Long Sadhana Yamantaka With Commentary Extracts

HEREIN LIES THE LONG SADHANA OF THE TRANSCENDENTAL DESTROYER,
SOLITARY HERO VAJRA BHAIRAVA
(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.
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!)
(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?)
NAMO GURU VAJRA BHAIRAVA
To the all-pervading Manjushri Vajra Lord Yamantaka;
To the foremost dakini enhancing the joy of the protector;
To Lalita, you manifest the enlightened state of unity;
I make requests. Bestow on me please the two powerful attainments.

To Amogha Vajra, Jnana Kara Gupta, supreme realized ones;
To Padma Vajra, who controls mind and energy-winds;
at your feet, Dipamkara, Lord of sutra and tantra,
To Ra Lotzawa Dorje Drag, Lord of strength and power;
To your supreme son Cho Rab, you are eyes for the world;
at your feet glorious Yeshe Senge and Bum Senge,
To Venerable Galo, you turned the tide in the battle with
the four types of demons; to the omniscient Sherab Senge and Yeshe Pal;
To precious Dondrub Rinpoche, you spontaneously fulfill the two aims,
To glorious Lozang Dragpa, second victorious Buddha;
To your feet Kedrubje and Sherab Senge;
To glorious Palden Zangpo, you have found the supreme unity,
To Gedun Pelwa, Lord of the sutra and tantra teachings;
To Tashi Pag, you see the true meaning of tantra;

at your feet, Samdrub Gyatso, who spontaneously fulfils the two aims
To Tzondru Pagpa, Lord of the complete teachings;
To Dorje Zangpo, you hold a treasury of good explanations;
at your feet Sangye Gyatso, treasure house of oral instructions;
To Lozang Chogyan, Lord of the realized ones;
at your feet, Konchog Gyaltsan, Vajra-holder;
To Lozang Yeshe, dance of Amitabha, I make requests.
Bestow on me please the two powerful attainments.
To Kalsang Gyatso, Lord of all Buddhas;
Exalted Rolpai Dorje, realizing the meaning of tantra;
To Ngawang Tsultrim, Lord of the doctrine; I make requests.
To Jangchub Chopel, perfected in the sutras and tantras;
To glorious and excellent Lozang Chojor Gyatso,
Called Dragri Dorje Chang, unequalled in kindness;

At your feet, great tutor Lingtrul Dorje Chang, Lozang
Lungtog Tenzin Trinley; to the glorious and excellent
great abbot Tenpa Chopel, I make requests.
To Dechen Nyingpo, unequalled in kindness, the pristine
awareness of all infinite Victors, arising as a human in a wrathful, terrifying dance, to
you I make requests. Bestow on me please the two powerful attainments.
To you Yongzin Ling Rinpoche, peerless upholder of the virtuous conduct of furthering
the methods of scriptural and insight teachings of the fully Enlightened Ones in
accordance with the pure Buddha's wishes; I make requests. Bestow on me please the
two powerful attainments.
(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 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.)
Having praised you like this, may I in all lifetimes be cared for by Gurus of the supreme
vehicle, and may I live a festival of profound and extensive Dharma. May I triumph in
the battle with the four demons who make conditions adverse for my attaining perfection
for the sake of all mothers. May my wealth of all powerful attainments increase and may
I become the supreme upholder of the essence of the sage Buddha's teachings.
(And then I dissolve into you and you are simple Yamantaka. [..]
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. […]
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)
(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.
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.)
SELF GENERATION
Instantly I arise in the form of glorious Vajra Bhairava with one face and two arms,
holding a cleaver and skull-cup.
(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.)
BLESSING OF VAJRA AND BELL

The vajra is method, the bell is wisdom, the two are the nature of 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.
On a mundane level sometimes we have negative thoughts about what we are 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!)
OM SARVA TATHAGATA SIDDHI VAJRA SAMAYA TISHYA ESHA STVAM DHARA

YAMI HI HI HI HI HI HUM HUM HUM PHAT SVAHA
OM VAJRA GANDHA HUM
(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.)
(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 and their respective discrimination power,
HUM HUM HUM .... my body speech and mind are all completely one.
PHAT.... to blow away all the negativity,
SVAHA..... may it come about. )
I shall please Vajrasattva and company.
HUM By the excellence of moving the vajra, which can free sentient beings from
suffering, I shall bring them the phenomenon of liberation. Therefore I take this vajra
with pleasure.
HUM HUM HUM HO HO HO
△ OM VAJRA DHARMA RANITA PRARANITA SAMPRARANITA SARVA BUDDHA

KSHETRA BRAKALINI PRAJNA PARAMITA NADA SVABHAVA VAJRASATTVA HRI
DAYA 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.
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. )
BLESSING THE INNER OFFERING
OM HRIH SHTRIH VIKRITANANA HUM PHAT
(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

(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 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.)
All becomes void. From a state of voidness, from a YAM comes a blue bow shaped
wind mandala marked with banners; on top of which from a RAM comes a red fire
mandala; on top of which from AH's comes a grate of three human heads; on top of
which from an AH comes a white skull-cup.
Inside it, in the East from a BHRUM comes the flesh of a bull marked with GO. In the
South, from an AM comes the flesh of a dog marked with KU. In the West, from a JRIM
comes the flesh of an elephant marked with DA. In the North, from a KHAM comes the
flesh of a horse marked with HA. And in the center, from a HUM, comes the flesh of a
human marked with NA.
(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. )
In the South-east from a LAM, comes feces marked with BI. In the South-west, from a
MAM, comes blood marked with RA. In the North-west, from a PAM, comes white
Bodhicitta marked with SHU. In the North-east from a TAM, comes marrow marked with
MA. And in the center, from a BAM, comes urine marked with MU.
(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?)
On top of this are a white OM, a red AH, and a blue HUM stacked one upon the other.
From the HUM at my heart light-rays emanate, striking the wind, the wind moves, the
fire blazes, and the substances inside the skull-cup melt and boil. From the three
syllables, light-rays emanate in order hooking back the Vajra-body, Vajra-speech and
Vajra-mind, which dissolve into the three syllables. These then fall into the skull-cup and
melt. By means of the HUM the faults of the color, odor and potential are cleansed. By
means of the AH it is transformed into nectar. By means of the OM it increases and
becomes huge.
(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 (3x)
(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
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)
BLESSING THE EXTERNAL OFFERINGS
(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 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.)
(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 a state of voidness, from AH's come broad and expansive
skull-cups inside of which are HUM's. The HUM's 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.
(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!)
(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 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.)
OM ARGHAM AH HUM OM PADYAM AH HUM OM GANDHE AH HUM OM PUSHPE

AH HUM OM DHUPE AH HUM OM ALOKE AH HUM OM NAIVIDYA AH HUM △ OM
SHABDA AH HUM △
THE PRELIMINARY OFFERING
(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)
human marked with NA. In the South-east from a LAM, comes feces marked with BI. In
the South-west, from a MAM, comes blood marked with RA. In the North-west, from a
PAM, comes white Bodhicitta marked with SHU. In the North-east from a TAM, comes
marrow marked with MA. And in the center, from a BAM, comes urine marked with MU.
syllables, light-rays emanate in order hooking back the Vajra-body, Vajra-speech and
Vajra-mind, which dissolve into the three syllables. These then fall into the skull-cup and
melt. By means of the HUM the faults of the colour, odor and potential are cleansed.
By means of the AH it is transformed into nectar. By means of the OM it increases and
becomes huge.
OM AH HUM (3x)
From a blue HUM at my heart light-rays emanate in the form of hooks and bring forth
the fifteen Directional protectors together with their entourage, who settle in the cardinal
and intermediate directions. Instantaneously they melt into clear light and then arise in
the form of glorious Vajra Bhairava with one face and two arms, holding a cleaver and
skull-cup. The tongues of these guests transform from HUM's into white single pointed
vajras with tubes of light.
(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)
OM YAMA RAJA SADO MEYA, YAME DORO NAYO DAYA, YADA YONI RAYA
KSHAYA, YAKSHE YACCHA NIRA MAYA HUM HUM PHAT PHAT SVAHA
(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 NIGA

NAM, KA DAKSHINA DIGAYA, HUM PASHCHI MANAM, PHAT UTTARA TIGAYA, OM
I, HRIH YA, SHTRI VA, VI KSHI, KRI KO, TA E, NA A, NA DE, HUM BHYOH, PHAT
SARVA BHUTE BHYAH (3x)
THE OUTER OFFERINGS

(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!
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!
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)
OM DASHADIKA LOKAPALA SAPARI VARA ARGHAM, PADYAM, GANDHE,
PUSHPE, DHUPE, ALOKE, NAIVIDYA, SHABDA PRADICCHA HUM SVAHA
(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
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. )
OM DASHADIKA LOKAPALA SAPARI VARA OM AH HUM
O Karma Yama, ogresses, dakinis, spirits, zombies and hosts of those who obey your
commands, you who in the presence of the Subduer and Dharma-lord, Manjushri,
pledged to tame the demons and protect the teachings, to all of you who are the outer
and inner protectors, without exception, I bow and turn with a wishful mind. O
Directional protectors, with your entourage, please bring to completion my virtuous
deeds, please pacify all interferences.
(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!)
OM YAMANTAKA SAMAYA MANU PALAYA YAMANTAKA TVENO PATISHTA, DRIDHO

ME BHAVA, SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA, ANURAKTO ME
BHAVA, SARVA SIDDHI ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM
SHRIYAM KURU HUM, HA HA HA HA HOH, BHAGAVAN YAMANTAKA MA ME
MUNCHA, YAMANTAKA BHAVA, MAHA SAMAYA SATTVA AH HUM PHAT (3x)
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 this.
OM AH VAJRA MUH. The Directional protectors together with their entourage return to
their natural abodes.
(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!)
(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)

All becomes void. From a state of voidness, from AH's come broad and expansive
skull-cups inside of which are HUM's. The HUM's 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 GANDHE AH HUM OM PUSHPE

AH HUM OM DHUPE AH HUM OM ALOKE AH HUM OM NAIVIDYA AH HUM OM
SHABDA AH HUM
Mandala Offering
Before the feet of the Guru non-different from the main deity, I present this offering to the
Buddha-fields as a gift to request my entering into the mandala of the Great and Glorious
Yamantaka.
Om Vajra Bhumi Ah Hum. Here is the mighty and powerful golden base.
Om Vajra Rekhe Ah Hum. In the center of the iron mountains stands Meru, king of all
mountains. To the four directions and sub directions are the four continents and sub-continents.
In the east is the Treasure Mountain; in the south the Wish-granting Tree; in the west the
Wish-granting Cow; in the north the Unplowed Harvests.
Here is the Precious Wheel, here the Precious Jewel; here is the Precious Consort, here the
Precious Minister; here is the Precious Elephant; here the Precious and Best of Horses; here is
the Precious General; and here the Great Treasure Vase.
Here is the Goddess of Play; here the Goddess of Garlands; here the Goddess of Song; here
the Goddess of Dance; here is the Goddess of Perfume; here the Goddess of Flowers; here the
Goddess of Incense; and here the Goddess of Light.
Here is the Sun and here is the Moon. Here is the Umbrella of all that is Precious, and here the
Banner of Victories in All Directions.
Here in the center are all the possessions precious to gods and men.
This magnificent collection, lacking in nothing, I offer to the Buddha-fields as a gift to request
you, O Glorious and Holy, kind Root and Lineage Gurus, to be allowed to enter into the mandala
of the Great and Glorious Yamantaka.
In your compassion I request that you accept this offering for the sake of all beings and after
accepting, I request as well that through your great compassion you send forth waves of
inspiring strength to all sentient beings including myself.
By directing to the Fields of Buddhas this offering of a mandala build on a base resplendent with
flowers, saffron water and incense, adorned with Mount Meru and the Four Continents, the sun
and moon, may all sentient beings be lead to these Fields.
OM IDAM GURU RATNA MANDALAKAM NIRYATAYAMI
VAJRASATTVA MEDITATION
(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. 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'a-dr'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)
I go for refuge to the Triple Gem.
I shall liberate all sentient beings
and lead them to a state of Enlightenment.
I shall develop a sacred, peerless Bodhicitta. (3X)
On the crown of my head, from a PAM comes a lotus, on top of which from an AH
comes a moon disc, on top of which from a HUM comes a five-spoked white vajra, the
hub of which is marked with a HUM from which light-rays emanate and collect back
together, transforming into a Vajrasattva with a white coloured body, one face and two
arms, holding a vajra and bell and embracing the consort Queen of the Vajra-Realm,
white, with one face and two arms, holding a cleaver and skull-cup. Both are adorned
with silken scarves and various jeweled ornaments. The Lord sits in the vajra position,
and from a white HUM on a moon disc at his heart light-rays emanate, bringing forth
Wisdom-beings who are similar to themselves.
JAH HUM BAM HOH They become non dual.
Once again from the HUM at his heart light-rays emanate, bringing forth empowering
deities. "Oh all Tathagata Buddhas please confer empowerment on him." Having thus
been requested, they hold up vases filled with the nectar of pristine awareness and
confer empowerment, saying:
"OM SARVA TATHAGATA ABHI SHEKATA SAMAYA SHRIYE HUM"
Vajrasattva's body becomes filled with the nectar of pristine awareness and gains an
Akshobhya crowning his head.
"Oh Bhagavan Vajrasattva, I request you to cleanse and purify myself and all sentient
beings of our negativities and obstacles, as well as of our degenerate vows of Samaya."
Having thus prayed, from the HUM at his heart light-rays emanate and purify all sentient
beings and present offerings to please the Buddhas and their Sons and Daughters. All
their good qualities collect back together in the form of light which dissolves into the
HUM at his heart, whereby his brilliance, power and strength become sublime.
OM VAJRA SATTVA SAMAYA MANU PALAYA VAJRASATTVA TVENO PATISHTA,

DRIDHO ME BHAVA, SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA, ANURAKTO
ME BHAVA, SARVA SIDDHI ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM
SHRIYAM KURU HUM, HA HA HA HA HOH, BHAGAVAN SARVA TATHAGATA, VAJRA
MA ME MUNCHA, VAJRA BHAVA, MAHA SAMAYA SATTVA AH HUM PHAT
(21X)
Out of ignorance and delusion I have transgressed my words of honor and let them
degenerate. I take refuge in you, O Guru-protector. I take refuge in you, foremost
Vajra-holder, Lord of beings with a nature of great compassion.
Vajrasattva says "O child of my family, you are cleansed and purified of all your
negativities and obstacles, as well as your degenerated vows of Samaya."
Then he dissolves into me and my three gateways become inseparable from the body,
speech and mind of Vajrasattva.
THE ACTUAL PRACTICE
Radiant as Vajra Bhairava with one face and two arms, from a HUM on a lotus and sun
disc at my heart light-rays emanate, illuminating the boundless realms of the universe,
bringing forth in the space before me Vajra Bhairava, together with the Gurus, encircled
by a host of Buddhas, Bodhisattvas, Wrathful Deities and Knowledge holders residing
therein. The light-rays dissolve back into my heart.
(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 winding
streams of summer. All the sounds in the Pure land are the sound of the dharma, the sound of bliss and voidness)
I bow to your lotus-feet, O Vajra-holder, my jewel-like Guru,
by whose kindness I instantaneously attain the state of Great Bliss.

(vajra) Supreme Form, Supremely Great Fury, (vajra)
Δ Hero enjoying supreme objects, Δ
(lotus roll) you act to tame those difficult to subdue. (lotus roll)
O Vajra Bhairava, I prostrate to you.
(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.)
From light-rays of the seed syllable at my heart come white Chachika, blue Varahi, red
Sarasvati and green Gauri, who hold various offering materials in their hands and make
Offerings:
(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)
(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)
OM HRIH SHTRIH 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
I shall confess all my negativities, clearing out those arising and already accrued, and
before your eyes, I give you 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 rejoice in all merit and dedicate them fully to that which leads to bliss.
I take refuge to the Triple Gem. I shall liberate all sentient beings and lead them to a
state of Enlightenment.
I shall develop a sacred, peerless Bodhicitta.
To you who are an ocean of excellent qualities I offer my body.
In order to attain the Three Buddha bodies and pristine awareness, I shall devote myself
with extremely pure faith to the methods of generosity and so forth which are the path
for the Enlightened Buddhas, their sons and daughters.
HOLDING THE VOWS OF THE 5 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 sacred, peerless 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. I shall free those who have not been freed, and
liberate those who have not been liberated. I shall give breath to those without breath
and lead all sentient beings to the state beyond sorrow.
May all sentient beings be endowed with bliss.
May all sentient beings be parted from suffering.
May all sentient beings never be parted from bliss.
May all sentient beings be placed in a state of equanimity unshaken by dualistic

conceptions about grasping to consciousness and objects, or the eight worldly feelings.
TAKING THE THREE BODIES INTO THE PATH

MEDITATING ON TAKING DEATH INTO THE PATH OF DHARMAKAYA
OM SUNYATA JNANA VAJRA SVABHAVA ATMAKO HAM
("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
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)
(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.
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.")
(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 sparks-like
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)
Because I myself, the Deities, the Field of Merit and all other phenomena are
imputations on dependent arisings, everything becomes void, having the true nature of
selflessness 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 which 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 which 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)
On top of which, 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 doesn’t 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)
And on top of which, from a HUM comes a crossed vajra marked at the hub with a HUM
from which light-rays emanate along the bottom, forming the vajra surface. Emanating
upwards, they form the vajra fence. Emanating along the top, they form the vajra roof;
and upon the fence and below the roof, they form the vajra ceiling.
All of this has the nature of flaming vajras and forms a single unit without any spaces
in-between. On the outside of this, emanating in the ten directions is a mass of
five-coloured blazing flames, like the fires of the eon of destruction.
MEDITATION ON THE UNCOMMON MANDALA OF
PROTECTION
In the center of the fence, from a BHRUM comes a fiercely blazing, yellow wheel that
can revolve clockwise. Inside the center of the wheel and slightly above and not
touching each of the spokes, are triple seats of variegated lotus, moon and sun. On top
of the central one, from a HUM, I arise as dark-blue Sumbharaja crowned by
Akshobhya.
I have three faces - dark-blue, white and red - and six arms. The first two embracing a
consort similar to myself, the other two right holding a jewel and a hook, and the other
two left, a lotus and a lasso. I stand in the pose of having my right leg bent and my left
outstretched.
Rays of light from the HUM at my heart, with us in union as Lord and consort, hook the
Ten Wrathful Ones and draw them into my mouth, where they melt and enter the
consort's lotus womb through the path of my vajra organ as ten drops. These become
ten long-vowelled HUM's which transform into the ten Wrathful Ones.
Blue Yamantaka crowned by Vairochana. He has three faces - blue, white and red - and
six arms, the first two embracing a consort similar to himself, the other two right holding
a jewel and a vajra-hammer, the other two left 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
from the lotus he
say HUM, then from your heart you shoot him out. They are going to go basically like this)
is sent forth and takes his place with left leg outstretched on the seat above the Eastern
spoke.
White Aparajita crowned by Akshobhya. He has three faces - white, dark-blue and red -
and six arms, the first two embracing a consort similar to himself, the other two right
holding a jewel and a club, the other two left a lotus and a sword. HUM, from the lotus
he is sent forth and he takes his place with left leg outstretched on the seat above the
Southern spoke.
Red Hayagriva crowned by Amitabha. He has three faces - red, dark-blue and white -
holding a jewel and a lotus, the other two left a wheel and a sword. HUM, from the lotus
Western spoke.
Blue Amrita-kundalini crowned by Akshobhya. He has three faces - blue, white and red -
holding a jewel and a vajra, the other two left a lotus and a sword. HUM, from the lotus
Northern spoke.
Dark-blue Takki-raja crowned by Akshobhya. He has three faces - dark-blue, white and
red - and six arms, the first two embracing a consort similar to himself, the other two
right holding a jewel and a hook, the other two left a lotus and a sword. HUM, from the
lotus he is sent forth and he takes his place with left leg outstretched on the seat above
the Fire-Quarter spoke.
Blue Nila-danda crowned by Akshobhya. He has three faces - blue, white and red - and
a jewel and a staff, the other two left a lotus and a sword. HUM, from the lotus he is sent
forth and he takes his place with left leg outstretched on the seat above the Truth-parted
Quarter spoke.
Dark-blue Mahabala crowned by Akshobhya. He has three faces - blue, white and red
-and six arms, the first two embracing a consort similar to himself, the other two right
holding a jewel and a trident, the other two left a lotus and a sword. HUM, from the lotus
Wind-Quarter spoke.
Dark-blue Achala crowned by Akshobhya. He has three faces - dark-blue, white and red
- and six arms, the first two embracing a consort similar to himself, the other two right
holding a jewel and a sword, the other two left a lotus and a vajra. HUM, from the lotus
Powerful-Quarter spoke.
Yellowish green Ushnisha-chakra-vartin Crowned by Akshobhya. He has three faces -

yellowish-green, white and red - and six arms, the first two embracing a consort similar
to himself, the other two right holding a jewel and a wheel, the other two left a lotus and
a sword. HUM, from the lotus he is sent forth and he takes his place with left leg
outstretched on the seat above and slightly before myself, the main figure.
Dark-blue Vajra-patala crowned by Akshobhya. He has three faces - dark-blue, white

and red - and six arms, the first two embracing a consort similar to himself, the other
two right holding a jewel and a vajra, the other two left a lotus and sword. HUM, from
the lotus he is sent forth and he takes his place with left leg outstretched on the seat
below and slightly behind myself, the main figure.
All eleven have bared fangs and each of their faces has three round blood shot eyes.
Their orange hair and moustaches blaze and swirl upwards, and each is adorned with
wheel shaped crowns, ear rings and so forth, and have as ornaments the eight various
snakes. They have the power to destroy all demons and interferences. 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)
(the protection wheel if done in brief)

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 destroys all evil
beings.
(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)
TAKING INTERMEDIATE STATE INTO THE PATH OF

SAMBHOGAKAYA
(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)
Myself standing as Sumbharaja transforms into white Vajrasattva, three faces - white,
dark-blue and red - and six arms, the first two embracing a consort similar to myself, the
other two right holding a vajra and a sword, the other two left a jewel and a lotus. I
transform into a white, tetrahedral reality source, standing upright with a point on the
bottom and the broad side on top.
(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.
Wis 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 enlighthen 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 ened 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.
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!
Wis 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 enlighthen 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 ened 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.
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.
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.
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)
Out of the bottom tip, from a PAM comes a variegated lotus. In the center is a HUM,
which transforms into a crossed vajra adorned with white spokes in the East, yellow
spokes in the South, red spokes in the West, green spokes in the North and the central
hub blue. In the center of the hub, from a BHRUM comes a wheel marked with BHRUM
which transforms into white Vairochana with three faces, white, dark-blue and red, and
a vajra placed on a wheel and a sword, the other two left a jewel and a lotus.
So at the top of the wall is a molding 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.
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.
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!
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.
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.
He transforms into the celestial mansion, square and having four doors. It has walls of
five gradations in thickness, which from the outside are white, yellow, red, green and
blue. On top of the walls is an encircling yellow jeweled molding, beautified with an
assortment of gems. Halfway to the center of the mansion, on the floor and the ceiling
are circular ledges marked with a garland of vajras, between which rest the eight pillars
that support the four vajra cross-beams. The steeple on top is beautified with a
crowning precious jewel and a vajra. Around the top of the walls is a quadruple
colonnade and on the outside face are the heads of dolphins. Between their mouths
hang strands of jewels and three strings of gems with a golden bell and yak-tail fans at
their ends. In such ways it is beautified. On the outside face of the quadruple
colonnade, above each dolphin's head is an eve from which hangs jeweled pendants
and upon which rests an upright parapet in the shape of a half lotus-petal. The parapet
is beautified with banners, pennants and so forth. Encircling the outside of the walls is a
red ledge on which stand goddesses holding 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 jewel on top of each. Before
each of the four doors is an archway having eleven layers and resting on four pillars. On
top is a Dharma-wheel flanked to the right and left by a stag and a doe.
(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.
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.
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.
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.
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 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?
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.
RESUMEN:
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)
Surrounding the vajra fence and mountain of fire are the eight charnel grounds such as
the Ferocious One, with eight trees such as Naga-kesara. At the base of these are the
eight directional protectors, Indra and so forth, and at the crests are the eight realm
protectors such as the Great Emanation with an Elephant's Face. There are the eight
lakes of compassion, in which live the eight nagas, such as Grand Jewel, and above in
the sky are the eight clouds such as the Proclaimer and so forth. There are the eight
fires of wisdom, and the eight 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 so on. Scary with cackling zombies, cannibals,
man-eating spirits and the like. There are realized beings, Knowledge-holders, and
Yogis acting in accordance with tantric commitments, focused single-pointedly on the
Bhagavan, naked, their hair loose, adorned with the five ornaments, beating large
damarus, holding skull-cups and khatavangas and with skulls adorning the crowns of
their heads. By their cackling and presence the charnel grounds are extremely eerie.
(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)
In the center of the celestial mansion encircled by these charnel grounds, from a YAM
comes a reddish-black wind mandala, on top of which from the first letter A, comes a
moon disc. In the center, like a bubble out of water, comes a yellow DHIH which
transforms into a sword marked in the center with a DHIH. Light-rays emanate from it,
bringing forth all the Sugata Buddhas who dissolve into it, whereby it transforms and I
arise as the causal Vajra-holder, Youthful Manjushri.
(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 SWORD 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.
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 southeast 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 northeast are green
Manjushris related to Amoghasiddhi 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 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.
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.
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 major and eighty minor marks. The thirty two major marks
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 a 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)
I have a golden-coloured body and a slightly wrathful expression, my right hand wielding
a sword, and left holding a scriptural text at the heart. Sitting with legs crossed in the
vajra-position, I am adorned with the thirty-two major and eighty minor marks of a
Buddha.
(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 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)
At my heart, from an AH, comes a sun disc from which light-rays emanate, bringing
forth from where they reside in the ten directions, Buddhas such as Vairochana,
Bodhisattvas such as Vajra Sharp, Wrathful Deities such as Vajra Hook, and
Knowledge-holders such as Lady Vajra Mind. From their dissolving into the sun together
with Manjushri, this sun disc becomes radiant with light-rays pervading hundreds of
thousands of 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 HUM having five-coloured rays of light which
emanate, bringing forth a host of Buddhas, Bodhisattvas, Wrathful Deities and
Knowledge-holders, who enter the HUM, whereby it transforms into a black, wrathful
nine spoked vajra, with the outer ends of the spokes curved back, having five coloured
rays of light, and marked at the hub with the HUM. From this emanate the forms of tiny
fine vajras and on the tips of light-rays emanate hosts of Buddhas, Bodhisattvas,
Wrathful Deities and Knowledge-holders, filling the entire sphere of space as if it were
filled with sesame seeds. Thus the vajra which stands on the sun ripens all beings,
bringing them to the attainment of Vajra Bhairava. Then simultaneously everything
collects back together and dissolves into the vajra.
(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.
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.)
The moon, sun and vajra, together with its HUM, transforms into 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 outstretched.
(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.)
Able to devour the lords of the three realms, I diabolically chortle "HA-HA", my tongue
darting and fangs bared, my mouth wrinkled in anger, my brows also wrinkled in anger,
my eyes and eyelashes fiery like the eon of destruction and my orange hair bristling
erect. Making threatening mudras at both the mundane and transcendental gods, I
frighten even the frightful Ones. Bellowing a great thunder-like roar "PHEM" I eat human
blood, grease, marrow and fat, and have five dried fearsome skulls crowning each of my
heads.
(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.
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
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.
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.)
With a skull-rosary of fifty moist human heads, two black snakes as brahmin-threads, I
am adorned with ornaments made of human bones, such as wheel-shaped crowns,
earrings and so forth. My belly is bulging, my body is naked, my organ stands erect.
My eye lashes, eye-brows, moustaches and body hair blaze like the fires of the eon of
destruction.
My main face is that of a black buffalo, extremely furious and having two sharp horns.
On top of which is a red face, extremely fearsome with blood dripping from its mouth.
On top of which is the golden face of Manjushri with a slightly wrathful expression
adorned with the flower ornaments of youth, his hair tied in five knots upon his crown.
My faces at the base of my right horn are blue, red and yellow. At the base of my left
horn, white, grey and black. Each of these faces are very wrathful and have three eyes.
(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.)
My first pair of hands hold aloft the moist skin of an elephant stretched open by its left
legs, it's head to my right and its hairy back showing. My other right hands hold in the
first a cleaver, the second a quill, the third a wooden pestle, the fourth a fish knife, the
fifth a harpoon, the sixth an adze, the seventh a spear and the eighth an arrow. In the
back row, the ninth an iron-hook, the tenth a skull-club, the eleventh a khatavanga, the
twelfth a wheel, the thirteenth a five-spoked vajra, the fourteenth a vajra-hammer, the
fifteenth a sword, and the sixteenth a large damaru.
(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 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.
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 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 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 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 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 spear has a long shaft. The spear penetrates wrong views.
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.
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 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.
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.
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 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.
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 sword has the handle of a vajra and a very sharp sword blade. The sword means that you can achieve the eight
powers.
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.)
My other left hands hold in the first a skull-cup filled with blood, the second a head of
Brahma, the third a shield, the fourth a leg, the fifth a lasso, the sixth a bow, the seventh
intestines, and the eight a bell. In the back row, the ninth a hand, the tenth a cloth
shroud, the eleventh a man impaled an a stick, the twelfth a fire-stove, the thirteenth a
scalp, the fourteenth a hand in the threatening-mudra, the fifteenth a trident with three
hanging pennants and the sixteenth a stick with cloth-streamers at the end.
(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.
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 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 leg is being able to travel to enlightenment.
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 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 intestines signify that the nature of existence is not truly existent. They are void.
The bell is the wisdom of the voidness.
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.
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 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 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.
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 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 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.
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.)
As for my 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 these 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 my left feet, the first treads on a vulture, the second an owl, the third a crow, the
fourth a parrot, the fifth a hawk, the sixth 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 Guhyasamaja. 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 benefiting other
sentient beings is that you can fulfill their relative and ultimate wishes.)
Also trod upon are Brahma, Indra, Vishnu and Rudra under the right and six faced
Kumara, Ganesh, Chandra and Surya under the left, as I stand in the midst of a blazing
mass of flames.
(Then underneath those animals are four gods. Brahma, Indra, Vishnu and Rudra. ~Àhen 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 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 my eyes is a white KSHIM in the nature of Kshiti-garbha.
On each of my ears a black JRIM in the nature of Vajrapani.
On my nose a yellow KHAM in the nature of Khagarbha.
On my tongue a red RAM in the nature of Avalokitesvara.
On my forehead a green KAM in the nature of Sarva-nivarana-viskambini.
On my navel a white SAM in the nature of Samantabhadra.

At my 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.
At my heart is a blue HUM in the nature of Vajra-Mind.
MEDITATING ON THE THREE BEINGS

With myself as the Commitment Being, I have on a moon disc at my heart the Wisdom
Being Youthful Manjushri with a golden-coloured body and slightly wrathful expression,
right hand wielding a sword and left holding a scriptural-text at his heart. Sitting with
legs crossed in the vajra-position, he is adorned with the thirty-two major and eighty
minor marks of a Buddha. In his heart, from an AH, comes a sun-disc on top of which is
the Concentration Being, a dark-blue HUM with five-coloured rays of light.
( HUM in 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.)
INVITING THE WISDOM BEINGS
(But we are not consecrated yet. To increase the blessings, we then invoke wisdom beings and consecration beings.)
HUM O Manjushri, you appear out of space gold in colour. O Manjushri as Lord of
speech you are refined and exquisite. O Manjushri, the nature of all phenomena is clear
to your mind. O Manjushri, with a wishful mind, I bow to you.
Although your supreme mind never wavers from the refined state of Manjushri, yet out
of compassion in order to tame all evil ones without exception, you display the great
fearsome body of Vajra Bhairava, blazing like the fires of the eon of destruction.
I call upon the manifested action deities of Yamantaka, please come here and reflect
upon me.
Doing the hooking mudra “Dza” recite:
OM HRIH HABO MAHA KRODHA AGACCHA AGACCHA ASMAD PUJA PRATI

GRIHANTHU PRASADA MEDHI MANA KURU 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, bringing forth into 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)
(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.
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.)
OM HRIH SHTRIH HA; OM HUM HUM PHAT; OM VIKRITANANA DISHTAM SATTVA
SVAHA; OM VAJRA NAIVIDYA AH HUM; OM VAJRA SABDA AH HUM
With the DZA HUM BAM HOH mudra:
OM MUNGARA JAH; OM DANDA HUM; OM PADMA BAM; OM KHANGA HOH
(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.)
(Then again you want to invoke more deities so you go)

With the hooking mudra, recite:
OM HRIH HABHO MAHA KRODHA AGACCHA AGACCHA ASMAD PUJA PRATI GRI
HANTHU PRASADA MEDHI MANA KURU SVAHA
Once more from the HUM at my heart light-rays emanate, bringing forth into the space
before me, Buddhas together with Bodhisattvas to rest in the ten directions.
(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.)
(Offer with)
OM HRIH SHTRIH HA; OM HUM HUM PHAT; OM VIKRITANANA DISHTAM SATTVA

DAMAKA GAH GAH; OM KUMARA RIPINE JAH JAH HUM PHAT; OM HRIH HAH HAI
SVAHA; OM VAJRA NAIVIDYA AH HUM; OM VAJRA SABDA AH HUM
"O Tathagata Buddhas, Please confer empowerment on me".
(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.)
Having thus been requested, they emanate goddesses such as Chachika and so forth,
who first proclaim auspicious verses and then hold up white, moon-like vases filled with
the five nectars and confer empowerment upon the crown of my head, saying:
The dakinis sing:
"Just as all the Buddhas received empowerments
as soon as they were born, likewise do we now
confer this empowerment with pure heavenly nectar"
(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.
Whereby my entire body becomes filled with the empowering nectar, purifying all stains.
The excess nectar transforms into an Akshobhya crowning my head. The empowering
deities dissolve into me.
(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.)
OM YAMANTAKA ARGHAM PRADICCHA HUM SVAHA
OM YAMANTAKA PADYAM PRADICCHA HUM SVAHA
OM YAMANTAKA GANDHE PRADICCHA HUM SVAHA
OM YAMANTAKA PUSHPE PRADICCHA HUM SVAHA
OM YAMANTAKA DHUPE PRADICCHA HUM SVAHA
OM YAMANTAKA ALOKE PRADICCHA HUM SVAHA
OM YAMANTAKA NAIVIDYA PRADICCHA HUM SVAHA
OM YAMANTAKA SHABDA PRADICCHA HUM SVAHA
(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.)
THE INNER 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 the ten directions
and the three times, who is the source 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.)
Offer from your crown:
To my all kind root guru, Jhampa Zangpo - OM AH HUM

To the glorious and great Bhagavan Vajra Bhairava - OM AH HUM.
To the Wisdom Dakini - OM AH HUM. To Lalita Vajra - OM AH HUM.
To Amogha Vajra - OM AH HUM. To Jnana Kara Gupta - OM AH HUM.
To Padma Vajra - OM AH HUM. To Dipamkara Rakshita - OM AH HUM.
To Ra Lotzawa Dorje Drak - OM AH HUM. To Ra Chorab - OM AH HUM.
To Ra Yeshe Senge - OM AH HUM. To Ra Bum Senge - OM AH HUM.
To Venerable Galo - OM AH HUM. To Rongpa Yeshe Sengye - OM AH HUM.
To the Lama Yeshe Palwa - OM AH HUM.
To the Dharma Lord Dondrub Rinchen - OM AH HUM.
To the King of Dharma, the Great Tzong Khapa - OM AH HUM.
To the Sun of the Teachings, Kadrup Geleg Pal Zangpo - OM AH HUM.
To the Venerable Sherab Senge - OM AH HUM.
To the Vinaya holder Palden Zangpo - OM AH HUM.
To Jamyang Gedun Pelwa - OM AH HUM.
To the Tantric Abbot Trashi Pakpa -OM AH HUM.
To the Tantric Abbot Samdrub Gyasto - OM AH HUM.
To the Tantric Abbot Tzodru Pakpa - OM AH HUM.
To the great Tantric Abbot Dorje Zangpo - OM AH HUM.
To the great Tantric Abbot Sangye Gyatso - OM AH HUM.
To the Omniscient First Panchen Lama Lozang Chokyi Gyaltsan - OM AH HUM.
To the Vajra holder Konchog Gyaltsan - OM AH HUM.
To the second Panchen Lama Lozang Yeshe - OM AH HUM.

To His Holiness Lozang Kalzang Gyatso - OM AH HUM.
To the Lord of the Siddhas, Rolpai Dorje - OM AH HUM.
To the great Throne holder Ngawang Tsultrim - OM AH HUM.
To the great Throne holder Jangchub Chopel - OM AH HUM.
To the Dragri Lozang Chojor Gyatso - OM AH HUM.
To the great tutor Lingtrul Losang Lungtog Tenzin Trinley - OM AH HUM.
To the great Abbot Kyen Rabtanpa Chopel, the glorious excellent one - OM AH HUM.
To the kind Guru Vajradhara Dechen Nyingpo, the glorious excellent one - OM AH
HUM.
To my all kind root Guru Vajradhara, Yongdzin Ling Rinpoche Thubten Lungtog
Namgyal Trinley, the glorious excellent one - OM AH HUM.
To my all kind root guru, Jhampa Zangpo - OM AH HUM
Offer from your forehead:
Furthermore to the Gurus together with their lineages, who confer the empowerments,
explain the tantras and give the oral tradition teachings - OM AH HUM.
Offer from your heart:
OM YAMANTAKA HUM PHAT OM AH HUM
To the host of deities from the mandalas of the meditational deities connected with the
four classes of tantra - OM AH HUM.
Offer from your navel:
To Dharmaraja together with his entourage - OM AH HUM.

To the oath-bound protectors, who, having first seen the Buddhas, heard the Holy
Dharma teachings and relied on the Sangha community of Arya Noble Ones, then
promised to protect the teachings and the four sections of ordained ones, and upon
whom the former Gurus have relied and practised - OM AH HUM.
To the vira-heroes, yoginis, directional protectors, realm protectors, nagas and so forth
of the twenty-four sacred lands, thirty-two sacred sites and eight great charnel grounds -
OM AH HUM.
Offer from your knee:
To the local deities of natural sites and to all sentient beings as deities - OM AH HUM.
All the Buddhas of the ten directions are brought forth and dissolve into my body.
OM HRIH SHTRIH VIKRITANANA HUM PHAT OM AH HUM - taste the nectar and
experience ecstasy
OM AMRITA SVADHANA VAJRA SVABHAVA ATMAKO HAM
(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, it would read as follows)
OM, I offer to the mouth of my root Guru,...
To all of the lineage Gurus - OM AH HUM
Furthermore to the Gurus together with their lineages,....

THE EXTENSIVE PRAISE
HUM O Manjushri, you appear out of space gold in colour.
O Manjushri as Lord of speech you are refined and exquisite.
O Manjushri, the nature of all phenomena is clear to your mind.
O Manjushri, with a wishful mind, I bow to you.
Although your supreme mind never wavers from the refined state of Manjushri, yet out
of compassion in order to tame all evil ones without exception, you display the great
fearsome body of Vajra Bhairava, blazing like the fires of the eon of destruction.
Your eyes glare and your eye-lashes flicker like lightening. Your mouth snarls with
wrinkles of anger and your bared fangs flash. Diabolically you roar "HA HA" with the
wild voice of a vajra-horse, and thunder into space, "PHEM" which draws forth all the
dakinis.
Captivated under your great stance, you crush the lords of the three realms. With
threatening mudras raised to the sky, you constrain the great gods. With tongue darting,
mighty teeth bared and smeared with blood, you are in a rage. The world with its gods
could be offered to your mouth!
Adorned with the moist, dripping skin of an elephant and a rosary of skulls, you are
naked in the pose of a great terrifying Lord.
You have a fearsome, wrathful buffalo's head. Your nine blazing faces could suck up
and devour all existence. Your fiery mudra bridle the various beings. Your stretched and
bent legs crush the families of demons. To you, mighty Bhairava with such a great
terrifying body, I bow forever.
As for the circle of your nine blazing heads, your three snarling right faces are blue, red
and yellow. Your three taut left faces are white, grey and black. Your three blazing
central faces are wrathful, lustful, and peaceful aspects.
As for your hand-implements blazing with light, your sixteen right mudras brandish
weapons to strike and destroy, and your sixteen left mudras embellish with signs of
enjoyment and offering. Your violent manner is to harness with anger.
As for the ominous stance of your blinding feet, your eight bent right legs humble with
methods the eight haughty gods, and your eight outstretched left legs enjoy power over
arrogant goddesses. To tame those with great longing desire, your penis is ever full and
erect. I prostrate to you whose body tames.
From your presence in the mandala of the great charnel grounds, you subdue with your
methods, demons and the Lords of Death. You draw under your power all ogresses and
dakinis. I prostrate to you who domineers and controls.
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.
THE BRIEF PRAISE
As the Wisdom-body of non-duality, you are extra-ordinary and all pervasive. As

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.
At this point, generate divine pride and clarity with single pointed meditation.
RECOLLECT THE PURE CHARACTERISTICS OF THE

MANDALA
Your nine faces are for the nine scriptural categories. Your two horns are for the two
levels of truth. Your thirty-four arms plus your body, speech and mind, these thirty-seven
are for the thirty-seven facets leading to perfection and your sixteen legs are for 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 so
forth 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, is the illusion-like relative
level and the space-like ultimate level of truth. The path for comprehending these is the
thirty-seven facets leading to enlightenment. The main point 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 fruit to which you are
led by this path is the common and uncommon powerful attainments, and of these two,
the principal one is Nirvana in which all obstacles are stripped.
(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)
Thus with a body appearing in the form of Vajra Bhairava, I remember its significance
like this.
( [...] 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 hang-ups. 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 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!
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? )
([There are 2 levels in the generation stage: rough and subtle. The rough is the visualization of ourselves as
Yamantaka, as well as the mandala, deities, protection wheel, cemeteries, protection fires and so on.]
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 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.)
BLESSING THE ROSARY
Take your rosary in your hand and say:
You put it in your left hand and blow away all the negativity.
Your mala dissolves into emptiness
All becomes void. From a state of voidness each bead of my rosary arises as a HUM
upon lotus and sun disc seat. These transform into glorious Vajra Bhairavas with one
face and two arms holding a cleaver and skull-cup, and standing with left legs
outstretched. Each is marked at the crown with an OM, at the throat an AH and at the
heart with a HUM. From these HUM'S at their hearts, light-rays emanate, bringing forth
Wisdom-beings as well as empowering deities. The Wisdom-beings JAH HUM BAM
HOH, become non-dual. The empowering deities confer the empowerment, whereby
the Vajra Bhairavas acquire Akshobhyas crowning their heads.
OM YAMANTAKA ARGHAM, PADYAM, GANDHE, PUSHPE, DHUPE, ALOKE,

NAIVIDYA, SHABDA PRADICCHA HUM SVAHA
Supreme Form, Supremely Great Fury, Hero enjoying supreme objects,
You act to tame those difficult to subdue. O Vajra Bhairava, I prostrate to you.
OM YAMANTAKA HUM PHAT (as many times as possible, this blesses the mala)
(If anyone ever in the future asks you to bless a mala you 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.)
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 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) (I venerate you who
uplifts the mind)
OM YAMARAJA SADOMEYA YAMEDORU NAYODAYA YADAYONI RAYA KSHAYA
YAKSHE YACCHA NIRAMAYA HUM HUM PHAT PHAT SVAHA (the root mantra)
(Minimum 21 times each) (Oh you Yama Raja who is the embodiment of great compassion, please bring all
sentient beings from suffering into enlightenment)
OM HRIH SHTRIH VIKRITANANA HUM PHAT (the action mantra) (You the incredibly
wrathful vajra terrifier / you are the HUM syllable which is the bliss and the voidness)
OM YAMANTAKA HUM PHAT (the essence mantra) (Homage to you Yamantaka, to you who kills
death)
(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.
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:

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.
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. jkjhjhkhjkhkh
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 PATISHTA, DRIDHO

ME BHAVA, SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA, ANURAKTO ME
BHAVA, SARVA SIDDHI ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM
SHRIYAM KURU HUM, HA HA HA HA HOH, BHAGAVAN YAMANTAKA MA ME
MUNCHA, YAMANTAKA BHAVA, MAHA SAMAYA SATTVA AH HUM PHAT (x3)
(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.)
OM YAMANTAKA ARGHAM, PADYAM, GANDHE, PUSHPE, DHUPE, ALOKE,

NAIVIDYA, SHABDA PRADICCHA HUM SVAHA
Supreme Form, Supremely Great Fury, Hero enjoying supreme objects,
You act to tame those difficult to subdue. O Vajra Bhairava, I prostrate to you.
human marked with NA. In the South-east from a LAM, comes feces marked with BI. In
the South-west, from a MAM, comes blood marked with RA. In the North-west, from a
PAM, comes white Bodhicitta marked with SHU. In the North-east from a TAM, comes
marrow marked with MA. And in the center, from a BAM, comes urine marked with MU.
syllables, light-rays emanate in order hooking back the Vajra body, Vajra speech and
Vajra mind, which dissolve into the three syllables. These then fall into the skull-cup and
melt.
By means of the HUM the faults of the colour, odor and potential are cleansed. By
means of the AH it is transformed into nectar. By means of the OM it increases and
becomes huge.
OM AH HUM (3x)
Instantly there appears before me the complete supporting mandala of the glorious
solitary hero Vajra Bhairava and the supported deities. 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 HOH

The Wisdom-beings become non-dual with the symbolic ones. The tongues of these
guests transform from HUMs into white single pointed vajras with tubes of light.
OM HRIH SHTRIH VIKRITANANA HUM PHAT, VAJRA BHAIRAVA ATIPADHI IDAM

BALIMTA KHA KHA KHAHI KHAHI HUM PHAT SVAHA (7x or 3x) (Recite whilst doing
the lotus mudra)
(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.)
OM HRIH SHTRIH HA; OM HUM HUM PHAT; OM VIKRITANANA DUSHTAM SATTVA

SVAHA; OM VAJRA NAIVIDYA AH HUM; OM VAJRA SHABDA AH HUM
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.
OM YAMARAJA SADOMEYA YAMEDORU NAYO DAYA YADAYONI RAYA KSHAYA

YAKSHA YACCHA NIRAMAYA HUM HUM PHAT PHAT SVAHA (1x)
([...] 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 KHECHARAYA, TA PURVA

NIGANAM, KA DAKSHINA DIGAYA, HUM PASHCHI MANAM, PHAT UTTARA TIGAYA,
OM I, HRIH YA, SHTRIH VA, VI KSHI, KRI KO, TA E, NA A, NA DE, HUM BHYOH
PHAT, SARVA BHUTE BUYAH. (3x)
OM DASHA DIKA LOKAPALA SAPARI VARA ARGHAM, PADYAM, GANDHE,
PUSHPE, DHUPE, ALOKE, NAIVIDYA, SHABDA, PRADICCHA HUM SVAHA
OM DASHA DIKA LOKA PALA SAPARIVARA OM AH HUM
(Recite whilst playing the bell and damaru)
O Karma yama, ogresses, dakinis, spirits, zombies and hosts of those who obey your
commands, you who in the presence of the Subduer and Dharma Lord, Manjushri,
pledged to tame the demons and protect the teachings, to all of you who are the outer
and inner protectors, without exception, I bow and turn with a wishful mind. O
Directional protectors, with your entourage, please act with virtuous conduct to still all
interferences of my practice of the sacred Dharma.
(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.)
OFFERING TO KARMA RAJA

(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.)
Before me, on top of a lotus, sun and buffalo comes a YA which transforms into a
skull-club marked with a YA. From which light-rays emanate, annihilating all enemies,
interferences and evil ones. This collects back to dissolve into the skull-club, whereby it
transforms into black Karma Yama with one face and two arms. He has a ferocious
buffalo's face and three round, blood-shot eyes. In his right hand he holds a skull-club
and in his left a lasso. His orange hair bristles upwards and his red penis stands erect.
To his left, from a CHAM and a trident, comes black Chamundi, with one face and two
arms holding a trident in her right and a skull-cup in her left. They are encircled with an
entourage of male and female messengers of Yama, such as Yapati and so on. Each is
marked on the crown of their head with a white OM, at their throat with a red AH, and at
the heart with a blue HUM.
From the HUM at my heart, light-rays emanate, bringing forth from seven levels beneath
the earth in the south, Karma Yama, Lord and consort, together with their entourage.
OM KALARUPA SAPARI VARA EH YE HI. JAH HUM BAM HOH.
They become non-dual.
Once again from the HUM at my heart, light-rays emanate, bringing forth the
Yamantakas of the five Buddha-families. "Please confer empowerment upon them."
Having thus been requested, they hold up vases filled with the nectar of pristine
awareness and confer empowerment on the crowns of their heads, saying:
"OM VAJRI BHAVA ABHISHINNCA HUM"
Whereby their entire bodies become filled with the empowering nectar purifying all
stains. The excess nectar transforms into black five-pointed vajras adorning the crowns
of their heads.
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 egocentric motivation. So with pure
motivation in your heart and you say you are bound.)
The tongues of Dharma-raja, Lord, consort and entourage transform from HUM's into
white single-pointed vajras with tubes of light.
OM KALARUPA SARVA VIGHANA SHATRUM MARAYA IDAM BALITA KHA KHA

KHAHI KHAHI HUM PHAT (3x)
(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.)
OM CHAMUNDI SARVA VIGHNANA SHATRUM MARAYA IDAM BALITA KHA KHA

O host of male and female messengers of Yama such as Yapati and so forth, together
with your entourage: SARVA VIGHNANA SHATRUM MARAYA IDAM BALITA KHA KHA
OM KALARUPA SAPARI VARA ARGHAM, GANDHE, PUSHPE, DHUPE, ALOKE,

NAIVIDYA, SHABDA PRADICCHA HUM SVAHA.
OM KALARUPA HUM PHAT OM AH HUM.
OM CHAMUNDI HUM PHAT OM AH HUM.

O host of male and female messengers of Yama, such as Yapati 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.)
HUM O Yama, Black Lord of Death. You come from the south, seven levels beneath the
earth, transforming from a skull-club that came from a YA. You have the face of a
furious buffalo, fangs bared with your ravenous mouth stretched open. Your wrathful
eyes are totally blood-shot, your orange hair and mustache bristle erect. With the lasso
in your left hand, you bind enemies and interferences and with the club in your right, you
pound them to dust.
O Dharma-raja, hosts of Yamas, Chamundi the great ogress holding a trident and
skull-cup of blood. Together with your servants the time has come. Accept this
ocean-like offering made of human flesh, blood and grease. Out of compassion and
your commitments to the Victorious Buddhas, free me quickly from enemies and
interferences. With all hateful enemies, harmful interferences, demons and disrupters,
seize them, bind them and tie them up. Summon them, drag them and make them your
slaves. Slay them, expel them and render them dumb. Dismember them, trample them
and make them bewildered. Subdue them, destroy them and demolish them all! Let not
even an atom remain.
OM KALARUPA HUM PHAT BHYOH CHAMUNDI HUM PHAT (slap with hands)
(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.)
EXTENSIVE PRAYER
By the force of such things as my mantra recitation and single-minded concentration on

the circle of the Wrathful Lord Yamantaka's mandala- 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 mind be filled with a treasury of nectar of
having traveled the common paths to their end.
By the divine nectars of the vase empowerment, may all ordinary appearance and
attitude be purified. And by the higher, supreme empowerments, may the speech of the
Conquerors, the sphere of clear light, and the state of union, be actualized.
May I protect even at the cost of my life, all the pure vows and commitments, without
exception, that I have promised to keep at that time before the eyes of the Gurus and
deities. They are the supreme root of all attainments.
By devoting myself to striving in four daily sessions, like the flow of a river, on the
course and subtle yogas of the first stage of practice which is the ripening path that
produces success on the completing stage, may I completely cut off all ordinary
appearance and attitudes.
By pleasing, with offerings, praises and my supreme practice the field of merit pervading
all space which I have invoked with an orb of light from my heart as the supreme
Vajra-hero, may I complete this collection of merit.
Having established the pride of the Truth Body through the discriminating wisdom that
has ascertained the profound voidness, which is the meaning of mantra, through having
analyzed with stainless reasoning, may I acquaint myself fully with peerless wisdom.
By single-minded concentration on the ten furiously Wrathful Ones who abide in the
fiercely blazing Wheel, may I gain the power to destroy 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 the
nature of pristine awareness is everything beautiful condensed into one. By meditating
on this nectar for the eyes, may I establish a supreme Buddha-field.
By constantly meditating upon Manjushri whose radiant feet are on a full moon-disc on
a mandala of wind in the center of the mansion, may I attain the Enjoyment Body free
from the stains of the intermediate state.
Through the rough and fine yogas done with a complete, full body of Vajra Bhairava
which I have attained from a wrathful vajra and a seed syllable coming from a sun that
burns away masses of dualistic conceptions, may I sport the dance of a supreme
Emanation Body that has abandoned all the stains of rebirth.
May I develop the supreme insights of the completion stage in conjunction with the
thirty-seven facets of enlightenment, which are the main points of the nine categories
that condense all the sage Buddha's scriptural texts without exception.
May I completely master single-minded concentration on the sixteen types of voidness

in union with the simultaneously-born great bliss that comes from the emanating and
collecting of the white and red bodhicitta from penetrating the vital point of the vajra
body.
The supreme method for this is the glorious illusory-body which is attained from
dissolving the energy-winds into the central energy channel induced by the three
aspects of voidness. May faultless signs of this appear, such as the mirage and so forth.
By meditating in accordance with the yoga of pure wisdom, may I then, in accordance
with the yoga of shape, arise in the bodily form of a deity, beautifully adorned with the
major marks and minor signs of a Buddha, arising like a bubble out of water.
From entering with a beautiful illusory body repeatedly into the clear light and thus
manifesting the meaning clear light of simultaneous voidness and bliss, may I attain a
state of unity on the pure paths of learning in which I have abandoned the obstacles of
delusions preventing liberation.
By totally familiarizing myself with this supreme simultaneously born bliss, I shall
abandon without exception all instincts of delusions, through vajra-like single-minded
concentration. In this way may I attain in this very lifetime the state of Vajradhara.
May I myself, even alone, cause this wondrous path to flourish and never to set in any
direction or at any time. And may I lead all beings without exception, quickly and easily
along this path to the enlightened state of Vajradhara.
(short dedication prayer)
By the virtues of arising from my effort in this method and by my pure selfless wish, may
all limitless beings never be parted from but always be cared for in birth and after birth
by the peaceful and wrathful Manjushris.
Having actualized the enlightened state with the seven features of union and the nature
of the five Buddha-Bodies, which lasts as long as space endures, may I instantaneously
lead all the infinite beings quickly and easily to this very state.
OM YAMANTAKA SAMAYA MANU PALAYA YAMANTAKA TVENO PATISHTA 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 MUNCA
YAMANTAKA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT (3x)
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. The transcendental Wisdom-beings depart. The symbolic beings

dissolve into myself and all the other guests return to their natural abodes.
THE DISSOLUTION
The charnel grounds along with the protection wheels dissolve into the celestial
mansion. The celestial mansion dissolves into myself as the commitment-being. The
commitment-being into the wisdom-being, the wisdom-being into the
concentration-being, HUM.
The "u" of the concentration-being into the "HA, the "HA" into its head, the head
into the crescent moon, the crescent moon into the drop, and the drop into the squiggle.
This too turns into inconceivable voidness.
From a state of voidness I arise in the form of glorious Vajra Bhairava with one face and
two arms, marked at the crown of my head with an OM, at my throat with an AH and at
my heart with a HUM.
(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.)
THE VERSES FOR AUSPICIOUSNESS

(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)
The expanse of space and the surface of the earth become completely filled, without
any obstruction or space in between, with all the hosts of Yamantaka deities without an
exception. Even merely remembering them destroys all demons and interferences and
effortlessly fulfills all hopes.
(They say to me:) "With a deep voice and the auspicious melodies of Brahma, we shall
proclaim these songs and verses to you so that all may be auspicious and your joy may
be enhanced. Knowing this, may you always bring favorable conditions by letting a rain
of flower-like teachings fall concealing the sky.
"We prostrate to you, Vajra Bhairava, King of Fury, who, out of great compassion plays
a wrathful role in order to tame those not fit to be tamed by Manjushri who is the wisdom
of the Buddhas of the three times, all condensed into one.
"By the auspiciousness of whatever signs of virtue exist in the dakini who fully enhances
the joy of this protector, and in the supreme root and lineage Gurus such as Lalita who
has found supreme realization, may everything be auspicious for the supreme and
glorious Vajrayana teachings to spread without exception in all directions through the
virtuous conduct of these Vajradhara Gurus entering your heart.
"By the auspiciousness of whatever mass of goodness exists in the Lord and consort,
all pervading lords of the mandala who, with bodies terrifying infinite fearsome ones,
remain absorbed in single-minded concentration on the simultaneously born great bliss
of the supreme Mahamudra, may everything be auspicious for not even the word
"interferences" to exist for you and for you to master the single-minded concentration on
the treasury of space, which is the Dharma treasure of uncontaminated bliss.
"By the auspiciousness of whatever mass of goodness exists in the kingly tantra of
glorious Vajra Bhairava, the singular jewel for the world containing the essence of all
Buddha fields. May everything be auspicious for the vase of your heart to be filled with
the supreme nectar of the profound meaning of the two stages, for you to enjoy this
undiminishing glory and for you to spread it throughout the world

"By the auspiciousness of whatever mass of goodness exists in the assembly of hosts
of vira-heroes and yoginis in realms throughout the ten directions who have grasped
and found supreme realization of even one part of this tantra, may everything be
auspicious for you to ignite the festive feast of bliss from having assembled and kept the
company of messenger dakinis of body, speech and mind, born from fields, born from
mantras and simultaneously born, who provide the favorable conditions for
accomplishing this supreme path.
"By the auspiciousness of whatever signs of virtue exist in the supreme palace, vast as
the expanse of the sky, beautiful with countless jeweled ornaments and emanating light
equal to the brilliance of the sun and the moon, may everything be auspicious for there
never to be any inauspicious signs wherever you may live and for there to be the
unbroken goodness, bliss and bountiful riches there of a Buddha-field.
(abbreviated)
May there be the auspiciousness of the root and lineage Gurus. May there be the
auspiciousness of the Deities and hosts of Devas. May there be the auspiciousness of
the consorts and dakinis and may there be the auspiciousness of the Dharma
Protectors and Guardians of the Teachings.
This text was originally drawn from translations by Alex Berzin and Glenn Mullin. It was edited by Jhampa
Shaneman. Thubten Choling, Duncan, Canada. Parts of Jhampa Shaneman’s Yamantaka commentary
were added by Alan Serrato.
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Long Sadhana Yamantaka With Commentary Extracts

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HEREIN LIES THE LONG SADHANA OF THE TRANSCENDENTAL DESTROYER,

SOLITARY HERO VAJRA BHAIRAVA

NAMO GURU VAJRA BHAIRAVA

To the all-pervading Manjushri Vajra Lord Yamantaka;

To the foremost dakini enhancing the joy of the protector;

To Lalita, you manifest the enlightened state of unity;

I make requests. Bestow on me please the two powerful attainments.

To Padma Vajra, who controls mind and energy-winds;

at your feet, Dipamkara, Lord of sutra and tantra,

I make requests. Bestow on me please the two powerful attainments.

To Ra Lotzawa Dorje Drag, Lord of strength and power;

at your feet glorious Yeshe Senge and Bum Senge,

I make requests. Bestow on me please the two powerful attainments.

To Venerable Galo, you turned the tide in the battle with

To precious Dondrub Rinpoche, you spontaneously fulfill the two aims,

I make requests. Bestow on me please the two powerful attainments.

To glorious Lozang Dragpa, second victorious Buddha;

To your feet Kedrubje and Sherab Senge;

To glorious Palden Zangpo, you have found the supreme unity,

I make requests. Bestow on me please the two powerful attainments.

To Gedun Pelwa, Lord of the sutra and tantra teachings;

To Tashi Pag, you see the true meaning of tantra;

I make requests. Bestow on me please the two powerful attainments.

To Tzondru Pagpa, Lord of the complete teachings;

To Dorje Zangpo, you hold a treasury of good explanations;

at your feet Sangye Gyatso, treasure house of oral instructions;

I make requests. Bestow on me please the two powerful attainments.

To Lozang Chogyan, Lord of the realized ones;

at your feet, Konchog Gyaltsan, Vajra-holder;

To Lozang Yeshe, dance of Amitabha, I make requests.

Bestow on me please the two powerful attainments.

To Kalsang Gyatso, Lord of all Buddhas;

Exalted Rolpai Dorje, realizing the meaning of tantra;

To Ngawang Tsultrim, Lord of the doctrine; I make requests.

Bestow on me please the two powerful attainments.

To Jangchub Chopel, perfected in the sutras and tantras;

To glorious and excellent Lozang Chojor Gyatso,

Called Dragri Dorje Chang, unequalled in kindness;

I make requests. Bestow on me please the two powerful attainments.

Lungtog Tenzin Trinley; to the glorious and excellent

great abbot Tenpa Chopel, I make requests.

Bestow on me please the two powerful attainments.

To Dechen Nyingpo, unequalled in kindness, the pristine

awareness of all infinite Victors, arising as a human in a wrathful, terrifying dance, to

you I make requests. Bestow on me please the two powerful attainments.

BLESSING OF VAJRA AND BELL

OM SARVA TATHAGATA SIDDHI VAJRA SAMAYA TISHYA ESHA STVAM DHARA

OM VAJRA GANDHA HUM

PHAT.... to blow away all the negativity,

SVAHA..... may it come about. )

I shall please Vajrasattva and company.

HUM HUM HUM HO HO HO

△ OM VAJRA DHARMA RANITA PRARANITA SAMPRARANITA SARVA BUDDHA

Vajra is the indestructible.

Prarinita, it is really ringing!

Sampraranita is unbelievable vibration. So this whole universe is one mass of vibration.

NADA is the sound.

SVABHAVA, every thing, like the nature.

BLESSING THE INNER OFFERING

OM HRIH SHTRIH VIKRITANANA HUM PHAT

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM

OM HRIH SHTRIH VIKRITANANA HUM PHAT

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM