Middle-Length

Guhyasamaja Sadhana

Middle-Length Guhyasamaja Sadhana

Colophon
Translated by Alexander Berzin based on Je Phabongkha Rinpoches middle-length sadhana and discourses by His Holiness the Fourteenth Dalai Lama and H.E. Tsenzhab Serkong Rinpoche. 2002 by Alexander Berzin - www.berzinarchives.com First formatted and slightly edited by Wolfgang Saumweber (www.guhyasamaja.net) in 1/2003. Fully revised in 2/2010 and edited according to the instructions of H.E. Dagyab Kyabgon Rinpoche (www.tibethaus.com). Prepared for the Guhyasamaja Initiation bestowed by H.E. Choden Rinpoche at Tse Chen Ling Center in San Francisco in March 2010.

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Tse Chen Ling

Middle-Length Guhyasamaja Sadhana

Middle-Length

Guhyasamaja Sadhana
Contents Preliminaries
5 5 5 7

Refuge Generation of Bodhichitta Meditation on the Uncommon Protection Wheel Common Protection Wheel

Main Practice

7 7 8 10 11 11 12 12 18 19 19 20 20 20 20 21

Meditation on Voidness Visualization of the [Mandala] Residence Visualization of the [Mandala] Residents Illustration: Seats of the Mandala Deities Body Mandala Meditation on Taking Death into the Path of Dharmakaya Meditation on Taking the Intermediate State into the Path of Sambhogakaya Meditation on Taking Rebirth into the of Nirmanakaya Consecration of the Secret Organs Union Mantra Recitation Hundred-Syllable Mantra Praise Consecration of Outer and Inner Offerings Making the Offerings Dissolution

Conclusion
Torma Offering Dedication

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Guhyasamaja Mandala (with Symbols)

Middle-Length Guhyasamaja Sadhana

Preliminaries
Refuge
I go for refuge continually to the Sugata Buddhas, in whose minds abide a mental play (realization of voidness) actualized (in stages like the waxing of the) stainless moon and infinite methods of pure compassion. I go for refuge continually to the holy Dharma which (as the Noble Truth of the Path is the basis for) total freedom from all misconception and the foundation for the excellence of the holy (Arya Bodhisattva) beings, and which (as the Noble Truth of Cessation) is the very nature (of voidness), the single taste of all phenomena. I go for refuge to the host (of Arya Bodhisattvas) who are masters (over ordinary beings) of discipline, who abide on the (Bodhisattva) stages such as the Joyous One and so forth, are endowed with a glory (of bodhichitta) incited by supreme compassion, and who become purely freed from (the portion of) fetters (to be abandoned on each stage as they progress). I shall generate my mind into a pure bodhichitta adorned with a pure selfless wish, (both) the wishing and (the venturing state that) ripens (from it, by application of which) the instincts of all the obstacles can be removed.

Generation of Bodhichitta
I shall generate my mind into a pure Bodhichitta adorned with a pure selfless wish, Both the wishing and the engaging state that ripens from it, By application of which the instincts of all obstacles are removed.

Meditation on the Uncommon Protection Wheel

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM In the sense that the nature, causes and results of all phenomena are all three void of existing inherently by their own definition, everything becomes void. Within a state of Voidness comes a PAM from which comes a variegated lotus, in the centre of which, from an AH, comes a sun mandala. On top of this, from a yellow BHRUM comes a yellow, ten-spoked wheel revolving quickly clockwise and emanating into the ten directions streams of clouds of blazing vajras. Inside the centre (of the wheel) is a variegated lotus and moon seat. At each of the tips of the eight spokes in the cardinal and intermediary directions and in the spokes above and below the inside of the centre, just slightly not touching them, are variegated lotus and sun seats. On top of the central seat I (arise) as Vajradhara, white in color, with three faces white, black and red and six arms, the right hands holding a vajra, wheel and lotus and the left with bell, jewel and sword. I am adorned with the thirty-two major marks and eighty minor marks of a Buddha. My consort is white Vajradhatu Ishvari, with three faces white, black and red and six arms, the right hands holding a vajra, wheel and lotus and the left with bell, jewel and sword. We embrace each other, father and mother, with our first two arms. Both of us, too, are radiantly
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beautiful with mandala-haloes of light. We have jewel ornaments and clothing of various scarves and a nature of the three types of beings. Our three places are marked with the three syllables which are of the nature of the three vajras. Rays of light from the concentration being at my heart with us in union as mother and father bring forth Akshobhya surrounded by the ten wrathful ones. They enter my mouth, pass through the path of my vajra-organ and melt into the mothers lotus-organ as eleven drops which become eleven long vowelled HUMs. These completely transform, turning into Akshobhya and the ten wrathful ones. Akshobhya is black, has three faces black, white and red and six arms, the right hands holding vajra, wheel and lotus, the left with bell, jewel and sword. He is drawn back up to my heart. VAJRADHIRK he is expelled out from my heart (multiplied) and emanated into the ten directions. They do the actions of the Buddhas such as turning the wheel of Dharma and so forth. But especially they purify angersome beings of their anger and bring them to the enlightened state of Akshobhya. These emanations condense back into one. Akshobhya mixes inseparably with his wisdom being and then by entering me, my previous moon seat becomes a sun, on top of which I become Dveshavajra and Vajradhatu Ishvari becomes blue Sparshavajra, with whom I sit in the manner of being in union and having a nature of the three types of beings. The ten wrathful ones are drawn up to my heart. YAMANTAKRIT! PRAJNANTAKRIT! PADMANTAKRIT! VIGHNANTAKRIT! ACHALA! TAKKIRAJA! NILADANDA! MAHABALA! USHNISHACHAKRAVARTI! SUMBHARAJA! They are expelled out from my heart and settle on the lotus and sun seats at the spokes in the cardinal and intermediary directions and above and below [the wheel], with their left legs outstretched and in the pose of demolishing all the evil ones.

Wrathful Activity
Hooked by my stare, a second Sumbharaja comes before me to receive my command. OM SUMBHA NISUMBHA HUM, GRIHNA GRIHNA HUM, GRIHNA PAYA GRIHNA PAYA HUM, ANAYA HO, BHAGAVAN VIDYA RAJA HUM PHAT Thus, having been ordered, the vajra in Sumbharajas right hand becomes a vajra-hook. With this hook he seizes by their hearts the principal interferers, namely the ten directional protectors. Binding them by their necks with his lasso, he hooks them in, bringing them towards the ten wrathful ones and throws them into triangular-shaped holes beyond them, which had come from long-vowelled HUMs. From Amritakundalini in the North is emanated another Amritakundalini who transforms into ten blazing, fiery daggers having the shape of the wrathful one, Amritakundalini on top and below the navel a single-pointed spear. These pierce the heads of the directional protectors and their entourage. OM GHAGHA GHATAYA GHATAYA, SARVA DUSHTAM PHAT PHAT, KILAYA KILAYA SARVA PAPAM PHAT PHAT, HUM HUM HUM VAJRA KILAYA, VAJRA DHARO AJNE PAYATE SARVA VIGHNANA KAYA VAK CHITTA VAJRA KILAYA HUM HUM HUM PHAT PHAT. Sumbharajas vajra-hook hand-implement becomes a blazing, fiery vajra-hammer. He pounds the crowns of the daggers, above and below, and the interferers are skewered with the daggers
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straight through from the crown of their heads to the soles of their feet, so that they become unwavering and unmoving in their body, speech and mind. The emanated Sumbharaja dissolves into the Sumbharaja below and once again, from the wrathful ones and the daggers, blazing vajra fire and light is emitted in the ten directions, burning and disintegrating all interferers and evil ones of samsara.

Common Protection Wheel

TAKKI HUM JAH beyond the wrathful one is an iron vajra fence. TAKKI HUM JAH beyond this is a fence of water. TAKKI HUM JAH beyond this is a fence of wind. From HUM on top of the iron fence comes a vajra tent like a stupa. Below the tent and on top the fence is a vajra canopy. On the ground beneath, from HUM comes a vajra foundation. Outside, in all the cardinal and intermediary directions, is a network of arrows shooting with the blazing fire of pristine awareness. On the crown of the deities heads on a moon is a white OM, at the throat on a lotus is a red AH, at the heart on a sun is a blue HUM. OM AH HUM. (3x)

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

Visualization of the [Mandala] Residence

Instantaneously within a state of voidness comes the complete vajra ground, fence, tent, canopy and fire mountain. In the centre of this is a white three-sided pyramidal reality source, standing upright with the large side on top and the fine point sticking down at the bottom. Inside this is a variegated lotus in the centre of which is a HUM YAM HUM. From the grey YAM comes a blue bow-shaped wind mandala and from the two HUMs come two vajras to adorn the two sides. On top of this is a HUM RAM HUM. From the red RAM comes a red triangular fire mandala and from the two HUMs come two vajras to adorn the two sides. On top of this is a HUM BAM HUM. From the white BAM comes a white circular water mandala and from the two HUMs come two vajras to adorn the two sides. On top of this is a HUM LAM HUM. From the yellow LAM comes a yellow square earth mandala and from the two HUMs come two vajras to
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adorn the two sides. These are of the nature of the four goddess-consorts such as Lochana and so forth. These four mandalas merge into one and transform into a crossed vajra on top of the centre of which is a white BHRUM. This emits rays of light which are clouds of Buddhas and then transforms into a square celestial mansion with four doorways. Its jeweled walls going all around have five layers (in thickness), which going from the outside in are white, yellow, red, green, and blue. On top, it is adorned with a jeweled molding, a quadruple colonnade, strings, and strands of jewels, hanging pendants and upright dentils. Halfway inside this celestial mansion which has all the standard parts, such as the archways and so forth, is a circular ledge, the outside face of which is encircled with a ring of five-colored lights and the inside of which is encircled with a ring of three-pointed vajras. On top of this are eight pillars supporting vajra beams. Thus, it is beautified. On the roof, it is arrayed with a vajra and precious jewel pinnacle. To the left and right of the corners of the second level are jeweled vases filled with nectar. Thus, it is beautified with eight vases. This excellent pure mansion with good qualities more especially distinguished than those which are human and divine has its inside clearly visible when looking from the outside and its outside clearly visible when looking from the inside. Within, the floor below and the (ceiling) above are white in the East, yellow in the South, red in the West, green in the North and blue in the centre. Within there are thirty-one variegated lotus seats, on top of which the main deity and the ten wrathful ones have a sun seat; those in the Eastern direction such as Vairochana have a moon seat; Mamaki has a vajra seat; those in the South except for her are on a jewel seat; those in the West are on a red lotus seat and those in the Northern direction are on a crossed vajra seat.

Visualization of the [Mandala] Residents

Visualization of the Deities Through Pure Imagination
On these seats, out of pure imagination alone, come the full thirty-two deities all at once.

The Central Deities

On the central seat I arise as a blue Vajradhara, with three faces blue, white and red and six arms the right hands holding a vajra, wheel and lotus and the left with bell, jewel and sword. My hair is tied up in a knot on top of my head and I am adorned with the thirty-two major marks and eighty minor marks of a Buddha. My motherly consort is blue Sparshavajra, with an Akshobhya adorning the crown of her head. She has three faces blue, white and red and six arms, the right hands holding a vajra, wheel and lotus, and the left with a bell, jewel and sword. Her hair is half tied up in a knot. She is extremely voluptuous, smiling and slender, beautiful with such charming features as slanting eyes glancing to the side. In the prime of her youth, she enjoys the pleasures of the five desirable sensory objects. We embrace each other, father and mother, with our first two arms and we are both adorned with the eight jewel ornaments. We sport a crown, jeweled earrings with an utpala flower above our ears and beautified with a hanging ribbon, a jeweled choker necklace, a pearl long hanging necklace, strands of jewels, bracelets, anklets and a jeweled girdle-belt. On the upper part of our

Middle-Length Guhyasamaja Sadhana

bodies, we are draped with heavenly garments and on the lower part girded with heavenly silks. Encircled in a mandala-halo of light, I, the father, sit in the warrior-beings (half vajra) position.

The Four Buddhas

In the East is white Vairochana with an Akshobhya adorning the crown of his head. He has three faces white, black and red and six arms the right hands holding a wheel, vajra and white lotus, the left with bell, jewel and sword. In the South is yellow Ratnasambhava with an Akshobhya adorning the crown of his head. He has three faces yellow, black and white and six arms the right hands holding a gem, vajra and wheel, the left with a bell, yellow lotus, and sword. In the West is red Amitabha with an Akshobhya adorning the crown of his head. He has three faces red, black and white and six arms with his first left hand holding at his hip a bell and red lotus by the stem and his first right with a full bloom lotus at his heart. In his other right hands he holds a vajra and wheel, and in his left a jewel and a sword. In the North is green Amoghasiddhi with an Akshobhya adorning the crown of his head. He has three faces green, black and white and six arms the right hands holding a sword, crossed vajra, and wheel, the left with a bell, green lotus and a gem.

The Eight Goddesses

In the Southeast is white Lochana. In the Southwest is blue Mamaki. In the Northwest is red Pandaravasin. In the Northeast is green Tara. On the second level, in the Southeast is white Rupavajra. In the Southwest is yellow Shabdavajra. In the Northwest is red Gandhavajra. In the Northeast is green Rasavajra. All of these eight goddesses also have their hair half tied up in a knot. They are adorned with the eight jewel ornaments. They sport a crown, jeweled earrings with an utpala flower above their ears and beautified with a hanging ribbon, a jeweled choker necklace, a pearl long hanging necklace, strands of jewels, bracelets, anklets, and a jeweled girdle-belt. On the upper part of their bodies, they are draped with heavenly garments and on the lower part girded with heavenly silks. They are extremely voluptuous, smiling, and slender, beautified with such charming features as slanting eyes glancing to the side. In the prime of their youth, they enjoy the pleasures of the five desirable sensory objects. Encircled in a mandala-halo of radiant light, each sits on her seat in the vajra-position.

The Eight Bodhisattvas

On the seats to the right and left of the eastern doorway, in order, are white Maitreya and Kshitigarbha. On the seats to the right and left of the southern doorway, in order, are yellow Vajrapani and Khagarbha. On the seats to the right and left of the western doorway, in order, are red Lokeshvara and Manjushri. On the seats to the right and left of the northern doorway, in order, are green Sarvanivarana-viskambhini and Samantabhadra.

The Ten Wrathful Ones

In the eastern doorway is black Yamantakrit. In the southern doorway is white Prajnantakrit. In the western doorway is red Hayagriva. In the northern doorway is black Vighnantakrit. In the
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Seats of the Mandala Deities

West 32 28 12 8 18 South 24 17 11 27 16 4 7 19 25 20 13 9 21 North 6 22 10 14 15 30 26 29

5 1 2 3

23 31 East

Main Deities: 1. Vajradhara (blue) 2. Sparshavajra (blue) Four Buddhas: 3.Vairochana (white) 4. Ratnasambhava (yellow) 5. Amitabha (red) 6. Amoghasiddhi (green) Eight Goddesses: 1st Tier: 7. Lochana (white) 8. Mamaki (blue) 9. Panadaravasini (red) 10 Tara (green) 2nd Tier: 11. Rupavajra (white) 12. Shabdavajra (yellow) 13. Gandhavajra (red) 14. Rasavajra (green)
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Eight Bodhisattvas: 15. Maitreya (white) 16. Kshitigarba (white) 17. Vajrapani (yellow) 18. Khagarba (yellow) 19. Lokeshvara (red) 20. Manjushri (red) 21. Sarvanivarana-viskambhini (green) 22. Samantabhadra (green) Ten Wrathful Ones: 23. Yamantakrit (black) 24. Prajnantakrit (white) 25. Hayagriva (red) 26. Vighnantakrit (black) 27. Achala (black) 28. Takkiraja (blue) 29. Niladanda (blue) 30. Mahabala (blue) 31. Ushnisha-chakravartin (blue) 32. Sumbharaja (blue)

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southeast is black Achala. In the southwest is blue Takkiraja. In the northwest is blue Niladanda. In the northeast is blue Mahabala. Above is blue Ushnisha-chakravartin and below is blue Sumbharaja.

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

Empowerment
From the HUM at my heart, light rays are emitted, hooking in all sentient beings and bringing them into the mandala from the four directions without any impedance in the Vajrasattva (manner of) entering. Those who have entered are given empowerment by the light rays from the bodhichittas of the father and mother in union, and achieve the physical and mental bliss of all the Buddhas. They transform into Vajrasattvas and are sent to their own individual Buddha-fields.

Body Mandala
Light rays in the form of hooks from the blue HUM in my heart draw forth the deities from Vairochana through Sumbharaja, set them in their places such as the crown of my head and so forth and they become inseparable in nature from my aggregate of form and so on. To the crown of my head comes Vairochana; to my throat, Amitabha; to my navel, Ratnasambhava; to the energy-channel where my thighs join, Amoghasiddhi. To my navel comes Lochana; to my heart Mamaki; to my throat Pandaravasin; to the crown of my head, Tara. To my eyes comes Kshitigarbha; to my ears Vajrapani; to my nose Khagarbha; to my tongue Lokeshvara; to my heart Manjushri; to my secret organ Sarvanivarana-viskambhini; to my joints Samantabhadra; and to the crown of my head Maitreya. To the gateway of my eyes comes Rupavajra; to the gateway of my ears Shabdavajra; to the gateway of my nose Gandhavajra; to the gateway of my tongue Rasavajra and to the gateway of my vajra-organ Sparshavajra. To my right hand comes Yamantakrit; to my left hand Aparajita; to my mouth Hayagriva; to my vajra-organ Vighnantakrit; to the energy-channel at my right shoulder Achala; to the energychannel at my left shoulder Takkiraja; to my right knee Niladanda; to my left knee Mahabala; to the crown of my head Ushnisha-chakravartin; and to the soles of my two feet comes Sumbharaja.

Meditation on Taking Death into the Path of Dharmakaya

The deities of my body: Vairochana, Lochana, Kshitigarbha, Rupavajra, Maitreya, Yamantakrit, and Achala dissolve in their turn into clear light. Then Ratnasambhava, Mamaki, Vajrapani, Shabdavajra, Aparajita, and Takkiraja dissolve in their turn into clear light.
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Next Amitabha, Pandaravasin, Khagarbha, Gandhavajra, Hayagriva, and Niladanda dissolve in their turn into clear light. Then Amoghasiddhi, Tara, Lokeshvara, Rasavajra, Sarvanivarana-viskambini, Sparshavajra, Samantabhadra, Vighnantakrit, and Mahabala dissolve in their turn into clear light. Then Ushnishachakravartin, then Sumbharaja and then Manjushri dissolve in their turn into clear light. And then the main figure too dissolves in his turn into clear light. OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO HAM

Meditation on Taking the Intermediate State into the Path of Sambhogakaya

On top of the central seat, from a HUM comes a sun mandala. In the centre of it, from an OM comes a moon mandala. On top of that, from an AH comes a red, eight-petalled lotus, in the centre of which are an OM AH HUM stacked one atop the other. All of these condense into one and become a complete, full moon mandala. From it, light rays are emitted, collecting back the entire environment and all the beings within it and dissolving them into the moon. OM DHARMA DHATU [SVABHAVA] ATMAKO HAM The root of all phenomena included in the environment and the beings within it is energy-wind and mind alone, appearing as a moon, and that is me. On top of the moon, like a bubble coming from water, there comes from the moon a white OM, a red AH and a blue HUM. From these, light rays are emitted, bringing forth from the ten directions countless members of the five Buddha families together with their entourage. They dissolve into the moon and from the transformation of (what was on) it, there comes a white five-spoked vajra marked with an OM AH HUM. VAJRA ATMAKO HAM From the transformation of the vajra together with the syllables, I become the First Protector, white in color, with three faces white, black and red and six arms the right hands holding a vajra, wheel and lotus, the left with a bell, jewel and sword. I am adorned with jewel ornaments and wear garments of various heavenly scarves.

Meditation on Taking Rebirth into the of Nirmanakaya

Meditation of the Nirmanakaya-Vajradhara
From their natural abodes, father and mother Buddhas, in order to tame sentient beings, produce Akshobhyas from the bodhichitta of their sitting in union. These come to pervade the entire expanse of space. All sentient beings, by receiving their blessings, attain uncontaminated physical and mental bliss. Then all the Akshobhyas condense into one, inside the celestial mansion, and by my entering into him, I become a blue Vajrasattva Nirmanakaya (Emanation Body), with three faces blue, white and red, and six arms the right hands holding a vajra, wheel and lotus, the left with a bell,

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jewel and sword. I am adorned with jewel ornaments and wear garments of various heavenly scarves.

Meditation of the Body as Residence

The front, back, right and left sides of my body are the four corners of the mandala. The orifices of my mouth and nose and the pathways for my feces and urine are the four doorways. My energy-winds of the five colors upon which ride conceptual thoughts, which are purified into the five pristine awarenesses, are the five layers of the walls. The consciousness of my tongue is the jeweled molding. My intestines are the strands of jewels and my sinews are the half-strings of jewels. My share of white bodhichitta is the half moons. The consciousness of my eyes is the mirrors. The consciousness of my nose is the flower garlands. The cognitive power of my tongue is the bells. The collected cognitive power of my body becomes the yak-tail fans adorned with strands and half-strings of jewels. The consciousnesses of my ears and body are the banners and flags situated on the upright dentils. My eight limbs, namely my calves, thighs, forearms and upper arms, are the eight pillars. My belly is the vases inside the mandala. The cognitive power of my ears is the vajras on the half-moons in the corners. My purified five aggregates are the five colors of the mandala. The four vital points at my secret organ, navel, heart, and face [= tip of nose] are the four archways. The cognitive power of my eyes is the wheels on top of them. The consciousness of my mind is the mountain antelopes. The cognitive power of my nose is the banners on the archways and the cognitive power of my mind is the lotus in the centre. In this way, all the parts of my body become the individual parts of the celestial mansion.

Meditation of the Skandhas as Deities

The Skandhas Between the crown of my head and my hairline is a white OM, the nature of my aggregate [= skandha] of form, which transforms into a white Vairochana with an Akshobhya crowning his head. Between my hair line and my throat is a red AH, the nature of my aggregate of recognition, which transforms into a red Amitabha with an Akshobhya crowning his head.
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Between my throat and my heart in the middle between my two breasts is a blue HUM, the nature of my aggregate of consciousness, which transforms into a blue Akshobhya with an Akshobhya crowning his head. Between my heart and my navel is a yellow SVA, the nature of my aggregate of feeling, which transforms into a yellow Ratnasambhava with an Akshobhya crowning his head. Between my navel and energy-channel where my thighs join is a green HA, the nature of my aggregate of compositional factors, which transforms into a green Amoghasiddhi with an Akshobhya crowning his head. The Elements At my navel is a LAM, the nature of my bodys entire element of earth, which transforms into a white Lochana with a Vairochana crowning her head. At my heart is a MAM, the nature of my bodys entire element of water, which transforms into a blue Mamaki with an Akshobhya crowning her head. At my throat is a BAM, the nature of my bodys entire element of fire, which transforms into a red Pandaravasin with an Amitabha crowning her head. At the crown of my head is a TAM, the nature of my bodys entire element of energy-wind, which transforms into a green Tara with an Amoghasiddhi crowning her head. The Sense Organs and Sense Objects At my two eyes are THLIMs, the nature of the cognitive power of my eyes, which transform into white Kshitigarbhas with Vairochanas crowning their heads. At the gateways of my eyes are JAHs, the nature of my bodys sights, which transform into white Rupavajras with Vairochanas crowning their heads. These fathers and mothers embrace each other with their first two arms. At my ears are OMs, the nature of the cognitive power of my ears, which transform into yellow Vajrapanis with Ratnasambhavas crowning their heads. At the gateways of my ears are HUMs, the nature of my bodys sounds, which transform into yellow Shabdavajras with Ratnasambhavas crowning their heads. These fathers and mothers embrace each other with their first two arms. At my nose is an OM, the nature of the cognitive power of my nose, which transforms into a yellow Khagarbha with a Ratnasambhava crowning his head. At the gateway of my nose is a BAM, the nature of my bodys smells, which transforms into a red Gandhavajra with an Amitabha crowning her head. This father and mother embrace each other with their first two arms. At my tongue is an OM, the nature of the cognitive power of my tongue, which transforms into a red Lokeshvara with an Amitabha crowning his head. At the gateway of my mouth is a HOH, the nature of my bodys tastes, which transforms into a green Rasavajra with an Amoghasiddhi crowning her head. This father and mother embrace each other with their first two arms.
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At my heart is a HUM, the nature of the cognitive power of my mind, which transforms into a red Manjushri with an Amitabha crowning his head. At my vajra organ is an OM, the nature of the cognitive power of my body, which transforms into a green Sarvanivarana-viskambhini with an Amoghasiddhi crowning his head. At the gateway of my vajra organ is a KHAM, the nature of my bodys tactile sensations, which transforms into a blue Sparshavajra with an Akshobhya crowning her head. This father and mother embrace each other with their first two arms. Joints, Vessels, and Sinews At my joints are SAMs, the nature of my joints, which transform into green Samantabhadras with Amoghasiddhis crowning their heads. At the crown of my head is a MAIM, the nature of my energy channels and sinews, which transforms into a white Maitreya with a Vairochana crowning his head. All the deities, from Vairochana through Maitreya, also are adorned with jewel ornaments and wear garments of various heavenly scarves. Body Limbs At my right hand and of the nature of it is a HUM, which transforms into a black Yamantakrit with a Vairochana crowning his head. At my left hand and of the nature of it is a HUM, which transforms into a white Prajnantakrit with a Ratnasambhava crowning his head. At my mouth and of the nature of it is a HUM, which transforms into a red Hayagriva with an Amitabha crowning his head. At my vajra organ and of the nature of it is a HUM, which transforms into a black Vighnantakrit with an Amoghasiddhi crowning his head. At the energy-channel of my right shoulder and of the nature of it is a HUM, which transforms into a black Achala with a Vairochana crowning his head. At the energy-channel of my left shoulder and of the nature of it is a blue Takkiraja with a Ratnasambhava crowning his head. At my right knee and of the nature of it is a HUM, which transforms into a blue Niladanda with an Amitabha crowning his head. At my left knee and of the nature of it is a HUM, which transforms into a blue Mahabala with an Amoghasiddhi crowning his head. At the crown of my head and of the nature of it is a blue Ushnisha-chakravartin with an Akshobhya crowning his head. At the soles of my two feet and of the nature of them are HUMs which transform into blue Sumbharajas with Akshobhyas crowning their heads. All of the ten wrathful ones are complete with all of the wrathful features such as brown-yellow hair bristling on end.

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Middle-Length Guhyasamaja Sadhana

Consecration of Body, Speech, and Mind

Body At the crown of my head, from an OM, comes a full moon mandala at the centre of which is a white OM, which emits five-colored rays of light. From these are emitted hosts of Lochanas filling all of space. They instantaneously bring forth a host of Vairochana deities, Vajra-body, filling all of space. In the centre of them is the main Vairochana sitting with Lochana and in front of whom comes a duplicate of myself. O glorious holder of the body of (all) the Buddhas, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajrabody. O Buddhas, seated in the ten directions, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajra-body. The main and encircling Vairochanas having been requested in this way, the hosts of emanated Lochanas and called-forth Vairochana-deities go into union, preceding this with mutual displays of affection. They experience the bliss of supreme joy. Melting into the nature of white rays of light, they enter me through my gateway of Vairochana in the manner of wisdom beings. Attaining wisdom-states, all (the deities) of my body become filled and satisfied. I achieve the power of body. May I have (a form) like you who are the nature of the body of the Buddhas, which is a body (that can emanate) extensively (in forms) having the five aggregates of all the Buddhas. OM SARVA TATHAGATA KAYA VAJRA SVABHAVA ATMAKO HAM Speech At the centre of my tongue, from an AH comes a red eight-petalled lotus at the centre of which is a red AH which emits five-colored rays of light. From these are emitted hosts of Pandaravasins filling all of space. They instantaneously bring forth a host of Amitabha-deities, Vajra-speech, filling all of space. In the centre of them is the main Amitabha sitting with Pandaravasin and in front of whom comes a duplicate of myself. O glorious one who is the Dharma, the pathway of speech, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajra-speech. O Buddhas seated in the ten directions, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajra-speech. The main and encircling Amitabhas having been requested in this way, the hosts of emanated Pandaravasins and called-forth Amitabha-deities go into union, preceding this with mutual displays of affection. They experience the bliss of supreme joy. Melting into the nature of red rays of light, they enter me through my tongue in the manner of wisdom beings. Attaining wisdomstates, all (the deities) of my body become filled and satisfied. I achieve the power of speech. May my words be like the speech of Vajra-Dharma which is definitive words and excellent, and may I be like you, the holder of Dharma. OM SARVA TATHAGATA VAK VAJRA SVABHAVA ATMAKO HAM

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Middle-Length Guhyasamaja Sadhana

Mind At the centre of my heart, from a HUM comes a sun mandala at the centre of which is a blue HUM, which emits five-colored rays of light. From these are emitted hosts of Mamakis filling all of space. They instantaneously bring forth a host of Akshobhya-deities, Vajra-mind, filling all of space. In the centre of them is the main Akshobhya sitting with Mamaki and in front of whom comes a duplicate of myself. O glorious holder of a Buddha-mind, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajra-mind. O Buddhas seated in the ten directions, I who am meditating on the one who is the inseparability of the three vajras request you to grant me your blessings now for vajra-mind. The main and encircling Akshobhyas having been requested in this way, the hosts of emanated Mamakis and called-forth Akshobhya-deities go into union, preceding this with mutual displays of affection. They experience the bliss of supreme joy. Melting into the nature of black rays of light, they enter me through my heart in the manner of wisdom-beings. Attaining wisdom-states, all (the deities) of my body become filled and satisfied. I achieve the power of mind. May (my mind) be like you who are the completely pure mind of Samantabhadra, which is the lord of those who (realize) what is secret and is possessed by the (blissful) mind (of your consort), and may I be your equal, O holder of the vajra. OM SARVA TATHAGATA CHITTA VAJRA SVABHAVA ATMAKO HAM May I become a great Vajradhara with the inseparability of the three vajras of the body, speech, and mind of all the Buddhas. OM SARVA TATHAGATA KAYA VAK CHITTA VAJRA SVABHAVA ATMAKO HAM

Meditation on the Triple Stack Heroic Minds

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

The Lord of the Family

I, as the commitment being, have on the crown of my hair a magnificent Vajradhara, white in color, with one face and two arms, holding vajra and bell, together with Vajradhara Ishvari and secured with the kisses of perfection. By the stream of bodhichitta nectar flowing from their union, all (the deities) of my body become satisfied.

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Middle-Length Guhyasamaja Sadhana

Meditation of the [Wisdom] Consort

Generation of the Consort From my heart, a consort of my own Buddha-family emerges. OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO HAM The consort becomes void. Within a state of Voidness comes a KHAM from which comes a vajra marked with a KHAM. This transforms into blue Sparshavajra with an Akshobhya adorning the crown of her head. She has three faces blue, white and red and six arms the right hands holding a vajra, wheel and lotus and the left with a bell, jewel, and sword. Her hair is half tied up in a knot. She is beautiful with such charming features as slanting eyes glancing to the side. In the prime of her youth, she enjoys the pleasures of the five desirable sensory objects. Meditation of Her Skandhas, etc. as Deities The Skandhas At the crown of her head, from an OM comes a Vairochana; at her throat from an AH an Amitabha; at her heart from a HUM an Akshobhya; at her navel from a SVA a Ratnasambhava; and at the energy-channel where her thighs join, from a HA comes an Amoghasiddhi. The Elements At her navel from a LAM comes a Lochana; at her heart from a MAM a Mamaki; at her throat from a PAM a Pandaravasin, and at the crown of her head from a TAM a Tara. The Sense Organs and Sense Objects At her eyes from JAHs comes Rupavajras embracing Kshitigarbhas; at her ears from HUMs Shabdhavajras embracing Vajrapanis; at her nose from BAM a Gandhavajra embracing Khagarbha; at her tongue from HOH a Rasavajra embracing Lokeshvara, and at her vagina from a KHAM comes a Sparshavajra embracing Sarvanivarana-viskambhini. Body Limbs At her right hand from a HUM comes a Vetali; at her left hand from a HUM an Aparajita; at her mouth from a HUM a Bhrikuti; at her womb from a HUM an Ekajati; at the energy-channel of her right shoulder from a HUM a Tathagata-matir-vajra; at the energy channel of her left shoulder from a HUM a Vishva-ratna; at her right knee from a HUM a Vishva-padma; at her left knee from a HUM a Vishva-karma; at the crown of her head from a HUM an Akasha-vajra, and at the soles of her feet from HUMs come Gandhara-devis.

Consecration of the Secret Organs

My secret organ, from a non-objectifying state becomes a HUM from which comes a blue five-spoked vajra, with a gem at the tip of the central spoke, marked with a HUM and the hole of which is blocked with a yellow syllable PHAT. The secret organ of my motherly consort, from a non-objectifying state becomes an AH from

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Middle-Length Guhyasamaja Sadhana

which comes a red eight-petalled lotus, the hole of which is blocked with a yellow syllable PHAT. The insides of the vajra and lotus become filled with five-colored rays of light.

Union
I become Ratnasambhava. OM SARVA TATHAGATA ANURAGANA VAJRA SVABHAVA ATMAKO HAM I become Vajradhara. HUM! Remaining in the act of union, I achieve the bliss of supreme joy. I become Amoghasiddhi. PHAT! OM SARVA TATHAGATA PUJA VAJRA SVABHAVA ATMAKO HAM.

Mantra Recitation
From the seed-syllable in the heart of each of the deities, a host of the mandalas deities are emitted. Having accomplished the purposes of sentient beings, the energy-wind, which had been simultaneous with the mantras, re-enters into the seed-syllable in each ones heart. Thus is the action of emitting and re-gathering. OM AH HUM (3x) OM AH VAJRADHIRK HUM HUM Akshobhya/heart OM AH SPARSHA VAJRA KHAM HUM Sparshavajra/consort OM AH JINAJIK OM HUM Vairochana/crown OM AH RATNA DHIRK SVA HUM Ratnasambhava/navel OM AH AROLIK AH HUM Amitabha/throat OM AH PRAJNA DHIRK HA HUM Amoghasiddhi/thighs OM AH MOHA-RATI LAM HUM Locana (cons.)/navel OM AH DVESHA-RATI MAM HUM Mamaki (cons.)/heart OM AH RAGA-RATI PAM HUM Pandaravasin/throat OM AH VAJRA-RATI TAM HUM Tara/crown OM AH RUPA-VAJRA JAH HUM Rupavajra/eye ent. OM AH SHABDA-VAJRA HUM HUM Shabdavajra/ear ent. OM AH GANDHA-VAJRA BAM HUM Gandhavajra/nose ent. OM AH RASA-VAJRA HOH HUM Rasavajra/mouth ent. OM AH MAITRI MAIM HUM Maitreya/crown ent. OM AH KSHITI GARBHA THLIM HUM Kshitigarbha/eyes OM AH VAJRAPANI OM HUM Vajrapani/ears OM AH KHAGARBHA OM HUM Khagarbha/nose OM AH LOKESHVARA OM HUM Avalokiteshvara/tongue OM AH MANJUSHRI HUM HUM Manjushri/heart OM AH SARVANIVARANA VISKAMBHINI OM HUM S.N.V/secret OM AH SAMANTABHADRA SAM HUM Samantabhadra/joints OM AH YAMANTA-KRIT HUM HUM Yamantakrit/r.hand OM AH PRAJNANTA-KRIT HUM HUM Aparajita /l.hand OM AH PADMANTA-KRIT HUM HUM Hayagriva/mouth OM AH VIGHANTA-KRIT HUM HUM Amritakundalini/secret OM AH ACHALA HUM HUM Achala/r. shoulder
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Middle-Length Guhyasamaja Sadhana

OM AH TAKKI-RAJA HUM HUM Takkiraja/l.shoulder OM AH NILA-DANDA HUM HUM Nilandanda/r.knee OM AH MAHA-BALA HUM HUM Mahabala /l.knee OM AH USHNISHACHAKRA VARTE HUM HUM U.C.V./crown OM AH SUMBHARAJA HUM HUM Sumbharaja/soles

Hundred-Syllable Mantra
OM VAJRASATTVA SAMAYA MANU PALAYA, VAJRASATTVA TVENO PATISHTHA DIRDHO ME BHAVA, SUTOKAYO ME BHAVA, SUPOKAYO ME BHAVA, ANURAKTO ME BHAVA, SARVA SIDDHI ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HOH, BHAGAVAN, SARVA TATHAGATA VAJRA MA ME MUNCHA, VAJRA BHAVA, MAHA SAMAYA SATTVA AH HUM PHAT.

Praise
O Akshobhya-Vajra, great pristine awareness, your vajradhatu mind is extremely wise, your supreme three vajras are three mandalas I prostrate to you, O Melody of Secrets. O Vairochana, great purity, your vajra-peace is the greatest joy, your nature is the most supreme clear light I prostrate to you, O Vajra-Revealer. O kingly Ratnasambhava, most profound, you are as stainless as vajra-space, your nature is pure and without any stain I prostrate to you, O Vajra-Body. O Vajra Amitabha, greatest king, non-conceptual like space, you are a vajra-holder, you have attained transcendence of longing desire I prostrate to you, O Vajra-Speech. O Amoghasiddhi-vajra, complete Enlightened Buddha, you who fulfill every thought, you who have arisen from the very nature of purity I prostrate to you, O Vajra-minded One.

Consecration of Outer and Inner Offerings

OM AH HUM (3x) From a state of voidness come AHs from which come broad and expansive skull-cups, inside of which from their first syllables and from BHRUM, AM, JAM, KHAM and HUM come the offering substances and the inner offering, transformed into a great ocean of nectar of pristine awareness. OM AH HUM (3x)

Making the Offerings

Outer Offerings
OM SARVA TATHAGATHA ARGHAM, PADYAM, PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHABDA PRATICCHA HUM SVAHA.

Inner Offering
I offer to the holy lineage gurus who hold the oral teachings of the empowerment and explanation lines of Guhyasamaja, who are the essence condensed into one of the entire body, speech
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Middle-Length Guhyasamaja Sadhana

and mind, good qualities and virtuous conduct of all the Buddhas of the ten directions and three times, who are the source of eighty-four thousand groups of teachings and who are the kind root Gurus and Lords of all the Sangha community of arya Noble Ones OM AH HUM To my precious root guru who possesses the three types of kindness OM AH HUM SHRI GUHYASAMAJA MANDALA CHAKRA SARVA Buddha BODHISATTVA DAKINI DHARMAPALA SAPARI VARA OM AH HUM

Secret and Suchness Offering

As father and mother sitting in union, we produce joy simultaneous (with voidness). By sitting in single-minded concentration on the inseparability of great bliss and voidness, (everyone) is pleased with this secret offering and offering of suchness.

Dissolution
From our place of union as father and mother, light-rays of bodhichitta are emitted, conferring empowerment to all sentient beings, cleansing them of obstacles, and transforming them into HUMs. These completely fill the expanse of space and transform to become Vajradharas who are brought back by my light rays and dissolve into me. OM YOGA SHUDDHA SARVA DHARMA YOGA SHUDDHO HAM

Conclusion
Torma Offering
Offering the Torma
[Two tormas are consecrated like the Inner Offering.]

Invitation of the Guests of the Torma

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

Tongue Consecration
The tongues of these guests transform from HUMs into single-spoked vajras with tubes of red light.

Offering of Four Kinds of Water

OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM SVAHA OM AH HRIH PRAVANA SADKARAM PADYAM PRATICCHA HUM SVAHA

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Middle-Length Guhyasamaja Sadhana

OM AH HRIH PRAVARA SADKARAM ANCHAMANAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA HUM SVAHA

Offering to the Deities of the Mandala

OM AH VAJRADHIRK HUM, SPARSHAVAJRA KHAM, JINAJIK OM, RATNADHIRK SVA, AROLIK AH, PRAJNADHIRK HA, MOHARATI LAM, DVESHARATI MAM, RAGARATI PAM, VAJRARATI TAM, RUPAVAJRA JAH, SHABDAVAJRA HUM, GANDHAVAJRA BAM, RASAVAJRA HOH, MAITRI MAIM, KSHITIGARBHA THLIM, VAJRAPANI OM, KHAGARBHA OM, LOKESHVARA OM, MANJUSHRI HUM, SARVANIVARANA-VISKAMBHINI OM, SAMANTABHADRA SAM, YAMANTAKRIT HUM, PRAJNANTAKRIT HUM, PADMANTAKRIT HUM, VIGHANTAKRIT HUM, ACHALA HUM, TAKKIRAJA HUM, NILADANDA HUM, MAHABALA HUM, USHNISHA-CHAKRAVARTI HUM, SUMBHARAJA HUM, SARVA DUSHTANA SAMAYA MUTRA GHANJAGA, MAMA SHANTIM RAKSHACHA KURU SVAHA.

Offering and Request to the Directional Protectors

OM AH all beings of the three times and world spheres of the ten directions are included fully in the void sphere of all things in which everything abides in a union (of dependentarising) in which atomic mandalas, infinite as oceans of clouds throughout the infinitude of space, interpenetrate one another. O all you worldly protectors of all the world spheres of the ten directions and of all their beings of the three times to the limits of the sphere of space, O you who are equal to the infinitude of space and spread out like infinite clouds, as well as all you sentient beings, and (specifically) O Vajra Weapon, Illusion Vajra, Vajra Fire and Vajra Time, Vajra Pestle and Vajra Naga, Vajra Wind and Vajra Terrifier, Vajra Long Nose, Vajra Wrath, Vajra Swirl and Vajra Light, Unspeakable Vajra, Tag-zang-ri and Goddess of the Earth, together with your entourage please accept individually and enjoy these pure flowers, incense, butter lamps, perfume, heavenly foods and such pure things. Having done this, please bewitch, stupefy, tie up, and completely incapacitate all interferers and misleading ones who would rob me of my wealth, gold, jewels, good harvests, youthful vigor, good health and happiness, and all those who are angry or extremely irritated with me, both human and non-human. Please bring about, always befriend, appease, and protect until my ultimate enlightenment all those who would increase my wealth, gold, jewels, good harvests, youthful vigor, good health, happiness, and great bliss. OM AH HRIH PRAVARA SADKARAM ANCHAMANAM PRATICCHA HUM SVAHA

Making the Offerings

OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM SVAHA OM VAJRA TAMBU-LAYE SVAHA OM SARVA TATHAGATHA PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHABDA PRATICCHA HUM SVAHA VAJRADHIRK OM AH HUM, SPARSHAVAJRA OM AH HUM, JINAJIK OM AH HUM, RATNADHIRK OM AH HUM, AROLIK OM AH HUM, PRAJNADHIRK OM AH HUM,
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Middle-Length Guhyasamaja Sadhana

MOHARATI OM AH HUM, DVESHARTI OM AH HUM, RAGARATI OM AH HUM, VAJRARATI OM AH HUM, RUPAVAJRA OM AH HUM, SHABDAVAJRA OM AH HUM, GANDHAVAJRA OM AH HUM, RASAVAJRA OM AH HUM, MAITRI OM AH HUM, KSHITIGARBHA OM AH HUM, VAJRAPANI OM AH HUM, KHAGARBHA OM AH HUM, LOKESHVARA OM AH HUM, MANJUSHRI OM AH HUM, SARVANIVARANAVISKAMBHINI OM AH HUM, SAMANTABHADRA OM AH HUM, YAMANTAKRIT OM AH HUM, PRAJNANTAKRIT OM AH HUM, PADMANTAKRIT OM AH HUM, VIGHNANTAKRIT OM AH HUM, ACHALA OM AH HUM, TAKKIRAJA OM AH HUM, NILADANDA OM AH HUM, MAHABALA OM AH HUM, USHNISHA-CHAKRA-VARTIN OM AH HUM, SUMBHARAJA OM AH HUM OM DASHA DIKA LOKA PALA SAPARIWARA PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHABDA PRATICCHA HUM SVAHA OM DASHA DIKA LOKA PALA SAPARIWARA OM AH HUM

Forbearance
OM VAJRASATTVA SAMAYAM ANUPALAYA, VAJRASATTVA TVENO PATISHTHA DHRIDO ME BHAVA, SUTOKAYO ME BHAVA, SUPOKAYO ME BHAVA, ANURAKTO ME BHAVA, SARVA SIDDHI ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HOH, BHAGAVAN, SARVA TATHAGATA VAJRA MA ME MUNCHA, VAJRA BHAVA, MAHA SAMAYA SATTVA AH HUM PHAT Whatever I have done (incorrectly) because of not finding (the proper materials) or not fully knowing or lacking in ability, please be patient with all of this.

Final Dissolution
The supporting Guhyasamaja mandala and its supported (deities) dissolve into me. OM YOGA SHUDDHA SARVA DHARMA YOGA SHUDDHO HAM The directional protectors return to their natural abodes.

Dedication
By the virtue of this may I swiftly attain the state of Vajradhara, the nature of all the Buddhas. And may all beings attain it as well. May there be the auspiciousness of the root and lineage Gurus. May there be the auspiciousness of the yidams and hosts of deities. May there be the auspiciousness of the mothers and dakinis; and may there be the auspiciousness of the Dharma protectors and guardians of the teachings.

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Center for Tibetan Buddhist Studies

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Tse Chen Ling