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O precious and lorious Root Ouru, come take your seat on the lotus at my heart. Care tor
me with your reat kindness and bestow on me please the powertul attainments ot body,
speech and mind.
I make requests to you, O lorious (Tsonk'a pa) Lo.zan dra.pa. You have completely
pertected (all) points ot the path ot every sutra and tantra. You uphold the sacred
teachins ot the buddhas without exception by seein thins as they are and helpin others
with lovin compassion.
Havin seen that this lite is impermanent like a bubble and that samsara has no essence
like a (hollow) plantain tree, I make requests at your teet, O Venerable Ouru, supreme
uide to lead beins to liberation.
I make requests at your teet, O Omniscient One. You are the supreme, tull truit ot the tree
ot bodhichitta which (has rown) trom the uninterrupted seed ot compassion (planted) in
the round ot equanimity and moistened with the water ot love.
I make requests to you who spontaneously tultil the aims ot others. Your body is a
complete mandala ot thirtytwo deities - the heads ot the tive Buddha tamilies, the tour
consorts and so on - but has an ordinary torm tor the sake ot those with lesser minds.
I make requests to you, O AllPervadin Lord Vajradhara. As the basis ot all supported
(deities) and supportin mandalas, you work tor the sake ot beins throuh intinite
emanations by your vajra commitment ot Inseparable Lnity.
C
I make requests at your teet, O Ratnamati, sacred tenthstae bodhisattva. You work tor the
sake ot beins with reat waves ot actions, havin cut all mental tabrications concernin
consciousness and its objects.
I make requests at your teet, O protector Naarjuna. You are the sinle eye which has
directly seen dependentarisin tree trom extremes and throuh which can be seen the
ocean ot scriptures. You have tound the supreme state ot the eiht powers.
I make requests at your teet, O Matani, spiritual son cared tor by this supreme Noble
One. By practisin strict discipline in the reat Beara cremation rounds, you have tound
the supreme powertul attainments.
I make requests at your teet, O Excellent Tilopa. Havin devoted yourselt to the thousand
buddhas and tound powertul attainments with the blessins ot Venerable Vajrayoini, you
went to $ukhavati (Buddhatield).
I make requests at your teet, O Naropa. You were prophesied by the dakinis to come in a
city in the East, and havin done many ditticult ascetic practices you developed in your
mind sinlepointed concentration on (all bein) like an illusion,
I make requests at your teet, O Marpa the Translator. Havin devoted yourselt at the teet
ot hundreds ot urus in India, you went to the tar side ot the ocean ot tantric texts to
become a yoi who has attained the state ot both a scholar and an accomplished
practitioner.
I make requests at your teet, O Wan.i dor.je. Havin ripened your mindstream with
pure empowerments and developed on your mind the protound path ot vajra yoa, you
achieved mastery on the path ot attainin Buddhahood throuh torcetul means.
I make requests at your teet, O Oapa kirti. You have one to the tar shore ot hearin many
teachins, and havin tound mastery over the liberatin (concentration) on illusion, have
directly seen numerous Buddhatields.
I make requests at your teet, O $onam rinch'en ot ]'aan. You have become a vessel ot
marvellous ood qualities such as bein a Noble One with a clear crown protrusion on
your head and a secret oran retracted like that ot a horse.
I make requests at your teet, O Tsltr'im kyab. You have tully comprehended all the sutras
and tantras without exception, have attained tull stability on the development stae and
have directly seen the mandalas and hosts ot deities.
I make requests at your teet, O P'apa kyab ot T'anpe. From the time ot your youth you
have completed all ood qualities without exception. By trainin yourselt on the tivestaed
path, you reached pertection in the vajrabreathin technique ot breath control.
I make requests at your teet, O Zhonnu Wo ot $erdin. You have become a treasury ot
instructions about the two types ot tantra such as the tantras concernin the three illusions
tor bein made to reconise the inbetween (bardo) state and those concernin enterin
Buddhatields throuh transterence ot consciousness by tast travellin messener (dakinis).
I make requests at your teet, O Ch'oku wo zer ot Dedin. By merely placin yourselt in
the mandala ot lorious Kalachakra, you saw the actual wisdom mandala. You hold a
treasury ot endless ood qualities.
D
I make requests at your teet, O Omniscient P'apa wo ot ]'otso. You have tartranscended
all ordinary appearance and compulsive attraction and have destroyed all darkness ot
inorance with your clear liht pristine awareness that understands the abidin nature ot
reality.
I make requests at your teet, O B'uton Ch'oje Rinch'en dr'ub. You have tully
comprehended all the meanins ot the words ot the sutras and tantras and uphold the
banner ot the unsettin teachins ot the buddhas. You are a second Victorious Buddha tor
a deenerate ae.
I make requests at your teet, O $upreme Ouru Ky'unpo lhapa Zhonnu sonam. You have
a youthtul body unstained by such taults as desire and have become the head ot all the
Mantraholders throuh the untathomable torce ot your (collection ot) merit and insiht.
I make requests to you, O supreme uide tor all the beins ot the three realms. You are a
Vajradhara incorporatin into one all the buddhas and tor the sake ot those to be tamed,
have taken the torm ot a spiritual master call Lozan dr'apa (]e Tzonk'apa).
To the Elder Zankyonwa, you see all thins to be known, at your teet $herab sene
crown ornament ot the erudite scholars, to Paldan zanpo, master ot the Three Baskets ot
teachins, to you three reat omniscient ones I make requests.
To ]amyan edn p'elwa, supreme lord with the intellience ot Manjushri, at your teet
Trashi p'apa, holder ot the vajra, to you called $amdrup yatso who are undeluded
about thins to be known, to you three pure uides ot livin beins I make requests.
To Tzndr p'apa, you have one to the state ot realisation, at your teet Dorje zanpo,
you have attained supreme discipline, to lorious $anya yatso, holder ot Vinaya morals,
to you three who clarity the path to Liberation I make requests.
To Konch'o yatso, you have reached pertection in insiht, at your teet Konch'o yar
p'el, holder ot a treasury ot whispered teachins, to supreme Nawan tzondr with
knowlede ot the tive tields ot learnin, to you three masters ot scriptural and insiht
teachins I make requests.
To Oedn p'ntso, possessor ot the eiht liberations throuh knowin, at your teet Na
wan ch'odan, lord and master ot the teachins, to you called Kalzan yatso, with lotus
in hand, to you three kind urus I make requests.
To lorious Lozan yeshe, a dance ot Amitabha adorned with the beauty ot the reat state
ot ]e Tzonk'apa's teachins, to Kalzan t'ubtan jime yatso, a tearless ocean ot the
Buddha's teachins tor those ot ood tortune, to you two peerless urus I make requests.
To Ch'oje Tr'ich'en Lozan ky'enrab wanch'u, holder ot a treasury ot instructions on
the protound and widespread teachins, to K'anch'en ky'enrab Tanpa ch'op'el, the
omniscient reat abbot, to you two masters ot the bodhisattva staes durin a deenerate
time, I make requests.
To ]'ampa tandzin tr'inla yatso, with reat love you take the responsibility to benetit
others and throuh the virtuous conduct ot the tour ways ot collectin disciples you attect
beins equal to space, to you leader ot an ocean ot scholars and realised practitioners I
make requests.
E
To T'ubtan lunto namyal tr'inla, peerless upholder ot the virtuous conduct ot
turtherin the methods ot the scriptural and insiht teachins ot the Fully Enlihtened
Ones in accordance with the pure Buddha's wishes, to you Yondzin (Lin Rinpoche) I
make requests. Bestow on me please the two powertul attainments.
To Nawan lozan tandzin yatso, you are peerless in upholdin the essence ot the
teachins and the supreme excellent traditions ot the buddhas, you are a treasure ot
intellience and a master ot speech, and have a body that incorporates an ocean ot intinite
buddhas, (to Your Holiness the Dalai Lama) I make requests. Bestow on me please the two
powertul attainments.
In the past, under the intluence ot delusions, I have committed both prescribed and
natural moral wrons, have caused others to commit them and have rejoiced in their bein
done. From the bottom ot my heart I contess these sincerely to you, O protectors. I make
requests to you, O my venerable actual and lineae urus. bless my mind stream. $eated in
the reat ship ot the protound two staes, brin me to the ocean ot omniscient pristine
awareness.
May I enjoy the lories ot the Dharma without ever bein separated trom pertect urus
throuh all my litetimes. Havin completely procured all the ood qualities ot the staes
and paths, may I quickly attain the state ot Vajradhara.


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I o tor retue continually to the $uata buddhas, in whose minds abide a mental play
(realization ot voidness) actualised (in staes like the waxin ot the) stainless moon and
intinite methods ot pure compassion.
I o tor retue continually to the holy Dharma which (as the Noble Truth ot the Path is the
basis tor) total treedom trom all misconception and the toundation tor the excellence ot
the holy (arya bodhisattva) beins, and which (as the Noble Truth ot Cessation) is the very
nature (ot voidness), the sinle taste ot all phenomena.
I o tor retue to the host (ot arya bodhisattvas) who are masters (over ordinary beins) ot
discipline, who abide on the (bodhisattva) staes such as the ]oyous One and so torth, are
endowed with a lory (ot bodhichitta) incited by supreme compassion, and who become
purely treed trom (the portion ot) tetters (to be abandoned on each stae as they proress).
I shall enerate my mind into a pure bodhichitta adorned with a pure seltless wish, (both)
the wishin and (the venturin state that) ripens (trom it, by application ot which) the
instincts ot all the obstacles can be removed.

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OM $VABHAVA $HLDDHA $ARVA DHARMA $VABHAVA $HLDDHO HAM
In the sense that the nature, causes and results ot all phenomena are all three void ot existin
inherently by their own detinition, everythin becomes void. Within a state ot Voidness comes a
PAM trom which comes a varieated lotus, in the centre ot which, trom an AH, comes a sun
K
mandala. On top ot this, trom a yellow BHRLM comes a yellow, tenspoked wheel revolvin quickly
clockwise and emanatin into the ten directions streams ot clouds ot blazin vajras.
Inside the centre (ot the wheel) is a varieated lotus and moon seat. At each ot the tips ot the
eiht spokes in the cardinal and intermediary directions and in the spokes above and below the
inside ot the centre, just slihtly not touchin them, are varieated lotus and sun seats.
On top ot the central seat I (arise) as Vajradhara, white in colour, with three taces - white,
black and red - and six arms, the riht hands holdin a vajra, wheel and lotus and the lett with bell,
jewel and sword. I am adorned with the thirtytwo major marks and eihty minor marks ot a
Buddha. My consort is white Vajradhatu Ishvari, with three taces - white, black and red - and six
arms, the riht hands holdin a vajra, wheel and lotus and the lett with bell, jewel and sword. We
embrace each other, tather and mother, with our tirst two arms. Both ot us, too, are radiantly
beautitul with mandalahaloes ot liht. We have jewel ornaments and clothin ot various scarves
and a nature ot the three types ot beins. Our three places are marked with the three syllables
which are ot the nature ot the three vajras.
Rays ot liht trom the concentration bein at my heart - with us in union as mother and tather
- brin torth Akshobhya surrounded by the ten wrathtul ones. They enter my mouth, pass throuh
the path ot my vajraoran and melt into the mother's lotusoran as eleven drops which become
eleven lon vowelled HLMs. These completely transtorm, turnin into Akshobhya and the ten
wrathtul ones.
Akshobhya is black, has three taces - black, white and red - and six arms, - the riht hands holdin
vajra, wheel and lotus, the lett with bell, jewel and sword. He is drawn back up to my heart.
VA]RADHIRK - he is expelled out trom my heart - (multiplied) and emanated into the ten
directions. They do the actions ot the buddhas such as turnin the wheel ot Dharma and so torth.
But especially they purity anersome beins ot their aner and brin them to the enlihtened state
ot Akshobhya. These emanations condense back into one. Akshobhya mixes inseparably with his
wisdom bein and then by enterin me, my previous moon seat becomes a sun, on top ot which I
become Dveshavajra and Vajradhatu Ishvari becomes blue $parshavajra, with whom I sit in the
manner ot bein in union and havin a nature ot the three types ot beins.
The ten wrathtul ones are drawn up to my heart. Yamantakrit, Prajnantakrit, Padmantakrit,
Vihnantakrit, Achala, Takkiraja, Niladanda, Mahabala, Lshnishachakravarti, $umbharaja are
expelled out trom 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 lett les outstretched and in the pose ot
demolishin all the evil ones.
Hooked by my stare, a second $umbharaja comes betore me to receive my command.
OM $LMBHA NI$LMBHA HLM, ORIHNA ORIHNA HLM, ORIHNA PAYA ORIHNA PAYA
HLM, ANAYA HO, BHAOAVAN VIDYA RA]A HLM PHAT
Thus, havin been ordered, the vajra in $umbharaja's riht hand becomes a vajrahook. With this
hook he seizes by their hearts the principal interterers, namely the ten directional protectors.
Bindin them by their necks with his lasso, he hooks them in, brinin them towards the ten
wrathtul ones and throws them into trianularshaped holes beyond them, which had come trom
lonvowelled HLMs. From Amritakundalini in the North is emanated another Amritakundalini
who transtorms into ten blazin, tiery daers havin the shape ot the wrathtul one,
Amritakundalini on top and below the navel a sinlepointed spear. These pierce the heads ot the
directional protectors and their entourae.
OM OHAOHA OHATAYA OHATAYA, $ARVA DL$HTAM PHAT PHAT, KILAYA KILAYA
$ARVA PAPAM PHAT PHAT, HLM HLM HLM VA]RA KILAYA, VA]RA DHARO A]NE
L
PAYATE $ARVA VIOHNANA KAYA VAK CHITTA VA]RA KILAYA HLM HLM HLM PHAT
PHAT.
$umbharaja's vajrahook handimplement becomes a blazin, tiery vajrahammer. He pounds the
crowns ot the daers, above and below, and the interterers are skewered with the daers straiht
throuh trom the crown ot their heads to the soles ot their teet, so that they become unwaverin
and unmovin in their body, speech and mind.
The emanated $umbharaja dissolves into the $umbharaja below and once aain, trom the
wrathtul ones and the daers, blazin vajra tire and liht is emitted in the ten directions, burnin
and disinteratin all interterers and evil ones ot samsara.
TAKKI HLM ]AH - beyond the wrathtul one is an iron vajra tence.
TAKKI HLM ]AH - beyond this is a tence ot water.
TAKKI HUM JAH - beyond this is a tence ot wind.
From HLM on top ot the iron tence comes a vajra tent like a stupa. Below the tent and on top the
tence is a vajra canopy. On the round beneath, trom HLM comes a vajra toundation. Outside, in
all the cardinal and intermediary directions, is a network ot arrows shootin with the blazin tire ot
pristine awareness.
On the crown ot 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 HLM.
OM AH HLM, OM AH HLM, OM AH HLM.

To consider phenomena as totally nonexistent is not meditation. Also to consider there is
somethin truly existent to be meditated upon is not meditation. Theretore since all phenomena in
this way are not truly existent, meditation should be nonobjectityin.
As all phenomena included in the cateories ot the environment and the beins within are
ultimately devoid ot true existence, everythin becomes void, without meditation, what is meditated
upon or meditator bein objectitied into anythin truly existent and with everythin by nature
devoid ot bein a truly existent cause or result.

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Instantaneously within a state ot voidness comes the complete vajra round, tence, tent, canopy
and tire mountain. In the centre ot this is a white threesided pyramidal reality source, standin
upriht with the lare side on top and the tine point stickin down at the bottom. Inside this is a
varieated lotus in the centre ot which is a HLM YAM HLM. From the rey YAM comes a blue bow
shaped wind mandala and trom the two HLMs come two vajras to adorn the two sides. On top ot
this is a HLM RAM HLM. From the red RAM comes a red trianular tire mandala and trom the
two HLMs come two vajras to adorn the two sides. On top ot this is a HLM BAM HLM. From the
white BAM comes a white circular water mandala and trom the two HLMs come two vajras to
adorn the two sides. On top ot this is a HLM LAM HLM. From the yellow LAM comes a yellow
square earth mandala and trom the two HLMs come two vajras to adorn the two sides. These are ot
the nature ot the tour oddessconsorts such as Lochana and so torth.
These tour mandalas mere into one and transtorm into a crossed vajra on top ot the centre ot
which is a white BHRLM. This emits rays ot liht which are clouds ot buddhas and then transtorms
into a square celestial mansion with tour doorways. Its jeweled walls oin all around have tive
layers (in thickness), which oin trom the outside in are white, yellow, red, reen, and blue.
On top, it is adorned with a jeweled moldin, a quadruple colonnade, strins, and strands ot
M
jewels, hanin pendants and upriht dentils. Haltway inside this celestial mansion which has all
the standard parts, such as the archways and so torth, is a circular lede, the outside tace ot which is
encircled with a rin ot tivecolored lihts and the inside ot which is encircled with a rin ot three
pointed vajras. On top ot this are eiht pillars supportin vajra beams. Thus, it is beautitied. On the
root, it is arrayed with a vajra and precious jewel pinnacle. To the lett and riht ot the corners ot
the second level are jeweled vases tilled with nectar. Thus, it is beautitied with eiht vases.
This excellent pure mansion with ood qualities more especially distinuished than those
which are human and divine has its inside clearly visible when lookin trom the outside and its
outside clearly visible when lookin trom the inside. Within, the tloor below and the (ceilin) above
are white in the East, yellow in the $outh, red in the West, reen in the North and blue in the
centre.
Within there are thirtyone varieated lotus seats, on top ot which the main deity and the ten
wrathtul 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 $outh except tor 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 ot pure imaination alone, come the tull thirtytwo deities all at once.
On the central seat I arise as a blue Vajradhara, with three taces - blue, white and red - and six
arms - the riht hands holdin a vajra, wheel and lotus and the lett with bell, jewel and sword. My
hair is tied up in a knot on top ot my head and I am adorned with the thirtytwo major marks and
eihty minor marks ot a Buddha. My motherly consort is blue $parshavajra, with an Akshobhya
adornin the crown ot her head. $he has three taces - blue, white and red - and six arms, the riht
hands holdin a vajra, wheel and lotus, and the lett with a bell, jewel and sword. Her hair is halt
tied up in a knot. $he is extremely voluptuous, smilin and slender, beautitul with such charmin
teatures as slantin eyes lancin to the side. In the prime ot her youth, she enjoys the pleasures ot
the tive desirable sensory objects.
We embrace each other, tather and mother, with our tirst two arms and we are both adorned
with the eiht jewel ornaments. We sport a crown, jeweled earrins with an utpala tlower above our
ears and beautitied with a hanin ribbon, a jeweled choker necklace, a pearl lon hanin
necklace, strands ot jewels, bracelets, anklets and a jeweled irdlebelt. On the upper part ot our
bodies, we are draped with heavenly arments and on the lower part irded with heavenly silks.
Encircled in a mandalahalo ot liht, I, the tather, sit in the warriorbein's (halt vajra) position.
In the East is white Vairochana with an Akshobhya adornin the crown ot his head. He has three
taces - white, black and red - and six arms - the riht hands holdin a wheel, vajra and white lotus,
the lett with bell, jewel and sword.
In the $outh is yellow Ratnasambhava with an Akshobhya adornin the crown ot his head. He
has three taces - yellow, black and white - and six arms - the riht hands holdin a em, vajra and
wheel, the lett with a bell, yellow lotus, and sword.
In the West is red Amitabha with an Akshobhya adornin the crown ot his head. He has three
taces - red, black and white - and six arms - with his tirst lett hand holdin at his hip a bell and
red lotus by the stem and his tirst riht with a tull bloom lotus at his heart. In his other riht hands
he holds a vajra and wheel, and in his lett a jewel and a sword.
In the North is reen Amohasiddhi with an Akshobhya adornin the crown ot his head. He
has three taces - reen, black and white - and six arms - the riht hands holdin a sword, crossed
vajra, and wheel, the lett with a bell, reen lotus and a em.
In the $outheast is white Lochana. In the $outhwest is blue Mamaki. In the Northwest is red
Pandaravasin. In the Northeast is reen Tara. On the second level, in the $outheast is white
Rupavajra. In the $outhwest is yellow $habdavajra. In the Northwest is red Oandhavajra. In the
N
Northeast is reen Rasavajra.
All ot these eiht oddesses also have their hair halt tied up in a knot. They are adorned with
the eiht jewel ornaments. They sport a crown, jeweled earrins with an utpala tlower above their
ears and beautitied with a hanin ribbon, a jeweled choker necklace, a pearl lon hanin
necklace, strands ot jewels, bracelets, anklets, and a jeweled irdlebelt. On the upper part ot their
bodies, they are draped with heavenly arments and on the lower part irded with heavenly silks.
They are extremely voluptuous, smilin, and slender, beautitied with such charmin teatures as
slantin eyes lancin to the side. In the prime ot their youth, they enjoy the pleasures ot the tive
desirable sensory objects. Encircled in a mandalahalo ot radiant liht, each sits on her seat in the
vajraposition.
On the seats to the riht and lett ot the eastern doorway, in order, are white Maitreya and
Kshitiarbha. On the seats to the riht and lett ot the southern doorway, in order, are yellow
Vajrapani and Khaarbha. On the seats to the riht and lett ot the western doorway, in order, are
red Lokeshvara and Manjushri. On the seats to the riht and lett ot the northern doorway, in
order, are reen $arvanivaranaviskambhini and $amantabhadra.
In the eastern doorway is black Yamantakrit. In the southern doorway is white Prajnantakrit. In
the western doorway is red Hayariva. In the northern doorway is black Vihnantakrit. 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 Lshnishachakravartin and below is blue
$umbharaja.
All the deities, trom Vairochana throuh $amantabhadra, have jewel ornaments and arments ot
various heavenly scarves. Encircled in mandalahaloes ot radiant liht, they sit in the vajraposition.
All the ten wrathtul ones are complete with all ot the wrathtul teatures such as brownyellow hair
bristlin on end and stand with their lett les stretched. All ot the deities also, trom Lochana
throuh $umbharaja, have three taces and six arms, and each has the lord ot his or her particular
Buddhatamily crownin his or her head.
From the HLM at my heart, liht rays are emitted, hookin in all sentient beins and brinin them
into the mandala trom the tour directions without any impedance in the Vajrasattva (manner ot)
enterin. Those who have entered are iven empowerment by the liht rays trom the bodhichittas
ot the tather and mother in union, and achieve the physical and mental bliss ot all the buddhas.
They transtorm into Vajrasattvas and are sent to their own individual Buddhatields.


/2), G#$)#&#
Liht rays in the torm ot hooks trom the blue HLM in my heart draw torth the deities trom
Vairochana throuh $umbharaja, set them in their places such as the crown ot my head and so
torth and they become inseparable in nature trom my areate ot torm and so on.
To the crown ot my head comes Vairochana, to my throat, Amitabha, to my navel,
Ratnasambhava, to the enerychannel where my thihs join, Amohasiddhi. To my navel comes
Lochana, to my heart Mamaki, to my throat Pandaravasin, to the crown ot my head, Tara.
To my eyes comes Kshitiarbha, to my ears Vajrapani, to my nose Khaarbha, to my tonue
Lokeshvara, to my heart Manjushri, to my secret oran $arvanivaranaviskambhini, to my joints
$amantabhadra, and to the crown ot my head Maitreya.
To the ateway ot my eyes comes Rupavajra, to the ateway ot my ears $habdavajra, to the
ateway ot my nose Oandhavajra, to the ateway ot my tonue Rasavajra and to the ateway ot my
vajraoran $parshavajra.
O
To my riht hand comes Yamantakrit, to my lett hand Aparajita, to my mouth Hayariva, to
my vajraoran Vihnantakrit, to the enerychannel at my riht shoulder Achala, to the enery
channel at my lett shoulder Takkiraja, to my riht knee Niladanda, to my lett knee Mahabala, to
the crown ot my head Lshnishachakravartin, and to the soles ot my two teet comes $umbharaja.

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The deities ot my body.
Vairochana, Lochana, Kshitiarbha, Rupavajra, Maitreya, Yamantakrit, and Achala dissolve in their
turn into clear liht.
Then Ratnasambhava, Mamaki, Vajrapani, $habdavajra, Aparajita, and Takkiraja dissolve in their
turn into clear liht.
Next Amitabha, Pandaravasin, Khaarbha, Oandhavajra, Hayariva, and Niladanda dissolve in
their turn into clear liht.
Then Amohasiddhi, Tara, Lokeshvara, Rasavajra, $arvanivaranaviskambini, $parshavajra,
$amantabhadra, Vihnantakrit, and Mahabala dissolve in their turn into clear liht.
Then Lshnishachakravartin, then $umbharaja and then Manjushri dissolve in their turn into clear
liht.
And then the main tiure too dissolves in his turn into clear liht.
OM $HLNYATA ]NANA VA]RA $VABHAVA ATMAKO HAM


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On top ot the central seat, trom a HLM comes a sun mandala. In the centre ot it, trom an OM
comes a moon mandala. On top ot that, trom an AH comes a red, eihtpetalled lotus, in the centre
ot which are an OM AH HLM stacked one atop the other. All ot these condense into one and
become a complete, tull moon mandala. From it, liht rays are emitted, collectin back the entire
environment and all the beins within it and dissolvin them into the moon.
OM DHARMA DHATL $VABHAVA ATMAKO HAM

The root ot all phenomena included in the environment and the beins within it is enerywind
and mind alone, appearin as a moon, and that is me.


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On top ot the moon, like a bubble comin trom water, there comes trom the moon a white OM, a
red AH and a blue HLM. From these, liht rays are emitted, brinin torth trom the ten directions
countless members ot the tive Buddha tamilies toether with their entourae. They dissolve into
the moon and trom the transtormation ot (what was on) it, there comes a white tivespoked vajra
marked with an OM AH HLM.
R
VA]RA ATMAKO HAM
From the transtormation ot the vajra toether with the syllables, I become the First Protector, white
in color, with three taces - white, black and red - and six arms - the riht hands holdin a vajra,
wheel and lotus, the lett with a bell, jewel and sword. I am adorned with jewel ornaments and wear
arments ot various heavenly scarves.
From their natural abodes, tather and mother buddhas, in order to tame sentient beins,
produce Akshobhyas trom the bodhichitta ot their sittin in union. These come to pervade the
entire expanse ot space. All sentient beins, by receivin their blessins, attain uncontaminated
physical and mental bliss. Then all the Akshobhyas condense into one, inside the celestial mansion,
and by my enterin into him, I become a blue Vajrasattva Nirmanakaya - Emanation Body with
three taces - blue, white and red - and six arms - the riht hands holdin a vajra, wheel and lotus,
the lett with a bell, jewel and sword. I am adorned with jewel ornaments and wear arments ot
various heavenly scarves.
The tront, back, riht and lett sides ot my body are the tour corners ot the mandala. The oritices ot
my mouth and nose and the pathways tor my teces and urine are the tour doorways. My enery
winds ot the tive colors upon which ride conceptual thouhts, which are puritied into the tive
pristine awarenesses, are the tive layers ot the walls. The consciousness ot my tonue is the jeweled
moldin. My intestines are the strands ot jewels and my sinews are the haltstrins ot jewels. My
share ot white bodhichitta is the halt moons.
The consciousness ot my eyes is the mirrors. The consciousness ot my nose is the tlower
arlands. The conitive power ot my tonue is the bells. The collected conitive power ot my body
becomes the yaktail tans adorned with strands and haltstrins ot jewels. The consciousnesses ot my
ears and body are the banners and tlas situated on the upriht dentils.
My eiht limbs, namely my calves, thihs, torearms and upper arms, are the eiht pillars. My
belly is the vases inside the mandala. The conitive power ot my ears is the vajras on the haltmoons
in the corners. My puritied tive areates are the tive colors ot the mandala. The tour vital points
at my secret oran, navel, heart, and tace are the tour archways. The conitive power ot my eyes is
the wheels on top ot them. The consciousness ot my mind is the mountain antelopes. The
conitive power ot my nose is the banners on the archways and the conitive power ot my mind is
the lotus in the centre. In this way, all the parts ot my body become the individual parts ot the
celestial mansion.
Between the crown ot my head and my hairline is a white OM, the nature ot my areate ot torm,
which transtorms into a white Vairochana with an Akshobhya crownin his head. Between my hair
line and my throat is a red AH, the nature ot my areate ot reconition, which transtorms into a
red Amitabha with an Akshobhya crownin his head. Between my throat and my heart in the
middle between my two breasts is a blue HLM, the nature ot my areate ot consciousness, which
transtorms into a blue Akshobhya with an Akshobhya crownin his head. Between my heart and
my navel is a yellow $VA, the nature ot my areate ot teelin, which transtorms into a yellow
Ratnasambhava with an Akshobhya crownin his head. Between my navel and enerychannel
where my thihs join is a reen HA, the nature ot my areate ot compositional tactors, which
transtorms into a reen Amohasiddhi with an Akshobhya crownin his head.
At my navel is a LAM, the nature ot my body's entire element ot earth, which transtorms into a
white Lochana with a Vairochana crownin her head. At my heart is a MAM, the nature ot my
body's entire element ot water, which transtorms into a blue Mamaki with an Akshobhya crownin
her head. At my throat is a BAM, the nature ot my body's entire element ot tire, which transtorms
into a red Pandaravasin with an Amitabha crownin her head. At the crown ot my head is a TAM,
the nature ot my body's entire element ot enerywind, which transtorms into a reen Tara with an
CS
Amohasiddhi crownin her head.
At my two eyes are THLIMs, the nature ot the conitive power ot my eyes, which transtorm into
white Kshitiarbhas with Vairochanas crownin their heads. At the ateways ot my eyes are ]AHs,
the nature ot my body's sihts, which transtorm into white Rupavajras with Vairochanas crownin
their heads. These tathers and mothers embrace each other with their tirst two arms.
At my ears are OMs, the nature ot the conitive power ot my ears, which transtorm into yellow
Vajrapanis with Ratnasambhavas crownin their heads. At the ateways ot my ears are HLMs, the
nature ot my body's sounds, which transtorm into yellow $habdavajras with Ratnasambhavas
crownin their heads. These tathers and mothers embrace each other with their tirst two arms.
At my nose is an OM, the nature ot the conitive power ot my nose, which transtorms into a
yellow Khaarbha with a Ratnasambhava crownin his head. At the ateway ot my nose is a BAM,
the nature ot my body's smells, which transtorms into a red Oandhavajra with an Amitabha
crownin her head. This tather and mother embrace each other with their tirst two arms.
At my tonue is an OM, the nature ot the conitive power ot my tonue, which transtorms into
a red Lokeshvara with an Amitabha crownin his head. At the ateway ot my mouth is a HOH, the
nature ot my body's tastes, which transtorms into a reen Rasavajra with an Amohasiddhi
crownin her head. This tather and mother embrace each other with their tirst two arms.
At my heart is a HLM, the nature ot the conitive power ot my mind, which transtorms into a
red Manjushri with an Amitabha crownin his head.
At my vajra oran is an OM, the nature ot the conitive power ot my body, which transtorms
into a reen $arvanivaranaviskambhini with an Amohasiddhi crownin his head. At the ateway
ot my vajra oran is a KHAM, the nature ot my body's tactile sensations, which transtorms into a
blue $parshavajra with an Akshobhya crownin her head. This tather and mother embrace each
other with their tirst two arms.
At my joints are $AMs, the nature ot my joints, which transtorm into reen $amantabhadras
with Amohasiddhis crownin their heads.
At the crown ot my head is a MAIM, the nature ot my enery channels and sinews, which
transtorms into a white Maitreya with a Vairochana crownin his head.
All the deities, trom Vairochana throuh Maitreya, also are adorned with jewel ornaments and
wear arments ot various heavenly scarves.
At my riht hand and ot the nature ot it is a HLM, which transtorms into a black Yamantakrit with
a Vairochana crownin his head. At my lett hand and ot the nature ot it is a HLM, which
transtorms into a white Prajnantakrit with a Ratnasambhava crownin his head. At my mouth and
ot the nature ot it is a HLM, which transtorms into a red Hayariva with an Amitabha crownin his
head. At my vajra oran and ot the nature ot it is a HLM, which transtorms into a black
Vihnantakrit with an Amohasiddhi crownin his head. At the enerychannel ot my riht
shoulder and ot the nature ot it is a HLM, which transtorms into a black Achala with a Vairochana
crownin his head. At the enerychannel ot my lett shoulder and ot the nature ot it is a blue
Takkiraja with a Ratnasambhava crownin his head. At my riht knee and ot the nature ot it is a
HLM, which transtorms into a blue Niladanda with an Amitabha crownin his head. At my lett
knee and ot the nature ot it is a HLM, which transtorms into a blue Mahabala with an
Amohasiddhi crownin his head. At the crown ot my head and ot the nature ot it is a blue
Lshnishachakravartin with an Akshobhya crownin his head. At the soles ot my two teet and ot
the nature ot them are HLMs which transtorm into blue $umbharajas with Akshobhyas crownin
their heads.
All ot the ten wrathtul ones are complete with all ot the wrathtul teatures such as brownyellow
hair bristlin on end.

CC
At the crown ot my head, trom an OM, comes a tull moon mandala at the centre ot which is a
white OM, which emits tivecolored rays ot liht. From these are emitted hosts ot Lochanas tillin
all ot space. They instantaneously brin torth a host ot Vairochana deities, Vajrabody, tillin all ot
space. In the centre ot them is the main Vairochana sittin with Lochana and in tront ot whom
comes a duplicate ot myselt.
O lorious holder ot the body ot (all) the buddhas, I who am meditatin on the one who is
the inseparability ot the three vajras request you to rant me your blessins now tor vajra
body.
O buddhas, seated in the ten directions, I who am meditatin on the one who is the
inseparability ot the three vajras request you to rant me your blessins now tor vajrabody.
The main and encirclin Vairochanas havin been requested in this way, the hosts ot emanated
Lochanas and calledtorth Vairochanadeities o into union, precedin this with mutual displays ot
attection. They experience the bliss ot supreme joy. Meltin into the nature ot white rays ot liht,
they enter me throuh my ateway ot Vairochana in the manner ot wisdom beins. Attainin
wisdomstates, all (the deities) ot my body become tilled and satistied. I achieve the power ot body.
May I have (a torm) like you who are the nature ot the body ot the buddhas, which is a
body (that can emanate) extensively (in torms) havin the tive areates ot all the buddhas.
OM $ARVA TATHAOATA KAYA VA]RA $VABHAVA ATMAKO HAM

At the centre ot my tonue, trom an AH comes a red eihtpetalled lotus at the centre ot which is a
red AH which emits tivecolored rays ot liht. From these are emitted hosts ot Pandaravasins tillin
all ot space. They instantaneously brin torth a host ot Amitabhadeities, Vajraspeech, tillin all ot
space. In the centre ot them is the main Amitabha sittin with Pandaravasin and in tront ot whom
comes a duplicate ot myselt.
O lorious one who is the Dharma, the pathway ot speech, I who am meditatin on the
one who is the inseparability ot the three vajras request you to rant me your blessins now
tor vajraspeech.
O buddhas seated in the ten directions, I who am meditatin on the one who is the
inseparability ot the three vajras request you to rant me your blessins now tor vajra
speech.
The main and encirclin Amitabhas havin been requested in this way, the hosts ot emanated
Pandaravasins and calledtorth Amitabhadeities o into union, precedin this with mutual displays
ot attection. They experience the bliss ot supreme joy. Meltin into the nature ot red rays ot liht,
they enter me throuh my tonue in the manner ot wisdom beins. Attainin wisdomstates, all
(the deities) ot my body become tilled and satistied. I achieve the power ot speech.
May my words be like the speech ot VajraDharma which is detinitive words and excellent,
and may I be like you, the holder ot Dharma.
OM $ARVA TATHAOATA VAK VA]RA $VABHAVA ATMAKO HAM

At the centre ot my heart, trom a HLM comes a sun mandala at the centre ot which is a blue HLM,
which emits tivecolored rays ot liht. From these are emitted hosts ot Mamakis tillin all ot space.
They instantaneously brin torth a host ot Akshobhyadeities, Vajramind, tillin all ot space. In the
CD
centre ot them is the main Akshobhya sittin with Mamaki and in tront ot whom comes a
duplicate ot myselt.
O lorious holder ot a Buddhamind, I who am meditatin on the one who is the
inseparability ot the three vajras request you to rant me your blessins now tor vajramind.
O buddhas seated in the ten directions, I who am meditatin on the one who is the
inseparability ot the three vajras request you to rant me your blessins now tor vajramind.
The main and encirclin Akshobhyas havin been requested in this way, the hosts ot emanated
Mamakis and calledtorth Akshobhyadeities o into union, precedin this with mutual displays ot
attection. They experience the bliss ot supreme joy. Meltin into the nature ot black rays ot liht,
they enter me throuh my heart in the manner ot wisdombeins. Attainin wisdomstates, all (the
deities) ot my body become tilled and satistied. I achieve the power ot mind.
May (my mind) be like you who are the completely pure mind ot $amantabhadra, which is
the lord ot those who (realize) what is secret and is possessed by the (blisstul) mind (ot your
consort), and may I be your equal, O holder ot the vajra.
OM $ARVA TATHAOATA CHITTA VA]RA $VABHAVA ATMAKO HAM

May I become a reat Vajradhara with the inseparability ot the three vajras ot the body,
speech, and mind ot all the buddhas.
OM $ARVA TATHAOATA KAYA VAK CHITTA VA]RA $VABHAVA ATMAKO HAM

As a commitment bein I am a radiant blue Vajradhara. In my heart on a varieated lotus and
moondisc is a wisdombein, red in color, with one tace and two arms holdin vajra and bell and
embracin a wisdomconsort similar to himselt. His body is maniticent, secured with the kisses ot
pertection.
In his heart on a moondisc seat is a blue tivespoked vajra, inside the centre ot which is a blue
HLM, a concentration bein, ever blazin like a butter lamp, like a reat lobe ot liht to eliminate
the darkness ot inorance.
I, as the commitment bein, have on the crown ot my hair a maniticent Vajradhara, white in
color, with one tace and two arms, holdin vajra and bell, toether with Vajradhara Ishvari and
secured with the kisses ot pertection. By the stream ot bodhichitta nectar tlowin trom their union,
all (the deities) ot my body become satistied.

From my heart, a consort ot my own Buddhatamily emeres.
OM $HLNYATA ]NANA VA]RA $VABHAVA ATMAKO HAM
The consort becomes void.
Within a state ot Voidness comes a KHAM trom which comes a vajra marked with a KHAM. This
transtorms into blue $parshavajra with an Akshobhya adornin the crown ot her head. $he has
three taces -blue, white and red - and six arms - the riht hands holdin a vajra, wheel and lotus
and the lett with a bell, jewel, and sword. Her hair is halt tied up in a knot. $he is beautitul with
such charmin teatures as slantin eyes lancin to the side. In the prime ot her youth, she enjoys
the pleasures ot the tive desirable sensory objects.
At the crown ot her head, trom an OM comes a Vairochana, at her throat trom an AH an
Amitabha, at her heart trom a HLM an Akshobhya, at her navel trom a $VA a Ratnasambhava, and
CE
at the enerychannel where her thihs join, trom a HA comes an Amohasiddhi.
At her navel trom a LAM comes a Lochana, at her heart trom a MAM a Mamaki, at her throat
trom a PAM a Pandaravasin, and at the crown ot her head trom a TAM a Tara.
At her eyes trom ]AHs comes Rupavajras embracin Kshitiarbhas, at her ears trom HLMs
$habdhavajras embracin Vajrapanis, at her nose trom BAM a Oandhavajra embracin Khaarbha,
at her tonue trom HOH a Rasavajra embracin Lokeshvara, and at her vaina trom a KHAM comes
a $parshavajra embracin $arvanivaranaviskambhini.
At her riht hand trom a HLM comes a Vetali, at her lett hand trom a HLM an Aparajita, at
her mouth trom a HLM a Bhrikuti, at her womb trom a HLM an Ekajati, at the enerychannel ot
her riht shoulder trom a HLM a Tathaatamatirvajra, at the enery channel ot her lett shoulder
trom a HLM a Vishvaratna, at her riht knee trom a HLM a Vishvapadma, at her lett knee trom a
HLM a Vishvakarma, at the crown ot her head trom a HLM an Akashavajra, and at the soles ot
her teet trom HLMs come Oandharadevis.
My secret oran, trom a nonobjectityin state becomes a HLM trom which comes a blue tive
spoked vajra, with a em at the tip ot the central spoke, marked with a HLM and the hole ot which
is blocked with a yellow syllable PHAT. The secret oran ot my motherly consort, trom a non
objectityin state becomes an AH trom which comes a red eihtpetalled lotus, the hole ot which is
blocked with a yellow syllable PHAT. The insides ot the vajra and lotus become tilled with tive
colored rays ot liht and I become Ratnasambhava.
OM $ARVA TATHAOATA ANLRAOANA VA]RA $VABHAVA ATMAKO HAM
I become Vajradhara.
HLM.
Remainin in the act ot union, I achieve the bliss ot supreme joy.
I become Amohasiddhi.
PHAT.
OM $ARVA TATHAOATA PL]A VA]RA $VABHAVA ATMAKO HAM.


!9)+=9 ="@$+9+$;)
From the seedsyllable in the heart ot each ot the deities, a host ot the mandala's deities are emitted.
Havin accomplished the purposes ot sentient beins, the enerywind, which had been
simultaneous with the mantras, reenters into the seedsyllable in each one's heart. Thus is the
action ot emittin and reatherin.
OM AH HLM TE.U
OM AH VA]RADHIRK HLM HLM Akshobhyaheart
OM AH $PAR$HA VA]RA KHAM HLM $parshavajraconsort
OM AH ]INA]IK OM HLM Vairochanacrown
OM AH RATNA DHIRK $VA HLM Ratnasambhavanavel
OM AH AROLIK AH HLM Amitabhathroat
OM AH PRA]NA DHIRK HA HLM Amohasiddhithihs
OM AH MOHARATI LAM HLM Locana (cons.)navel
OM AH DVE$HARATI MAM HLM Mamaki (cons.)heart
OM AH RAOARATI PAM HLM Pandaravasinthroat
OM AH VA]RARATI TAM HLM Taracrown
CK
OM AH RLPAVA]RA ]AH HLM Rupavajraeye ent.
OM AH $HABDAVA]RA HLM HLM $habdavajraear ent.
OM AH OANDHAVA]RA BAM HLM Oandhavajranose ent.
OM AH RA$AVA]RA HOH HLM Rasavajramouth ent.
OM AH MAITRI MAIM HLM Maitreyacrown ent.
OM AH K$HITI OARBHA THLIM HLM Kshitiarbhaeyes
OM AH VA]RAPANI OM HLM Vajrapaniears
OM AH KHAOARBHA OM HLM Khaarbhanose
OM AH LOKE$HVARA OM HLM Avalokiteshvaratonue
OM AH MAN]L$HRI HLM HLM Manjushriheart
OM AH $ARVANIVARANA VI$KAMBHINI OM HLM $.N.Vsecret
OM AH $AMANTABHADRA $AM HLM $amantabhadrajoints
OM AH YAMANTAKRIT HLM HLM Yamantakritr.hand
OM AH PRA]NANTAKRIT HLM HLM Aparajita l.hand
OM AH PADMANTAKRIT HLM HLM Hayarivamouth
OM AH VIOHANTAKRIT HLM HLM Amritakundalinisecret
OM AH ACHALA HLM HLM Achalar. shoulder
OM AH TAKKIRA]A HLM HLM Takkirajal.shoulder
OM AH NILADANDA HLM HLM Nilandandar.knee
OM AH MAHABALA HLM HLM Mahabala l.knee
OM AH L$HNI$HACHAKRA VARTE HLM HLM L.C.V.crown
OM AH $LMBHARA]A HLM HLM $umbharajasoles

OM VA]RA$ATTVA $AMAYA MANL PALAYA, VA]RA$ATTVA TVENO PATI$HTHA
DIRDHO ME BHAVA, $LTOKAYO ME BHAVA, $LPOKAYO ME BHAVA, ANLRAKTO ME
BHAVA, $ARVA $IDDHI ME PRAYACCHA, $ARVA KARMA $LCHA ME, CHITTAM
$HRIYAM KLRL HLM, HA HA HA HA HOH, BHAOAVAN, $ARVA TATHAOATA VA]RA
MA ME MLNCHA, VA]RA BHAVA, MAHA $AMAYA $ATTVA AH HLM PHAT.


I"#1%(
O AkshobhyaVajra, reat pristine awareness, your vajradhatu mind is extremely wise, your
supreme three vajras are three mandalas - I prostrate to you, O Melody ot $ecrets.
O Vairochana, reat purity, your vajrapeace is the reatest joy, your nature is the most
supreme clear liht - I prostrate to you, O VajraRevealer.
O kinly Ratnasambhava, most protound, you are as stainless as vajraspace, your nature is
pure and without any stain - I prostrate to you, O VajraBody.
O Vajra Amitabha, reatest kin, nonconceptual like space, you are a vajraholder, you
have attained transcendence ot lonin desire - I prostrate to you, O Vajra$peech.
O Amohasiddhivajra, complete Enlihtened Buddha, you who tultill every thouht, you
who have arisen trom the very nature ot purity - I prostrate to you, O Vajraminded One.

OM AH HLM TE.U
From a state ot voidness come AHs trom which come broad and expansive skullcups, inside ot
which trom their tirst syllables and trom BHRLM, AM, ]AM, KHAM and HLM come the otterin
substances and the inner otterin, transtormed into a reat ocean ot nectar ot pristine awareness.
CL
OM AH HLM TN.U
OM $ARVA TATHAOATHA AROHAM, PADYAM, PL$HPE, DHLPE, ALOKE, OANDHE,
NAIVIDYA, $HABDA PRATICCHA HLM $VAHA.
I otter to the holy lineae urus who hold the oral teachins ot the empowerment and
explanation lines ot Ouhyasamaja, who are the essence condensed into one ot the entire
body, speech and mind, ood qualities and virtuous conduct ot all the buddhas ot the ten
directions and three times, who are the source ot eihtytour thousand roups ot teachins
and who are the kind root Ourus and Lords ot all the $anha community ot arya Noble
Ones - OM AH HLM
To my precious root uru who possesses the three types ot kindness - OM AH HLM
$HRI OLHYA$AMA]A MANDALA CHAKRA $ARVA BLDDHA BODHI$ATTVA DAKINI
DHARMAPALA $APARI VARA - OM AH HLM

As tather and mother sittin in union, we produce joy simultaneous (with voidness). By
sittin in sinleminded concentration on the inseparability ot reat bliss and voidness,
(everyone) is pleased with this secret otterin and otterin ot suchness.

From our place ot union as tather and mother, lihtrays ot bodhichitta are emitted,
conterrin empowerment to all sentient beins, cleansin them ot obstacles, and
transtormin them into HLMs. These completely till the expanse ot space and transtorm to
become Vajradharas who are brouht back by my liht rays and dissolve into me.
OM YOOA $HLDDHA $ARVA DHARMA YOOA $HLDDHO HAM


!2":# 2FF("1$=
From the blue HLM at my heart lihtrays emanate in the torm ot hooks and brin back betore me
the supportin Ouhyasamaja mandala and its supported deities inside the centre ot the tenspoked
protection wheel which also has the ten wrathtul ones and on the outside ot which are the titteen
directional protectors toether with their entourae, the naas and all sentient beins.
All the worldly ones such as Indra and so torth instantaneously melt into clear liht and arise
in the bodily torm ot Ouhyasamaja deities toether with consorts.
The tonues ot these uests transtorm trom HLMs into sinlespoked vajras with tubes ot red
liht.
OM AH HRIH PRAVARA $ADKARAM AROHAM PRATICCHA HLM $VAHA
OM AH HRIH PRAVANA $ADKARAM PADYAM PRATICCHA HLM $VAHA
OM AH HRIH PRAVARA $ADKARAM ANCHAMANAM PRATICCHA HLM $VAHA
OM AH HRIH PRAVARA $ADKARAM PROK$HANAM PRATICCHA HLM $VAHA
OM AH VA]RADHIRK HLM, $PAR$HAVA]RA KHAM, ]INA]IK OM, RATNADHIRK $VA,
AROLIK AH, PRA]NADHIRK HA, MOHARATI LAM, DVE$HARATI MAM, RAOARATI
PAM, VA]RARATI TAM, RLPAVA]RA ]AH, $HABDAVA]RA HLM, OANDHAVA]RA BAM,
RA$AVA]RA HOH, MAITRI MAIM, K$HITIOARBHA THLIM, VA]RAPANI OM,
KHAOARBHA OM, LOKE$HVARA OM, MAN]L$HRI HLM, $ARVANIVARANA
VI$KAMBHINI OM, $AMANTABHADRA $AM, YAMANTAKRIT HLM, PRA]NANTAKRIT
CM
HLM, PADMANTAKRIT HLM, VIOHANTAKRIT HLM, ACHALA HLM, TAKKIRA]A
HLM, NILADANDA HLM, MAHABALA HLM, L$HNI$HACHAKRAVARTI HLM,
$LMBHARA]A HLM, $ARVA DL$HTANA $AMAYA MLTRA OHAN]AOA, MAMA
$HANTIM RAK$HACHA KLRL $VAHA.
OM AH all beins ot the three times and world spheres ot the ten directions are included
tully in the void sphere ot all thins in which everythin abides in a union (ot dependent
arisin) in which atomic mandalas, intinite as oceans ot clouds throuhout the intinitude
ot space, interpenetrate one another.
O all you worldly protectors ot all the world spheres ot the ten directions and ot all their
beins ot the three times to the limits ot the sphere ot space, O you who are equal to the
intinitude ot space and spread out like intinite clouds, as well as all you sentient beins,
and (specitically) O Vajra Weapon, Illusion Vajra, Vajra Fire and Vajra Time, Vajra Pestle
and Vajra Naa, Vajra Wind and Vajra Territier, Vajra Lon Nose, Vajra Wrath, Vajra
$wirl and Vajra Liht, Lnspeakable Vajra, T'azanri and Ooddess ot the Earth, toether
with your entourae - please accept individually and enjoy these pure tlowers, incense,
butter lamps, pertume, heavenly toods and such pure thins.
Havin done this, please bewitch, stupety, tie up, and completely incapacitate all interterers
and misleadin ones who would rob me ot my wealth, old, jewels, ood harvests, youthtul
vior, ood health and happiness, and all those who are anry or extremely irritated with
me, both human and nonhuman.
Please brin about, always betriend, appease, and protect until my ultimate enlihtenment
all those who would increase my wealth, old, jewels, ood harvests, youthtul vior, ood
health, happiness, and reat bliss.

OM AH HRIH PRAVARA $ADKARAM ANCHAMANAM PRATICCHA HLM $VAHA
OM AH HRIH PRAVARA $ADKARAM AROHAM PRATICCHA HLM $VAHA
OM VA]RA TAMBLLAYE $VAHA
OM $ARVA TATHAOATHA PL$HPE, DHLPE, ALOKE, OANDHE, NAIVIDYA, $HABDA
PRATICCHA HLM $VAHA
VA]RADHIRK OM AH HLM, $PAR$HAVA]RA OM AH HLM, ]INA]IK OM AH HLM,
RATNADHIRK OM AH HLM, AROLIK OM AH HLM, PRA]NADHIRK OM AH HLM,
MOHARATI OM AH HLM, DVE$HARTI OM AH HLM, RAOARATI OM AH HLM,
VA]RARATI OM AH HLM, RLPAVA]RA OM AH HLM, $HABDAVA]RA OM AH HLM,
OANDHAVA]RA OM AH HLM, RA$AVA]RA OM AH HLM, MAITRI OM AH HLM,
K$HITIOARBHA OM AH HLM, VA]RAPANI OM AH HLM, KHAOARBHA OM AH HLM,
LOKE$HVARA OM AH HLM, MAN]L$HRI OM AH HLM, $ARVANIVARANA
VI$KAMBHINI OM AH HLM, $AMANTABHADRA OM AH HLM, YAMANTAKRIT OM AH
HLM, PRA]NANTAKRIT OM AH HLM, PADMANTAKRIT OM AH HLM,
VIOHNANTAKRIT OM AH HLM, ACHALA OM AH HLM, TAKKIRA]A OM AH HLM,
NILADANDA OM AH HLM, MAHABALA OM AH HLM, L$HNI$HACHAKRAVARTIN
OM AH HLM, $LMBHARA]A OM AH HLM

OM DA$HA DIKA LOKA PALA $APARIWARA PL$HPE, DHLPE, ALOKE, OANDHE,
NAIVIDYA, $HABDA PRATICCHA HLM $VAHA
OM DA$HA DIKA LOKA PALA $APARIWARA OM AH HLM

CN
CO
OM VA]RA$ATTVA $AMAYAM ANLPALAYA, VA]RA$ATTVA TVENO PATI$HTHA
DHRIDO ME BHAVA, $LTOKAYO ME BHAVA, $LPOKAYO ME BHAVA, ANLRAKTO ME
BHAVA, $ARVA $IDDHI ME PRAYACCHA, $ARVA KARMA $LCHA ME, CHITTAM
$HRIYAM KLRL HLM, HA HA HA HA HOH, BHAOAVAN, $ARVA TATHAOATA VA]RA
MA ME MLNCHA, VA]RA BHAVA, MAHA $AMAYA $ATTVA AH HLM PHAT
Whatever I have done (incorrectly) because ot not tindin (the proper materials) or not
tully knowin or lackin in ability, please be patient with all ot this.

The supportin Ouhyasamaja mandala and its supported (deities) dissolve into me.
OM YOOA $HLDDHA $ARVA DHARMA YOOA $HLDDHO HAM
The directional protectors return to their natural abodes.

8()13#'12$
By the virtue ot this may I swittly attain the state ot Vajradhara, the nature ot all the
buddhas. And may all beins attain it as well.
May I practice both kinds ot activities, those actions that are tor becomin enlihtened, as well as
those spoken ot by Bodhivajra as bein those ot .. (1$32:?&('( )234:($')


V2&2?62$W
This middlelenth sadhana ot Ouhyasamaja was translated by Alex Berzin in Dharamsala. This particular
document comes trom Tushita Retreat Centre, Dharamsala. The dedication section and end ot the sadhana
is incomplete.
This sadhana is only tor those with the appropriate initiations and permissions.
Lihtly tormatted by Ven. Constance Miller, ]uly 2001.
This is an unchecked document. Please do not distribute without permission.