and naming them. So we
label them with an alphabet syllable symbolic that we have labeled the objects of the
phenomenal universe.
Also it is said that if one realizes the intent of the five meats, this then helps generate
realizations. There are spiritual realizations and also realizations of psychic power and such.
By realizing and transforming the five meats then we can actually gain psychic powers or the
siddhis. The five meats are also called the five hooks because they hook power and
realizations for you and in the process of wanting to become enlightened to benefit all sentient
beings, you need power and realizations. Therefore by relying on the inner offering, you can
generate power, siddhi realizations. The inner offering is a very wonderful thing to have.
Relying on the transformation of the five meats, symbolic of the five Buddha families which are
symbolic of the transformation of our aggregates of being, can generate siddhis, powers,
realizations.
It is said that the five nectars are that which clarifies. They are also called the five lamps. A
lamp clarifies something. So it is said by purifying and transforming in the inner offering the
five nectars, we can clarify the powers we try to realize by transforming the five meats or five
hooks.
When you work with the inner offering, for example in Lama Chopa, in the small verse of inner
offering it refers to the five hooks and the five lights. They are the five meats and five nectars
which are purified. The inner offering is also symbolic of the transformation of our mundane
attitude. We take mundane things which we consider to be putrid, the animal bodies, and then
also the feces, blood, semen, urine, all of these substances which we normally do not like to
have around, we either want them flushed away or hidden. So generating them in the offering
is saying we are taking our normal mundane attitude and transforming it into a pure one. Thus
you take those five substances and purify them with the heat of the fire from the inner offering.
This melts and boils them and they become of one taste. One taste in the bliss and the
voidness, the realization of the true nature of reality which is symbolized by the white and red
of the skull cup which contains them all.
Further, they are blessed with vajra body, vajra speech and vajra mind, the HUM, AH, and OM
which stand above them. In this way you are also realizing that there is reliance on the vajra
body, vajra speech and vajra mind as the technique for gaining their purification. Thus you
end up with the nectar which is the transformation of the five delusions and the realization of
the true nature of reality in one taste, the taste of the nectar of the inner offerings.
You then generate the outer offerings. Again they are generated from the HUM syllable
symbolizing bliss and voidness. The skull cup again is red on the inside and white on the
outside symbolic of the unity of bliss and voidness. Also you generate it from HUM, the syllable
for the holy mind of the Buddhas which only exists in the bliss and voidness. Each of the
substances, water for the mouth, feet, perfume, flowers, incense, light, food and music are all
generated from bliss and voidness consciousness.
If you start to realize bliss and voidness as an experience, you actually purify the sense doors.
So water for the mouth is taste, water for the feet has to do with the body, perfume with again

39

the body and flowers are said to be offerings for the eyes. So again you have the visual object.
Light is offering for the eyes and also something to clarify. Food is offering for the mouth, and
music is offering to the ears. In offering these, having generated them from bliss and
voidness, start to appreciate that all phenomena I experience are outer offerings. The outer
offerings are bliss and voidness. I am experiencing bliss and voidness in all that I am involved
with. So you are giving up your mundane existence and you are realizing the transcendental
existence of Yamantaka.
After the blessing of the external offerings, you then do a second inner offering. This time you
visualize as in the first, to generate holy water to bless things as you go through the sadhana.
This second time you generate an inner offering is to bless an offering. So for example you
could have a small set of cookies on your altar or you just visualize an offering. In the space
before you again you would generate the wind mandala, the fire mandala and three heads and
so on. You shoot a beam of light from your heart that moves the wind and makes the fire flame
and melts the substances in the skull cup and OM AH HUM emits light rays drawing back vajra
body, vajra speech and vajra mind. HUM then falls over and spins slowly three times purifying
color and potential. AH falls over and spins three times turning it into nectar. OM falls over
and spins around and purifies it into being an inexhaustible offering.
So you do again the inner offerings this time to be able to offer to the fifteen directional
protectors. In that offering, you are doing the sadhana for the benefit of all sentient beings.
To complete it you want to remove interferences. You do not want any problems in your
practice. There are human problems which cause interferences and there are various spirits
and entities which exist all around us. So to placate them you make offerings to them. To do
offering to them in an ordinary aspect would not be proper because it would mean that you are
relying on outer spirits, maybe the local water spirit or something like that. It would not be
good because it would be like you are loosing your refuge. You really have refuge in the
Buddha and what the Buddha taught. The teachings on bliss and voidness are what you are
relying upon. Yamantaka is inseparable with that. So you are really taking all of the Buddhas
teachings, all of the sutras and everything else, and you are realizing that it is all aimed at bliss
and voidness. If you can realize that you have the whole of the Buddha's path.
You do not want to leave the practice of bliss and voidness. You are not a mundane
practitioner any more. You are a tantric practitioner and generate lots of energy. You do not
let the local spirits become upset with you. For example, when I thought of doing my
Yamantaka retreat in Australia, I was warned that I should be careful because local spirits will
not appreciate the generation of a wrathful deity in their area. So you should make offerings to
them to make sure they understand what is going on. They are far more sensitive to what you
are doing than are other humans. Other people do not really know what is going on. But
deities and local spirits are very sensitive.
For that reason you should always identify bliss and voidness which they can pick up on.
Secondly you should make an offering to them. As this teaching comes from India, the deities
which you draw around you, all the worldly deities which are the Lords of the local spirits are in
Hindu God aspect of Indra, Brahma, Vayu the God of Wind, Agni the God of fire. You hook
them all around you. They are invoked because they are the principles of particular elements
and spirits relate to particular elements. For example there are water spirits, air spirits, earth
spirits, all of these different entities. So by invoking the Lord, you cover all within his dominion.
For example if someone sent a present to a Brian Mulroney it is sort of considered to being a
present to all of Canada.
In the same way when you invoke and make offerings to the fifteen directional protectors, you
are actually making offerings to all the different varieties of spirits which come under each of

40

their realms. That is the idea behind it. Now there is a precise set of teachings on each of
these but I do not want you to be overly concerned with the exact entity. You can easily
become familiar with them and what they entail, but do not be overly concerned with what
they look like. What you can do, being the center of the meditation, is make offerings. In your
mind you are saying "I am covering all of the bases." Just from your side. The more you have
particular information or realization, the better for you.
In tantracism, east is always in front of you. But if a deity faces me, their east is in front of
them. You are looking east. I am looking east at you. Behind each of us respectively is west,
to our right side is south and to our left is north. So all of you are in the center of the
directions.
When I describe the visualization, Indra, the Lord of the Desire Realm Gods, would be in the
space before you. So if you looked at Mt. Meru with it's four levels, the top level has an Indra's
palace in the center. He is the chief and rules what is termed the gods of the realm "thirty
three". This refers to, I believe, that there are four levels with four cities in each of the four
corners, a total of sixteen, and a few other realms around it which makes the realm of "thirty
three". So before you is Indra. Down to one side is Vishnu. To his side is Brahma and to his
side is the god of the sun and the god of the moon. So you have five facing in the space up in
front of you.
Yama lives in the south and so they say to sleep with your head to the south shortens your life!
Whether it is true or not I do not know. To your south as the meditator, you have Yama. This is
called the group of seven Yama. In the center is Yama Nungdrup, Inner Activity. He has one
face, two hands and an ordinary wrathful face, not a buffalo face. He is called the inner
accomplishment Yama. On his left is Kali. On his right is Chamundi, these two are female
deities. To the front of him is the Yama of peace, and to his south is the Yama of increase.
West would be the Yama of influence, and to his north is the Yama of wrathful activities.
Behind you as meditator in the West is the God of water. To the north of you is Ganesh, the
God of wealth. It is said that in the mandala offering, the northern country is the place of the
unplowed harvest, the land of plenty. Food is so bountiful that you do not have to work for the
harvests of the land. Like Hawaii. So Ganesh is the god of wealth in the north.
To your left, the north east, is Shiva who controls all the heavy duty power hungry spirits.
Shiva is a powerful dude. You can rely on Shiva, or Shiva's lingham. The lingham is the symbol
for Shiva's penis with the yoni which wraps around it as symbolic for Pravati, so there is a lot of
sexuality, power and such. He is a wonderful god, and if I wasn't a Buddhist I would be a
Shivite. Actually for tantric practitioners if you get involved with a Heruka practice, and such,
that is all the transformation of Shiva energy. Shiva energy is powerful. It is all the sexuality of
the world, ruled by Shiva.
To the southeast is Agni. To the southwest you have a cannibal. To the northwest you have a
god of wind. To just go back to what is in front of Indra and before you. This is Brahma.
Brahma has the sun and the moon on each side of him. Then also, behind you is the water
god. To the water god's right side, is an earth goddess, and to her side is another female deity.
Then all around them are all of the spirits of all of the three realms. So within there you would
actually have the local spirits around you, plus ghosts. Actually Shiva controls all of the ghosts.
All the zombies and those sorts of things.
By invoking the principal divinities of the various energies, you have automatically invoked all
of the secondaries and minions of those various groups. They all come around you. Of course
you are still flaming as Yamantaka in the center space, very powerful, very blissful. You have

41

the fantastic transformed nectar of inner offering in the space before you. I like this offering
because the inner offering is symbolic of your practice. To the extent that you create the inner
offering, you are becoming enlightened. So as you become more enlightened, you get a more
pure inner offering. What you are really offering at this point is your pure bodhicitta wish. My
wish to become enlightened to benefit sentient beings. So as much as you feel how wonderful
it would be to benefit someone who needs your help, to be able to really touch them in just the
way they need to be touched, that is what the Buddhas are all about.
That feeling is the inner offering to you right now, and it is the purity. It is a very pure thing, a
very wonderful thing. You manifest in this very wrathful aspect because it makes your mind
very stable and solid. This is reality. I am going to offer this. What you visualize is the
important thing, not whatever the substance is. If you want to use a substance, use one. I
tend to always want to make an offering saying this is my practice. This is the most wonderful
thing I can offer anyone, to offer my practice, my sincere prayers, my sincere feelings. So I
would generate the inner offering and then invite all these deities.
Of course you do that, and this is the hooking mudra. There are different ways that you do it.
It says in the sadhana:
FROM THE BLUE HUM IN MY HEART LIGHT RAYS EMANATE IN THE FORM OF HOOKS AND DRAW
BACK THE FIFTEEN DIRECTIONAL PROTECTORS TOGETHER WITH THEIR ENTOURAGES WHO
SETTLE IN THE CARDINAL AND INTERMEDIATE DIRECTIONS. INSTANTANEOUSLY THEY MELT
INTO CLEAR LIGHT AND ARISE IN THE FORM OF THE GLORIOUS VAJRA BHAIRAVA WITH ONE
FACE AND TWO HANDS HOLDING CLEAVER AND SKULL CUP. THE TONGUES OF THESE GUESTS
TRANSFORM FROM HUMS INTO WHITE SINGLE-POINTED VAJRAS WITH TUBES OF LIGHT.
Do the threatening mudra. In Yamantaka your hands are in this position all the time. For
example when you hold your vajra and bell, although you hold it like this, when you stop
holding it that is the mudra you hold it in. The threatening mudra means that no one bugs me.
So, when you want to hook everybody in, you have to visualize that actually you have
unbelievable power. When you go like that, it is like all of a sudden someone was dragged half
way across the room. They just cannot stop. You can think of it in two ways. One is that you
physically drag them, or two, if you want to be a little more humble, is that you have caught
their attention. If there was any spirit within a hundred miles or anywhere in the universe, all
of a sudden they would be caught. They couldn't stop. Their mind becomes fixed on you.
You are sitting there as the great and glorious Yamantaka, with a wonderfully blissful body. Just
a totally majestic body. You are total power. You are a manifestation of the Manjushri Buddha
for the benefit of all sentient beings. So all of the spirits rejoice when they see you visualized
in that manner. There is the manifestation of the Buddha for the benefit of sentient beings. So
when you read the prayer, you hook and you can do it with the words, "From the HUM at my
heart light rays send and "HOOK" Think that hook draws all attention to you. They are aware.
Having got their attention, then because you are not going to make offerings to Shiva, or
Brahma, or any worldly gods, but rather on the basis of the fact that they have Buddha nature,
and that Buddha nature for a realized person is the manifestation of bliss and voidness, then
you can melt them all into bliss and voidness. You melt them all. They stop being Shiva, etc.,
they stop being their ordinary self. Because they have Buddha nature and because of your
power, you transform them into the Buddha Yamantaka because you are going to bring them
all into your Yamantaka sadhana. So at that moment then you say the text the prayer and
have them assume positions in the cardinal and intermediate directions, they instantaneously
melt into light and become the glorious Yamantaka. Immediately you should have around you

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all of these Yamantakas with their skull cup and cleaver, with their right leg hooked and their
left leg stretched out, and they are all blissful. They are all Yamantaka.
You identify with that. Let yourself get into that. They are fully blissful in that state. Don't
think that they don't like it. They enjoy it because by the power of your visualization you have
made them Yamantaka. You have made them enlightened. You are blessing them.
From there then you are going to start the offering. The next mantra
OM YAMA RAJA DADO MEYA, YAME DORO NAYO DAYA, YADA YONI RAYA KSHAYA, YAKSHE
YACCHA NIRA MAYA HUM HUM PHAT PHAT SVAHA
That is the second mantra of Yamantaka. Like in your mantras in your heart you actually have
OM A RA PA TSA NA DHIH, OM YAMA RAJA....HUM HUM PHAT PHAT SVAHA, OM HRIH SHTRIH....
OM YAMANTAKA HUM PHAT. You have four strings of mantra in your heart. Actually the OM A
RA PA TSA NA DHIH mantra is never visualized constantly at your heart. But you always have
the other three. In the center you have a HUM. So the first mantra of Yamantaka is blessing.
All the mantras of Yamantaka are blessing. But with this particular mantra, visualize that it
appears around the edge of the skull cup. As you recite it, the letters fall into the skull cup.
This is just a further blessing because you are making your inner offering a little particular for
Yamantaka energy.
So you say the mantra and it falls in. It splashes and sends off white light energy. At this point
of course, it is not boiled chunks of flesh of elephant and horse any more, it is all mercury like.
It has an aura of light, an aura of bliss. It has a total bliss! Because it is generated in bliss and
voidness, it is the transformation of bliss and voidness, the five Buddha families. So in that
way then it is total bliss. You should think of it as being wonderfully blissful. Just for you to
know that it brings bliss in your heart chakra. In that way think of it as being blissful. Also, in
more mundane terms, it is your practice. The inner offering means my practice. It is the best
thing that I could offer anyone. It is what is going to make all the Buddhas happy too!
So you have all of these deities all around you, millions of them because they are all of the
underlings of the principal deities. You should visualize that on each of their tongue comes a
single pointed vajra and from it comes a little straw of light. Like a soda straw, it comes down
into the nectar. As you recite each of the next mantra, it actually zips it up into them. I think
of it like electricity, it instantaneously gives them bliss. So on through their tongue and onward
through their whole body to give them ecstasy. This is the offering of your inner offering. To
placate them. To make them happy.
OM BHU CHARANA, YA PATALA CHARAYA, MAN KHECHARAYA, TA PURVA HIGANAM, KA DAKSHINA
DUGAYA, HUM PASHCHI MANAM, PHAT UTTARA ATIGAYA, OM I, HRIH YA, SHTRI VA, VI KSHI, KRI
KO, TA E, NA A, NA DE, HUM BHYOH, PHAT SARVA BHUTE BHYAH
OM is unified body speech and mind which means that if I have bliss and voidness realization,
my body speech and mind are unified. BHU CHARANA. Now you are offering to all of the
different deities. Now because Yamantaka is particularly related with Yama, death, the first set
of seven mantras has syllables which refer to what is termed as the group of seven Yamas
which are to your south. So you have the inner offering to the space before you. You are as
Yamantaka sitting there very blissfully. Now you say I am going to make offerings to you.
Normally you would make a lotus mudra. So you can do lotus mudra. Sometimes I just do
lotus mudra. I thought that is alright but if I just do one lotus mudra it is like I have manifested
the inner offering because lotus mudra is always to manifest forth. So you generate and draw
them forth. You have them instantaneously become Yamantaka. Then you do the first mantra.

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At that time with the Yama Raja mantra, you do the rolling, it is called the lotus roll. I would
say that is generating the inner offering. Having done that, then what I like to do is to do this
sort of a hand mudra. You have the group of seven Yamas in front of you. You first offer to the
center, the inner Dharma Raja, then you offer to Kali, Chamundi, then to Peaceful Yama,
Increasing Yama, influence Yama, and wrathful Yama. Because you want particularly their
blessings. They are the ones which are going to help you become enlightened.
So each of the parts of the mantra is to offer to each of the seven Yamas.
OM BHU CHARANA is to Dharma Raja
YA PATALA CHARAYA, is for Chamundi
MAN KHECHARAYA, is for Kali
TA PURVA NIGANAM, is for the peaceful
KA DAKSHINA DUGAYA, is for the increasing
HUM PASHCHI MANAM, is the attracting
PHAT UTTARA ATIGAYA, is for the wrathful one
So you have offered to the group of seven Yamas. They are off in the south. On top of offering
to the group of seven you have also taken the inner most mantra of Yamantaka and broken it
up into it's seven syllables, OM YA MAN TA KA HUM PHAT. You have stuck them together with
that group of seven. So it actually further blesses them. Remember, you are generating
everything in Yamantaka energy. That is the first thing.
Secondly, you take the remaining ten areas that you are going to offer to, and I will identify
them, all blessed with the OM HRIH SHTRIH VIKRITANANA HUM PHAT. It has ten syllables. So:
OM I, is the first syllable and I (e)stands for Indra in the front
HRIH YA, the second syllable and YA stands for the Yamas in the south.
SHTRI VA, the third and Va, the god of water
VI KSHI, stands for the offerings to Ganesh
KRI KO, ko stands for Brahma
TA E, for Agni
NA A, the cannibal
NA DE, the God of Wind
HUM BHYOH, to the Goddess below the earth
PHAT SARVA BHUTE BHYAH stands for Shiva and all the ghosts, Bhuta means ghosts and Shiva
rules them all.
You have made offerings, and you do three rounds of this mantra. Then having made inner
offering to them, you have them all blissed out on bliss and voidness, then you have to make
outer offerings to them. Again you are Yamantaka, you are very blissful in the center and you
have no limitations on power and capacity. So from the HUM which is standing on the center of
your heart on a red sun disk with the mantra standing clockwise around it, you start to
manifest Goddesses. You have to do a lot of them because you are going to make offerings to
all of these beings!
You can do it in a couple ways. One, you can have them stream out from your chest and
immediately branch out in all directions. Or if you want to you can have them go in all
directions. Your choice, whatever is more comfortable for your mind. But because you want to
learn how send things out from your heart and suck them back in, it tends better to send them
from the front of your chest but it is immaterial how you do it. Then you go

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OM DASHADIKA LOKAPALA SAPARI-VARA ARGHAM, PADYAM, GANDHE, PUSHPE, DHUPE, ALOKE,


NAIVIDYA, SHABDA PRADICCHA HUM SVAHA
DASHADIKA LOKAPALA means the protectors of the ten directions
SAPARI-VARA and everyone else
PRADICCHA HUM SVAHA means I make this offering. If you are pretty quick you try to suck
them all back in with that. There are two traditions. One is you keep manifesting Goddesses
out of your heart. There is a continuous stream of them making offerings of water for the feet,
water for the mouth, and so on and then they come back into your heart. Or you can have it
that as some are coming out others are coming back in. It depends how creative you are!
Here we have offerings with the mudras. So if you have your vajra and bell in your hand or
not, .... and as you give them the offering you should make it that they get the bliss of the
offering. Not that you actually have to go out and scoop out some ice cream and give it to
them. Just that bringing the Ice cream on front of them, the Gods get ice cream. They get the
pleasure of it. Because, we are in the divine. We are not in the mundane any more!
You have to open your mind to incredible amounts of visualization. But do it. Because it is
opening your mind. It is something you never do, is to do a lot of creative visualization.
Tantracism really relies on it. So allow it. You will not get it all the time! Lots of times you will
be sitting there and sort of spacing off and thinking about what you are going to do tomorrow.
But every so often you will sort of clue in and be involved with your visualization. At that time
you can have that all these Gods are all around you. They are getting water for the mouth,
water for the feet, perfume, and the goddesses are coming in and out. Just play with it. Mostly
you are offering bliss and voidness. You always want to dwell on that I am offering bliss and
voidness. So maybe it is not too clear of what I am offering, but it is water for the mouth and
so on.
Then you absorb the goddesses all back into your heart. Having done that you have made
outer offerings. But you should also make inner offerings. Inner offerings are the
transformation of the delusions into the path, bringing or transforming it, that is the inner
offering. You generate the five impure meats and the five impure nectars and you transform it
with the five Buddha families and the five female Buddha families and then you can create the
inner offering. You bless it with body speech and mind. That is the inner offering. That also is
the offering of bliss and voidness because it is transforming all of the mundane mind into bliss
and voidness, the wisdom of the path. The inseparability of the bliss and voidness.
In doing that, you offer inner offering which is you are going to offer a little bit of this mercury
fluid. You offer it with your ring finger of your left hand. If you have the time, you can dip it
into the container of inner offering and go Om dashadika Lokapala sapari-vara OM AH HUM and
flick it off your thumb.
So you make offering of that. At that point when you do it, you are offering them more
physically, the inner offering of the mercury like fluid, you actually, to visualize it to help
generate bliss and voidness, you visualize that the finger is like the male sex organ and the
thumb is like the female sex organ and when the two touch there is bliss. That makes all of
them blissful so it sparks their nervous system and gives them a big flood of white light bliss
energy. In that way you make offering to them. So that is the offering of the inner offering. It
is also said you do this gesture in the form of a Tibetan NA letter. That is coming up from
below and looping clockwise and flicking outwards.
Then you have made the outer offerings to make them happy, inner offerings to give them
inner liberation, and then you recite the prayer asking them to pacify all interferences. They

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have enjoyed your offerings on all levels, so they are happy to help. With that then follow with
the Yamantaka version of Vajrasattva's hundred syllable mantra. You can feel or visualize that
basically, you have rain fall inside of them as nectar which makes them feel quite relaxed and
comfortable. The general technique in Vajrasattva is that you have nectar rain down in the
body and it purifies. Well when you recite the Yamantaka Vajrasattva mantra, it is similar. Just
have everybody get purified for any mistakes you blew. Like maybe you bent someone's ego a
bit and they are going to be a little unhappy. Well to sort this out and cover for that you say
sorry! So you do the mantra. At that point you can ring your bell to let everything vibrate and
feel that there is nectar raining down. If you do it the long way you do recitations of that. At
that time you feel that nectar rains down on all of the fifteen direction protectors in the ten
directions, and having rained down then you say, please forgive me for all the mistakes I have
done and the silly things I did wrong, and I didn't mean to do it and I am sorry. Please forgive
me!
Then you say, OM AH VAJRA MUH. With that, the mudra, take your thumb and first finger and
separate them and just feel that everyone that you hooked in is released. Because you have
hooked their attention and you went, "Hey! I am practicing my dharma sadhana right now,
don't bug me, don't get in my way, please make everything go well for me, thank you very
much. Here is the offerings, enjoy them a lot, goodbye!
That is sort of what you have done. In this way you are saying I am sorry if I happened to
disturb your dinner! Or something else!
So then you carry on with the Sadhana.
Chapter 5
Manifesting in the form of Great and Glorious Yamantaka we should have the divine pride of
Yamantaka, that we are the ultimate benefit for all beings. Divine pride does not mean "I am
such a great person," it means "I am the manifestation of the Nirmanakaya, the body of
manifestation which is to benefit all sentient beings." Even coarse and rough sentient beings.
Those very difficult to tame. So I have manifested in the great and glorious form of Yamantaka
with that aspect which can benefit even very difficult to tame beings.
We have consecrated the inner offering, the outer offerings, again the inner offerings, the
offerings to the directional protectors, all those who live in the various realms around us. We
invoke the fifteen guardians or worldly deities. When we invoke them we do not want to think
of ourselves as actually relying on worldly deities, but rather that we have made offerings to
them so they are happy and fairly comfortable with us. From that, if they are so inclined and
have an altruistic mind, they might be able to benefit us. If that is not the case, then at least
we ask them to allow us to continue without causing us harm. So for that reason we invoked
Indra, Vishnu, and Brahma, the sun and the moon in the space before us. We invite the group
of seven Yamas in the southern side which is to our left. Behind us, in the west, the water god.
To the north or to our right, Ganesh and the Gods of wealth. To our front left side, Shiva and
his group. To the other front right side, Agni. To the back right side we have a cannibal and all
of those such spirits. To the back left side we have the wind god, and behind us and below the
water god we also have the goddess of earth and other goddesses. Other female divinities.
We have invoked the principals and those under their dominion. We should feel that we
placate the local spirits, the local owners of the earth in our area, water spirits and all others.
We have a large native community in this local area, therefore we should also make offerings
to the local native spirits and such that they might be happy and help the dharma grow and
flourish.

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In this way you invoke all of them. You have a consecrated inner offering in the space before
you. You recite the Yamaraja mantra, visualizing it appearing around the outer edge of the
inner offering. This is according to my teachings, some teachers say you offer it up to
Yamantaka, who spontaneously appeared, he takes it in and vomits it back out and it is
offered. I like the mantras around the edge better, it seems more polite, and the inner offering
is blessed, which is the main point. The inner offering faces you with the flat surface of the
bow shaped wind mandala towards you. The point of the fire mandala is towards you. The
three human heads are in the three corners. The forehead of the upside down skull faces you.
The forehead of the skull is the east. The back of the skull is the west. It's right side south and
it's left side north.
Having then blessed and consecrated the inner offering with the recitation of the Yamaraja
mantra, you recite the next two mantras and mix them with the deities of the various
directions around so that OM YAMANTAKA HUM PHAT mantra having seven syllables, is mixed
with the group of seven from the seven levels under the earth, the Lord of death. You offer to
them with the mixing of the mantra, and then with the OM HRIH SHTRIH VIKRITANANA HUM
PHAT mantra which has ten syllables you mix the remaining ten groups of deities with that, this
also includes the group of seven again. In that way you make offerings to all of them and their
entourages, visualizing in a very vast way.
Having given them the inner offering which is to say please help me and assist me and please
don't make interferences with my practice, you then make outer offerings to them with the OM
DASHADIKA... mantras. In that way you have made the outer offerings, inner offerings or
called the offering of the torma! The torma, which means food offering or ritual cake, can be
cookies or candies, whatever you want to offer. If not you can offer the inner offering which is
your practice, the transformation of your mundane self into the aspect of your practice. There
is nothing greater than to offer one's practice.
In the guru yoga texts it is said that of the different types of offerings that one can make to the
teacher such as service, material gifts and such, the highest and best offering to one's teacher
is the offering of one's own practice because that fulfills the teacher's purpose. The teachers
are not there to receive gifts or service, but to help other people practice. So to offer service
or material gifts to the guru is merely to help one collect good karma on a material plane, and
the real emphasis of the practice should be one's own spiritual practice. One should take
advantage of spiritual teachers for that reason and not for other reasons.
So in this way one makes the offering of the ritual cake, the outer offering and the inner
offering and then one makes requests. Then one recites the Yamantaka Vajrasattva mantra
which purifies any inappropriate offering that you might have given to them or any
mispronounced mantras or whatever else there might have been in that small section of the
ritual. Having said that you say "please forgive me!" and "goodbye." With the mantra OM AH
VAJRA MUH you send all the deities back to their various abodes. That completes the circle of
the teachings we have covered up until now.
The consecration of the second set of outer offerings is just as it was before. When you first
absorb the lineage gurus, if you have an actual inner offering container, you open it up at that
time, so when you generate the substances you can do it. In fact you can take the lid right off.
Because you should, if you have an inner offering vessel with a little water and relic pill,
sprinkle a little holy water. There is blessings for you. The relic pills do come from the
lineage gurus. For example the relic pills we mostly use are from Ling Rinpoche.
So we do the outer offerings again by visualizing in the space before you broad skull cups
generated from eight AH's. Try and have many rows of them going in all directions. When

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you go OM ARGHAM AH HUM, water for the mouth, you should visualize that all those go
"water for the mouth" and become blessed. OM AH HUM merges into water for the feet. Again
all the water for feet skull cups become blessed. In that way be very creative in your
visualization. Try to enjoy yourself. Don't be to heavy about it, allow even if you can not see it,
that it is happening anyway. Just believing is very important. If you believe, then you
visualize that is happening. You are actually doing something. You are actually changing
things around you.
Then you do the Vajrasattva meditation. All of the highest tantra sadhanas have a Vajrasattva
practice because it is said that when the Buddha taught Vajrasattva, he said that if one, with
sincerity, recites twenty one mantras of Vajrasattva every day, one's broken precepts will not
increase and doing so will purify them. So that is, sort of, a commitment from the Buddha.
That reciting twenty one Vajrasattva mantras every day would have that guarantee with it. Of
course it has the qualifier that one needs to be sincere. You cannot just recite the mantra
verbally and expect something to happen. You have to have some sincerity. You should have
within this the four opponent forces.
Now you might question: "I am Yamantaka, I am a fully manifest Buddha, so why do I have to
purify any negativity? I do not have any negativity! That is all mundane!" Well, yes, that is
true. You are a fully qualified Buddha. But the problem is, you are not really a fully qualified
Buddha yet. So there is a dichotomy! To just to cover for that, they say, there are a couple
things you can do. One is, that the deity is enlightened. You have the source of the cause of
that deity in your Buddha nature which is in the most subtle level in your mind. In that way
you should try to relate to the deity as a reality. It is reality based on the most subtle level of
consciousness within your heart. In that, the deity is pure.
But you can relate that you have a personality which is not a truly existent thing. Is it? Your
personality is something which is impermanent. It is not independently self existent. It is just
something which is produced and created from previous lifetime energy imprints and this
lifetime's upbringing and such. You have this personality which is part of your whole
interdependent nature. Likewise, also all other sentient beings! Nothing is truly self existent.
So with yourself as Yamantaka, allow the personal self identification with Yamantaka to lessen a
little bit. Then visualize that at the level of the heart of Yamantaka, and you have to be a little
creative, appears a very beautiful white moon disk. On top of that, put all sentient beings
including yourself. For example, put yourself at the center and all sentient beings around
because you are leading sentient beings. You are the one going to be responsible for help
them. So it is a good imprint for yourself. It helps you become confident. Sort of helps you say
"I can do this for sentient beings!" In that way visualize yourself in the heart of Yamantaka and
all sentient beings and think that all sentient beings are there.
My teachers said that the few sentient beings that I visualize is symbolic of all sentient beings.
Then, as this happens, I visualize Vajrasattva washing these sentient beings on the moon disk.
Actually have Vajrasattvas radiate throughout all of the universe and appear on the heads of all
sentient beings. In that way you can also encompass that style of thought, of thinking that you
are now purifying all sentient beings.
So allow yourself to remain in being Yamantaka and reflect that "I have a mundane personality
which has quirks and some small problems. But it is not a truly existent personality. It is a
personality which is produced and functions as an impermanent phenomena. So if I apply the
four opponent forces to that personality I will purify it and I will be able to reveal the real
Yamantaka, the Dharmakaya body of truth Yamantaka, and also the Sambhogakaya and
Nirmanakaya!"

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On top of the moon disk at your heart visualize all infinite sentient beings with yourself in the
center. When you then go into the sadhana which says, on the crown of my head appears
Vajrasattva.... visualize that on Yamantaka's head there appears a Vajrasattva amidst all of his
hair. It is said in the sadhana not to worry about the hair. It can go through the deity. The
deity is not bothered by it nor gets tangled up by it or something silly. It is all light energy so
you can have the hair flying or energized, and Vajrasattva can sit in the middle of it all quite
naturally, just like beams of light playing around him.
From the place of union of Vajrasattva and consort, a light ray beams down to Yamantaka's
heart and transforms into millions of light rays that manifest little Vajrasattvas over the heads
of the sentient beings on the moon disk in our heart. In that way also if you wanted to, you
could have the light rays emit all throughout the universe and put Vajrasattvas on the crown of
all sentient beings. Then when you say "Please Vajrasattva, purify me...." and such, feel
yourself together with all the other personalities on the moon disk recite the prayer together.
As you recite the mantra, feel that all the sentient beings including yourself receive the nectar
washing.
There are three phases to the nectar washing. The downward washing, the filling up washing,
and then the sudden flash washing where the light slowly comes down to the level of the heart
and gives the flash of white light. It is said that you can recite the mantra twenty one times
with that technique. Or you can also do twenty eight recitations of Vajrasattva mantra and
receive the four initiations: the vase initiation, the secret initiation, the transcendental wisdom
initiation, and the word initiation, the same as you received at the time of the Yamantaka
initiation. It is said, you recite seven mantras for each of the initiations. So at the end of the
first seven you would feel that all of the sentient beings receive the vase initiation. Then the
next and so on. At the end of the twenty eight recitations, all sentient beings would have
received the four empowerments perfectly and would of course appear to become the great
Yamantaka.
At a later point, when you have more depth of knowledge about the four initiations, it would
reveal the form aggregate as Vairochana, the feeling aggregate as Buddha Ratnasambhava,
the perceptions aggregate as Amitabha, the thought pattern aggregate as Amogasiddhi, and
the conscious energy aggregate as Akshobhya. In that way, by having received the four
initiations, those five aggregates are purified in all sentient beings and they all have the pure
nature of Yamantaka. Or, you could say, that their five aggregates are the five Buddha
families.
So there are different ways of working with it. The main point is to work with the involvement
of the four opponent forces. Thus, as you practice, your mind becomes larger. You are not so
involved with self grasping and self cherishing. You realize the equality of your personality with
that of others. There is pure empathy between the way you feel and the way another person
feels. Within this then you generate the four opponent forces which is first realizing maybe
you made a mistake and blew it. You feel sorry about it and do not want to repeat it again.
Thus your mind turns towards refuge. Having taken refuge you say "I am going to recite the
Vajrasattva mantra to purify that negative imprint on my mind. I am going to dedicate myself
that I never try to allow that imprint to happen again!" You use the four opponent forces of
experiencing regret, turning your mind to the refuge, relying upon the technique of Vajrasattva
or such, and then dedicating yourself.
In dedicating, don't dedicate from now until forever because then you will blow it! You are
lying when you say that! You should say... from now until tomorrow morning. Or, from now
until three hours from now. From now until next week, I will not do this negativity any more.

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Then you can be truthful to yourself. Because although it would be nice if we could
immediately abandon negativity, we don't. We have negativity return time and time again. So
try to be realistic in your commitment, and even if you refrain for five minutes, then do it just
for five minutes. Suck your thumb for five minutes! What ever is necessary to not think that
thought! But anyway, that is the style or the way to go.
Start with the things which are intensively gross, negative actions such as walking around
hitting people. So then say, "I will not hit people any more." Then once you learn how to do
that then you say "Well, now I will not swear at people any more." You stop. Finally you say
"I am going to stop having ill will!" So you do it slowly. Maybe ten years from now you will not
have ill will towards others any more! But do not start off with saying I am not going to have ill
will at people, because it will not work. You have such intense negativity, you have to start at
a level which is easy. Don't have too many grand ideas about how much you can purify in the
way of negativity. Do it slowly.
That is the mundane side of things! Put more emphasis in the sadhana on the identification
with being Yamantaka because that is very beneficial. The meditation of Vajrasattva keeps you
balanced so you do not become too arrogant. I do not remember the exact quote, but K'adr'ub Je, Tsong Khapa's principle student, wrote extensively on how to balance between divine
pride and the Buddha and yet still being an ordinary sentient being. Just because you think
you are the Buddha does not mean that you are. So he said that it is allowing yourself the
openness of mind to realize that delusions are not real things. Because they are not real, when
finally good karma ripens, they do not bother you any more. They do not dominate in your
mind. For that reason then, you can say "I am a fully enlightened Buddha", allowing yourself
to appreciate this as the way you hold yourself, but yet aware of the negativity you still have
happening.
It is the way of understanding your potentiality at any given moment. If you are a good
practitioner it could manifest very very quickly. But you allow yourself to appreciate that you
are an ordinary sentient being. This is the balancing.
In your meditation time you will have better experiences of being Yamantaka, being able to
generate very powerful energy. As you develop in your practice, you could move into dream
yoga. When you develop that fairly substantially and are getting into a high level practice, not
an ordinary level practice, then you can manifest the Pure land in your dreams. That's what
it's all about, what you try to aim for. In the dream state you would manifest Yamantaka Pure
land, and when negativity manifests in your dream, you will learn how to transform it and such.
Then you will be getting closer to the real practice of the generation state. At this now we just
allow ourselves to fantasize about it. It is good. But like I say, you want to be practical with
yourself.
Anyway you do the Vajrasattva meditation, having purified all sentient beings, that Vajrasattva
absorbs into them, everyone becomes Yamantaka, and then they leave from the heart and go
off to perform the various activities of Yamantaka. Remember the four purities of Yamantaka,
the body as Yamantaka, the environment as Yamantaka's playground or Pure land, the
enjoyments of Yamantaka, and the actions of Yamantaka which bring about enlightened
activity. Thus you have finished the Vajrasattva meditation. Vajrasattva absorbs into you and
comes to your heart, the one on the crown of your head in your larger Yamantaka body, they
all disappear and dissolve into Yamantaka.
Now you are going to invoke all the Buddhas and Bodhisattvas, termed as the field of merit.
By relying on this you sow the seeds of positive thoughts and wishes, so it is a field of

50

meritorious growth and positive energy. So when you invoke that field, you invoke the full
mandala of Yamantaka, all of the Buddhas and Bodhisattvas, and the Guru.
There are two ways of invoking the field of merit. One, as the single Yamantaka, one face and
two arms, and at the center of my chest rests a moon disk and at it's center, a HUM, the
inseparability of bliss and voidness. This is resting internally in the center of the chest at the
level of my heart. From that infinite light rays blaze forth in all directions. So you should have
a mass of light rays going up down, and to the cardinal and intermediate directions. All over.
The light rays awaken the minds of all of the Buddhas, Bodhisattvas, Dharma Protectors, Dakas
and Dakinis, particularly those which have a strong affiliation or connection to Yamantaka. So
feel this light energy flashing throughout the universe and, for example, the Dalai Lama, all of
the Lamas, all those beings, all of the dakas and dakinis, and all the Buddhist angels, all
become attracted or become conscious of you as a practitioner at that moment.
FROM THE CENTER OF THE CHEST OF MYSELF AS YAMANTAKA WITH ONE FACE AND TWO
ARMS, THERE RESTS A SUN DISK ON TOP WHICH IS A HUM, EMITS THE LIGHT RAYS
COMPLETELY FILLING THE THREE REALMS.... below the earth, on the earth, and in the sky
above. That is one definition of the three realms. From all of the realms, where ever that might
be, they are invited into the space before me. Before you arises the principle mandala of
Yamantaka.
The mandala is perfectly square in structure with walls of light so if you look intensely at them
you can see through them. The outside color is white, then inside that is yellow, then, red,
green, and blue. The inner walls of the mandala are blue. They are in the five colors of the
five Buddha families. The eastern door faces you. Yamantaka is inside that door, yet his east
is to the front. You as Yamantaka are looking to your east.
So the full mandala arises. This massive beautiful celestial city appears floating in the space
before you. Again as I said, have yourself in an environment such as a large and magnificent
land, lush with green grasses. As a Pure land it does not have mountains or rock, it is very
beautiful, soft and very expansive with beautiful trees and and winding streams of summer.
All the sounds in the Pure land are the sound of the dharma, the sound of bliss and voidness.
You have to remember that bliss and voidness is the sound of the dharma so all of the noises
are bliss and voidness. So you as Yamantaka emit massive light rays of energy that invokes
the full mandala of Yamantaka at some distance in the space before you. In the center of the
mandala have Yamantaka embracing his consort. Or, you can have the single Yamantaka,
whichever is more convenient for your mind. There are two ways to relate to that. It says, I
invoke my guru in Yamantaka with the Buddhas, Bodhisattvas, Dharmapalas and dakas and
dakinis. So you can have the guru inseparable with the main deity in the center of the
mandala so your guru is the same as Yamantaka. Or, you can have the guru between the two
horns of the central face just in front of the red face and slightly behind the skull crown. Your
guru should be visualized blue in color like Vajradhara, having vajra and bell, and in tantric
aspect. A more powerful aspect. Fully pure with no illnesses or deformities, you should always
visualize your guru as being pure without blemish. So there are two ways to invoke it, one,
that the guru is the full Yamantaka, or two, if you want to have it a little more personal, that
the guru is sitting between the two horns of Yamantaka. I always sort of think of the guru as
driving Yamantaka. So I think of Ling Rinpoche sitting up there with a little steering wheel that
goes into the back of the head of this skull in front of him!
Then surrounding the mandala invoked in the space before you, have many other Buddhas and
the mandalas of different divinities because they are all part of the field of merit. They are the
place where we can generate positive energy. You should also have with them the texts of

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their various tantras also floating there in space. Then have all of the Buddhas such as the 35
Confessional Buddhas and 7 Medicine Buddhas, Buddha Shakyamuni, the three Buddhas
which came before Shakyamuni, and nine hundred and ninety six Buddhas which are to come
after Buddha Shakyamuni. All of them there floating in the space before you. Hundreds of
thousands of Buddhas! Then the Bodhisattvas. You do not include Arhats because they are
hinayana, and we are mahayana practitioners. We respect them but we do not invoke them
because we are into the mahayana practice of working for sentient beings.
Also the wrathful ones like Vajrapani. Then the dakas and dakinis, the Buddhist angels who
help us in our practice. Then also all of the dharma protectors. The principle dharma protector
of Yamantaka is Chogyal which means Dharma Raja, or Kalarupa. Chogyal is the Tibetan name
of Dharma Raja which means "the king of the dharma". This reference of dharma means the
truth in the sense that when you die, you go before Dharmaraja who judges your spirituality
and thereby sends you to your next rebirth. So he is the judge of where you will go. You can
place him in front of the mandala if you want. Because he is the guardian, he is just outside of
the mandala and his job is doing all of the hard work for Yamantaka. His aspect is one face,
two arms, and riding on a ferocious galloping buffalo. His right leg is upon the back of the
head of the buffalo, and his left leg is stretched out onto it's rump. His right hand brandishes a
skull club up in the air with a threatening mudra. His left hand holds a noose. These weapons
are said to be for beating on the enemies of the dharma, and then tying them up. He is very
wrathful and you can actually have him smeared with the blood of our horrible negativity that
he beats on.
Also you can have Mahakala, Kali, and all the other wrathful protectors of the dharma who keep
it pure. Keep us pure as practitioners, too! They are all there, all fully enlightened, so we
never have to worry that they are going to harm us. In this way we can rely on them fully.
They are fully omniscient Buddhas. All of them! So in this way you visualize the whole crowd
of them in the space before you.
I made mention that there was a second way to invoke the field of merit. This one refers to
invoking the Guru and the Buddhas from the Dharmakaya. The first way draws them from
realms. This way brings them forth from the Dharmakaya, which is everywhere. His Holiness
Dalai Lama mentions that the first method is for people who want to have the Buddhas come
from somewhere. The second method is for those practicioners whom reflect that Buddhas
come from Dharmakaya and not really any particular place.
All up until now has been the preliminary. Now begins the actual practice.
RADIANT AS VAJRA BHAIRAVA WITH ONE FACE AND TWO ARMS, AT MY HEART ON A LOTUS AND
SUN DISK, RESTS THE HUM WHICH LIGHT RAYS EMANATE ILLUMINATING THE BOUNDLESS
REALMS OF THE UNIVERSE AND BRING INTO THE SPACE BEFORE ME VAJRA BHAIRAVA
TOGETHER WITH THE GURUS, ENCIRCLED BY THE HOSTS OF BUDDHAS, BODHISATTVAS,
WRATHFUL DEITIES, KNOWLEDGE HOLDERS RESIDING THEREIN. LIGHT RAYS DISSOLVE BACK
INTO MY HEART.
Whenever you emanate the offering goddesses or send out light rays, you should absorb them
back into your heart. It is very useful in opening up your heart chakra and learning how to
actually manifest things and suck them back in.
Having invoked the field of merit, you first make prostrations to them. If you want to do it with
your vajra and bell, normally there are four lines to a prostration in the Tibetan sadhana. In the
first line you move your vajra around. The second line you ring your bell, the third line you go
to the lotus roll, and in the fourth line you do your prostration gesture. You make it tuneful.

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You are offering not only a prostration, but a melodious voice and a faithful sincere mind. You
offer three things, you offer body, speech and mind.
I BOW TO YOUR LOTUS FEET OH VAJRA HOLDER, MY JEWEL LIKE GURU BY WHOSE KINDNESS I
INSTANTANEOUSLY ATTAIN THE STATE OF GREAT BLISS.
I bow down to your lotus feet is to say that you should visualize your guru as seated upon a
lotus with sun and moon cushion, meaning the guru has renunciation, bodhicitta, and sunyata.
Those three realizations are the foundation of the guru. The vajra holder means my tantric
guru, the guru who has bestowed upon me the initiation. Jewel like because in your process of
practice, they call it the all in one jewel or the all encompassing jewel. Because you have the
Buddha,the dharma or the teaching, and the spiritual community in that one person. They all
come together in a point where you the practioner can be benefitted the most, the point of
your teacher. So in that way your teacher is representative for the Buddha. Your teacher gives
you the dharma, and your teacher is the one who establishes and is the spiritual community. Is
your spiritual friend. So in that way then, your guru is seen to be what is termed "the all in one
jewel like form of the guru." So it is called the jewel-like guru.
Also you can say "the jewel like guru" because he bestows the real wealth of spiritual
realization. "By whose kindness" and this is by the kindness of the gurus that they give the
teachings. It is the kindness of Ling Rinpoche to bestow the teaching on me, also that his
gurus bestowed the teachings on him. It is said that it is the kindness of the teachers that you
have received the initiations.
"I instantaneously attain the state of great bliss!" You should not think of it as in this one
moment, it means instantaneously on the scale of the millions of years in which have been
taking rebirth, that in this one lifetime you have a chance to receive enlightenment. So on the
scale of millions of years, this one lifetime is like a small instant. It is said that instantaneously
refers to within one short lifetime one can receive enlightenment. The state of great bliss.
I PROSTRATE TO YOU OH VAJRA BHAIRAVA, Vajra, the indestructible. Bhairava, the wrathful
one. It means the vajra terrifier! This is direct praise of the manifestation of the guru we are
relying on. So I PROSTRATE TO YOU, OH VAJRA TERRIFIER! SUPREME FORM, SUPREMELY
GREAT FURIOUS ONE, HERO UTILIZING SUPREME OBJECTS.
This makes praise to all of the aspects of the Yamantaka, That he is the great terrifier because
he terrifies away the misconceptions of self grasping, ignorance and self cherishing. He is the
supreme form because in the full Nirmanakaya form, supremely great furious one, it is a
manifestation of the inseparability of bliss and voidness. He is a true Hero. Remember the
comment by Shantideva, that says "Ordinary heros slay merely corpses. The real hero is the
one that can subdue one's own mind!" The meaning is, to go out in a battle and kill others is
to kill people already destined to die! So it is like killing a corpse. There is no great profit or
real glory in killing what is potentially going to become a corpse anyway. So why be excited
about such a hero in a worldly sense? Rather, the real hero is one who can control his own
mind and thus subdue the real enemy. The enemy within. Delusions.
So the hero utilizes the supreme objects which are enjoyments of body, speech, and mind
within the realization of bliss and voidness. You act to tame those difficult tame. Because you
are in such a wrathful aspect you can tame those with difficult qualities and such.
FROM LIGHT RAYS AT THE SEED SYLLABLE AT MY HEART COMES OUT WHITE CHARCHIKA, BLUE
VARAHI, RED SARASVATI, AND GREEN GAURI WHO HOLD VARIOUS OFFERING MATERIALS IN
THEIR HANDS AND MAKE OFFERINGS.

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The next offerings are in the Yamantaka version for water for the mouth, water for the feet and
so on. In the short sadhana it goes OM YAMANTAKA ARGHAM etc... But in the long sadhana
these mantras are all wrathful objects such as the blood of the enemies of the Dharma for
water for the mouth. Water for the feet, perfume, and so on, are all blood, marrow and such.
This is what is meant by the Yamantaka version of the mantras.
So with the mantra you make the offerings. The offering goddesses you emit from the heart
are white, blue, red and green, and have four arms. They are more handy than two! You do
the lotus roll. Having done the offering, you send them back in. Again you keep sending
goddesses out and then have them come back in. Or you can have one set go out and have
the other ones come back in.
Then you enter the seven branches of prayer. In the tantric sadhanas there is said only to be
five branches of prayer rather than seven. In the seven branch version there are prostrations,
offerings, confession of negativity, rejoicing, requesting the Buddhas to teach the dharma, to
stay in the world a long time and dedication. In tantracism, two branches are dropped. One, it
is said that the tantric Buddhas never die. They are seen as always flying around in the astral
realm so you do not ask them to live forever because they do live forever! Secondly, you do
not have to ask them to teach because they are perpetually teaching. In that way those two
branches are changed. Some commentaries mention that in Yamantaka the addition of refuge
and Bodhicitta become the extra 2 to make the full count of 7 branches of prayer.
I SHALL CONFESS ALL MY BLACK KARMIC DEBTS, CLEARING OUT THOSE ARISING AND ALREADY
ACCRUED, AND BEFORE YOUR EYES I GIVE MY WORD NOT TO DO THEM AGAIN. Again
embodied within are the four opponent forces. You have taken refuge. You openly show your
negativity. You can utilize that as a technique for purification, and you make a dedication that
you will not do those again.
I LIKEWISE TAKE REFUGE IN THE TRIPLE GEM. I SHALL LIBERATE ALL SENTIENT BEINGS AND
LEAD THEM TO A STATE OF ENLIGHTENMENT. I SHALL DEVELOP PURELY A BODHICITTA
ENLIGHTENED MOTIVE.
This is considered the wishing state of bodhicitta. So right now you moved out of the seven
branches in the sense that now you are generating the wishing state of bodhicitta.
TO YOU WHO ARE AN OCEAN OF EXCELLENT QUALITIES I OFFER MY BODY.
The offering of one's body is considered quite important in the sense that one does not really
have anything else to offer. Thus you offer your body to the Buddhas in order to attain the
three Buddha bodies and pristine awareness. In that way one is saying "I am already offering
my practice."
I SHALL DEVELOP PURELY THE BODHICITTA ENLIGHTENED MOTIVE is considered the
development of the wishing state of bodhicitta. Then there is the actual entrance state of
bodhicitta. The difference between the two is that the wishing state says "It would be nice to
be a bodhisattva." The actual Bodhicitta is saying "I am going to act like a Bodhisattva." There
is a difference. One is saying Bodhisattvas are neat people, the other says I am going to start
acting that way. So there is where you actually become a Bodhisattva.
TO YOU WHO ARE THE OCEAN OF EXCELLENT QUALITIES, I OFFER MY BODY. IN ORDER TO
ATTAIN THE THREE BUDDHA BODIES AND THE PRISTINE AWARENESS I SHALL DEVOTE MYSELF

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WITH EXTREMELY PURE FAITH This is the entrance state of bodhicitta. So in this sadhana you
generate your relative bodhicitta and your ultimate bodhicitta.
I SHALL DEVELOP MYSELF WITH EXTREMELY PURE FAITH TO THE METHODS OF GENEROSITY
AND SO FORTH WHICH ARE THE PATH FOR THE FULLY ENLIGHTENED BUDDHAS AND THEIR
SONS AND DAUGHTERS.
You have completed the five branches of the tantric precepts. Having done that, you have
completed what is called the mundane entrance of the tantric path. Remember, in the
initiation, first you take refuge and generate bodhicitta and then receive bodhicitta precepts.
The next phase is the tantric precepts which are holding the vows of the five Buddha families.
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 ENLIGHTENED MOTIVE OF BODHICITTA JUST AS THE PROTECTOR BUDDHAS OF THE
THREE TIMES HAVE DONE TO INSURE THEIR ENLIGHTENMENT.
I SHALL UPHOLD ALL THE GENERAL AND SPECIFIC TANTRIC VOWS AND COMMITMENTS OF THE
FIVE BUDDHA FAMILIES, WITHOUT EXCEPTION.
That line is the taking of the precepts. In the tantric initiation each of the precepts of the five
Buddha families were specified. Because of the length, in the sadhana they have only that one
sentence.
I SHALL LIBERATE AND BRING TO ENLIGHTENMENT THOSE HINAYANA ARHATS WHO HAVE NOT
BEEN FULLY LIBERATED. I SHALL LIBERATE THOSE IN FORTUNATE REBIRTH STATE WHO HAVE
NOT BEEN FULLY LIBERATED AND SHALL GIVE BREATH TO THOSE WITH UNFORTUNATE
REBIRTHS WHO ARE BREATHLESS. I SHALL LEAD SENTIENT BEINGS TO NIRVANA.
MAY ALL SENTIENT BEINGS COME TO HAVE BLISS. MAY ALL SENTIENT BEINGS COME TO BE
PARTED FROM SUFFERING. MAY ALL SENTIENT BEINGS COME NEVER TO BE PARTED FROM
BLISS. MAY ALL SENTIENT BEINGS BE PLACED IN A STATE OF EQUANIMITY UNDISTURBED BY
SUPERSTITIOUS CONCEPTIONS ABOUT GRASPING CONSCIOUSNESS AND OBJECTS, OR ABOUT
THE EIGHT WORLDLY FEELINGS.
The four immeasurables in Buddhism are the immeasurability of love, joy, equanimity and
equanimity. This is considered the end of the common practice. From this point on you will
start the actual sadhana which is working on how to take death, bardo, rebirth as being the
Dharmakaya, Sambhogakaya and Nirmanakaya.
So the technique up to this point is really trying to put yourself in a very positive position. You
have drawn in all the local spirits and given them offerings. Actually included are all sentient
beings, really. So you sort of placate all the sentient beings so they will not bother you while
you enter into this tantric sadhana. Then you generate the field of merit which you have great
faith to, make prostrations, offerings, and you say please, to all the Buddhas who are still
before me, remember they were before you during all of these prayers, all of these things. The
tantric precepts, I enjoy them. The bodhicitta which is the supreme of all thoughts, I totally
dedicate myself to that. I even give my body. The one most precious thing that I have, my
body, even that I give to you for the sake of my bodhicitta.
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDOH HAM
OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO HUM

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The first mantra is as we explained before. All phenomena have a pure nature, and I also have
that nature purity.
The next mantra is my consciousness is the sunyata jnana. Sunyata is the ultimate nature of
reality. Jnana is the wisdom consciousness. Vajra, indestructible. Svabhava, the nature.
Atmako, my subtle nature is that. My subtle nature is the indestructible vajra nature of the
transcendental wisdom of sunyata. So you are saying "All the outside universe is purely
interdependent and so am I. My consciousness is the diamond stable transcendental wisdom
consciousness." In that you allow all of the Buddhas and the gurus around you to melt into
bliss voidness. Then you melt into bliss voidness. Completely dissolve. There is a dissolution
process of how you dissolve into voidness. It is not like you go into a big space, but rather a
process of absorbing down into a very fine level of consciousness.
Right now you are in a very positive position and you now generate the most subtle level of
consciousness, the mantra. The subtle transcendental wisdom consciousness is going to be
generated. That wisdom consciousness arises for all of us. It has risen for all of us millions of
times at the end of each of our lives. So you take your death as an ordinary mundane thing
which you have gone through millions of times, and are now going to identify it as the direct
path of Dharmakaya. This is the direct path, the most subtle level of consciousness that the
Buddhas have, and is the most direct way to get it. If you can develop the proper level of
conscious awareness, at the time of your death, when it reveals itself, you can grab it. You
don't have to worry about when it manifests, when it comes into the room. You can say, "Hey,
you are it!" You will know it. At that point you can become liberated. Totally liberated. This
is the whole point of the whole practice.
This is where the tantric practice has a very close application to being here and now, being in
this life, having to go through the death process, and all of that. It gives you the opportunity
this lifetime to prepare yourself for death. If you are really good you can actually attain that
level of consciousness in this body and is how you can become enlightened in the tantric
technique. It is consciously accessing transcendental wisdom consciousness, the most subtle
level of consciousness. If you can do it in this lifetime, death becomes totally conquered.
There is no death for you. You are totally conscious at all times. If you do not get it, though
you will have to go through the death process and loose consciousness for a little while, as
soon as you manifest in the intermediate state you will understand where you are at. At that
point you can become liberated. If it doesn't work then, at least you can take a good
positively structured rebirth. So it gives you a shot at it three or four times. So if you don't get
it at one time you can get it at another! That is what the sadhana is all about!
From prostration, you make offerings, do a confession, then generate the wishing state of
bodhicitta, the entrance state of bodhicitta, and then you take the five Buddha Family vows.
Having completed that, you have completed the basic preliminary of the teachings and from
there will enter into taking the three bodies into the path. How you take them as your path?
You take death as the Dharmakaya, intermediate state as the Sambhogakaya, and rebirth as
the Nirmanakaya. We have finished the teachings for tonight.
Chapter 6
Visualize oneself as Glorious Yamantaka, one face and two arms, and standing upon an eight
petaled lotus and sun disc. We finished the outer offerings, and visualizing a moon disk at your
heart, upon which in the center you appear in your ordinary physical aspect and surrounding
you are all limitless sentient beings. Put the fathers on the right and the mothers on the left.
Put those which you fear and see as enemies in the space before you and your friends and
such behind you. In having this visualization, take refuge three times and generate

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Vajrasattva above the crown of your head as Yamantaka. He should be seated just in front of
the hub of the wheel ornament in your hair and behind the skull that is at the center of the
forehead.
Visualize him embracing his consort. From their place of union light rays strike downwards and
manifest a Vajrasattva on the crown of all sentient beings and yourself in the heart of
Yamantaka. You can also visualize that light rays spread from the heart of Vajrasattva to all
sentient beings which are somehow not included in the heart visualization of Yamantaka.
Then do the recitation of the mantra twenty one times for purification of body, speech and
mind. Or, if you wish, you can recite it twenty eight times, done in four groups of seven, to
receive the four initiations which plant the seeds for the Nirmanakaya, Sambhogakaya, and
Dharmakaya and the Svabhavakaya, which is embodiment of the three previous kayas.
Meaning that enlightenment is of one nature although it has three aspects, a form, an astral
body, and pure consciousness.
Feel you and all sentient beings have been purified and received initiations and such. Then
have the Vajrasattvas merge with oneself and all sentient beings. All sentient beings and
yourself turn into Yamantaka with one face and two arms. Then they either go to their different
realms or fade into the clear light, whatever is more convenient for you. You have finished the
Vajrasattva meditation. At that time you have lessened the identification with yourself as being
Yamantaka and allowed yourself in your normal form visualized at your heart. But as soon as
that process is finished, again affirm "I am the Great and Glorious Yamantaka", one face and
two arms, and I am a manifestation body, the Nirmanakaya. I am manifest for the benefit of all
sentient beings.
Then one stands as Yamantaka. On top of the lotus and sun cushion at the center of your
heart, is a HUM which emits infinite light rays. It immediately awakens the awareness of the
Buddhas, Bodhisattvas, tantric deities, all the different mandalas. They are immediately drawn
to the space before you and appear as the full Yamantaka Mandala. At the center is the full
Yamantaka with nine faces, thirty four arms, sixteen legs, all the various implements and such.
At that time you should believe that it is there in that full aspect. Maybe you have difficulty in
visualizing all of the details. It does not matter. Just feel that the Yamantakas appear in that
form. You can either have the guru as completely inseparable with that form, or the guru
appearing in tantric aspect on the crown of Yamantaka's head behind the first skull and in front
of the eight spoke wheel's hub, seated in vajra position with vajra and bell in his hands.
You have invoked the guru together with Yamantaka and all the related deities of the
Yamantaka tantra together with many Buddhas, Bodhisattvas, Dakas, Dakinis, protectors and
such floating about in space. All drawn here to receive offerings.
The light rays are absorbed back into your heart. You make prostrations, praise and offerings to
the field of merit, termed such because by reliance upon this field of visualized deities, you
create positive good karma. Particularly when you have faith in the blessings of the Buddha
and faith that Buddha manifests from pure Bodhicitta for the benefit for all sentient beings. In
visualizing in that manner, there is great merit for yourself. Also have that one's own body,
molecules and atoms are a manifestation of pure bodhicitta for the benefit of all sentient
beings. You could say literally the whole of the visualization is the manifestation of bodhicitta,
the wish to be able to liberate all sentient beings from suffering, the wish to be able to bring all
sentient beings into the ultimate happiness, enlightenment. Not just mundane happiness, but
the ultimate enlightenment. So the very pores and atoms of your powerful and majestic
Yamantaka form together with all the forms in the space before you are a manifestation of
bodhicitta.

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You make two verses of prostration, first to the guru, and secondly to the guru in the aspect of
the great and glorious Yamantaka who appears in a wrathful, fearful, and terrifying form for the
benefit of being able to tame those who are very difficult to tame.
Having made those two prostrations which are also prostrations of praise to Yamantaka, you
manifest four Dakinis or offering goddesses, white Charchika, blue Varahi, red Sarasvati, and
green Gauri, who come out of your heart as you do the mudras and make offerings according
to the Yamantaka style of doing offerings. Then you absorb them back into your heart. You
should try to spend some personal time doing that, for when you make recitation with other
people it tends to go rather quickly so you do as best you can with the visualization.
Then you do the five branches of the prayer such as confession of the negativity, and then the
generation of relative and ultimate bodhicitta.
I SHALL DEVOTE MYSELF WITH EXTREMELY PURE FAITH TO THE METHODS OF GENEROSITY AND
SO FORTH, WHICH ARE THE PATH OF THE FULLY ENLIGHTENED BUDDHAS AND THEIR SONS
AND DAUGHTERS
This means that you say "I am a bodhisattva." All of the activities that you do are a verification
of your being a bodhisattva. So in that way you finish what is termed as the bodhisattva
precepts. Then you take the tantric precepts by reciting the precepts of the five Buddha
families done in a very abbreviated form where it says: I SHALL UPHOLD ALL OF THE GENERAL
AND SPECIFIC TANTRIC VOWS AND COMMITMENTS OF THE FIVE BUDDHA FAMILIES WITHOUT
EXCEPTION. In that you make a dedication of upholding the tantric precepts. Then you do the
four immeasurables, immeasurable love, compassion, joy and equanimity. Having done that
you then recite the voidness mantras. Now you have what is termed the dissolution and is
where the tantric teachings are superior to the sutra teachings in being more explicit about
how one dies, how it evolves, and the visualization done at that time.
In the space before you is the visualized field of merit with all of it's great deities. All sentient
beings are around you in the form of Yamantaka with one face and two arms. With yourself as
Yamantaka, from your heart, you emit a great blast of light either in blue or in red. Your choice.
Whatever seems more appropriate. It is the manifestation of bliss and voidness. You as
Yamantaka should be in some place or country. The Pure lands are very soft rolling hills, quite
flat, everything very broad and vast. The streams and rivers as they flow are making the
dharma sound. The flowers, trees, birds and such are dharma creatures within a dharma
realm.
In such a setting you stand on an eight petaled lotus and a red sun disk and your heart emits a
massive light, a manifestation of bliss and voidness. It touches all of the deities and the
divinities in the space before you immediately. Everything, as it is touched, dissolves. Just
fades. You can say that it just fades, and then you can feel it draw back to yourself. So the
form disappears and the remaining light energy absorbs toward your body. Absorbs all through
your body as Yamantaka. Feel that you receive the blessings of all the Buddhas and the
Bodhisattvas, particularly of the visualized objects in the space before you. Then your body
starts to dissolve up towards the HUM syllable at the level of your heart. You dissolve the sun
disk, it absorbs.
All you are going to have is a great empty space. The particular quality with this space is not
to make it black. Have it as clear. By that I mean, if you look at the sky you normally see
blue, but you should think of the clarity between where you are and the blue. That is the clear
light. Just think of it as clear light. It is just a clarity. Try to have that clarity, just a great
vacuum of space that has the clear light nature to it.

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Floating within the center of that space a blue HUM. It is adequate to visualize HUM with a
moon disk on top, then a dot and then a squiggle with three turns. Whether it is a blue H U M
or it's Tibetan symbol is your choice, but have five parts to it. The body of the HUM, the head
of the HUM, the moon, the dot, the squiggle, and the very fine point on the end of the squiggle.
Think that you have this very concentrated little HUM floating in space which you now totally
focus on, and feel that "My mind is inseparable with that HUM". HUM, it is said, is the
unification of bliss and voidness. So my mind appearing in the aspect of the HUM letter, starts
to shrink and become more fine. The UM slowly merges up into the H, the H dissolves up into
the moon, the moon slowly dissolves into the dot, and the dot sizzles slowly up into the
squiggles which slowly diminishes and gets thinner. From a very fine point which you could
think of as the size of atoms. it goes into this vacuity. At that point you allow your mind to just
abide in the state of total voidness. Bliss and voidness. "My mind is Dharmakaya."
Termed as the Dissolution of the Twenty-five Elements.
The absorption into clear light is related to common ordinary death and this dissolution
visualization process is in every tantric sadhana. It is a form of training you so that when you
die, immediately you can enter this meditation and use it as the experiences of death come.
Of course, it relies on the fact that you are dying peacefully. For example, if you get crunched
in a car or killed suddenly, it will not happen because you are immediately thrust into the
intermediate state. There is no time between the two because your body is munched. But if
you body can die peacefully, lying in a bed or such, then this dissolution process will unfold.
Depending upon the individual, the length of time will vary. For some it will happen over an
hour or two. For others it will happen in five minutes. For others it will take three days. They
say it takes three days for most people's minds to leave their body totally.
The twenty five aspects of what happens are broken into five groups of five. The first
AGGREGATE OF FORM has five qualities.
The aggregate of form refers to your body and forms which include the phenomenal universe
but in this particular sense refers to your own body. It is what is going to loose power.
The mirror like wisdom refers to the mind which is able to perceive many objects
simultaneously just as a mirror is able to pick up many images at the same time.
The earth element is going to loose it's power and as it does so, all of the meat of your body
contracts, you get skinny flesh. Dying is a long process and takes many years. But when the
form element starts to degenerate, the flesh becomes very loose and flabby, everything hangs.
The eye consciousness and the objects of eye consciousness, forms, also loose their definition.
So you don't see things very well at this point. You start to really loose your grip on the
external world around you.
There is also the form which is held as one's continuum.
Five Outer signs of the Dissolution of the Form Aggregate
The body becomes wasted, shrinks and looses it's strength and power.
The sign of the dissolution of the mirror like wisdom is that one's visual perception becomes
hazy or indistinct.
The sign of the dissolution of the earth element is that the body feels very heavy, the limbs
become slack and one feels as if one is buried under the ground.
The sign of the dissolution of the eye faculty is that the eyes become glazed and lifeless.
The sign of the dissolving of the form which is held by one's continuum is that the complexion
or radiance of the body becomes poor and diminished.

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The mirage-like experience is the first corresponding inner sign. The internal sensation if you
go inside, is as if you were seeing heat waves rising up off the desert. It can be quite powerful
for you. You are literally in this thing, seeing incredible waves of things go through yourself.
That is referred to as the mirage like experience.
THE AGGREGATE OF FEELING
The aggregate of feeling itself, the mental factor that experiences feelings of suffering,
happiness, and indifference, the feelings that you have.
The wisdom of equanimity, the mind that remembers the three kinds of feelings.
The element of water.
The ear, hearing.
The sound which is held by one's continuum.
The Outer Signs of the Dissolution of the Aggregate of Feeling
The sign of the dissolution of the feeling aggregate is that the feelings associated with the
various sense consciousness vanish. The mind gets dull, does not really give a darn any more,
and goes into an apathetic state of non functioning. In the death process, the mind that is
sitting here right now listening to me putting thoughts together, is the one going down. That
doesn't mean consciousness awareness is going down. Your personality is dying. You have to
understand that the mind which understands things is not going to be there very long. Think
about it like when you go to sleep, if you have ever caught yourself when your mind is really
thick and does not think many thoughts, this is similar to that point.
The sign of the dissolution of the water element is that the tongue becomes dry, one cannot
speak clearly. The body fluids dry up.
The ear faculty dissolves and one no longer hears sounds.
The dissolution of the inner sound. Normally we can hear a humming in our head, but this
inner humming stops.
The smoke like appearance is the inner sign of the dissolution of the aggregate of feeling. It is
like there was a fog or smoke around you.
THE AGGREGATE OF DISCRIMINATION
The aggregate of discrimination is the mental faculty which is able to recognize or distinguish
different people.
The wisdom of discrimination.
The fire element.
The nose faculty.
Smells which are held by one's continuum.
The five Outer Signs of the Dissolution of the Aggregate of Discrimination
One no longer recognizes the meaning of different objects. One cannot distinguish or
recognize different realities.
The sign of the dissolution of the discriminating wisdom is that one is no longer able to
recollect the names of different people, objects and such. This understanding starts to cease,
and if someone was to be brought back at that point, or somehow revived a little, they
wouldn't know anyone.
The sign of the dissolution of the fire element is that the warmth of the body is lost and the
body becomes cold.
The sign of the dissolution of the nose faculty is that the exhalation is strong but the inhalation
is weak. The breathing is into what is called the death rattle.
The sign of the dissolution of smells which are held in ones continuum is that one no longer is
able to smell any type of fragrance.
The inner sign of the dissolution of the aggregate of discrimination is one of sparks, like sparks
off a bonfire. If you have a big bonfire and someone throws a big piece of wood at it and you

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look up at the sky you see all the sparks! Well it is like that now. You are getting little sparks
going up in the space. That is the internal experience of your mind. People outside do not
know what is going on. They are just sort of watching. You have really stopped doing
anything functional. You are dying.
THE AGGREGATE OF VOLITION
This aggregate is the faculty of mind which enables us to move.
The all accomplishing wisdom is the faculty of the mind which impels us into various types of
ordinary worldly actions and recollects those actions as well as their purposes.
The element of air.
The tongue and body faculty.
Tastes and touchables which are held by one's continuum.
The Outer Signs of the Dissolution of the Aggregate of Volition
The sign of the dissolution of the aggregate is one can no longer move intentionally.
The sign of the dissolution of the accomplishing wisdom is one no longer recollects actions or
their purposes. The meaning of anything is lost to you. Your mind has lost all of it's
understandings. The meaning of becoming enlightened, of bodhicitta, of life, isn't happening
any more. You have pristine awareness at that point. If you have ever been unconscious, like
being put out for an operation, or in a faint, you can have some idea. When you come out of
the faint and don't know anything. Your discriminating mind is dead.
With the Dissolution of the Air element, you cease breathing and the ordinary world considers
you dead.
The tongue becomes thick, the base turns blue.
The signs of the dissolution of the tastes which are held in the mental continuum is that one is
no longer able to taste anything. At this time the sense of touch and physical sensations which
are held by one's continuum dissolve. Touch and being touched as something to be
appreciated, ceases. Now there is nothing. You have a corpse there. It is cold, everything
looks dead, but there is still more going on.
The inner sign is you start to see a little flame. It is said to be like a little candle, a little light,
very still and very faint.
THE AGGREGATE OF CONSCIOUSNESS
At this point you have the aggregate of consciousness, the wisdom of the dharmadatu or the
wisdom of sunyata. Consciousness is going down, and body sensation has completely ceased.
The consciousness goes through a phase of three things and then arises in a state of clear
light. When it refers to body and touchables, one of the hardest obstacles to becoming
enlightened is to draw the body's conscious energy from the body into your heart chakra.
That is why, for example, you rely on a physical consort, to be able to do that.
If you practice the generation stage of Yamantaka very well, there are certain levels of
attainment which should be attained. For example, where you are Yamantaka, you think of
yourself as Yamantaka, and you try to be totally the Buddha manifesting Yamantaka activities
for other sentient beings. With that you have good generation stage possibility. When you
move into the completion stage level of practice, you work on your chakras and try to loosen
and soften them, make them more pliable. Then you try to open the central channel. The
easiest place is at the level of the navel because of it's very large set of sixty four petals. Here
you do psychic heat meditations and such.
Once you start breaking into the central channel you can then change the body temperature
and such. That is the outward sign of psychic heat. But the inner experience or the inner
results of the psychic heat, is that you can start to do a dissolution. On the beginners level you
do a very coarse dissolution process. You get small, marginal experiences of the death

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process. But as you get more proficient, you can go through a lot of it. You can get the mirage
like, the smoke like, the sparks like, the little candle light flame. But after that you get stuck
because something more powerful has to happen to really open the central channel. The block
is that you cannot draw in the energy of the nervous system of the body. You simply can't. It
is just not possible without some help.
At that point, a live practitioner then takes a consort. It is why the mis-information presented
about sex in tantracism is completely ludicrous. There is bliss and voidness done as a
conscious thing. Though you relate it to the bliss of intercourse, it is not like you want
intercourse all the time. Rather you work within the concept of bliss and voidness and such.
But at this particular point when you use a consort, it is the real thing. You and your consort
become stimulated. When you go into union, by having very subtle awareness of your central
channel, you align your central channels and that breaks up the last obstacle, which is the
body conscious energy. It is one of the only two things that will do it. The other one is death.
Those are the two things that will break up the conscious energy which remains in the body.
So at that point you enter into your meditations. By having a physical consort, if you are still
alive, you break up that final energy and then get a very powerful dissolution into your central
channel. Whether you do it at the navel or the heart, is immaterial at this point. You have a
very developed chakra system at that time. You do a full absorbition. You will get the
dissolution of conscious energy and then the last three visions which are called the white, the
red, and the black like vision. From there you will have clear light consciousness.
Actually you end up with the Example Clear Light. From there you will get the actual Clear
Light. At that point, you are a fully enlightened Buddha, you have omniscient consciousness,
everything. There is nothing left. You have done it all in this lifetime. That is why tantracism
is very special.
Now if you cannot do that, if you don't get your practice really developed and your chakras are
not well developed, you do get a definite shot at it when you die. You don't need to have a
consort or worry about those things. Because at the time of death, when consciousness is
absorbing into the heart chakra, you get automatically everything you have been practicing.
At the time of death, the final energy in the body, the body consciousness energy, breaks from
the body. It is said this energy is what makes you stay in your body and why it is so hard to
break. It is the connection between your mind to the body. In a tantric level, if you are relying
on a consort, it does not mean that you kill yourself! It has nothing to do with that ever! But
at the time of death, you will actually pull your consciousness out of the body. It is what allows
you to die, to leave that body like a husk or something and go to the next rebirth.
There are three more visions. So for the consciousness to pull to the heart chakra. It is said
that you have white bodhicitta from the father in the forehead, and red bodhicitta from your
mother in your navel. The first vision appears when the white bodhicitta enters into the central
channel and falls toward the heart. It is called the white vision. It is like dawn. Like the sky
very early on a very clear morning. As the sun starts to come up, a white halo appears in the
horizon. That is the vision that arises at the mind at that point. The mind totally has a white
vision.
Then the red element from the navel starts to rise up and you experience the red vision. It is
red like at sunset, like the red glow in the evening sky. That vision then arises only to the
consciousness.

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When the two meet at the heart, there is a blackness, said to be unconscious. All practitioners
will loose consciousness at that time. There is just a blackness, a faint that will last for a very
short time. Then there will arise a clear light. That clear light is then your Buddha
consciousness. That is the most subtle level of consciousness. All of the energy of your mind
now gone into the heart chakra is said to be encased in a shell, like within a chestnut shell.
When the two halves of the shell close together, at that moment is the arisal of the clear light
consciousness. All of the body energy is absorbed to that point.
In the death process that clear light consciousness remains for a little while. Normally we
would be unconscious at that point. We would not even know it was happening. We would be
there but we would have no consciousness. We just would not, because the mind is sort of
unaware. Does not understand the experience or anything. Then they say that shell sort of
slips a bit more, and at that point our mind leaves and we are in the intermediate state.
Actually it leaves and goes through the black, the red and white phase and then into your
astral body which arises according to the karma you have created. So it is important to be
careful of what karma you create. Because at that moment then you will create from your
karma level where you are going in your next lifetime. It is created purely on the basis of what
you have been into in this life.
The tantric meditation for the dissolution process in death is this. Standing as Yamantaka with
one face and two arms in the center of the mandala around you, you emit the flash of red or
white-blue light that touches all sentient beings and they all turn into light energy. This all
absorbs back to your body. At that point is the dissolution of the earth element and you get
the mirage-like appearance, a mirage like heat rising off the desert. You should try to allow
your mind to be in that heat rising off the desert. That is similar to the experience. They say
that when you go to sleep, or faint, or that actually when the male and female sex organ first
touch, that mirage like experience arises slightly, at that point you get that same experience.
There is that wave length experience.
The earth element and the mirage like experience is when all of the light starts to absorb back
into yourself as Yamantaka.
The water to fire absorption, is your body as Yamantaka dissolving and absorbing into the HUM
syllable. There is no more sun disk underneath. There is only the HUM syllable with the moon,
dot and squiggle on top of it. Then with that absorption you get the smoke-like vision.
The body of the HUM. The UM absorbs up into the H of the syllable, is when you get the sparkslike vision, which is the fire into the air element. When the body of the H absorbs into the
moon, you then have the candle flame-like experience which is the air into consciousness.
The moon absorbing into the dot is the start of the process of the white experience.
The dot up into the first branch of the squiggle then takes you to the red experience.
Absorbing into the second branch of the squiggle takes you to the black experience.
Then it disappears down to the size of atoms, electrons, and disappears, it is the clear light.
That then is the arisal of clear light. There is also commentaries that state the white
appearance is related to the crescent moon, the dot with the red and the squiggle is the black.
Either way, you end up with the clear light. Use whatever commentary works for you. Geshe
Dhargaye said the squiggle has three curves for the three visions, but later I was told the
crescent moon, dot and squiggle were the bases for these three visions respectively.
The dissolution is related to these eight visions, the mirage, smoke, sparks, flame, white, red,
black, and clear light. The eight refer to: all phenomena to the deity, the deity to the HUM, the
UM to the H, the H to the moon, the moon to the dot, the dot to the squiggle, the squiggle in
it's first and second branches down to the fine point of clear light.

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At that point you should identify this great clear light bliss consciousness as "I". I am the
Buddha. "I am a Buddha's omniscient mind. I am the Dharmakaya." You allow your mind to try
to stay in that great clear light space. To allow your mind to say "This is alright. Me without a
form. This is my omniscient consciousness!" You should not think that you have to know
anything or see any form! This is omniscient consciousness at this point.
So that is the most subtle level of consciousness. It is the Dharmakaya. You actually start off
the whole process by saying:
OM SHUNYATA JNANA-VAJRA SVABHAVA ATMAKO HAM
BECAUSE I MYSELF, THE DEITIES OF THE FIELD OF MERIT AND OTHER PHENOMENA ARE
IMPUTATIONS ON DEPENDENT ARISINGS, EVERYTHING BECOMES A VOIDNESS HAVING THE
TRUE NATURE OF IDENTITY-LESSNESS AND ARE PARTED FROM THE FOUR EXTREMES, SUCH AS
ETERNALISM, NIHILISM AND SO FORTH.
Where it says voidness, at that point everything becomes voidness having the true nature of
identity-lessness. Meaning that when everything goes into voidness, there is no more identity
for any phenomena. Because all phenomena are interdependent they do not have an
independent identity. Because they are dependent they can arise in an aspect and then can
be identified. But really, they have no real identity. No phenomena is a fixed identity.
Everything is interdependent and that is the meaning of voidness.
Allow yourself to settle into that voidness. Then from the great voidness you are going to
manifest the protection wheel. It is said that you should allow yourself to reflect that
"Although I am void, I am the omniscient Dharmakaya, I am now going to manifest the
protection wheel within which I will manifest my astral body, and then my manifestation body."
Next is very much like the generation of the inner offerings.
FROM A STATE OF VOIDNESS, FROM A YAM COMES A SMOKE-COLOURED, BOW-SHAPED WIND
MANDALA MARKED WITH VICTORY BANNERS.
From the voidness appears a YAM. Have a very big space, a huge space. Have the universe in
space. In your mind. That is the omniscient consciousness. It is vast. Somewhere in that
space appears a YAM. It becomes a blue bow shaped wind mandala, a huge wind mandala.
The flat section is towards you because you are generating your galaxy, and the bow shape
goes around your back. Before we generated it in front of us and had the flat piece towards us.
Now we are the wind mandala. It is within the omniscient consciousness so the flat part is in
front of us, the two wind banners are to the sides, and the bow shape behind your back. The
two little wind banners sitting on the corners indicate it is a wind element. The air element is
the first thing that appears and it is massive. This is actually what is termed as the generation
of the galaxy. You can look at it that way. This is the generation of a small solar system.
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 the wind mandala visualize the fire mandala as a triangle of flames with the point
away from our front. It is marked with a vajra. If the wind was down by our feet, the fire is
related to the abdomen area, just to give it a place in your great visualization of the universal
space.
ON TOP OF THAT, FROM A BAM COMES A WHITE, CIRCULAR WATER MANDALA MARKED WITH A
VASE.. it is like a pie plate, white in color, and with a vase in the center. Which holds water!
You are in a galactic level right now, but it is a symbol for the water or fluid element.

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AND ON TOP OF THAT, FROM A LAM COMES A YELLOW SQUARE EARTH MANDALA MARKED BY
VAJRAS.
These are really big! Because this is a big earth element, it is a LAM. These syllables apply for
all the tantras. So LAM appears as an earth mandala and it says off each of the corners is a
vajra. So you can have a vajra going off to the sides. It doesnt matter where it is because you
are high above that earth mandala. So somewhere below you is the vast expansive golden
colored earth mandala. Think of yourself as being ten or twenty thousand feet above a
massive golden flat earth, the place where you are going to generate your mandala upon.
ON TOP OF THAT, FROM A HUM COMES A CROSSED VAJRA MARKED AT THE HUB WITH A HUM
FROM WHICH LIGHTS EMANATE ALONG THE BOTTOM, FORMING THE VAJRA-SURFACE.
EMANATING UPWARDS, THEY FORM THE VAJRA-FENCE. EMANATING ALONG THE TOP, THEY
FORM THE VAJRA-ROOF, AND BELOW THE ROOF AND UPON THE FENCE THE VAJRA-CEILING
In the center of that earth element from a HUM appears a double vajra. It is massive. Think of
the "landing strips" on the plains of Peru. So like that, you have a relief of a vajra on it, not that
an actual vajra is lying there. It has sort of a central point there. It is a four sided vajra. You
have to make it really really big.
It is as if your mind, which is a spot of consciousness with no form, is looking down upon this
huge golden earth and then upon it's surface, a relief of a vajra arose.... like a HUM pops up
and dissolves and becomes this great big relief of a vajra. Then from that HUM which is
marking the vajra, light rays spread below and become the vajra ground. Think of underneath
this, there are millions of little vajras. The HUM emits light and it becomes a huge vajra ground
which has to be circular in Yamantaka. In Heruka it is a square. This big vajra ground goes
underneath, and is like a glass sheet that is below you, it is just underneath the relief of the
vajra.
The light rays from the HUM go sideways and make a vajra fence. Have the light rays, as you
watch the HUM from high above, then spread up to make a vajra fence go up high above you
so it is like this room. It is like your mind sitting up here and watching these big golden
grounds underneath you. There is a HUM and it becomes a big vajra and then from that HUM
light rays spread underneath and as like a glass plate appears, still showing the golden yellow
earth, but it is underneath the double vajra, and then light rays spread up from that and they
make a circular fence around you so it is above you and all around. Then light rays from the
HUM down there spread again and they make a vajra roof and inside of that they make a vajra
ceiling. The vajra ceiling has to have another double vajra in relief marked on it.
So this building is literally like as if we had a flat ceiling of glass. Inside of the roof you have a
ceiling of glass. Again in relief on that is a massive double vajra.
The center of the upper
vajra the lower vajra are above and below each other.
In between those two double vajras in relief appears a BHRUM that turns into white light and
then into an eight spoke wheel of swords. So you have a cone going up to the center of the
vajra in the ceiling and a cone which goes down to the center of the lower vajra, and then
coming out of it into the eight directions are a set of eight huge swords. You have to make
them huge and put a lot of power into them. You want to think of them as being like a giant
machine. It is not cumbersome, yet as if each of these spokes were ten or twenty miles long.
Really big. Razor sharp swords spinning slowly to the right. In fact they can spin very fast.
Like the more paranoid you get, if something is bugging you, you make them spin fast and
they are totally indestructible. They are very sharp swords. Totally nasty.

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You are in the center inside of the two cones. The inside has to be empty because it is where
you are going to do a lot of meditation. This is where you as Yamantaka are going to be, inside
of your protection wheel. The outer walls of the vajra fence have to be smooth and circular
because the tips of these blades come just to the edge of this fence. So you have this big
wheel that spins and it just goes past the edge of the fence. So that if anything was to try to
come in, it would be cut to pieces. A great wrathful golden protection wheel that spins. It has
a pivotal sort of thing. That is called the uncommon protection wheel. It is actually unique to
Yamantaka. The other tantras do not have this exact style of protection wheel. Guhyasamaja
is similar but has slight differences.
Around that are a bunch of guys called the ten wrathful ones who sit in the directions. You as
omniscient consciousness, are sitting in the middle of the hub. Around you, when you cast
your awareness below, you see this central cone like spoke going way down. When you look
up you see the central cone like spoke going way up. If you look to the sides you see these
eight great blades. Now you could have them sort of sitting stationary at this time.
Then looking to the east and in the front of you, you have a Blue protector, a six armed, three
faced monster. There are ten in all and they are all your buddies. All your protectors. They
are called the ten wrathful ones because they are going to protect you. Normally they look
towards you in the center. They are in the four cardinal and four intermediate directions, one
above in upper part of the cone and one below you in the lower part and that one is upside
down. He looks down because he wants to make sure nothing comes from underneath. The
guy up above looks up. These are the ten wrathful ones.
In the center of this appears a large lotus with eight petals and a sun disk, and you allow your
omniscient consciousness to identify with the form, sort of like the commander in general of
these ten wrathful ones. He is the one that calls the commands when he feels any negativity
happening. Then he would say things like, "About face." You could have them all about face,
because normally they face you happily and contentedly. It is quite a good protection force.
But when you get a little nervous, they all about face, look outwards, and snarl. At that point
you can have the wheel spin. If you feel something very negative, then you identify very
strongly with being Sumbharaja in the center. You have the wheel spin around you clock-wise.
These guys are on lotus and sun seats just above the spinning blades at the edge of the fence.
They are growling or snarling or making wrathful noises. Coming out from their bodies are
great cloud formations of flaming vajras, hard, sharp as razor blades, and all diamond hard.
Great cloud formations of them flash off to the left and right and down. They ensure the
destruction of any form of negativity. If something tried to come through, it is like all of a
sudden all these laser vajra bolts came and just cuts it all to pieces.
You sit in the center as Sumbharaja. You have a deity underneath you because it is felt that
certain elementals of the earth can affect you. Epileptic fits are said to be caused by earth
elemental spirits which are hassling you. So you have the guy down below you for that. Also
certain things, strokes for example, are said to come from spirits in the sky. So you have the
deity up above you. The other guys are around you.
This is the establishment of the extra-ordinary protection wheel. The common protection
wheel is actually the vajra ground, fence, and walls. The extra-ordinary one is the spinning
wheel with the ten wrathful ones on it. The eleventh deity is in the center and is Sumbharaja,
the King of Harmers, in English.
At this point we will stop.

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To go back then, with yourself as the Yamantaka, in the space before you is the field of merit.
You flash off a big blast of light and the field of merit transforms into light energy which is bliss
and voidness. They absorb back into your body. You have the first of the eight visions, the
mirage-like. You body absorbs towards the HUM and you have the second vision, the smokelike. Then from the HUM, the body of the UM of HUM absorbs into the H, then the sparks-like.
When the H part absorbs into the moon, the candle-light, when the moon is absorbs into the
dot, the white vision, when the dot goes into the squiggle the red vision, when the squiggle
goes into the upper parts of the squiggle, the black vision, and when that meets at the very
fine tip, then you have clear light consciousness.
So you have eight visions related to the dissolution of the four elements which are also related
to your five aggregates, the five wisdoms, and the six sense organs, and the five objects of
sense. So there is the group of twenty five, in regards to the element, the inner experience,
and it's outer manifestation. That is where you get the eight visions, when the element
dissolves a particular vision of a particular style arises for you.
You tie that together with the visualization of yourself as Yamantaka absorbing into the HUM,
the HUM into the clear light consciousness. In the clear light consciousness you will do
concentration as being Dharmakaya. I am clear light consciousness. I am omniscient
consciousness. Allow your mind to stay in that being formless, clear light.
From that level, having a motivation of compassion but not yet manifesting a form, you want to
have a place to be reborn, you establish a place where you will be fully secure. So out of the
voidness appears a YAM which becomes the air mandala. This is the first element, because
remember now we are in a formless realm. We are in the omniscient consciousness and there
is no form there so we have to make form. So we start off with a gaseous level, which is the
air. Then we move to the fire level from which comes in a more fluid aspect, and from fluid
finally comes a solid element, earth. That is manifested in the four syllables generating four
elements which is a bow shaped wind mandala, triangular shaped fire mandala, circular
shaped water mandala, and a square shaped earth mandala.
On top of the earth mandala appears a HUM which then turns into the double vajra. From
another HUM appearing in the center light rays are emitted which put down the vajra ground,
vajra fence, vajra roof, and vajra ceiling. The vajra ceiling and vajra floor have double vajras
in them. Within that comes a BHRUM which turns into a ten spoke protection wheel with eight
spokes around and one up and one down. Within that appears a lotus with sun cushion and
you as Sumbharaja. Around him appears the ten cushions. Eight to the cardinal and
intermediate directions and one above and one below.
Thus you have the birth place where you will manifest the full mandala of yourself as
Yamantaka.
Going back again we have oneself as Yamantaka. Oneself emits light rays which touch all
Buddhas and sentient beings and dissolve them into clear light. You will now rely on the
experiences of the ordinary death, you will utilize the experiences that arise during ordinary
death as the experiences for revealing the clear light consciousness, the omniscient mind of
the Buddha. That is termed taking death as Dharmakaya. You go through the eight visions
which bring you to the final clear light vision where you manifest the clear light. You allow your
mind to remain concentrated principally in being a formless consciousness which is the
omniscient Buddha's mind. It is the most subtle level of consciousness and it is revealed at the
time of death naturally.

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Then to generate the place where you are going to take rebirth, you generate the four
elements which allow a universe to take place, the air, fire, water and earth elements. From
there then you can manifest your divine mandala. The mandala first requires a common
protection wheel which has the vajra earth, the vajra walls, the vajra roof and the vajra ceiling.
That is termed the common protection wheel. The extra-ordinary protection wheel is, for
Yamantaka, the generation of this wheel in the center of the common protection fence or area
and that then is an eight spoke wheel with upper and down spokes for a total of ten spokes.
The generation of the protection deities and such is where we have gotten to tonight.
Just one point on the vajra earth vajra fence, vajra roof, and vajra ceiling. It is said that it is
made up as if you had glass, like the glass table in front of you, and the glass is made up of
millions of little vajras which perfectly fit into each other. There is not even a space for an
atom, not even a molecule can get between all of these vajras. They are crystal vajras and
completely interconnected. So there is no space at all whatsoever between them. You can still
see through it, but there is no space at all in there.
I forgot one other thing. You have this square earth mandala, and then you have a circular
fence above it. On the outside of that fence you have fire of five colors which is blazing and
swirling up and around. White, yellow, red, green and blue flames which all circle to the right.
They are envision as if you were inside of this incredible blast furnace and you have the vajra
fence all around you. On the outside of it you could see this incredibly intensive flame burning.
The flame is slowly spinning to the right and comes up and burns off the top of the vajra roof.
That is the five transcendental colors protecting you in the form of fire. Of course you have
that, then you have the vajra fence, floor, ceiling, and within that you have the protection
wheel which is spinning slowly to the clockwise direction and the ten wrathful ones facing
inwards.
Chapter 7
As Yamantaka we should abandon our common view of being ordinary and mundane people.
We are the divine, majestic, all powerful Yamantaka. We have one face, two arms, and a
midnight black form. Standing upon a lotus with left leg outstretched and right hooked in, we
have very powerful and radiant form adorned with armlets, anklets, wristlets and necklace. We
have a crown of five skulls, a very furious buffalo face with three bulging, bloodshot eyes, four
very sharp bared fangs to terrify all of the beings around us. Our flaming red hair flows
upwards, and within it is an eight spoke wheel-like hairpiece of which in the center is a vajra
knot for the top. On top of the forward spoke of the eight spoke wheel sits our own kind root
guru in the form of Vajradhara, soft blue in color and seated just behind the central skull at the
top of the forehead.
When you visualize yourself as the deity, reflect that "I create my reality. When I get up in the
morning and each moment that follows, I immediately create my reality. I have been doing
that in complete ignorance from beginningless samsaric time, and therefore I have been
continuously wandering in samsara. Now that I have received the tantric initiations and
entered the tantric path, I should abandon my negative creation of ordinary reality which
allows me to have anger, frustration, disappointment, many emotional disturbances." We are
now creating a reality of "I am Yamantaka. I am in Yamantaka pure land."
If you think of it, your mind, when it looks at anything, only sees itself. It is said to be the
school of mind only. In the Madhyamika terms it is said you only really see your own mental
imputation or mental labeling. In simpler terms, you only see your own mind reflected back to
you at any time. You do not see anything that is new because then at any time you would

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have many shocks and surprises, or you would have to constantly think about what was
appearing around you.
Thus, on the premise that the mind creates it's own reality and really only sees it's own
reflections in the world around, is why we live in a little bubble having our own emotional
afflictions and emotional ideas about reality. This is the cause of our samsara. If we change
our attitude to say "I am now an Enlightened being", then we have to say that "I have a very
positive vision of all the world around me. I am in control." You have to have that utter
confidence. "I am in control. I am creating my own reality!" In doing that, when you visualize
yourself as a tantric deity, you should understand that mind sees it's own reflection. So if I
visualize myself as being the great and powerful black Yamantaka, my form is all powerful and
totally indestructible. My form is of midnight black energy. It has incredibly powerful flaming
red claws, and holds a cleaver which cuts delusions. You should think of it like being very
precise, beautiful pointed diamond like vajras which are unbelievably sharp.
The skull cup is white on the outside for the bliss and red on the inside for voidness. (Some
teachers reverse this, but Lhundrop Pandita uses the above identifications.) That means I have
completely gutted and consumed ordinary samsara. That is why it is guts and blood in the
skull cup, meaning I completely consume reality. How do I consume it? I consume it with the
consciousness of bliss and voidness. How do I understand that? I understand that in the
power of my visualization my mind creates my reality as I want it. Therefore I am the all
powerful Yamantaka because my mind creates it. If I have some doubt or feeble mind saying it
is not really that way, then that is my own loss. If I believe I really am the all powerful
Yamantaka, I have complete control. Delusions are terrified around me. If a delusion were to
try to arise it would be burnt instantly! Destroyed! Because of the power of my visualization
of being the great and glorious Yamantaka.
So if your mind creates your own reality, from the moment you awake in the morning, you
immediately create the reality of "my apartment", "the people I live with, the people I share
with". "This is what I am expecting when I go to work. This is how I emotionally think I should
be!" Then really, you are creating those realities in each moment. You of course validate it
with the various things that reflect back to you.
So then, what prevents you from creating the reality "I am the great and glorious Yamantaka?"
Everything that reflects back to you is in the nature of being Yamantaka pure land. In that way,
principally in your meditation, visualizing your form, whether it appears clearly or not, just "I
am." Have a perfectly convinced consciousness saying "I am the all powerful Yamantaka." In
that state of consciousness your mind is reflecting back to itself it's own realization. So the
more vivid the realization of Yamantaka, the more vivid the manifestation of the deity in your
visualization. So you should understand that "I am the great and glorious Yamantaka. I am all
powerful. I completely destroy delusions. I am fully a manifestation for the benefit of sentient
beings."
When you settle into that concentration you should think that I am here for the benefit of
sentient beings. I will destroy the ignorance which causes suffering. I will destroy self
cherishing, the real cause of the sufferings. In this way my Yamantaka form has special
meaning. It is not that I am just furious Yamantaka. I am furious at ignorance, at self
cherishing, at the stupid mind which creates ignorance and suffering. So in that way you have
a very clear object for your furies as Yamantaka.
In a more relative aspect, define yourself as "I am the Vajra Determination for Enlightenment."
But you should add the quality that this is enlightenment. My mind is the place Enlightenment
happens. There is no other place than that. The very mind that you are meditating with, at

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that very moment, that mind is the mind of enlightenment. That mind on it's subtle level has
Buddha nature. It is the Buddha nature. It is not anything else. You really have to integrate
and not have "my enlightenment" as some other place or time. It is here and now. It is the
manifestation of my mind. So I am the great and glorious Yamantaka, a very powerful form
standing on a red sun disk and an eight petaled lotus in my divine pure realm.
From there you visualize the outer offerings of the eight skull cups with the water for the
mouth and so on. You also do the purification of the inner offering. At the end when you go
OM AH HUM three times, you can visualize that all the negativity lurking in your body, speech
and mind are thrown in. So you are actually visualizing your own enlightenment process.
OM AH HUM the first time takes the negativity of your body, speech, and mind and throws
them into the inner offering and transforms them.
OM AH HUM the second time, the negativity of all sentient beings is thrown
in and
transformed. The inner offering is like the cauldron, which transforms negativity. All the things
which are generated in the inner offering are symbolic for the aggregates of your being and the
transformation of delusions.
OM AH HUM the third time, just feel that even more so all the negativity is going to be
transformed totally. So in that way you add a great deal of power to your visualization.
You then invite the fifteen directional protectors who come to abide all around you. You make
to them the inner offerings which is really saying "I am offering you my practice, my
transformation of my normal silly negative mind which is transformed in the inner offering. So
to you, all the local spirits and all of the great powerful spirits that might exist, I am offering
this to your Buddha nature because I am fully dedicated to the development of Buddha
nature." So you offer to them and request them to please not make any interferences. You
make outer offerings to them. Then you make inner offering with the OM AH HUM, and then
you send them away to their various abodes.
You again then consecrate the outer offering. You invoke the meditative field in the space
before you and when the deity appears before you, you should visualize the full mandala. In
the center is the great and glorious Yamantaka. Your heart should respond to this as the
manifestation of Bodhicitta in this very degenerate age of great hostility between people and
nations. There is great hostility because people are so very consumed with delusions, greed
and all of that. The whole of society pushes everyone to be completely consumed by desire,
greed and so on. For all of that Yamantaka has appeared. You should literally think
Yamantaka's manifestation appears for the transformation of all of that.
So when he appears in the space before you, it is like a very refreshing breeze. It is beautiful
energy for you. Beautiful because it is the transformation of all the negativity into divine
enlightenment. To that you make prostration twice, make the outer offering, and make a
confession of negativity with the five branches of prayer in the tantric tradition. Then radiate or
emit from the center of your heart a brilliant flash of light, red or blue, which touches all of the
phenomenal world and all of the animate beings within that. They all melt into light and absorb
back to your body as the glorious Yamantaka. Also particularly in the space before you, the
Yamantaka with the full mandala which is inseparable from your root tantric guru, that then
absorbs into you too. With receiving that great blessing there arises the mirage-like
experience. Your physical form slowly dissolves into the HUM at your heart, and there arises
the smoke-like experience. As the lower portion of UM dissolved up into the head, the sparks
experience. As the head absorbs into the moon, the single flame experience. As the moon
absorbs into the dot, the white vision, as the dot moves into the squiggle, the red vision, as the
squiggle goes to it's upper end, the black vision, and finally at the very tip of the squiggle as it
finally vanishes, the arisal of clear light.

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They say the arisal of clear light is like gazing into the sky in the direction where there was no
particular color or shape. Just the clarity of space. Maybe like ten or twenty thousand feet up
in the sky. Very clear pristine space. Like that is your consciousness right now. It is formless.
At that moment you say "I am the Dharmakaya, the body of truth", meaning omniscient mind,
omniscient consciousness without form. You allow yourself to abide in that for some seconds.
Then start reflecting on the place where you are going to manifest as a Buddha. At some place
you have to start creating the universe or the solar system where you are going to manifest.
In the space before you appears a YAM which transforms into a vast air mandala. It is marked
at it's extremities with banners which are moving, showing that there is some wind energy
there. Then from this state of omniscient consciousness you allow there to be a fire which
arises from RAM and then there is a great vast realm of fire which you should visualize as being
triangular, that is marked with a vajra. On top of that you allow the more liquid things to
come. It is called the water mandala but it is representative of fluid. So from BAM arises a
vast circular white dish and in the center of it is a vase. On top of that finally arises the earth
mandala. A solid foundation. It arises from a golden LAM and that transforms into a great
square earth mandala.
You should visualize yourself as being above the center of that vast golden ground. In the
corners you should have vajras sticking out off outwards from the four corners, this showing
the earth is a very vast area. In the center of that from HUM appears a double vajra which in
the center is marked with a HUM. You look down upon that from above. Then the HUM emits
light rays below, to the sides, above and again upwards to create the ceiling. So you create
the vajra ground, the vajra fence, the vajra roof and the vajra ceiling. Now you are completely
inside of that.
Circling the outside is the five colored flames. White, yellow, red, green and blue, roaring very
viciously and circulating slowly to the right in a clock wise direction. You are inside of this vast
common protection wheel.
Then to create the uncommon protection wheel, from the center of the double vajra, arises a
BHRUM which turns into what is called the golden injunction wheel. The wheel has a large spire
which goes from the lower double vajra up to the sky or ceiling above you which has a large
double vajra there too. Coming off of the spire at the mid height is a series of sword blades.
Eight blades going to cardinal and intermediate directions. The space in the center of this hub
at mid level, is very very vast because within there you are going to generate the mandala and
such things. The spire is like two ice cream cones stuck together, open end to open end. That
is the point where we have arrived at in the sadhana.
FROM THE STATE OF VOIDNESS, FROM A YAM COMES A SMOKE COLORED BOW SHAPED
MANDALA OF WIND MARKED WITH VICTORY BANNERS. ON TOP OF THAT FROM A RAM A RED
TRIANGULAR MANDALA.......LIKE THE EON OF DESTRUCTION.
Right now you should be visualizing yourself as still completely absorbed into the realm of
omniscient consciousness but you are allowing the phenomenal universe to manifest the
inanimate side of it which is air, fire, water, and earth elements which are all below you. Then
you have your common protection wheel around you. This is to protect you from ever getting
caught up in negativity.
Now the uncommon protection wheel starts off with:
IN THE CENTER OF THE FENCE, FROM A BHRUM COMES A EXTREMELY BLAZING YELLOW WHEEL
THAT CAN REVOLVE CLOCKWISE. INSIDE THE CENTER OF THE WHEEL AND SLIGHTLY ABOVE

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AND NOT TOUCHING EACH OF THE SPOKES ARE TRIPLE SEATS OF VARIEGATED LOTUS, MOON
AND SUN.
So what you have is, if we were looking at this room as being circular, at the 4 foot level you
have the sword blades which would be just touching the walls because the walls are circular.
There is a spoke coming out towards the top and one coming down towards the bottom. This is
the axis which the 8 blades spin on. The central part you should have as quite large.
In the center of the hub you have a large variegated lotus. Above each of the cardinal and
intermediate directions are large variegated lotus, moon and disk seats, smaller than the
central one and just above the blades. The swords can spin but the seats stay in their
positions. On top of the central one from a HUM arises a blue Sumbharaja. Now at this time
you should not come out of the Dharmakaya but allow to arise a very powerful blue deity there
in the center.
HE HAS THREE FACES. DARK BLUE, WHITE AND RED AND SIX ARMS. MY FIRST TWO ARMS
EMBRACE A CONSORT SIMILAR TO MYSELF. WITH MY OTHER TWO RIGHT ARMS I HOLD A JEWEL
AND A HOOK. WITH MY OTHER TWO LEFT HANDS I HOLD A LOTUS AND A LASSO.
You can be fairly free form in your visualizations. I mean there is particular teachings but I
think it gets too confusing. You should just sort of think about a rope, and then a lotus. You
hold it by the stem. All of these deities hold them in what is termed the threatening mudra.
The rope is very alive. It is not conscious but it has understanding and knows to grab
negativity. In the other hands you hold a jewel and a hook. In this hand you would hold
something which holds the jewel above it. The hook is like an elephant hook. It stands for the
power to subdue your mind which is like a crazy elephant. With the hook of awareness you
hook in your mind and that is why you have a hook in your hand.
So you are standing up with your right leg hooked in and your left leg stretched out. The
consort is embracing you so the consorts right leg runs parallel up with this thigh, they are in
sexual union and if you are a woman you should visualize yourself more on the male side.
Then the consorts left leg hooks around the back of the body. Her hands are holding the skull
and cleaver at the back of the deities head. In that way the Lord and consort are standing.
If you can get into it, you should have that the consort would have the same implements. She
would have a jewel and a hook, the lotus and the vajra, and the first two hands just embrace
the consort in this mudra.
WITH RIGHT LEG BENT AND LEFT LEG OUT STRETCHED, RAYS OF LIGHT FROM THE HUM OF MY
HEART DRAW, WITH US IN UNION AS THE LORD AND CONSORT, HOOK THE TEN WRATHFUL
ONES AND DRAW THEM INTO MY MOUTH.
You should have a very wrathful mouth. There are flames all around your mouth. Wrathful
deities always have three very bulging intensive eyes. You have five crowns of the five skulls,
growling and snarling with flames coming out of the sockets of their eyes! Everything is
powerful. Wrathful. Thus you appear as you suck the ten wrathful ones into your open mouth.
They melt into light. At the level of your heart you should have them turn into energy. They
then drop down to your sex organ, come up the shaft of your penis, and into the consorts lotus.
AND COMING INTO HER LOTUS WOMB, THROUGH THE PATH OF VAJRA ORGAN AS TEN DROPS.
THESE THEN BECOME THE TEN LONG SYLLABLE HUM'S,
(the HUMs with the squiggle, the half moon, dot and squiggle on the top is called the long
HUM.) WHICH TRANSFORM INTO THE TEN WRATHFUL ONES.
You recite the next part. Now this is the long sadhana. There is a shorter way to do this if you
wanted to do it.

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BLUE YAMANTAKA CROWNED WITH VAIROCHANA. HE HAS THREE FACES, BLUE, WHITE AND
RED WITH SIX ARMS. THE FIRST TWO EMBRACING A CONSORT SIMILAR TO HIMSELF. THE
OTHER TWO RIGHT HANDS HOLD A JEWEL AND VAJRA, THE OTHER TWO HANDS HOLD A LOTUS
AND A SWORD. HUM
When you say HUM, you should have it that he is sucked back down the shaft of the penis,
back up into your heart, and when you say HUM, then from your heart you shoot him out.
They are going to go basically like this. To the cardinal and intermediate directions and then to
the top and bottom.
reading....the ten protectors.....
When you do the visualization of the one above you, he faces toward you. So he is a little bit
in front of you and he is looking behind your back.
So the other one goes below you and faces the same direction as you. If you think of one
above here, you can see him and he is looking behind you. The one below is behind you,
upside down and looking in the same direction as you. They protect you completely. So you
should feel very protected in that position.
ALL ELEVEN HAVE BARED FANGS AND EACH OF THEIR FACES HAS THREE ROUND BLOOD-SHOT
EYES. THEIR ORANGE HAIR AND MUSTACHES BLAZE AND SWIRL UPWARDS, AND EACH IS
ADORNED WITH WHEEL SHAPED CROWNS, EARL-RINGS AND SO FORTH AND HAVE AS
ORNAMENTS THE EIGHT VARIOUS SNAKES.
The eight snakes are two on the arms, two on the ankles, two on the wrists, and two on the
thighs. They wrap around your wrists two or three times and their heads stick up. That means
they control the nagas, the local spirits. It is felt that snakes are manifestations of spirits.
When snakes appear around you they are related in one way or another to spirits around you.
They are powerful psychic entities, all these snakes and they bestow power upon the deity.
That is why he wears them. Any time there is something adorning a deity it means that deity
has control in that area. So all of these deities in the protection wheel control spirits.
Now the principle spirits which need to be controlled are negative spirits which are negative
thought patterns we have. The only real spirits we need to be worried about is the spirit of our
own ignorance which continually dominates us, rides upon our shoulders, and gives us a rough
time. Meaning we get deluded and emotional and all those sorts of things.
THEY HAVE THE POWER TO PULL OUT FROM THEIR ROOTS ALL DEMONS AND INTERFERERS.
STANDING IN THE MIDST OF A BLAZING MASS OF FLAMES OF PRISTINE AWARENESS ARISING
FROM THEIR BODIES, THEY EMANATE INTO THE TEN DIRECTIONS CLOUD-LIKE FORMATIONS OF
FLAMING, FEARSOME VAJRAS ANNIHILATING ALL EVIL ONES.
You should look at them as if they had these coming from their body as great clouds of vajras
and they blast off to the right and the left. Maybe if you saw the movie Star Wars. They had a
big cannon that could blow up a planet. You should think coming off of these things great
blasts that annihilating negativity. Be creative. You are destroying negativity. This is your
vajra realm. This is your enlightenment realm.
Having established that, then you have

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FROM THESE ARISE THE TEN WRATHFUL ONES. HUM FROM THE LOTUS THEY ARE SENT FORTH
AND TAKE THEIR PLACES EACH ABOVE ONE OF THE TEN SPOKES IN A MANNER WHICH
ANNIHILATES ALL EVIL BEINGS.
The shorter version of this is, you go back to light rays from the HUM draw forth from the union
of the Lord and Consort and hook the ten wrathful ones and draw them into my mouth. They
melt and enter the lotus womb through the path of my vajra organ as ten drops. These
becomes ten long syllable HUM's which transform into the ten wrathful ones. HUM. So with
that one HUM, all ten of them suck back to your penis, back to your heart, and then you blast
them all off to the ten different directions.
So we have got to that point. Now.
This is not traditional in the teachings of Yamantaka but there is a mantra which you can recite.
At the time of reciting this mantra you should feel that the wheel spins. This mantra is related
particularly with the protection wheel . So normal times the deities are facing in. If you feel a
little insecure, like maybe some heavy duty negativity is coming, you identify with being
Sumbharaja in the center with this great wheel around you. You could have it sitting there
stationary most of the times. Then when you feel that there is something starting to go wrong,
you start to have the blade spin. If you feel that there is something more negative, then the
ten deities which are around you, they all turn about. Then you start having the wheel spin
and you have them facing outwards, and outside that is the ordinary protection fence, and
outside of that all of the flames flashing. In that way you feel the wheel is spinning. As you do
that you can recite the mantra.
OM NAMO SAMANTHA BUDDHANAM, OM NAMO SAMANTHA DHARANAM, OM NAMO SAMANTHA
SANGHANAM
OM CITTATA PRETYA, OM VIMALA, OM SHAMKARA, OM PRAYTYA GRIYA VAJRA USHNISHA
CHAKRAVATI, SARVAYANTRA, MANTRA MULAKARMA, VANDANAM
TATANAM, KILA NAMBA, MAMA KETREY YENA KENA CHITTA GURU TAM TATA SARVA NADU
CHINDA CHINDA BINDA BINDA CHEERI CHERI GERI GERI MARA MARA HUM HUM HUM HUM HUM
HUM HUM HUM HUM HUM PHAT PHAT PHAT
This is the mantra of extorting the ten wrathful ones to do their activity, taught to me by Ling
Rinpoche. At this time I gave it to you because I received it. Generally though don't worry
about it right now. At some other time I can teach you several of meditations to do, but not
right now.
That is the common protection wheel which is the vajra floor fence, roof and ceiling. The
uncommon protection wheel is the injunction wheel and the ten wrathful ones with yourself
being Sumbharaja.
Now you should leave your mind principally in a formless state and from this realm take your
rebirth. Actually Buddhas do not take a rebirth, they manifest. But for now we will say a
rebirth, because this is a transformative process for rebirth. Think of yourself as being within
a vast shaft, which if you looked up would go up towards the vajra ceiling, and if you were to
look down you would see way down inside the injunction spoke to the floor. You can identify
with being the Sumbharaja within the center of that. You are quite large and powerful with the
snakes wrapped around your wrists, arms, legs and thighs, and you are very wrathful, fire all
around you. You have a consort who is embracing you and she is very blissful and you are
completely controlling delusions and destroying negativity.
You should now have:

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MYSELF STANDING AS SUMBHARAJA TRANSFORMS INTO WHITE VAJRASATTVA.


You all remember Vajrasattva. He normally has a vajra and it is actually standing in the palm of
his hand and radiating white light bliss. His left hand holds the bell. He also is embracing a
consort. But this time it is a little larger Vajrasattva. He has three faces and six arms. So I
become White Vajrasattva, three faces, white, dark blue, and red, which means the center face
is white, the right is dark blue and the left is red.
Vajrasattva is a little more serene. He has very sleek and peaceful eyes and is serene and
blissful. You should visualize, I am serene, very blissful. Body is of clear light. You should
remember the body is light energy. If you look at it, you could put your hand through it. But it
is very much in the aspect of appearing as a form.
So from his six arms, he hold a second vajra up here and in this one a sword which has flames
coming off of it. The sword that cuts ignorance. The left two arms hold a jewel and a lotus.
HE TRANSFORMS INTO A WHITE TETRAHEDRAL REALITY SOURCE.
This is a three sided pyramid rather than the four sided Egyptian pyramid, but it transforms so
that you are inside of it and one point is in front of you and the flat side is to your back. It
stands on its very fine point as if it were stretching down to infinity. Of course you are inside
the injunction wheel, but think of it as if you looked down, it goes to infinity. It is from there
that things manifest. It is called a reality source. So from it's fine lower point which means
beginningless samsara, things manifest. It goes upwards to a very vast area above you, think
of that as going to the great expansiveness of enlightenment. Enlightenment is full and large,
and so from inside of this reality source, it would be very vast because enlightenment is very
vast.
Vajrasattva and consort from their union of bliss and voidness, melts into the reality source. So
suddenly there is this great reality source sitting there. In visualizing, sometimes you forget a
little part of the visualization to get into the next part. But it is said that like the Buddha, in
each pore or hole in his or her skin can appear a whole world system. If you were to go into
that, if you were to concentrate on that particular pore of one world system and go into it, all of
the beings within that world system would be the size they are right now. So you have to allow
that there is this incredible magic in your visualization.
Geshe Dhargye stressed this. He said that it is very important to be able to think, for example,
that in the end of my thumb right now is my solar system. So swinging around there, you
have a little sun in the center, and let's just take our physical solar system, the little sun is
resting above my thumb, and then there are these little planets spinning around it. Actually if
we were to zero in to planet earth and were to go down to Vancouver Island, you would find all
of us sitting there. If you concentrated there, you would actually be in this room with
everyone in their normal size. But as soon as you looked out there is Jhampa sitting there with
all of this sitting on the end of his thumb as if in a whole other universe. So you have to have a
very creative mind which says that on the tip of your thumb could be the universe. Yet you
are sitting here in this universe. So you have to allow that. What that means to your mind I do
not know. But you have to say that it could happen.
When you do a visualization, if you really get into it, for example, you should have that the
visualization of the deity's form has unbelievable bliss energy. It is like little balls of energy,
just light! It is very pristine, beautiful. If you were to concentrate on one hair of the eyebrow.
It is just unbelievable ecstasy for your mind to have that one vision! Also that one eyebrow
is teaching millions of sentient beings because it is an enlightened eyebrow. If you can start to
generate concentration and allow the visualization to appear, your mind gets very blissful, very
wonderful. That is the power of concentration.

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Also all that the visualization means and symbolizes makes you blissful because you
understand this is the manifestation of dharma. This is reality. This reality is beautiful. It
does not have self cherishing. It doesn't have ignorance. It is working for sentient beings. So
it has a beautiful quality of having love and compassion, yet it has also the quality of being
pristine and aware. It is no longer clouded with ignorance. It understands the true nature of
reality. All phenomena are interdependent, nothing is separately existent, so my previous old
ego pattern which thinks of itself as independent and a separate entity, is evaporated. I am an
entity fully immersed into the phenomenal universe. I am an interdependent entity. My mind,
just being in that reality, has ecstasy and bliss. Plus I have the ecstasy and bliss of being in
bodhicitta. Which if you can feel good about bodhicitta, knowing that bodhicitta gives bliss for
sentient bliss, there is ecstasy in knowing that you are doing the right visualization. You really
feel good! You should allow yourself to really try to experience that!
Take even Yamantaka and all of his wrathfulness. If you just took a molecule of Yamantaka's
face, you should have it very happy. There is a happy molecule. It is not so stern really!
Don't be too heavy on the wrathful side. It is not good. You will snarl at someone someday
and scare them! Generally Yamantaka can be termed determination. In your own meditation
time, do spend time being really powerful and wrathful. Like in the movie Legend, powerful
enough that if that nasty demon came up you would blow him away and he couldn't do a
thing! He is just dust! You have to think that way. I am really tough, I got it all! You are fully
omniscient. You understand. One of my teachers always stressed that you have got to think
that your mind is omniscient.
So out of the bottom tip of the reality source floating up from the bottom comes a PAM. Have it
grow as it gets closer. Now there is size to all of this. Although the reality source symbolizes
beginningless time and the vast expanse of enlightenment, you have to give it definition or it
gets too big for the visualization. So as this PAM comes floating up from below remember that
you mind is principally still in formlessness. Your consciousness is omniscient consciousness.
So the PAM floats up from below it comes to just underneath the reality source's top surface.
The horizontal upper surface.
Put yourself about forty or fifty feet below it. The PAM comes up and when it hits about fifty
feet below it turns into a great big multicolored lotus with sixty four very beautiful petals. It
completely fills but does not quite touch the three sides of the reality source. Now remember
the reality source has three sides and perfectly defined lines. The lotus would be floating in
the middle of it.
It is a variegated lotus and in the center a HUM transforms into a crossed vajra adorned with
white spokes in the east, yellow spokes in the south, red spokes in the west and green spokes
in the north. Although there are precise proportions, I believe twelve spans, have it that it is all
bliss and voidness. It is all bodhicitta, all for the benefit of sentient beings. You have to really
let that be the main consciousness. This is for the benefit of sentient beings.
There is this large crossed vajra. Remember before you is always east. Your consciousness is
basically floating here. There is a large square gold base which stands about four spans high.
Coming off to the east side is the stem of a vajra and the large vajra spokes. It has four
colours for the spokes, white, yellow, red and green. The central part is blue. These spokes
are like this and there is a stairwell coming up. The vajra is built right into the stairwell. So
there is a set of stairs coming up this side, and also on the other sides too. This was the
mandala where you stood at the eastern door and knocked and asked Yamantaka for initiation.
You were standing on the eastern white spoke at the top of the white stairwell.

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On the top of that foundation, basically a large square with stairwells coming up on the four
sides, there is a little platform and a set of pillars forming an archway. The archway is quite
big. It has to be a span wide. If you were to stand in the center of the arch you could touch
the pillars on each side. On top of the pillars is a beam that forms the arch and on top of that a
large Dharmachakra with a male and a female deer.
Taking the square with the vajra and stairs; the vajra's top eastern spoke is white, south side
vajra's spoke is yellow, west side red, and north side green. Again each with a platform at the
top of the stairs with pillars and an archway upon which in the center is the eight spoke
dharmachakra with a male and female deer.
Just past the archways on the foundation there is a porch you could walk onto. Out here is the
archway. We are standing on the eastern spoke. There is white set of stair coming up. We are
standing under the archway, there would be the large set of double doors in front of us inside a
small covered landing. Coming from the side of the landing is a red base moulding which acts
as a platform that goes around the outside wall. It is supporting beautiful goddesses with
glorious offerings.
The door is in front of you. The door is the color of the direction that they are in. The east door
would be white, the door, if you walked around to the left, over there would be yellow. The
back door would be red, and around to the right side would be green. You come back to the
east and it is white. When you step inside of the mandala, it is a perfectly square room. The
room across the inside is eight spans. The large disk in the center is exactly one span round.
That is the red sun disk and it is a perfect circular disk right smack in the center. If you looked
up above, the ceiling would have a raised center, like a sky light. So you would have eight arm
spans coming from the white door across to the red door. You would have coming in from the
door two and a half spans to the lotus petals. The petals are a span each, and then the center
disk of one span. After that a one span lotus petal and then two and half spans to the door.
The total is thus eight spans across.
So if you were to go six feet for a central circle, then there is actually another six feet outside
of that which would be the size of the petals of the lotus. Then there is a ring of three feet that
runs completely around, encircling the eight lotus petals. Sitting on top of the ring, that is one
cubit high, is two pillars that sort of edge the white door, two pillars that edge the green door,
two pillars that edge the red door and two pillars here which edge the yellow door. Outside the
ledge of half a span is two spans to the door. In each direction in this area the floor is the
colour of the respective direction.
The wall is made of light and it starts on the outside as being white, and then layers of yellow,
red, green and then blue. So the inner wall, just to the level where the ceiling is, is blue on the
inside. The ceiling comes in towards the central disc, remember we said that there was a ring,
and the pillars hold up a square sort of skylight. Coming up from the central skylight is a
pagoda like roof. The mandala has a flat surface around the outside roof and then a pagoda
central part. So if Yamantaka were standing on the center right there, then he would have six
feet around him for the red disk that he is standing on, the sun disk, you would have six feet on
the outside of the disk on that side and that side for the lotus petals and there is eight lotus
petals around him. Each petal is six feet long.
Then you would have a ring of half a span, and from that you have eight pillars coming up.
Two for each of the sides which holds up the beams of the ceiling and then you have the
pagoda roof. If you went from the edge of that there out to the edge of the mandala you
would have two spans still because that is how much left to go to the edge of the building.

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So in the center of the lotus inside the reality source, the sadhana says, you have this blue
square with a white, yellow, red and green set of stairs coming up it with vajras built through
them. Then in the center of that on top of the platform you have a BHRUM which becomes a
wheel marked with a BHRUM. The wheel is a standing upright eight spoke dharmachakra.
That transforms into Vairochana with three faces, white, dark blue, and red. Six arms, the first
two embrace a consort similar to himself. The other two hold a jewel and a wheel placed on a
vajra. A vajra supports a spinning wheel. It is a wheeled weapon and spins horizontally. It
means that if he sees some negativity, he flicks it like a frizbee and throws it at any negativity
around.
So he has a vajra with a spinning wheel on top in one hand and a sword in the other hand. The
other two hands hold a jewel and a lotus. Vairochana, that is of the Buddha family of form. So
obviously the mandala is going to be manifested from Vairochana because he relates to form.
VAIROCHANA COMPLETELY TRANSFORMS INTO THE CELESTIAL MANSION WHICH IS SQUARE
AND HAS FOUR ENTRANCE WAYS. IT'S WALLS ARE FIVE GRADUATIONS OF THICKNESS. IN
ORDER FROM THE OUTSIDE ARE WHITE, YELLOW, RED, GREEN, AND BLUE. ON TOP OF THE
WALLS ENCIRCLING YELLOW JEWELLED MOULDING, BEAUTIFIED WITH AN ASSORTMENT OF
GEMS.
So at the top of the wall is a moulding made out of a light lattice. The lattice starts at the
bottom with a little pillar with a little bar on the top. On the two ends of the bar are little pillars
with bars on the top of them. A little pillar with a bar on the top supporting again two pillars
with again two bars each. So it goes up in six sets of pillars with a bars. That is all around the
top maybe two or three feet high through which air can flow. So this blue wall comes up
maybe eight feet and then this lattice work all around it. Then you have the ceiling coming in
to the middle eighteen feet, which is the hole for the skylight with the pagoda roof. These
beams crossing edge the opening for the skylight, and are held up by eight pillars.
ON TOP OF THE WALLS ENCIRCLING THE YELLOW JEWELED MOULDING BEAUTIFIED WITH AN
ASSORTMENT OF JEWELS. HALF WAY TO THE CENTER OF THE MANSION ON A FLOOR AND
CEILING OF THE MAIN STORY IS A CIRCULAR LEDGE..
There is a circular one on the bottom and on the top. The way you do it is the circular one on
the top is like Japanese construction where you have interlocked beams. Instead of placing
the beam on top, they notch the beams out and fit them so that they go right into each other.
That is what these look like. So you have a circular beam up here, and going through it, you
have cross members which then hold up the pagoda roof above it. It is all architecturally very
perfect.
A LEDGE MARKED WITH GARLANDS OF VAJRAS BETWEEN WHICH RESTS EIGHT PILLARS WHICH
SUPPORT THE FOUR VAJRA CROSS BEAMS.
On the floor and on the ceiling of the main story are a circular ledge marked by a garland of
vajras. So on the circular one which runs around the eighteen foot circle in the center is vajras
all inside it. So like it was clear crystal and inside of it you had quite large vajras touching nose
to nose all the way around. The same for the upper ones too!
THE STEEPLE ON TOP IS BEAUTIFIED WITH A CROWNING PRECIOUS GEM AND A VAJRA AND
VAJRA. So if we look at this mandala, if that was the pagoda roof, there is a golden cup
shaped roof, and in the center of that sitting up would be a big jewel. A big fancy radiant
jewel.

AND ON TOP OF THE MOULDING AROUND THE TOP OF THE WALLS IS A QUADRUPLE
COLONNADE, ON THE OUTSIDE EAVE ARE THE HEADS OF DOLPHINS. BETWEEN THEIR MOUTHS

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ARE 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 RED YAK TAIL FAN THAT
THE ENDS OF THE OUTER TWO. IN SUCH WAYS IT IS BEAUTIFIED. ON THE OUTSIDE EAVE OF
THE QUADRUPLE COLONNADE, ABOVE EACH DOLPHIN'S HEAD IS AN EAVE FROM WHICH
HANGS A JEWELLED PENDANT AND ON WHICH RESTS AN UPRIGHT DENTAL OF THE PARAPET IN
THE SHAPE OF A HALF LOTUS PETAL.
Going out from the mandala, going out from the wall which holds it up, a colonnade, is the
outer eave which comes out from the main part of the building and has beams all along it. On
the end of each of the beam is the mouth of a dolphin and coming out its mouth is a set of
jewels. The Tibetans call this a water creature, and I have heard it translated as a crocodile. I
think a dolphin is better, they are smart, and that is a better creature on the mandala than a
crocodile. Just my personal choice, to clarify the use of that word. There are two sets of jewels
that come down to the left and the right and then up to the next dolphins mouth. From the
center of the mouth comes another set of jewels that come down and has a little spinner of
jewels on the end of it. There is a little bell on each of those ends and a little thing, which
when the wind blows makes the little bell ring. It as a single string as far as I was taught that
branches into three.
This has also a yak tail fan, just like in Asia, they have a ball with a whole bunch of silk tassels
coming down. It is just very ornate and beautiful. Everything has it's own light. You don't
think of it that there is a light blue in the center that reflects light, everything has light
radiating off of it. The one particular thing is, there are jewels everywhere. It is said that the
light is coming from the very mandala itself. That light alone gives bliss to sentient beings
minds. Makes their minds light up and feel good! So you really have to make the mandala
have a wonderful quality. Like if you were to step inside of it right now, it is like every pore of
your skin was to open. You get utter bliss just being there because the light of the mandala
gives you bliss. Gives happiness to sentient beings minds.
Maybe that is the most important thing. You do not worry too much about the details, just that
the mandala is made of light and the radiance of that light automatically makes sentient
beings hearts open. They feel good when they are around that mandala.
Above the eve on the edge is a lotus molding. What that means if this is the edge of the thing,
just underneath there would be a beam coming out with a dolphin's head, there is the roof
which is actually a certain thickness. Then around the edge of the roof is a molding and it is
called lotus molding and it is just little bumps raising up.
THE PARAPET IS BEAUTIFUL 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 ENTRANCE WAY
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.
So you have a vase, a crescent moon above it, and a vajra and a jewel on top of it. When you
come to the doorway, the door way is about three feet in front of you. For example on the east
side it is white. You have a passage way that you go into, it is a little entrance way. So to the
outside left and right side of the door is a half moon with a vajra standing on top of it, and a
jewel on top of the vajra. If you were to go to the outer corners of the mandala, there is the
same symbol. If you were to walk inside and open the door and look to the inside corners,
you have the same thing.

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BEFORE EACH OF THE FOUR ENTRANCE WAYS AND BEYOND THE PORCHES IS AN ARCHWAY
HAVING ELEVEN LAYERS OF SEGMENTS AND RESTING ON FOUR PILLARS. ON TOP OF EACH OF
THESE ARCHWAYS IS A DHARMA WHEEL FLANKED TO THE LEFT AND RIGHT BY A STAG AND A
DOE.
The arch ways are four little pillars which support blocks which are in eleven sections. So you
have five to get you up to a certain point and then it starts arching across, like a Japanese
archway. It is built up quite ornately and has all sorts of fancy things inscribed on the
sections. On the top in the center is an eight spoke dharma wheel and to the left and the right
is a male and a female deer.
Outside the vajra fence is the mountain of fire
What I had to do to get this into my mind is I had to think that the vajra floor and half the vajra
fence was sunk into the earth. That is the way I made it. Because then the cemeteries which
are going to be outside the fire are about the same level as you. But you can also do it if you
want, that you are actually on top of the earth and the cemeteries are around the outside down
below you. Your choice. The point is that you are in the center of the mandala. You have not
taken a form yet so you are still just omniscient consciousness. There is the mandala, and the
mandala is supported on a lotus which is floating inside of this large triangle. Then if you went
just outside of that there is the large spoke that comes up from below and one from the top
which then holds the great wheel which can spin. Then the wheels and swords that spin just
about touch the wall of the circular vajra fence. Outside of that you have a great massive fire.
Just outside of the fire you have in the eight directions, cemeteries. Eight cemeteries, one in
each of the cardinal and intermediate directions.
ARE THE EIGHT CREMATION GROUNDS
I make my vajra common protection wheel sunk half way in the ground. In that way I get all of
the cemeteries at my level. Otherwise I look down at them a bit like they are down below me
and I didn't feel comfortable with that so I put them at my level. But your choice. You have a
little bit of poetic licence in you visualization.
SUCH AS THE FEROCIOUS ONES,
Now each one of these cremation grounds has a name. They way they abbreviated it is
instead of naming off eight creation grounds, the Ferocious One, etc. The said just one name
and refer to the others as similar to that.
WITH EIGHT TREES SUCH AS NAGA-KESARA. AT THE BASE OF THESE ARE THE EIGHT
DIRECTIONAL PROTECTORS, INDRA AND SO FORTH,
So in the one in front of you, you have a tree, and at the bottom of the tree you have Indra and
at the top of the tree you have Indra's vehicle. You do not know Hinduism but Indra rides a
large elephant. So there is an elephant faced deity sitting at the top of the tree.
Over to that cremation ground's right you have a second cemetery. In it is a tree again, and at
the bottom of it is Agni, at the top of it is Agni's vehicle, which is a goat. Over to that
cremation ground's right is another one. In it is also a tree, and at the bottom of the tree is
Yama. At the top of the tree is a buffalo. This continues the same way all the way around the
vajra fence and fire.
AND AT THE CRESTS ARE THE EIGHT REALM PROTECTORS SUCH AS THE GREAT EMANATION
WITH AN ELEPHANT'S FACE. THERE ARE THE EIGHT FIRES OF WISDOM, AND THE EIGHT

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STUPAS ON THE EIGHT MOUNTAINS. FURTHERMORE, THERE ARE SKELETONS AND CORPSES
IMPALED ON STICKS, HANGING ON TREES, EATING BEINGS, BEING PIERCED WITH WEAPONS
AND SO FORTH. THERE ARE CROWS, VULTURES, DOGS, JACKALS, LIONS, TIGERS AND SOON, IT
IS SCARY WITH CACKLING ZOMBIES, CANNIBALS, MAN EATING SPIRITS AND THE LIKE. THERE
ARE REALIZED BEINGS, KNOWLEDGE HOLDERS, AND YOGIS ACTING IN ACCORDANCE WITH THE
TEACHINGS OF THE BHAGAWAN.
So each cemetery has lots of corpses scattered every where. They are hanging on trees and
laying about. Just like there had been some horrible battle and there are all these dead bodies
thrown every where, all dismembered and broken up. It is like the night of the living dead.
There are creatures crawling around and walking around. They are zombies. The yogis have a
drum in the right hand, and it beats at a slower rate than the small ones. The yogis are all
seated and beating their drum and all laughing and in the ecstasy of realization within this
horribly demented realm.
Now there is symbology to all of this. The mandala is a manifestation of the central residence
for you to be Yamantaka to make a manifestation. So the reality source is symbolic of a womb.
Within that womb you have a lotus. The mandala house is crowned with a large jewel on the
top, similar to a penis inserted inside of a womb. That is what the large jewel on the top is.
The lotus petals do not just stop or come up a little bit but actually go completely around the
mandala house and when they get to the top they just touch. The vajra which is the top of
your mandala just about touches them. It says it tickles the bottom of the lotus that surrounds
it.
So the symbology is, the reality source stands for the womb. The lotus within it stands for the
uterus, you could say. The mandala actually stands for the head of the penis. That then is the
environment where Yamantaka makes his manifestation. It is said that all of the pendants
around the outside edge of the mansion tickle the lotus petals surrounding it. So there is lots
of ecstasy.
Within that is the mandala. Outside is the large injunction wheel which protects the whole
thing spinning clockwise, and then you have the ten wrathful ones. Sumbharaja who is there
before is actually dissolved, but you leave all the ten wrathful ones because they are doing
their protection work.
Then you have the vajra fence and that is all for protection. What it really means is protecting
your mind from allowing yourself to think of yourself as an ordinary person and protecting you
from having negative thoughts. So you shouldn't think that there are evil sprits out there who
are trying to get you. What you should really meditate on is that this meditation gives me
complete confidence that negativity can not take my mind over. When you feel yourself
getting negative maybe you should sit down and meditate that you are within the spinning
wheel and fully protected from negative thoughts. So it allow you to have a way of dealing
with negativity when it comes on you. Then if you want to, you can do the mantra of
protection.
You have the vajra wall around you and then you have the five flames of color. It is supposed
to curl in a clockwise direction, five flames: white, yellow, red, green, blue and they are very
fierce. Of course you have flaming vajras going through the fire. Also on the inside wall you
have vajras flashing around keeping everything nice and clean and pristine.
On the outside of that you have the eight cemeteries. Each cemetery is with the eight trees,
the eight lower spirits, the eight spirits at the top of the trees, the eight fires, the eight stupas,
the eight mountains, then there are also eight rain clouds in the sky! They are shooting down
lightening and everything. So if you were to visualize in the space before you one particular

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cemetery, it is dark. It is very wrathful. There is one big tree in the center of it with a little
spirit at the bottom and a spirit at the top. There is fire burning off to one side and corpses are
burnt in it. In the background you have a large mountain with a white stupa on the top of it. In
the sky around it is a huge massive black cloud shooting down lightening. Then there are all
sorts of corpses scattered all over the ground, impaled in trees, and broken up everywhere.
Crawling around in there are zombies which are cackling. Spirits and cannibals and such
things. Also there are the eight yogis and they are all beating drums. If you wanted to, have
them blowing thigh bone trumpets which means they are opening up their kundalini and they
are all out there in the cemeteries.
The eight cemeteries are in the eight directions. The cemeteries are to remind you that things
are impermanent. That is why there are all the dead things out there. Because so often we
forget about death and impermanence. That awareness is a wonderful thing. If you read
Journey to Ixtland by Carlos Castanada, how he talks about death as your advisor, this
meditation is a very real manifestation of death as your advisor in the form of eight cemeteries
around you. So the cemeteries, the corpses and all of that all symbolize basically that the
phenomenal universe is impermanent, selfless and suffering.
The tree in the cemeteries is your central channel which runs from the base of the spine up to
the crown of your head. The lower spirit, for example Indra in the space before you, stands for
the lower moving energy which is the one which helps you defecate and urinate and generate
energy and bliss down there. The elephant faced deity at the top of the tree stands for the
upper moving energy which is the one which is in your throat, which helps you swallow food
and such things. That is the symbology for those things.
The fire stands for the psychic heat. The stupa stands for the omniscient mind of the Buddha.
The mountain stands for the attainment of samadhi because a mountain is very solid. It
doesn't get shaken very easily. So also your samadhi should also be that strong. The corpses
stand for selflessness. Meaning that the ego which normally thinks of itself as being a very
real self existent entity, is actually non existent. It is dead. It is dead like all those
dismembered corpses. The practitioners in the cemeteries stand for those people who are
yogis developing themselves toward becoming fully enlightened. They work within the realm
of impermanence so you could get a good energy saying, "Hey, there are yogis even in such
god-awful places as this horrible cremation ground. There are great and powerful yogis who
rely on their practice to become enlightened."
So in that way you have a great deal of symbology because remember now, we are going to
take death, intermediate state, and rebirth and transform them into Dharmakaya,
Sambhogakaya, and Nirmanakaya. To do that you have to have a place where you are going to
manifest. In Buddhism it is believed that at moment of conception, your mind has to be there.
That is why you visualize the reality source and everything like that. Because at that time of
taking a rebirth, you are going to take it in the place where this male and female are having
union. In many ways actually, if you do this visualization powerfully enough, when you do
take your rebirth, you will not have other beings around you hassling you. Because you have
to remember there are a lot of people competing for rebirths. If you have a very good rebirth
happening, the last thing you want to do is get muscled out by someone. Think about it. If
there is some very wonderful dharma couple and they are going to have the possibility of
having a child, you do not want to loose on that. Let us say there is a wonderful practitioner
with a dakini for a wife, and they are going to have a child, and you have an opportunity to
know that, and you try to go there, but there is someone with a little more energy than you,
and they knock you out and they take the rebirth. Would that not be infuriating?

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So you go in and manifest a full dharma thing with big spinning wheels and flames and
everything, scares everyone else away so you can take the rebirth that you want. At the place
you want. You put yourself right in the middle of the woman visualizing all of this. It is all
symbolic for those things. They say that the time of intercourse of the male and female,
depending on your karma, you get different visions. So you do not actually see the man and
woman in bed, you might have a vision of seeing a very beautiful house or something. You go
into the house opening the door, and all of this is your mind allowing you to take rebirth.
Because sometimes mind can not accept the way things are happening so it creates a
hallucination about what is going on. That is sort of what happens when you take rebirth, that
you will be travelling through the intermediate state and all of a sudden you see this beautiful
house. You go over there and you open the door and you come inside and think, "Wow, this is
a neat house!" You are really intrigued by it, and then all of a sudden that intermediate state
body will be destroyed because what happens is that it dies, and then you become mixed with
the sperm and the ovum. That is where you take ownership of that sperm and ovum and that
will become your future body.
So it can happen that way. The tantric style is to take control of all of that. All of the
symbology stands for that. So you take up residence of the womb of the woman and set up
this big protection wheel with the ten wrathful ones around you, and it all allows for the
visualization of the male and the female to go into physical union, and for you to be there and
quite happy about it. You manifest yourself as Yamantaka in there. It is very powerful and
very effective for your mind.
Having established the mandala where you are going to make your manifestation, the
cremation grounds and all are symbolic to keep you in line remembering that if I go outside of
my mandala there is samsara out there. Samsara is impermanent. Why would I want to live in
a cess pool of regular existence. I want to stay inside of my mandala. So, the cremation
ground is very eerie and such. If you think about it, the physical world for the unenlightened is
a very scary place. Lots of horrible things could happen to you.
From a PAM coming from below manifests a lotus which completely encases where the
mandala will come inside. It has sixty four petals. So it is all blossoming around you. Within
that from a HUM comes a large crossed vajra with a large central blue platform. On the four
sides are four sets of stairwells coming up to the mandala. The mandala walls are essentially,
from the outside; white, yellow, red, green and blue. It has a flat roof and in the center of the
flat roof is a little raised skylight with a pagoda roof, a large jewel on the top of it. It has four
entrances, again the east door is white, the south is yellow, west is red, north is green. In the
center of that is a large circle with eight pillars and a circle above holding up the vajra beams
which hold up the pagoda roof above.
Then on the outside of the mansion, in front of the four entrance ways are the four pillars
which hold up the archways. On top of the archways is a wheel with a male and female deer.
On the outside of the fence and fire you have the eight cemeteries. Each cemetery is with the
eight trees, the eight lower spirits, the eight spirits at the top of the trees, the eight fires, the
eight stupas, the eight mountains, then there are also eight rain clouds in the sky! They are
shooting down lightening and everything.
That is the meditation that we have got to right now. So that is the teaching for this evening.
Next week we will get into taking rebirth into an intermediate state. Meaning coming into that
area and manifesting through various forms and finally becoming the great and glorious
Yamantaka. From there we will describe ourselves as Yamantaka and we will bless ourselves,
consecrate ourselves, and then we will recite the mantras.
Chapter 8

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As Yamantaka with one face and two arms, we have no implements in our hands. We are
motivated with the thought that we are manifesting in Nirmanakaya for the benefit of all
sentient beings. We should identify that, "I have the body of light energy in blue black form,
the glorious and the wrathful Yamantaka". Reliance upon Yamantaka has two benefits. It
defeats the two Yamas, outer Yama and inner Yama. The outer Yama is the outer Lord of Death,
and the inner Yama is the inner delusions. Both are great hindrances for us and cause a great
deal of suffering. So by relying on the practice of Yamantaka, one can completely destroy the
dying of a mundane death by the destruction of the outer Kalarupa or outer Yama. By relying
on the practice, on the aspect of Manjushri and the recitation of Manjushri's mantras and such,
one can destroy the inner delusions, principally the root delusion of ignorance in the mind, the
principle cause of all the suffering that we have.
Therefore the main focus of the practice is the transformation of our mind achieved by having
the wisdom of bliss and voidness. If one has a proper understanding and works properly within
one's path, then the wisdom of bliss and voidness is the path, the very path that one relies
upon for gaining realizations. We should always remember that.
What are the qualifications of that bliss and voidness? The bliss is the uncontaminated bliss
generated within the nervous system. The voidness is the exact voidness that you have
studied, that all phenomena are not independently self existent. All phenomena are not truly
existent, rather they are of an interdependent nature. This is termed the King of Reasonings.
Realizing that all phenomena, even down to the most subtle particles of any element, is of an
interdependent nature. No object stands apart from reality or stands on it's own. All
phenomena are completely interdependent and merely labeled by our own mental processes.
If we understand and appreciate this, it is fully possible for us to dissolve our old concept of
self and generate a new concept which is that we are the fully Enlightened Buddha. Because
all phenomena are interdependent, there is nothing which has to be changed on a physical
level. Merely there is our inner transformation of our own mind. That is achieved by realizing
the true nature of reality and abandoning our old concept of self as being of such and such a
deluded being, or such and such a limited person. If we abandon such a mundane concept and
rather identify with the fact that we have Buddha nature, the Dharmakaya, the most subtle
level of mind. That we also have a body of enjoyment which is the union of the subtle mind
consciousness and energy on a coarser level, this manifestation is the Sambhogakaya. We
have the Nirmanakaya which is the coarsest manifestation of our body into reality. We can
identify with those and as much as we understand the purity of our five aggregates as the five
Buddha families, it is possible to become enlightened.
So we should allow ourself to completely identify with Yamantaka, one face, two arms, blue
black body. It is said that the palms of the hands of Yamantaka, and a little bit up into each of
the fingers is red in color. The nails are coppery red. The basic body color is black, and any
hair on Yamantaka's body is in the aspect of flames coming off his body. The torso is very thick
and very strong. The arms and legs are very strong. Nothing can suppress Yamantaka. He is
all energy, complete physical energy and vitality, virility, all of that.
The hair is rising upwards, the horns are very pointed and flaming. The forehead is wrinkled
with the brow of determination. It is actually called the wrinkles of wrath but in this sense we
can use the wrinkles of determination. We have three eyes, four gleaming fangs. Our mouth is
in a snarling position and we are standing on a lotus with our right leg pulled in and our left leg
stretched out. So in this manner we should visualize ourselves and try to keep that
visualization. We are the great and glorious Yamantaka. We have supreme unlimited energy
for the benefit of all sentient beings.

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At this point we have entered into the actual practice of the path which starts with having
made praise, prostrations, offerings and such to the root and lineage gurus, particularly the
root guru in the aspect of Yamantaka. We have absorbed all of this into our body with a flash
of great light. From that we enter into the state of voidness with the two mantras. With the
recitation of these two mantras we identified that all phenomena is of a pure nature, that there
has never been a first moment that they were defiled. Or that there was purity and then they
become defiled. All objects of the phenomenal universe are pure from the very beginning.
Also we are pure too. The consciousness which realizes that is the SUNYATA JNANA VAJRA
SOBHAVA ATMAKO HUM. It is the vajra nature, the pristine awareness in the vajra nature which
is actually bliss and voidness.
Bliss is the method and voidness is the wisdom, try to always remember that. They are the
two facets which you tie together. In this sense then having dissolved all phenomena into a
great clarity of space, not into a blackness, but as if you were up high in the sky and were
looking at a place where there were no clouds or horizon to be seen, that sort of the clear
space. From within that level of consciousness identify that this is my pure form, the
Dharmakaya. From this realm I am going to manifest for the benefit of sentient beings
because as a formless entity, the omniscient consciousness of the Buddha, I cannot benefit any
others. Then we generate a place to be. The generation of the four elements and the
protection wheel and such is the place that we manifest, and it must be pure. So we generate
the pure wind mandala. Pure fire mandala. Pure water mandala. Pure earth mandala.
On top of the earth element arises the double vajra which produces the vajra ground, vajra
fence, vajra roof and vajra ceiling. Within that comes the injunction wheel, inside the center of
that arises Vajrasattva and consort which becomes the reality source, called the dharmacara in
sanskrit.
The reality source is fine pointed at the bottom and has three points at the upper end. It is
said that the fine point is showing that all sentient beings start from humble beginnings but
with application, can arise to the full omniscience which is symbolized by the three points of
the upper side of the dharmacara, the reality source. Those three points stand for the
Dharmakaya, Sambhogakaya,and Nirmanakaya. Body of truth, body of enjoyment and body of
manifestation. So in that way just visualizing it, we can understand it shows our progress in
becoming enlightened. Also the dharmacara is within a golden colored injunction wheel. The
color on the outside of the dharmacara is white, the inside is red. Think of panes of glass put
together. The outer panes of a whitish tinge, an inner pane of a reddish color so that there is a
pinkish tone on the inside and a whitish tone to the outer side. The white stands for bliss and
the red stands for voidness, the two together are the symbol for two things. One, the
dharmacara is symbolic for the womb, meaning it gives birth to things. By there being
whiteness on the outside and a redness on the inside, symbolizes bliss and voidness. It is
from the consciousness of bliss and voidness that we give birth to all of our realizations and
finally the realization of full enlightenment.
In this way everything is within the dharmacara. You can understand that your practice, and
as much as you generate bliss and voidness consciousness, that with the generation of those
consciousnesses, you are actually immediately within the dharmacara, the source of all reality
which is the reality of enlightenment. So you should always appreciate that as I am within the
womb, the Dharmakaya, the reality source. That is bliss and voidness. Of course everything
that brings about my enlightenment is a manifestation of the wisdom of bliss and voidness.
The energy of bliss and voidness. So I should always have that understanding.

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So within that then arises the lotus with sixty four petals. Although the lotus has it's roots in
samsara, it blossoms beautifully and purely above the swamp. Likewise our roots are in cyclic
existence, a quagmire of delusions, emotions and conflicting feelings and such. From there we
can arise to shine forth radiantly as fully enlightened. Sixty four petals symbolize that by
reliance upon the energy in our nervous system, the central channel principally and the
chakras which are upon that central channel, we generate the higher experiences of bliss and
voidness. So they stand for the sixty-four petals of our navel chakra and the central channel
which is within it. Therefore it is understood that the practice is based on the purification of
our charkas and nervous system and the generation of bliss within that which gives rise to a
finer pristine awareness which is focused on the voidness.
Question: I am not clear as to whether the mandalas of the elements arise within or upon the
lotus, as to whether the entire mandala with cremation grounds is within or upon the lotus or
where the boundaries lay and the commentary alludes or detracts at different times. Would
you please clarify this?
The golden square is manifested within that lotus, if you remember the petals of the lotus
completely encircle around the mandala house. The vajra tips which stick out of the central
block and coming off in the four directions with stairs through them, have either twelve or
twenty spokes. If they have twelve spokes, which is three on each side with the stairwell
coming up through them, it symbolizes the purification of the twelve interdependent links. If it
has the twenty spokes, having the full five on each vajra tip, then it is symbolic of the
purification of the twenty misconceptions about reality and such. It doesn't matter. It is just a
bit more detail.
The mandala house upon the golden base has symbolic meanings. The four entrances stand
for the four doorways to liberation. The garland of vajras which are supporting the central
pillars stand for the teaching of the dharma, actually the vajrayana dharma. The colors of the
walls stand for the five Buddhas. The jewels on the walls symbolize fulfilling all the wishes of
sentient beings.
The mandala symbolizes the full process of becoming enlightened. It is beneficial for you if
you have that much depth of knowledge about Buddhism to find everything reflected back to
you in the mandala, but not crucial. A basic understanding is sufficient. The process of
becoming enlightened does not mean that you have all the teachings of the Buddha
memorized or such things. It is not necessary. Many mahasiddhas have not had detailed
knowledge of Buddha dharma, but have all received mahasiddha. They have the full
perfection.
Anyway you have the mandala house in which to manifest. In the center of the mandala is
where we can purify the intermediate state. Until now we have purified the mundane death
with the practice of the Dharmakaya which is what we have done so far. The absorption into
the voidness is the manifestation of our mind in Dharmakaya. From that point in Dharmakaya
we manifest a place we will take rebirth but still we leave the principle part of our mind in the
pure clarity of being Dharmakaya, the omniscient mind of the Buddha. Now then from this
point we say we would like to take a rebirth and benefit sentient beings.
It is very similar to the first process I taught you when you absorb the last of the lineage gurus
and then go into the clear space, manifest a blue light a cubic high, the Sambhogakaya, and
then that manifests into Nirmanakaya where you manifest as Yamantaka with one face and
two arms. We are now doing so again in a very elaborate manner. The first system is called
the spontaneous rebirth and is done when you first manifest as a simple Yamantaka. The
second system we are working on now is called the elaborate method of working to transform

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our ordinary death, intermediate state and rebirth into the three Buddha bodies of
Dharmakaya, Sambhogakaya and Nirmanakaya.
We have accomplished the transformation of ordinary death by relying on the dissolution of the
HUM syllable and the arisal of the clear light. From there until now then we have been just
playing in the Dharmakaya, sort of creating the four elements from our formless state. We still
have not taken a rebirth and therefore are formless. We have not gone into a more coarse
energy toward manifesting a body which we could then identify as astral body. So we are still
in the formless sense.
Then, and it depends on your level of realization, but you should try to identify the clarity of
consciousness. By that, you have a state of consciousness which is very vivid, clear like space.
Like the space between you and me. That is your mind right now. It is clear. So when a form
appears, it has unbelievable pristine quality. It is clear, not murky, not in anyway tarnished. In
fact it is light energy, but allow in your meditation that your mind creates everything. So let
your mind create pristine form. You might think, Jhampa's asking too much of me. But if you
believe it, you do it! That is all you have to know. Just that if you believe it, you are doing it.
The more you think you create pristine form, the more you are going to create a pristine form.
That is all there is to it. Because it is your mind. If your mind thinks smudgy Yamantaka, then
your mind creates a smudgy Yamantaka. If you think I am pristine, then your whole mind
takes that aspect, that energy. That energy is the first phase of your visualization. So do that!
Think "I am the pristine, I am going to become the pristine Manjushri. I am going to manifest a
pure aspect." Allow there to be this incredible purity. This pristineness. This clarity in the
form.
So inside this celestial mansion encircled by vajra fence, fire and cremation grounds, from a
YAM, comes a black wind mandala with a slight shade of red. The first birth in this process of
taking rebirth is that of an astral form. To do that there has to be the arisal of a coarse energy,
symbolized by the process of what you are now doing. So from on top of this coarse energy...
remember we talked about the central ring, three spans wide. We were talking in terms of
spans. Well, you have this ring and in the center is a YAM which melts and fills that ring with
this dark blue black energy with red streaks through it. It is very turbulent, very powerful.
Then on top of that comes AH. This transforms into a pristine moon mandala.
The moon mandala is approximately a span and covers most of the powerful black wind
mandala. On top of that then, it says like bubbles coming forth in the center of the moon..... as
if you had a clear pool of milk and it bubbled up, in the center of that comes a very beautiful
DHI. That then sends out light rays and they absorb back bringing back Manjushris with them
into the DHI and the DHI becomes a golden colored flaming sword. It has a golden handle like
the half end of a vajra. You should think of it as wonderful, beautiful, radiant bliss energy. Like
a broad sword, light energy and beautiful, with a DHI on the end of the blade or on the center
of the handle. That is the first transformation.
THE SAWORD MARKED IN THE CENTER WITH A DHI. Light rays emanate from the sword and
DHI and absorbing back all the Sugata Buddhas. So you have the DHI which appears and
sends off incredible light, comes back and transforms into a sword marked with DHI. That then
sends light again and draws in all the Sugata Buddhas.
Start to relate that this is me. So you actually would right now be this flaming sword standing
in the center of the disc. Then it emits light rays. This time it brings back all of the Buddhas
very specifically in the form of Manjushri. Now you don't need to be overly concerned.

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Manjushri is seated in full lotus. The Manjushri now visualized does not have the normal
appearance of the stem of a lotus in his hand. This Manjushri is called the youthful Manjushri
and has a text in his left hand in front of his chest and has the sword up here in his right hand.
That is the normal way he appears. The sword is the wisdom sword and the text is related to
reality, the prajna paramita. That is what he gives. He imparts the prajna paramita to people.
At this time though, you are the sword. Remember east is in front of you. For the deities that
appear in front of you, their east is towards you. So from the east and south east appear blue
Manjushris with vajras in their hand, symbolizing Akshobhya whose symbol is the vajra. From
south and south west, yellow Manjushris with the text in this hand and in the other a jewel and
related therefore to Ratnasambhava. From the west and the north west, you have Red
Manjushris related to Amitabha so they have lotus in hand. From the north and north east are
green Manjushris related to Amogasiddhi with crossed vajras in their hand.
These all converge on the sword and by that it completely transforms and you become Youthful
Manjushri. You have a sword held up and a text in the palm of your hand and you are glorious.
You are a manifestation of pure bodhisattva. You are the pure astral form. Then identify with
that.
Now in taking an astral form from the formless state, the DHI symbolizes the potential for
speech of the astral form. The astral form is the potential for sound. That is when the first DHI
appears, it is that. When it turns into the sword, the sword is the mind of the astral form. So
when you identify with the sword, that is the pristine clarity. Like the sword that cuts
ignorance. Ignorance cannot tarnish it. It is brilliant. That is your mind and it is marked with
DHI which is potential for speech. When that transforms into the form, that is your astral form.
So there is the body. You had the potential for speech, this then manifests into to the sword
which is the mind and speech, and this manifests into yourself as Manjushri. This is the body.
This is your pure astral body. Your body has finally manifested a pure astral form. That astral
form only teaches to very high level Bodhisattvas because they are the only ones that have the
purity to access that.
I think in that is some food for thought. If you do practice, for example every night you dream.
Dreams are an easy access to getting into a more subtle level of consciousness. That at that
time then, that is your door to start to understand it. The purity of your intentions, the purify
of your practice and such, has actually a lot to do with the clarity of your visualization. You will
find they are really related. As you practice you will find that the more pure you are, the better
you are in having good pure thoughts, the more beautifully defined everything becomes in
your meditations. Particularly if you can start to get into your dreams and such. Especially
when you have clarity of intention and such things. Then that level of consciousness is very
pristine and brilliant.
So now you have manifested as the Manjushri. This is the casual Vajradhara, vajra holder,
because it is the cause of the resultant Nirmanakaya, Vajra Bhairava.
I HAVE A YELLOW COLORED BODY, WITH A SLIGHTLY WRATHFUL EXPRESSION. Manjushri is a
beautiful bodhisattva so his wrathfulness manifests as just his brows are a little wrinkled, a
little stern. He has black hair tied up in knots, the central knot of hair has a jewel in the top,
and four other knots of hair to the four sides. It is called the headdress of five pieces. Again
he has very beautiful bodhisattva ear rings, a beautiful bodhisattva crown, not the wrathful
one. Beautiful choker necklace, a bigger necklace, armlets, wristlets, anklets, a girdle of silk
and such and a sash of silk that floats around the body. There is a lot of emphasis to a golden
color, and then with a little blue and so forth. Make it wonderful. If it is a male form, do not
worry. It is helpful to your energy.

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So you are the glorious and pristine awareness of Manjushri. Your right hand is wielding a
sword which always has very vibrant flames coming off it's tip. In the left hand he holds a
scripture at his heart. Sitting with his two legs in crossed vajra position, I am adorned with the
thirty two and eighty minor marks. The thirty two major are such things as having a broad
chest, perfect neckline, balance in the face and arms and such. The minor marks are like the
teeth are all perfect and things like that. Perfect form. It is an astral form so it is subtle
energy.
In your heart appears an AH which then becomes a sun disk. The AH is the first syllable of the
sanskrit alphabet and considered to be the source of all words. To say anything you need an AH
there. It is the basis of all the vowels, AH, E, O, U because it is inclusive within each of them.
To say any of the consonants, you have to have a consonant mixed with a vowel to make any
sound. All the letters, A B C D all have a vowel sound with them to make them pronounced.
Therefore AH is the source of everything that can be spoken because you cannot say any
consonant without having an AH or a vowel sound with it.
Question: In the commentary it seems at this point as if the first letter AH appears in the heart
of Manjushri. In the Sadhana the first letter AH appears from the reddish black wind mandala.
Would you please clarify?
So AH generates first the moon disk. Besides that, AH at your heart generates the sun disk at
this particular time. So this is said to be the first syllable generating all that can be spoken and
such. So it is the root or basis of all that can come about in regards to speech. Now AH
generates the sun disk which is symbolic of the mixing of voidness and clear light. So AH has a
few meanings. AH is also the sound for the negation of true existence. So in that way AH is
the sound which destroys ignorance in the mind. Like normally my mind thinks of everything is
truly existent. Well reality, nothing is truly existent. All phenomena are interdependent. So
AH is the syllable which destroys true existence, the idea of things being truly existent.
So in that then it generates the two things on an experiential level which is like the resultant
level which is the clear light consciousness, the omniscient mind. Voidness which is
understanding that. Because we, for example, experience clear light consciousness millions of
times. Every time we have died we have gone into it but we never knew what it was. On top
of not knowing what it was, we did not understand anything about it. In fact most of the times
we were unconsciousness we went into it. So at this point it symbolizes the awareness of
voidness, that things are an interdependent nature, that nothing has independent self
existence. The clear light consciousness, mixed inseparably with that. So it is said to be the
cause of our practice because it is that which causes our practice to be able to be practiced.
Because things are interdependent. It is the wisdom and voidness. That things are finally, the
final nature of mind, which is clear light. So it is the cause of our practice. It is upon this that
we are basing our practice. This is our Buddha nature.
Then in the resultant time, when we do fully understand and realize voidness, we also realize
the clear light consciousness. So this is the result manifestation of the resultant Dharmakaya,
the resultant truth body. So in that way the sun disk at our heart is symbolic of the mixture of
bliss and voidness. So what you have is pure form, your self appearing as Manjushri. This is
pure astral form. Then you have in there also the clarity and the voidness, the other level that
you need. So that is the holy mind of your self and the holy manifestation of the body of
ourself, the Sambhogakaya.
So you have only arrived at the point where now you are pure sambhogakaya. You have a sun
disk at your heart. From this point you are going to take a body in the material world. To do
that you have to go through a process of transformations. To give a technique for you to go

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through, what you do is: the sun disk at the level of your heart starts to radiate an incredibly
brilliant golden red light. You should have, it says, it going incredible miles away. Think like, a
super nova! Or a pulsar! You have to think unbelievable intensive energy just flashes
throughout the universe from the center of your heart where the sun is.
LIGHT RAYS FROM THE HEART EMANATE AND BRING FORTH FROM WHERE THEY RESIDE THE
TEN DIRECTIONAL BUDDHAS SUCH AS VAIROCHANA, THE BODHISATTVAS SUCH AS VAJRA
RAZOR, THE WRATHFUL DEITIES SUCH AS VAJRA HOOK, THE KNOWLEDGE HOLDERS SUCH AS
LADY VAJRA MIND. AND FROM THEIR ENTERING INTO THE SUN TOGETHER WITH MANJUSHRI,
THE SUN DISK BECOMES RADIANT WITH LIGHT RAYS PERVADING A HUNDREDS OF THOUSAND
MILES.
So his heart sends out light rays, then comes back with the five Buddha families, also the thirty
two Bodhisattvas, the eight wrathful ones, and the four Lady Knowledge holders. They absorb
into it. With that, you have this incredibly intensive radiant bliss energy. At that same time
you also dissolve Manjushri. So what you are left with is you have a moon disk and on top of
that you have an incredibly brilliant reddish sun disk. Manjushri and everything is all gone. It
is all absorbed into that. There is this incredibly vibrant white disk and red disk above it. That
is all that is in the center of the mandala now. The black disk is completely not thought about
any more. You can have it covered with the moon disk or something at that point.
On top of the sun comes a dark blue syllable HUM having five radiant colors of light. So letting
your mind settle to that point, on top comes a HUM and have a beautiful aura of white, yellow,
red, green and blue. These light rays emanate and have them flashing off a little bit. HOSTS
OF BUDDHAS, BODHISATTVAS, WRATHFUL ONES AND KNOWLEDGE HOLDERS WHO ENTER INTO
THE HUM TRANSFORMING IT INTO A BLACK WRATHFUL NINE POINTED 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.
So you have the moon, the sun, and you have them quite close to each other. On top is a HUM
with the light rays. It sends forth brilliant light rays and comes back with all of the different
Buddhas, Bodhisattvas, wrathful ones, and the four knowledge holders. They are just different
forms. Do not worry about the details. Just that lots of Buddhas are absorbed back in. The
details are the Buddhas from the east are white, south are yellow, west are red and north are
green. Above and below are blue. They all absorb back in, the HUM turns into great light
energy and becomes a very powerful black vajra.
I remember one of my teachers saying to visualize it as if it were incredibly huge, like if all of a
sudden it was as big as a sky scraper. He says allow your mind to create that. Although you
are in this little mandala house that you visualized, right now this vajra in the center is
majestic. Nine points. Like in the five spoke, the four around and the fifth one in the center,
now if you put another spoke in between each of those, that stands for the four consorts of the
four outside spokes. The four outside spokes stand for the four Buddhas. You have for
example, east, south, west and north. So Vairochana, Ratnasambhava, Amitabha,
Amogasiddhi. The center is Akshobhya. So with that are the four other spokes which make it
to a total of nine.
But the vajra spokes, instead of coming in and touching, it is as if they were pulled back. It is
called the wrathful vajra because instead of being tight, they blossom out, more wrathful. So
you have the central shaft and the eight around it. In the central hub you have a HUM. Now
there is moon, sun, wrathful black vajra with nine spokes folded back and in the center is HUM.
From the central HUM light rays start to massively go out and that then produces......

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FROM IT EMANATE THE FORMS OF TINY FINE VAJRAS. AND ALSO EMANATED FROM THE TIPS OF
THE LIGHT RAYS ARE HOSTS OF BUDDHAS, BODHISATTVAS, WRATHFUL ONES AND
KNOWLEDGE HOLDERS FILLING THE ENTIRE SPHERE OF SPACE AS IF IT WERE FILLED WITH
SESAME SEEDS. THUS THE VAJRAS WHICH STANDS ON THE SUN RIPENS ALL SENTIENT BEINGS
BRINGING THEM ALL TO AN ATTAINMENT OF VAJRA BHAIRAVA.
So you have that from the HUM light rays emanate which become millions of little vajras. The
vajras have light rays and they manifest the Buddhas and so on. They pervade, and you
should literally fill, space. As if this room all of a sudden were filled up with sesame seeds!
Like that you should think of the whole of space as filled up. You allow it to mushroom forth
into the whole universe around you. With that you should think that every little molecule or
atom which is going out, as it touches a sentient being, immediately changes their mind and
they become Yamantaka with one face and two hands. They are liberated. You should allow
yourself to visualize that. That this is the divine energy of Yamantaka.
So you have them all manifest out, all sentient beings instantly attain Yamantakahood and
then it says, SIMULTANEOUSLY ALL AT ONCE, EVERYTHING COLLECTS BACK TOGETHER AND
DISSOLVES INTO THE VAJRA. The vajra is standing there very pristinely. Then it transforms, it
says the moon, the sun, the vajra and the HUM transform and there appears a great variegated
lotus with a moon and sun cushion and yourself as the resultant vajra holder Yamantaka.
Thus you have taken rebirth. That is the visual process you go through. The actual meaning of
everything is like this. First you have the black turbulent energy. On top appears the moon
disk symbolic of semen or what is called the white bodhicitta. The sun disk that appears above
it, which was in the process of the sword becoming Manjushri, the sun disk at his heart, that
sun disk emitting and drawing back light rays produces the sun which is considered to be the
red bodhicitta. Or the blood. The ovum.
All of the Buddhas which are pulled in and Manjushri, together with that, absorbing and mixing
with the sun disk on top of the moon disk is said to be the mixing of the mind of Manjushri as
an intermediate state with the semen and the blood so it can take a physical rebirth. So that is
the next phase.
In the process of when Manjushri absorbs, and the sun has become very radiant, blazing forth
for hundreds of thousands of miles. When you do the sadhana you will go through it quickly.
When you spend some time meditating on it, you have the moon disk arise. It is the white
bodhicitta. On top then comes the sword which becomes Manjushri. In his heart appears an
AH, that then sends out light rays and draws back the Buddhas and together with Manjushri,
they absorb into the sun. The sun becomes very radiant. Like a super nova. At that point you
should feel that the mind of your self and the red and white bodhicitta are mixing fully.
Then on top of that arises a HUM. I said that the DHI was the potential for speech in the astral
realm. The sword symbolized the mind of the astral being. Now those have died. What you
have is a moon and a sun disk. Well now, you as an intermediate state being have died. You
have taken your rebirth into the semen and the blood.
With the mixing of your mind with the sun and the moon, now you have gotten the first part of
your Nirmanakaya taking form so immediately you have the potential for speech. That is the
HUM which appears on top of it. The HUM then sends out light rays and absorbs back all the
Buddhas, Bodhisattvas, wrathful ones and such and then that transforms into a large vajra.
The vajra stands this time for your mind, and because it is going to become Yamantaka, it is a
wrathful vajra. It means no holds barred. I am not going to get hassled by samsara. So it is a
wrathful powerful vajra. Again it has potential for speech which is the HUM at the center.

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So you have gone from the Dharmakaya into the Sambhogakaya form. The Sambhogakaya
has had it's evolution in the sense of having speech and mind and the manifestation of it's
body. Then the AH which produces the sun symbolizes his holy mind being the inseparability
of clarity and voidness. Then this completely transforms and produces the sun and the moon
only. That has the HUM which then is taking a physical rebirth. The HUM symbolizes the
potential for speech. That then produces the vajra on top of it which it is said is the vajra
appearing is the mind. The speech is the HUM and the sun and the moon disk as the ovum and
sperm. Of course they are completely mixed now because you have actually taken your
rebirth.
In going through this process you have gone through five levels of perfections. You are now on
the verge of producing the perfect rebirth. The rebirth would then be after having emitted all
the Buddhas and such, the space becomes filled with sesame seeds, then in one instant it
comes back and all that transforms into Yamantaka on a lotus and sun seat. That then is, you
have taken birth. You are now in the physical world. Like that is when you come out of the
womb. You could say that the nine month process is when you sitting in there as this wrathful
vajra emitting Buddhas and Bodhisattvas in all the directions working for the benefit of
sentient beings.
In this you have to have gone through the process of purification of your five aggregates
because you are no longer an ordinary sentient being. You are now a Buddha. The whole
process has to be an affirmation of your enlightenment. Of your Buddhahood. So how you do
it is, you have the five perfections. When the moon cushion appears, and it remains all the
way through until it finally transforms with the vajra on top of it into Yamantaka, the moon is
called the perfection of the mirror like wisdom which is related with Vairochana. It is the
purification of form. Next comes the perfection of the sun. The sun is related with the pristine
wisdom of equanimity which is Ratnasambhava which is the purification of feeling. Then on
top of that is the HUM in the vajra which is termed as the purification of the perceptions which
is the Buddha of Amitabha which is the perfection of discriminating awareness. Then you have
the spreading of all the Buddhas and Bodhisattvas from the vajra and the HUM. That then is
called the perfection of completion which is completing the activities of working for the benefit
of all sentient beings. That is the purification of the wisdom of accomplishment which is
Amogasiddhi and which is the purification of thought patterns. Finally with the manifestation
of all of that, all of that instantaneously absorbing back and HUM becomes Yamantaka, that
then is called the perfection of body. The perfection of body is then the wisdom of reality,
which is Akshobhya, which is the transformation of consciousness.
So in there you have the five perfections. The moon, sun, vajra and HUM, the sending out of
the Buddhas and Bodhisattvas and the full transformation of that as Yamantaka, as being the
perfection of the mirror like wisdom, the perfection of equanimity like wisdom, the perfection of
discriminating wisdom, the perfection of the all accomplishing wisdom, and the perfection of
the wisdom of the true nature of reality which is of course, Vairochana Buddha,
Ratnasambhava Buddha, Amitabha Buddha, Amogasiddhi Buddha and Akshobhya Buddha.
This is the purification of form, feeling, perceptions, volition and consciousness. When you
take that rebirth, you have the full opportunity to identify with your self as the transformation,
as being that your five aggregates are no longer the mundane aggregates, they are the
transformation of the full manifestation of a Buddha with the five pure aggregates. In that way
it establishes your self as an enlightened being.
At that time you have the full manifestation of yourself as the Nirmanakaya which we will talk
about next week.

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So for this evening we have taken ourself from being in the Dharmakaya, through the
Sambhogakaya, and have arrived as being Nirmanakaya which means we have gone from
being formless to having a very subtle form to finally manifesting a fully manifest form for the
benefit of sentient beings. We do that at a particular place in the center of the mandala.
To do that you first generate your self in an astral form by manifesting a moon cushion by
which you then appear upon it in the form of Manjushri arising out of a sword and a DHI. So
there is first the potential for communication with the DHI syllable on the Sambhogakaya
level. That symbolizes that there is very pristine mind symbolized by the sword. That then
manifests the pure body, the pure body of Youthful Manjushri with a golden colored body and
being a little stern!
Within his heart appears from AH a red sun cushion, symbolizing the full manifestation of the
subtle aspect of the Sambhogakaya astral form. You can understand that the astral form is
produced principally from the realization of voidness and clear light. That is why the sun sits at
the heart of Manjushri and it is casual because as much as you understand voidness and the
clarity of the clear light consciousness at the most subtle level, your understanding that will
produce a cause of having a pure astral body. Of course it is resultant in the sense of when
you do have the clarity of consciousness, the clear light consciousness, the understanding of
voidness, then you will have the true illusory body of the Buddhas. With that you are able to
manifest in millions of forms for the benefit of all sentient beings. So that then symbolizes the
perfection of the Sambhogakaya body of enjoyment which is your astral form.
From that point then, you still feel the need to be able to benefit sentient beings. To be able to
do that you allow your self to go through further transformations which is actually taking a
rebirth. To take a rebirth then, you allow the sun disk to radiate and draw back Manjushris,
Buddhas, Bodhisattvas and so on. They all absorb together with you as Manjushri into the sun
disk. The sun disk becomes larger and extremely radiant. At that time you should feel that
your mind as a sentient being is mixing, or your mind as the enlightened being is mixing with
the semen and the ovum and taking a physical rebirth. As that process completes, the
potential for you to be able to communicate appears as a HUM on top of that.
From that HUM then there is the definite manifestation of your mind as immutable. As it is
immutable it appears as a large black wrathful vajra. Wrathful because it is determined. I am
crystal clear and pure. It has speech because it is marked with a HUM. So in that way you
stand on top of the semen and the blood, or the white and the red bodhicitta, or the sun and
the moon disk in the center of the mandala. Then because your activity on this level is only for
the benefit of sentient beings, you emit light rays which turn into millions of vajras, Buddhas,
Bodhisattvas, wrathful ones and lady knowledge holders which emanate. Each has incredible
power to benefit and bless sentient beings. Allow yourself to remain in that meditation for
some time filling the complete mass of space with infinite Buddhas and so on.
In one instant they all absorb back into your body. Then the moon, sun, vajra and HUM
suddenly transform and there appears a full variegated lotus. On top of that a sun cushion, on
top of that your self as the resultant Yamantaka. The resultant vajra holder Yamantaka. You
are a full manifestation of Yamantaka. You have nine faces, thirty four arms and sixteen legs.
Now you are fully capable of working for the benefit of all sentient beings. You can handle all
sentient beings in this form.
Think of yourself. You are coming from a subtle consciousness. You become a little more
coarse and sort of like an entity that can see and observe things but can not communicate.
Then you say, let's really go in there and work for sentient beings. Boom! You become the
ninja Yamantaka!

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Think of it that way. You are taking a coarser and coarser form to do it. You take on a more
and more wrathful aspect. Wrathful because it is very difficult in samsara. So you take on this
powerful wrathful aspect. You are there. You are Yamantaka. Better than a ninja. So you
work with your self in that manner.
In that way you purify your ordinary death with Dharmakaya, your ordinary intermediate state
with Sambhogakaya and your ordinary rebirth with Nirmanakaya. Within this you have actually
in an elaborate manner purified death, intermediate state and rebirth with these three levels of
visualizations.
Chapter 9
With the motivation that I am manifested for the benefit of all sentient beings, there is actually
a different feeling and tone. On an ordinary level of mahayana practice, one strives to benefit
sentient beings. On the tantric level, one should identify with being fully enlightened,
benefitting sentient beings. So there is an affirmation I am benefitting sentient beings. From
the very pores of your being you should have that the light rays emit and work for the benefit
of sentient beings, leading them from their delusions and bringing them into enlightenment.
Thus your very form of the great and glorious Yamantaka is a benefit for all sentient beings.
Going through the process of transforming common death, common intermediate state and
common rebirth into the manifestation or revealing of the Dharmakaya, the attainment of the
Sambhogakaya and the manifestation body of Nirmanakaya. From within the state of the
great voidness we allow the mandala to arise. Within the mandala comes a dark black light
energy which fills the lower central part. On top of this, from AH, comes a moon disk from
which like a bubble bursting out of milk, comes a golden DHI that emits light rays, draws back
the various Buddhas from the different directions who absorb into it and it transform into a
large golden sword with it's hub marked DHI. It is a golden sword with a radiant white golden
energy blazing forth.
This blazes forth energy and brings back all of the Buddhas and Bodhisattvas who absorb into
it and it turns into Manjushri. In the center of his heart, from a syllable AH, appears a sun disk
which emits light rays drawing back all of the Buddhas and Bodhisattvas. They absorb
together with Manjushri into the sun. The sun disk increases and becomes blazing radiant like
a super nova of energy. In this way concentrate on that being the white and the red disks
floating inside of the mandala. On the top them appears a blue HUM which symbolizes
potential for speech. This transforms into a large wrathful vajra marked with HUM on top of
the radiant red and white disks. It radiates forth light rays which forms many fine and
numerous pointed vajras which fills space and multiplies, filling all space with many Buddhas,
Bodhisattvas, wrathful ones and lady wisdom holders. These work for the benefit of all
sentient beings and all become Yamantaka.
In one instant all that energy comes back into the two disks, vajra and HUM, and transforms
into the glorious Yamantaka. Thus one has established the seeds for the ripening of the
Dharmakaya by manifesting Manjushri from the DHI and sword. This is the arisal of the
Sambhogakaya. The sun disk at the heart of Manjushri is said to be the source of the
Sambhogakaya, or pure astral form. Meditating upon the subtle aspect of that sun symbol
which is clear light consciousness, the understanding of voidness, is the cause for producing
the subtle body of Manjushri. By producing that subtle body of Manjushri, one is creating the
causes of producing not only one's astral body in a finer form, but actually purifying one's
astral body. Thus one will be able to attain the Sambhogakaya when one becomes
enlightened.

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Having stayed in that state of consciousness for some moments with the recognition I am
Sambhogakaya, one realizes that one cannot benefit many sentient beings. Although having
an astral form, able to travel many places with no obstructions from walls or mountains,
whatsoever, one is able to work for the benefit of sentient beings only in a very subtle form
which is very difficult to perceive. So we decide to take a coarse manifested form and we allow
ourselves to take rebirth. This is the process where the Buddhas, Bodhisattvas and Manjushri
absorb into the sun disk which becomes radiant. A HUM on top symbolizes the mixture of the
mind together with the red and white elements from the father and the mother. Also HUM
symbolizes the potential for speech. That transforms into a vajra marked with HUM which is
the mind of the being taking rebirth. The emitting of the Buddhas and Bodhisattvas is the
development of the fetus within the womb.
Finally with the sudden instantaneous re-absorbition of all of the Buddhas and the Bodhisattvas
and all sentient beings as Yamantaka, back into the vajra with the HUM, this then suddenly
manifesting as a variegated lotus moon and Sun and upon this stands the full Yamantaka. The
great and glorious Yamantaka. This then is the birthing, the actual arrival into the world. It is
said in the teaching that if one can, on a higher level of practice, every night one should learn
how to astral project. At that time one should try to perform various virtues and deeds for the
benefit of all sentient beings, visualizing and identifying with oneself as being a manifestation
of Manjushri, the Buddha of Wisdom. When finished with that process, one takes rebirth and
decides to enter one's old form because by reliance on the coarse form you can benefit
sentient beings.
So it is said that one should actually visualize that one's old form is actually the form of
Yamantaka. One then re-absorbs back to that body. This is to be done as a nightly practice of
taking rebirth. So at the time of going to sleep, one practices identifying the mind entering
into deep sleep as being the Dharmakaya, a formless state of consciousness. Arising in the
dream state is Sambhogakaya, the astral form. As the dreams come to an end, consciously
entering back into your body as the manifestation of the Nirmanakaya. So that is taking the
three bodies on a nightly level of experience.
We have now arisen as the great and glorious Yamantaka, the beginning of today's teachings.
SO THE MOON SUN VAJRA TOGETHER WITH THE HUM TRANSFORM INTO THE SEATS OF
VARIEGATED LOTUS,MOON AND SUN, UPON WHICH I ARISE AS A RESULTANT VAJRA HOLDER,
THE GREAT AND GLORIOUS DARK BLUE VAJRA BHAIRAVA, NINE FACES, THIRTY FOUR ARMS AND
SIXTEEN LEGS STANDING IN THE POSE OF RIGHT LEGS BENT AND LEFT LEGS OUTSTRETCHED.
Visualize a very massive and powerful being. You are now the resultant vajra holder. As a
Sambhogakaya you are casual, the cause for the Nirmanakaya to manifest. So when you
become the Nirmanakaya, you are the result.
WITH THE ABILITY TO DEVOUR THE LORDS OF THE THREE REALMS, YOU DIABOLICALLY
CHORTLE HA HA WITH YOUR TONGUE DARTING AND FANGS BARED. YOUR MOUTH HAVING
WRINKLES OF ANGER, YOUR BROWS ARE ALSO WRINKLED IN ANGER. YOUR EYES AND
EYELASHES FIRE LIKE THE EON AT THE END OF DESTRUCTION. AND YOUR YELLOW BROWN
BRISTLING HAIR ERECT. YOU MAKE THREATENING MUDRAS AT BOTH THE MUNDANE AND
EXTRA MUNDANE DEITIES, FRIGHTENING EVEN THE FRIGHTFUL ONES. BELLOWING WITH A
THUNDER LIKE ROAR, THE SYLLABLE PHEM, YOU EAT HUMAN BLOOD, GREASE MARROW AND
FAT. YOU HAVE FIVE DRIED FEARSOME SKULLS CROWNING EACH OF YOUR HEADS.

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The nine heads signify the nine levels of scriptural teachings in the Buddha Dharma. The thirty
four arms and the body speech and mind, those thirty seven stand for the thirty seven
branches leading to enlightenment. There are thirty seven things which you have to get
together to become enlightened. They are all quite easily identified.
ADORNED WITH THE ROSARY OF FIFTY MOIST HUMAN HEADS, YOU WEAR TWO BLACK SNAKES
AS BRAHMIN THREADS. YOU ARE ADORNED WITH THE ORNAMENTS MADE OF HUMAN BONES
SUCH AS THE WHEEL SHAPED CROWN, EAR RINGS AND SO FORTH. YOUR BELLY IS BULGING.
YOUR BODY IS NAKED. AND YOUR ORGAN STANDS ERECT. YOUR EYEBROWS, EYE LASHES,
MUSTACHE AND BODY HAIR BLAZE WITH THE FIRES OF THE EON OF DESTRUCTION. YOUR
MAIN FACE IS THAT OF A BLACK BUFFALO, EXTREMELY FURIOUS HAVING TWO SHARP HORNS.
Alright, you have now manifested in this great and incredible form. How powerful you would
have to be to hold an elephant! So you have to visualize incredible power. You are not a wimpy
little being.
You are dark blue Vajra Bhairava with nine faces, thirty four arms and sixteen legs. You have
the ability to devour the Lords of the Three Realms. The three realms are considered to be on
the earth, in the sky, and in the heavens above the sky. Your tongue is like lightening. It
flashes. Your fangs are bared and they are very gleaming and sharp and you have a very
wrathful, wrathful wrinkles. Wrinkles of wrath. So your wrath is all around you. You should
have a very electric, powerful electric energy. The pair of horns signify the two levels of truth,
conventional truth which is just the ordinary appearance of things, and the ultimate level of
truth. They also symbolize the astral body, which is the relative level of truth and clear light
consciousness which is the ultimate level of truth. So you can have two things. You can say
this is the two levels of truth. It is also the astral body and the clear light consciousness.
Your eyebrows are like the fire of the era of destruction and your hair is yellow and bristling
erect. You show the threatening mudras to the mundane and ultra mundane deities. The
lower hands are pointing downwards, the upper hands are palm upwards. Frightening even the
frightful ones. Bellowing in a thunderous roar the syllable PHEM. PHEM is the sound which
draws all the dakas and dakinis and all the world. When you sound PHEM, it completely binds
them. They are immediately hooked to you. They do what you ask them to do. So your roar
PHEM which means that there is no way they are going to ignore you. You eat human blood,
grease, marrow and fat and have five fearsome dried skulls crowning each of your heads. So
you have nine heads and each has five pointed skull crown. The Manjushri on top does not
have skulls but jewels because he is appearing as a bodhisattva.
Adorned with a skull rosary of fifty moist human heads, fairly fresh. For example in the inner
offering are three heads, one very moist, one gone green and one dried up. At this point they
are all fresh and symbolize that in the Buddhist psychology there are fifty secondary delusions
such as anger, ignorance, greed, attachment and so on. Wearing the fifty heads symbolizes
that he has cut off the heads of these fifty delusions and wears them as an adornment. So it is
an ornament meaning the mind is no longer caught by delusion.
You wear two black snakes of Brahmin threads. These are large live black snakes. Their heads
come up, they are wrapped around your body cross ways. Yamantaka does not have snake
ornaments. Remember that I said that the other wrathful ones of the protection mandala have
snake ornaments because they control spirits. Yamantaka does not have those on his body but
does have ornaments made of human bones such as the wheel shaped crown. You have nine
heads. The Yamantaka principle face is full head. Then the heads to the side are joined and
each also has a wheel crown with five skulls on it. It means that you can see in all directions
now.

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The earrings for Yamantaka's buffalo ears are under his horns, and hang from a little loop. It
has a loop, a little wheel made of spokes and on the three lower spokes, little strings of bones.
He has a choker necklace and also bones that come across the chest and back and which
match the snakes around his body. He has wristlets and armlets. In these there are two bands
of bone going completely around the arm and then on the top and bottom is an eight spoke
wheel again. From the center of the spokes you have three little pendants coming out with
little bones. In the center of the chest is an eight spoke wheel held by the bands coming over
the shoulder. The girdle has a belt of which there are two strands with wheels placed between
them and then strands that hang down to about his knees like an apron of bones.
To wear fifty human heads obviously he has to be quite huge. The necklace only hangs to the
level of his knees so he is a major big creature!
The eyebrows, eyelashes, mustache, and body hair ablaze like the eon of destruction. If you
think of those beings in Cocoon, you get an idea of what sort of energy has to be around your
body. It has to be a very vibrant energy with quality. For you personally it is a manifestation of
ecstasy and also the brilliant lights of giving bliss to sentient beings. As for outside beings who
are negative or evil, it appears as an incredibly burning flame. It is very terrifying for them.
For good beings, for sentient beings who are working for the benefit of others, it gives bliss in
their mind.
Your main buffalo has two large nostrils. They are white hot with incredible flame and power
coming out of them. The lips curl back to expose fangs rather than the funny flat teeth of a
buffalo. Each face has three eyes. On top of the Buffalo face between the horns is a red face.
The main face has a skull crown and the third eye right there. Just behind the five skulls is
seated a blue Akshobhya who has a bell and vajra, embracing his consort, and is the Lord of
the family of Yamantaka. Yamantaka tantra is in the family of Akshobhya, he is transforming
consciousness. It is also the Buddha of the true nature of reality, a manifestation of the true
wisdom of reality, the dharmadatu. That is Akshobhya. That is your root guru. Your root guru,
the one that has given you tantric initiations, and actually every time you get an initiation,
always it is Vajradhara. In that way you can understand all of the initiating gurus, and then
you have a heart bond with them seated upon the crown of your head at all times.
ON TOP OF IT BETWEEN THE THE HORNS IS A RED FACE, EXTREMELY FEARSOME.. 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 TIED IN FIVE KNOTS ON THE CROWN OF HIS HEAD.
In front of the red face is the little Akshobhya. A little higher up is the red faced extremely
fearsome, Mara, a demon. His mouth is snarling. He has also three eyes, five skulls on the
crown of his head. On top of his head is Manjushri. Make it a little smaller. Normally they say
there is the big Yamantaka, a smaller head of the red Mara, Manjushri's head is a little smaller
than that again. He has the bodhisattva adornment, five jewel crown, and he is just a little
upset, but he has a third eye also which is sort of thin. All the other deities have very fat bulgy
eyes. Manjushri has the beautiful face of the Buddha. But he has a wrinkle of wrath.
AS FOR YOUR FACES, AT THE BASE OF YOUR RIGHT HORN, THE FIRST FACE IS BLUE, THE FACE
TO ITS RIGHT IS RED AND THE FACE TO ITS LEFT IS YELLOW. AS FOR YOUR FACES AT THE BASE
OF YOUR LEFT HORN, THE FIRST FACE IS WHITE, THE FACE TO ITS RIGHT IS GREY AND THE
FACE TO ITS LEFT IS BLACK. THESE FACES ARE VERY WRATHFUL AND EACH OF YOUR FACES
HAS THREE EYES.

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As for the faces under the right horn, the first face is the one in the center. It is always center,
right and left. Always that way when you count faces.
WITH YOUR FIRST RIGHT AND LEFT HANDS YOU HOLD THE MOIST SKIN OF AN ELEPHANT
STRETCHED OPEN BY ITS LEFT FRONT AND HIND LEGS, WITH ITS HEAD TO YOUR RIGHT AND
ITS HAIRY BACK SHOWING.
The first and left hands are holding the moist skin of an elephant by the left front and hind
legs. The elephant's back faces outwards and the tummy faces in and the two lower legs
dangle down. The elephant is symbolic of transformation of ignorance. Ignorance is very
heavy. When you go to College and you do not understand, it is sort of like your head gets
heavy. An elephant also symbolizes the uncontrolled mind which can do an incredible amount
of damage. Like an elephant on a rampage, nothing can stop it. When our human mind goes
crazy with delusion, we can destroy a good thing. So in that way the elephant being skinned,
is skinning ignorance. That it is held aloft is that he has completely taken over it. Ignorance can
no longer be effective. I used to meditate what would it be to be able to hold up an elephant
skin. Just get into the power and the capacity to go beyond my lethargic lazy mind which is
stupid. So there is something good in that.
The stretched elephant skin is the overcoming of ignorance. Therefore such a manifestation of
Vajra Bhairava is not only to look magnificent and beautiful, but everything thing is to show the
basis of the real situation of becoming enlightened.
It lists the thirty seven types of things for becoming enlightened. They are the four
recollections, the four types of abandonment, the four types of concentration, the five powers,
the five forces, the seven practices of enlightenment, the eight fold path. Each of the hands
and the body, speech and mind represents the thirty seven things. The sixteen feet signify the
sixteen types of voidness which are the outer voidness, the inner voidness, the voidness of
both and other ones. Completely naked means you have no obscuration and can understand
everything. Your hair rising upwards means that you have completely achieved nirvana, the
highest goal of enlightenment.
AS FOR YOUR OTHER RIGHT HANDS, YOU HOLD IN THE FIRST A CLEAVER,
The cleaver in Yamantaka is a sword blade with a curved part and it hooks. It is for skinning
things. So with the curved part you could scrape the excess fat off an animal skin. It cuts the
body away from the hide of the animal. Thus it cuts ignorance. It cuts the skin off of ignorance
and in that way it has to be very sharp and very pristine. It means the illumination of
ignorance.
THE SECOND A QUILL,
The quill is a large wooden thing with a fine point. He holds it in his hand and off it's end is a
bunch of feathers. Like a quill. A writing implement but in that style and it can stab so to
speak. The quill is the elimination of prejudice and particularly the prejudice concerning subject
and object, or objects and cognition. Sometimes we look at an object and the way we cognize
it is prejudice. Well that quill is what pricks that. Pricks the bubble of preconceived
conceptions, it is said.
THE THIRD A WOODEN PESTLE
Not like a pestle and mortar, but a large wooden one which has a big wooden end on the one
side and a little place for a handle and a big wooden end on the other end. It is for beating

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rice. You would normally have a large wooden like stump with the center dished. You would
throw in the rice and beat the rice until it was crushed flat. So you have this big thing to beat
things flat. The big pestle is for the force of memory. It completely destroys forgetfulness.
THE FOURTH A FISH KNIFE
The fish knife cuts off the roots of samsara. This means that you as a practitioner, if you rely on
Yamantaka, all of these things come under your power. This is a sword blade that goes like
this. It is one of these sort of Italian stiletto styles so it has a curvy blade.
THE FIFTH A HARPOON
The harpoon is the elimination of the instinctive obstacles for sentient beings. A long spear,
with a little cord attached from the head that goes back into your hand. It would be in this
mudra so the point of it is pointing forward like that.
THE SIXTH AN ADZE
The axe head is up to this end and the top of the back of the blade has a little vajra on it. Like
the top of the axe has a little vajra like that.
THE SEVENTH A SPEAR
The spear has a long shaft. The spear penetrates wrong views.
THE EIGHTH AN ARROW
The arrow completely destroys the consequences of prejudice. For example if you have a
strong prejudice, the arrow can destroy that so that you do not experience negative
consequences of being prejudiced.
IN THE BACK ROW IN YOUR NINTH HAND YOU HOLD AN IRON HOOK
The hook hooks in the Buddhas. So any time you want to hook or draw the attention of a
particular Buddha you visualize that aspect and the Buddha is right there. The hook has the
power to summon the deities and receive powers from them. Also the possibility to summon
harmful spirits and to tame their minds. So particularly negative spirits, like if you heard of a
particularly negative spirit, and you know how to do it, you do not just go out and do this if you
do not know what you are doing. You can go out there and you can hook in the spirit and you
can dominate it. You can make him become your servant. So that is something that you can
do when you have enough power.
THE TENTH A SKULL CLUB,
The tenth holds a skull club, a human spine with ribs and with a skull at the end. But it does
not have the shoulder bone. It does not have the arms. You are holding it as if you grabbed
the base of the spine and then you have the spine shaft going up and there is some ribs and
then the skull head and that is the club for beating. Skull club is the destruction of the
obstacles of actions. The obstacles of actions; there are four actions. The action of pacifying,
increasing, attracting or being wrathful. Sometimes we feel inadequate. We feel I can not do
that. Well the skull club destroys the obstacles to being able to do that. So you have the power
to do any of those four actions.

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THE ELEVENTH A KHATAVANGA,


The eleventh a khatvanga. It has a vase, a double vajra, three heads: freshly cut, green and
then bones. On top of that is a vajra. It is a symbol for Heruka. The khatvanga is the is symbol
of Heruka. Heruka's and Vajrayogini's practice is clear light. Their practice is emphasizing
clear light. Yamantaka emphasizes actually two things. The generation of bliss but also the
working with the astral body. When you get into tantracism, there is the mother tantras and
the father tantras and non dual tantras. Mother tantras generate bliss and clear light. Father
tantras work on your astral body. Non dual tantras work on them both equally. You are
practicing Yamantaka. That is a non dual tantra which means it generates bliss/clear light and
astral body both at the same time. So the khatvanga symbolizes the generation of bliss which
means that you have all the methods and techniques of Heruka tantra. So you do not need to
go to the Heruka tantras. You have it all in Yamantaka.
THE TWELFTH A WHEEL,
A wheel. In the comic books I have it shows Vishnu. He has four arms. One of the hands is
back like this and there is a disk which spins on it. It has very sharp blades all around it. It is
sort of like a frizbee but it is always centered on his finger, and when anyone is ever negative
or when Vishnu decides he wants to eliminate anyone, he throws it and it spins down and
chops their heads off and then comes back to his finger. For Yamantaka, he holds a vajra of
which this sits on top and spins. So it is just a very sharp disk with very sharp blades on the
outside. It has nothing in the center. It just spins magically at the end of the vajra. When you
transform from Vairochana into the mandala you have one of these in your hands at that point
too! A vajra with a wheel on top. The wheel is the attainment of the ability to constantly give
dharma teachings. It says whenever you turn the dharma chakra, turn the dharma wheel is to
give the dharma teaching.
THE THIRTEENTH A FIVE-SPOKE VAJRA,
The vajra means that you have the five wisdoms. It means that Yamantaka is a manifestation
of the five wisdoms, but having the vajra is the symbol that I have them.
THE FOURTEENTH A VAJRA-HAMMER,
In the fourteenth a vajra hammer. This is like a hammer but you would have the head of the
hammer on this side and a five pointed vajra on the other and the shaft of the hammer would
be like this. You would hold it here and Vajra nail things! The hammer is the destruction of
miserliness
THE FIFTEENTH A SWORD
The sword has the handle of a vajra and a very sharp sword blade. The sword means that you
can achieve the eight powers.
THE SIXTEENTH A LARGE DAMARU.
The drum beating in the lowest hand attracts the attention of the Buddhas. It is like when the
Buddhas hear it, they immediately become interested. It is the sound of bliss and voidness.
You must remember when I said one side of the skull is bliss and the other side is voidness, the
only way you can make that noise is with two clappers and two opposite sides of the drum and
therefore bliss and voidness have to be inseparable.

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AS FOR YOUR OTHER LEFT HANDS, IN THE FIRST YOU HOLD A SKULLCUP FILLED WITH BLOOD,
The skull cup in the first of the left hands means that if you rely on Yamantaka, all of your
commitments will always be full just as the skull cup of Yamantaka at this point is full of blood
and intestines, so also will your practice completely eliminate all of the degenerations of your
precepts and everything. So if you rely on Yamantaka properly, you will never have to worry
about degenerating as a spiritual practitioner.
THE SECOND A HEAD OF BRAHMA
Hanging from his hand by it's hair is the four faces of Brahma, considered to be one of the
divinities. He has four faces to the four directions. The head of Brahma is working for the
benefit of all sentient beings with great compassion.
THE THIRD A SHIELD
The shield is the sign that you have victory over all delusions. Actually it is said that the
implements in the right hands are implements of destroying things, beating things and pricking
things. The implements of the left hand are the symbols of the victories that you have
attained. So you have perfect samaya. You work with perfect love and compassion. You have
victory over all of the delusions.
THE FOURTH A LEG
The leg is being able to travel to enlightenment.
THE FIFTH A LASSO
This is a particular type of lasso which is for the Lord of Death. You hold it at the middle. This
end of it here has a hook on it and this end here has a ring on it. The noose is completely
binding, that you have the binding power of wisdom and it means that you are full of wisdom.
THE SIXTH A BOW
The bow is the victory over all of the three realms of existence. Those realms on the earth, in
the sky and in the heavens above. They could be understood as being the desire, form and
formless realms. Your choice.
THE SEVENTH INTESTINES
The intestines signify that the nature of existence is not truly existent. They are void.
AND THE EIGHT A BELL
The bell is the wisdom of the voidness.
IN THE BACK-ROW IN YOUR NINTH HAND YOU HOLD A HAND
The ninth, back at the top, is a hand. You are holding it by the wrist. The hand is the four types
of activities, that of pacifying, increasing, attracting and wrathfulness. The hand has four
fingers. The four fingers are the four colors, white for pacifying, yellow for increasing, red for
attracting and black for being wrathful.

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THE TENTH A CLOTH SHROUD


The tenth is a cloth shroud, actually the shroud that covers a casket. The cloth of the
cemetery, is the uncovering of voidness.
THE ELEVENTH A MAN IMPALED AN A STICK
The eleventh is a stick and on the end is a human being. It is just hanging there stuck on a
stick. The skewered human means penetrative insight into voidness but also particularly that
if you are a sentient being which has been horrible, like very uncontrollable, very evil and had
a horrible existence, that even if you have done that, if you rely on Yamantaka, Yamantaka will
take you enlightenment. So this skewered human means that it does not matter what you
have done, Yamantaka will not let you go. He will not forsake you. So if you rely on
Yamantaka, Yamantaka will save you from having to take any bad rebirths and will take you to
enlightenment.
THE TWELFTH A FIRE STOVE
The twelfth is a fire stove. It is then, that in his hand then is a little sort of a shaft which comes
up and has a little pot and in the pot are hot burning coals. You should visualize it as a
triangular pot that comes up from a fine lower point and the coals are inside the triangular
part of it. The stove has two meanings. In here it says the stove is illuminating the true nature
of reality. The second meaning of it is the generation of psychic heat. That is why it is in the
shape of a little triangle.
THE THIRTEENTH A SCALP
In the thirteenth is a scalp. So it is as if someone chopped it off of the top of the head and is
holding the scalp by the hair. The piece of skull with the hair on it is the stream of
consciousness of such a deity is filled with the nectar of compassion.
THE FOURTEENTH A HAND IN THE THREATENING MUDRA
The fourteenth is a hand in the threatening mudra. So the hand is holding the hand by the
wrist but this hand is going like that. The hand in the threatening mudra is warning harmful
spirits not to cause harm to this practitioner.
THE FIFTEENTH A TRIDENT WITH THREE HANGING PENNANTS
The fifteenth is a trident with three hanging pendants. If you took a trident and from where the
shaft of the trident goes into the trident part is three hanging pendants. The trident is the
symbol of Heruka. Heruka's and Vajrayogini's practice is bliss and clear light. Their practice is
emphasizing bliss. The trident is the nature of the body speech and mind are one. So
although the trident has three points, it means for an enlightened being, the being of the body
speech and mind are all one. They are not separate things. The Body of the Buddha, the
Speech of the Buddha and the Mind of the Buddha all are fully conscious.
AND THE SIXTEENTH A STICK WITH CLOTH-STREAMERS AT THE END
The sixteenth is a stick with cloth streamers on the end. That is actually a fan. So you have a
stick and then coming off of it is like a fan. The fan is that everything is merely an illusion. The
fan and the wind that it creates means that all phenomena are like illusions.

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AS FOR YOUR RIGHT FEET, THE FIRST TREADS ON A MAN, 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.
Your right legs do two things. The eight right legs are immediately placed upon the back of an
animal. They are a man, a buffalo, a bull, a donkey, a camel, a dog, sheep and a fox. He is
standing on the sixteen types of beings which symbolizes overcoming the sixteen types of
grasping. Or the sixteen types of wrong views which are basis of the sixteen types of grasping.
The meaning is that this sixteen legs stand for the sixteen voidness which suppress or which
overcome all the wrong views that we have. So this sixteen voidnesses just to refer to different
little aspects of the way we have ignorance.
The eight animals on the right side symbolize the eight powers which are the power of the pill,
you can make the special herbal pills. You consecrate them and by eating them you can create
great physical power and glory in your body. It is said that if you know how to consecrate them
properly you can have the power of five hundred elephants. Maybe we could say the power of
three monster trucks or something. Nowadays you think of the power of monster trucks. Or
the power of five hundred elephants. The second one is the power of the eye lotion. It is the
power to be able to apply this ointment to your eyes and see things that other people cannot
see. The third power is the power of underground. This you sometimes can get when you are
dreaming. It is the ability to go under the earth and swim where ever you want to go. If you
can get this power you can do it in regular time, not just dream time. Then there is the power
of the sword. If you get the power of the sword, by holding the sword you get many miraculous
powers and feats. Then there is the power of flying in space, the power of invisibility, the
power of immortality, and and power of immunity from sickness. So these are the eight
powers. It is standing on the human, buffalo, dog, fox and all these things, and it symbolizes
these powers.
AS FOR YOUR 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 AN EAGLE, THE SEVENTH A
MYNAH BIRD, AND THE EIGHTH A SWAN.
The eight types of birds signify the eight types of forces. The power which is called the force of
mind, the force of speech, the force of body, the force of miracles, the force of going
everywhere, the force of peace, the force of wish fulfilling, and the power of benefitting all
sentient beings. It is fairly clear. The power of mind, body and speech means that your body
speech and mind are a great force, a great power. Miracles means that you can perform a
miracle whenever you wish to. The power of going everywhere means that you can
instantaneously fly whenever you want. That is particular to Guyasamaja. They say if you
practice that you can manifest bodies all over the place at the same time. The power of peace
is that you can pacify anything. The power of wish fulfilling means that if someone wishes for
something, you can bless them and their wish becomes true. The power of benefitting other
sentient beings is that you can fulfill their relative and ultimate wishes.
ALSO TROD UPON ARE BRAHMA, INDRA, VISHNU AND RUDRA UNDER YOUR RIGHT FEET AND
SIX-FACED KUMARA, GANESH, CHANDRA AND SURYA UNDER YOUR LEFT FEET, AS YOU STAND
IN THE MIDST OF A BLAZING MASS OF FLAMES.
Then underneath those animals are four gods. Brahma, Indra, Vishnu and Rudra. ~hen six
faced Kumara, Ganesh, Chandra and Surya. Chandra is the moon and Surya is the sun. All
these divinities in the Hindu texts are samsaric Gods, very powerful but all samsara and not
that trustworthy. They are nice when they like you but when they don't like you they will give
you all sorts of problems. So Yamantaka is standing on top of these and they are all hunched

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over, being crushed underneath everything. They are looking up quite terrified of this
Yamantaka who is standing on top of them all. So there is real power. Then around that
coming up like is a great masses of flames. All around Yamantaka. He is standing in these
flames, roaring. One of my teachers said that it was the second red face that is going PHEM.
Yamantaka's main face is just roaring this incredible roar.
BLESSING THE SENSE ORGANS AND THE THREE DOORS.
ON EACH OF THE EYES IS A WHITE KSHIM IN THE NATURE OF KSHITI-GARBHA, ON EACH OF THE
EARS A BLACK JRIM IN THE NATURE OF VAJRAPANI, ON THE NOSE A YELLOW KHAM IN THE
NATURE OF AKASHAGARBHA, ON THE TONGUE A RED RAM IN THE NATURE OF
AVALOKITESHVARA, ON THE FOREHEAD A GREEN KAM IN THE NATURE OF SARVA-NIVARANAVISKAMBINI, AND ON MY NAVEL A WHITE SAM IN THE NATURE OF SAMANTABHADRA. AT THE
CROWN OF MY HEAD IS A WHITE OM IN THE NATURE OF VAJRA BODY. AT MY THROAT IS A RED
AH IN THE NATURE OF VAJRA SPEECH AND AT MY HEART IS A BLUE HUM IN THE NATURE OF
VAJRA MIND.
On each of the two bulging principle eyes of the buffalo face is the syllable KSHIM, which is like
a little white set of syllables just in front of the pupil of the eye. It is just there. It does not
affect the sight but it is there protecting you. In the Tibetan sadhana you say in each of the
eyes is the white syllable KSHIM in the nature of Kshiti-garbha.
Your two black Yamantaka ears has a JRIM in the nature of Vajrapani. On the center bridge
between the two nostrils is KHAM. On the central part of the tongue is a RAM. On the
forehead is KAM. On the navel is SAM. On the crown of the head of Yamantaka in the center
part of the head, a white OM. A red AH at the throat and a HUM at the heart. OM AH HUM. The
HUM at the heart will be the same, will be mixed with the concentration being that you will
develop inside of yourself. That blue HUM, and we will have a little Manjushri in our heart, and
in his heart on a little sun disk is a little HUM. That HUM and this HUM are the same, alright?
MEDITATING ON THE THREE BEINGS
WITH MYSELF AS THE COMMITMENT BEING, I HAVE AT MY HEART ON A MOON DISC THE
WISDOM BEING YOUTHFUL MANJUSHRI WITH A YELLOW-COLOURED BODY AND A SLIGHTLY
WRATHFUL EXPRESSION IN THE RIGHT HAND WIELDING A SWORD AND IN THE LEFT HOLDING
A SCRIPTURAL TEXT AT THE HEART. SITTING WITH LEGS CROSSED IN THE VAJRA-POSITION,
AND ADORNED WITH THE THIRTY-TWO MAJOR AND EIGHTY MINOR MARKS OF A BUDDHA.
IN HIS HEART, FROM AN AH COMES A SUN DISC, IN THE CENTER OF WHICH IS THE
CONCENTRATION BEING, A DARK-BLUE HUM EMANATING FIVE-COLOURED RAYS OF LIGHT.....
So in the heart of yourself as Yamantaka in the manifest form. That is you in this world working
for sentient beings. You have all these skills and means. You can prick the bubble of
preconceived conceptions. You have all these tools and implements at hand and are a very
wonderful creature, a Buddha. To symbolize those you also have attained the complete illusory
or astral body, and also have the complete realization of the clear light consciousness.
Then in your heart you visualize a moon disk which is cooler. Normally a sun disk is visualized
as being very hot, wrathful, powerful energy. So in your heart you have a moon disk which is
cool and seated upon that then is the youthful Manjushri. Again he is exactly like you were
back in the astral realm when you were going through the astral transformations. In the same
way he is seated there very beautifully. In his heart appears from a syllable AH, a little sun disk
and in the center of the sun disk is a little concentration being a dark blue HUM. Now HUM in

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this sense is the symbol for bliss and voidness because all of this manifests from bliss and
voidness. This is the innate nature. This is your Buddha nature. So when you do the
visualization of yourself as the great and Glorious Yamantaka, your whole source of your being
is based on the concentration being, that is the consciousness of bliss and voidness
inseparable symbolized by the Concentration Being. That means you have that level of
realization.
Then surrounding that is the Manjushri which means that not only have you got the formless
clear light, but you have also fully realized the illusory body of Manjushri. So that then is the
next form which is standing in the center of your chest. Then you are as you, the great and
glorious Yamantaka. That is called the three stacked beings. There is the samaya being, the
wisdom being and the concentration being.
The samaya being, meaning commitment, means that it is a being, a state of attitude, that it is
a commitment being means that it is committed to working for the benefit of sentient beings.
So your gross form of Yamantaka, the manifested form of Yamantaka, the samaya being means
that this being is a manifestation for the benefit of sentient beings and therefore it is called the
commitment being.
The wisdom being which is the Manjushri in the heart of Yamantaka is the indicator that from
relying on the concentration being, you can generate the wisdom being which is the pure astral
form of Manjushri. So the wisdom being meaning is by relying on the subtle realizations, the
subtle level of consciousness, the subtle realization of clear light and voidness, you can
generate the pure astral form of Manjushri. Also it is said that realization comes about by
being able to tie together mind and breath. So the more subtle you are able to concentrate,
the breath becomes more refined. Also your mind and your breath become very powerfully
mixed. That is also the source for your illusory body. So that is the Manjushri in your heart.
The concentration being at the most subtle level of your heart is an indicator of the bliss and
voidness. Again there is the same symbology. From an AH, comes the sun disk. AH is the
syllable of negation. Negating true existence. The grasping of true existence. So therefore
that gives birth to the sun disk. The sun disk symbolizes the inseparability of bliss and
voidness and is what gives rise to everything. On top of that is the HUM which is also the
syllable symbolizing bliss and voidness. So all three, the moon and sun disk both symbolize
bliss and voidness. The inseparable realization of those. It is called yogananda, means the
inseparability of bliss and voidness.
So we have gone through the process of taking rebirth and arise in the glorious form of
Yamantaka with nine faces, thirty four arms, and sixteen legs standing upon eight animals,
eight birds, and the eight samsaric Gods, four for each side. We have stretched an elephant
skin behind our back. We are glorious, radiant, and very wrathful. Very powerful. We are
bellowing our victory over all of the delusions and such to the whole of the world. So all of the
faces are roaring. Particularly we utter the syllable PHEM which is bringing all of the dakinis
and dakas into having their attention upon us.
The implements on the right hand side are banishing, showing weapons which destroy
delusions and such. The implements on the left side are the enjoyments that we experience in
having conquered all of samsara. Also the right hands are placed in a downward gesture
meaning the Gods above will not make hassles. The left hand mudras are in the upward
position saying that also all of the divinities in the lower realms will not make any hassles
either. They are all terrified of us. We are the great and glorious Yamantaka.

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On our sense doors is the Kshiti-garbha, Vajrapani, Akashagarbha, Avalokiteshvara, Sarvanivarana-viskambini, Samantabhadra, Vajra Body, Vajra Speech and Vajra Mind. This is called
the blessing of the sense doors. In this way our sense doors are protected from being defiled
by having the various six Bodhisattvas.
Then we visualize at the center of our heart the wisdom being, in the center of his heart we
visualize the concentration being. The Vajra Mind I spoke of in the blessing of the sense bases,
also is mixed or together with the Concentration Being so you only have to visualize one HUM
at the center of your heart. That then is the establishment of your self in the full Nirmanakaya
form.
So in this way you have come from the formless state to a pure and beautiful astral form as
being Manjushri, to finally the fully manifest and wrathful glorious form of the Vajra Terrifier,
Yamantaka. You are completely manifest for the benefit of sentient beings. All of your mudras
and things which you hold are symbolic for the great attainment that you have realized and
that you are working for the benefit of sentient beings. By relying on Yamantaka and relying on
this visualization, all of the visualization is saying to you that you are completely protected and
supported by Yamantaka. If you think about it, in visualizing an object and understanding it's
meaning, you actually have great power in that vision. Because you are saying the mind
creates it's own reality. So creating this visualization of Yamantaka is a very powerful
statement for your very heart of your being saying, I am taking a step for it. I am being
affirmative. I am striving for enlightenment.
So it is important to appreciate the manifestation as bodhicitta, for the benefit of sentient
beings. It is helping stabilize your mind in becoming enlightened. So in that way there is great
benefit and support in doing this style of visualization. It helps you grow towards being
enlightened. For this reason visualize Yamantaka with all these great mudras and in such
posture as a strong statement of positive affirmation, a positive attitude for yourself. You can
say that Yamantaka, although seen as the vajra terrifier, can be understood as being the Vajra
Determination. I am definitely on the path to enlightenment. I am definitely becoming
enlightened.
As much as we can realize particularly the bliss and voidness of Yamantaka, then we
immediately manifest enlightenment as a reality. In that way we have finished the three
teachings for tonight on Yamantaka.
Chapter 10
We should identify that we are the full manifestation of Vajra Bhairava, one face and two arms,
extremely powerful body, massive flames around us. We have total energy and full omniscient
consciousness, fully capable of working for sentient beings as is necessary. We have the
perfect environment, perfect enjoyments, perfect activities and the perfect aspect. Thus we
have four perfections. For this reason the tantric path is quicker than the common paths
because of our identification as being fully enlightened. Therefore we abandon the common
conceptuality which limits us and keeps us in the common aspect. So with the great pure
heart of bodhicitta motivation we should rely upon the tantric vehicle to bring us to full
enlightenment. The attainment of full enlightenment gives us the highest and best position to
benefit all limitless sentient beings, so this should be our motivation. Then we not only have
personal liberation which is our own personal enlightenment, ever lasting nirvana, but because
we have put emphasis on the practice of love and compassion, working for the benefit of
sentient beings, we are not complacent in our enlightenment but rather have full capacity to
help all sentient beings.

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In this way we fulfill the two needs. The two purposes. A purpose for ourself to be fully
enlightened and also a purpose for the benefit of all universal sentient beings. As much as we
can we should try to think of all sentient beings at all levels. Not just human beings. We
should think of all sentient beings. We should try to establish good karmic bonds with all
sentient beings in all circumstances. So it does not matter whether it is long or short term
relationship, we should always have in our heart that may I be able to benefit this sentient
being. At a later time when I take a rebirth in a much more powerful position, may this
sentient being which I have interacted with today be there and I may help them in a very
positive, creative, beautiful way. In that way we should always have those wishes within our
heart and then we create very great and wonderful karma.
With the thought of wanting to benefit sentient beings we allowed ourself to manifest a body
of enjoyment, the Sambhogakaya. So first there appears the DHI which becomes a sword.
Then that manifests light and draws back and turns into Manjushri. In Manjushri's heart there
appears from AH a red sun disk that emits infinite light rays and draws back all the Buddhas
and such. They together with Manjushri absorb into the sun disk. It becomes extremely radiant
with bliss and energy. At that time we allow ourselves to understand that we are now taking
the cause of taking actual physical rebirth. From that point then we go through the phases of
the development of the fetus and such as the arisal of HUM which symbolizes the potential for
speech on top of the sun disk. That turns into a large vajra, symbol of our mind within the
womb. The HUM marking the vajra is the potential for speech. Then after having emitted
infinite vajras which emit infinite Buddhas and such in all the directions benefitting limitless
sentient beings and bringing them into enlightenment, in one instant all the sentient beings
now Vajra Bhairava, together with the Buddhas, Bodhisattvas, Wrathful Ones and Lady Wisdom
Holders, absorb back into the vajra.
Then the moon, sun, vajra and the HUM together transform into an eight petaled variegated
lotus with a moon a cushion inside of that. That is then covered by a large sun cushion and
upon that I arise as the great and glorious Vajra Bhairava within the mandala.
Details on the mandala, the sun disk is six feet across (equivalent to one span). So in
Yamantaka size your arm span from finger tip to finger tip is the size of the central sun disk.
The lotus petals go out one span to the four cardinal and the four intermediate petals, each six
feet long and flowing outwardly reaching just the edge of the vajra ring which is in the center
of the mandala holding up the eight pillars which support the vajra roof.
In this way you are standing in the center as Vajra Bhairava on a large sun disk in the center of
a very glorious eight petaled massive lotus. You have eight Gods underneath your feet, on one
side you have eight animals, and on the other side eight birds. Then coming up through your
very glorious body which has sixteen legs, thirty four arms and nine faces, you have all the
various implements within your hands. The first two arms hold the front and back leg of the
left side of a skinned elephant. The other right hands hold a variety of implements which strike
and destroy delusions. In the left arms are the sixteen different implements symbolizing your
full victory over all of samsara.
Your central face is that of a great and wrathful buffalo with orange-red hair curling up in great
fiery mass. You have three faces to the right, blue, red, and yellow. On the left side is white,
grey and black. Above your central head you have a red face of Mara. Above that you have
the peaceful face of Manjushri with a slight frown upon his brow. Each of the heads have three
eyes. They are all bulging except for those of Manjushri and are very red and bloodshot. Your
mouth is roaring. Your four fangs are very brilliant and shining to all the directions showing
that you have great power. Your body is very thick, very strong, and your are adorned with
ornaments such as the bone ear rings and such things. In this way you are appearing in the
great wrathful aspect of being the glorious Vajra Bhairava.

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On your two eyes are the two syllables KSIM, on your two ears are the syllable JRIM, on your
nose the syllable KHAM, on your tongue is a little RAM, on your forehead is the syllable KAM.
On your navel is the Syllable SAM. At the crown of the main head of Vajra Bhairava is a white
OM. At the base of the throat is a red AH and then at the center of the chest is a blue HUM.
These are the blessings for the sense doors. It is said that these are the nature of the eight
Bodhisattvas and they are in the form of being protection so that the senses of Vajra Bhairava
are protected from common sight and common experience.
In your heart you have what is termed the three stacked being referring to your main body as
the commitment being in the glorious form of Vajra Bhairava. In your heart is the wisdom
being, a Manjushri seated upon a moon cushion. In his heart is a sun disk with a blue HUM
which is called the concentration being. The main body is called the commitment body
because it is committed to work for the benefit of sentient beings. In sanskrit it is called
samayasattva. Because the Yamantaka in full aspect is a Nirmanakaya form, Nirmanakaya
body means a manifest body, the body can be perceived by ordinary sentient beings. So it is a
form which is perceivable by all sentient beings and works solely for their benefit.
In your heart is a Manjushri seated upon a white moon cushion, a symbol for the wisdom being.
The wisdom being means the wisdom of the non-duality of bliss and voidness and is a much
more subtle body. It indicates that you have fully realized the astral body and therefore is a
wisdom body, the astral body. It is also called the illusory body because it is a body of illusions
and you can create many millions of those forms in the astral realm. So in this way the wisdom
being of Manjushri symbolizes your astral attainment. Although you now appear in the great
and glorious form of Vajra Bhairava, in your heart is Manjushri symbolizing that also you have
full illusory body or astral body attainment.
In the center of Manjushri's chest is a red sun disk and upon it is the blue HUM symbolic of the
concentration being, meaning that your mind is always concentrated fully on the realization of
bliss and voidness. HUM is the syllable symbolizing the unification of bliss and voidness. So
you have two things. One, is the generation of bliss, and secondly the mind which understands
voidness. These two are inseparable. This is the unique feature of the tantras, that you can
meditate on the ultimate nature of reality but by relying on a consciousness of bliss, you
generate a much finer level of consciousness which can integrate both the understanding and
appreciation of voidness and the realization of great bliss. That is symbolized by the HUM at
the center of the heart. This means you as a practitioner, by relying on Vajra Bhairava, by
having these three beings, have the three attainments of the ultimate consciousness of bliss
and voidness, the pure illusory form of Manjushri, and finally the commitment form of Vajra
Bhairava, working for the benefit of all sentient beings.
The next point is the invocation of the Wisdom beings. We have made ourselves into the
aspect of the great and glorious Vajra Bhairava. But we are not consecrated yet. To increase
the blessings, we then invoke wisdom beings and consecration beings.
We have meditated upon ourselves as being Vajra Bhairava but now are going to invoke Vajra
Bhairava consciousness, the blessings of Manjushri. Again you do a hooking mudra.
Remember in your ninth hand you have a hook and with that you hook in the Buddhas. The
symbolic method of doing that with mudra is, this is a threatening mudra, which is the middle
fingers are closed, the thumb is on top, and if you get very powerful at this you can blow
people away. You destroy negativity. So you have your hands in this mudra and when you
hook them in, your right hand, first finger, hooks the left hand baby finger. That is the mudra
of invocation. Hooking in the Buddhas and so with the mantra

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OM HRIH HABO MAHA-KRODHA AGACCHA AGACCHA ASMADA PUJA PRATIBRI HINTHU PRASADA
MEDHI MANKURU SVAHA
Visualize from your heart infinite light rays going out with hooks, make actually offerings to the
Buddhas, and invoke them immediately into the space before you. Principally you should
have the glorious full mandala of Vajra Bhairava appear above you. Also the principle
Yamantaka in the space, there are also many other Buddhas and Bodhisattvas that also absorb
into it making it very powerful and resplendent. You recite that in the prayer by saying
FROM THE HUM AT MY HEART LIGHT RAYS EMANATE AND BRING FORTH FROM THEIR NATURAL
ABODE IN THE SPACE BEFORE ME THE SUPPORTING MANDALA OF THE GLORIOUS SOLITARY
HERO VAJRA BHAIRAVA AND ITS SUPPORTED DEITIES SIMILAR TO WHAT I HAVE VISUALIZED.
In invoking them sometimes you do invoke a little negativity. Because if you do a lot of
powerful visualization, then you sometimes actually can hook in sometimes a little negativity.
To purify that the next mantra
OM HRIH SHRIH VIKRITANANA HUM PHAT
To dispel interferences which may have entered. So at that time if you have your vajra and
your bell in your hand, from your heart you visualize many powerful Yamantakas manifesting
outwards in all directions and in particular to the mandala and above you. You can have the
mandala in the space in front of you so you can make offerings and things to it. It doesn't have
to directly above you. So in front of you and facing away, and at that time you feel that those
wrathful Yamantakas with a cleaver and skull cup in hands are roaring. They all blast off and
obliterate all negativity in the space around you. Whatever negativity is around at this time is
completely destroyed. Then having done that you make offerings to Yamantaka. In making
the offerings you do what are termed the Wrathful mantras.
OM HRIH SHRIH HA; OM HUM HUM PHAT; OM VIKRITANANA DUSHTAM SATTVA DAMAKA GAH
GAH; OM KUMARA RUPINE JAH JAH HUM PHAT; OM HRIH HAH HAI PHAT; OM DIPTA LOCANA
VIKRITANANA MAHA ATTATTA HASANA DINI DIPTAYE SVAHA; OM VAJRA NAIVIDYA AH HUM; OM
VAJRA SHABDA AH HUM
When you manifest the wrathful offerings, from your heart come four armed goddesses, their
two lower arms hold a large tray and their two upper arms make the offerings. Water for the
mouth. Same thing for water for the feet. Perfume would be a lower dish of perfume in the
lower hands and the upper splashing the perfume on the chest. Flowers would be a tray of
flowers and the upper arms throwing flowers. Incense would be a tray of fire in the lower arms
and then throwing incense into it. Light, they could hold candles or jewels. Jewels are
considered to be light. Food, so a plate of food, and shabda would be a musical instrument.
So you make the eight outer offerings. Then you go
OM MUNGARA JAH; OM DANDA HUM; OM PADMA BAM; OM KHANGA HOH
That is the mudra and mantra for TSA HUM BAM HO but it is made in a longer form. That
means with TSA, the mandala which you have just made offering to and made very pleased
comes to be above your head. HUM it starts to settle down, BAM is that it actually merges
into you, and HO it is inseparable with you. So OM MUNGARA JAH it comes to be above you.
OM DANDA HUM is it starts to sink, OM PADMA BAM is it is merging into you and OM KHANGA
HOH it is completely inseparable. In this way you invoke the full mandala of Yamantaka and
now it absorbs into you and you should experience the great bliss as it absorbs into your body.
Again this is the hooking mudra.

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Then again you want to invoke more deities so you go


OM HRIH HABHO MAHA KRODHA AGACCHA AGACCHA SAMADA PUJA PRATIBRIHINDTHU
PRASADA MEDHI MANKURU SVAHA
Again you send out infinite light rays from your heart, drawing in all the initiation deities. So
again it is just actually the full mandala of Yamantaka above in the space before you. But
together with many other initiation deities, and principally four dakinis who will be the ones
bestowing the initiation upon you.
ONCE MORE FROM THE HUM AT MY HEART LIGHT RAYS EMANATE AND BRING FORTH THE
BUDDHAS TOGETHER WITH BODHISATTVAS TO REST IN THE SPACE BEFORE ME IN THE TEN
DIRECTIONS.
Now because you have already obliterated negativity, you do not have to go OM HRIH SHRIH
VIKRITANANA HUM PHAT. You just make offerings you go
OM HRIH SHRIH HA; OM HUM HUM PHAT; OM VIKRITANANA DUSHTAM SATTVA DAMAKAGAH
GAH; OM KUMARA RUPINE JAH JAH HUM PHAT; OM HRIH HAH HAI PHAT; OM DIPTA LOCANA
VIKRITANANA MAHA ATTATTA HASANA DINI DIPTAYE SVAHA; OM VAJRA NAIVIDYA AH HUM; OM
VAJRA SHABDA AH HUM
Having done that you put your hands in prayer mudra, remember to put your thumbs inside
because you are offering a jewel. What you really offer is the jewel of your bodhicitta which is
the most wonderful jewel in existence. Because when you do pray, there are divinities that are
in the world which exist and if you want to attract them to bless you, you want to attract them
with something beautiful so you offer the prayer of your bodhicitta. There is nothing more
beautiful. If you were a wonderfully realized being in an astral body flying around in space to
do what you wanted to do, and you saw a meditator. That meditator started to pray and says
please I would like to become enlightened. Please I need to be liberated. Please. please,
please, me, me, me. You would feel alright, but then you saw another sentient being who says
please I would like to be liberated but I would like to benefit all sentient beings. I really would
like to become a beautiful person. Much more wanting, easy to bless that one! Because it is a
nicer person! Think about it. You do invoke or attract spiritual entities around. So by having
always the prayer of bodhicitta in your heart, you attract them a lot more because you really
have special good energy.
So you make then the prayer to them
"O TATHAGATA BUDDHAS, I REQUEST YOU TO CONFER EMPOWERMENT ON ME." HAVING THUS
BEEN REQUESTED, THEY EMANATE GODDESSES SUCH AS CHARCHIKA AND SO FORTH,...again it
is the four goddesses that you manifested in the space before you when you made the
offerings, back when you were first simple Yamantaka. Remember you offered White
Charchika, Blue Varahi, Red Sarasvati and such, they are emanated from the principal
Yamantaka's heart and come out as four goddesses who first proclaim auspicious verses and
then hold up white, moon-like vases filled with the five nectars.
There is four goddesses, have them come to the four directions around you. As they pour the
fluid from the vases, it comes white yellow red green blue and you become bathed with this
colored fluid from the four dakinis. They sing to you

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"JUST AS ALL THE BUDDHAS RECEIVED EMPOWERMENTS AS SOON AS THEY WERE BORN,
LIKEWISE DO WE NOW CONFER THIS EMPOWERMENT WITH PURE HEAVENLY WATER."
SPEAKING THUS THEY CONFER 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
TRANSFORMS INTO AN AKSHOBHYA. THE EMPOWERING DEITIES DISSOLVE INTO ME.
The four Goddesses come before you and say yes, we are going to give you the baptismal
water of empowerment, and pour the water all over you, principally entering into the crown of
your head and flowing through your body giving your great ecstasy. You should identify that it
is the ecstasy of bodhicitta. Then having done that the water completely fills you. It is good
to have like the cocoon type energy. Completely you become just white light bliss energy. All
of that then finally fills you to the crown of your head. Now you already had an Akshobhya
visualized there which is your root guru, so the fluids come there and again it verifies that you
are crowned with Akshobhya. He has a consort. So it is not just the father, it is the father and
mother in union.
Then all of the mandala in front of you absorbs into you at the same time and you feel some
ecstasy. They say also the empowering goddesses and every body absorbs into you. You do
not have to go TSA HUM BAM HO but you should sort of think TSA HUM BAM HO. Feel great
bliss.
Now you are fully suitable to be able to receive offerings. Because there are the four purities,
purity of body, purity of environment, purity of offerings or enjoyments, and purity of activities,
you already have the purity of body and purity of environment because you are in your
mandala and you are full Yamantaka. So now you have the purity of receiving the offerings.
So in those then, in your Sadhana, if you are in a big rush you can do them OM YAMANTAKA,
ARGHAM, PADYAM, GANDE,....and so on. But if you want to, actually because you are offerings
to yourself and you should be blissful you go
OM YAMANTAKA ARGHAM PRATICCHA HUM SVAHA.. and so on slowly. Again you manifest
deities and they give you water for your mouth. Then OM YAMANTAKA PADYAM PRATICCHA
HUM SVAHA and they give you water for your feet. Then they give you perfume on the chest.
In many sadhanas, ghande, or perfume is actually put third to fourth last offering. But
because this tantra is related strongly with Manjushri, and because he is the generation of
wisdom and it is said wisdom is generated in the chest or the heart, they move the offering up
to this point.
OM YAMANTAKA PUSHPE PRATICCHA HUM SVAHA is flowers, and so on.
When you receive these offerings you should not... if you have food offering, you should not
think that someone comes up with an apple and you take this apple and take a bite out of it.
That is below your dignity. Rather, you can absorb the energies. So if a tray of food is offered
to you, just the energy comes in and completely fills your body. Water for the feet is bliss for
your body sense organ. perfume is bliss for the chest and for the nose. Flowers is bliss for the
eyes. Light is bliss for the eyes. Food is bliss for the tongue. Music is bliss for the ears. So
actually you give the senses the five sense offerings.
Normally you would always end up with an inner offering. OM YAMANTAKA OM AH HUM. At
that point you would taste nectar because it is offering through self. Here, because you
received the initiation from all the tantric masters, it is considered very auspicious to make
offerings of the inner offering to all of the root gurus. Because remember the root guru is on

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the crown of your head. So when you are going OM YAMANTAKA ARGHAM... he is also getting
these eight offerings. So at this point then, you visualize the root guru and it is termed the
quintessential jewel, the all encompassing jewel. The jewel that has everything in it. That
means you only visualize one guru but you feel that that guru is the full embodiment of all of
the root and and lineage gurus. So in that way you have it all in one. You do not have to have
all these different bodies. Although it is said that if you are very skillful meditator you should
actually meditate on all of the different forms of the different lineage gurus, for we as western
people that is quite difficult.
So the offering, if you do it full form, you actually take the skull cup in your left hand and at the
level of your forehead, for all of the root and lineage gurus, you go
OM I OFFER TO THE MOUTH OF MY ROOT GURU WHO IS THE ESSENCE OF THE ENTIRE BODY,
SPEECH AND MIND,GOOD QUALITIES AND VIRTUOUS CONDUCT OF ALL THE BUDDHAS OF
EIGHTY-FOUR THOUSAND GROUPS OF TEACHINGS, AND WHO IS THE LORD OF ALL THE
SANGHA COMMUNITY OF ARYA NOBLE ONES OM AH HUM
Again your finger is the male sex organ, the thumb is the female sex organ and when they
touch there is bliss. So you touch them and in that way you feel that that guru gets great bliss.
Then you go through the whole list of them. For all of the root and lineage gurus, it is done at
the level of the forehead because the root gurus are always visualized on your crown. So you
make the offerings at that point.
TO THE GLORIOUS AND GREAT BHAGAVAN VAJRA-BHAIRAVA - OM AH HUM.
...
TO MY ALL KIND ROOT GURU VAJRADHARA, YONG-DZIN LING RINPOCHE T'UB-TAN
PO NAM-GYAL TR'IN-LA, THE GLORIOUS EXCELLENT ONE- OM AH HUM

LUNG-

Then actually you could say to my all kind root guru, and then you would say Jhampa Zangpo,
that's me, OM AH HUM. Then you feel I get bliss. At that point there is a tradition, Ling
Rinpoche said, and also Geshe Dhargye says, that for the lineage gurus you do it from the
forehead. For your root guru you can do it from the crown. That is sort of a little more
honorific. Really they are all Buddhas.
Then from your forehead you go
FURTHERMORE TO THE GURUS TOGETHER WITH THEIR LINEAGES, WHO CONFER
EMPOWERMENTS, EXPLAIN THE TANTRAS AND GIVE THE ORAL TRADITION TEACHINGS OM AH
HUM.
Again you make offerings to them at forehead level. Then you drop it down to your heart.
Tantric deities you always offer to from the level of your heart. So
OM YAMANTAKA HUM PHAT OM AH HUM
FURTHERMORE, TO THE HOST OF DEITIES FROM THE MANDALAS OF THE MEDITATIONAL
DEITIES CONNECTED WITH THE FOUR CLASSES OF TANTRA, OM AH HUM
Then you drop it to your navel.
TO DHARMA-RAJA TOGETHER WITH HIS ENTOURAGE OM AH HUM. FURTHERMORE, TO THE
OATH BOUND PROTECTORS, WHO, HAVING FIRST SEEN THE BUDDHAS, HEAD THE HOLY
DHARMA TEACHINGS AND RELIED ON THE SANGHA COMMUNITY OF ARYA NOBLE ONES, THEN

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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 VIRA-HEROS, YOGINIS, DIRECTIONAL PROTECTORS, REALM PROTECTORS, NAGAS AND
SO FORTH OF THE TWENTY-FOUR SACRED LANDS, THIRTY TWO SACRED SITES AND EIGHT
GREAT CREMATION GROUNDS, OM AH HUM.
Then you go down to the level of your knee
TO THE LOCAL DEITIES OF NATURAL SITES AND TO ALL SENTIENT BEINGS AS DEITIES, OM AH
HUM.
Then you say all the Buddhas of the ten directions are brought forth and dissolve into my body.
You dip your finger in the fluid and you go
OM HRIH SHRIH VIKRITANANA HUM PHAT OM AH HUM and then you taste it. You should have
ecstasy.
OM AMRITA-SVADHANA VAJRA SVABHAVA ATMAKO HAM
Amrita is nectar, svadhana means this sadhana, so this is a nectar practice. Vajra svabhava,
which is a vajra nature. Atmako HAM is I. So this saying this nectar like sadhana of an
indestructible nature, this am I. So it means this practice is really me. It is not like all the
paper here. It is really me.
ALL THE GUESTS ARE PLEASED AND SATIATED BY THE NECTAR OF PRISTINE AWARENESS.
(IF THE ABOVE INNER OFFERING WAS DONE IN BRIEF MANNER , IT WOULD READ AS FOLLOWS)
OM, I OFFER TO THE MOUTH OF MY ROOT GURU,..... AND YOU LIST THE WHOLE THING
TO ALL OF THE LINEAGE GURUS-OM AH HUM
FURTHERMORE TO THE GURUS TOGETHER WITH THEIR LINEAGES,...
So you have dropped all the names. So you have gone from the root guru, all the lineage
gurus are just said with that one sentence, and then you start off with the lineage gurus who
have given me initiations and oral instructions, to Yamantaka, and the related deities of the
tantras, and so on.
You have finished the inner offerings, the outer offerings, and then you sing praises very much
like in Lama Chopa when we do the guru puja. Always we make this song and we offer- From
the blessings of my mudras and concentration to the root gurus, I make offerings OM AH HUM.
May you have the everlasting ecstasy of things....... Well in that then, we make outer offering,
we make the inner offering, and then we make the praise to them. That is the praise to the
guru in Lama Chopa. Here we do extensive praise to Manjushri. So the first one is a long
prayer, and you do not have to do this one but it has a lot of material in it.
HUM, O MANJUSHRI YOU APPEAR OUT OF SPACE WITH A YELLOW COLOUR
..................................
FROM THE MANDALA OF YOUR MIND OF PRISTINE AWARENESS, THE VOID MANNER OF
EXISTENCE APPEARS IN YOUR MANIFEST FORMS, YET YOU NEVER STIR FROM THIS SPHERE OF
PURITY. I PROSTRATE TO YOU WHO SEE THE EQUALITY OF EVERYTHING IN VOIDNESS.
These next lines on the next page are the short praise.

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AS THE WISDOM BODY OF NON-DUALITY, YOU ARE EXTRA ORDINARY AND ALL PERVASIVE. AS
THE COMPASSION EXTENDING EQUALLY TO ALL YOU ARE THE FATHER OF ALL
CONQUERORS. AS THE DHARMADHATU YOU ARE LIKEWISE THE MOTHER OF ALL
CONQUERORS. AS A WISDOM BEING, YOU ACT AS THE SON OF ALL CONQUERORS.
I PROSTRATE TO YOU, O GLORIOUS MANJUSHRI, IN WHOM EVERYTHING IS COMPLETE.
ALTHOUGH IN THE DHARMAKAYA THERE IS NEITHER LOVE NOR HATE, YET IN ORDER TO TAME
ALL EVIL ONES OF THE THREE REALMS, WITHOUT EXCEPTION, YOU DISPLAY THE BODY OF THE
KING OF FURY AS A COMPASSIONATE MEANS. I PROSTRATE TO YOU, TERRIFYING BHAIRAVA
YAMANTAKA.
Generally the long praise just goes through the various aspects to say that Manjushri, your
mind understands the nature of all phenomena. You are the Lord of Speech. It says that
Manjushri has the beautiful quality of speech. When you hear any of the Buddhas speak, their
speech is beautiful, soft, no matter how far away or how close you are, you hear it exactly the
same tone. It is very pleasing, it gives bliss and immediate realizations to the mind. When the
Buddha says food, you immediately get the taste of food in your mouth. When the Buddha
says love, then in your heart appears the feeling of love. So these are the great qualities of the
speech of the Buddha.
Although your supreme mind never wavers from the refined state of Manjushri, it is saying
although the Buddha's mind has full equanimity in enlightenment, still it can manifest this
incredibly fearsome body of Vajra Bhairava. Then it goes into describing the anger, the wrath
and power of the Buddhas body.
It is said truly that if you rely on Yamantaka you will never be hassled. You will never be
hassled by spirits because Yamantaka has that blessing and power. Of course when you
meditate, you should not sit there and think in an arrogant manner, I am very powerful
because you will create problems for yourself. But meditate on Yamantaka with a sincere mind
and you will find that you have very few problems or interferences. and if you should, then you
can meditate on the Yamantaka and the protection wheel. It spins slowly clockwise, you can
turn all the guys to the outside, and they snarl and growl. Things like that. Then you shoot all
these vajra clouds which destroy and annihilate negativity and such. You should meditate in
that very solidly with confidence. Then interferences do not bother you.
The shorter praise which starts off, As the Wisdom Body of the non-duality, you are extra
ordinary and all pervasive. This is saying that you have the Svabhakaya. There are four
bodies. You talk about three bodies, the Nirmanakaya, Sambhogakaya and Dharmakaya. Well
the fourth body is that those three are actually of one nature. Very often we think well my
body, speech and mind are different. In enlightenment they are all the same. Your body is
fully enlightened. Your speech is fully enlightened, and your mind is fully enlightened. There is
no differentiation. But because we are mundane, we do not understand that. So for
enlightened being, it is said that you differentiate the three but really the fourth body, the
svabhavakaya means that everything is of oneness. The same taste. So the first line of the
short phrase, and it is one that you should try to become more familiar with.
The short praise is in the short sadhana. The first line is saying that you have the
svabhavakaya which means that you are extra ordinary and all pervasive. Then As the
compassion extending equally to all you are the Father of all the Conquerors. This means that
you also manifest for the benefit of sentient beings. So I believe that can be said to be your
samayasattva, the commitment being. As the Dharmadhatu you are likewise the Mother of all
the Conquerors. That is referring to the Dharmakaya. The Dharmakaya is seen as being
feminine. It is wisdom so it is feminine so it is called the mother of all conquerors. As a

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wisdom being, you act as the son of all Conquerors. This is the wisdom body, or enjoyment
body.
I prostrate to you, O glorious Manjushri, in whom everything is complete. This means that
enlightenment is full and complete. There is not anything left out in enlightenment. That is
Manjushri. Although in the Dharmakaya there is neither love nor hate, yet in order to tame all
evil ones of the Three Realms, without exception, you display the body of the King of Fury as a
compassionate means. I prostrate to you, terrifying Bhairava Yamantaka.
This is all symbolic and explained in the Recollection of the pure characteristics of the
mandala. Although you meditate and it is very powerful, in your own mind you should
understand the meaning of it all. For example the stretched elephant skin is symbolic of
overcoming ignorance. The cleaver cuts delusions. All of the different things stand for
something. Like the head of Brahma stands for I have complete compassion. The fire stove
stands for I have tummo psychic heat. The drum means all the Buddhas are happy when they
hear the drum and they come and they bless me. These are all the meanings of it. So
although you meditate on a very wrathful form you should always know that it is symbolic.
YOUR NINE HEADS ARE 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 FACETS LEADING TO PERFECTION.
The thirty-seven facets leading to perfection are things like the eight powers, the eight
awarenesses, the four noble paths, the four powers and such. In the six perfections are all
thirty seven. So the six perfections are generosity, morality, patience, enthusiasm, meditation
and wisdom. They have all the thirty seven branches in them. It is just another way of cutting
the pie.
AND YOUR SIXTEEN LEGS ARE THE THE SIXTEEN TYPES OF VOIDNESS. YOUR ORGAN
STANDING ERECT IS FOR EVER EXPANDING GREAT BLISS. THE MAN AND SO FORTH ARE FOR
THE EIGHT POWERFUL ATTAINMENTS, AND THE VULTURE AND SOON ARE FOR THE EIGHT
POWERS. YOUR NAKEDNESS IS FOR NOT BEING COVERED WITH OBSTACLES AND YOUR HAIR
BRISTLING ERECT SHOWS YOUR ACHIEVEMENT OF THE ELEVATED STATE OF NIRVANA.
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 APPREHENDED, meaning the
nine scriptural categories is what you should start to become aware of... is the illusion like
relative level and the space like ultimate level of truth. What this is saying is that all if the
nine categories of the scriptural teachings fall into basically two things. The space like
voidness and the illusory like relative level of truth. The reason why the relative level is
referred to as illusory like....it is not illusion. It is like an illusion because it means you have to
stop grasping at it.
The example that is best given for that is, if you have a very clear mirror and you stand in a
particular position, when you look in the mirror, you know what you see is a reflection. But if
you allow yourself to relax a few moments, you can allow yourself to think there is another
room over there. So you are actually looking at people who look like they are here. But
because you know it is a mirror you know that there is no one over there. But you see it very
clearly. That is the thing. On a very good mirror you get pristine reflection. Perfect! So just
like you understand that the mirror's image is not real, so you should understand that with all
phenomena, although there are three people in front of me, my mind should understand you as
being like a reflection in a mirror.

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That does not mean that I now am insincere or something! It means my mind does not grasp.
Does not get hung up about things. That is important! In becoming liberated, you have to
have freedom of consciousness. So for you as practitioners, on a relative level you try to see
all things like an illusion, like a reflection in a mirror. On the ultimate level, when you go into
the ultimate level of meditation, it should be like space. This means, and I have talked about it
like space where there is nothing appearing. Just the clearness of space. That is symbolic for
on this level that no object has independent self existence.
So if all phenomena are interdependent, and you realize the nature of that, every thing can
disappear in it. Think of it. If everything were interdependent, then nothing can stand out on
it's own. Everything is on that plane. That plane is like space. A great vacuity of space. For
example, right now because we are caught up in images. There is the blue carpet, the golden
table, and so on. I see all these things as separate. But if I understand the nature of them,
that they are all actually molecules coming together and forming different aspects, in that way
they are all oneness in that way. We can say they are all just molecules and atoms and
manifesting in particular aspect. They are all oneness in that way.
For a Buddhist they all have the singular nature of being interdependent. So in the realization
of interdependence, all phenomena disappear. If all phenomena were interdependent, how can
any one thing stand out more than another? I am talking on an ultimate level. Nothing could,
because everything is interdependent. On a relative level you have image, you have an
aspect, an image appearing and you understand it from what it functions for, but it does not
have anything more than that. It is not more than that. It is a valid object, it functions as a
table, it has objects spaced upon it, but that is relative. That is a table for us, for someone else
it might be something totally different. That we do not know. So it called different names in
different languages. Which one is the more real name for it? Neither! It is just a designated
object. It functions as table. So there is no ultimately existent table. There is a relative
appearance which has a function. So that is the illusory like nature of regular phenomena
which is like images in a mirror. On the ultimate side it is all of one taste.
All of the teachings in Buddhism fall to those two things which is called the two levels of truth.
THE PATH FOR COMPREHENDING THESE IS THE THIRTY SEVEN FACETS LEADING TO
PERFECTION. THE MAIN PONT OF THIS PATH FOR UNDERSTANDING THE ULTIMATE LEVEL IS
UNDERSTANDING THE SIXTEEN TYPES OF VOIDNESS AND THE METHOD FOR THIS IS TO REMAIN
INSEPARABLE WITH THE GREAT BLISS.
The generation of the Great Bliss is a refined level of consciousness and that refined level of
consciousness gives you a deeper understanding of voidness. That is why it says that the
main point of this practice is to understand voidness and to unify that with great bliss.
THE FRUIT TO WHICH YOU ARE LED BY THIS PATH IS THE COMMON AND UNCOMMON
POWERFUL ATTAINMENTS.
The common powerful attainments are clairvoyance, the ability to pass through walls, to swim
in the earth, to fly in the sky, heal people, all those things. Those are the common
attainments. The uncommon powerful attainment is enlightenment.
AND, OF THESE TWO THE PRINCIPAL ONE IS NIRVANA IN WHICH ALL OBSTACLES ARE STRIPPED.
This is the Great Nirvana. In Buddhism you hear of hinayana Arhats. They have a lesser
nirvana because they still have hang-ups. But they suppress them. They meditate only on
voidness and so they remove the basis for them, but they do not really purify them. Whereas
when you meditate and realize the ultimate nature of reality but you still function in a regular

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role continuously with love and compassion, you always understand to work with love and
compassion, but you understand personal nirvana, that is the great nirvana which is without
obstacle. Because when you attain that nirvana, you are omniscient, the Buddha. It means
you have no problems whatsoever understand every sentient being exactly as they are. You
completely comprehend them.
If you think about it, let's say I attain personal nirvana but I have some phobias. I have some
hang-ups. But because I have never really dealt with them, I have just meditated on voidness
and have stripped them of their energy, but I have never really gotten rid of them. So I
meditate on voidness and bliss right out! Completely loose any manifest sort of hang-up. I
can loose the energy. But as soon as I come back in the regular world to try to help others,
those things are activated again because on a coarse level of consciousness they kick in. So a
hinayana arhat has to be very careful how he benefits sentient beings because he can control
his mind very strongly with concentration but he cannot let go. He has got to keep himself
very uptight in his concentration.
Whereas for a fully enlightened Buddha, millions of years ago they realized that if I meditate
with love and compassion, no matter what delusion I have I have compassion for my own
delusions. I purify them. I work them through and I resolve them for myself. That Buddha,
when they relate to another sentient being who has incredible delusions, there is no more
problem for them. They are fully confident. They have gone through all their own delusions so
anyone elses delusion is nothing to them any more. Whereas the hinayana arhat is a little bit
uptight about that because their mind can get caught up in another person's game playing.
The easiest one is desire. Because a hinayana arhat suppresses sexual desire, if they get
involved with a woman their sexual desire can kick in. So they have to keep very strong
concentration on the the skeleton of the person that they are talking to so they do not get
hung up about the flesh on the skeleton. Whereas for the Buddha they have gone through
their passion, the attachment to sensual desire so they do not have hang-ups about it. So they
can have a woman totally strip in front of them and just see the being with compassion. They
do not have hang ups about it any more. Actually if you ask well does that mean I have to give
up sexuality, the way you give it up in this sense is that you go totally beyond it with internal
bliss. Which is a million times better than external bliss. It is everlasting, never lets you down.
I mean by this in the regular sense when you have a little bit of a sexual intercourse an hour
later you are exhausted. If you try to do it again your body doesn't work so well. Whereas
enlightenment energy never lets you down. You can generate it a million times and it never
lets you down. It doesn't exhaust you. So there is a difference. In overcoming desire, that is
an important thing to remember. Lama Yeshe always said one's internal bliss should be bigger
than the outside bliss. Then you do not get hassled by the sensual objects.
So we are talking about the great enlightenment or the great nirvana and why it is important to
strive for full enlightenment. Because if you are fully enlightened, you have worked out all of
your hassles. You do not have hang-ups any more. In that way you do not have a problem.
You have met someone and you say I would like to help but actually your delusions is pretty
close to the one that I had a lot of trouble with and I could never handle it... that is exactly
what a hinayana arhat would do! He would say I cannot handle your delusion. I will sit here
with a very cold face and say meditate on impermanence but the whole feeling is gone
because they can not do it. They can not open up to their feelings. A fully enlightened Buddha
has no more problems. They have gone through their thing. So you can feel incredible warmth
from them and they will still say meditate on impermanence but they won't have any hangups. There is a much greater flow. The blessings of the Buddha are greater. That is why if you
can find someone who is fully enlightened, it is just ecstasy, to make offerings and to be

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devoted to them because they have full enlightenment. So just to be with them, their aura is
wide open. They have no more hang-ups so it is a great blessing in that!
THUS WITH A BODY APPEARING IN THE FORM OF VAJRA BHAIRAVA, I REMEMBER ITS
SIGNIFICANCE LIKE THIS.
So like I say, although you are meditating on this absolute monster, really it means something
very powerful to you. I will quickly cover the next two parts. The mantras are important. So
that is all tonight because otherwise I try to do to much.
So at this point then we have manifested ourselves as the great and glorious Yamantaka. We
have the three stacked beings, the commitment being as the great and glorious body of Vajra
Bhairava. The wisdom being is Manjushri and the concentration being at the level of his heart
in the center of the chest. The concentration being is actually Dharmakaya, the Manjushri is
the Sambhogakaya which is the body of bliss, the astral body, and the commitment being is
the Nirmanakaya, body of manifestation working for the benefit of sentient beings.
It is very very important to try to integrate bodhicitta. You should think that the very pores of
your skin are for the benefit of sentient beings. The most successful tantric practice you can
ever have is literally believing in every pore of your skin is for the benefit of sentient beings. If
you do it on that level, when you meditate as yourself as Yamantaka, you have wonderful
protection that you are not creating some sort of an evil spirit. You are creating pure
bodhicitta, love and compassion for sentient beings. It is so important that I can not
emphasize it enough, that if you meditate that way, at the end of your life you will have the
biggest best blessing that you could possibly have in this lifetime.
There is actually one story in Tibet of one yogi who was a very stupid person. But he has a lot
of dedication to his practice and he meditated on Yamantaka a great deal but he really didn't
understand what he was doing. He just meditated on the form without the understanding of
what the form meant. It is said that actually he could kill people by staring at them. Just by
looking at them, his vision was so intensive, he would kill them. So he became quite a person
to avoid. Anyway he lived in a cave so he didn't think of it. When he died, he actually took a
rebirth as a spirit, he did not take a rebirth in a pure land at all. I believe, I am not sure of the
story, but I believe one of the yogis of the Yamantaka lineage had to go out and kill the spirit
and then it took another rebirth because it was creating a great deal of evil. So in that way if
you meditate without understanding what you are doing you could create a lot of problems.
You could take a bad rebirth.
That is why it is important to have the fundamentals of your practice down. But even though
you might be humble and say I really don't have that good of a practice, as long as you always
meditate bodhicitta, you never have a bad practice. You always have a good practice.
Although you might not consider yourself a wonderful tantric practitioner, if you meditate in
this manner thinking of every pore, every breath, the molecules of the breath that come out of
my body are benefitting sentient beings, the skin around my body is benefitting sentient
beings, the warmth that comes off my body is benefitting sentient beings, my whole being is
for the benefit of sentient beings. If you meditate in that way, you create a terrific
visualization. When you turn it into Yamantaka visualization, it gives you a lot more power and
confidence in yourself. In a relative level it is very beneficial. You do not get betrayed by your
practice, alright?
So as I said you are the three stacked beings. From the center HUM in your heart you emit
infinite light rays attracting all of the Buddhas and the Bodhisattvas with the mantra. OM
HRIH HABO MAHA-KRODHA AGACCHA AGACCHA ASMADA PUJA PRATIBRI HINTHU PRASADA

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MEDHI MANKURU SVAHA It is something to the effect of please come here all Buddhas and
enjoy this offering that I am going to offer for you. Then you go OM HRIH SHRIH VIKRITANANA
HUM PHAT and purify the invoked mandala in the space before you. Then having purified it of
all negativity you make the eight external offerings.
OM HRIH SHRIH HA; OM HUM HUM PHAT; OM VIKRITANANA DUSHTAM SATTVA DAMAKAGAH
GAH; OM KUMARA RUPINE JAH JAH HUM PHAT; OM HRIH HAH HAI PHAT; OM DIPTA LOCANA
VIKRITANANA MAHA ATTATTA HASANA DINI DIPTAYE SVAHA; OM VAJRA NAIVIDYA AH HUM; OM
VAJRA SHABDA AH HUM
Then you go OM MUNGARA JAH; OM DANDA HUM; OM PADMA BAM; OM KHANGA HOH and you
absorb the full mandala to yourself. Having done that again you invoke another mandala
because you have now absorbed the wisdom, all of the astral bodies of all of the Buddhas, and
now want to consecrate yourself. So to do that you then invoke another mandala with OM
HRIH HABO MAHA-KRODHA AGACCHA AGACCHA ASMADA PUJA PRATIBRI HINTHU PRASADA
MEDHI MANKURU SVAHA You make the eight outer offerings,
OM HRIH SHRIH HA; OM HUM HUM PHAT; OM VIKRITANANA DUSHTAM SATTVA DAMAKAGAH
GAH; OM KUMARA RUPINE JAH JAH HUM PHAT; OM HRIH HAH HAI PHAT; OM DIPTA LOCANA
VIKRITANANA MAHA ATTATTA HASANA DINI DIPTAYE SVAHA; OM VAJRA NAIVIDYA AH HUM; OM
VAJRA SHABDA AH HUM
Then you say please Buddhas and Bodhisattvas, bestow initiation upon me. From their hearts
come the eight goddesses and they have white vases called moon light vases in their hands,
and they come into the space before you and they sing songs saying just as all the Buddhas
have been blessed when they took rebirth, so also will you be washed with the waters of the
Ganges river in India which is considered to be blessed sacred water that purifies all negativity.
They pour this over the top of your body. It flows into the crown of the head of yourself as
Yamantaka and completely gives you great bliss and ecstasy. It purifies all of the stains. So
you should feel that the smudges of bad visualization are completely obliterated. You have
then a very pristine wonderful, blissful, clear visualization of yourself as Yamantaka. Then all
of the goddesses and the initiation mandala go instantly and are absorbed into your body.
Then you make offerings to the root and lineage gurus. From the crown of your head you
offer to the root guru, from your forehead you offer to the lineage gurus, then you actually go
back to the crown of your head to offer again to your root guru, and that actually is only had in
one tantric college, in the other, they say that if you have already offered to the root guru in
the beginning, you do not need to do it again at the end. But in the tradition I had more
affinity with, it is said because the root guru is in the lineage, you offer first to the root guru
and then you offer to the lineage gurus, and then again to your root guru because he is in the
lineage so you have to do it again anyway. Then all the initiation gurus which bestowed
initiations and such upon me, then to Yamantaka, to the related deities of the four classes of
tantra, to the dharma raja, to the committed dharma raja, then to all the related deities who
give protection to me as a practitioner, to also all the nagas and the more powerful spirits.
Then at the level of the knee then you go to the local spirits and to all living sentient beings
as deities.
Then you say all the Buddhas of the ten directions are brought forth and dissolve into my body.
OM HRIH SHRIH VIKRITANANA HUM PHAT OM AH HUM and then you taste it. You should have
the nectar just flow through your body, you say OM AMRITA-SVADHANA VAJRA SVABHAVA
ATMAKO HAM This sadhana which is of a vajra nature, this am I. You have ecstasy in that.

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Then you sing praises to yourself of which the long praise is good because it helps us identify
the different objects and gives you a little more energy about the visualization. The short
praise just identifies you as Manjushri are the svabhavakaya, the Nirmanakaya, the
Sambhogakaya, and Dharmakaya. You Manjushri who works very hard for the benefit of all
sentient beings, although your mind never moves from the supreme realization of
enlightenment, to you who manifest for the benefit of all sentient beings in wrathful form, I
make prostrations.
In this way you are all ready to perform the final pure activity which is the activity of
Yamantaka which is done with the recitation of the mantra. So again remember you have the
four purities. The purity of your body, of the environment, of the enjoyments which is receiving
the offerings. Your final purity which we will talk about in a couple days will be the mantra
recitations where you actually work for the benefit of sentient beings in a meditative manner.
So on that note we should make a dedication prayer. As the Dalai Lama said we should really
try to have a big mind when we make dedication saying where ever there is need for sentient
beings, where ever they have needs, might I be able to go to that place and manifest for the
benefit of sentient beings. We should not have a faint hearted attitude saying that is difficult.
We should try to develop the confidence that says I will try to benefit all universal sentient
beings and may I truly develop the capacity within my heart to be able to take rebirths in
places where sentient beings need help and may I truly be able to benefit them. In this way
the Dalai Lama offers many prayers. So also we should offer prayers like that too. Truly
dedicating our very soul, our body speech and mind, the total of our being for the benefit of
sentient beings, this is the relative aspect of great love and compassion.
Chapter 11
Having the pure environment, pure enjoyment, pure body, we now move to the perfect
activities. It is from within the mind of our bodhicitta that the whole of our body in the aspect
of Yamantaka manifests. We should meditate that if there was not love and compassion, we
would stay absorbed in the state of Dharmakaya. Because there is love and compassion, we
manifest our form as the glorious Yamantaka. In meditating on that form, have it very clear
and vivid. If nothing else make the mind have perfect stability in identifying that I am the deity.
We have appeared as the great Yamantaka, nine faces, thirty-four arms and sixteen legs, have
generated the blessings of the six sense doors with the seed syllables of the Bodhisattvas, and
have also blessed body speech and mind with white OM, red AH, and blue HUM. Then in our
heart we generated the wisdom being, Manjushri. And in his heart we have generated the sun
disk, upon that the concentration being with the syllable HUM. So in this way we have
meditated on our selves as a perfectly pure form of being termed the three stacked beings.
That is the commitment being, the wisdom being, and the concentration being. We should
understand that the concentration being, the syllable HUM, is symbolic of the inseparability or
the non duality of bliss and voidness, the concentration we should always try to leave our mind
in. From the concentration of the syllable HUM, the realization of the syllable bliss and
voidness, we can generate the pure illusory body. At this time we are generating an impure
illusory body because we have not realized any of the higher stages but we should still work at
visualizing our selves as manifesting with the pure illusory form which is the wisdom being
Manjushri. It is from the wisdom being of Manjushri that we are then able to animate the great
and glorious form of Vajra Bhairava, being able to work for the benefit of all sentient beings.
So we have the three stacked beings.
From the syllable in our heart we emit light rays and invoke all of the Buddhas and the
Bodhisattvas into the space before us. We purify the realm with the mantra, we make the

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eight offerings, and have them come above us with the syllable TSA. With HUM they settle
down on top of us. BAM where it starts to mix completely with us and HO when we are
completely mixed inseparably with the invoked wisdom beings that we have brought into the
space before us.
Once again from our heart we emit light rays and invoke all of the Buddhas and Bodhisattvas in
the space before and around us. We make a request and a prayer to them. Please bestow
upon me the initiation. Just as all the Buddhas when they received birth received the blessings
of the River Ganges upon their body, so also may we who have just taken our rebirth, also
receive the blessings. All of the Buddhas and Bodhisattvas emit the four great and powerful
dakinis who come in the space above us with white moon colored vases and slowly pour the
nectar of five colors upon us. From the top of our head, it flows through our body purifying all
of the impurities, stains and bad types of visualizations that we might have. And in this way
we have received perfect initiation with the pouring of the nectars upon us. And the singing of
praise.
Then the excess water that flows to the crown of our head transforms into the aspect of the
Buddha Akshobhya who is blue in color, inseparable from our tantric master, and embracing
his consort Mamaki. Visualize the two of them being in union behind the central skull on the
front of the forehead. And then all of the initiation deities and the goddesses absorb into your
body which experiences great bliss.
You are now a fully consecrated and realized invoked tantric deity and suitable to be able to
generate and receive the blessings of offerings which is for the generation of great bliss. We
receive the outer offerings generated from bliss and voidness which create within our mind the
pristine awareness of the non duality of bliss and voidness. For the enjoyment of our six
senses, we offer water for our mouth, water for our feet, perfume, flowers, incense, light, food,
and music, experiencing great bliss within all of our six senses.
Then we received the inner offerings, first offering the inner offering to all others which are
crucial in our practice. So we offer to the root gurus, the lineage gurus, the gurus which
bestowed initiations upon us and have given commentary because sometimes those teachers
are not the same as the direct lineage holding gurus. So we make offerings of the inner offering
to them. Then we make offering to Yamantaka, and then to the hosts of the deities of the four
levels of tantra. Then we make offering to oath bound Dharma Raja and his entourage, to all of
the powerful naga spirits and other spirits that could be around, and to all of the spirits who
have ever committed themselves with oath and promises towards sustaining practitioners of
Yamantaka. Finally we make offering to all of the local spirits in our area and to all sentient
beings in the form of the deity.
Then all of the Buddhas and Bodhisattvas absorb into our body and we received the nectar
ourselves of inner offering with the mantra which generates the extra ordinary great bliss
within our being. Our whole nervous system is very energized, very blissful. Then we recite
the praise, either the long or the short praise, to Yamantaka, saying great Yamantaka, you are
wonderful and bountiful in your wisdom, method and technique. I have great joy to be able to
rely upon you and receive your blessings and such. Having done that, do the recitation of the
short prayer which is clarifying the significance of the deity. That is where we stopped.
THE SIGNIFICANCE OF THE DEITY IS, THE NINE FACES STAND FOR THE NINE CLASSES OF
SCRIPTURAL TEACHINGS WHICH CAN BE CONDENSED INTO THE THIRTY SEVEN BRANCHES
LEADING TO ENLIGHTENMENT WHICH IS ALSO SYMBOLIZED BY THE THIRTY FOUR ARMS OF THE
DEITY AND BODY, SPEECH, AND MIND WHICH MAKES THIRTY-SEVEN. These can all be
understood within the six perfections. More to the point, it actually identified the practice of

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bliss and voidness or it can also be said to be the practice of clear light and illusory body. Bliss
and voidness and clear light and illusory body have similarities. The principle path is to
generate the realization of the clear light consciousness which is the mind on the most subtle
level realizing the ultimate nature of reality. The manifestation of love and compassion, which
is the illusory body from that state, is the illusory body. So you have the unification of the clear
light illusory body which is the principle objective of our practice and our path in the tantric
vehicle. So in that way there is the clarification of the symbolism of Yamantaka. The various
implements in the right hand are to destroy negativity and delusion. And those in the left hand
are to rejoice and celebrate the attainment of realization that Yamantaka has, which is full
enlightenment.
At this time we can also do what is termed the coarse and the subtle development stage
practices that refer to stabilizing what we have been doing with our selves regarding the
generation stage. The principle objective of the generation stage is to eliminate the ordinary
death, intermediate state and rebirth, and secondly to eliminate grasping to common
appearances such as our self as being an ordinary person with limited capacity. So the
practice of the sadhana is the purification of the death, intermediate state and rebirth. By
going through the process of dissolving completely into the clear light voidness, generating
the four elements, the mandala, generating the wisdom being Manjushri within the mandala,
and then allowing Manjushri to go through transformations and finally appear as the great and
glorious Vajra Bhairava, by relying and working within that technique, we do purify our own
death, intermediate state and rebirth. We also establish very powerfully and very directly,
seeds of the Buddha's holy Dharmakaya, Sambhogakaya, and Nirmanakaya.
That is why tantracism is more special than the sutric path. The sutra path says that you are a
Bodhisattva, should meditate on sunyata, and as you develop and slowly progress, you slowly
realize the stages and in that way start to realize the Dharmakaya. As you become a more
powerful Bodhisattva you can manifest your illusory body and develop many forms of it and
such, so you learn slowly how to work with that. And then finally you learn how to manifest for
the benefit of sentient beings in a more material manner. So Bodhisattvas have this power as
they become more powerful and realized and then do many wonderful things.
But what if you are already taught how to practice to be a Buddha? And this is what the whole
practice of the first set of purification for generation stage is, is it teaches you how to be the
Buddha. And how to be the Buddha is, you are Dharmakaya. And that is why at the time of
meditating when you dissolve into the great voidness, you allow your mind to identify, I am
this. I am the omniscient consciousness of clear light and bliss.
From within that level of realization you allow the four elements in the mandala to generate
and within that mandala you allow yourself to manifest a form of Manjushri and you identify
with that. This is my Illusory Body, the body which is my pure astral body, the form from which
great high level Bodhisattvas can receive teachings and which I am manifesting because I have
compassion towards them. Having remained in that state for sometime and performed various
activities, we again go through a process of transformation and finally manifest the
Nirmanakaya. The Nirmanakaya is saying that I am appearing in the world solely for the
benefit of sentient beings. Also called the commitment being, it means I am committed to
working for the benefit of sentient beings. So in there is the purification of ordinary death,
intermediate state and ordinary rebirth into the three Buddha bodies, the body of truth, the
body of enjoyment and the body of manifestation. And you establish very definite and direct
seeds for quicker evolution. It is not that you develop into it, it means you start to practice
immediately. So that is the first process the generation stage purifies.

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The second level of purification on the generation stage relates directly to the manifestation of
yourself as the deity with what is termed divine pride. To identify, I am. That is the divine
pride. Divine pride refers in some ways to a dualistic state. Like I am very proud of my
attainments in my life. I am very proud of something I might have done. Well in this particular
time, you should not be that way. What should be is just "I am", a non-dual statement. You
can make reference in a dualistic manner saying "I am the great and glorious Vajra Bhairava",
but better is just being "I am Vajra Bhairava". Allow your mind at the very moment of
consciousness that you have right now to be Vajra Bhairava. The clear light consciousness is
Dharmakaya. The Sambhogakaya is your illusory body. And you are manifesting the body of
the great wrathful Yamantaka. That is you in the Nirmanakaya. That is you in the manifested
body actually working in the physical realm for the benefit of sentient beings.
So developing what is termed the coarse and subtle levels of development stage applies more
to developing the visualization and the divine identity with the deity. Of the two, you should
first work on the divine identity. Repeatedly when you go into your meditation say I am
Yamantaka. And allow your mind to enter into that very powerful space of being in Yamantaka,
say I am the great and glorious Yamantaka. Do not worry about how the form appears. You
are Yamantaka.
Now on a subtle level you understand how Yamantaka is. You understand how Yamantaka
manifests his form in the full aspect. But do not be too concerned with that. Right now just
say I am Yamantaka. As that feeling grows and you become more able to understand that you
are Yamantaka, and it is important to understand that you are void of being inherently existent
ordinary sentient being. The whole of the teachings is that you are not that inherently truly
existent entity. You are a fully pliable mutable entity, impermanent, fully mutable and part of
the universe around you. Therefore if your mind says I am Yamantaka, you immediately ripen
all the imprints of that level. So you should first say I am the glorious and great Yamantaka.
You allow your mind to stay in that concentration. From that position allow yourself to slowly
generate the clarity of the vision of yourself as Yamantaka by allowing the identity, the Divine
identity of being Yamantaka, to be the energy which creates yourself as Yamantaka.
They say first start with the face of Yamantaka. You have a buffalo face so visualize it as being
very long and powerful. The nostrils are very fiery red, like hot super heated iron. The snout is
black, the three eyes are very bulging. The bristles on the eye brows and eye lashes are like
flame. The mouth is open. It is almost like the mouth of a bear. It has fangs. In this way you
visualize yourself as having the great roaring mouth of Yamantaka. And you are just
developing the visualization so for fire and such with the flashing of the eyebrows and the eye
lashes, have it as a powerful golden red energy. But principally generate the identity of my
face is the glorious face of Yamantaka. I have two ears, two horns and then you slowly work on
it.
They say if you want to work in a developed manner, start first with the center black pupil of
the third eye. And from there you start to develop the clear vision of that third eye. Then you
slowly go down to the two other eyes. And the snout. From the third eye you go back on the
forehead a bit and you get the snarling face of the first skull and then the left and the right
skulls just over the sides of your temples. And then the two other skulls are actually above the
two ears.
The horns come out below the skulls and above the ears, very upright and pointed. The golden
colored hair flows upward completely uninhibited, not restrained in any way or hassled by the
crown of five skulls, but flowing very radiantly in an energized way. Then move through the
other faces. Move down to the powerful shoulders. The first two arms holding the elephant
skin. Then the two arms in front holding the skull and the cleaver. And in this way slowly work

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at developing the identity and visualization of the deity. It is said that it is sometimes good to
start with the one face and two armed version. And then slowly fill in the other fourteen legs
and thirty two arms as it becomes more convenient. So start with the visualization "I am", the
divine identity, "I am Yamantaka. I am all powerful". And imbue yourself with the power of
Yamantaka. Understand that your mind when it visualizes something is creating that very
power. When your mind creates an image, it is generating the energy of what that energy
symbolizes, what that image means. So if you have a very powerful body, your mind
generates a great deal of power.
Think of the very sharp claws of Yamantaka on the finger nails. They can carve the hardest, the
most thickest steel as if were warm butter. You are now the very powerful entity of Yamantaka.
The body is literally just pristine and clear and nothing can penetrate it, it is unbelievably
powerful, wonderful, and yet it is also made of light energy so it is as if you can see through it
when it is black. Black like clear crystal and such.
Work with what you understand of the deity and imbue the deity with the power of what it
means to be Yamantaka. Not a ho-hum Yamantaka but a very powerful Yamantaka. It creates
a lot of power in your mind. Also creates more power for the concentration. Your mind
becomes much more determined, clear, more pristine by working in this manner with your
visualization.
If you develop to what is termed the completion, like to accomplish the coarse level of the
visualization state of the coarse level of the development stage, you finally appear as being
Yamantaka in the center of your full mandala with the four gates on top of the double
variegated vajra within the sixty-four petaled lotus, within the reality source, within the
injunction wheel, within the protection wheel, and having the eight cemeteries outside of that.
All of that should appear at the same time.... Anyway, you try! Do not limit yourself by saying
it cannot happen. Just say it can happen. And that is very powerful thing to do.
And try to work with that visualization. It is a direct opponent to grasping to your ordinary self
as being a weakling, a feeble sentient being. So that is the principle aspect of the generation
stage, is to overcome grasping at common appearance. And also purifying ordinary death,
intermediate state and rebirth.
The subtle level of the generation stage development requires two levels of visualization. The
first is, just in front of the nose of yourself as Yamantaka, which you have now been able to
fully generate with the full mandala, the eight cemeteries and such, visualize a small white
moon disk the size and shape of half a small green pea with the flat surface on top. In the
center visualize a small HUM, very tiny, and very pristine in quality. Have a wonderful clarity
and pristine quality to the visualization. The HUM syllable is like even if you are a very distant,
still your mind as soon as it focuses on it gets a direct experience of HUM in perfect letter
quality. So in that way visualize it with a great deal of bliss and energy and power.
From this, have two branch off to the left and right so you have three moon disk HUMs. Then
have that double so you have six. From that six, have six drop down so you have twelve. And
from that twelve go back so you end up with twenty four. And then from that twenty four
maybe have the twenty four going to the left and twenty four going to the right so that you
end with seventy two. Slowly have the seventy two drop seventy two down and seventy two
down and seventy two up so you end up with one hundred and forty eight, and another
seventy two would be two hundred and twenty. And in that way you slowly double the
visualization. They say you should double it until the whole space before you is completely
filled with little HUMs. And when you have completely filled to the point where you feel that
you could not really do anymore because maybe there is ten or twenty thousand there, then

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you should start dissolving them back into the one at the tip of your nose in the order that you
did them. And then in that way you have done the full expansion and contraction of the subtle
generation stage concentration practice at the level of the nose.
The second one you should do is visualizing Yamantaka as naked with a large erection. At the
tip of the erection you should visualize a little white bindu. It is a little white dot with three
little waves on it. It goes up to the left, up to right, up to the left and then straight up. It hooks
back up so you could think of four curves but there are three waves. Called the tigle in Tibetan
and called the bindu in sanskrit, it means it is an object of concentration. So this little dot with
the squiggles at the top, you have one at the tip of the opening door of the penis, then have
two come from that to each side. Then from those two come three so it makes six. From those
six come twelve. From the twelve comes twenty four......and so on......And try to visualize all of
these appearing very vividly. Then again you reverse the order until you have one. And then
by working at the lower door of your central channel, (the tip of the nose is the upper end of
the central channel going to the sex organ as Yamantaka, as the lower door of the channel),
and by doing this you actually make your nervous system very very pliable.
That is the end of the subtle level of the stabilization of the development stage practices. And
that is what you should do maybe if you go into retreat for ten or twenty years. Anyway you
should try to do it when you have a lot of time and you think, 'hey why I don't I do that for a
little while.' You start off with the identity of yourself as Yamantaka. From there allow yourself
to appear as Yamantaka and as you appear as being Yamantaka try to work with the power of
the imagery and stabilize that with being Yamantaka. When you get that stabilized, and
working fairly well, then move to the tip of the nose and when you have done that a few times
and you feel pretty good then move to the penis and do that a few times. With that you finish
the stabilizing of the development stage with concentration, with the coarse and subtle levels
of concentration.
The blessing of the rosary is next. Take your rosary in your hand and say OM HRIH SHRIH
VIKRITANANA HUM PHAT.
You put it in your left hand and blow away all the negativity. Having done that you go OM
SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM Your mala becomes void and
it says everything becomes void. Well actually it is just your mala.
EVERYTHING BECOMES VOID. FROM A STATE OF VOIDNESS EACH BEAD OF MY ROSARY ARISES
AS A SYLLABLE HUM IN TOP OF A LOTUS AND SUN DISK SEAT. THESE TRANSFORM INTO
GLORIOUS VAJRA BHAIRAVAS WITH ONE FACE AND TWO ARMS HOLDING A CLEAVER AND A
SKULL CUP, AND STANDING WITH THEIR LEFT LEGS OUT STRETCHED. EACH OF THEM IS
MARKED WITH AN OM AT THE CROWN, AN AH AT THE THROAT AND A HUM AT THE HEART.
FROM THESE HUMS AT THEIR HEARTS, LIGHT RAYS EMANATE BRINGING FORTH WISDOM
BEINGS SIMILAR TO THOSE I HAVE VISUALIZED, AS WELL AS EMPOWERING DEITIES. THE
WISDOM BEINGS JAH HUM BAM HO, BECOME NON DUAL. THE EMPOWERING DEITIES CONFER
THE EMPOWERMENT, WHEREBY THE VAJRA BHAIRAVAS ACQUIRE AKSHOBHYAS CROWNING
THEIR HEADS.
OM YAMANTAKA ARGHAM, PADYAM, GANDE, PUSHPE, DHUPE, ALOKE, NAIVIDYA, SHABDA
PRADICCHA HUM SVAHA
OM YAMANTAKA HUM PHAT OM AH HUM
I PROSTRATE TO YOU O VAJRA BHAIRAVA, SUPREME FORM, SUPREMELY GREAT FURIOUS ONE,
HERO UTILIZING SUPREME OBJECTS, YOU ACT TO TAME THOSE DIFFICULT TO SUBDUE.
Then you say OM YAMANTAKA HUM PHAT as many times as possible. Then you blow on your
mala. That is how your bless a mala. If anyone ever in the future asks you to bless a mala you

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normally choose a mantra which is particular for that person and you recite the mantra maybe
ten or twenty times in your breath, and you hold your breath during that time, for example if
someone has a lot of trouble and suffering, maybe they need more compassion in their life you
say the Mani mantra and blow on the mala and that blesses it.
In the same way you can do that on people. When someone is feeling a lot of misery then you
can recite the mantra quietly and feel that as you blow on them even if it is four or five feet
away, that you have the power in your breath, that lots of psychic energy in your breath goes
out and blesses that person, makes them very happy, takes away their suffering, and gives
them things. There is a lot of power in your breath and you should start to become more
cognizant of that.
As you develop on the completion stage level of practices you learn how to synchronize your
mind and your breath. It is not crucial but as you practice you will find that your mind and your
breath have a lot in common. Therefore you do not shoot off your mouth all the time, you
want to have your mind and your breath in synchronism. And that is part of learning how to do
it is doing things like this, alright?
So you bless the mantra and that way you have done YAMANTAKA HUM PHAT. Then you say
THE VAJRA BHAIRAVAS MELT INTO LIGHT AND TRANSFORM INTO A ROSARY OF HUMAN HEADS
DRIPPING WITH BLOOD.
All these human heads are very wrathful. You are huge and powerful, you have an elephant
skin stretched up here so these little human heads are absolutely nothing to you. Remember
you have skulls on your head, a crown and such, so you have all these little human heads
dangling around on the mala. I always think of the main arms as the one having the cleavers.
So you can have the cleavers magically sort of hook itself onto something around your chest
and then have the mala in your hand. Whether you do the visualization that meticulously or
not does not matter. But anyway you then have the mala in your hand and now you are going
to recite the four mantras.
THE MANTRAS TO BE REPEATED.
OM A-RA PA-TSA-NA DHIH (combined peaceful and wrathful mantra)
OM YAMARAJA SADOMEYA; YAMEDORU NAYODAYA; YADAYONI RAYA KSHAYA; YAKSHE YACCHA
NIRAMAYA HUM HUM PHAT SVAHA (the root mantra)
OM HRIH SHRIH VIKRITANANA HUM PHAT (The action mantra)
OM YAMANTAKA HUM PHAT

(the essence mantra)

The visualization for these are quite elaborate. There is something special in Yamantaka and it
was particularly presented by Tsong Khapa when he had the direct vision of Manjushri and
Yamantaka. His guru was named Rendawa and was actually a Sakyapa guru. At the time of
Tsong Khapa there were only three traditions. Tsong Khapa took teachings from all of the
greatest masters of those three lineages. Rendawa was the greatest of the masters of the
Sakya tradition and his proficiency of the texts was very high. He was a wonderful realized
being. Because Rendawa required more wisdom to understand all the teachings, he requested
Tsong Khapa to ask Manjushri for some special technique to develop higher and better wisdom.
So Tsong Khapa in his meditations approached Manjushri who then bestowed upon him the
techniques which are now transmitted. These teachings are called the mixture of the wrathful
and the peaceful methods or the wrathful and the peaceful mantras. Thus they have been

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transmitted down and this one you are going to get now is termed as the general mixture of
wrathful and peaceful. If you do have the opportunity and interest, there is also a very secret
set of teachings on the mixture and wrathful and peaceful that takes more than three years of
requesting to get the teachings.
So in this particular technique of the mixture of the wrathful and peaceful. In the heart of
yourself as Yamantaka you have a sun disk and in the center of that you have the syllable
HUM. Normally all the mantras stand around in a clockwise direction.
The first mantra. OM YAMARAJA SADOMEYA; YAMEDORU NAYODAYA; YADAYONI RAYA KSHAYA;
YAKSHE YACCHA NIRAMAYA HUM HUM PHAT SVAHA
And inside of that you have OM HRIH SHRIH VIKRITANANA HUM PHAT.
And inside of that in a ring you have OM YAMANTAKA HUM PHAT.
So you have three rings.
At the time of doing this particular visualization, have the sun disk transform into a white, cool
moon disk. In the center is standing the syllable DHI which transforms into a little wisdom
sword with a little golden base with a vajra handle. It has a beautiful white blade like a
broadsword and flames coming off the top of it. And in the center of the sword is the syllable
DHI. Now you have the moon cushion and just above it stands this sword in the center marked
with a DHI at it 's center.
Now coming out of it is a ring. Just outside of it, and from the ring is six sword blades laying
horizontal. At the tip of each of these swords are the syllables of the mantra OM AH RA PA SA
NA, and the DHI is in the center. So you have seven syllables, six around the edge and the DHI
in the center. In between each of the six syllables have a DHI just spaced in between the two
sword blades. So you have OM DHI AH DHI RA DHI PA DHI SA DHI NA DHI. And they are all
radiant with energy. And the sword blades are also radiant. They are not like dull steel, but a
very beautiful radiant white light steel. There are flames there too.
When you recite the mantra, have the top twelve syllables stay put but the sword blades spins
clock wise just above the moon disk. So as you sit there you repeat the mantra quickly and as
you have the sword blades spin you should think of super nova of white light energy starts to
radiate out, just blowing away all of the ignorance. Actually they say the light energy in the
heart is generated from the swords, purifies all of the imprints and all of the negative
disposition that might be lurking in you in any way whatsoever. If you think of it, if you have
quite a small little sword blade spinning there, so you have to zoom into the center of chest.
And there is a few ways to help you do that.
I used to visualize quite a large Yamantaka body and then have a little elevator slowly go down
inside of myself to my heart. Or else you can think this is the chest of Yamantaka, this room
right here is the chest of Manjushri. If you change your perspective, suddenly Yamantaka is
twenty city blocks tall and massive. Manjushri is about the size of this building. And then we
are inside his heart and here is the DHI. So change your minds perspective and suddenly you
are inside of your heart. It works. Be creative in your visualization and allow yourself to get
into that.
Then you repeat the mantra, have the sword blades spin, and incredible white light energy
flows through the whole of the body. Do not worry if your mind keeps coming up to your head.
It is immaterial. You focus on it and you do the mantra. And do a hundred, two hundred, three
hundred, four hundred, whatever. At the end of those have the sword blades stop spinning and
everything calm down. Then because you have finished the mantra, you can visualize on your
tongue a DHI laying with the D towards the back H in the middle and I on the tip of the tongue.

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Take a big breath first and then repeat OM AH RA PA SA NA DHI DHI DHI DHI........and so on.
You are supposed to do just the sylable DHI a hundred and eight times.
Visualize the DHI syllable gets radiant energy and hooks all of the blessings of all the wisdoms
of all of the Buddhas all around you and sucks it back into the DHI. And then you are supposed
to swallow the DHI with the saliva you have in your mouth because you have all these DHI's. It
says you are supposed to swallow quietly. Not a gulp! You are supposed to swallow quietly
and let it dribble down your throat as the DHI and it slowly goes down and merges with the DHI
at your heart. That is the visualization of the mantra of the peaceful side of the peaceful and
wrathful mantras of Yamantaka. In the teachings it was said that this particular technique, if
you put too much energy to it, for example with the sword blades spinning makes you feel
nauseous or uncomfortable, or get you frustrated, you should stop right away because it is not
good for you. It is good to do if you feel comfortable with it. You can just have them all sitting
there static and massive light coming out of them and such!
There are a few things you can add to it. The light rays that come out can be visualized in
different aspects depending on the type of wisdom you want to generate. They say if you
concentrate on the syllable DHI you get quick wisdom which means you get a very imaginative
mind and can understand things from many different perspectives. Puts things together
quickly. So it is called creative imaginative wisdom. That is generated with the syllable DHI.
If you focus on the syllables AM AH RA PA SA NA DHI you get clear wisdom. This means there
is clarity and lucidness in the mind. The mind gets very clear. Understands things well that
way. There is a clarity of knowledge generated from that.
If you focus on the central sword and the flames that are on the central sword, that develops
what is termed as profound wisdom which means deep wisdom, that you can go to very deep
levels of understandings of things. Makes your personality a deeper personality by focusing on
the sword.
To focus on texts, we could visualize books. You could visualize an encyclopedia. But that is
dry wisdom. You do not want that sort of thing. You want the wisdom of the ultimate nature of
reality, the wisdom of understanding all the different types of teachings, understanding
different religions, understanding difficult subjects. For this, have all the light rays become
books, and all these books fill your body. In all these cases the syllables fill your body. The DHI
syllables fill your body, the swords fill your body. In this way you have the particular aspect
that is generated fills your body. And if you wanted to you could go out to space, but it
principally fills your body as Yamantaka.
Finally if you focus on the sword blade spinning, it develops a very articulate wisdom, in the
sense of wisdom being able to debate. To basically cut other peoples arguments to shreds. So
there you have four or five different types of wisdoms that can be generated. They are very
similar to what is meditated on in the Tsong Khapa, the Hundred Gods of Tushita. There are
similarities there. They should be exactly the same names for those different wisdoms.
At the end the mantra and having the DHI slide down your throat to the center DHI at your
heart, when that finally rests, then the moon disk transforms back into the sun disk. The
swords and such suck in with the syllables, and then the central sword drops down and comes
back up as the blue HUM. So again you have in your heart the red sun disk and the blue HUM
and around it you now have three rings of mantras. The mantra syllables, for the OM AH RA PA
SA NA DHI are gold white in color. The Yama Raja mantras and the others are a blue black color.
And so you have:

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OM YAMARAJA SADOMEYA; YAMEDORU NAYODAYA; YADAYONI RAYA KSHAYA; YAKSHE YACCHA


NIRAMAYA HUM HUM PHAT SVAHA
You have them standing around. And don't be too fussy with them if you can get them all
visualized. The teachings say you should visualize that your mind is the HUM. So it requires
that you relax enough to get out of your head a bit. It is not that your mind is looking at the
HUM, you mind is the HUM. The simplest way to do that is if you were to make this the sun
disk and HUM is at the center, and then you are going to have the mantra.
Come down it from above and when you are HUM, you try to develop what is called three
hundred and sixty three degree vision which is possible in meditation. Geshe Rabten really
stressed it a lot. He said though often we think that we can only see in front of us, mind's
consciousness can actually see all on it's own. If you developed that level of your
consciousness, you don't need your eyeballs. You can see in three hundred and sixty degrees.
That is developed a bit by learning how to visualize yourself as a central HUM. And all of the
syllables are around you. An easy way to move into it, is if your consciousness lowered down
from above the sun and finally becomes the HUM. With this the syllables you would have to
keep in your mind are still all about you. As if you were able to look at all the sides of the room
as you came into it from above, down from the ceiling. Well at a certain point, you have to
remember what it was like up above you and then you have all the syllables around you. Then
you recite the mantra.
This is game playing with your mind and do not make yourself crazy with this. However you
are supposed to settle into your heart and move from your heart. It is like opening your heart
chakra. And you do that by identifying with the HUM at the center. When you recite the
mantras visualize that from each of the syllables radiates light. As you recite the mantra the
light slowly flows up and completely fills the body of Yamantaka and the nine faces are roaring
the mantra. There is something powerful in that. They say Lalita vajra who was the first of the
great siddhis of Yamantaka said that although you do not say the mantra physically out loud, in
your visualization the nine faces are all bellowing it like thunder, making a terrific noise. He
says by doing that you actually quickly realize siddhi, power.
So you first recite OM YAMARAJA SADOMEYA; YAMEDORU NAYODAYA; YADAYONI RAYA KSHAYA;
YAKSHE YACCHA NIRAMAYA HUM HUM PHAT SVAHA. So then from your heart comes infinite
light rays that fills all your body with the blue light energy. And then slowly all the light comes
out your right nostril and completely floods the world. Then slowly it returns through the left
nostril. You can have it coming out and coming back in at the same time if you want. If you
want to, have it follow the two channels that hooks up, goes over the crown of your head and
then down into your heart so it absorbs back into the mantra. And in that way you have a
continuous flow of the energy coming out and working for sentient beings and come back in
the nostril.
You can also have this appear in aspects. For example you can have that it appears as the
cleaver which is cutting ignorance. You can think of it as many cleavers going out and cuts all
sentient beings ignorance and stupidity from their mind. You can also visualize many skull
cups with the ambrosia of enlightenment going out. The Ambrosia of Immortality which is the
realization of voidness. And of course the skull cup is white on the outside, red on the inside.
White for voidness, red for bliss. The unification of bliss and voidness which is the real nectar.
So you can visualize things like this go out and absorb into sentient beings and then coming
back through the nostril.
You do ten, twenty, thirty, a hundred, two hundred, however many you feel comfortable with.
Then you have the mantra absorb into OM HRIH SHRIH VIKRITANANA HUM PHAT. You recite
OM HRIH SHRIH VIKRITANANA HUM PHAT with the same visualization.

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Then when you finish that it absorbs into OM YAMANTAKA HUM PHAT. And when it is finished
then you just have the HUM syllable standing there. Then go into the rest of the sadhana.
Now just a bit of meaning.
OM AH RA PA SA NA DHI mantra means I venerate you who uplifts the mind. It is not really in
the syllables. It is just what the mantra means a little.
The OM YAMARAJA SADOMEYA; YAMEDORU NAYODAYA; YADAYONI RAYA KSHAYA; YAKSHE
YACCHA NIRAMAYA HUM HUM PHAT SVAHA mantra means, oh you Yama Raja who is the
embodiment of great compassion, please bring all sentient beings from suffering into
enlightenment. So it is a praise to Yamantaka.
OM HRIH SHRIH VIKRITANANA HUM PHAT has two levels of meaning. It stands for you the
incredibly wrathful vajra terrifier. That is one meaning. And I have found that mantra because
it has quite sharp syllables in it, if you are feeling inflicted badly, like something is really
getting into you, you switch into that mantra and it gives you a lot of power. It is a very
intensive, powerful mantra. For example, if someone is nasty to you, stabbing you with words
and trying to inflict you, then you switch into the mantra and transcend that. It is like suddenly
you have an armor which they cannot penetrate any more. And you have to visualize that to
understand that the mantra is the ultimate of sharp, cannot be penetrated, alright? And there
is something good in visualizing that way. Principally it means you are the greatly wrathful
vajra terrifier. That is the mantra of making praise to the great Wrathful aspect of Vajra
Terrifier. On the second level it means that you are the inseparability of bliss and voidness. So
the more subtle meaning is that you are the HUM syllable which is the bliss and the voidness.
That is the more profound level of meaning.
OM YAMANTAKA HUM PHAT means homage to you Yamantaka, to you who kills death. And you
can reflect on the different levels of death. External death which is being killed by something.
Internal death which is being killed by your own ignorance. And subtle death which which is
the inability to see clear light at the time of death. So you have different levels that you can
go for. Please destroy all outer causes of me dying too early. Please destroy all of the inner
delusions which give me a lot of pain and suffering in my life, and definitely please destroy the
ignorance which does not let me see clear light.
The meaning of mantra is termed secret mantra, defined as being protection for the mind. So
by reciting mantras you protect your mind from a variety of things but principally from
common appearance. Thinking I am an ordinary person. So the recitation of your mantra is to
protect you from getting caught up with feeling a mundane thought, mundane feelings and
such. So you should recite the mantra single pointedly in that way and think of it as being a
protection for you from having mundane thoughts about those things.
The root mantra, action mantra, essence mantra are different names for the mantras. The root
mantra is the one that comes out of the Yamantaka tantra. The action mantra is the mantra
you also use when you bless anything such as when you bless the inner offerings and such
things. The essence mantra is the essence of it all meaning, destroying the three deaths, the
outer, inner and secret death.
OM YAMANTAKA SAMAYA MANU PALAYA YAMANTAKA TVENO PATHISTA DHIDHO ME BHAVA
SUTOSHAYO ME BHAVA SUPOSHAYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI ME
PRAYACCHA SARVA KARMA SUCHA ME CITTHAM SHRI YAM KURU HUM HA HA HA HA HOH

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BHAGAVAN YAMANTAKA MA ME MUNCHA YAMANTAKA BHAVA MAHA SAMAYA SATTVA AH HUM


PHAT
Then you should recite the hundred syllable mantra. From the Akshobhya on the crown of your
head you should have that in his heart is a little hundred syllable mantra of Yamantaka, not the
Vajrasattva one. This one is Yamantaka samaya. And it means the same thing, please
Yamantaka purify and bless me and hold me dear. And I am sorry I made any mistakes in the
recitations of my mantras. So it just purifies you for any mistakes you might have done in your
mantra recitation. And recite that three times.
And then you make a small praise to yourself again. I PROSTRATE TO YOU O VAJRA BHAIRAVA,
SUPREME FORM, SUPREMELY GREAT FURIOUS ONE, HERO UTILIZING SUPREME OBJECTS, YOU
ACT TO TAME THOSE DIFFICULT TO SUBDUE. And then you go to yourself,
OM YAMANTAKA ARGHAM, PADYAM, GANDE, PUSHPE, DHUPE, ALOKE, NAIVIDYA, SHABDA
PRATICCHA HUM SVAHA
Then OM YAMANTAKA HUM PHAT OM AH HUM should be there. It is missing in the sadhana.
The sadhana has to be edited yet. So then it has the outer offerings and the inner offerings.
Then again you generate an inner offering in the space before you.
Having generated and blessed that with OM AH HUM three times, you then recite.
INSTANTANEOUSLY THERE APPEARS BEFORE ME THE COMPLETE SUPPORTING MANDALA OF
THE GLORIOUS SOLITARY HERO VAJRA BHAIRAVA AND THE SUPPORTED DEITIES.
The supporting mandala refers to the house, the supported deities refers just to Yamantaka
because this is a single deity. In other tantras you would have more deities appear to you.
FROM THE HUM AT MY HEART LIGHT RAYS EMANATE BRINGING FORTH THE WISDOM MANDALA
OF THE GLORIOUS SOLITARY HERO, VAJRA BHAIRAVA, TOGETHER WITH THE DIRECTIONAL
PROTECTORS.
Remember the fifteen directional protectors we talked about before? Now these ones, you can
visualize them, like remember that the deity in front has his east to the front, and you have
your east to your front, so you can visualize that the protection deities come in two manners.
One, they come with the Yamantaka in front, and they are to his east, south west, and north.
Or you can have them come that they are to your south east, west and north. Your choice. So
there is two things you can do. One, they come around your mandala, or two, they come
around the Yamantaka in front of your mandala. Then you have to flip everything.
JAH HUM BAM HO, THE WISDOM BEINGS BECOME NON DUAL WITH THE SYMBOLIC ONES.
The invited ones from the light rays in your heart absorbs into the one that you had
instantaneously appear.
FROM A HUM ON THE TONGUE OF EACH OF THESE GUESTS COMES A WHITE SINGLE SPOKE
VAJRA THROUGH WHICH EACH DRAWS UP THE ESSENCE OF THE OFFERING.
OM HRIH SHRIH VIKRITANANA HUM PHAT,
VAJRA BHAIRAVA ATIPADHI IDAM BALIMTA KHA KHA KHAHI KHAHI HUM PHAT SVAHA
you recite either three or seven times. The action mantra, Vajra Bhairava is his name, Atipadhi
idam balim means you the great and glorious Yamantaka, balim refers to an offering, kha kha

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khahi khaki means eat please eat. You are offering the inner offering which is the
transformation of your practice. It means your five aggregates and four elements, you have
transformed in the cauldron and you are offering that to Yamantaka. Think about those things.
So when you say the mantra you are really saying is O Yamantaka eat the substance of my
practice. Help me develop. By blessing me, receive my offering and bless me.
As you recite the mantra you do the lotus mudra. Then you make the eight wrathful offerings.
OM HRIH SHRIH HA; OM HUM HUM PHAT; OM VIKRITANANA DUSHTAM SATTVA DAMAKA GAH
GAH; OM KUMARA RUPINE JAH JAH HUM PHAT; OM HRIH HAH HAI PHAT; OM DIPTA LOCANA
VIKRITANANA MAHA ATTATTA HASANA DINI DIPTAYE SVAHA; OM VAJRA NAIVIDYA AH HUM; OM
VAJRA SHABDA AH HUM
OM YAMANTAKA HUM PHAT OM AH HUM
And you make the inner offering, alright? Then again you make the praise
AS THE WISDOM BODY OF NON DUALITY, YOU ARE EXTRA ORDINARY AND ALL PERVASIVE. AS
THE COMPASSION EXTENDING EQUALLY TO ALL YOU ARE THE FATHER OF ALL CONQUERORS...
etc. You make the short praise.
Then you recite the root mantra of Yamantaka
OM YAMARAJA SADOMEYA; YAMEDORU NAYODAYA; YADAYONI RAYA KSHAYA; YAKSHE YACCHA
NIRAMAYA HUM HUM PHAT SVAHA And at that time you visualize the mantra around the top
of the skull cup and as you say the mantra it falls into the inner offering. And then you offer to
all the directional protectors around you.
OM BHUCHARANA YAPATALA CHARAYA; MAN KKHECHARAYA; TAPURVA NIGANAM...... You do
that three times doing three circles of offerings to the fifteen directional protectors around you.
Then you make the eight offerings to them. OM DASHA DIKA LOKAPALA SAPARI-VARA......... And
then you say a praise again asking them to do something for you but this time the prayer is a
little different. At the beginning of the sadhana you said please help me to finish the sadhana.
At this time you say please act with virtuous conduct to still all interferes of my practice of the
sacred Dharma. So this time you actually have a little different request. It should be different.
In the Tibetan it is.
Now then the last set of offering that you do is to the oath bound Kalarupa. Kala means black
and Rupa means form. So the black formed one. That is the dharma protector of Yamantaka.
Now remember I told you at the beginning when Yamantaka went down into the realm of the
Lord of Death seven levels below the earth and there were these sixteen massive skulls and he
put his eight legs on top of one side and eight legs on top of the other side, and he dropped his
penis on top of the central skull palace, crushed it, and terrified Kala Rupa. At that point
Kalarupa came running out and said please don't kill me, I am so sorry, I didn't realize how
powerful you were, can I do anything for you? And at that time Yamantaka grabbed him by the
scruff of the neck and said, you protect my practitioners! It sort of went like that.
Kala Rupa at that time made a commitment to protect the practitioners of the Yamantaka
tantra. You can do this or not. It is your choice. But it is part of the practice anyway. So you
invoke Kala Rupa in the space before you and you make a little offering to him to say, hey, I am
doing the practice so take good care of me please. Don't let me get in trouble. Keep me out of
trouble. Keep me straight and true. Make sure nothing goes wrong.

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A lot of the Dharma protectors are actually quite good because they do not hurt you. For
example, Kala Rupa will never hurt you and if you blow your practice, he is not going to cause
you trouble. And it is something you should know about some of the practices. I mean, if you
became naughty and did not do the things you should do and stuff, well it is alright, Kala Rupa
will still protect you and he will not do anything bad. Whereas if you have the initiation and the
practice of Kali or Palden Hlamo, the glorious goddess, she is a dharma protector who is pretty
wrathful. And for her, if you do not maintain your level of realizations that you generate, she
will make you sick. She will make you get in car accidents, make your house fall down on top
of you, make you trip and fall down stairs, because if you are not doing the practice, her
commitment is to hassle you. But none of you have that initiation so do not worry. The thing is
if your dharma practice is precious to you, then the best thing in the world would be to have
her come and kick you in the bum. I am just telling you that this particular protector is a good
one. He will not make any trouble for you. So you do not ever have to think that I have not
been a good person and maybe my dharma protector is not going to like me. That is not the
case. The dharma protectors always protect you. They always take care of you. And even
Palden Hlamo takes care of you. It is just that she makes sure you keep your practice pure,
that is all!
BEFORE ME ON TOP OF A LOTUS, SUN AND BUFFALO... There is a large lotus cushion and a sun
cushion. Upon it is a galloping Buffalo. Under his feet is a sinner. A very negative person.
The buffalo is trampling this person. So that is what you visualize....COMES YA WHICH IS THE
SYLLABLE FOR YAMANTAKA... WHICH TRANSFORMS INTO A SKULL...... SUCH AS YAVATI AND SO
ON. So what you have is the central Kalarupa and Chamundi and eight male and eight female
spirits that hang around there and do all the activities that Kalarupa wants them to do. EACH
OF THE MAIN FIGURES AND THEIR ENTOURAGE IS MARKED........BRINGING FORTH THE FIVE
BUDDHA FAMILIES. Remember the five Buddha families are Vairochana, Amitabha,
Ratnasambhava, and so on, all are Yamantakas. They are white, yellow, red, green, and blue
but all in the form of Yamantaka...I REQUEST YOU TO PLEASE CONFER EMPOWERMENT UPON
HIM.....ADORNED WITH A BLACK FIVE POINTED VAJRA.
And then you do the mantra and do it with the rolling lotus and a special mudra.
OM KALARUPA SAPARI VARA SAMAYA STVAM. That mudra means you are bound by your
commitments. It means Kalarupa and every one else, samaya, commitment, and stvam means
you are bound. So at that time, particularly if you really need help in something that is going
on, then you should put some energy into the mantra. The more energy you put into it, you
should also have a very good feeling for bodhicitta when you do it. If you really want help,
then you would say Kalarupa I want your help, but you should also do it with the bodhicitta
motivation, not with an ego centric motivation. So with pure motivation in your heart and you
say you are bound. Thus the binding is fixed, as it says in English there. And it says
FROM A HUM ON THE TONGUES OF THE DHARMARAJA, LORD AND CONSORT, AND EACH OF
THEIR ENTOURAGE, THERE COMES A WHITE SINGLE SPOKE VAJRA THROUGH WHICH EACH
PARTAKES OF THE OFFERING, DRAWING UP THE ESSENCE OF THE TORMA CAKE THROUGH A
STRAW OF WHITE LIGHT.
OM KALARUPA SARVA VIGHANA SHATRUM MARAYA IDAM BALITA KHA KHA KHAHI KHAHI HUM
PHAT (3 X )
This means Kalarupa, all negativity, kill them. Idam balim means that offering of all the
murdered and destroyed negativity that I have, please eat it up. So you take all of your anger,
negativity, and such that you have and kill it and offer it to him And he loves it.

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OM CHAMUNDI SARVA VIGHANA SHATRUM MARAYA IDAM BALITA KHA KHA KHAHI KHAHI HUM
PHAT (3 X ) And then you offer it to Chamundi and she eats it up.
O HOST OF MALE AND FEMALE MESSENGERS OF YAMA SUCH AS YAVATI AND SO FORTH,
TOGETHER WITH YOUR ENTOURAGE : SARVA VIGHANA SHATRUM MARAYA IDAM BALITA KHA
KHA KHAHI KHAHI HUM PHAT (3 X ) And they all eat it up. And they are all happy. And then
you do the outer offerings.
OM KALARUPA SAPARI VARA ARGHAM GANDHE PUSHE DHUPE ALOKE PUSHE DHUPE ALOKE
GANDHE NAIVIDYA SHABDA PRATICCHA HUM SVAHA
You do not offer Kalarupa the blood to wash his feet because his feet are always bloody
because he is always standing on negativity. So you do not offer him Padyam which is water
for the feet.
OM KALARUPA HUM PHAT OM AH HUM
OM CHAMUNDI HUM PHAT OM AH HUM
O HOST OF MAKE AND FEMALE MESSENGERS OF YAMA SUCH AS YAVATI AND SO FORTH
TOGETHER WITH THEIR ENTOURAGE OM AH HUM. So remember the male and female organ
touching in bliss. And you offer bliss to Kalarupa, bliss to Chamundi, bliss to the eight male
and female deities. Then you offer the prayer.
HUM O YAMA, BLACK LORD OF DEATH, SEVEN LEVELS BENEATH THE EARTH IN THE EAST, YOU
HAVE COME HERE TRANSFORMING FROM A CLUB MARKED WITH A SKULL THAT CAME FROM A
YA. YOU HAVE THE FACE OF A BUFFALO, FURIOUS FROM HIS DEPTHS, WITH YOUR RAVENOUS
MOUTH STRETCHED OPEN AND FANGS BARED. YOUR WRATHFUL EYES ARE BLOOD SHOP
TOTALLY, YOUR YELLOW HAIR AND MUSTACHE BRISTLE ERECT. WITH THE LASSO IN YOUR LEFT
HAND, YOU BIND ENEMIES AND INTERFERERS AND WITH THE CLUB IN YOUR RIGHT, YOU
POUND THEM TO DUST.
O DHARMARAJA, HOSTS OF YAMAS, CHAMUNDI THE GREAT OGRESS HOLDING A TRIDENT AND
SKULL CUP OF BLOOD, AS WELL AS YOUR SERVANTS, THE TIME HAS COME. ACCEPT THIS
OCEAN LIKE OFFERING CAKE MADE OF HUMAN FLESH, BLOOD AND GREASE. OUT OF
COMPASSION AND YOUR COMMITMENTS PRESENTED TO THE VICTORIOUS BUDDHAS, FREE ME
QUICKLY FROM ENEMIES AND INTERFERERS. WITH ALL HATEFUL ENEMIES, HARMFUL
INTERFERERS, DEMONS AND INTERRUPTION MAKERS,SEIZE THEM, BIND THEM, TIE THEM UP.
SUMMON THEM, DRAG THEM AND MAKE THEM YOUR SLAVES. SLAY THEM, EXPEL THEM,
RENDER THEM DUMB. DISMEMBER THEM, TRAMPLE THEM, MAKE THEM BEWILDERED.
SUBDUE THEM, DESTROY THEM, DEMOLISH THEM FULLY SO THAT NOT EVEN AN ATOM OF
THEM MIGHT REMAIN.
OM KALARUPA HUM PHAT BHYOH CHAMUNDI HUM PHAT And then you go slap with hands to
reinforce the mantra. You have done all of this and now you have to pray for forgiveness for all
of the mistaken mantras you might have done, for the wrong way of invoking them and
anything else that might have made them a little disgruntled.
OM YAMANTAKA SAMAYA MANU PALAYA YAMANTAKA TVENO PATHISTA DHIDHO ME BHAVA
SUTOSHAYO ME BHAVA SUPOSHAYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI ME
PRAYACCHA SARVA KARMA SUCHA ME CITTHAM SHRI YAM KURU HUM HA HA HA HA HOH
BHAGAVAN YAMANTAKA MA ME MUNCHA YAMANTAKA BHAVA MAHA SAMAYA SATTVA AH HUM
PHAT ( 3 X )
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.
OM AH HUM MUH

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THE WISDOM BEING EXTRA WORLDLY GUESTS DEPART. THE ONES WHO ARE THE SYMBOLIC
BEINGS DISSOLVE INTO MYSELF AND ALL THE OTHER GUESTS RETURN TO THEIR OWN
ABODES.
And so now you are back to being just being Yamantaka in your mandala in the center of space
and at that point we will stop.
Then you can move into the mantra recitation. You have the mixture of peaceful and wrathful
mantras with Yamantaka practice. You transform the sun and HUM syllable into a moon disk
with a DHI. The DHI transforms into an upright standing sword. Around the base of the sword
is a six spoke wheel of sword blades and above the sword blades standing is the syllable of the
mantra. The DHI are standing on the center sword, and you can have six DHIs between the
spaces of the six blades if you feel that you would like to go to that extent in the visualization.
Then when you recite the mantra, you can have the sword blades spin, but if it becomes
uncomfortable for you mentally, then you should leave them static but a great deal of light is
generated and it fills the body of Manjushri and finally the body of Yamantaka and completely
purifies, identify strongly that it purifies the negative imprints that might be lurking within your
body.
And you can also develop the various types of wisdoms such as speedy wisdom with a DHI
syllable, clear wisdom with the syllables, profound wisdom with the sword, extensive wisdom
with the teachings with books, the sword blade is the debating wisdom. Then when all of those
have ceased, when you finish the mantra and a DHI appears on your tongue and you go DHI
DHI DHI.....etc. as much as you can hopefully to a hundred and eight but you do not count.
Having finished that, and absorbing light rays from all the Buddhas and Bodhisattvas of all the
different directions and on to the DHI, it is slowly swallowed and drops down your throat and
absorbs into the DHI at the level of your heart. That then causes the transformation of the
moon disk back to a sun disk and all the swords and syllables into the original HUM. And it is
encircled by three rings of the Yamaraja mantra, the HRIH SHRIH mantra, And the Yamantaka
HUM Phat mantra. Then you recite the first mantra trying to identify with being the HUM at
the center. You should emit light rays from the Syllables that fill the body of Yamantaka slowly
exiting from the right nostril, going through space working for the benefit of sentient beings,
and absorbing back into the left nostril and flowing back to the syllables at the level of the
heart. You can do a variety of visualizations such as sending out many little Yamantakas in the
form of light rays, but also you can send out the cleaver which is cutting delusions, and the
skull cup which is bestowing the ambrosia of immortality which is really the realization of bliss
and voidness. And then this absorbs back into you. Then you swing over and do the next
mantra then finally the last mantra. The visualizations stay merely the same during all this
time.
Then you do hundred syllable of Yamantaka to purify any mistakes and make the eight outer
offerings, the inner offering, the praise to Yamantaka. You generate the inner offering in the
space before you, you invoke the mandala of Yamantaka, you visualize instantly the
appearance of the mandala of Yamantaka, you invoke the Yamantaka mandala with the fifteen
directional protectors. You then offer them the inner offering, make praise to them, then you
invoke Kalarupa, make offerings to him and praise, And you ask him to protect you and then
you send him away and then you have finished the sadhana to this point.
One other point to make is, in the whole process, you start off by becoming the fully manifest
Yamantaka. You have been consecrated and blessed. At that point you have the perfect purity
of body, environment which is your mandala, the perfect body of Yamantaka, you then have
enjoyments. And the enjoyment is receiving the offerings, the outer offerings and the inner

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offerings. Having completed that then you have the last purity which is activities. The
activities of a tantric deity is working for the benefit of sentient beings. And you do that with
the recitation of the mantras. When you recite the mantras you have coming out of your
nostril the infinite Buddhas and Bodhisattvas and skull cups and cleavers and whatever else.
That is the fourth pure activity, working for the benefit of sentient beings. And in many ways
what you are doing is you are setting up that at the time when you do become enlightened,
you will spontaneously work for the benefit of sentient beings. And you cultivate that in you
now by reciting the mantras and visualizing.
Then you complete the practice by again invoking Yamantaka and saying Yamantaka the
practice is wonderful, thank you very much and I give you this offering. The fifteen directional
protectors, please take care of me and help me in my practice, at least do not make
interferences for me. And then you invoke Kalarupa and say Kalarupa specifically you are oath
bound by Yamantaka to protect me as the practitioner. Please do so and guide me away from
negativity. And then having done that you send them all away. You send away all of the
Buddhas away to the Dharmakaya. The visualized objects that you have generated, you
should absorb them into yourself. And all of the local spirits that you might have hooked in
during this time of the meditation, you then feel very much that you have released them. And
they go back to their various realms.
So we should offer prayers of dedication.
Chapter 12
We should again identify ourselves that we are the pristine appearance of Yamantaka with the
blue black body having one face and two arms, very wrathful, powerful, and very stable in our
experience. Our mind is fully confident and rests in the Dharmakaya. Our subtle energy is the
Sambhogakaya and our gross energy is the Yamantaka form. We should also have in mind that
we are also working for the benefit of all sentient beings and have taken on this aspect to be
able to tame even the very hard ones to tame.
To this point we have gone through the process of generating ourselves as the perfect deity in
the perfect environment, the mandala. We have consecrated ourselves and received the
wisdom beings so we are the perfect form. The third purity is that we have received the inner
offerings, outer offerings, and the secret offerings, and also the understanding to be able to
receive the suchness offering which is the offering of the ultimate nature of reality. Our final
activity is working for the benefit of sentient beings which is termed the purity of activities.
The pure activities involves the reciting of the mantras. The first is the mixture of the peaceful
and wrathful mantras which is done by changing the visualization. In the center of the heart of
Manjushri, the sun disk turns into a moon disk, and the HUM in the center turns into a DHI
which transforms into a sword marked by DHI. Around the base of this sword is a ring with six
sword blades upon which stand upright the syllables OM AH RA PA SA NA. The DHI is in the
center of the central sword hub. In between each of the six sword blades is also the syllable
DHI. As you recite the mantra the syllables stay static while the sword blades spin slowly to
the right. As they spin you should feel the spontaneous generation of an intensive light energy
which completely fills the body of Manjushri and then the full body of Yamantaka. Feel that the
light has a unique quality that purifies all of your negativity and even the imprint and the
instinct to be negative. Have some anger within your mind, or a negativity, delusion, even the
unawareness of the understanding the true nature of reality and all of this is completely
purified by the brilliance of the light of the spinning sword blades.

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You can also do a variety of visualizations to increase different aspects of your wisdom. Dwell
on the syllables for clear wisdom, on the sword for profound wisdom, the DHI syllable for quick
wisdom, and if you generate many texts you get the wisdom of understanding how to
compose, how to teach. If you dwell on the sword blades spinning, you gain the ability to
argue and debate more skillfully.
Then bring it to completion by reciting the syllable DHI as many times as you can, visualizing
the DHI lying upon the tongue. While reciting 108 DHIs or as many as you can with one long
exhalation, visualize that the DHI absorbs much incredible yellow gold light wisdom. Having
done that, you swallow that DHI and it goes down with the saliva, slowly down your throat and
absorbs into the DHI at the level of your heart.
The moon disk, sword and syllables transform back into a sun disk. In the center is the syllable
HUM and around it are three rings of mantras. The Yamaraja mantra, the action mantra, and
the root mantra. You then recite each of these three mantras however many times seems
convenient and in doing those mantra recitations, visualize that from the syllables comes
flames and light energy. This fills the body of Manjushri and the body of Yamantaka and then
slowly pours out your right nostril flowing into the universe working for the benefit of sentient
beings. For those which are proud it helps them to be humble. For those which are miserly, it
helps them to be generous. For those which are caught up with tight minded ignorance, they
learn to be more open minded and more realized. For those with deep anger in their mind,
they become more peaceful. Those with heavy attachment become more relaxed and don't
have strong grasping. So in this way the light comes out of your nostril. Visualize it in many
aspects, many small forms of Yamantaka, but also many skull cups and also many cleavers.
Draw the energy back in the left nostril. It flows back in and absorbs into the rosaries that are
circling around the heart. In this way do the remaining three mantras. Having completed
them, make the external offering. You receive for yourself the eight external offerings, the
inner offering, and you say again a short praise for yourself. Having done that you generate an
inner offering in the space before you. Then you instantaneously have appear the mandala of
Yamantaka and then invoke the mandala of Yamantaka and the fifteen directional protectors.
They appear in the space before you and then absorb with the TSA HUM BAM HO and become
mixed with the one that you visualized in the space before you. Then you make offerings of
thanks to Yamantaka in the center and make praise to him. Then you bless the inner offering
with the Yamaraja mantra, and you make offerings to the fifteen directional protectors. Having
completed that then you make again requests to them to help you complete your dharma
practice.
If you feel that it is appropriate you can do the final sets of offerings to the dharma protector
for Yamantaka, the oath bound Kalarupa or Dharmaraja. You generate the visualization of
Dharmaraja, invoke the wisdom Dharmaraja from seven levels below the earth and have them
merge into oneness. You consecrate them so they become crowned with the black vajra. Then
you bind him with the commitment of Samaya STVAM. Make the mantra recitation, the
offerings of the ritual cake, the inner offering cake, and then make the special request to
Dharmaraja Kalarupa. Having done that you send him, the fifteen directional protectors, and
the invited wisdom guests away. You absorb back into your body all of the visualized deities
which you generated from your own visualization powers in the space around you.
Now you are standing as the great and glorious Yamantaka in the center of the mandala which
is in the center of the reality source which is in the center of the injunction wheel which is in
center of the protection wheel, which is surrounded by the cemeteries, and great masses of
flame which is flaming slowing to the clockwise direction. So this is the visualization you are
back to at this point.

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Then there is what is termed as the extensive prayers which merely reviews the different
aspects of what has been practiced. I am going to read this initially and in that way will
complete the teachings which are based on the transmission of the sadhana which are maybe
appropriate at this particular time.
BY THE FORCE OF SUCH THINGS AS MY MANTRA RECITATION AND SINGLE MINDED
CONCENTRATION LIKE THIS ON THE CIRCLE OF THE WRATHFUL LORD YAMANTAKA'S MANDALA WHICH IS THE CLEAR APPEARANCE OF THE PLAY OF VOIDNESS AND BLISS; 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 PATHWAY TO LIBERATION AS WELL AS IN THE CONDUCT
OF THE BODHISATTVA VOWS, MAY MY MINDSTREAM BE FILLED WITH A TREASURE STORE OF
NECTAR OF (HAVING TRAVELLED) THE COMMON PATHS TO THEIR END.
BY THE HEAVENLY WATERS OF THE VASE EMPOWERMENT, MAY I BE PURIFIED OF ALL
ORDINARY APPEARANCE AND COMPULSIVE GRASPING AT IT. AND BY THE HIGHER, SUPREME
EMPOWERMENTS, MAY I COME TO MANIFEST A VICTORIOUS BUDDHA'S SPEECH, THE SPHERE
OF CLEAR LIGHT, AS WELL AS UNITY, THE ABIDING NATURE OF REALITY.
Just to comment on those two verses. The first verse refers to that one should have the basic
preliminaries which is being a Buddhist, abiding by the law of cause and effect, having
bodhicitta, and having the right view sunyata as the basis of the practice. We should also be
involved with the four unique preliminaries for the tantric practice if we have the capacity
which is doing the hundred thousand prostrations, mandala offerings, Vajrasattva recitations
and guru yoga practice. Those are the four basic preliminaries. Whether we do them as a
hundred thousand or just periodically, both are satisfactory.
Then we receive the uncommon preliminaries which is receiving the initiations. The vase
empowerment is the purification of the ordinary appearance of compulsive grasping. In the
vase initiation you receive the transformation of the five aggregates of your being. The body is
Vairochana, the feelings is Ratnasambhava, the perceptions is Amitabha, the thought patterns
that you a have is Amogasiddhi, and the consciousness energy is Akshobhya.
Then you have the three higher initiations which are the secret initiation, the transcendental
wisdom initiation and the word initiation. Those three bestow upon you the higher aspects of
the clear light and the astral body clear light and the unity of those two. To continue with the
prayer.
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 THE TIME BEFORE THE EYES OF THE
GURUS AND DEITIES. THEY ARE THE SUPREME ROOT OF ALL POWERFUL ATTAINMENTS
That is true. They say that the commitments that you have to your Vajra Guru are the source
of all the powerful attainments so if you keep your commitments it is guaranteed that you will
become enlightened. It is guaranteed that if you keep them very purely, that you actually can
receive very great and powerful attainments in this very life time. The basis of your
attainments is your commitment. It is not that you see your guru regularly. For example, if
you received the initiation and never saw your guru again, but you did all of the things that you
promised to do at the time of the initiation, even then the commitment is pure although you
might not see the person again. So the emphasis is not to the guru. Although the guru is the
source of everything, the emphasis is to your practice, what you practice and such. In many
ways you can say the guru is the source of that, and in that way you venerate the guru, but

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you should always put the emphasis to realizing that the commitment in your own mind to
your practice is the important source of all siddhis.
BY DEVOTING MYSELF TO STRIVING IN FOUR DAILY SESSIONS LIKE THE FLOW OF A RIVER ON
THE ROUGH AND FINE YOGAS OF THE FIRST STAGE OF PRACTICE WHICH IS THE RIPENING PATH
THAT PRODUCES SUCCESS ON THE COMPLETION STAGE, MAY I CUT OFF COMPLETELY
ORDINARY APPEARANCE AND COMPULSIVE GRASPING AT IT.
The rough yoga is generating yourself in the form of Yamantaka in the full mandala. The fine
stage is generating the small syllable in front of your nose, or the small tigley in front of your
sex organ and multiplying that in great multiples of numbers and then contracting that back
into just a single object.
BY PLEASING WITH OFFERINGS, PRAISES, AND MY SUPREME PRACTICES THE FIELD OF MERIT
PERVADING ALL SPACE WHICH I HAVE INVOKED WITH AN ORB OF LIGHT FROM MY HEART AS
THE SUPREME VAJRA HERO, MAY I COMPLETE MY GREAT COLLECTION OF MERIT.
In the Yamantaka practice, by relying on the visualized deities one invokes before oneself, one
accrues a great deal of merit. So they are called the field of merit because it is there that one
sows the seed of one's meritorious actions. The ripening result is, of course, the merit for
oneself. The merit for, in this sense, of working for the benefit of all sentient beings.
HAVING SET THE PRIDE OF THE DHARMAKAYA THROUGH MY DISCRIMINATING WISDOM THAT
HAS ASCERTAINED THE PROFOUND VOIDNESS, THE MEANING OF MANTRA, BY HAVING
ANALYZED WITH STAINLESS LOGIC, MAY I ACQUAINT MYSELF FULLY WITH PEERLESS PRISTINE
AWARENESS.
Which means that to be able to practice tantra properly, you should have some understanding
of the voidness. Particularly that all phenomena are interdependent and therefore no
phenomena stands independently self existent. All phenomena are merely designated by
labels from your own mind.
BY SINGLE MINDED CONCENTRATION ON THE TEN FURIOUSLY WRATHFUL ONES WHO ABIDE IN
THE FIERCELY BLAZING 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 MIGHTY
WHEEL, THE CELESTIAL MANSION OF JEWEL LIKE LIGHT WITH A NATURE OF OF PRISTINE
AWARENESS IS EVERYTHING BEAUTIFUL CONDENSED INTO ONE. BY MEDITATING ON THIS
NECTAR FOR THE EYES, MAY I ESTABLISH THE SUPREME BUDDHA FIELD.
BY CONSTANTLY MEDITATING UPON MANJUSHRI WHOSE RADIANT FEET ARE ON A FULL-MOON
DISC ON A TURBULENT MANDALA OF WIND IN THE CENTER OF THE PALACE, MAY I ATTAIN A
SAMBHOGAKAYA FREE FROM THE IMPURITIES OF THE IN-BETWEEN-STATE.
THROUGH THE ROUGH AND FINE YOGAS DONE WITH A COMPLETE, FULL BODY OF VAJRA
BHAIRAVA WHICH I HAVE REALIZED FROM A WRATHFUL VAJRA AND A SEED SYLLABLE THAT
CAME FROM A SUN THAT BURNS AWAY MASSES OF SUPERSTITIOUS CONCEPTIONS, MAY I
SPORT THE DANCE OF A SUPREME NIRMANAKAYA THAT HAS ABANDONED ALL THE IMPURITIES
OF REBIRTH.
That takes you through the three stages of voidness, Dharmakaya, the Manjushri aspect as
Sambhogakaya, and your Yamantaka aspect as Nirmanakaya.

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MAY I DEVELOP THE SUPREME INSIGHTS OF THE COMPLETING STAGE IN CONJUNCTION WITH
THE THIRTY-SEVEN FACETS LEADING TO PERFECTION, WHICH ARE THE MAIN POINTS OF THE
NINE CATEGORIES THAT CONDENSE ALL THE SAGE BUDDHA'S SCRIPTURAL TEXTS WITHOUT
EXCEPTION.
HAVING MANIFESTED THE ENLIGHTENED STATE WITH THE SEVEN KISSES OF PERFECTION AND
THE NATURE OF THE FIVE BUDDHA BODIES, WHICH LASTS AS LONG AS SPACE ENDURES, MAY I
INSTANTANEOUSLY LEAD ALL ENDLESS BEINGS QUICKLY AND EASILY TO THIS VERY STATE.
Now in that is actually condensed all of the very brief understanding of the generation and
completion stages.
The Dissolution is again just merely a matter that you cannot remain fully absorbed in the
concentration of yourself as the glorious Yamantaka with full mandala. So therefore you
absorb it all back and then become a simple Yamantaka so you can function in the outward
pure land which is the world around us. So in doing this.........
THE CREMATION GROUNDS ALONG WITH THE PROTECTION WHEELS DISSOLVE INTO THE
CELESTIAL 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 HOOK LIKE VOWEL U OF THE
CONCENTRATION BEING DISSOLVES INTO THE HA, THE HA INTO ITS HEAD, THIS INTO THE
CRESCENT MOON, THAT INTO THE DROP AND THAT DISSOLVES INTO THE SQUIGGLE. THIS TOO
TURNS INTO NON OBJECTIFYING VOIDNESS.
FROM A STATE OF VOIDNESS I ARISE IN THE ASPECT OF A GLORIOUS VAJRA BHAIRAVA WITH
ONE FACE AND TWO ARMS, AND MARKED AT THE CROWN OF MY HEAD WITH AN OM, AT MY
THROAT WITH AN AH AND AT MY HEART WITH A HUM.
It is said in the oral tradition that one should always leave the protection wheel up so that
although you are up and doing things, you should always have that the vajra floor, walls, tent
and ceiling and the injunction wheel which is around you always there. So you can always
invoke it whenever you feel it is necessary to, like whenever you feel nervous you could start
spinning it and start generating, working with the ten wrathful ones that are around you.
So just have the cemeteries come straight to the mansion, the mansion to your body, the body
to the Manjushri, the Manjushri to the HUM, the HUM just squiggles up to the top H, the H to
the crescent moon, the crescent moon to the dot, the dot to the squiggle, the squiggle to
voidness.
Within that you have everything dissolving into Yamantaka's body as the mirage vision.
Yamantaka down to the basic HUM is the water like symbol, the HUM up into the head is the
sparks, the head to the moon is the dot of flame, the moon to the dot is the white, the dot to
the squiggle is the red, the squiggle is the black, and at the end of the black then is the clear
light. So there are the eight visions tied up together with the dissolution of the body.
Again out of that voidness you appear very much like the instantaneous arisal as a shaft of
blue light, and then instantaneously appear as Yamantaka, with one face and two arms and
this time your hands are free.
Now comes the verse of auspiciousness

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THE EXPANSE OF SPACE.... During this time then, as you appear back as Yamantaka you
should have that there is many dakas and dakinis all around you. They are all singing this to
you in melodious verses in the auspiciousness of the wonderfullness all of this.....AND THE
SURFACE OF THE EARTH BECOME COMPLETELY FILLED..........TO END
In teachings of the completions stage which we are going to delve into right now, there is a few
different things to teach. In your practice you have generated yourself as Yamantaka. You
should spend time reflecting on the fact that the body of Yamantaka is the commitment being,
meaning you are committed to working for the benefit of sentient beings. So your body
aspect, no matter how wrathful or whatever, is for the benefit of sentient beings. Also the pure
land which you generated which is the mandala gives great bliss for all sentient beings' minds.
You should reflect on that. The jewels of the mandala as you visualize them, the great shining
of the brilliance of the mandala house is all for giving bliss to sentient beings. All of the
mudras that you hold are for the destruction of ignorance and such and for the establishment
or the glorifying of yourself in your state of full enlightenment. We should work with these
understandings of yourself as you visualize yourself as being the supreme deity.
Now when this becomes fairly stable and you have a decent concentration on the aspect of
yourself as always being for the benefit of sentient beings and are manifest solely in the light
of being a bodhicitta being, an entity of bodhicitta, then you should turn your mind to the
completion stage practices. The completion stage practices are in this way totally dependant
on how well established the generation stage is. The principle aspect of the generation stage
is that the deity's body is a manifestation of bodhicitta. That mixed with your understanding of
voidness is the foundation of the completion stage practices and is what makes them different
from any other yoga system. Other yoga systems will tech you kundalini yoga, they will teach
you all the different things, and if you want to seek them out you can go out and find them.
There is Taoist systems, and others such as Kung Fu martial arts that you can find for
controlling the energies, generating psychic heat and such things. But the one facet that they
lack is the understanding of voidness so they are based on yourself as being an independent
entity.
Secondly, the teaching of love and compassion would be possibly there but to what extend,
and do they have the profundity of the realization of voidness? No. So therefore they would
not be as profound. So the teachings of Buddhism in this respect are very special and very
unique. If you reflect and meditate upon them I think you might find that there are not any
teachings quite as unique in the Buddhist sense that says that the ultimate nature and the
manifestation of love and compassion are the two principle things to be focused on for we as
the meditator.
The completion stage is that which puts the attainment in your hand. So in that way there is
what we term as the actual situation. The actual situation for ourself is that we have body and
mind. In this are three levels for body and three levels for the mind. On the level of body is
course body, subtle body and fine body. In regards to mind, you have course mind, subtle
mind, and very subtle mind. Regarding the aspects of body, the coarse aspect of body is that
which is made of meat and bones and such. The subtle body is the nerve channels and the
energies that run in them. The very subtle body is the energy side of the mind. We always
speak of clear light, the most subtle level of the mind. The most subtle level of mind has
actually two aspects, knowingness and energy. Or knowingness and clear light. Clear light in
this sense can be understood as being the energy. These are inseparable. So the most subtle
level of body is that clear light and energy which is actually, so to speak, the energy side.
Regarding this on a middle level, which is still you could term a subtle level, is the energy in
the channels. On a coarse level it is the body.

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Now the aspect of mind has coarse, subtle, and very subtle. The coarse aspect of mind is the
senses. The eye, ear, nose, tongue, body sense and such. The subtle aspect of mind is the
refined states of consciousness realizing aspects of things, principally the understanding of
voidness and such. But in general it is the subtle, it is the mind which can understand and
realize subtle aspects of things. The very subtle aspect of mind is the knowingness side of the
clear light, the knowingness which we spoke of. The tantric teachings say that the basis of
body and the basis of mind on a very subtle level is one. Although you designate them as
being energy and knowingness or energy and mind, actually they are inseparable. That the
actual mind and the actual body on a very subtle level are totally one. You can not separate
them. You cannot take away knowingness and have energy left. Energy and knowingness go
together. That is actually termed clear light consciousness. That is the basis of all the
practices in tantracism, that the body and the mind on the most subtle level are completely in
union oneness. It is on that basis that your practice of the tantric system of the chakras and
everything gives you direct access to the subtler levels of mind.
So you can understand it is important. Otherwise body and mind are two different things.
Then what is the use of worrying about them? Well, they are not. In that way I think that it is
important to realize that it is inclusive. I mean, very often we think, 'well, maybe if we are
spiritual we should give up our body and only focus on our mind.' Well, actually the spiritual
practice, if you realize what it really does, tries to establish the mind as being the creator of
reality. Whereas right now we think that our body and the needs of the body are the creator of
our reality. That is why we work. That is why we have a partner and that is how we do all the
different things that we do. All these different activities done because we think our body is the
most important thing.
That is why all the emphasis has to be put to your mind, to put you back in balance. But once
you are in balance, if you are in the tantric tradition, you have to realize that your body and
mind are equally supportive of your enlightenment. Therefore your body cannot be treated
badly. You cannot starve yourself to death on purpose and think it good spiritual practice. You
cannot, for example, flagellate your body. In Christianity flagellation is a common practice, but
it is seen from tantric practice as terrible, because you are beating the temple of your body, of
your mind, your spirit. It is considered very bad. If you really want to beat something you
should beat your mind because it makes the problems, not your body.
The basis of the practice is the oneness of body and mind on the very subtle level. On a
coarser level they appear separately but if we looked to the source of them, it is of one point.
I think there is lots of interesting thoughts that can be delved into in regards to that. If you
think about it your body and mind are from one source.
In the body exist the chakras and the different channels. The principle channel runs from the
center of the eyes, hooks up around the crown of the head and runs down just in front of the
spine to the tip of the sex organ. To the right and left sides conjunct with the nostrils are the
two side channels which run beside and touching the bigger central channel, down and come
for the man to the two testicles. For the lady, I don't know exactly where they end up. A lot of
these teachings are more aimed for men to be truthful. Not that that is a problem.
On the three channels you have six principle chakras. One on the crown of the head, throat,
heart, navel, pubic area, and the tip of the sex organ. Each is grouped in a particular pattern.
The crown chakra is like an umbrella with thirty two petals and pointed downwards. The throat
chakra has sixteen petals and is facing upward. The heart chakra has eight petals and faces
downwards, the navel chakra has sixty four petals and faces upwards. The pubic hair area of
the body has thirty two petals and the tip of the sex organ has eight petals. That is the
establishment of the chakras.

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The left and the right channels create knots at all the chakras. The knots they create are that
the left and right channel come up and at the crown of the head, the right channel does one
loop, the left channel does one loop. But they comeback to being on the right and the left side.
In Hinduism they cross and go back down the other way and then cross back like figure eights.
But in the Buddhist tantric tradition they come up loop and then go down to the throat, and
make one loop, come down to the heart and make three loops. At the navel one loop, and
down to the pubic area, one loop. Don't worry about the lower chakras, all you are really
concerned about is the crown, throat, heart and navel chakras, the ones you always work with.
The other ones can generate energy, but they are not the main focus point.
Visualize that the right channel is red. It is called the sun channel and is the controller of blood
and of the subjective side of mind. The left channel is white, is called the moon channel, and is
termed the objective side. So it is termed that the right channel functions subjectively and the
left channel functions objectively. In us, our central channel sits dormant. It is never used.
The right and left channels are always flowing energy. I don't know if it really means this, but I
think that if the right channel functions more, a person is more subjectively concerned. If the
left channel functions more, a person is more objectively caught up with things. That is my
conjecture about it.
Visualize the crown chakra as white, the throat chakra as red, the heart chakra as white, and
the navel chakra as red. White, red, white, red. Also, there is a shape that is triangular,
circular, circular, and triangular at the center of each chakra place. The triangular one at the
crown and the navel has the point to the front and the petals come out from that. Remember
for the four main chakras the petals go down, up, down and up.
This is termed the principle pathways for them. From all of these different nerves branches
out. For example the heart chakra branches out from being the three principle, to having the
eight petals, the eight petals then transforms again into twenty four petals and goes out into
the body until finally you have seventy two thousand nerve channels in the whole body. That
is the tantric presentation of the body. So essentially you just want to focus on the four upper
chakras and the central and two side channels.
This then is the basis of the meditation for the body. Within this are what is termed the ten
energies, those energies which help you function. First there is the life energy which resides in
your heart and gives you your life energy. Then there is the downward voiding energy which
resides in the pubic area and makes you excrete and urinate. You can literally think of it as just
nervous energy in those areas. The upward moving energy in the level of the throat helps you
swallow. It makes the throat move up and down. The fourth is the equalizing energy which
abides at the navel. The fifth one is termed the all pervading energy and is all over your body.
Those are the five major energies or winds of the body. It is life, downward moving, upward
moving, equalizing and all pervasive energy.
The five minor winds are termed moving wind, the rapidly moving wind, the perfectly moving
wind, strongly moving and definitely moving. It relates to eye, ear, nose, tongue and body
sensations. These are minor energies because they are more minor than the others. For
example, the moving energy is what allows you to see things and is the consciousness of eye.
Then the ear is termed the rapidly moving and is what allows you to hear things. The nose is
perfect energy and allows you to smell, and the same for taste and sensations. Those are the
five minor energies which make you an existing entity in the world, gives you access to the
world and makes you function as an entity. These ten winds, major and minor, function and
principally run in the right and left channels. They do not run in the central channel for if they
did, there would be a whole different scene for you. So you shouldn't think that maybe

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somehow you have opened your chakras. The day you open your chakras there will be
another universe. I mean when you really open them. You might make them sensitive, but not
opened them.
In your tantric practice the first thing is to meditate on the three principle channels. You have
all been taught the nine breathing techniques. Close the left nostril, breathe in three times,
close the right nostril breath in three times, and then leave them both open and breathe in
three times. It is termed the nine mixings or cycles of the breath. This purifies and balances
the energies. You visualize of course clearing the right channel, clearing the left channel, and
then you visualize clearing the central channel with the third set of three. That is the first
phase in gaining some equilibrium in your meditation.
Then the first phase of your tantric practice on a completion stage level is termed clarifying the
chakras. Visualize yourself as Yamantaka, naked, with one face and two arms. You could put
yourself on a lotus and red sun disk. But principally you visualize the central Yamantaka. The
body is clear. Remember it is black clear light energy. The central channel runs up the center.
It is done as being reddish on the inside and bluish white on the inside. It is hollow and clear.
The side channels, the right one red and the left one white.
Have the central channel come around to the forehead. Start off with you as a large
Yamantaka. Identify the four main chakras, the three main nerves. Then you think of yourself
as being a little Yamantaka in the center of your heart. You have a great big Yamantaka. You
would stop identifying with that and allow yourself to become this tiny Yamantaka. They say if
you want to, you can be inside a little shell, red on the bottom and white on the top. Like a
little capsule of medicine. You are a little Yamantaka inside of it. Think of it as a little elevator.
Visualize yourself in the center of the heart chakra. From the heart have eight channel holes
coming out of it which are the eight nerves coming out from the heart. It is a reddish color on
the inside and because it is transparent, like shades of glass or something, you can see it sort
of whitish on the outside. So coming off as if it were plumbed from the central circular shape is
a hole going in front of you. You slowly spin and get a hole there, and a hole in the back and so
on. You have eight. There are four qualities to these ribs or branches of nerves. They have to
be straight, not crippled or bent, clear, very soft and red.
As you look down you should have a sense of looking down something soft, reddish, straight,
flexible, warm and alive, an oily redness, and something which is soft and pliable. The
principle faults of the chakras in our body are brittleness, crookedness, and blocking the
energy flow in them. So by visualizing them as hollow, straight and subtle, the chakras of your
body are opened. Do that by concentrating for some time on being that little Yamantaka inside
of this little elevator shell and looking down the center one and allowing it to slowly spin. It is a
magical elevator, it doesn't have any cords.
Then looking up towards the throat chakra, you slowly ascend towards it. When you get to the
throat chakra in the great Yamantaka with it's sixteen holes, again you look down them.
Having done that for awhile, you slowly move up to the crown chakra. The central channel
runs up a little further than the chakra. They say the chakra is actually between the skull and
the brain. There you have thirty two holes. Look down them. Move slowly and try to count
them. In the expanded commentary to this you actually have a sanskrit letter on each but we
can do it with the alphabet. Maybe different colors for each one of the syllables. Most
importantly, look down them and see them as straight, subtle, clear, hollow and soft so you get
quality and open up the chakra there.
Then you come down and pop out the front of your forehead and you look at the great body of
Yamantaka all around you. You can see the bulging eyes. You pop back in and go down to the

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heart, down to the navel and count sixty four petals. Again they are all straight, clear, soft,
pliable and reddish color. Then you go down to, it might be the perennial. For a man half way
between his testes and his anus, for a woman...... whatever.. That is one point where the
chakra could be. Another teacher told me it was actually the pubic hair. Anyhow then you
come, and because it is Yamantaka, you come up and out the end of penis. You pop out and
you are looking up at the big Yamantaka, at his chest, down at his knee caps and to the sides
of his body. You could pop back in and you slowly go back up to each of the chakras. In this
way it is called clarifying and cleaning the chakra system. So that is the first thing that you
would do in the process of doing your Yamantaka visualization.
These are really abbreviated teachings. The teachings in a very extensive way on this subject
are in, "The Clear Light of Bliss". I have it in our library if you wanted to read up on the full
detail. This explains it very clearly. I don't want to do that. It is just too much and I want to be
practical for you and is why I am going to teach you this way. When we get to a certain point
then I am going to say you have to study the books for the rest, but at this point, it would be
just me trying to show maybe how intelligent I am. I know lots of stuff. I don't want to do
that. I don't know if I could do it that well anyway because I only studied to a certain point and
I realized that if I studied the rest, it is only good intellectual knowledge. Certainly that helps
you appreciate the path, but in actual practice, you should have a general concept only of what
you are shooting for. The real meat of it is right now, what is happening. So the real meat of it
right now is working with your chakras.
The next phase is go to the navel chakra and again, you visualize yourself as being a little
Yamantaka at the level of your chakra. But this time you are union with the consort, Vajra
Vetali. For women who don't particularly like being the male side of the deity, switch over to
being Vajra Vetali grasping onto Yamantaka. If you want. There is no difference. It is just that
you are tantric deity and still have all of the qualities whether you are on either side of the
fence. So if it makes you comfortable for your own sexuality, you can do it, whatever. It
doesn't matter. Being Yamantaka or Vajra Vetali. She has exactly the same energy as
Yamantaka. So you can have the same intensity of feeling being either.
The level of the navel chakra and it is said to be two places. I didn't actually describe where it
is. The other ones are fairly obvious. You can have it either at the level of the belly button, or
you can go four fingers below. It is at either of those points you will find it. There is one place
which seems more sensitive than other places in that area of the body. You find it and say,
'yeah', that place generates energy for me. There is some feeling. Your chakras are
essentially a source for where feeling comes from. If you want to know where the chakra is,
just allow yourself to relax and feel the power of your body. When one part feels, like when
you sit there and think I feel nice now, that is where the chakra is. You understand. There is
not this magical spot, like it is a little switch that you flick on or off or something, it is just a
feeling tone. Because we are living entities. That is how you get in touch with that.
So you go to the navel chakra. You are a little red Yamantaka with a red consort and standing
on a little red sun disk. You concentrate on that for a long time. Just I in my navel chakra in
the center of it. I gave you the analogy of being inside of a huge building and slowly going
down inside the building. If we were inside Yamantaka's belly, you would imagine that as the
bulging part of his upper tummy. Up there is the chakra where on the front of his chest are
the wheels of bone that are at the front and at the back of his body. Then down there is the
big penis sticking up. There his two hollow legs which I can see down. It is all clear light in
there, all light energy. You are inside this central channel and visualizing it in a big way.
Inside of your own body. You can do it.

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What it is, is you are putting more focus to that point. So don't get frustrated that you are not
doing it. It means that you relax and say "I am in my navel now", putting more and more
energy to your navel, letting your mind be there which puts more concentration to that point.
That is the reason, to put more concentration energy there. So you are inside the navel, and
being there, after awhile, a red light starts to glow from the union of the male and female
consort's sex organs. The red light comes and starts to fill the body of Yamantaka. Then have
it go out through all the pores of Yamantaka's body and through the universe, filling the whole
universe with red light. Have it dissolve everything out there and and start pulling it all in. So
everything disappears from all the world around, and comes finally back to the body of
Yamantaka. That dissolves and comes down to the little Yamantaka. The little Yamantaka
dissolves and then you can actually go into that in the center of the Yamantaka is a HUM. The
HUM absorbs up to the crown of the HUM, the HUM to the moon, the moon to the dot, the dot
to the squiggle, the squiggle to the voidness. You have the eight visions.
It means you have the mirage like, the smoke like, the sparks like, the little flame, the white,
the red, the blackness and the clear light. Those eight visions appear. From that state then
again, from the clear light have the HUM grow. The HUM grows into a little Yamantaka with
consort, and it comes back to being there inside of the big Yamantaka. Again you do it. Again
you spread out light rays. That is called the practice of the dissolutions. You want to learn how
to dissolve everything at the level of the navel into nothingness and then bring it all back out.
You do that time and time again. It is exercising.
You are trying to actually draw the energies of your body into the central channel. You are
actually trying to open up your chakras. That is why it takes a long time to do it. You want to
do it working first having made your chakras supple and making them pliable. You do not want
to do it with a brittle set of chakras.
Actually, this is my personal commentary on it, I think that emotional disruption and such is
basically kinks in your chakras. Because the more you meditate on your chakras, the more
have to deal with the emotions which come from those areas of your body. You work with the
lower chakras you have sexuality to deal with. You work with your heart chakra and you have
love and feelings like that to deal with. You work with your head chakra, maybe intellect, I
can't say that, but certainly the emotions that relate to the sections of your body, the more
open that chakra, the more you have to be able to accept the emotions that go with them.
It is nice to think that enlightenment is climbing into this big warm fuzzy sleeping bag totally
insulated from everything, but enlightenment is the opposite to that. Enlightenment is
becoming very alive and very conscious of your energies and such. So in one way it is total
hell. If you want to be a very seclusive little person, you are going to have to go through hell,
you won't do it. Because it is hell. But you have to remember that as the chakras open and
you get out of your shell of closed mindedness and being an insecure little person, there is
unbelievable happiness and joy. All of the really high emotions are there. So it is not that you
abandon anything, that you give up being, .... There is a terrific evolution in opening your
chakras. You become a real person compared to being a person with all these little games that
you play. Instead of acting compassion you really feel compassion. You literally cry if someone
tells you a sad story because you are moved in your emotions. Because your chakras are
open. Rather than feigning I am sorry that you are so sick, and really you couldn't give a
damn, that is because in your emotions, you are not there!
That is where I say in your process of working with the completion stage practices, it is
important to have the fundamentals of your practice down in the beginning, like bodhicitta.
The concept that "I am supposed to be working for the benefit of sentient beings" sets you up
so when you do start working on your chakras, you do it the right way. You do not bugger up

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your practice by having funny emotions and freaking out and becoming some weirdo, you
understand that I am working for the benefit of sentient beings. I should always try to keep it
that way. Then when your chakras start opening, maybe you go through a little bit of
emotional turbulence as they unwind and you become a more sensitive person, but you have
the understanding that my life is now bodhicitta. I work for the benefit of people. I try to be
kind to them. I try to help them become enlightened. There is a very good insurance policy on
your practice. A very good way of understanding how your practice works for you.
You are learning how in the dissolution practices, you are making all your chakras more supple
and such to finally learn how to draw the energies into the central channel. When your
energies finally do draw into the central channel, you will get the eight real visions, the mirage
like vision, the smoke like vision, the fire sparks vision, the light at the end of the tunnel vision,
and then you will get the white, red, black and clear light vision. But you won't get the higher
visions really, only get a facsimile of them because you have not really got into the real thing.
But going through them, and time and again touching base with them sets you up to
understand them when you do get to that point when you do get them.
So this is the first phase. It is a preparation for getting your chakras going and actually doing
something. Now the practice starts with the first of the tantric techniques which is having
done all of this, you are now going to work with psychic heat. You have made your chakras
fairly pliable, having done that you have done the dissolution practice so you are fairly familiar
with the eight signs of the dissolution. Having all that set up in place fairly well, then you go to
the central channel and visualize a red mark. It is said to be like if you took a red felt pen, and
made a mark. The first part of the mark is quite thick and then tapers to thin. It is called a
strike. Visualize something like that. The main part of the strike is just above the navel
chakra, goes through the navel chakra right down inside the central channel. You visualize
that.
Now you do what is termed vase breathing and involves creating a vase with the upper running
energy and the lower energy with your breathing. As you inhale, you contract your anal and
sphincter muscles and pulling them up, pulls the downward voiding energy up. There is a
peroneal muscle between your anus and your front sex. You get lots of sensation there, you
get lots of bliss, and that is the lower energy one. You learn how to pull it up towards the navel
and that is the lower part of the vase. As for the upper part, they say actually you just swallow
some saliva, and as you inhale you feel that the upper energy comes down and sort of pushes
down. You should get a little bit of a pot belly stove stomach. A bulging stomach.
Feel that trapped in the vase is the red strike being trapped inside of the lower energy pulling
down and the upper energy pulling up. In doing that, feel that as if someone started to blow it
on a coal with a bellows. It is like that. As if the upper and lower energies were actually
blowing on this coal which is stuck in the center. If you want, this strike can be triangular with
it's point to the front and the flat side to the back. It is small and in the central part of your
back and not too close to the spine. It has a little bit of a squiggle and a flame on the top.
Now it starts to glow red. As you inhale and get the full breath you press down and suck up.
Do that visualize so this starts to glow. As it glows, feel it gets warm. Of course you can't hold
your breath for very long so you let go. But you breath again and again.
Don't be too concerned about the breathing. You have done your nine mixings of breathing so
it is the more important point to put your concentration on the dash. But if you can, learn how
to inhale and hold your breath for a little while. It is beneficial and helps. So you contract,
push down and pull up. Feel that the dash gets hotter and hotter. As it gets hotter, it gets a
flame. Slowly have this flame trickle up the center. It gets long and skinny and it flames up,
through, it is inside the central channel and comes up to the crown of the head.

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There are a couple of syllables to visualize. In the crown of your head eight fingers back from
the brow, have a very wet syllable HAM. In the throat have a syllable OM, and at the heart a
syllable HUM. So you have HAM OM and HUM. In the navel you can have the syllable AH but
it is not necessary and you can have just the slash. So the flame slowly goes up touches the
heart, goes through the throat and then tickles the HAM at the top and makes it hot. As it
makes it hot, have little sweat drops form on it. Slowly those sweat drops start to dribble down
inside the central channel. At this point then you do the visualization which you did when you
took the tantric initiation. From the crown of the head is joy. From the throat to the heart is
supreme joy. From the heart to the navel is special joy. From the navel to the tip of the organ
is spontaneous joy. That is the arrisal of the four joys.
Also you should think this is the great voidness, the incredible voidness, the all encompassing
voidness. In that way focus on the arrisal of the bliss and the voidness done with the heat.
Having done that for awhile, visualize remaining in the concentration of the bliss, then have
the bliss slowly go back inside the Yamantaka body and come to the navel and there is bliss.
Come to the heart and there is supreme bliss, to the throat and there is special bliss, and come
to the crown of the head and it is spontaneous bliss.
It says after having done the first cycle of dropping the white bodhicitta, that when it goes
back up you get a heightened level of bliss. A higher bliss. So you have eight blisses. When
it gets to the throat chakra you should have great bliss and voidness. Supreme bliss and
voidness, going back up and so on. Thus you start to work with the chakras.
That is the process of generating the four blisses and working with psychic heat. When you
work with it well, and when the psychic heat starts to work, that means you are opening your
chakra at the navel level. It should be that just warmth starts to come. Regarding this, Lama
Yeshe said the heat that is generated in the body from intercourse is the igniting of the psychic
heat but it is excited from other reasons. Lama Yeshe gave a few other teachings. If when you
sit and do your meditation, and you don't get much experience, you should visualize yourself
being in sexual union. In visualizing yourself in sexual union, allow that sensation to work at
generating heat inside your body. Then allow the flame tickle to up to the crown of your head
and melt the HAM and have the fluid go down.
Now there is a few teachings on that which are helpful to generate it. This is from the book I
had in the Tibetan. It gives the four or five sessions on how to generate or to make the heat
bliss arise. The first says you should visualize in the consort's sex organ at the end of the
penis, a blue smoke like chinese incense. Now I think for you as women, that you can switch it
around and so you say inside the male, but just work with yourself however you feel
comfortable. This smoke comes and enters into the end of one sex organ. It comes down the
nerve to the level of the navel and strikes the red slash at the navel. In this way some fire
begins to be generated. The fire should have the quality of being bright, hot, and moist, called
wet warmth. So that then generates at the navel.
Then have that move up to the crown, touch the crown and then dribble down. It says that
the HAM at the crown when tickled by flame, should have milk form on it like milk on a cow's
teat. This is very expressive Tibetan!! Maybe it is from India.
The white energy in that way falls. Now with the energy falling, as the bliss arises from the
crown to the throat, from the throat to heart, the heart to navel, navel to the tip of sex, your
mind should get more stability and more clarity to it. So that means you don't sit there and
dwell on the fact that you are copulating with someone. You have to allow just to think I am in
union with someone and it feels sort of like this, it is interesting that energy. Then slowly you

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draw it up to the navel and you allow yourself to focus on that then. You generate heat that
way.
If that doesn't work for you, then again you visualize you are in union, draw the energy slowly
down the shaft of your central channel up to the navel. Then it generates the fire. This time
the fire, have it like it becomes like hot white metal. Then again that tickle comes up and it
hits the HAM. As it starts to melt it, feel that the milk starts to dribble off of it. Have it go as if
you ever had a plastic model and you light it and the hot burning plastic falls? Like this as it
forms a fluid, have it drop like that. As it dribbles down have it go down fast, and it hits the
HAM and makes it hotter. Then the heat starts to make more dribble here. So have it coming
more and more down inside the central channel and generating bliss too! When you feel the
bliss is coming fairly strong, then you slowly allow it to dribble down to the throat, bliss, to the
heart, supreme bliss and so on.
That is how you start to work with your chakras. Start getting the generation of the four
blisses in descending order and four blisses in ascending order. With this you start to get a
higher level of practice. When you start getting the psychic heat actually happening, you want
to start practicing what is called the nine mixings. The mixings of waking, the mixings of
sleep, and the mixings of death.
The mixings of waking. When you generate the psychic heat and get the blisses falling and
quite a blissful state of mind, you should move in the central channel down to the level of the
navel and do the dissolution. Have the body of Yamantaka absorbs with the mirage like vision.
Or you can still have at this point the slash and the tickle of flame above it. Stick a little
crescent moon underneath the flame if you want to. The body goes into the slash and here is
the mirage like vision. Then the slash goes up to the top of the slash and there comes the
smoke vision. The light from the top of the triangle to the moon causes the sparks vision, the
moon to the dot is the small light, the dot to the squiggle is the red and white, the top of the
squiggle is the black itself, and then there is the clear light. So there are your eight visions.
If you have started to generate psychic heat you will actually get the winds to start to pull into
the central channel and you get the real visions. You really will get mirage, smoke like, fire
spark like, then the dot of light energy, white vision, red vision, black vision, and clear light. At
this point then, you are doing what is termed the first mixing of the wake state clear light or
Dharmakaya.
Having remained in that concentration for some time, then you say "I should take on a body"
and with that then you manifest the illusory body of a white Yamantaka. Think of yourself as
being out of your body. There is no more body so you appear in space as Yamantaka. You are
a white body because at this point you are a pure manifestation of illusory body, considered to
be white. So appear as Yamantaka and visualize yourself flying around doing various activities.
When you get tired or decide that because of great compassion you are going to return and
help other sentient beings around you, then you go back into your old body. In that way you
have done the mixing of Sambhogakaya. With coming into your old body you have the mixing
of the Nirmanakaya. Those are called the three mixings of the waking state done after you
have generated bliss from the descending and ascending four blisses and then done the
dissolution.
The three mixings of sleeping. During the night when you lie down to go to sleep, do the
dissolution at the navel level. Then generate the psychic heat and with the psychic heat you
have the four descending blisses and the four ascending blisses. Then absorb everything with
the dissolution up to the clear light. Stay in that absorption. This is the first mixing of
Dharmakaya and sleep. You should go to sleep at that point. When you arise in your dreams

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then you have the Sambhogakaya. It is called the mixings of Sambhogakaya and sleep. When
you are in your dreams you are in your astral body and can create the various visions that you
want to do. You create yourself in the aspect of a white Yamantaka and do activities in your
dream body. For awakening in the morning, you look back at your old form which is Yamantaka
lying on the bed and you say "A HA! Let's help sentient beings!" As you come back into your
body you have birth, you have the mixing of the Nirmanakaya of sleep where you comeback
into your body. By doing those, you have the three mixings at sleep time.
The three mixings during death. At the time of death when you start to die, you go into your
meditation of psychic heat. Then with the psychic heat you generate the four descending and
four ascending blisses. With that you will do the dissolution and with this you will have the
arrisal of the clear light. So you will have Dharmakaya. Then you will arise in the white body
of Sambhogakaya, and finally you will take a rebirth, your Nirmanakaya. So there you have the
mixings of death.
In that way your whole practice has been working toward reality as part of what is going to be
happening with you. As you go to sleep every night, you make your sleep time useful. Finally
when it comes time to die you will immediately to go into it and start practicing. It puts it all
together. It puts all of your practice into something which can be useful at all times during the
lifetime process.
Now just to complete the teachings a little, at this point also you can do something called vajra
breathing. Vajra breathing helps you mix the mind and your breath together. You want your
mind and breath in synchronicity because when you do the dissolutions, you are actually trying
to put your mind and your breath together. You are trying to draw all the energies into the
central channel. When you do that you will get the eight visions. So you try to make your
mind and your breath more in harmony with each other.
To do vajra breathing, again visualize yourself as Yamantaka. At your heart is a small syllable
which is a small seed which is white on the top, red on the bottom, and on the inside have the
syllable HUM. Or you can have the syllable AH at this point, it is maybe more appropriate. So
visualize inhaling very slowly the syllable OM. You should feel that the very breath you inhale
and the sound OM are one. As you finish your inhalation, feel that there is an end to the
breath. It slowly comes down and absorbs into the AH inside the little red and white shell at
your heart. When it arrives there, then you should have that the breath OM turns into AH. As
you hold your breath, it abides in your heart as an extended AH. When you exhale it exhales
as HUM. So you go OM AH HUM. That is the three syllables. It is not said out loud, rather it is
all visualized.
If you do it well, you can do a dissolutionment when you are holding AH. For example when
you get into AH, dissolve everything. Have the eight visions arise like that if you want to. The
main point of doing this is to help you train, it is called training the winds. Vajra breathing is
for that reason. It is to help train your wind and your mind to be more together. So there is
another little practice to be done.
The point is, if you become a good practitioner and do these little exercises, finally you will end
up at the point where you have actually opened your central channel, you have got psychic
heat, and everything. But the thing is, our existence in the physical body is very intensive. It
is very hard to dissolve all five major winds into the central channel. You can actually dissolve
the lower and the upper wind fairly easy. A few of the other ones. You can sort of like suck or
pull them in there a bit. But the final one that you cannot pull in is the all-pervading wind, the
one that is all over the body. It is very very hard to pull into the central channel. In fact it is
impossible. You only do that two times. For a practitioner, you definitely do it when you die

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because death pulls all the energy into the central channel and is what lets you leave your
body.
The other time that it can happen is for a tantric practitioner, during the lifetime. It happens
by relying on an actual physical consort. So if anyone of us ever got our act really together
and became a really good meditator, then we would have to look for a consort. Geshe
Dhargye said that if you ever got to that level, the consort will come and knock on your door!
The point is when you get to a really high level of practice and can do the dream yoga very
well, do all of these practices very well, are getting very good psychic heat, that the eight
visions appear fairly well and you have got them down pat and everything, when you get the
really good practice, then you actually have to find a consort. The consort has to be a
practitioner of equal quality. You cannot get someone off the streets.
At that point if you are very lucky, you would find a consort who is also doing the practice of a
tantra, and best if it is of the same deity and lineage. Having found that person then you
actually go into physical union with them as you meditate. You both go into your meditation,
go into physical union, and then do the dissolution practice. So both of you have to do it, I
mean, sex is completely finished now. You visualize the two channels where they meet, and
then generate the psychic heat. But because you are in sexual union your all pervasive wind
gets shaken. It actually doesn't hold the body any more. So at this point, when you are in
actual physical sexual union with the consort, you can actually pull all the energies into your
central chakra. You can really do it this time! You can actually die. I mean, you will stop
breathing and have eight real visions.
Actually you can stop breathing when you start learning how to dissolve the energies quite
easily. Remember I talked about that, that when someone opens the central channel they can
stop breathing. When you start getting the signs of the dissolution without consort, prior to
that, you will actually learn how to stop breathing for quite a period of time which indicates
that you really have drawn some of your winds into the central channel. That is why I say that
at the time you get to the consort, you are so blasted far in your practice, that I mean there is
no sexuality in tantracism, the regular way anyway!
So at that point you go into union with the consort. You both start the dissolution practice,
both of you both basically stop breathing, and your bodies cease functioning on an ordinary
level. You absorb everything into the central channel. You will get the real clear light, and by
getting the real clear light you will then generate the real Dharmakaya because you have
actually managed to draw in all the energies of the body. From there you can get the real
Sambhogakaya, which means you are in your astral body and you are fully out of your body.
Then you can look back at your old body and say for the sake of sentient beings I go back to
my old body. Then you come to your old body as the Nirmanakaya. So then you are
enlightened!
HA HA! I think there is a bit more that has to be involved in it, in the upper levels of practice
you have to do this repeatedly with a consort to really get it going. Then once you get it going,
that you actually have been able to draw all the energies into the central channel, then you
don't need the consort any more. Then actually you can do it on your own in your own
concentration meditation.
At that point you attain what is called the actual clear light, the actual illusory body. You get
those two, the two principle causes of enlightenment. Of course you are in Nirmanakaya in
just whatever form you manifest. But you get the actual Sambhogakaya and the actual clear
light consciousness.

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Just to explain further. Because the actual teachings are very extensive, in your meditation
time, the three mixings of waking state where you do your psychic heat meditation and then
absorb everything down to clear light, at that point you have what is called the example clear
light. Not the real clear light. But rather the example of the real one. Then when you manifest
as Yamantaka it is called the impure illusory body. You will have different levels of attainment
on that. Initially you have just a visualized one, like thinking of yourself as being in the astral
body. As you gain a higher level of attainment you actually get an impure illusory body. It is
called impure because you haven't got the real clear light. So you have got an astral body
attainment. You can get out of your body and fly around where ever you want, but it is not the
real astral body of the Buddha, it is an impure astral body because it is still based on the
example clear light. You don't get the real clear light until you get a consort.
So the process is very supportive and very developed. It works very well as you practice and
as you progress. Of course you don't need to deal with the Nirmanakaya. The Nirmanakaya is
just a manifestation body. In the higher level practices you principally work at the clear light
and illusory body. On the lower levels you work on the example clear light and the impure
illusory body. When you finally get to a high level where you can rely on a consort you get the
real clear light and the pure astral or illusory body, then you have enlightenment of course.
So that is the teachings on Yamantaka. That finishes the sets of discourses we have had. The
basis of the completion stages is on the foundation of the generation stage practice. The
generation stage practice is better for you if you can develop what is termed the coarse level
of generation stage which is being able to hold yourself with the visualization of self as deity in
the mandala. If you can also do the subtle level of visualization by developing the vajras back
and forth, it is beneficial because you are developing stronger and more powerful
concentration. Using that as the basis you then move into completion stage practices which
start off with the establishment of the three channels, doing the nine breathings, and then
moving into actually purifying the chakra system. Then you can do also the dissolution
practices and such. From there you would move into generating psychic heat and the four
descending and four ascending blisses and mixing them with voidness each time. Each time
think about the great voidness when you generate the experience of the bliss. With that you
mix the dissolution practice and start learning how to draw your energies into your central
channel with the arousal of psychic heat.
From here you move into what is termed the nine mixings. The three mixings of the waking
state where you generate the example clear light and the impure illusory body. Then you can
move that practice every night into being the generation of the example clear light and
impure illusory body during the sleep time which is three mixings. Finally you have the three
mixings at the time of death which are going to be waiting for you also where you would do the
dissolution of the clear light. Actually at that time you could receive enlightenment if you
develop yourself to have a good level of consciousness, you would be able to actually, you
have the consort. The consort is death. So you would go into union with the consort of death
and you would be able to do these practices at that point. All your energy will absorb into the
central channel. So if you have been practicing the right away, you got an opportunity to use
that practice at the time of death. Maybe you can get enlightenment. It is possible.
At that point you get the realization of the real clear light. Having gotten real clear light, then
you would have real illusory body. Then you would be able to manifest as you saw fit. So the
death mixings you do at the time of death, and if you are lucky you will get enlightenment. If
not, anyway, at some point during the intermediate state because you lost consciousness
when you approached the clear light state, then you would hopefully remember to do your
tantric sadhana. At that point you would all of a sudden appear as Yamantaka in the
intermediate state. You would say, this is a lot better than when I used to meditate! Then you

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would say maybe I am dead! At that point you might say, 'hey, maybe I can do something
about it now!' So that is the reason you do a sadhana every day. It is because you will be in
the intermediate state and at the point when you think of Yamantaka, he will appear! Because
that is what it is all about! In the intermediate state your mind has unbelievable power. Much
greater power than in this level. You could manifest a hundred forms in the intermediate state,
have them all do different things, and they are all part of you! So there is a lot of power in the
intermediate state available to you when you die.
Say if you have done a regular sadhana, in the intermediate state you will have Buddhas and
such appear to you because you will be thinking about those things. Suddenly you will have to
realize "Hey, I am dead and in the intermediate state." At that point you have the opportunity
to go to the pure land or to develop higher levels of realizations and then take a rebirth of your
choice specifically because you understand that this one will get me further on the path
towards enlightenment.
Those are the nine mixings. If you get the nine mixings going fairly well, your psychic heat
fairly well, and you get all of the signs and the indications that you are as far as you can get
without an actual physical consort, then you would seek a consort. On relying on that consort
you would be able to do the actual dissolutions and generate the real clear light in this lifetime.
From generating the real clear light you will be able to generate the pure illusory body, from
generating the pure illusory body, you are enlightened.
So that is the practice of Yamantaka in a nut shell. I would recommend reading The Clear Light
of Bliss. It has all this information in more detail and more tightly put together so you get more
out of it. Like I say, my main principle point is just to give you something really practical,
working on the chakras, and doing the dissolutions, and then generating psychic heat a little
bit is good. You might think I have never done much generation stage, I've never done a
retreat of Yamantaka, yet if you find the time, it would be good to sit down and do a little
completion stage practice because it is beneficial. My own teacher said it establishes good
imprints. He said if you do not go very far with your practice in this lifetime, then next lifetime
you will have more of an imprint about it. Things ripen easier. They say that a lot of the
problem with this lifetime is that we are carrying karma from our previous lifetime as an
interference for realization in this lifetime. So if you have a fairly decent practice in this
lifetime, I mean even mediocre. Just a couple hours a day, or even an hour or a half hour, you
do a little bit of meditation, you don't know what the effects are when you take your next body.
Your next body might be a wonderfully developed body psychically. I mean all the chakras in
really good condition. Because you see, you have the quality there. You have a good
personality which generates a better quality human body. You have also some imprints from
having done meditation. So in the next lifetime you sit down and meditate, and they say if you
are lucky in the next lifetime you meet with a meditation master and they say meditate on the
psychic heat or something, you might all of a sudden get it. Because you already have all the
imprints from previous lifetime. They ripen in the intermediate state to give you a higher
quality body! So it is good anyway to do a little bit of practice of the completion stage
practices.
If you have a good opportunity to do longer retreat and such, then do a retreat of Yamantaka
and then do some completion stage practices and it is beneficial. The retreat takes about
fourteen days. The numbers of mantras to recite would be about ten thousand of the AH RA PA
SA NA DHI, ten thousand of the Yamaraja mantra, a hundred thousand of the action mantra,
ten thousand of the Yamantaka Hum Phat, and another ten thousand of what is called the
wisdom rain mantra which has three or four syllables added onto the action mantra, and that is
where you actually do a separate visualization of absorbing wisdom beings to yourself. At the

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end of that you should do a fire ritual. Then you would be at the point of having done what is
called a lay rung, which means in Tibetan, 'suitable for activities.' Having done the retreat and
the fire ritual, for example you could bestow initiations, or could take self initiation if you
wanted to. Self initiation is nice to be able to do because you can renew your tantric
commitments. For example, if I came back to Canada and there were no gurus anywhere, it
would be hard to take initiation. Maybe I degenerated my commitment and I felt I would like to
brush them up a bit, take some Borasso to them. The way you do that is to take self initiation.
I would do a self initiation here and I could renew all my tantric commitments because I have
done the retreat.
That pretty much finishes all the general information. Now there is lots more Yamantaka.
Maybe next year if we do it again, and I would think that for the next three or four years we
would be honing in on Yamantaka, at least that is what I will be doing a little more of, after that
we will do Vajrayogini for awhile. But there is no rush. Maybe every year or more I can give
initiations, depending upon the time and circumstances. But certainly every year I would like
to give a commentary on Yamantaka. That way it improves your understanding of it. Even if
the commentary is fairly repetitive, you will get new understandings about all the material and
you will understand better.

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