SVAHA Asking for Patience Whatever I have done (incorrectly) because of not nding ( the proper materials) or not

fully knowing or lack of ability, please be patient with all of this. OM VAJRASATTVA AH. Departure of the Fire Deity Agni Depart, O consumer of what is to be burnt, whom I actualize for my own and others sake. And whenever you might come back here again at an appropriate time, bring about my realization of all actual attainments. OM AH VAJRA MUH. The wisdom beings of Agni, the Deity of Fire, depart to their natural abodes and the symbolic abodes and the symbolic beings transform in aspect into the blazing ames.

The Fire Puja

for Completing the Retreat of the Solitary Hero Yamantaka

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and offer indeed my humble prostration. Offerings of Water OM AH HRIH PRAVARA SAD-KARAM ANCHAMANAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SAD-KARAM PROKSHANAM PRATICCHA HUM SVAHA Offering the Outer Offerings OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, PUSPHE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHABDA PRATICCHA HUM SVAHA Inner Offering OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA OM AH HUM Blessing the Torma OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, AKARO MUKHAM SARVA DHARMAM ADYANUTPANANAN-TVATTA OM AH HUM PHAT SVAHA (3x, holding torma in the ladle and pouring on butter, then offer into the re). Offering the Outer Offerings OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, PUSPHE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHABDA PRATICCHA HUM SVAHA Requesting Actions O Fire, the Deity consuming what is to be burnt, king of the Rishi-sages, lord of the spirits, together with your entourage of Agni Fire-deities of the south-east, I present you with offerings, praise and my humble prostration. Accept this torma given as an offering and grant to us yogis and our entourage freedom from sickness, a long life, fame, good fortune and abundant wealth. Bestow on us the actual attainments of actions such as pacication, increase and so forth. O oath-bound Protectors, protect us. Help us obtain all actual attainments. Make us meet no untimely death, sickness, demons or interfering spirits. See that we have no bad dreams, ill-omens or calamities. May we have worldly happiness, good crops and harvests, may the Dharma ourish, all goodness and joy come about, and may all the wishes within our minds be fullled. Offering of Water OM AH HRIH PRAVARA SAD-KARAM ARGHAM PRATICCHA HUM
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Colophon
At the repeated request of Khyongla Rato Rinpoche this has been translated by Alex Berzin in accordance with teachings by Tsenshap Serkong Rinpoche. The text was scanned from a typescript. We have not thoroughly corrected or edited this text yet. Please use it with caution. This should not be read by those who have not done the retreat. www.vajrabhairava.com

SVAHA OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PRATICCHA HUM SVAHA Offering New Clothes This heavenly clothing is thin, soft and light. If to those who have achieved an unshatterable vajra body, I offer it with an unshatterable faith, may I also achieve a vajra body. OM VAJRA VASASYA SVAHA (Offer two katas or scarves into the re). Offering Betel Nut OM VAJRA TAMBU-LAYE SVAHA (Offer the torma representing an after-dinner betel nut into the re). Offering the Remaining Offerings to be Burnt OM AGNAYE... BAHA NAYA, OM BODHI PRIKSHAYE, - for ourselves... SHANTIM KURUYE SVAHA. (Offer the same as the rst set to Agni, from the batons of wood through and including the special substances). Praise O son of the lordly protector Brahma, Lord of the World, o kingly Agni, Deity of Fire, empowered by Agni I bow down to you. O son of Brahma, Protector of the World, o kingly Agni, rishi-sage supreme, to give full protection from elemental forces, you emanate bodies through the power of compassion. In the manner of the rishis who have actualized the mantras of knowledge, your light of wisdom, which burns off delusions, blazes with brilliance like the res ending an aeon; you have the miraculous legs of ESP and the extra-physical powers of transformation. With emanations out of skilful means, you ride on a chariot, speak mantras of knowledge, hold a rosary of counters and cradle a skullcup with a content of nectars which completely refreshes with the nectar of Dharma. Free from the faults of any mistakes, you conduct yourself in a Brahmas fastidious rst way. Although dwelling within the perishable world, you are beyond all troubles. Although having attained a stilled state of peace, your compassion is great, and so I praise you

Preparatory Procedures
Herein are contained the instructions for the Ritual Fire Offering for Peace of the Bhagawan Sri Vajrabhairava. The Self Generation and Blessing of the Site If the site for the practice of the ritual has not previously been blessed, it must be puried. If you have time, do the long sadhana of the meditational deity and the elaborate purication of the site. If there is not much time then do as follows: Instantly I arise as Sri Vajrabhairava, with one face and two hands holding a curved knife and skull, standing with left leg extended. Bearing this in mind place the right hand holding the vajra on the ground and say, OM AH HUM OM HANA HANA VAJRAKRODHA HUM PHAT then, By the Vajra Fury all hindrances are destroyed. By the three vajras all the faults of the earth become puried. Imagine this or alternatively recite the action mantra a hundred times. This is the, relative purication of the earth. All the faults of the earth are transformed into emptiness, empty of natural existence. With this thought the ground is puried in absolute terms. Taking the Design of the Hearth The hearth should be white or coloured white. (A slightly raised square area should be prepared, slightly larger than the size of the completed design, the surface of which should be very smooth, preferably consisting of a very ne layer of white sand. The sides of the square should be perpendicular to the cardinal directions. The unit of measurement employed here is the ngerwidth of the deity, i.e. the practitioner. There are twenty-four such units in the distance between the tip of the middle nger and the elbow, which is termed a khru (pronounced tru). In drawing the design a thread is used, which serves as a set of compasses or as a ruler, depending on the need. If it is to serve as a ruler then the two ends are held down, the centre is lightly lifted and allowed to snap back into position. Where the surface is soft a light impression is left, where the surface is hard the thread can be lightly- dusted with coloured chalk. Apart from the inner design the outer parts of the hearth are uniform for all the peaceful rituals, in the case of Vajrayogini the inner design differs. The term `brahma line refers to the lines of the east/west and north/south axes, which spreading out from the centre are unlimited. The `root lines are the four lines of the outer square.) Find the centre and draw the brahma and diagonal lines.
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(Draw the east/west axis, take the midpoint of this and construct a line perpendicular to it. This can be done as follows: From the centre take a point along the axis equidistant on each side; mark these points. Increase the length of the measuring thread and place one end on the point on the western half of the line; mark an arc to the right and left of the line, towards the centre. Place the end of the thread on the eastern half of the line and intersect the previous arcs to the right and left of the east/west axis. Lay the thread across the two intersecting arcs on the right and left sides and make the line. It should pass exactly through the centre of the east/west axis and form the north/south axis. The diagonal lines will be explained later.) Take a roll of thread and draw a circle with a radius of half a khru. Then increase the radius by four nger-widths and make another circle. (This forms the inner run, muren, upon which the re wood will be laid.) Again increase the radius by four nger-widths and draw another circle. (This forms the outer rim, kha khyer.) Then in each direction take the point on the brahma lines two nger widths beyond where the outer circle intersects it. From this take the measure back to the centre. That distance is then measured off from the point two nger-widths beyond the outer circle to the diagonal lines on either side. By joining these points on the diagonal lines the square shape of the hearth is drawn. (Mark a point on the brahma lines two nger-widths beyond the outer ring. From this point take the measuring thread to the centre, Then, taking that point as the centre draw an arc on either side of each of the brahma lines, thereby constructing four intersections of arcs to form the four corners of the square. Placing the thread on the intersecting arcs and through the points oil the brahma lines, draw the four sides, the root lines. Make a line connecting opposite corners of the outer square, which will intersect the centre point of the design; these are the diagonal lines. ) Within the outermost rim (kha khyer), draw a ring of vajras or wheels. (In practice eight vajras are drawn in such a way that the hub of a vajra is on either a brahma or diagonal line. Between tile vajras are heaps of coloured sand usually ve or seven such heaps, of which the middle one is the largest, the two on either side of that smaller and the outer ones smallest. The color of the vajras and heaps of sand is yellow. It is customary to make a card stencil for standard designs such as this vajra and also the following moon and half-vajra.) At the outside of the four corners draw a half moon and upon that a three pointed half vajra. (The original hearth would more apt}, be described as a re pit, which had ledges inside. Upon the topmost ledge, at each of the four corners, there would stand a semispherical moon, with the at side uppermost, upon which stood the half-vajra. Nowadays, with the use of a at hearth, there are a variety of ways of representing this. The present diagram follows the system of the Lower Tantric College and places the corner design; within the square.

crimes in transgression of our three sets of vows, everything inauspicious and interferences to the expansion of our strength, as well as lack of clarity in singleminded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer dried peas) OM HRIH STRIH VIKRITA-NANA HUM PHAT. OM VAJRA GHASMARI - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and all sicknesses, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer wheat) OM HRIH STRIH VIKRITA-NANA HUM PHAT - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer special substances = puffed rice and dried fruit. First and subsequent handfuls repeat mantra only. Last handful: mantra and request verse). Offering from the Vase to Purify the Person for Whom the Ritual is Being Performed From the heart of the deity, emanated Buddhas holding white vases lled with nectars wash those for whom this is being performed who are visualized seated on a moon disc-seat. Puried of everything - black karmic debts, obstacles, sickness, harm from spirits and so on, their bodies become like crystal. (Pour from the vase into the re). Offering Butter 7 More Times OM HRIH STRIH VIKRITANANA HUM PHAT (7x) Offering of Water OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM

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interferences to our supreme protection, also pollutions and things unclean, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer kusha grass, 2 strands at a time) OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM SARVA ARTHA SIDDHAYE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and all stymieing forces, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer mustard seeds) OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM VAJRA VIJAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to the expansion of our wealth and crops, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer unhusked barley) OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM MAHA VEGAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to our splendid attainment of the force of speed, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer husked barley) OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM MAHA BALAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable

This completes the creation of the outer parts of the heart}: of peace which is a common feature of all such hearths. The colors employed in the present system are: pal, bloc for the actual lines of tile design; yellow for tie vajras of the vajra ring and the half vajras of the corners; and white for the half moons. The centre has a design common to all, apart from Vajrayogini, which will be explained below.) The Eight Petalled Lotus of the Hearth Place In the centre of the hearth draw a white eight petalled lotus, at the hub of which is a ve point vajra, eight nger-widths long and one wide. (At the intersections of the brahma lines and the inner circle draw connecting lines to form an inscribed square, so that the corners lie on the axes. At the points where the diagonal lines intersect the inner circle draw connecting lines to create a second inscribed square whose sides are parallel with the sides of the outer square. From the central point draw a circle with a radius of four nger widths, this is the hub of the lotus. The eight points where the sides of the inscribed squares cross the axes and the diagonals should be taken as the centre of a semicircle, whose radius is equal to the distance from that point to the intersection of the inscribed square, and is also equal to the distance out towards the inner rim. This gives the curves of the outer edges of the eight lotus petals. By taking the line from the intersection of the two inscribed squares, which passes through the centre to the opposite intersection, draw a line from those points to the place where they reach the hub. This completes the sides of the petals. Inscribed in the hub along the east/west axis is a ve-point vajra, eight nger-widths long and one wide. This vajra should be white to correspond to the re deity of peace, or can be dark blue to correspond with the meditational deity. These are the commonest forms though other systems of hand implements and seed syllables are used. Again the petals and the hub of the lotus are left white and pale blue outlines are made by sprinkling a thin trail of sand in the required places. This completes the common design of the hearth for peace as drawn by the Lower Tantric College.) Arranging the Offerings and Ritual Implements, and Consecrating the Cleansing Water Then the four waters, the three receptacles, and the stems of kusha grass in the cleansing water are placed to ones left upon a mat of manji, a type of brocade. Place the cleansing water or action vase (karma-kalasa) on the left. (The system of both the Upper and Lower Tantric Colleges is to have an action vase for the cleansing water and three receptacles for the other three waters. In addition

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to the three receptacles, upon the same mat and placed between the practitioner and the empty receptacles, are three water bowls, which are lled with owers, represented by a mixture of real owers and grains of rice, upon each of which is a conch shell. At the commencement of the ritual these shells are empty, but will be lled and decanted into the receptacles whenever that particular water is being offered. Some traditions do not have the action vase placed together with the other three waters. In general the four waters contain honey and milk. If so desired, one can include the ingredients listed in The Ritual Fire Offering for Peace of the Solitary Hero Vajrabhairava by the fth Ling Rinpoche.) . If you have previously blessed the water in the action vase it is not necessary to bless it again. If not, it should be consecrated. (The method for doing this in a very simple form is to place a small vajra upon the action vase with a thread attached to it. This thread is then held at the heart and the action mantra is recited one hundred and eight times. If one does not have such a thread and vajra then it is acceptable to use ones rosary.) This action vase will remain near the practitioner throughout the ritual, unlike the four waters, which after having been blessed will be employed by one of the ritual assistants. The method of consecrating the cleansing water is as follows: in a clean vessel place clean water with saffron added (or if it is the cleansing water of the four waters, far peace add milk and honey) and fumigate it with incense. It should be blessed with HRIH STRIH either a hundred and eight or seven times. (This would accord with the Vajrabhairava ritual. In fact one should take two sticks of burning; incense and while circling there around the water vessel recite the appropriate action mantra with SVAHA added at the end. Though it is sufcient to recite the mantra seven times more would be better. During this blessing of the four waters the thread and vajra are not employed, just the incense and the addition of SWAT-IA to the action mantra. The consecration of the vase and the blessing of the four waters can be done either at the end of the sadhana recitation or at the start of the re ritual.) At ones right side place the materials to be burned in the order in which they are offered. (These substances should all have been cleaned, washed dried and anointed with various substances according to the oral tradition and it is suggested that these preparatory activities be carefully studied. In front of these, arrange the materials to be offered to the mundane re deity, placing the ritual cake gtor ma) at the end of the row. (There are a number of ritual cakes to be prepared, including the one for the Lord of the Site and the toothpaste. The ingredients, the shapes, the ornaments and the way they are made should be done according to the tradition handed down by ones Lama.) Behind the mundane re deitys offerings are the off rings for the supramundane deity. The four waters are not placed with the other offerings. (After being blessed by the practitioner, they are placed on a small table in front of the ritual assistant who will accompany the practitioner in chanting the words of the ritual.) Then the claried butter (which should be melted before the start of the re ritual), the ladle (sruva) and the funnel (patri), the vajra, bell and inner offering (also the damaru and action vase) should be placed in front of oneself. The re source and the kusha to be placed around the hearth should be prepared. All the materials to be
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ed concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer handfuls of black sesame). OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM VAJRA AYUSHE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, and interferences to the completion of our full lifespan, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer kooch grass, 2 strands at a time) OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM VAJRA PUSHTAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to the expansion of our positive potential, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer raw rice) OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM SARVA SAMBALE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to our bliss supreme, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer cooked rice with yoghurt) OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM APRATI-HATA VAJRAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and

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SHANTIM KURUYE SVAHA (initial Yamantaka mantra 7x while offering melted butter 7x, then verse of request 1x while ringing bell). The batons of wood become in the nature of bodhi tress OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM BODHI PRIKSHAYE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and especially interferences to our splendid attainment of radiant brilliance, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (Offer batons of wood, two at a time. First pair: repeat Agni mantra, substance mantra offering into the re, request verse. Next pairs: repeat Agni mantra only and offer in re. ) OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM AGNAYE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM AGNAYE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, and interferences to our splendid attainment of good health, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer melted butter, same procedure as batons of wood). OM HRIH STRIH VIKRITA-NANA HUM PHAT, OM SARVA PAPAM DAHANA VAJRAYE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and negative potentials of black karmic debt, as well as lack of clarity in single-mind-

offered should be sprinkled with inner offering containing nectar pills. The seat of the master of the ritual (the practitioner) should be decorated with an eight petalled lotus. The Prerequisite Ritual and the Manner of Sitting Having made all the preparations for the ritual in this way, one can do the full mandala ritual, offerings and so forth, or the sadhana. It is adequate if the sadhana has already been done, otherwise from the blessing of the inner offering up to the stage of the close absorption should be meditated on in full. (In the Ritual Fire Offering of the Heruka Body Mandala it is suggested that the practitioner should be dressed in white, be pleasantly perfumed and wearing the ritual ornaments.) (The practitioner should then take the seat in front of the hearth. The state of mind should be compassionate and loving with a full awareness that the giver, the recipient and the act of giving are by nature empty and without inherent existence.) On a smooth, comfortable scat, which is not too high, sit with the legs slightly extended, the soles touching, in the fashion of the lotus posture. Facing east (but in the Vajrayogini ritual face west.) Refrain from uttering anything other than the words of the ritual. From the time of the blessing of the vajra and bell until the completion of the ritual re offering one should not let go of the vajra or bell.

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you are rened and exquisite; O Manjushri, with a wishful mind, I bow to you. Although your supreme mind never wavers from the rened state of Manjushri, yet, out of compassion, in order to tame all evil ones without exception, you display the great fearsome body of Vajra-bhairava, blazing like the unbearable res of the End of Time. Your mouth gapes and has wrinkles of anger. Your eyelashes icker like lightning. Your eyes glazed; your bared fangs ash. Diabolically, you chortle HA-HA with the wild voice of a vajra- horse and roar into space the syllable PHAIM that convenes the Dakinis. Captivated under your great wrathful stance, you crush the lords of the Three Realms. With your threatening mudras raised to the sky, you constrain the great gods. Your tongue darting, your mighty teeth bared and smeared with blood, you are furiously mad. The world with its gods could be offered to your mouth. Adorned with the moist, dripping skin of an elephant and a rosary of skulls, you are naked in the pose of a great terrifying Lord. You have a fearsome, wrathful buffalos head; your nine blazing faces could suck up and devour all of existence. Your ery mudra (hand-weapons) bridle the various beings, your stretched and bent legs crush the families of mara-demons. To you, Mighty Bhairava, who have such a great terrifying body, I bow forever. As for the circle of your nine blazing heads, your three gaping right faces are darkblue, red and yellow, your three taut left faces are white, grey and black, and your three blazing central faces have wrathful, lustful and peaceful moods. As for your hand-implements blazing with light, your sixteen right mudras brandish weapons to strike and destroy, and your sixteen left mudras are embellished with signs to perform and encourage. As for the ominous stance of your blinding feet, your eight bent right legs humble with methods the eight haughty gods, and your eight outstretched left legs enjoy power over the eight arrogant goddesses. In order to tame those having great longing desire, your penis is forever full and erect. Your violent manner is to harness those with anger. I prostrate to you whose body tames. From your presence in the mandala of the great cremation grounds, you subdue with your methods mara-demons and the Lords of Death. You draw under your power all ogresses and dakinis. I prostrate to you who domineer and control. From the mandala of your mind of pristine awareness, the void manner of existence appears in your manifest forms, yet you never stir from the Sphere of Purity. I prostrate to you, who see the equality (of everything in Voidness). Offering the Offerings to be Burnt The tongue of the deity, white and in the form of a vajra, becomes marked with a syllable RAM. OM HRIH STRIH VIKRITA-NANA HUM PHAT - for ourselves, our leaders, followers and all of our circle, may all interferences for actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be
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Although the Victorious Ones have bodies of supreme good qualities with the contenting ambrosia food of the qualities of the Aryas seven gems and which wield the power of pristine awareness concerning illusory phenomena and, naturally pure, do not even possess an atom of attachment, nevertheless by my acting in a reverent and respectful way, arranging and offering this immaculate food, may I complete the causes for the branch of merit. OM YAMANTAKA NAIVIDYA PRATICCHA HUM SVAHA. These musical sounds which teach the meaning of the peerless Vajrayana and ow with the tune of discriminating wisdom, I offer to destroy the circles of Mara, the demonic. Taking authority over the sphere of the real, accept this please. OM YAMANTAKA SHABDA PRATICCHA HUM SVAHA Offering the Objects of the Five Senses The sights of colors and shapes, blue and so on, of precious jewels, power-granting kings (of gems) and lapis lazuli, I transform into Lady Vajra Sights, having three aspects, and offer to the eyes of my Guru-deity. OM YAMANTAKA RUPA PRATICCHA HUM SVAHA. A host of sounds such as melodic ones that are parted from speech and have come from a collection of the elements not held by a mind, I transform into Lady Vajra Sounds, having three aspects, and offer to the ears of my Guru-deity. OM YAMANTAKA SHABDA PRATICCHA HUM SVAHA. A host of scents that have come from an excellent blend of camphor, aloe, jasmine and so on, I transform into Lady Vajra Scents having three aspects, and offer to the nose of my Guru-deity. OM YAMANTAKA GANDHE PRATICCHA HUM SVAHA. Tastes such as sweet and sour, bitter, astringent and so forth of ambrosia foods and so on to invigorate a body supreme, I transform into Lady Vajra Tastes, having three aspects, and offer to the tongue of my Guru-deity. OM YAMANTAKA RASE PRATICCHA HUM SVAHA. A host of physical sensations such as from wish-granting clothes and so on, the mere touch of which confers bliss to the body, I transform into Lady Vajra Sensations, having three aspects, and offer to the body of my Guru-deity. OM YAMANTAKA SPARSHA PRATICCHA HUM SVAHA. Inner Offerings OM YAMANTAKA HUM PHAT, OM AH HUM Praise HUM: O Manjushri, you appear out of space with a yellow color; Manjushri, the nature of all phenomena is clear to your mind; O Manjushri, as Lord of Speech
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I. Preliminaries
Blessing the Vajra and Bell The vajra is method, the bell is wisdom: the two are in fact in the nature of ultimate Bodhicitta. OM SARVA TATHAGATA SIDDHA VAJRA SAMAYA, TISHTA ESHASTVAM, DHARA-YAMI VAJRA SATTVA HI-HI HI-HI-HI HUM-HUMHUM PHAT SVAHA. OM VAJRA GHANTA HUM. I shall please Vajrasattva and so on. HUM. By the excellence of showing the vajra which can free sentient beings from suffering I shall bring them the phenomenon of liberation. Therefore I take this vajra with pleasure. HUM HUM HUM HO HO HO. OM VAJRA DHARMA RANITA PRARANITA SAM-PRA-RANITA, SARVA BUDDHA KSTETRA PRACHALAI, PRAJNA PARAMITA, NADA SVABHAVE VAJRA SATTVA HRIDAYA, SANTOSHANI, HUM HUM HUM HO HO HO SVAHA. Purify the re pit and offering substances etc. by icking water from the victory vase with twig . OM HRIH STRIH VIKRITA-NANA HUM PHAT (3x) Purifying then with the Inner Offering OM HRIH STRIH VIKRITA-NANA HUM PHAT (3x) Purifying once more the Outer Offering substances to the Fire Deity OM HRIH STRIH VIKRITANANA HUM PHAT. (Flick from the vase to chase away interferences). OM SVABHAVA SHUDDHAH SARVA DHARMA SVABHAVA SHUDDHO HAM. Everything becomes Void. Within a state of Voidness, from AHs come broad and expansive skullcups, inside of which are HUMs. The HUMs melt and become water for a refreshing shower, cooling water to rinse the mouth, water to offer for a drink, cooling water for the feet, owers, incense, butter lamps, perfumes, food and music. By nature they are Bliss and Voidness, in aspect they are the offering substances. Their function is to confer distinguished, uncontaminated Bliss as objects to be enjoyed by the six cognitive powers. OM PROKSHANAM AH HUM OM ANCHAMANAM AH HUM OM ARGHAM AH HUM OM PADYAM AH HUM OM PUSPHE AH HUM OM DHUPE AH HUM OM ALOKE AH HUM
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OM GANDHE AH HUM OM NAIVIDYA AH HUM OM SHABDA AH HUM Purifying the Offering to be Burnt For washing them: OM OM SVAHA For the wooden batons: OM AH SVAHA For the melted butter: OM JRIM SVAHA For the wheat: OM KURU KURU SVAHA For the rest: All faults and defects of the substances other than these which lack the proper qualities are cleansed and puried to become of the nature of the nectars ve.

HUM SVAHA. Here is pure and stainless, delightful supreme mantra cooling water for your feet. Through my making this offering with faithful belief, accept it and grant me your kindness. OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA HUM SVAHA. Offering the Outer Offerings Although the Victorious Ones have bodies of supreme good qualities which give rise to the fragrance of pure moral discipline, and which wield the power of pristine awareness concerning illusory phenomena and, naturally pure, do not even possess an atom of attachment, nevertheless by my acting in a reverent and respectful way, arranging and offering this immaculate perfume, may I complete the causes for the branch of merit. OM YAMANTAKA GANDHE PRATICCHA HUM SVAHA. Although the Victorious Ones have bodies of supreme good qualities which are beautiful with the adorning owers of the causal branches for Perfection, and which wield the power of pristine awareness concerning illusory phenomena and, naturally pure, do not even possess an atom of attachment, nevertheless by my acting in a reverent and respectful way, arranging and offering these immaculate owers, may I complete the causes for the branch of merit. OM YAMANTAKA PUSHPE PRATICCHA HUM SVAHA. Although the Victorious Ones have bodies of supreme good qualities which ??? and which wield the power of pristine awareness concerning illusory phenomena and, naturally pure, do not even possess an atom of attachment, nevertheless by my acting in a reverent and respectful way, arranging and offering this immaculate incense, may I complete the causes for the branch of merit. OM YAMANTAKA DHUPE PRATICCHA HUM SVAHA. Although the Victorious Ones have bodies of supreme good qualities which make everything clear with deep awareness, parted from the darkness of ignorance and which wield the power of pristine awareness concerning illusory phenomena and, naturally pure, do not even possess an atom of attachment, nevertheless by my acting in a reverent and respectful way, arranging and offering these immaculate butter lamps, may I complete the causes for the branch of merit. OM YAMANTAKA ALOKE PRATICCHA HUM SVAHA. Although the Victorious Ones have bodies of supreme good qualities which and which wield the power of pristine awareness concerning illusory phenomena and, naturally pure, do not even possess an atom of attachment, nevertheless by my acting in a reverent and respectful way, arranging and offering this immaculate , may I complete the causes for the branch of merit. OM YAMANTAKA GANDHE PRATICCHA HUM SVAHA.
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Lighting the Torch

OM AH HUM (3x) Purifying it with the Victory Vase and the Inner Offering OM HRIH STRIH VIKRITA-NANA HUM PHAT (3x) . OM HRIH STRIH VIKRITA-NANA HUM PHAT (3x) . Lighting the re OM VAJRA JVALA JVALA HUM Fanning the re HUM Offering butter 7 x to the re OM HRIH STRIH VIKRITA-NANA HUM PHAT (7x) Blessing the kusha grass for around the pit OM VAJRA SATTVA AH (3x) . OM, this kusha grass, clean and constructive, is what the brahmins use for purication, while what pleases the Three Rare Supreme Gems is the heart of the petals of the lotus born from the earth. May all my interferences be stilled and all be made auspicious.

space before me the Buddhas together with their Bodhisattva Sons, residing in the ten directions. OM HRIH STRIH HAH. OM HUM HUM PHAT. OM VIKRITA-NANA DUSHTAM SATTVA DAMAKA GAH GAH. OM KUMERA RUPINE JAH JAH HUM PHAT. OM HRIH HAH HAI PHAT. OM DIPTA LOCHANA VIKRITA-NANA MAHA ATTATTA HASANA DINI DIPTA-YE SVAHA, OM VAJRA NAIVEDYA AH HUM. OM VAJRA SHABDA AH HUM. O Tathagata Buddhas, I request you to confer empowerment on me Having been thus requested, they emanate goddesses such as Charchika and so forth, who rst proclaim auspicious verses and then hold up white, moon-like vases lled with the ve nectars. Just as all the Buddhas received empowerment as soon as they were born, likewise do we now confer this empowerment with pure heavenly water Speaking thus, they confer empowerment upon the crown of your head, whereby your entire body becomes lled with the empowering water, purifying you of all your stains. The excess water that stays on the crown of your head as a protrusion transforms into an Akshobhya who adorns your head at the centre of the crown of your main, root face. The empowering deities dissolve into you and from your body are emitted a host of rays of white light. Offering the four Waters Here is pure and stainless, delightful supreme mantra water for a refreshing shower. Through my making this offering with faithful belief, accept it and grant me your kindness. OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA HUM SVAHA. Here is pure and stainless, delightful supreme mantra water cooling water to rinse your mouth. Through my making this offering with faithful belief, accept it and grant me your kindness. OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA HUM SVAHA. Here is pure and stainless, delightful supreme mantra water which I offer for a drink. Through my making this offering with faithful belief, accept it and grant me your kindness. OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA

After placing the kusha grass, fold your hands and request O Bhagavan Vajrasattva, I request you to still my interferences and make all auspicious.

II. The Actual Body of the Fire Puja

A. Offering to Agni, the Fire Deity
Generating the Fire Deity OM HRIH STRIH VIKRITA-NANA HUM PHAT (ick from the vase to chase away interferences). OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM. The re pit becomes Void. Within a state of Voidness, on top of a variegated lotus and moon, from a SAM and then a vajra comes a white Vajradhara, Holder of the Vajra, with three faces - white, dark blue and red - and six arms - with the rst two embracing a consort similar to himself, with the lower right two holding a vajra and sword and with the lower left two a jewel and a lotus. They melt and become a re pit of pristine awareness, white in color, round in shape, with a rim and a lip. Along the lip is a garland of vajras and in the four corners are crescent moons marked with a vajra. Transparent, it offers no impediment. Within the pit, from a RAM comes a triangular re, in the middle of which, one the centre of a variegated lotus, from a RAM comes a rosary of counters. This transforms into Agni, the Fire Deity, white in bodily color, with three faces - white, black and red, six arms and a body never dual from his knowledge consort abiding in the primordial place. In his rst right hand he holds a rosary of counters, with his second he makes the gesture of giving non-fear and in his third he holds a cleaver, In his rst left hand he holds a trident club, in his second a pitcher with pout and in his third a skullcup. He stands in the pose of left leg outstretched. Adorned with the wrathful ornaments, in his heart is a triangular re marked with a RAM. From rays of light from the syllable in the heart of this symbolic being emanated wrathful Takkirajas bring forth from the south-east Fire deities Agni, similar to what I have meditated, surrounded by a circle of rishi sages. Invitation of the Wisdom Being (done while waving the vajra) OM come here, come here, great Elemental Rishi, Sage of the Gods, Supreme of the Brahmins. For the sake of partaking in this worthy food to be offered to be burnt, please make your venerable approach to this site. OM TAKKI HUM DZAH. He comes to stand on the kusha grass seat on the lip in the re corner of the pit.

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Offerings and merging with the Symbolic Being OM HRIH STRIH VIKRITA-NANA HUM PHAT (ick from the vase to chase away interferences). Offering the Four Waters: OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SADKARAM PADYAM PRATICCHA HUM SVAHA OM MUDGARA DZAH. OM DANDA HUM. OM PADMA BAM. OM KHADGA HOH. He becomes non-dual with the symbolic beings. Offerings and Praise OM AH HRIH PRAVARA SADKARAM PROKSHANAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SADKARAM ARGHAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SADKARAM PADYAM PRATICCHA HUM SVAHA OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA VAHA-NAYA VAJRA PUSHPE AH HUM OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA VAHA-NAYA VAJRA DHUPE AH HUM OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA VAHA-NAYA VAJRA ALOKE AH HUM

Sarva-nirvarana-viskambhini; and on your navel a white SAM in the nature of Samantabhadra. At the crown of your head is a white OM in the nature of Vajrabody. At your throat is a red AH in the nature of Vajra-speech and at your heart is a blue HUM in the nature of Vajra-mind. You, the commitment being, have at your heart on a moon-disc-seat the WisdomBeing Youthful Manjushri with a yellow-colored body and a slightly wrathful expression, wielding a sword in your right hand and holding at your heart a scriptural text in your left. Sitting with your legs crossed in the vajra position, you are adorned with the thirty-two major and eighty minor marks of a Buddha. In your heart, from an AH comes a sun-disc mandala in the centre of which is the Concentration Being, a dark-blue syllable Hum emanating ve-colored rays of light. Invitation of Wisdom Beings JAH. With a nature weighing so light, all phenomenal things are without true abiding, free from true going and coming, like space. Like the sphere of time, compassion is free of true going and coming, and emanations of it, like reections in a mirror, are free of true going. Not possessing a sign of true going or coming, wherever they are aimed they appear, like the moon in water. Therefore deities whom I request to come here now and appear before my eyes - Manjushri who is the pristine awareness of all the Buddhas, Bhairava Yamantaka who terries in order to tame the evil, together with your entourage of Yamas who are emanations to do your work - I request you to come here and pay me heed. OM HRIH HA BHO MAHA KRODDHA AGACCHA AGACCHA ASMAD PUJA PRATIGRIHNANTU PRASADA MEDI-MANA KURU SVAHA. From the Hum at my heart light-rays emanate and bring forth from their natural abodes to the space before me the supporting mandala of the glorious Solitary Hero Vajrabhairava and its supported deities, similar to what I have visualized. Offerings and Merging with the Symbolic Beings OM HRIH STRIH HAH. OM HUM HUM PHAT. OM VIKRITA-NANA DUSHTAM SATTVA DAMAKA GAH GAH. OM KUMERA RUPINE JAH JAH HUM PHAT. OM HRIH HAH HAI PHAT. OM DIPTA LOCHANA VIKRITA-NANA MAHA ATTATTA HASANA DINI DIPTA-YE SVAHA, OM VAJRA NAIVEDYA AH HUM. OM VAJRA SHABDA AH HUM. OM MUNGARA JAH. OM DANDA HUM. OM PADMA BAM. OM KHANGA HOH. Invitation of Initiating Deities, Offerings and Conferral of Empowerment OM HRIH HA BHO MAHA KRODDHA AGACCHA AGACCHA ASMAD PUJA PRATI-GRIHNANTU PRASADA MEDI-MANA KURU SVAHA. Once more from the Hum at my heart light-rays emanate and bring forth to the

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taches and body hairs blaze like the res of the Era of Destruction. Your main face is that of a black buffalo, extremely furious and having two sharp horns. On top of it, and between your horns, is a red face, extremely fearsome with blood dripping from its mouth. On top of that is a yellow face of Manjushri with a slightly wrathful expression. Adorned with the (ower) ornaments of youth, his hair is tied in ve knots on the crown of his head. As for your faces to the right of the base of your horns, the rst (or central) face is blue, the face to its right is red and the face to its left is yellow. As for your faces to the left of the base of your horns, the rst (or central) face is white, the face to its right is grey and the face to its left is black. These faces are very wrathful and each of your nine faces has three eyes. With your rst right and left hands, you hold the moist skin of an elephant stretched open by the skin of its left front and hind legs, with its head to your right and its hairy back showing. As for your other right hands, you hold in the rst a cleaver, in the second a quill (used to ick water from a vase), in the third a wooden pestle, in the fourth a squiggly knife, in the fth a harpoon, in the sixth an axe, in the seventh a spear and in the eight an arrow. (In the back row) in the right (hand I hold) an iron hook, in the tenth a skull club, in the eleventh a khatvanga, in the twelfth a (gear-like) wheel, in the thirteenth a ve-spoked vajra, in the fourteenth a vajra-hammer, in the fteenth a sword and in the sixteenth a large damaru-type drum. As for your other left hands, in the rst you hold a skullcup lled with blood, in the second a (four-faced, yellow) head of Brahma, in the third a shield, in the fourth a leg, in the fth a lasso, in the sixth a bow, in the seventh intestines and in the eight, a bell. (In the back row) in my right (hand I hold) a hand, in the tenth a cloth shroud, in the eleventh a man impaled on a stick, in the twelfth (a triangular) re stove, in the thirteenth a scalp, in the fourteenth a (hand in the ) threatening mudra, in the fteenth a trident with three handing pennants and in the sixteenth a stick with cloth-streamers at the end. As for your right feet, the rst threads on a man, the second a buffalo, the third a bull, the fourth a donkey, the fth a camel, the sixth a dog, the seventh a sheep and the eight a fox. As for your left feet, the rst threads on a vulture, the second an owl, the third a crow, the fourth a parrot, the rth a hawk, the sixth and eagle, the seventh a mynah bird and the eight a swan. Also trod under your feet with their faces down are Brahma, Indra, Vishnu and Rudra (under my right) and six-faced Kumara, Ganesh, Chandra and Surya (under your left) as you stand in the midst of a blazing mass of ames. On each of the (two lower) eyes (of your main face) is a white KSHIM in the nature of Kshiti-garba, on each of its ears a black JRIM in the nature of Vajrapani, on its nose a yellow KHAM in the nature of Kha-garba; on its tongue a red RAM in the nature of Avalokiteshvara; on its forehead a green KAM in the nature of

OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA VAHA-NAYA VAJRA GANDHE AH HUM OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA VAHA-NAYA VAJRA NAIVIDYA AH HUM OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA VAHA-NAYA VAJRA SHABDA AH HUM OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA VAHA-NAYA OM AH HUM (Inner offering) O son of the lordly protector Brahma, Lord of the World, O kingly Agni, Deity of Fire, empowered by Agni I bow down to you. O son of Brahma, Protector of the World, O kingly Agni, rishi-sage supreme, to give full protection from elemental forces, you emanate bodies through the power of compassion. In the manner of the rishis who have actualized the mantras of knowledge, your light of wisdom, which burns off delusions, blazes with brilliance like the res ending an aeon; you have the miraculous legs of ESP and the extra-physical powers of transformation. With emanations out of skilful means, you ride on a chariot, speak mantras of knowledge, hold a rosary of counters and cradle a skullcup with a content of nectars which completely refreshes with the nectar of Dharma. Free from the faults of any mistakes, you conduct yourself in a Brahmas fastidious rst way. Although dwelling within the perishable world, you are beyond all troubles. Although having attained a stilled state of peace, your compassion is great, and so I praise you and offer indeed my humble prostration. Conrming Agnis Commitment OM VAJRA ANALA MAHA BHUTA JVALA JVALAYA, SARVA DUSHTAN HUM PHAT, TRISHYA DZAH HUM BAM HOH SAMAYA STVAM, SAMAYA HO (3x) Offering the Offerings to be Burnt The tongue of Agni, white and in the form of a vajra, becomes marked with a syllable RAM and the mouth of the ladle with a syllable HUM blazing with light. OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (initial Agni mantra 7x while offering melted butter 7x, then verse of request 1x while ringing bell).
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The batons of wood become in the nature of bodhi trees. OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM BODHI PRIKSHAYE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and especially interferences to our splendid attainment of radiant brilliance, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (Offer batons of wood, two at a time. First pair: repeat Agni mantra, substance mantra offering into the re, request verse. Next pairs: repeat Agni mantra only and offer in re. ) OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM BODHI PRIKSHAYE, - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM AGNAYE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, and interferences to our splendid attainment of good health, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer melted butter, same procedure as batons of wood). OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM SARVA PAPAM DAHANA VAJRAYE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and negative potentials of black karmic debt, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA
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ve gradations (in thickness) which in order, from the outside, are white, yellow, red, green and blue. On top of the walls is an encircling yellow jewelled moulding beautied with an assortment of gems. Halfway (to the centre) of the Mansion (on the oor and ceiling of the main storey) are a circular ledge and beam marked with a garland of vajras, between which rest the eight pillars that support the four vajra cross-beams. The steeple on top is beautied with a crowning precious gem and a vajra. Inside of the main storey, the oor and ceiling are: white in the East, yellow in the South, red in the West and green in the North. The centre of the oor is blue. On top of the moulding, around the top of the walls, is a quadruple colonnade, on the outside face of which are the heads of water monsters. Between their mouths are strung a strand of jewels and hanging from each mouth are (three) strings of gems with a golden bell (at the end of the middle one) and a red yak-tail fan (at the ends of the outer two). In such ways, it is beautied. On the outside face (of the quadruple colonnade, above each water monsters head) is an eave from which hangs a jewelled pendant and on which rests an upright dentel of the parapet in the shape of a half lotus-petal. (The parapet) is beautied with banners, pennants and so forth. Around the outside of the walls is a red ledge for the goddesses of desirable objects. On this, encircling the walls (of the Mansion) are found goddesses holding and presenting objects of offering, At the outside corners of the entrance-way, corridors and on the platform outside and inside the four corners (of the Mansion) are arrayed crescent moons with a vajra and a jewel on top of each. Before each of the four entrance ways (and beyond the porches) is an archway having eleven layers of segments and resting on four pillars. On top (of each of these archways) is a Dharma-wheel anked to the left and right by a male and female mountain deer. In the centre of the Celestial Mansion, from a YAM comes a black wind mandala with a slight shade of red, on top of which are a variegated lotus, a moon and sun-disc seats. On top of them, from a HUM comes a vajra marked with a HUM, which completely transforms into a great and glorious Vajrabhairava, with a body dark-blue in color, nine faces, thirty-four arms and sixteen legs, standing in the pose of right ones bent and left outstretched. With the ability to devour the Lords of the Three realms, you diabolically chortle HA-HA, with your tongue darting, fangs bared, your mouth having wrinkles of anger, your brow also wrinkled in anger, with your eyes and eyelashes ery like the Era of Destruction and your yellow-brown hair bristling erect. You make threatening mudras at both the mundane and extra-worldly gods, frightening even the frightful ones, and shout with a great thunder-like roar the syllable PHAIM. You eat human blood, grease, marrow and fat, and have ve dried fearsome skulls crowning (each of) your heads. Adorned with a skull-rosary of fty moist (human) heads, you wear (two) black snakes as Brahmin threads. You are also adorned with ornaments made of human bones, such as wheel-shaped crowns, earrings and so forth. Your belly is bulging, your body is naked; your organs stands erect. Your eye-lashes, eyebrows, mous19

(offer handfuls of black sesame).

B. Offering to the Transwordly Deity, Yamantaka

Blessing the Outer Offering Substances to Yamantaka OM HRIH STRIH VIKRITA-NANA HUM PHAT (ick the vase) OM SVABHAVA SUDDHAH SARVA DHARMAH SVABHAVA SHUDDHAH HAM Everything becomes Void. Within a state of Voidness, from AHs come broad and expansive skullcups, inside of which are HUMS. The HUMS melt and become water for a refreshing shower, cooling water to rinse the mouth, water to offer for a drink, cooling water for the feet, owers, incense, butter lamps, perfumes, food and music. By nature they are Bliss and Voidness, in aspect they are the offering substances. Their function is to confer distinguished, uncontaminated Bliss as objects to be enjoyed by the six cognitive powers. OM SHABDA AH HUM OM RUPA AH HUM OM SHABDA AH HUM OM GANDHE AH HUM OM RASA AH HUM OM SPARSHA AH HUM Purifying the Offerings to be Burnt All faults and defects of the substances other than these which lack the proper qualities are cleansed and puried to become of the nature of the nectars ve. For washing them: OM OM SVAHA For the wooden batons: OM AH SVAHA For the melted butter: OM JRIM SVAHA For the wheat: OM KURU KURU SVAHA For the rest: All faults and defects of the substances other than these which lack the proper qualities are cleansed and puried to become of the nature of the nectars ve. Generating Yamantaka In the heart of Agni, the Fire Deity, in the centre of a blazing, triangular re is a Celestial Mansion, which is square and has four entrance ways. It has walls of
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OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM VAJRA AYUSHE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, and interferences to the completion of our full lifespan, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer kooch grass, 2 strands at a time) OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM VAJRA PUSHTAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to the expansion of our positive potential, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer raw rice) OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM SARVA SAMBADE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to our bliss supreme, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer cooked rice with yoghurt) OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM APRATI KATA VAJRAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to our supreme protection, also pollutions and things unclean, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be
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SHANTIM KURUYE SVAHA (offer kusha grass, 2 strands at a time) OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM SARVA ARTHA SIDDHAYE - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and all stymieing forces, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer mustard seeds) OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM VAJRA VIJAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to the expansion of our wealth and crops, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer unhusked barley) OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM MAHA VEGAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to our splendid attainment of the force of speed, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer husked barley) OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM MAHA BALAYA - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and interferences to the expansion of our strength, as well as lack of clarity in singleminded concentration, anything improper in the mantras and all mistakes of
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adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer dried peas) OM AGNAYE ADIBYA, ABISHA, ABISHA, MAHA SRIYE HABYA KABYA BAHA-NAYA, OM VAJRA GHASMARI - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious and all sicknesses, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer wheat) O son of the lordly protector Brahma, Lord of the World, o kingly Agni, Deity of Fire, empowered by Agni I bow down to you. O son of Brahma, Protector of the World, o kingly Agni, rishi-sage supreme, to give full protection from elemental forces, you emanate bodies through the power of compassion. In the manner of the rishis who have actualized the mantras of knowledge, your light of wisdom, which burns off delusions, blazes with brilliance like the res ending an aeon; you have the miraculous legs of ESP and the extra-physical powers of transformation. With emanations out of skilful means, you ride on a chariot, speak mantras of knowledge, hold a rosary of counters and cradle a skullcup with a content of nectars which completely refreshes with the nectar of Dharma. Free from the faults of any mistakes, you conduct yourself in a Brahmas fastidious rst way. Although dwelling within the perishable world, you are beyond all troubles. Although having attained a stilled state of peace, your compassion is great, and so I praise you and offer indeed my humble prostration. - for ourselves, our leaders, followers and all of our circle, may all interferences actualizing liberation and omniscience, the natural and proscribed unspeakable crimes in transgression of our three sets of vows, everything inauspicious, as well as lack of clarity in single-minded concentration, anything improper in the mantras and all mistakes of adding or deleting from the rituals be SHANTIM KURUYE SVAHA (offer special substances = puffed rice and dried fruit. First and subsequent handfuls repeat Agni mantra only. Last handful: Agni mantra and request verse). Offerings of Water OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PRATICCHA HUM SVAHA OM AH HRIH PRAVARA SADKARAM ANCHA-MANAM PROKSHANAM HUM SVAHA
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