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Return to Buddhism, Vajrakilaya, Vajrakilaya - A Complete Guide by Garchen Rinpoche Table of Contents, Kyabje Garchen Rinpoche

“ (VkGarR)

CHAPTER 13

Practice Manual

Essence of Display: A Regular Secret Accomplishment Liturgy of the Unsurpassed, Most Secret Vajrakīla

Having bowed to that method whereby

nondwelling wisdom dharmakāya —

existence as vajra — is achieved,

I shall clarify our forebears' views

regarding its regular practice.

When one engages the great treasure revealer Ratna Lingpa's Unsurpassed, Innermost Secret Sadhana of Kīla, the sadhana and Practice Manual from the terma texts left pristine must be combined according to the meaning of their own textual systems and the earlier and latter commentarial notes on the practice.

When one cannot carry out the regular practice, the self-Empowerment for the actual Empowerment and the like in their elaborate and extensive forms, it seems convenient to do this abridged activity liturgy for regular Kīla practice composed by Sanggye Lingpa, the development stage verses of which were put into abbreviated form by Chagme Rinpoche. Accordingly, at the outset are Refuge and Bodhicitta:

NAMO! Sentient ones, wayfaring beings and I,

with respectful three doors, Take Refuge

in the guru, yidam, and Three Jewels

with the victors' oceanic hosts.

Recite three times.

Alas! For me to release all wayfarers

by upending samsara into

the mandala of Karmakīla,

I'll rouse mind — the Four Immeasurables.

Recite three times.

Setting the boundaries:

HŪ. In the measureless, spontaneously

present nature, even labels like

“hindrance” and “misguider” don't exist.

That's been clearly known primordially;

thus, the boundaried mandala has been

naturally, spontaneously produced.

The disclosure:

OṀ. Features of disclosure and disclosed

come undone in their own place within

the authentic, spontaneous expanse

of primordial purity unfurled.

Yet, should there be the delusions of

ignorant, dualistic grasping, they've

been disclosed before you naturally

emanated hosts of Deities. SAMAYA A ĀḤ.

Consecrating the offerings:

Primally self-born, pure amṛita,

great redness, six causes freed into

the expanse, and mahābaliṅta,

appearance-existence structured in

basic ground — these three great essences

cannot be exhausted! OṀ ĀḤ HŪ.

OṀ VAJRA PUṢPE, DHŪPE, ĀLOKE, GANDHE, NAIVEDYE, ŚABDA ĀḤ HŪ.

Generating the Commitment Being:

HŪ. The immeasurable and manifold

palace is the object that appears.

A fiery blue three-point mandala,

wherein the eight charnel grounds surround

an expanse that flares with wisdom flames,

is where there appears the measureless

palace through wisdom projections formed.

In its center on lotus, sun, moon,

and four māras crossed is a blue HŪ.

As light emanates and gathers back,

the complete, unaltered body of

the great sovereign, Glorious Vajra Youth,

blue-black, with three faces and six arms,

stands with four legs spread in champion's stance.

Middle blue, right white, and left face red,

the five families beautify my head.

The heart's vital force is the seed, HŪ.

With nine glaring eyes, I look upon

all the ten directions and my mouths

gape with twisted tongues and canines bared.

Nine- and five-pronged vajras in both right,

massed flames and khaṭvāṅga in left hands,

the last two hands roll a Meru stake.

This completes the fearsome charnel gear.

The Great Consort, Khorlo Gyedebma,

is pale blue, with one face and two arms.

Utpala in hand, she clasps the neck

of the father and with her left hand

proffers to his mouth a blood-filled conch.

In our foreheads, a blue Hūkār pair,

and red Hayagrīva in our throats,

a blue Yama couple in our hearts,

o'er the navels, chartreuse Dütsi Khyilpa couple,

in the navels, a dark green Miyo pair,

in the privates, a blue Tobchen pair,

a white Namgyal pair in the right shoulders,

and blue Yug-ngön couple in the left,

a pink Dögyal couple in right thighs,

and dark gold Khamsum pair are in the left.

In four quarters are the four families

and ten wrathful couples in ten spokes,

each together with a zasö pair.

With three faces, six arms, and widespread

four legs, vajra wings, and charnel gear,

these twenty-four wrathfuls hold diverse

weapons with their own respective signs.

The four gates have four beast-faced guard maids.

In the mandala's concentric spheres,

emanations, princes, aides in wait,

sovereigns, dog maids, earth maids, and the hosts

of great men — Se, Chag, and Dung — appear.

Thus, the chief and retinue have been

visualized in their entirety.

In the principal's heart on a sun,

a thumb-joint-sized sattva rolls a stake.

On a sun within his heart is a

grain-sized golden vajra, at whose core

is a HŪ by mantra circumvolved.

At each Deity's crown is an OṀ,

ĀḤ at the throat, and HŪ at the heart.

As the ten directions' conquerors

grant Empowerment-blessing, we're adorned

with Amoghasiddhi as its sign.

OṀ HŪ SVĀṀ ĀṀ HĀṀ, MŪṀ LĀṀ MĀṀ PĀṀ TĀṀ.

Through the light rays from each of our hearts,

Wisdom Beings are invited here.

Inviting the Wisdom Beings:

HŪ. Showing born miraculous displays —

blazing forms from the completely pure

unborn sphere of dharmas — Vajra Youth

with your courts, please come here from that sphere!

Wisdom Wrath King and courts, when you've come

to grant siddhis and Empowerment to

attain existence-Vajrakīla,

further, to show noble marks and signs

and bestow Kīla's accomplishments,

Wisdom Wrath King with your courts, please come!

JAḤ HŪ VA HOḤ. VAJRA SAMAYA JAḤ. SAMAYA TIṢṬHA HLEN.

Paying homage:

HŪ. To save the three planes from noxiousness

and destroy our prideful clinging, we

prostrate with one-pointed, great respect

to you, Vajrarākṣasa and hosts.

ATI PU HOḤ, PRATĪCCHA HOḤ.

Making outer, inner, and secret offerings:

HŪ. Varied offerings, real and formed by mind —

connate union, outer, inner, and

secret here arrayed — we offer you,

self-born, emanated Deities.

Now partake of them nondually

and without discrimination, please.

OṀ VAJRA ARGHAṀ, PĀDAṀ, PUṢPE, DHŪPE, ĀLOKE, GANDHE, NAIVEDYE, ŚABDA PRATĪCCHA SVĀHĀ.

HŪ. Great amṛita made from eight main and

thousand branch ingredients, secret great

rakta, the afflictions' space-expanse,

and the torma, foremost substance of

great elixir — these we offer you.

MAHĀ PAÑCA AMṚITA, RAKTA, BALIṄTA KHĀHI.

HŪ. Dullness like a flesh mountain brought down;

lust, a wave-tossed, blood-filled ocean; and

hatred, a bone heap — these offerings are

made to Vajrarākṣasa and courts. OṀ ĀḤ HŪ.

Next is the praise:

HŪ. Wrath King, Glorious Great Vajra Youth,

pure dharmasphere, Khorlo Gyedebma,

from your method-knowledge body come

the ten emanated wrathfuls and

female wrathfuls dawned from natural space,

zasö with symbolic heads and fangs,

emanations, falcon hosts dispatched

to activities and four gate guards

who defend the mandala's quarters,

slaying henchmen, twelve Kīla guards with

great men, Se, Chag, and Dung, and the like —

oath-bound hosts declared as Kīla's guards —

praise and homage to you with your courts!

Now it's time for your compassionate pledge:

bring about direct, destructive acts!

The recitation of the charm:

HŪ. Glorious Vajra Youth, princes, and courts

fiercely dance in Khorlo Gyedeb — space.

Sound and emptiness, the melody

of the Mantric charm, like thunder roars.

Thus, I'll practice till our samaya

is accomplished in the vast expanse!

Light rays radiate throughout ten directions from the life force and mantra strand at my heart, rousing the divine Three Roots' samaya from its vital point. Every blessing of body, speech, and mind comes like rainfall as white OṀ, red ĀḤ, and blue HŪ, merging ceaselessly into my three places. Further, I imagine all the blessings and potency of every victor's compassion as Vajrakīla's divine hosts in unfathomable great and small forms that gently fall and merge with me. Like opened sesame pods are the body mandala's gods and channel hubs' divine couples. They and all in the mandala recite the mantra, resounding like a beehive broken open.

OṀ VAJRAKĪLI KĪLAYA, SARVA VIGHNĀN VA HŪ PHAṬ!

This recitation is the approach.

From the mantra strand radiate light rays and a second strand, which flow from the father's to the mother's mouth. Through the Mantric self-resounding of unfathomable heroes and ḍākiṇīs in the mother's four cakras, the mindstream is roused. The mantra strand enters the father's vajra through the mother's secret place. The gods in one's channel hubs proclaim the mantra's sound. Visualize the mantra strand merging ceaselessly into the heart center.

OṀ VAJRAKĪLI KĪLAYA, JAḤ HŪ VA HOḤ KAṬAṄKAṬE JAYE VIJAYE AJITE APARĀJITE MĀRA SENA PRAMARDANĪYE SARVA VIGHNĀN VA HŪ PHAṬ!

By reciting thus, one has combined into one the mantras for accomplishment and engaging activities.

When one needs to practice the facing generation, from the beginning, one should open the chamber of recitation and respectively radiate and gather back rays of light. One should engage a back-and-forth recitation, in which the mantra strand emerges from the mouths [of oneself as the father-mother couple, enters] those of the facing generation, [and returns] via the navels or nexus of union. Finally, imagining that the Four Activities will be accomplished through the rays of white, yellow, red, and green light that radiate therefrom, one engages activities.

At the end of the session one should read the lines that follow every thousand recitations as usual.

The vowels and consonants: [OṀ] A Ā I Ī U Ū Ṛ Ṝ Ḷ Ḹ E AI O AU AṀ AḤ / KA KHA GA GHA NGA / CA CHA JA JHA ÑA / ṬA ṬHA ḌA ḌHA ṆA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA / ŚA ṢA SA HA KṢAḤ [SVĀHĀ]. Recite three times.

The hundred syllables: OṀ VAJRA SATTVA SAMAYAMANUPĀLAYA / VAJRA SATTVA TVENOPATIṢṬHA / DRIḌHO ME BHAVA / SUTOṢYO ME BHAVA SUPOṢYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIMME PRAYACCHA / SARVA KARMASU CA ME CITTAṀ ŚREYAḤ KURU HŪ / HA HA HA HA HOḤ BHAGAVAN SARVA TATHĀGATA VAJRA MĀ ME MUÑCA / VAJRĪ BHAVA / MAHĀ SAMAYA SATTVA AḤ. Recite three times.

Essence of dependent relations: [OṀ] YE DHARMĀ HETU PRABHAVĀ HETUṀ TEṢĀṀ TATHĀGATO HYAVADAT, / TEṢĀṀ CA YO NIRODHA EVAṀ VĀDĪ MAHĀŚRAMAṆAḤ [SVĀHĀ] Recite three times.

Offering the charm:

HŪ. Glorious Great Kīla's divine hosts, come!

We make offerings — outer, inner, and

secret — and extol your attributes,

activities, bodies, speech, and mind!

Heedlessness, confusion, transgressions,

breaches, and impairments we disclose.

Lovingly and with compassion, please

think of us and grant accomplishments!

The abridged subsequent Rites of offering and praise:

OṀ ŚRĪ VAJRAKUMĀRA SAPĀRIVĀRA ARGHAṀ, PĀDAṀ, PUṢPE, DHŪPE, ĀLOKE, GANDHE, NAIVEDYE, ŚABDA PRATĪCCHA SVĀHĀ.

HŪ. All the ten directions' and three times'

Buddhas' unified activities

rise up as your body of great force!

Praise and homage — Kīla Deity,

māra tamer with changeless and firm

body void of aging or decline!

Disclosing wrongs:

From the start we've been inseparable,

yet whate'er declines, nonvirtues, breaks,

breaches, and confusions I've amassed

through confused ignoring while I've roamed

in samsara, I disclose them and

lay them down with full remorse and shame.

One should make amends for excesses and omissions and stabilize the blessings by uttering the hundred syllables, the vowels and consonants, and the essence of dependent relations three times each.

If the facing generation has been done without a support, the manner in which the Wisdom Being departs and the Commitment Being is gathered in should be in accordance with the sadhana framework. However, as nowadays one will not be without a support, one should recite the extensive request to remain steadfast according to the sadhana framework. If abbreviated, the request is:

Though you've dwelt in cyclic existence

here with this support, please duly grant

life without disease, the wealth of power,

in addition to all things supreme!

OṀ SUPRA TIṢṬHA VAJRĀYA SVĀHĀ.

The stages of gathering in:

All-pervading mercy's hosts divine

merge into the nature — five lights' sphere.

Clear, complete enjoyment, rainbow light,

contents and container now subside

into dharmakāya's vast expanse.

The dedication:

Having changed and made complete the two

gatherings massed throughout the three times through

my and others' bodies, speech, and minds,

they're transferred for great reality.

May the fruit — nondual essence — be gained!

The Prayer of [Auspiciousness:

OṀ. May auspicious, spontaneous vastness

of primally pure dharmakāya

ĀḤ. Be present in luminosity's

self-born state, the Saṁbhogakāya!

HŪ. May auspicious tamers of beings, the

manifold Nirmāṇakāya forms,

HRĪḤ. Be present as skill in loving means

in the state of beings'] compassion!

Having uttered this, scatter flower petals.

It seems certain that up through the recitation of the charm, this text was composed by Chagme Rinpoche. Since that time, unlearned city-dwelling-type mantrins have rearranged the practice, tacking on labels like “incorporating restoration and repelling.” As it seems such texts are suffused with errors, I have combined the actual root treasure text — the heart quintessence — and the definitive speech of Chagme Rinpoche into an immaculate regular practice of secret accomplishment of the Ratna Lingpa system. This was written by Pema Garwang Tsal in Palpung at the upper hermitage of Devīkoṭi.

Like turquoise well set in the fine gold

of the māra-subduing queen's speech,

this secret accomplishment method

has become a beautiful necklace

for youthful ones, holders of knowledge.

Through this, may the excellent teachings'

youth-like resplendence blossom anew!

May virtue and goodness increase!

” (VkGarR)

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