Drikung Kagyu Three-Year Retreat Texts: Preliminaries and Five-Fold Path of Mahamudra (as of ! "!"# $ at #:%$: & a !

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(Dharmakirtis commentary on the Chakrasamvara yidam sadhana and retreat) Part two, the main practice, has three parts:1 1. Meditating on the yidam. 2. Accomplishing the lama. 3. Taking up the practices of mahamudra. The first of these has two sections: the path of ripening and the path of li eration. a. !egarding the first, it is e"tremely important that the empowerment of #haga$an %hakrasam$ara, with the preparation, main practice, complete te"t recitation, and introduction to the meaning through sym ols2, is estowed. . !egarding the second, &ord 'igten (umg)n said: *"periencing one+s own ody as the di$ine form of the royal deity, -f one does not grasp this unchanging support as the asis, The retinue of the mother dakini will not touch one. *sta lish one+s ody as the yidam deity. Thus it is said. ./0: The sym ol that one+s own aggregates, elements, and senses are of the primordial nature is the di$ine so$ereign. The sym ol of meditation on the generation stage of clear $isuali1ation of the deity+s form, the pure meaning of the sym olism, and sta le pride of the deity,done for the purpose of purifying conceptual thoughts that cling to the ordinary into the nature of the deity,is a king ruling the kingdom. The sym ol of the power of the mother dakini is the power of samsara and nir$ana o$er the retinue of a king.2 The meditation of the generation stage to e practiced y the yogin who has o tained empowerment and has taken the corresponding $ows and o ser$es them. 3ere, three are presented: the e"tensi$e, medium, and a ridged practices. ./0: 4ne can do the a re$iated form of generating odhicitta as descri ed a o$e or it is accepta le to do the una re$iated form.2 !egarding the first of these: 4M (5A#3A5A (36773A (A!5A 73A!MA (5A#3A5A (367734 3A08. ./0: The intrinsic nature is completely pure9 all phenomena are completely pure.2 4M 5A'!A (36773A (A!5A 73A!MA 5A'!A (367734 3A08. ./0: The $a:ra is completely pure9 all phenomena are the completely pure $a:ra.2 4M ;48A (36773A (A!5A 73A!MA ;48A (367734 3A08. ./0: ;oga is completely pure9 all phenomena are the completely pure yoga.2 These words are the purification into emptiness through the three mantras of complete purity.

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-nstantly, light radiates from a dark lue 3608 in the center of a sun in the heart of myself, clearly $isuali1ed as the co<emergent father and mother. The light forms a dou le $a:ra as a ase, with walls and a canopy of $a:ra<nets, which ecome a tent. (urrounding this is a la1ing wisdom fire, which ecomes a great protection circle. This is the meditation on the ordinary protection circle. &ight radiates from the three places marked y the three sylla les within one+s own ody clearly $isuali1ed as the deity. 3 The outer container ecomes the celestial palace, and its contents ecome the deity.= The light returns, dissol$ing into the three sylla les. 4ne+s own ody clearly $isuali1ed as the deity melts into light from a o$e and elow, dissol$ing into the three sylla les. The two upper sylla les dissol$e downward into the sylla le 3608. The sylla le 3608 dissol$es: the u at the ottom .Ti . sha kyu9 (kt. ukara, >letter u?2 into the main ody .(kt. hakara, >letter ha?29 the main ody into the head@ .(kt. matra29 the head into the lda tseA .(kt. chandra, >BcrescentC moon?29 the lda tse into a drop .Ti . thigle, (kt. indu29 and the drop into a sDuiggle .(kt. nadaE2. Performing this at the time of death is carrying the dharmakaya on the path. The nada ecomes smaller. !aise the nada into space, and rest in that. Performing this in the ardo is carrying the sam hogakaya on the path. -n the center of the protection circle is a hundred thousand<petalled multicolored lotus, a o$e which is a sun seat, a o$e which is a sun from which comes FA F3A 8A 83A 0A, %A %3A 'A '3A GA, TA T3A 7A 73A 0A, TA T3A 7A 73A 0A, PA P3A #A #3A MA, ;A !A &A 5A (3A (3A (A 3A F(3A.H These circle to the right and left as two red armsI,the odhicitta that arises from the wisdom of eDuanimity, the essence of the eighty e"cellent BminorC characteristics. A o$e that is a moon on which are the sylla les: A AA, - --, 6 66, !- !--, &- &--, * A-, 4 A6, A08 A3.1J These circle to the right and left as two white arms,the complete em odiment of the mirror<like wisdom, the essence of the thirty<two Bma:orC marks. -n etween those two is the nada, from which arises a lue sylla le 3608, from which arises a fi$e<pronged $a:ra marked with a dark lue sylla le 3608, from which light emanates as cause Bof the deity+s arisingC,the odhicitta which is the intrinsic nature of the 5a:ra<holder .5a:radharaK2, the complete em odiment of discriminating wisdom. &ight radiates from that, making offerings to the aryas and purifying the negati$e actions and o scurations of sentient eings, placing them in the state of the glorious 3eruka. The lessings of the uddhas and odhisatt$as are gathered completely into the light and dissol$e into oneself,the odhicitta that is the complete em odiment of the all< accomplishing wisdom, which comes from the gathering of all into one. The ody of the co<emergent father and mother #haga$an (hri %hakrasam$ara is complete perfection,the odhicitta which is the complete em odiment of the wisdom of

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the dharmadhatu. Performing this at the time of irth is carrying the nirmanakaya on the path. -t is also accepta le to perform the medium length generation stage practice: The clear self<$isuali1ation of the deity melts into light, which ecomes the three sylla les, which ecome the sylla le 3608, which ecomes the nada as descri ed a o$e. The nada dissol$es, and one remains in a non<referential state. /rom this arises the sylla le 3608 on top of a lotus and sun, which ecomes a dark lue $a:ra marked y the sylla le 3608. &ight radiates, making offerings to the aryas, collecting lessings, and purifying the mindstreams of eings, placing them in the state of the deity. #y completing this emanation and collection, the co<emergent father and mother are generated. -t is also accepta le to perform the a re$iated generation stage practice: 4ne performs the dissolution of the nada into the non<referential state as a o$e. -n the center of the protection circle, one generates Mt. Meru with four :eweled sides. 4n top of this is a four<tiered seat, a lotus, sun, moon, and #haira$a and Falaratri, a o$e which is the 3eruka father and mother. -n this way, whiche$er of the e"tensi$e or rief generation stage practices one performs, this is the meditation on the clear $isuali1ation of the deity+s form. - myself am the glorious #haga$an %hakrasam$ara, lack in color ./0: or lue2, with three eyes ./0: or two2, showing four slightly protruding fangs. 3is hair, eye rows, and eard are orange. -n his right hand he holds a fi$e<pronged $a:ra9 in his left holds a ell. 3e em races the mother. A o$e his topknot, ound with silks, is the wish<fulfilling :ewel )angkyi gyal'o .>powerful king?2. -n front Bof the topknotC is a dou le $a:ra. To the left, his head is ornamented with a crescent moon. -n particular, he has the three ornaments, a silk scarf with three furls fluttering, and a garland of $a:ras :oined to fi$e skulls forming a tiara at the hairline, which is ornamented with :ewels. 3e is wearing a garland of fifty<one fresh skulls and is ornamented with the si" mudras: a great one wheel, earrings, throat ornament .necklace2, racelets .armlets and wristlets2, girdle, and funeral ash etween the eye rows and all o$er his ody. 3e e"presses the nine moods of dance: seducti$e, heroic, frightening, laughing, insulting, fearsome, compassionate, peaceful, wonderful, etc. The first of the a o$e are the three moods of the ody: seducti$e, graceful in mo$ements9 heroic, ecause he is $ictorious o$er the four maras9 frightening, like the fire at the end of the kalpa. The three in the middle are the moods of speech: laughing, with lo$e for eings9 insulting and angry, with great passion Bfor eingsC9 fearsome, in a wrathful mood. The last three are the moods of mental disposition: compassionate, which is lo$e for eings9
3

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peaceful, the a andonment of anger9 wonderful, a feeling of wonderment, goodness, e"cellence.11

The upper part of his ody is co$ered y the hide of a great elephant,12 the lower part y a tiger skin. 3is right foot is e"tended on the reast of Falaratri9 his left leg is ent on the ack of the head of #haira$a. *m racing him is the mother, 5a:ra$arahi, red in color, naked. #lood drips from her ody, the *haga .$aginaL$ul$a2, and so forth. (he is si"teen years old, youthful, her face is :oined with that of the father. (he is marked ehind her right ear with a lack sow+s head. (he has three eyes, and her hair flows down her ack loosely. (he wears a tiara of fi$e dry skulls, a garland of fifty<one skulls, and a elt made of pieces of skull one. #elow, she wears a skirt of tinkling ells. -n her right hand she holds Ba hooked knife withC a fi$e<pronged $a:ra BhandleC, and in her left, a skullcup filled with lood. 3er two legs em race the waist of the father, increasing the e"perience of great liss913 her naked ody is held aloft like a planet in the sky. The fi$e stainless lights radiate, da11ling like the la1ing fire at the end of a kalpa.1= (Recollection of pure meaning) The pure meaning of the circle of protection: The mountain of flames is the purification of stupidity, the net of arrows is the purification of anger, and the tent and canopy are the purification of desire. The pure meaning of the seat: The lotus is unstained y the faults of samsara.1@ The sun is the ripening of the shoots of odhicitta. Falaratri and #haira$a are clinging to the sense of >-? and >mine.?1A The pure meaning of the essence of the father and mother deities: %larity in the mind is great liss, which is method, the father. The fact that the mind is emptiness is the emptiness wisdom of the mother. The insepara ility of the two, the co<emergent father and mother, is their integration.1E !egarding the pure meaning of the name of the father: (3!- 3* 3* &A !6 !6 T- !AF. ./0: the play of the glorious lood drinker.2 (3!- means the glorious one of all samsara and nir$ana. 3* means the $a:ra ody, the purification of stupidity into the play of nondual liss and emptiness,1H the skullcup. !6 is the $a:ra speech, the purification of desire into lood. FA .>kapala?2 stands for the $a:ra mind, the purification of anger into the integration of method and wisdom, the insepara ility of the container and its contents, the skullcup and lood.1I ./0: The essence of all the meanings of 3eruka is consolidated in the sound of the word >kapala? .skullcup2. The pure meaning of actuali1ing the reali1ation of the deity:

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The dark lue color is the indication of the changeless nature of the dharmadhatu. #ecause it is the indication that wisdom is the non<duality of profundity and clarity, the deity has one face. The two arms are the indication of liss and emptiness, the two. The two legs are the two truths .relati$e and a solute2. The BslightlyC red eyes are compassion. The four B areC fangs are $ictory o$er the four maras. The upswept hair, ound in a topknot, is freedom from worldly acti$ities. The pure meaning of the implements and ornaments: 3olding the $a:ra in the right hand and the ell in the left is the a andonment of the $iew of nihilism and eternalism. The :ewel in the crown is the fulfillment of the wishes of those to e tamed. The crescent moon clears away the agoni1ing heat of the conflicti$e emotions. The dou le $a:ra is the accomplishment of the purpose of eings through the four acti$ities. The dry skulls are the fi$e wisdoms. The $a:ras that make up his tiara are the entrance of the mind into the 7harmata.2J The silk scarf is the fi$e families. -ts three furls are the three odies of the #uddha.21 #ecause they indicate the si" paramitas, there are si" types of one ornaments.22 The tiger skin shamta* is $ictory o$er the acti$ities of the four maras. The garland of skulls .and also the elephant hide2 indicates the taming of eings to e tamed. A iding in a mass of flames indicates the urning of the two o scurations. The pure meaning of the name of the Mother: +a,ra is emptiness. +arahi is great liss.23 The color red is passionate lo$e for eings. The hand implement,the $a:ra chopper or hooked knife,is conDuering conceptuality.2= The lood in the skullcup is passion. The two legs em racing the father are the insepara ility of method and wisdom. The pure meaning of the channels and elements: The three channels are the three odies of the #uddha.2@ The twenty<four channels are the twenty<four dakinis. The white and red elements are the father and mother herukas. The twenty<four elements are the twenty<four dakas, and so forth.2A The pure meaning of day and night: The intrinsic nature of the sun is the mother, wisdom. The intrinsic nature of the moon is the father, supreme method. The father and mother together are the continual insepara ility of the two. The pure meaning of the aggregates, elements, and so forth:

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/orm and so forth,the fi$e aggregates,are the fi$e B uddhaC families .fi$e dhyani uddhas2, 5airocana and so forth. The earth and so forth,the four elements,are &ocana and so forth, the four mothers.2E The eyes and so forth,the si" inner senses,are Fshitigar ha and so forth, the si" odhisatt$as.2H /orm and so forth,the outer elements,are !upa$a:ri and so forth, the si" female odhisatt$as. The lim s2I are the wrathful males and females BdeitiesC. The complete samadhi, which from primordial time fully accomplishes the purification of outer, inner, and other, is the glorious 5a:ra 3eruka.3J (The practice:) *sta lished in his forehead is a white sylla le 4M on a moon, in the throat is a red sylla le A3 on a lotus, in the heart is a dark lue sylla le 3608 in the center of a dou le $a:ra. To ela orate on this: -n the heart of the #haga$an are the white sylla les 4M and 3A. -n the head are the yellow sylla les 0A, MA, and 3-. At the crown of the head are the red sylla les (5A, 3A, and 36. 4n the two shoulders are the lack sylla les #4, (3AT, and 3*. -n the two eyes are the orange sylla les 3608, 3608, and 34. -n all the lim s are the green sylla les P3AT, P3AT, and 3A08. These are the si" BarmorC dakas31 of the father. -n the na$el of the mother are the red sylla les 4M and #AM. -n the heart are the lue sylla les 3A08 and ;408. -n the mouth are the white sylla les 3!-08 and M408. -n the head are the yellow sylla les 3!-08 and 3!-08. -n the crown of the head are the green sylla les 3608 and 3608. All the lim s are marked with the grey32 sylla les P3AT and P3AT. These are the si" female armor dakinis Bof the motherC. Then in$ite the wisdom eings y making a pleasing reDuest to come and assem le using the three methods: mudra, mantra, and $isuali1ation. Perform the la1ing mudra, circling it from the left to the point Bin front ofC the mid< eye row. 7irect the sound of e"hortation,P3*MM P3*MM,to the right. &ight from the 3608 in the heart in$ites the glorious #haga$an %hakrasam$ara, together with a host of lamas, yidams, dakinis, uddhas, and odhisatt$as into the sky in front Bof oneselfC. 4M 5A'!A 5-0A 3608 3608 P3AT.

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!ecite the mantra in this way: first the sylla les 4M 5A'!A and then 3608 3608 P3AT :oining this with 5A08(3A, M!-7A08A, M6!A'A, 3A(;A, &A(;A, 8-TA, 0-!T;A, P6(3PA, 736PA, 7-PA, 8A073A, and so forth.33 Then: 4M !6PA5A'!- 3608 3608 P3AT. -n the same way, su stitute !A(A, (PA!(3A, 73A!MA73AT6.3=

-ffering Then, the offering goddesses: 1 5ina .Ti . Piwangma2, the lue goddess of the lute. 2. 5angsha .Ti . &ingwuma2, the yellow goddess of the flute. 3. Mridanga .Ti . 0gachenma2, the red goddess of the dou le<sided drum. =. Mura:a .Ti . 71angama2, the green goddess of the clay drum. @. 3asya .Ti . (hadpama2, the red goddess of laughter. A. &asya .Ti . 8egpama2, the lue goddess of grace. E. 8ita .Ti . &uma2, the yellow goddess of song. H. 0irtya .Ti . 8arma2, the green goddess of dance. I. Pushpa .Ti . Metogma2, the white goddess of flowers. 1J. 7hupa .Ti . 7ugp)ma2, the lue goddess of incense. 11. 7ipa .Ti . Marmema2, the red goddess of lamps. 12. 8andha .Ti . 7richa ma2, the green goddess of scented water. 13. The white !upa$a:ri .Ti . Nug 7or:ema2, holding a mirror and ting shag. 1=. The red !asa$a:ri .Ti . !o 7or:ema2, holding a :eweled tray. 1@. The white3@ (parsha$a:ri .Ti . !eg 7or:ema2, holding clothing. 1A. The white 7harmadhatu$a:ri .Ti . %hoying 7or:e2, holding up a source of dharma. The si"teen offering goddesses make the offerings. ./0: !ecite this together with mudras.2 .nviting the )isdom *eing 'A,reciting this, %hagkyuma, the white deity of lo$e, who holds an iron hook aloft, issues the in$itation from her heart. 3608,reciting this, 0ying:echagpama, the yellow deity of the noose of compassion, enters. #AM,reciting this, %hagdrogma, the red deity of the iron hook of :oy, inds in non< duality. 34,reciting this, 7ril uma, the green deity of the ell of eDuanimity, pleases.3A Thus, the wisdom eing and the commitment eing ecome insepara le. /m'o)erment Again, light emanates from the sylla le 3608, in$iting the empowerment deities of the fi$e families, together with their retinue.

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!ecite 4M 5A'!A 5-0A and so forth .the si"teen offering goddesses2, or 4M 5A'!A P6(3PAM P!AT-(3T3A (5A3A, su stituting 736PAM, A&4F3AM, 8A073A, 0*5*7;AM .the fi$e outer offerings2 in the same way.3E >All the tathagatas: please estow the actuali1ing empowerment on me.? 3a$ing prayed in this way, the empowerment deities hold precious $ases filled with wisdom nectar. 4M (A!5A TAT3A8ATA A#3-(3*FATA (AMA;A (3!-;* 3608. B4neselfC ha$ing said this, they estow the empowerment. The wisdom nectar fills one+s ody, purifying the stains ./0: of all sentient eings2. 0ectar o$erflows, ecoming two crowns,Aksho hya ./0: the seal of the fruition of cause2 on the head of the father, and 5airocana ./0: the seal of the fruition of cause2 on the head of the mother. The empowerment deities dissol$e into oneself.3H To ela orate on this, one makes offerings in accordance with outer, inner, secret, and suchness offerings. -f one a re$iates, the si"teen offering goddesses are the completion of these offerings. ./0: -t is taught in this way.2 Praise To ela orate regarding the praises, one praises the two with the >*ight 5erses Praising the /ather and Mother.? -f one a re$iates: 8lorious 3eruka, great 3eroe, %ompletely pure 5a:ra &ord, %ompassionate toward those of great passion, - ow to that 5a:ra$arahi. Thus it is said. 4r: 8reatly terrifying, with ared fangs, 4rnamented with the flower garland of mantra, 5oraciously eating great meat, Praises and prostrations to the glorious lood<drinkerM 8lorious 5a:radakini, The 7akini who turns the wheel, The fi$e wisdoms and three odies personified, Praises and prostrations to the protector of eingsM ./0: !egarding line three, others incorrectly identify this as ody, speech, and mind.23I !ecite this with the sta le pride of the deity. 4M (A!5A 5-!A ;48-0- FA;A 5AFA %3-TTAM 5A'!A (5A#3A5A ATMA F4 3A08.

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./0: All the dakas and dakinis are pure in the self<nature of $a:ra ody, speech, and mind.2 This sta le pride in the con$iction that oneself is %hakrasam$ara is e"tremely important. -f one remains insepara le from this con$iction, all the mo$ements and acti$ities of the ody, the words and e"pressions of speech, and memories and thoughts in the mind ecome the e"perience of the ody, speech, and mind of the deity. The essential point is one+s insepara ility from the deity. -f it is not present, it would e difficult to accomplish this through the generation stage practice, which is mainly taught as the clear $isuali1ation of the deity+s form.=J There is lessing in ha$ing faith in whiche$er BpracticeC is appropriate, >Trengma Padma 8arwang? .Padma 0artesh$ara2 or the >8sung rdo r:e+i rigs kyi lha.? -f one does the meditation of Padma 0artesh$ara: from the sylla le 3!- a o$e a lotus< sun seat arises Padma 0artesh$ara .&otus &ord of 7ance2, red in color, with one face and four arms. The first right hand holds a lotus9 the second, a damaru9 the first left hand holds a ell9 the second, a skullcup. 3e has a khat$anga in the crook of his left arm. 3e wears a garland of wet or dried skulls, and is ornamented with the si" mudras. 3e wears a tiger skin Bon the lower part of his odyC and sits with his right leg e"tended. 4M PA7MA 0A!T*(35A!A 3608 3608 P3AT. !ecite this BmantraC twenty<one times, and so forth, with the con$iction that one has ecome the complete form of the deity, as one counts recitations on one+s mala. -n the center of a sun in the heart of the father, is a sylla le 3608, and in the center of a sun in the heart of the mother is a sylla le #AM. Then the root mantra ./0: the eight $erses2, the essence mantra ./0: the twenty<two sylla le mantra2, and the Duintessence mantra ./0: the se$en sylla le mantra2 are arranged. ./0: The root mantra, and so forth, of the mother are arranged around the seed sylla le similarly to the father.2 Ohen one+s mantra recitation sta ili1es, the winds of conceptuality, the co<emergent mantra garland, and wind go out through the left nostril together, entering the right nostril of sentient eings of the three realms, a iding as the deity. /rom the 3608, the mantra garland Bin the heartC of sentient eings emerges from their left nostril, entering one+s right nostril, dissol$ing into the 3608 in one+s heart. !ecite the mantra with the $isuali1ation of circulation. Alternati$ely, from the 3608 in the heart the mantra garland emerges from one+s mouth, entering the mouth of the mother. /rom the lotus Bof the motherC, it enters the $a:ra Bof the fatherC.=1 !ecitation with this $isuali1ation of circulation is the profound recitation of compassion. -t has een taught as is stated here. 4ne should know other mantra recitations, such as that of the root mantra of the father and mother.

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The essence mantra of the father: 4M (3!- 5A'!A 3* 3* !6 !6 FAM 3608 3608 P3AT ./0: glorious $a:ra lood drinker2 7AF-0- 'A&A (AM#A!AM (5A3A. ./0: inding the net of dakinis.2 The Duintessence mantra Bof the fatherC: 4M 3!- 3A 3A 3608 3608 P3AT. The essence mantra of the mother: 4M 5A'!A 5A-!4%A0-;* 3608 3608 P3AT. ./0: 5a:ra 5airocani.2 The Duintessence mantra Bof the motherC: 4M (A!5A #6773A 7AF-0-;* ./0: dakini of all the uddhas2 5A'!A 5A!0A0-;* ./0: dakini of the $a:ra family2 3608 3608 P3AT. ./0: The colors of the mantra garlands of the father and mother are the same as their odies.2 !egarding this, the num ers of recitations are: for the root mantra, one hundred thousand9 for the essence mantra, si" hundred thousand9 for the Duintessence mantra, se$en hundred thousand. -t is taught that one should recite the mantra one hundred thousand times for each sylla le in the mantra. 0e$ertheless, it is primarily necessary to recite the essence mantras of the father and mother. -t is taught that the root mantra is connected with ody, the essence mantra with speech, the Duintessence mantra with mind, and the seed sylla les with wisdom. This is ecause the ody is the clear $isuali1ation of the deity+s form, the mind is connected with meditation itself,samadhi,, and speech is connected only with the essence mantra. -n a pre$ious time, the time of perfection, it was appropriate to recite this mantra one hundred thousand times. -n the time when the lifespan of eings was reduced y a third, it was recited two hundred thousand times. Ohen the life span was reduced y half, it was done three hundred thousand times. -n the time of conflict ./0: the time of #uddha (hakyamuni2 this mantra is recited four hundred thousand times. This is taught to e the recitation. The path of mantra is taught to ring greater fruition, more Duickly in the present age of defilement than in the four periods of time pre$iously descri ed. -t was taught there is no need to recite large num ers of mantras. #ased on this, one should accomplish the practice reDuirements in the state that is not separate from the samadhi of the three $a:ras,=2 reciting mantra free of the si" faults, such as reciting too fast, or too slow, and so forth.=3 Moreo$er, the meditation on the yidam deity is the essence of the path of li eration. -f this is not done, one could perform the acti$ity of method, such as generosity and so forth,the fi$e paramitas,, for three limitless eons. #ut until one can remain insepara le from reali1ation and, through this reali1ation the clinging to the ordinary aggregates, elements, and senses is actuali1ed as the wisdom reali1ing emptiness, one will not achie$e uddhahood.==

1J

Drikung Kagyu Three-Year Retreat Texts: Preliminaries and Five-Fold Path of Mahamudra (as of ! "!"# $ at #:%$: & a !' (

(Long version)

4n this path, ecause the thought of one+s own form is immediately concei$ed of as the radiance of the deity+s form, attachment to one+s ordinary ody, appearances, and reputation is re$ersed. Oith the arising of the play of ody, speech, mind, Dualities, and acti$ities of the yidam deity, outer and inner o stacles do not arise. #y offering all desira le Dualities and en:oyments to the #uddha, countless merit is perfected. All the ordinary and supreme siddhis are Duickly accomplished. /rom the +a,ra Mala .Dor 'reng2: Through the practice of the deity in secret mantra, The achie$ement of all siddhis is accomplished. Thus it is said. Mahasiddha 7ril upa said: /or those who keep their $ows, Bha$eC de$otion to the lama, And diligence in the practice of meditation, All siddhis arise. &ong life, the a undance of en:oyments, glory, mastery, splendid dignity, and acti$ities are accomplished. 4ne ecomes learned in all the treatises, And ecomes a great orator, who conDuers mistaken $iews. 4ne Duickly attains the state of the great 5a:radhara himself. Thus it is said. /rom a gur, a $a:ra song: Through the yoga of pride in oneself as the #uddha, -t does not take a long time to ecome the #uddha himself.=@

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This section on %hakrasam$ara is part of 7harmakirti+s treatise shallung or oral transmission on the fi$efold mahamudra. This treatise has een translated into *nglish as -ral .nstru0tions of Drigung +a,radhara Dharmakirti: 1dvi0e on the Pra0ti0e of the Fivefold Mahamudra y &ama Farma 'inpa Nangpo with the aid of 7u pon Thinley 0ingpo and Ani F. Trinlay %h)dron and was re$iewed y Pema Tsewang (hastri from Oisdom Pu lications. -n the su seDuent endnotes these people will e referred to as the >Maryland+s translation team.? Ohene$er an endnote is sourced to >*ds.,? it means the editors of the present >long $ersion,? which includes &ama %hamspa+s lecture notes among other sources. According to &ama %hamspa, his lectures are ased on a longer $ersion of 7harmakirti+s, thus &ama %hamspa offers some details and clarifications that are missing in the treatise translated y the Maryland team,the shorter $ersion. 2 This is a reference to the fourth empowerment, which must include the instructions that point out the nature of mind. BMaryland+s translation team.C 3 &ight fills our ody as 3eruka and radiates through our pores out of our ody and throughout space. B&ama %hamspa.C = The outer container or pot .Ti . snot2 ecomes the mandala palace, which corresponds to the outer world. The pot+s contents .Ti . chut2 ecome the dakas and dakinis, which correspond to the inner eings or the eings li$ing in the world. Pot and contents are always together .>snot<chut?29 this is, the world and its eings are always together. B&ama %hamspa.C @ The >head? of a letter is the Bhori1ontalC line at the top. BMaryland+s translation team.C A The lda tse is the small circle and sDuiggle .or the small semi<circle onlyK B*ds.C2 a o$e the main letter. BMaryland+s translation team.C E The nada is a $ery tiny particle. BMaryland+s translation team.C H These are the (anskrit consonants. BMaryland+s translation team.C I According to &ati !inpoche .8elugpa2, one set of =J consonants starts from the east, stands clockwise and faces inward .making a semicircle on the right2. 4n the other side, another set of =J consonants starts from the east, stands counterclockwise, and faces outward .making a semicircle on the left2. These two sets of consonants form a circle, with the two FA ne"t to each other Bin the eastC.? B#ks. .2adhana3 Tsog and -ral 4ommentary of the 5eneration 2tage Pra0ti0e of 6eruka 7ody Mandala 100ording to the 2ystem of Mahasiddha 5hanta'a, y &ati !inpoche, p.1=A.2C 1J These are the (anskrit $owels. BMaryland+s translation team.C 11 *ach translator seems to render these nine moods in a different way. Thus Fhenchen Fonchog 8yaltsen !inpoche in his translation of Funga !inchen+s commentary of the fi$efold mahamudra translates the nine moods as: graceful, heroic, ugly, laughing, fierce, frightening, compassionate, frightful, and peaceful .The 5arland of Mahamudra Pra0ti0es y Fhenpo Fonchog 8yaltsen and Fatherine !ogers2. 4ther translations are: coDuet, dauntless, repulsi$e, laughing, dreadful, awe< inspiring, tender, ma:estic, peaceful .The 8ife and Tea0hings of 9aro'a y 3er ert 8uenther29 ro ust, heroic, ugly, sa$age, terri le, awe<inspiring, compassionate, dignified, serene .Tucci29 arrogant, courageous, rough, humorous, forceful, wrathful, compassionate, powerful, serene .Tsongkhapa29 symmetrical, heroic, stern, energetic, se$ere, awe<inspiring, compassionate, serious, peaceful .Tantrik Texts y Arthur A$alon29 and so forth. B*ds.C 12 3e wears the elephant skin ehind him and across the crook of his arms, like a long scarf. B&ama %hamspa.C 13 (he is in a $ery particular ody posture called >creating<great< liss posture.? B&ama %hamspa.C 1= (ee The 5arland of Mahamudra Pra0ti0es y Fhenpo Fonchog 8yaltsen and Fatherine !ogers, translators, pp. @J<@1 for further details on the 7rikung Fagyu %hakrasam$ara+s @<step de$eloping stage. 1@ The lotus is unstained ecause it does not stick to the mud from which it emerged. (imilarly, %hakrasam$ara does not ha$e any samsaric defilement in his mind. -f the petals of the lotus seat end upward it means that the deity is peaceful. -f they end downward, it means that the deity is wrathful.
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B&ama %hamspa.C 1A Therefore, that %hakrasam$ara is trampling on the odies of #haira$a .an emanation of (hi$a2 and Falaratri .an emanation of 6ma, (hi$a+s consort2 means that %hakrasam$ara purifies the dualistic thoughts of >-? and >mine.? B&ama %hamspa.C 1E Method and wisdom are insepara le, ecause our mind+s true nature is clear light and emptiness always together. This is why we $isuali1e father and mother .ya and yum2 arising simultaneously and remaining together. B&ama %hamspa.C 1H #liss and emptiness are insepara le. B&ama %hamspa.C 1I The container .skullcup2 and its content .nectar2 should ne$er e separated. The outer world and the inner eings are always together .>snot<chut?2. B&ama %hamspa.C 2J This is, the mind that a solutely understands the dharmakaya. B&ama %hamspa.C 21 4r it means that ody, speech, and mind are insepara le. B&ama %hamspa.C 22 This indicates that %hakrasam$ara has completed the si" perfections. B&ama %hamspa.C 23 Therefore two names for 5a:ra$arahi are: 7or:e (tonying .>$a:ra emptiness?2 and Phagmo 7echen .>great liss sow?2. B&ama %hamspa.C 2= The hooked knife cuts off the emotional thoughts. B&ama %hamspa.C 2@ The three odies of the #uddha are ody, speech, and mind. B&ama %hamspa.C 2A >And so forth?: -nside the 3A08 and the fire Bof tummoC is the karmar .i.e. the white .>kar? for karpoPwhite2 indu and the red .>mar? for marpoPred2 indu. Their insepara ility represents the insepara ility of 3eruka ya Lyum or of the male and female principles .ya , malePwhite indu9 yum, femalePred indu2. B&ama %hamspa.C 2E (ee endnotes to %hakrasam$ara sadhana. B*ds.C 2H (ee endnotes to %hakrasam$ara sadhana. B*ds.C 2I The :oints of the lim s. B&ama %hamspa.C 3J Tantric pride is to recogni1e that since eginningless time our nature has een pure: >- am 3eruka.? B&ama %hamspa.C 31 Ti . pawoPheroe. -n essence they are the si" dhyani uddhas .see endnotes to %hakrasam$ara sadhana2. B&ama %hamspa.C 32 (moky color. They can also e dark lue. B&ama %hamspa.C 33 4M 5A'!A 5-0A 3608 3608 P3AT 4M 5A'!A 5A08(3A 3608 3608 P3AT 4M 5A'!A M!-7A08A 3608 3608 P3AT 4M 5A'!A M6!A'A 3608 3608 P3AT 4M 5A'!A 3A(;A 3608 3608 P3AT 4M 5A'!A &A(;A 3608 3608 P3AT 4M 5A'!A 8-TA 3608 3608 P3AT 4M 5A'!A 0-!T;A 3608 3608 P3AT 4M 5A'!A P6(3PA 3608 3608 P3AT 4M 5A'!A 736PA 3608 3608 P3AT 4M 5A'!A 7-PA 3608 3608 P3AT 4M 5A'!A 8A073A 3608 3608 P3AT These are the special outer offerings used for the %hakrasam$ara practice. BMaryland+s translation team.C 3= 4M !6PA 5A'!- 3608 3608 P3AT 4M !A(A 5A'!- 3608 3608 P3AT 4M (PA!(3A 5A'!- 3608 3608 P3AT 4M 73A!MA73AT6 5A'!- 3608 3608 P3AT
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8enerally she is represented as eing green in color. .(ee also the endnotes to the %hakrasam$ara long sadhana.2 B*ds.C

-n rief: 'APwisdom eing is in$ited9 3608Pwisdom eing enters9 #AMPwisdom eing ecomes insepara le9 34Pwisdom eing is pleased. ./or more details, see the endnotes to the %hakrasam$ara long sadhana.2 B*ds.C 3E 4M 5A'!A P6(3PAM P!AT-(3T3A (5A3A 4M 5A'!A 736PAM P!AT-(3T3A (5A3A 4M 5A'!A A&4FAM P!AT-(3T3A (5A3A 4M 5A'!A 8A073A P!AT-(3T3A (5A3A 4M 5A'!A 0*5*7;AM P!AT-(3T3A (5A3A 3H The cause is method .%hakrasam$ara2 and wisdom .5a:ra$arahi2. The fruit is the fi$e tathagatas. The seal of the fruition of cause is when oth cause and fruit ecome the same. -n other words, the seal of the fruition of cause is when the crown of the tathagata is formed in the yidam ya Lyum and then the crown tathagatas dissol$e in the yidam ya Lyum. B&ama %hamspa.C 3I The correct reference is to nirmanakaya, sam hogakaya, and dharmakaya. BMaryland+s translation team.C =J Oithout tantric pride your $isuali1ations cannot ecome clear. B&ama %hamspa.C =1 According to &ama %hamspa, it is etter not to do the latter circulation during your first yidam retreat. After you ha$e finished the yidam retreat, if you ha$e een successful in your $isuali1ation, there will e no sentient eing other than %hakrasam$ara and 5a:ra$arahi for you. 4nly then you would e Dualified to do the ya Lyum circulation. This circulation is especially eneficial for young people with a strong Bse"ualC desire. =2 The three $a:ras are the deity, mantra, and samadhi. BMaryland+s translation team.C As you are reciting you should e aware of your ody as the yidam, your speech as the clearly enunciated mantra, and your mind as the clear concentration of samadhi. B&ama %hamspa.C =3 The si" faults of mantra recitation are: repeating the mantra too fast, too slow, too loudly, with no sound, missing sylla les, and with incorrect pronunciation. BMaryland+s translation team.C !eciting too fast might make the practitioner start laughing and too slow might make him or her drowsy. All sylla les of the mantra must e pronounced clearly9 you should not skip any words ut e a le to hear them all as you are saying the mantra. B&ama %hamspa.C == -f you practice only method .si" perfections2 or only wisdom, Bwithout the union of oth as in yidam retreat,C it could take you eons to progress and there is little or no chance to get enlightenment. ;idam practice is the est way to >separate? .desta ili1eK2 the ego and then attain enlightenment. B&ama %hamspa.C =@ Some rules of and reflections about the yidam retreat: Qneed to rela" if feeling tired or if not ha$ing a good feeling when reciting the mantra9 Qif not feeling de$otion, stop reciting9 Qshould not recite in a position other than the lotus position, or while doing other things9 Qfinish the end of the mala efore drinking9 then wash again your mouth, recite ali<kali, and only then resume the recitation9 Qif the $isuali1ation is not clear, do not recite the mantra9 train yourself y holding the $isuali1ation for a small num er of mala ead counts first, and if you succeed, keep increasing the num er of counts that you can do in a row9 Qeach mala ead is like a mandala deity9 Qsadhana and recitation are the method9 dissolution stage is the wisdom9 Qmantra recitation is the lessing, it has strong power9 speech .o :ect2 holds our mind9 de$eloping stage plus mantra is a good o :ect for our mind .to support it29 Qwe need accumulation of merit to succeed in the de$eloping stage .this is the reason for the first part in the morning session and for the third or last section,the ganachakra,in the last session of the e$ening9 Qe$erything in the sadhana, with the e"ception of the de$eloping stage, is a method to increase merit9
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Qdissolution stage is only mind, not mantra9 Qha$ing your thoughts not so much focused on things outside your room is a $ery good sign of progress9 Qtrain the mind for: not talking, not looking at others outside the retreat area, not listening to outer sounds, not letting others outside of the retreat area see you9 .more retreat instructions in the endnotes to the %hakrasam$ara sadhana2.