Medium-Length Guhyasamaja Sadhana

Translated by Alexander Berzin

based on discourse by His Holiness the Fourteeth Dalai Lama and Tsanzhab Serkong Rinpoche.

This may not be read by anyone without empowerment or reproduced without permission.

Request to Lineage Gurus O precious and glorious Root Guru, come take your seat on the lotus at my heart. Care for me with your great kindness and bestow on me please the powerful attainments of body, speech and mind. I make requests to you, O glorious (Tsong-k’a pa) Lo.zang drag.pa. You have completely perfected (all) points of the path of every sutra and tantra. You uphold the sacred teachings of the buddhas without exception by seeing things as they are

and helping others with loving compassion. Having seen that this life is impermanent like a bubble and that samsara has no essence like a (hollow) plantain tree, I make requests at your feet, O Venerable Guru, supreme guide to lead beings to liberation. I make requests at your feet, O Omniscient One. You are the supreme, full fruit of the tree of bodhichitta which (has grown) from the uninterrupted seed of compassion (planted) in the ground of equanimity and

moistened with the water of love. I make requests to you who spontaneously fulfil the aims of others. Your body is a complete mandala of thirty-two deities – the heads of the five Buddha families, the four consorts and so on – but has an ordinary form for the sake of those with lesser minds. I make requests to you, O All-Pervading Lord Vajradhara. As the basis of all supported (deities) and supporting mandalas, you work for the sake of beings through infinite emanations by your vajra commitment of Inseparable Unity.

I make requests at your feet, O Ratnamati, sacred tenth-stage bodhisattva. You work for the sake of beings with great waves of actions, having cut all mental fabrications concerning consciousness and its objects. I make requests at your feet, O protector Nagarjuna. You are the single eye which has

directly seen dependent-arising free from extremes and through which can be seen the ocean of scriptures. You have found the supreme state of the eight powers. I make requests at your feet, O Matangi, spiritual son cared for by this supreme Noble One. By practising strict discipline in the great Begara cremation grounds, you have found the supreme powerful attainments. I make requests at your feet, O Excellent Tilopa. Having devoted yourself to the

thousand buddhas and found powerful attainments with the blessings of Venerable Vajrayogini, you went to Sukhavati (Buddha-field). I make requests at your feet, O Naropa. You were prophesied by the dakinis to come in a city in the East, and having done many difficult ascetic practices you developed in your mind single-pointed concentration on (all being) like an illusion, I make requests at your feet, O Marpa the Translator. Having devoted yourself at the feet of hundreds of gurus in India, you went to the far side of the ocean of tantric texts to become a yogi who has attained the state of both a scholar

and an accomplished practitioner. I make requests at your feet, O Wang.gi dor.je. Having ripened your mind-stream with pure empowerments and developed on your mind the profound path of vajra yoga, you achieved mastery on the path of attaining Buddhahood through forceful means. I make requests at your feet, O Gä-pa kirti. You have gone to the far shore of hearing many teachings, and having found mastery over the liberating (concentration) on illusion, have directly seen numerous Buddha-fields. I make requests at your feet, O Sö-nam rin-ch’en of J’a-gang. You have become a vessel of marvellous good qualities such as being a Noble One with a clear crown protrusion on your head and a secret organ retracted like that of a horse. I make requests at your feet, O

Tsül-tr’im kyab. You have fully comprehended all the sutras and tantras without exception, have attained full stability on the development stage and have directly seen the mandalas and hosts of deities. I make requests at your feet, O P’ag-pa kyab of T’ang-pe. From the time of your youth you have completed

all good qualities without exception. By training yourself on the five-staged path, you reached perfection in the vajra-breathing technique of breath control. I make requests at your feet, O Zhön-nu Wö of Ser-ding. You have become a treasury of instructions about the two types of tantra such as the

tantras concerning the three illusions for being made to recognise the in-between (bardo) state and those concerning entering Buddha-fields through transference of consciousness by fast travelling messenger (dakinis). I make requests at your feet, O Ch’ö-ku wö zer of De-ding. By merely placing yourself in the mandala of glorious Kalachakra, you saw the actual wisdom mandala. You hold a treasury of endless good qualities.

I make requests at your feet, O Omniscient P’ag-pa wö of J’o-tso. You have far-transcended all ordinary appearance and compulsive attraction and have destroyed all darkness of ignorance with your clear light pristine awareness that understands the abiding nature of reality. I make requests at your feet,

O B’u-tön Ch’ö-je Rin-ch’en dr’ub. You have fully comprehended all the meanings of the words of the sutras and tantras and uphold the banner of the unsetting teachings of the buddhas. You are a second Victorious Buddha for a degenerate age. I make requests at your feet, O Supreme Guru Ky’ung-po lhä-pa Zhön-nu sö-nam. You have a youthful body unstained by such faults as desire and have become the head of all the Mantra-holders through the unfathomable

force of your (collection of) merit and insight. I make requests to you, O supreme guide for all the beings of the three realms. You are a Vajradhara incorporating into one all the buddhas and for the sake of those to be tamed, have taken the form of a spiritual master call Lo-zang dr’ag-pa (Je Tzong-k’a-pa). To the Elder Zang-kyong-wa, you see all things to be known; at your feet She-rab seng-ge crown ornament of the erudite scholars; to Päl-dän zang-

po, master of the Three Baskets of teachings; to you three great omniscient ones I make requests. To Jam-yang ge-dün p’el-wa, supreme lord with the intelligence of Manjushri; at your feet Tra-shi p’ag-pa, holder of the vajra; to you called Sam-drup gya-tso who are undeluded about things to be known; to you three pure guides of living beings I make requests. To Tzün-drü p’ag-pa, you have gone to the state of realisation; at your feet Dor-je zang-po, you

have attained supreme discipline; to glorious Sang-gyä gya-tso, holder of Vinaya morals; to you three who clarify the path to Liberation I make requests. To Kön-ch’og gya-tso, you have reached perfection in insight; at your feet Kön-ch’og yarp’el, holder of a treasury of whispered teachings; to supreme Nga-wang tzön-drü with knowledge of the five fields of learning; to you three masters of scriptural and insight teachings I make requests. To Ge-dün p’ün-tsog,

possessor of the eight liberations through knowing; at your feet Ngawang ch’og-dän, lord and master of the teachings; to you called Käl-zang gya-tso, with lotus in hand; to you three kind gurus I make requests. To glorious Lo-zang ye-she, a dance of Amitabha adorned with the beauty of the great state of Je Tzong-k’a-pa’s teachings; to Käl-zang t’ub-tän jig-me gya-tso, a fearless ocean of the Buddha’s teachings for those of good fortune; to you two peerless

gurus I make requests. To Ch’ö-je Tr’i-ch’en Lo-zang ky’en-rab wang-ch’ug, holder of a treasury of instructions on the profound and widespread teachings; to K’än-ch’en ky’en-rab Tän-pa ch’ö-p’el, the omniscient great abbot; to you two masters of the bodhisattva stages during a degenerate time, I make requests. To J’am-pa tän-dzin tr’in-lä gya-tso, with great love you take the responsibility to benefit others and through the virtuous conduct of the four ways of collecting disciples you affect beings equal to space; to you leader of an ocean of scholars and realised practitioners I make requests.

To T’ub-tän lung-tog nam-gyäl tr’in-lä, peerless upholder of the virtuous conduct of furthering the methods of the scriptural and insight teachings of the Fully Enlightened Ones in accordance with the pure Buddha’s wishes; to you Yong-dzin (Ling Rinpoche) I make requests. Bestow on me please the two powerful

attainments. To Nga-wang lo-zang tän-dzin gya-tso, you are peerless in upholding the essence of the teachings and the supreme excellent traditions of the buddhas, you are a treasure of intelligence and a master of speech, and have a body that incorporates an ocean of infinite buddhas; (to Your Holiness the Dalai Lama) I make requests. Bestow on me please the two powerful attainments. In the past, under the influence of delusions, I have committed both prescribed and natural moral wrongs, have caused others to commit them and have rejoiced in their being done. From the bottom of my heart I confess these

sincerely to you, O protectors. I make requests to you, O my venerable actual and lineage gurus: bless my mind stream. Seated in the great ship of the profound two stages, bring me to the ocean of omniscient pristine awareness. May I enjoy the glories of the Dharma without ever being separated from perfect gurus through all my lifetimes. Having completely procured all the good qualities of the stages and paths, may I quickly attain the state of Vajradhara.

Refuge I go for refuge continually to the Sugata buddhas, in whose minds abide a mental play (realization of voidness) actualised (in stages like the waxing of the) stainless moon and infinite methods of pure compassion. I go for refuge continually to the holy Dharma which (as the Noble Truth of the Path

is the basis for) total freedom from all misconception and the foundation for the excellence of the holy (arya bodhisattva) beings, and which (as the Noble Truth of Cessation) is the very nature (of voidness), the single taste of all phenomena. I go for refuge to the host (of arya bodhisattvas) who are masters (over ordinary beings) of discipline, who abide on the (bodhisattva) stages such as the Joyous One and so forth, are endowed with a glory (of bodhichitta)

incited by supreme compassion, and who become purely freed from (the portion of) fetters (to be abandoned on each stage as they progress). I shall generate my mind into a pure bodhichitta adorned with a pure selfless wish, (both) the wishing and (the venturing state that) ripens (from it, by application of which) the instincts of all the obstacles can be removed.

Meditation on the Uncommon Protection Wheel

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM

In the sense that the nature, causes and results of all phenomena are all three void of existing inherently by their own definition, everything becomes void. Within a state of Voidness comes a PAM from which comes a variegated lotus, in the centre of which, from an AH, comes a sun

mandala. On top of this, from a yellow BHRUM comes a yellow, ten-spoked wheel revolving quickly clockwise and emanating into the ten directions streams of clouds of blazing vajras. Inside the centre (of the wheel) is a variegated lotus and moon seat. At each of the tips of the eight spokes in the cardinal and

intermediary directions and in the spokes above and below the inside of the centre, just slightly not touching them, are variegated lotus and sun seats. On top of the central seat I (arise) as Vajradhara, white in colour, with three faces – white, black and red – and six arms, the right hands holding a vajra, wheel and lotus and the left with bell, jewel and sword. I am adorned with the thirty-two major marks and eighty minor marks of a Buddha. My consort is

white Vajradhatu Ishvari, with three faces – white, black and red – and six arms, the right hands holding a vajra, wheel and lotus and the left with bell, jewel and sword. We embrace each other, father and mother, with our first two arms. Both of us, too, are radiantly beautiful with mandala-haloes of light. We have jewel ornaments and clothing of various scarves and a nature of the three types of beings. Our three places are marked with the three syllables which are of the nature of the three vajras. Rays of light from the concentration being at my heart – with us in union as mother and father – bring forth

Akshobhya surrounded by the ten wrathful ones. They enter my mouth, pass through the path of my vajra-organ and melt into the mother’s lotus-organ as eleven drops which become eleven long vowelled HUMs. These completely transform, turning into Akshobhya and the ten wrathful ones. Akshobhya is black, has three faces – black, white and red – and six arms, – the right hands holding vajra, wheel and lotus, the left with bell, jewel and sword. He is drawn back up to my heart. VAJRADHIRK – he is expelled out from my heart – (multiplied) and emanated into the ten directions. They do the actions of the buddhas such

as turning the wheel of Dharma and so forth. But especially they purify angersome beings of their anger and bring them to the enlightened state of Akshobhya. These emanations condense back into one. Akshobhya mixes inseparably with his wisdom being and then by entering me, my previous moon seat becomes a sun, on top of which I become Dveshavajra and Vajradhatu Ishvari becomes blue Sparshavajra, with whom I sit in the manner of being in union and having a nature of the three types of beings. The ten wrathful ones are drawn up to my heart. Yamantakrit, Prajnantakrit, Padmantakrit, Vighnantakrit,

Achala, Takkiraja, Niladanda, Mahabala, Ushnishachakravarti, Sumbharaja are expelled out from my heart. They settle on the lotus and sun seats at the spokes in the cardinal and intermediary directions and above and below, with their left legs outstretched and in the pose of demolishing all the evil ones. Hooked by my stare, a second Sumbharaja comes before me to receive my command.

OM SUMBHA NISUMBHA HUM, GRIHNA GRIHNA HUM, GRIHNA PAYA GRIHNA PAYA HUM, ANAYA HO, BHAGAVAN VIDYA RAJA HUM PHAT

Thus, having been ordered, the vajra in Sumbharaja’s right hand becomes a vajra-hook. With this hook he seizes by their hearts the principal interferers, namely the ten directional protectors. Binding them by their necks with his lasso, he hooks them in, bringing them towards the ten wrathful ones and throws them into triangular-shaped holes beyond them, which had come from long-vowelled HUMs. From Amritakundalini in the North is emanated another Amritakundalini who transforms into ten blazing, fiery daggers having the shape of the wrathful one, Amritakundalini on top and below the navel a single-pointed spear. These pierce the heads of the directional protectors and their entourage.

PAYATE SARVA VIGHNANA KAYA VAK CHITTA VAJRA KILAYA HUM HUM HUM PHAT PHAT

Sumbharaja’s vajra-hook hand-implement becomes a blazing, fiery vajra-hammer. He pounds the crowns of the daggers, above and below, and the interferers are skewered with the daggers straight through from the crown of their heads to the soles of their feet, so that they become unwavering and unmoving in their

body, speech and mind. The emanated Sumbharaja dissolves into the Sumbharaja below and once again, from the wrathful ones and the daggers, blazing vajra fire and light is emitted in the ten directions, burning and disintegrating all interferers and evil ones of samsara. TAKKI HUM JAH – beyond the wrathful one is an iron vajra fence. TAKKI HUM JAH – beyond this is a fence of water. TAKKI HUM JAH – beyond this is a fence of wind.

From HUM on top of the iron fence comes a vajra tent like a stupa. Below the tent and on top the fence is a vajra canopy. On the ground beneath, from HUM comes a vajra foundation. Outside, in all the cardinal and intermediary directions, is a network of arrows shooting with the blazing fire of pristine awareness. On the crown of the deities’ heads on a moon is a white OM, at the throat on a lotus is a red AH, at the heart on a sun is a blue HUM. OM AH HUM, OM AH HUM, OM AH HUM.

To consider phenomena as totally non-existent is not meditation. Also to consider there is something truly existent to be meditated upon is not meditation. Therefore since all phenomena in this way are not truly existent, meditation should be non-objectifying. As all phenomena included in the categories of the environment and the beings within are ultimately devoid of true existence, everything becomes void, without meditation, what is meditated upon or meditator being objectified into anything truly existent and with everything by nature devoid of being a truly existent cause or result.

Meditation on the Common Protection Wheel Instantaneously within a state of voidness comes the complete vajra ground, fence, tent, canopy and fire mountain. In the centre of this is a white three-sided pyramidal reality source, standing upright with the large side on top and the fine point sticking down at the bottom. Inside this is a variegated lotus in the centre of which is a HUM YAM HUM. From the grey YAM comes a blue bowshaped wind mandala and

from the two HUMs come two vajras to adorn the two sides. On top of this is a HUM RAM HUM. From the red RAM comes a red triangular fire mandala and from the two HUMs come two vajras to adorn the two sides. On top of this is a HUM BAM HUM. From the white BAM comes a white circular water mandala and from the two HUMs come two vajras to adorn the two sides. On top of this is a HUM LAM HUM. From the yellow LAM comes a yellow square earth mandala and from the two

HUMs come two vajras to adorn the two sides. These are of the nature of the four goddess-consorts such as Lochana and so forth. These four mandalas merge into one and transform into a crossed vajra on top of the centre of which is a white BHRUM. This emits rays of light which are clouds of buddhas and then transforms into a square celestial mansion with four doorways. Its jeweled walls going all around have five layers (in thickness), which going from the outside in are white, yellow, red, green, and blue. On top, it is adorned with a jeweled molding, a quadruple colonnade, strings, and strands of

jewels, hanging pendants and upright dentils. Halfway inside this celestial mansion which has all the standard parts, such as the archways and so forth, is a circular ledge, the outside face of which is encircled with a ring of five-colored lights and the inside of which is encircled with a ring of

threepointed vajras. On top of this are eight pillars supporting vajra beams. Thus, it is beautified. On the roof, it is arrayed with a vajra and precious jewel pinnacle. To the left and right of the corners of the second level are jeweled vases filled with nectar. Thus, it is beautified with eight vases. This excellent pure mansion with good qualities more especially distinguished than those which are human and divine has its inside clearly visible when

looking from the outside and its outside clearly visible when looking from the inside. Within, the floor below and the (ceiling) above are white in the East, yellow in the South, red in the West, green in the North and blue in the centre. Within there are thirty-one variegated lotus seats, on top of which the main deity and the ten wrathful ones have a sun seat; those in the Eastern direction such as Vairochana have a moon seat; Mamaki has a vajra seat;

those in the South except for her are on a jewel seat; those in the West are on a red lotus seat and those in the Northern direction are on a crossed vajra seat. On these seats, out of pure imagination alone, come the full thirty-two deities all at once. On the central seat I arise as a blue Vajradhara, with three faces – blue, white and red – and six arms – the right hands holding a vajra, wheel and lotus and the left with bell, jewel and sword. My hair is

tied up in a knot on top of my head and I am adorned with the thirty-two major marks and eighty minor marks of a Buddha. My motherly consort is blue Sparshavajra, with an Akshobhya adorning the crown of her head. She has three faces – blue, white and red – and six arms, the right hands holding a vajra, wheel and lotus, and the left with a bell, jewel and sword. Her hair is half tied up in a knot. She is extremely voluptuous, smiling and slender, beautiful

with such charming features as slanting eyes glancing to the side. In the prime of her youth, she enjoys the pleasures of the five desirable sensory objects. We embrace each other, father and mother, with our first two arms and we are both adorned with the eight jewel ornaments. We sport a crown, jeweled earrings with an utpala flower above our ears and beautified with a hanging ribbon, a jeweled choker necklace, a pearl long hanging necklace,

strands of jewels, bracelets, anklets and a jeweled girdle-belt. On the upper part of our bodies, we are draped with heavenly garments and on the lower part girded with heavenly silks. Encircled in a mandala-halo of light, I, the father, sit in the warrior-being’s (half vajra) position. In the East is white Vairochana with an Akshobhya adorning the crown of his head. He has three faces – white, black and red – and six arms – the right hands holding a wheel, vajra and white lotus, the left with bell, jewel and sword. In the South is yellow Ratnasambhava with an Akshobhya adorning the crown of his head. He has three faces – yellow, black and white – and six arms – the right hands holding a gem, vajra and wheel, the left with a bell, yellow lotus, and sword. In the West is red Amitabha with an Akshobhya adorning the crown of his head. He has three faces – red, black and white – and six arms – with his

first left hand holding at his hip a bell and red lotus by the stem and his first right with a full bloom lotus at his heart. In his other right hands he holds a vajra and wheel, and in his left a jewel and a sword. In the North is green Amoghasiddhi with an Akshobhya adorning the crown of his head. He has three faces – green, black and white – and six arms – the right hands holding a sword, crossed vajra, and wheel, the left with a bell, green lotus and a gem. In the Southeast is white Lochana. In the Southwest is blue Mamaki. In the Northwest is red Pandaravasin. In the Northeast is green Tara. On the second level, in the Southeast is white Rupavajra. In the Southwest is yellow Shabdavajra. In the Northwest is red Gandhavajra. In the

Northeast is green Rasavajra. All of these eight goddesses also have their hair half tied up in a knot. They are adorned with the eight jewel ornaments. They sport a crown, jeweled earrings with an utpala flower above their ears and beautified with a hanging ribbon, a jeweled choker necklace, a pearl long

hanging necklace, strands of jewels, bracelets, anklets, and a jeweled girdle-belt. On the upper part of their bodies, they are draped with heavenly garments and on the lower part girded with heavenly silks. They are extremely voluptuous, smiling, and slender, beautified with such charming features as slanting eyes glancing to the side. In the prime of their youth, they enjoy the pleasures of the five desirable sensory objects. Encircled in a mandala-

halo of radiant light, each sits on her seat in the vajra-position. On the seats to the right and left of the eastern doorway, in order, are white Maitreya and Kshitigarbha. On the seats to the right and left of the southern doorway, in order, are yellow Vajrapani and Khagarbha. On the seats to the right and left of the western doorway, in order, are red Lokeshvara and Manjushri. On the seats to the right and left of the northern doorway, in order, are green

Sarvanivarana-viskambhini and Samantabhadra. In the eastern doorway is black Yamantakrit. In the southern doorway is white Prajnantakrit. In the western doorway is red Hayagriva. In the northern doorway is black Vighnantakrit. In the southeast is black Achala. In the southwest is blue Takkiraja. In the northwest is blue Niladanda. In the northeast is blue Mahabala. Above is blue Ushnisha-chakravartin and below is blue Sumbharaja. All the deities, from

Vairochana through Samantabhadra, have jewel ornaments and garments of various heavenly scarves. Encircled in mandala-haloes of radiant light, they sit in the vajra-position. All the ten wrathful ones are complete with all of the wrathful features such as brown-yellow hair bristling on end and stand with their left legs stretched. All of the deities also, from Lochana through Sumbharaja, have three faces and six arms, and each has the lord of his or her

particular Buddha-family crowning his or her head. From the HUM at my heart, light rays are emitted, hooking in all sentient beings and bringing them into the mandala from the four directions without any impedance in the Vajrasattva (manner of) entering. Those who have entered are given empowerment by the

light rays from the bodhichittas of the father and mother in union, and achieve the physical and mental bliss of all the buddhas. They transform into Vajrasattvas and are sent to their own individual Buddha-fields.

Body Mandala Light rays in the form of hooks from the blue HUM in my heart draw forth the deities from Vairochana through Sumbharaja, set them in their places such as the crown of my head and so forth and they become inseparable in nature from my aggregate of form and so on. To the crown of my head comes

Vairochana; to my throat, Amitabha; to my navel, Ratnasambhava; to the energy-channel where my thighs join, Amoghasiddhi. To my navel comes Lochana; to my heart Mamaki; to my throat Pandaravasin; to the crown of my head, Tara. To my eyes comes Kshitigarbha; to my ears Vajrapani; to my nose Khagarbha; to my

tongue Lokeshvara; to my heart Manjushri; to my secret organ Sarvanivarana-viskambhini; to my joints Samantabhadra; and to the crown of my head Maitreya. To the gateway of my eyes comes Rupavajra; to the gateway of my ears Shabdavajra; to the gateway of my nose Gandhavajra; to the gateway of my tongue Rasavajra and to the gateway of my vajra-organ Sparshavajra.

To my right hand comes Yamantakrit; to my left hand Aparajita; to my mouth Hayagriva; to my vajra-organ Vighnantakrit; to the energy-channel at my right shoulder Achala; to the energychannel at my left shoulder Takkiraja; to my right knee Niladanda; to my left knee Mahabala; to the crown of my head Ushnisha-chakravartin; and to the soles of my two feet comes Sumbharaja.

Meditation on Taking Death into the Path of Dharmakaya The deities of my body: Vairochana, Lochana, Kshitigarbha, Rupavajra, Maitreya, Yamantakrit, and Achala dissolve in their turn into clear light. Then Ratnasambhava, Mamaki, Vajrapani, Shabdavajra, Aparajita, and Takkiraja dissolve in their turn into

clear light. Next Amitabha, Pandaravasin, Khagarbha, Gandhavajra, Hayagriva, and Niladanda dissolve in their turn into clear light. Then Amoghasiddhi, Tara, Lokeshvara, Rasavajra, Sarvanivarana-viskambini, Sparshavajra, Samantabhadra, Vighnantakrit, and Mahabala dissolve in their turn into clear light. Then Ushnishachakravartin, then Sumbharaja and then Manjushri dissolve in their turn into clear light. And then the main figure too dissolves in his turn into clear light.

OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO HAM

Meditation on Taking the Intermediate State into the Path of Sambhogakaya On top of the central seat, from a HUM comes a sun mandala. In the centre of it, from an OM comes a moon mandala. On top of that, from an AH comes a red, eight-petalled lotus, in the centre of which are an OM AH HUM stacked one atop the other. All of these condense into one and become a complete, full moon mandala. From it, light rays are emitted, collecting back the entire environment and all the beings within it and dissolving them into the moon. OM DHARMA DHATU SVABHAVA ATMAKO HAM

The root of all phenomena included in the environment and the beings within it is energy-wind and mind alone, appearing as a moon, and that is me.

Meditation on Taking Rebirth into the Path of Nirmanakaya On top of the moon, like a bubble coming from water, there comes from the moon a white OM, a red AH and a blue HUM. From these, light rays are emitted, bringing forth from the ten directions countless members of the five Buddha families together with their entourage. They dissolve into the moon and from the transformation of (what was on) it, there comes a white five-spoked vajra marked with an

VAJRA ATMAKO HAM

From the transformation of the vajra together with the syllables, I become the First Protector, white in color, with three faces – white, black and red – and six arms – the right hands holding a vajra, wheel and lotus, the left with a bell, jewel and sword. I am adorned with jewel ornaments and wear garments

of various heavenly scarves. From their natural abodes, father and mother buddhas, in order to tame sentient beings, produce Akshobhyas from the bodhichitta of their sitting in union. These come to pervade the entire expanse of space. All sentient beings, by receiving their blessings, attain uncontaminated physical and mental bliss. Then all the Akshobhyas condense into one, inside the celestial mansion, and by my entering into him, I become a

blue Vajrasattva Nirmanakaya – Emanation Body -- with three faces – blue, white and red – and six arms – the right hands holding a vajra, wheel and lotus, the left with a bell, jewel and sword. I am adorned with jewel ornaments and wear garments of various heavenly scarves. The front, back, right and left sides of my body are the four corners of the mandala. The orifices of my mouth and nose and the pathways for my feces and urine are the four doorways. My

energywinds of the five colors upon which ride conceptual thoughts, which are purified into the five pristine awarenesses, are the five layers of the walls. The consciousness of my tongue is the jeweled molding. My intestines are the strands of jewels and my sinews are the half-strings of jewels. My share of white bodhichitta is the half moons. The consciousness of my eyes is the mirrors. The consciousness of my nose is the flower garlands. The

cognitive power of my tongue is the bells. The collected cognitive power of my body becomes the yak-tail fans adorned with strands and half-strings of jewels. The consciousnesses of my ears and body are the banners and flags situated on the upright dentils. My eight limbs, namely my calves, thighs, forearms and upper arms, are the eight pillars. My belly is the vases inside the mandala. The cognitive power of my ears is the vajras on the half-moons in

the corners. My purified five aggregates are the five colors of the mandala. The four vital points at my secret organ, navel, heart, and face are the four archways. The cognitive power of my eyes is the wheels on top of them. The consciousness of my mind is the mountain antelopes. The cognitive power of my nose is the banners on the archways and the cognitive power of my mind is the lotus in the centre. In this way, all the parts of my body become the

individual parts of the celestial mansion. Between the crown of my head and my hairline is a white OM, the nature of my aggregate of form, which transforms into a white Vairochana with an Akshobhya crowning his head. Between my hair line and my throat is a red AH, the nature of my aggregate of recognition, which transforms into a red Amitabha with an Akshobhya crowning his head. Between my throat and my heart in the middle between my two breasts is a blue

HUM, the nature of my aggregate of consciousness, which transforms into a blue Akshobhya with an Akshobhya crowning his head. Between my heart and my navel is a yellow SVA, the nature of my aggregate of feeling, which transforms into a yellow Ratnasambhava with an Akshobhya crowning his head. Between my navel

and energy-channel where my thighs join is a green HA, the nature of my aggregate of compositional factors, which transforms into a green Amoghasiddhi with an Akshobhya crowning his head. At my navel is a LAM, the nature of my body’s entire element of earth, which transforms into a white Lochana with a Vairochana crowning her head. At my heart is a MAM, the nature of my body’s entire element of water, which transforms into a blue Mamaki with an Akshobhya crowning her head. At my throat is a BAM, the nature of my body’s entire element of fire, which transforms into a red Pandaravasin with an Amitabha crowning her head. At the crown of my head is a TAM, the nature of my body’s entire element of energy-wind, which transforms into a green Tara with an

Amoghasiddhi crowning her head. At my two eyes are THLIMs, the nature of the cognitive power of my eyes, which transform into white Kshitigarbhas with

Vairochanas crowning their heads. At the gateways of my eyes are JAHs, the nature of my body’s sights, which transform into white Rupavajras with Vairochanas crowning their heads. These fathers and mothers embrace each other with their first two arms. At my ears are OMs, the nature of the cognitive power of my ears, which transform into yellow Vajrapanis with Ratnasambhavas crowning their heads. At the gateways of my ears are HUMs, the nature of my

body’s sounds, which transform into yellow Shabdavajras with Ratnasambhavas crowning their heads. These fathers and mothers embrace each other with their first two arms. At my nose is an OM, the nature of the cognitive power of my nose, which transforms into a yellow Khagarbha with a Ratnasambhava crowning his head. At the gateway of my nose is a BAM, the nature of my body’s smells, which transforms into a red Gandhavajra with an Amitabha crowning her head.

This father and mother embrace each other with their first two arms. At my tongue is an OM, the nature of the cognitive power of my tongue, which transforms into a red Lokeshvara with an Amitabha crowning his head. At the gateway of my mouth is a HOH, the nature of my body’s tastes, which transforms into a green Rasavajra with an Amoghasiddhi crowning her head. This father and mother embrace each other with their first two arms. At my heart is a HUM,

the nature of the cognitive power of my mind, which transforms into a red Manjushri with an Amitabha crowning his head. At my vajra organ is an OM, the nature of the cognitive power of my body, which transforms into a green Sarvanivarana-viskambhini with an Amoghasiddhi crowning his head. At the gateway of my vajra organ is a KHAM, the nature of my body’s tactile sensations, which transforms into a blue Sparshavajra with an Akshobhya crowning her head. This

father and mother embrace each other with their first two arms. At my joints are SAMs, the nature of my joints, which transform into green Samantabhadras with Amoghasiddhis crowning their heads. At the crown of my head is a MAIM, the nature of my energy channels and sinews, which transforms into a white Maitreya with a Vairochana crowning his head. All the deities, from Vairochana through Maitreya, also are adorned with jewel ornaments and wear garments of

various heavenly scarves. At my right hand and of the nature of it is a HUM, which transforms into a black Yamantakrit with a Vairochana crowning his head. At my left hand and of the nature of it is a HUM, which transforms into a white Prajnantakrit with a Ratnasambhava crowning his head. At my mouth and of the nature of it is a HUM, which transforms into a red Hayagriva with an Amitabha crowning his head. At my vajra organ and of the nature of it is a HUM,

which transforms into a black Vighnantakrit with an Amoghasiddhi crowning his head. At the energy-channel of my right shoulder and of the nature of it is a HUM, which transforms into a black Achala with a Vairochana crowning his head. At the energy-channel of my left shoulder and of the nature of it is a blue Takkiraja with a Ratnasambhava crowning his head. At my right knee and of the nature of it is a HUM, which transforms into a blue Niladanda with an

Amitabha crowning his head. At my left knee and of the nature of it is a HUM, which transforms into a blue Mahabala with an Amoghasiddhi crowning his head. At the crown of my head and of the nature of it is a blue Ushnisha-chakravartin with an Akshobhya crowning his head. At the soles of my two feet and of the nature of them are HUMs which transform into blue Sumbharajas with Akshobhyas crowning their heads. All of the ten wrathful ones are complete with all of the wrathful features such as brown-yellow hair bristling on end.

At the crown of my head, from an OM, comes a full moon mandala at the centre of which is a white OM, which emits five-colored rays of light. From these are emitted hosts of Lochanas filling all of space. They instantaneously bring forth a host of Vairochana deities, Vajra-body, filling all of space. In the centre of them is the main Vairochana sitting with Lochana and in front of whom comes a duplicate of myself. O glorious holder of the body of (all) the

buddhas, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajrabody. O buddhas, seated in the ten directions, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajra-body. The main and encircling Vairochanas having been requested in this way, the hosts of emanated Lochanas and called-forth Vairochana-deities go

into union, preceding this with mutual displays of affection. They experience the bliss of supreme joy. Melting into the nature of white rays of light, they enter me through my gateway of Vairochana in the manner of wisdom beings. Attaining wisdom-states, all (the deities) of my body become filled and satisfied. I achieve the power of body. May I have (a form) like you who are the nature of the body of the buddhas, which is a body (that can emanate) extensively (in forms) having the five aggregates of all the buddhas. OM SARVA TATHAGATA KAYA VAJRA SVABHAVA ATMAKO HAM

At the centre of my tongue, from an AH comes a red eight-petalled lotus at the centre of which is a red AH which emits five-colored rays of light. From these are emitted hosts of Pandaravasins filling all of space. They instantaneously bring forth a host of Amitabha-deities, Vajra-speech, filling all of space. In the centre of them is the main Amitabha sitting with Pandaravasin and in front of whom comes a duplicate of myself. O glorious one who is the

Dharma, the pathway of speech, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajra-speech. O buddhas seated in the ten directions, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajraspeech. The main and encircling Amitabhas having been requested in this way, the hosts of emanated Pandaravasins and called-forth Amitabha-deities go into union, preceding this with mutual displays of affection. They experience the bliss of supreme joy. Melting into the nature

of red rays of light, they enter me through my tongue in the manner of wisdom beings. Attaining wisdom-states, all (the deities) of my body become filled and satisfied. I achieve the power of speech. May my words be like the speech of Vajra-Dharma which is definitive words and excellent, and may I be like you, the holder of Dharma. OM SARVA TATHAGATA VAK VAJRA SVABHAVA ATMAKO HAM

At the centre of my heart, from a HUM comes a sun mandala at the centre of which is a blue HUM, which emits five-colored rays of light. From these are emitted hosts of Mamakis filling all of space. They instantaneously bring forth a host of Akshobhya-deities, Vajra-mind, filling all of space. In the

centre of them is the main Akshobhya sitting with Mamaki and in front of whom comes a duplicate of myself. O glorious holder of a Buddha-mind, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajra-mind. O buddhas seated in the ten directions, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajra-mind. The main and encircling Akshobhyas having been requested in this way, the hosts of emanated Mamakis and called-forth Akshobhya-deities go into union, preceding this with mutual displays of affection. They experience the bliss of supreme joy. Melting into the nature of black rays of light, they enter me through my

heart in the manner of wisdom-beings. Attaining wisdom-states, all (the deities) of my body become filled and satisfied. I achieve the power of mind. May (my mind) be like you who are the completely pure mind of Samantabhadra, which is the lord of those who (realize) what is secret and is possessed by the (blissful) mind (of your consort), and may I be your equal, O holder of the vajra.

OM SARVA TATHAGATA CHITTA VAJRA SVABHAVA ATMAKO HAM

May I become a great Vajradhara with the inseparability of the three vajras of the body, speech, and mind of all the buddhas.

OM SARVA TATHAGATA KAYA VAK CHITTA VAJRA SVABHAVA ATMAKO HAM

As a commitment being I am a radiant blue Vajradhara. In my heart on a variegated lotus and moon-disc is a wisdom-being, red in color, with one face and two arms holding vajra and bell and embracing a wisdom-consort similar to himself. His body is magnificent, secured with the kisses of perfection. In his heart on a moon-disc seat is a blue five-spoked vajra, inside the centre of which is a blue HUM, a concentration being, ever blazing like a butter lamp,

like a great globe of light to eliminate the darkness of ignorance. I, as the commitment being, have on the crown of my hair a magnificent Vajradhara, white in color, with one face and two arms, holding vajra and bell, together with Vajradhara Ishvari and secured with the kisses of perfection. By the stream of bodhichitta nectar flowing from their union, all (the deities) of my body become satisfied. From my heart, a consort of my own Buddha-family emerges.

OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO HAM

The consort becomes void. Within a state of Voidness comes a KHAM from which comes a vajra marked with a KHAM. This transforms into blue Sparshavajra with an Akshobhya adorning the crown of her head. She has three faces –blue, white and red – and six arms – the right hands holding a vajra, wheel and lotus and

the left with a bell, jewel, and sword. Her hair is half tied up in a knot. She is beautiful with such charming features as slanting eyes glancing to the side. In the prime of her youth, she enjoys the pleasures of the five desirable sensory objects. At the crown of her head, from an OM comes a Vairochana; at her throat from an AH an Amitabha; at her heart from a HUM an Akshobhya; at her navel from a SVA a Ratnasambhava; and

at the energy-channel where her thighs join, from a HA comes an Amoghasiddhi. At her navel from a LAM comes a Lochana; at her heart from a MAM a Mamaki; at her throat from a PAM a Pandaravasin, and at the crown of her head from a TAM a Tara. At her eyes from JAHs comes Rupavajras embracing Kshitigarbhas; at

her ears from HUMs Shabdhavajras embracing Vajrapanis; at her nose from BAM a Gandhavajra embracing Khagarbha; at her tongue from HOH a Rasavajra embracing Lokeshvara, and at her vagina from a KHAM comes a Sparshavajra embracing Sarvanivarana-viskambhini. At her right hand from a HUM comes a Vetali; at her left hand from a HUM an Aparajita; at her mouth from a HUM a Bhrikuti; at her womb from a HUM an Ekajati; at the energy-channel of her right shoulder from

a HUM a Tathagata-matir-vajra; at the energy channel of her left shoulder from a HUM a Vishva-ratna; at her right knee from a HUM a Vishva-padma; at her left knee from a HUM a Vishva-karma; at the crown of her head from a HUM an Akasha-vajra, and at the soles of her feet from HUMs come Gandhara-devis. My secret organ, from a non-objectifying state becomes a HUM from which comes a blue fivespoked vajra, with a gem at the tip of the central spoke, marked with

a HUM and the hole of which is blocked with a yellow syllable PHAT. The secret organ of my motherly consort, from a nonobjectifying state becomes an AH from which comes a red eight-petalled lotus, the hole of which is blocked with a yellow syllable PHAT. The insides of the vajra and lotus become filled with fivecolored rays of light and I become Ratnasambhava.

OM SARVA TATHAGATA ANURAGANA VAJRA SVABHAVA ATMAKO HAM

I become Vajradhara. HUM. Remaining in the act of union, I achieve the bliss of supreme joy. I become Amoghasiddhi.

PHAT. OM SARVA TATHAGATA PUJA VAJRA SVABHAVA ATMAKO HAM

Mantra recitation From the seed-syllable in the heart of each of the deities, a host of the mandala’s deities are emitted. Having accomplished the purposes of sentient beings, the energy-wind, which had been simultaneous with the mantras, re-enters into the seed-syllable in each one’s heart. Thus is the action of emitting and re-gathering.

OM AH HUM (3x) OM AH VAJRADHIRK HUM HUM OM AH SPARSHA VAJRA KHAM HUM OM AH JINAJIK OM HUM OM AH RATNA DHIRK SVA HUM OM AH AROLIK AH HUM OM AH PRAJNA DHIRK HA HUM OM AH MOHA-RATI LAM HUM OM AH DVESHA-RATI MAM HUM OM AH RAGA-RATI PAM HUM OM AH VAJRA-RATI TAM HUM

Akshobhya/heart Sparshavajra/consort Vairochana/crown Ratnasambhava/navel Amitabha/throat Amoghasiddhi/thighs Locana (cons.)/navel Mamaki (cons.)/heart Pandaravasin/throat Tara/crown

OM AH RUPA-VAJRA JAH HUM OM AH SHABDA-VAJRA HUM HUM OM AH GANDHA-VAJRA BAM HUM OM AH RASA-VAJRA HOH HUM OM AH MAITRI MAIM HUM OM AH KSHITI GARBHA THLIM HUM OM AH VAJRAPANI OM HUM OM AH KHAGARBHA OM HUM OM AH LOKESHVARA OM HUM OM AH MANJUSHRI HUM HUM OM AH SARVANIVARANA VISKAMBHINI OM HUM OM AH SAMANTABHADRA SAM HUM OM AH YAMANTA-KRIT HUM HUM OM AH PRAJNANTA-KRIT HUM HUM OM AH PADMANTA-KRIT HUM HUM OM AH VIGHANTA-KRIT HUM HUM OM AH ACHALA HUM HUM OM AH TAKKI-RAJA HUM HUM OM AH NILA-DANDA HUM HUM OM AH MAHA-BALA HUM HUM OM AH USHNISHACHAKRA VARTE HUM HUM OM AH SUMBHARAJA HUM HUM

Rupavajra/eye ent. Shabdavajra/ear ent. Gandhavajra/nose ent. Rasavajra/mouth ent. Maitreya/crown ent. Kshitigarbha/eyes Vajrapani/ears Khagarbha/nose Avalokiteshvara/tongue Manjushri/heart S.N.V/secret Samantabhadra/joints Yamantakrit/r.hand Aparajita /l.hand Hayagriva/mouth Amritakundalini/secret Achala/r. shoulder Takkiraja/l.shoulder Nilandanda/r.knee Mahabala /l.knee U.C.V./crown Sumbharaja/soles

OM VAJRASATTVA SAMAYA MANU PALAYA, VAJRASATTVA TVENO PATISHTHA DIRDHO ME BHAVA, SUTOKAYO ME BHAVA, SUPOKAYO 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

Praise O Akshobhya-Vajra, great pristine awareness, your vajradhatu mind is extremely wise, your supreme three vajras are three mandalas – I prostrate to you, O Melody of Secrets. O Vairochana, great purity, your vajra-peace is the greatest joy, your nature is the most supreme clear light – I prostrate to you, O Vajra-Revealer. O kingly Ratnasambhava, most profound, you are as stainless as vajra-space, your nature is pure and without any stain – I prostrate

to you, O Vajra-Body. O Vajra Amitabha, greatest king, non-conceptual like space, you are a vajra-holder, you have attained transcendence of longing desire – I prostrate to you, O Vajra-Speech. O Amoghasiddhi-vajra, complete Enlightened Buddha, you who fulfill every thought, you who have arisen from the very nature of purity – I prostrate to you, O Vajra-minded One. OM AH HUM (3x)

From a state of voidness come AHs from which come broad and expansive skull-cups, inside of which from their first syllables and from BHRUM, AM, JAM, KHAM and HUM come the offering substances and the inner offering, transformed into a great ocean of nectar of pristine awareness.

OM AH HUM (7x) OM SARVA TATHAGATHA ARGHAM, PADYAM, PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHABDA PRATICCHA HUM SVAHA

I offer to the holy lineage gurus who hold the oral teachings of the empowerment and explanation lines of Guhyasamaja, who are the essence condensed into one of the entire body, speech and mind, good qualities and virtuous conduct of all the buddhas of the ten directions and three times, who are the source of eighty-four thousand groups of teachings and who are the kind root Gurus and Lords of all the Sangha community of arya Noble Ones – OM AH HUM To my precious root guru who possesses the three types of kindness – OM AH HUM SHRI GUHYASAMAJA MANDALA CHAKRA SARVA BUDDHA BODHISATTVA DAKINI DHARMAPALA SAPARI VARA – OM AH HUM

As father and mother sitting in union, we produce joy simultaneous (with voidness). By sitting in single-minded concentration on the inseparability of great bliss and voidness, (everyone) is pleased with this secret offering and offering of suchness. From our place of union as father and mother, light-rays of bodhichitta are emitted, conferring empowerment to all sentient beings, cleansing them of obstacles, and transforming them into HUMs. These completely fill the expanse of space and transform to become Vajradharas who are brought back by my light rays and dissolve into me.

OM YOGA SHUDDHA SARVA DHARMA YOGA SHUDDHO HAM

Torma offering From the blue HUM at my heart light-rays emanate in the form of hooks and bring back before me the supporting Guhyasamaja mandala and its supported deities inside the centre of the ten-spoked protection wheel which also has the ten wrathful ones and on the outside of which are the fifteen directional protectors together with their entourage, the nagas and all sentient beings. All the worldly ones such as Indra and so forth instantaneously

melt into clear light and arise in the bodily form of Guhyasamaja deities together with consorts. The tongues of these guests transform from HUMs into single-spoked vajras with tubes of red light.

HUM, PADMANTAKRIT HUM, VIGHANTAKRIT HUM, ACHALA HUM, TAKKIRAJA HUM, NILADANDA HUM, MAHABALA HUM, USHNISHA-CHAKRAVARTI HUM, SUMBHARAJA HUM, SARVA DUSHTANA SAMAYA MUTRA GHANJAGA, MAMA SHANTIM RAKSHACHA KURU SVAHA. OM AH

all beings of the three times and world spheres of the ten directions are included fully in the void sphere of all things in which everything abides in a union (of dependentarising) in which atomic mandalas, infinite as oceans of clouds throughout the infinitude of space, interpenetrate one another.

O all you worldly protectors of all the world spheres of the ten directions and of all their beings of the three times to the limits of the sphere of space, O you who are equal to the infinitude of space and spread out like infinite clouds, as well as all you sentient beings, and (specifically) O Vajra Weapon, Illusion Vajra, Vajra Fire and Vajra Time, Vajra Pestle and Vajra Naga, Vajra Wind and Vajra Terrifier, Vajra Long Nose, Vajra Wrath, Vajra Swirl

and Vajra Light, Unspeakable Vajra, T’ag-zang-ri and Goddess of the Earth, together with your entourage – please accept individually and enjoy these pure flowers, incense, butter lamps, perfume, heavenly foods and such pure things. Having done this, please bewitch, stupefy, tie up, and completely incapacitate all interferers and misleading ones who would rob me of my wealth, gold, jewels, good harvests, youthful vigor, good health and happiness, and

all those who are angry or extremely irritated with me, both human and non-human. Please bring about, always befriend, appease, and protect until my ultimate enlightenment all those who would increase my wealth, gold, jewels, good harvests, youthful vigor, good health, happiness, and great bliss.

OM VAJRASATTVA SAMAYAM ANUPALAYA, VAJRASATTVA TVENO PATISHTHA DHRIDO ME BHAVA, SUTOKAYO ME BHAVA, SUPOKAYO 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

Whatever I have done (incorrectly) because of not finding (the proper materials) or not fully knowing or lacking in ability, please be patient with all of this. The supporting Guhyasamaja mandala and its supported (deities) dissolve into me. OM YOGA SHUDDHA SARVA DHARMA YOGA SHUDDHO HAM

The directional protectors return to their natural abodes.

Dedication By the virtue of this may I swiftly attain the state of Vajradhara, the nature of all the buddhas. And may all beings attain it as well. May I practice both kinds of activities, those actions that are for becoming enlightened, as well as those spoken of by Bodhivajra as being those of …. (incomplete document)

Colophon: This middle-length sadhana of Guhyasamaja was translated by Alex Berzin in Dharamsala. This particular document comes from Tushita Retreat Centre, Dharamsala. The dedication section and end of the sadhana is incomplete. This sadhana is only for those with the appropriate initiations and permissions. Lightly formatted by Ven. Constance Miller, July 2001. This is an unchecked document. Please do not distribute without permission.