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Editor's note:
Since the time John Myrdhin Reynolds made this translation Chögyal Namkhai Norbu gave this
transmission publicly one more time in Tashigar Sur, Argentina, March 2013.
This manuscript collection of available materials related to practice of Simhamukha Gonter of Ayu
Khandro is intended for people who received this transmission or wish to receive it in the future.
Editors take no credit for transcribing the Tibetan text nor the translation.
Manuscript version v.1.3

At the beginning and the end one proceeds as in the general Dakini rites.-aj-!m-.-L}I{-02t. (Visualized to be) surrounded by flaming volcanos and the rocks of a cremation ground.-1}-0. Thereupon one should prepare the inner offerings with whatever materials are readily available.-18m-+0v=i dru sum ting nag nöl mé ü Are [concentric] circles with four radii and sixteen radii respectively. i i Then.i %}$-&{. Principal Practice) (IIA. i And on top of that is a kapala skull cup filled with madana wine. as for the Devayoga. . Visualization of the Principal Deity) fz^-i M1-*:-#=v1-)m$-${-84n.#-0'}. 8}+-'$-%}$-#7v#=-&}=-<m-8Ap$i öd nang tong zug chö kyi jyung This visible light is the Dharmodaya whose form is empty.-_p-'$-08m-$m-I{-<:i kün tu nangwé nying jé shar Arises the Compassion which is everywhere manifest.-18m-1":i hung nam thar sum ting ngé dzin tong chen dorje tsün mö khar In the Space of the Vajra Queen of the Great Void Which is the Contemplation of the Three Liberations \o. the unification with the Deity.m-9{i NAMO VAJRA DAKINIYE (I. A yogin who would practice the sadhana of the Dakini i i At the center (of this mandala) are the interlaced triangles of a blue-black Dharmodaya. Preliminaries) i i And who possesses the initiation and the samaya vows i (Should construct) a mandala of sindhura powder. Es-#=v1-1*m$-.1 1"8-8E}8m-+0$-1}8m-={$-#+}$-18m-70-*m#i The Profound Essence of Simhamukha Who is the Queen of the Dakinis. . i A crystal and a mirror are placed upon the support of life. representing the aspect of Enlightenment and which constitutes the principal practice: i (II.

}-Pm0=-06m-Pm0=-0%t-Hs#i korlo tsib shi tsib chu drug Are (concentric) circles with four radii and sixteen radii respectively.-#%m#-@#-#(m=-.=i ke chig yong su gyur pa lé In an instant completely transforms itself '$-%}$-[s. :.-.+-(m-:}-#+. !+-#%m#-9}$=-=v->o:-.-.-0!.8m-1{-W:-80:i mar min kalpe me tar bar Her eye-brows blaze like the fires at the end of the kalpa.-6m$i rab non che tsig jang dril zhing Her fangs are exceedingly sharp and Her tongue is extended and coiled.-#}. 9{-<{=-1"8-8E}-={$-#{-#+}$-i yeshe khandro sen gé dong Of the Wisdom Dakini Simhamukha.-`o-8>o:i While Her blue hair bristles upward. ralpa ngonpo gyen du gyur .-.2 8"}:-.i nam jig tro trug trog gyi zhal The aspect of Her face is terrifying.#-:$-8}+-80:-0-. W{-0:-.-1&{-#2n#=-V$-8Hm. solar disc.i ting nag zhal chig chyag nyi la She is blue-black (in color) with a single face and two arms. which is both visible and empty. threatening. wrathful.8m-!qi nang tong lhundrub bum pé ku Into the spontaneously realized Vase Body. Its radiant dark azure inherent light. *:-*m.}->{.-.-fz^i ying rig gyu yi ting dzin hung 1*m$-. M1-8'm#=-D}-8Ds#=-8J}#->m-6{. agitated.#-6. and a seat which is a human corpse +A$=-:m#-Wv-9m-)m$-84n.-Es0-0v1-. :0-M}. 1*m$-.-%{$i te war pé nyi ro den teng At their navel on the top of the lotus.mi ting nag rang öd barwa ni Is the (syllable) HUNG representing the causal contemplation (embodying) Space and Primordial Awareness.

={$-#{8m-Y#=-.8m-8*}:-T$t -83u0=i shang ne kalpe thor lung tsub From Her nostrils swirls the winds which scatter everything at the end of the kalpa.}-%.i senge pagpe tod yog sol She wears a mantle of lion skin. *}+-!1-T-9-m +0v-W.i yön pe thöd pa chang lo chen With Her left hand She has a kapala skull cup still possessing its braided hair. D#-#m=-0!$-0-*v#=-!:-84n. This represents Her inseparability with Skilful Means and Great Bliss.i ku mäd tag gi sham tab chan While Her lower body is girded with a skirt of tiger skin.i trag gi kang wa thug kar dzin It is filled with blood and She holds it before Her heart.3 <$=-. !q-*+-%#-#m-<1-*0=-%.-#9}.-"-2t[-P{-#=v1-0K{. 1&.-*0=-+$-8`o-K.i chan yon khatvam tse sum ten 0+{-&{. @#-#9=-L}-I{8m-Em-]o#-8@:i chyag ye dorje drigu chyar With Her right hand She brandishes the vajra-knife .=-*}+-.m-+$-/c->m-a=i a ra li dang phem gyi dre =-#=v-#9}-6m$-&:-0:-Ami sa sum yo zhing dar war jyi With the sounds of A-Ra-Li! and PHEM! She causes the quaking and trembling of the three worlds.8m-%}+-#9}#=-#=}.-.-U$-.=-(}.-#7v$-84n.-. of karma and passion.=-#%}+i le nyön zung dzin tsad ne chod Which severs the roots of subject and object. #9}.i Her head ornament is made of five dried skulls thöd kam nga yi ugyen pa .-. ?-:-.=-0!.-3+-.-1{+i de chen thab dang du drel med In the crook of Her left arm She supports a khatvanga staff surmounted by a trident.

-Pm0=-8"}:-0%t-Hs#-_pi chyi rol tsib khor chu drug tu Beyond them . :$-K#=-@#-13. 9{-<{=-1{-+.4 :v=-W.]-. . yellow. red and green respectively. and Karma Simhamukha.-1#}-T}.-J{$-0=-0W. Ratna Simhamukha. they brandish curved blades marked with the respective hand-symbols which are their own signs. 60=-#(m=-#9=-0Fy1-#9}.-&{.i rü gyan go lon treng we gyen And She is adorned with bone ornaments and a garland of freshly severed heads. (IIb. the right one is drawn up and the left one is extended in the posture of a dancer. . W.-Em-]o#-8@:i rang tag chyag tsan drigu chyar Similarly.v#=-#2~-1}-W:i gyan pa cha lug tso mo tar They are adorned and attired like the Principal Goddess.-&-.=-<m-={$-#+}$-1i pema le kyi seng dong ma Padma Simhamukha. @m-:}. Visualisation of the Retinue of Four and Sixteen Goddesses) Pm0=-06m:-=$=-W=-:m. +!:-={:-+1:-V$-"v8m-1+}#-.v$-P}$-. on the sixteen radii (of the next circle) are #X-:rm-#}.mi kar ser mar jyang khü dog ni Who are white.-0bo#=i yeshe me pung long na zhug And She stands amidst a vast expanse filled with masses of the flames of wisdom.-+$i tsib zhir sangye rinchen dang On the four radii (of the innermost circle) are Buddha Simhamukha.-1}-6m$-+Ap#-8@:i gauri ngonmo zhing yug chyar The blue Gauri who brandishes a flayed human skin and a club.-.-0V$=-#:i zhab nyi ye kum yon kyang gar As for Her two legs.

5 2Y-:rm-={:-1}-1+8-#bo-8#{$=i tsauri sermo da zhu geng The yellow Chauri who draws a bow and arrow. . 5-#+}$-.v=-8H. ={$-#+}$-={:-1}-1m-:}-7i seng dong sermo mi ro za The yellow lion-headed Sinhamuka who eats a human corpse.#-1}-6m$-&u$-X#i wa dong nagmo zhing chung dag The black hyena-headed Srigalamukha who licks the flayed skin of a small child.i pukasi mar ser zhing du dren The reddish-yellow Pukkasi who pulls on a flayed human skin.#-6m$-"}#-8H.i tag dong marmo mi ro dzin The red tiger-headed Vyaghramukha who holds a human corpse.rm-.i göd dong marmo gyu ma dren The red vulture-headed Gridhramukha who pulls on some entrails. .-8/m:i pra mar chu sin gyaltsen chyar The red Pramoha who hoists the victory-banner marked with a makara sea monster. 0{-)-.-W.-13. 2o-={:-<-1#}-.#-L}-6m$-84n. O*-:rm-V$-`o-`o$-+1:-+<o#=i ghasmari jyang du dung mar kyug The green Ghasmari who stirs red (blood) in a conch shell. G}+-#+}$-1:-1}-Wv-1-8H{. *<-1*m$-. I-+1:-&u-Nm.i tsanda serkya go lu drel The pale-yellow Chandali who tears to pieces a head and a body.i betali nag dor zhing dzin The black Vetali who carries a vajra and a flayed human skin.i chyang dong mar nag zhing khog drel The red-black wolf-headed Svamukha who tears to pieces a stomach and a flayed human skin.#-Am=-$m$-7i smasha ting nag chyi nying za The blue-black Smasani who eats the heart of a child. %#-#+}$-+1:-1}-1m-:}-84n.v!=m-+1:-={:-6m$-`o-8H{. ]$-#+}$-+1:-.

#-L}:-+Ap#-#+{$=i ug dong ting nag dor yug deng And the blue-black owl-headed Ulukamukha who brandishes a vajra and a club. A$-`o-du. +0$-1}-0%t-Hs#-#:-%0=-8Am$i wangmo chu drug gar tab jying These sixteen Queens dance (wildly) in position.6 !$-#+}$-+1:-[-01-:}-8={:i kang dong mar kya bamro khyer The reddish white crane-headed Kankamukha who carries a corpse.i kun kyang jig tsul mi zad ton Furthermore.-<$-87m#=-3u. @m:-8"}:-80:-08m-0:-=1=-. [}-`o-:-#+}$-6#=-.-#+}$-. 8v#-#+}$-1*m$-.-0v-V$i jyang du drul dong drilbu jyang And in the north is the green snake-headed Vajra Ghanta with a bell. at the four gates of the Mandala:) <:-`o-"v-Ap#-U#=-<o-+!:i shar du khu jyug chag kyu kar In the east is the white cuckoo-headed Vajra Angusha with an iron hook.i kha dong nagmo ral thöd dzin The black raven-headed Khakamukha who holds a skull cup and a sword.i chyir khor barwe bar khyam la In this flaming courtyard which surrounds the outer perimeter.-={:i lho du ra dong zhag pa ser In the south is the yellow goat-headed Vajra Pasa with a noose.-1m-07+-%}.-#:-%0=-0bo#=i zhing gyang dan la gar tab zhug And dance in position on mats of human skin. ao0-_p-={$-#+}$-U#=-a{#=-*t#i nub tu seng dong chag dreg mug In the west is the maroon lion-headed Vajra Srinhkala with an iron chain. \o. . all of them display an immensely terrifying aspect 6m$-W$-#+.-*}+-84n.#-1}-:.-.-#+}$-Hm. (Than. .

(Whereupon rays of light issue from them) And invoke the Deities of Initiation.-9mi hung hri mi ngon ying na zhug pa yi 9{-<{=-1"8-8E}-={$-#+}$-1i yeshe khandro seng dong ma You who dwell in unmanifested Space. (IIc. +0$-0!q:-]m-0}8m-#. together with Their retinues. ?f-?r\fz^i OM A HUM fz^-?f-F[-Osm\?r\ HUM OM TRAM HRI A (IId. O Wisdom Dakini Simhamukha! . A. Invocation of the Wisdom Deities) i As for the invocation and prayer to them to be seated: fz^-Osmi 1m-1$}.-+$i om a hung gi tsan pa dang +0$-[-8"}:-0%=-].=-#=v1-.=-T-`oi wang kur chyi wo ne nga du They confer initiation on the five places which are crowns of the head D#-8*v$-:m#=-T=-+0v:-Ap#->o:i trag tung rig nge wur jyug gyur And thus (the five Goddesses) are anointed on the head by the five blood-drinking Herukas.-08m-#. HUM.-+Am$=-. they stand there in a dance position.-. Conferring Initiation) +{-W:-#=.7 D}-1}8m-&=-Q}#=-#:-%0=-0bo#=i tro mö che dzog gar tab zhug Perfectly attired as wrathful goddesses.i de tar salwe ne sum na The three locations which are clearly visible (on the five Goddesses) ?f-?r-fz^-#m=-13.-0bo#=-.-H$=-){i wang lha khor che chyen drang te Are marked by (the syllables) OM.

-8!}:-[-3~#=-*1=-%+-. and the hymn of praise: .-8"}:-0%=-. +1-3n#-9{-<{=-+A{:-1{+-+$i damtsig yeshe yerme dang The Wisdom Beings and the Symbolic Beings become inseparable A$-&u0-0:-`o-0K.-.=-:$-<:-0i L}-I{-J-1{. come here and reside! 0:-&+-\o.-#. Offerings and Praises) As for the offerings of homage.m-=ma-1v"-?{-3->m-0.-1}-9mi +<m.-=19-)mh-[.-Bv!m.i bar chad kun sel ngo drub tsol Remove all my obstacles and bestow the attainments upon me! ?f-0.-H$=-9{-<{=-[i om ying ne chyen drang yeshe lha The Wisdom Goddessess are invoked form (the midst of) space.-+$}=-Es0-83~.-0bo#=i jyang chub bardu ten par zhug And reside steadfastly (as one) until I attain Enlightenment. the puja offering.i i namo kye med ying le rang shar wa dorje tramen chenmo yi kyil khor lha tsok tamche la .8 cu. +>{=-1(1-&{.1}i [{-1{+-+Am$=-.i DZA HUM BAM HO JNANA SAMAYA TISHTHA LHAN (IIe.-&{.-=-1-9-4-4i ?-5{<9-O`-O`-/c-/ci OM VAJRA DAKINI SIMHAMUKHA E-HYA-HI VAJRA SAMAYA DZA DZA AVESHAYA HRIM HRIM PHEM PHEM ?fi +>m$=-.}:-:}-#%m#-_pi gye nyam chen por ro chig tu As a single flavour in the state of Great Delight. 4\fz^-0[->}\ 'j.=-].=-8+m:-#<{#=i trul khor che pa ne dir sheg Together with Your apparitional retinue.-={.-.

. ?-)m-.m-1m-#9}-0=1-0I}+-+=i thug ni mi yo sam jod de Her Mind is undistracted by thought and recollection.9 1m-@+-0L-9m-@#-83. +1-3n#-#=$-08m-1&}+-.i yul wang nyi med nyam par rol Wherein sense object and sense faculty manifest as integrated and withut duality. I do homage by means of the four unchanging Symbols.-07$-1}i hung ku ni mi gyur kun zang mo #=v$-.-<B-Ow{-:=-(>{-=N-.-0+$-#(m=-1{+-1(1-.:-:}.:m-5v:-0. Her Speech is the voice which is pure and unobstructed.-/v$-8J}i dod yon nga yi trin pung tro I emanate cumulous clouds of the five delightful sense qualities 9v.-.m-1m-8>o:-\o.8m-+A$=i sung ni mi gag tsang pe yang Her Body is the unchanging Samantabhadri. Who is self-arisen from uncreated Space.aO-a_p-.-O.-.-T-9m-cm.=-:v. *v#=-.}i mi chyed da yi chyag tsal lo To all of the hosts of Deities of the Mandala of the great Adamantine Sorceress .`)-1ds-=v"-).-06{=i damtsig sangwe chod pa zhe May this symbolic secret offering be accepted by Them! ?f-0.-=`->-1v-"-=.v4->}i OM VAJRA SIMHAMUKHA SAPARIVARA VAJRA ARGHAM PADYAM PUSHPE DHUPE ALOKE GHANDHE NAIVIDYA SHAPTA RUPA SHAPTA GHANDHE RASA SPARSHE SARVA PANCA AMRITA RAKTA BALIMTA MAHASUKHA TANA GANA DHARMADHATU PUJA HO fz^i !q-.mi jya med chog gi chod pa ni As for the supreme puja offering which is accomplished withut activity.5-?Lm)-:%-0.v->}i I)mc->}i ?f-?r-fz[i ATI PU HO PRATISHTA HO OM A HUM A-1{+-1&}#-#m-1&}+-.m-1-m 8##-3$=-. +}+-9}.-?g[-.

-[-1}:-0%}+i senge dong chen lhamo tod I sing hymns of praise to the Goddess Simhamukha.-T0=-0=v=i öd trö phag chod jyin lab sü By virtue of its emanating rays of light.10 ={$-#{8m-#+}$-%. fz^-9m#-1*m$-.=-`o-18m-8Js. on top of a solar disc. Recitation of the Heart Mantra of the Goddess) i As for the state of mind which represents profound contemplation: 9{-<{=-1"8-8E}8m-*v#=-!8m-+0v=i yeshe khandro thug ke ü In the centre of the heart of the Wisdom Dakini.-0%}+i trul khor che la chyag tsal tod I do homage and sing hymns of praise. &}=-(m+-#%m#-. offerings are made to the Exalted Ones and Their blessings received.-+$i rig zhi ne yul tra men dang To these (four) Sorceresses of the sacred sited of the Four Hierarchies +0$-1}-(m-co-P-0W+-"}=i wang mo nyi shu tsa gyu gö And to the twenty-eight Queens. a multiplicity (of diverse forms) emanate: :m#=-06m-#.#-80:-08m-1*:i hung yig ting nag barwe thar ##=-J{$-(t-<+-W-0v=-0V{+i ngag treng pu shad ta bö kyed Is a blue-black blazing HUNG (syllable) And around it is a rosary of mantra.i chö nyid chig le du me trül From the single Ultimate Reality. .=-9v.-@#-82. 8}+-8J}=-8/#=-1&}+-Am. together with their retinues. (IIf. L}-I{-W{-0:-(m-18m-%{$i dorje te war nyi me teng At the navel of a vajra. cu.-J-1{. visualised like fine hairs.-8"}:-0%=-.

this root mantra service should be recited some four i hundred thousand times .8m-#:i kun kyang ku ni gye pe gar For all of them. Speech and Mind of Simhamukha become perfectly manifest.-={$-#+}$-18mi kham sum dagpa seng dong me Verily. form the rosary of mantra of realisation.m-+>{=-.m-##=-<m-a-&{. "1=-#=v1-+#-.=-+$-8-7m#-K{.11 1:-8J}=-'}+-0%t+-*1=-%+-^$=i mar trö nod chud tamche jyang Since these [rays] emanate (a second time) downward. \o. (IIg.8m-##=-J{$-.-8v:i sung ni ngag kyi dra chen ur Speech is the murmuring of the great sound of mantra.-=`->-1v-"-fz^->->{-P}i/@i OM VAJRA SIMHAMUKHA HUM HA-HE BHYO PHAT As for the mantrasiddhi attainment.:-Q}#=i ku sung thug kyi rol par dzog And the Body. all of the material world and its inhabitants are purified.-<mi +.i yeshe le dang jig ten kyi pawo khandro thug gyud kul And request the heart-streams of the Viras and Dakinis. both those who are Wisdom Deities and those who are worldly. the three worlds themselves are purified !q-#=v1-*v#=-<m-:}. Body is the Dance of delight.-<$-!q-. 8}+-7{:-1#.-.8-0}-1"-8E}8m-*v#=-Wv+-0!q. Karmayoga) U:-9$-au0-.=i lar yang drubpe ngag treng le Afterwards. #=v$-.-1{-W:-8"}:-6m$i özer gal me tar khor zhing The rays of light revolve like whirling fire-brands 9{-<{=-. ?f-0. .

9{-<{=-1"8-8E}-={$-#+}$-18m+<m. recite the mantra as a whole fourteen hundred thousand times.-:}-9m=-B}=i thug ni dechen ro yi nyö And Mind is the intoxication with the state of Great Bliss.-1{-8}+-80:i ku dang ngag treng chyag tsan me od bar .12 *v#=-.-.:-0=1i yeshe khandro seng dong me kyil khor chig tu dzog par sam Are conceived of as being perfected in the Mandala of the Wisdom Dakini Sinhamukha. In here the mantra should be recited for some time divided into pairs of two syllables which are visualized in their proper places on the body.i nang sid nöd chud tamche kün All phenomenal existence. (editor's note based on the instruction by Chögyal Namkhai Norbu) ##=-0S=-+<m.-. !q-+$-##=-J{$-@#-13.m-0+{-&{.:-1}=i la yon ya phat nam kyi tsan par mö At the crown of my head is A KA and at my throat is SA MA At my heart is RA TSA and at my navel is SHIA DA At my secret place is RA SA and at my right thigh is MA RA At my left thigh is YA PHAT. the hosts of Deities of the Mandala become enraged and move swiftly.-8"}:-#%m#-_p-Q}#=-. recite each syllable of this mantra one hundred thousdand times i (that is to say. '$-Nm+-'}+-0%t+-*1=-%+-\o.-8"}:-[-3~#=-D}-6m$-8=o#=i ngag de kyilkhor lha tsog tro zhing kyug By reciting this mantra. these places are marked by these syllables respectively.:-=\1\+$i chi wor a ka drin par sa ma dang $m$-":-:\2\W{-0:-<\+\%{i nying khar ra tsa te war shia da te #=$-0:-:\=\0T-#9=-1\:\+$i sang war ra sa la ye ma ra dang 0T->}.) ]m-0}:-?\!\1Em. the entire material world and its living inhabitants.-9\/@\M1=-<m=-13. ?-!-=-1-:-2-<-+-:-=-1-:-9-/@i A KA SA MA RA TSA SHIA DA RA SA MA RA YA PHAT As for the Karmayoga.

and curses je la me chod ta bur song war sam I{=-.13 My Body. one should carry on as in the general Dakini practice. May it be protected by Ekajati! i =-1-9i W-W-Wi "-*1i SAMAYA GYA GYA GYA KHA-THAM i This was writen down by Dorje Paldan in the year of the Iron-female Mouse. i It was actually given by the Wisdom Dakini.-1{-1&}+-W-0v:-=}$-0:-0=1i Are thought of as being cast into a fire sacrifice (and thus being utterly consumed).Conclusion) Afterwards.}+-A{+-+E-0#{#=-A+-1-*1-%+-.1-U#=-5-5-[-0v-8J}=-. in order to bring forth the benefit of beings i And in order to propitiate the wishes of Ösel Wangmo. /@-9-:-1-=-:-+-<-2-:-1-=-!-?\ #. and the hand-symbols blaze with the light of fire.-9m=i Since they emanate (lights) like sparks or meteors (in the sky). the rosary of mantra.i All hindrances. nam chag tsa tsa ta bu tro pa yi #. Finally. i It was kept in mind and practiced i For a time of twenty-three human years. i i Even though this upadesa is all there is. i i It was written down in letters. maledictions.-1r-:-9-N+-/@i PHAT YA RA MA SA RA DA SHIA TSA RA MA SA KA A NOD JYED DRA GEG JYAD-MA THAM CHAD LA MARAYA BAD PHAT May all enemies who do harm and all obstacles and demons be accursed! (III. evil spirits obstacles. bar che dong geg jyad phur bod tong kun 0:-&+-#+}$-0#{#=-A+-/v:-N}+-#)}$-\o. Rejoice! i .

January 1981. this text of the sadhana for the Jnana Dakini Simhamukha was translated from Tibetan by Vajranatha (John Myrdhin Reynolds) at the Dzogchen Community of Conway. in this year and in all the years to come. May the Power of the Great Lion-headed Goddess subdue and transform the anger and aggressiveness which festers in the hearts of men.14 Colophon: At the request of and following the oral instructions of Namkhai Norbu. SARVA MANGALAM. .

the Contemplation of Reality corresponds to Emptiness. the seed or germ of compassion. provides the basis for transformation and is itself the symbol of the sound or vibration which moves us to transformation. At the center of the innermost circle. The transmission was given by Namkhai Norbu Rinpoche at Merigar and at Conway. the Dharmakaya. "the Lion-Headed Goddess") should possess the requisite initiation (abhisheka) and samaya vows. Our own physical bodies and our entire material environment are dissolved and there remains only the clear empty sky which is without any characteristics and without any intentions. This HUM represents the Causal Contemplation rgyu'i ting nge 'dzin. it is the symbol of the union of Space dbyings and Primordial Awareness ye shes. Above these interlaced Triangles of Origination appears a chakra or circle like a wheel with four radii and outside this another circle with sixteen radii. This constitutes the preliminaries sngon 'gro to the sadhana. the Signless rgyu mtshan ma med pa. Ayu Khandro was a direct disciple of the great Jamyang Khyentse Wangpo and of Nyala Pema Dondu. so that we come to rest in the state of the three Liberations rnam par thar pa'i sgo gsum. The introduction to the text states that the would-be practitioner of this sadhana of the Jnana Dakini Simhamukha seng ge gdong ma. recite the Refuge and Bodhichitta (such as the opening verses found in "The Rite"). This experience represents luminous clarity (gsal ba) and is called the Contemplation which is Everywhere Manifest kun tu snang ba ting nge 'dzin. We then proceed according to the usual practice of the Vajrayogini sadhana. Place a crystal either under the tripod or in the center of the interlaced triangles. Standing on top of the corpse is an upright blue-black HUM syllable. According to the method of Anuyoga. he had received it directly from Ayu Khandro herself in eastern Tibet. it is sufficient to merely sound the HUM and instantly transform into Simhamukha. Then the Triangles of Origination of the Dharmodaya. a long wordy recitation in not necessary.15 Notes by the Translator: "The Profound Essence of Simhamukha Who is the Queen of the Dakinis". In Mahayoga. and at the center of this draw the syllable HUM. on a white lotus (lunar energy) and a red solar disc (solar energy) lies a prostrate human corpse. and the 'chi kha'i bar do. but in Anuyoga. Such a seed-syllable (bija). the Master of Changchub Dorje. In summary. We now come to the principal practice dngos gzhi which is he Devayoga lha'i rnal 'byor or unification of the practitioner with the Deity. the Void ngo bo stong pa nyid. the symbol of grasping after an ego bdag 'dzin. that is. Cover the surface of the mirror with red sindhura powder and draw on this two interlaced "triangles of origination" called Dharmodaya chos byung. gsum. spontaneously appear as self-perfected in the midst of space. dark azure rays of light emanate which dissolve all of our dualistic vision. Out of the original primordial state of Sunyata (emptiness or void) arises this luminous manifestation of compassion. "the source of all phenomena". titled in Tibetan the mkha' 'gro'i dbang mo'i seng gdong ma'i zab thig is dgongs gter the or ''mind treasure" of Ayu Khandro ( 1818-1951). I. that is to say. The practice proper begins with the three contemplations or three samadhis ting nge 'dzin We sound and visualize the syllable HUM and from this HUM. IIA. This is the first contemplation (samadhi) known as the Contemplation of Reality de bzhin nyid ting nge 'dzin. which embodies the essence of one's own mind. the Contemplation which is Everywhere Manifest . and the Wishless 'bras bu smon pa med pa. In terms of preparations: Place a kapala or skull cup filled with madana or dark wine on a tripod (called the support of life) and rest on top of it a melong or mirror. such a seed-syllable is the cause of transformation.

The iconography of all these goddesses in the retinue are fully described in the kar gling zhi khro and in other texts belonging to the Tibetan Book of the Dead cycle. On another occasion. as is the case with many thangkas. the eight wrathful Gauris ke'u ri ma brgyad are the Wisdom Dakinis of the eight types of consciousness rnam ses brgyad ki ye shes mkha' 'gro.16 corresponds to Luminous Clarity. in the east is Buddha Simhamukha of the Buddhakula. His presence being indicated by this staff. signifying the transformation of envy. Here we perform the recitation and the visualization together. signifying the transformation of delusion. yellow in color. The feminine aspect embodied in the Dakini represents Sunyata. Her hair and eye-brows are a flaming blue. The three severed heads (fresh. and precise. signifying the transformation of greed. Simhamukha belongs to the Vajrakula and therefore She has the function of transforming anger and aggressiveness into wisdom or enlightened awareness ye shes. detailed. the Nirmanakaya. while the eight wrathful animal-headed Sorceresses phra men mo brgyad are the goddesses of the objects of consciousness yul gyi phra men brgyad. like the fire which destroys the world at the end of the age or kalpa. Then follows the description of the Goddess. while Her male consort. a dark azure in color. They are all wrathful in manner and appearance. On the four radii of the innermost circle are the four goddesses of Her immediate retinue and who are in actuality aspects of Herself. Amog these sixteen goddesses. except for their respective colors and respective emblems on the handles of their curved knives. it is not white. and dried) impaled on this staff signify the Trikaya. IIB. The body of Simhamukha is blue-black in color like the clear night sky. In the outer circle there are sixteen radii and on them dance sixteen goddesses described in the text. represents Upaya or Skillful Means. while She holds in Her left hand a kapala or skull cup filled with blood. Under Her left arm is a khatvanga staff surmounted by a trident and this signifies Her Yab or male consort. eight human-faced. signifying the transformation of pride. Now the radiant inherent light rang 'od of this seed-syllable. decayed. and the srid pa'i bar do. the visualization of the principal deity and the retinue must be very clear. According to Mahayoga. but in Anuyoga (the method we are employing here) there is more emphasis on actually feeling the presence of the deity. red in color. the world will be destroyed by a great wind. The skull still has braids of hair attached to it. eight of them are animal-headed. instantly transforms into the darkly radiant form of the wrathful Goddess Simhamukha. Beyond them are four more animal-headed goddesses who act as guardians (dvarapalas) of the four gates of the Mandala. who is none other than oneself in a purified subtle body. white in color. in the west is Padma Simhamukha of the Padmakula. They represent the other Buddha-families or Hierarchies. green in color. She holds in Her right hand a curved blade or vajra-kartri gri gug surmounted by a vajra emblem which severs the root of dualistic thinking. the Heruka. and the Causal Contemplation corresponds to unobstructed Compassion (as energy). Her form is both visible snang and empty stong like the rainbow and so it is called a spontaneously realized Vase-like Body lhun grub bum pa'i sku. and the chos nyid bar do. This process of generation of the deity bskyed rim proceeds according to the method of Anuyoga. and this includes Her face. and in the north is Karma Simhamukha of the Karmakula. in the south is Ratna Simhamukha of the Ratnakula. signifying Her compassion for all living beings. the Sambhogakaya. These two sets of goddesses appear before the deceased on the twelfth and thirteenth days of the . They are all dancing and resemble in appearance the principal goddess. and the breath from Her nostrils is like that wind.

Thereupon offerings and hymns of praise are presented to the Wisdom Beings now inseparably united with the Symbolic Beings projected by our minds. IIE. transforming them into pure realms of the Dakinis and their inhabitants into Dakinis. in this case it is the twelve syllable heart-mantra of Simhamukha: OM VAJRA SIMHAMUKHA HUM HA-HE BHYO PHAT. IIF. there is a second mantra recitation. A second time the rays flash out and this time they purify the six destinies of rebirth. This mantra revolves faster and faster as we recite it. making a ring of fire. and also different than in the Guhyagarbha Mandala. we come to attain the mantrasiddhi or the powers realized from mantra practice. Then we proceed with the mantra recitation and the bestowal of siddhis. Now. who are in actuality oneself. The four unchanging Symbols here refer to the four Symbols brda bzhi in the practice of Longde. and penetrating into the farthest reaches of celestial space. thereis a second mantramala appearing like a torch or fire-brand being swung about in the night. In this way. so that rays of light flash out from its syllables. At its navel is a blazing blue-black HUM syllable. Then we invoke the presence of the Wisdom Beings or Jnanasattvas ye shes pa of the Principal Goddess and Her retinue. where we again visualize ourselves as Simhamukha. Please note that their order here is slightly different than in the Book of the Dead. (editor's note) IIC. This may then be followed by the Karmayoga practice given below. we may enter into the state of contemplation mnyam bzhag. bearing with them the blessings and inspiration of all the Buddhas. The mantras authenticate the experience of initiation. Rays of light issue from them in their respective colors and invoke from out of the infinitude of celestial space the Deities of Initiation (the five Dhyani Buddhas in Their Heruka aspect). Around it revolves a rosary of mantra or a mantramala. These rays return and are absorbed into one's own heart. at the three locations of the five Simhamukha figures in the innermost circle appear the three mystic syllables: at the head is the white syllable OM.17 Bardo experience. At the conclusion of a period of mantra recitation. at the throat is the red syllable AH. In the heart center of oneself as Simhamukha is an upright vajra standing on a lotus and a solar disc. We visualize this occurring while reciting the heart-mantra of the Goddess. The mantras and mudras seal the presence of these Wisdom Beings in our visualization. They anoint the heads of the five Simhamukha Goddesses. and at the heart is the dark blue syllable HUM. Beyond the blue-black HUM and its mantramala. IIG. they receive the energies of the hearts or mind streams of all . the following mantra is the general mantra of the Dakinis: A KA SA MA RA TSA SHIA DA RA SA MA RA YA PHAT Rays of light come out from this rapidly revolving mantramala and penetrate all of the Dakini realms. Holding bejewelled vases of initiation. IID. For the activity of Karmayoga (las sbyor) or the acquisition of and the application of magical powers. they make offerings to all the Buddhas and Bodhisattvas residing there in Their pure realms. by means of practicing them we do homage to the Goddess. making offerings there. the magical and mystical attainments. and They descend upon and enter into our visualization like snowflakes falling upon the surface of a mountain lake. by virtue of the requisite number of repetitions of the mantra. both male and female. In this way. the Wisdom Beings become unified with and inseparable with the Symbolic Beings dam tshig pa which we are visualizing. together with Their retinues of Bodhisattvas. Whereas the above heart-mantra is specific to Simhamukha.

the mantra should be recited fourteen hundred thousand times. a hundred thousand recitations for each syllable of the mantra. at the right thigh is MA RA. this constituting a kind of magical armor which totally protects us from psychic attack. according to the methods of Anuyoga and Atiyoga. Among them there are two kinds of Dakinis. we put into action the worldly powers of all of the Dakinis. the state of primordial intrinsic awareness (rig-pa). At the conclusion of the principal practice. However. at the throat is SA MA. The essential instruction or upadesa found in this text was revealed to Ayu Khandro (Dorje Paldan) by the Jnana Dakini Herself and the former practiced it for twenty-three years. Thus with the reciting and the revolving in our heart centers of this fourteen syllable general mantra of all the Dakinis. for what we have achieved by transformation is actually what already exists. we see sparks of light shoot out from our bodies and the mantramalas within and they. She then dissolves into the seed-syllable in Her heart and finally this dissolves into the empty space of the sky. the visualization of the Goddess and Her retinue is dissolved. In addition. SARVA MANGALAM . after the state of contemplation we enter into the condition of subsequent realization rjes thob and recite the verses of dedication and benediction (such as those found at the conclusion of "The Rite"). but not more than three times on any one occasion. at the navel is SHIA DA. we repeat the mantra backwards. According to the methods of Yoga Tantra and Mahayoga. For a full effectuation of its power. and at the left thigh is YA PHAT. According to the usual procedure in the practice of sadhana. at the heart center is RA TSA. there is nothing to alter or change. like flashing meteors. Ill. we visualize the various syllables of this mantra as lying on the corresponding parts of one's body. now pregnant with powert return and are absorbed into one's own heart. The protective mantric syllables are arranged on the body as follows: at the crown of the head is A KA. it is now protected by the supreme Guardian Ekajati. we simply enter directly into contemplation. gradually the figures in the retinue dissolve into the central deity. This is the action of averting bzlog pa where we reverse and send back to their source any hostile influences. the latter are still within the encompassment of Samsara while the former are not. that is to say. at the secret place (the genitals) is RA SA. mnyam bzhag. Feeling the presence of the mantra. totally annihilate all negativities and hostile influences within our immediate environment. as part of the Karmayoga. Maintaining this awareness. Having written it down in the year of the Iron-female Mouse (1900 CE) at her friend's request. the Jnana Dakinis or Wisdom Goddesses who are enlightened beings and the Karma Dakinis or the worldly goddesses of magic power. These notes are based on both literary sources and on the oral instructions of Namkhai Norbu given at Conway.18 the Dakas (Viras) and Dakinis dpa' bo mkha' 'gro'i thugs rgyud and then these rays.