On Friday 6th April I was honoured to receive the Nyenpo Lha Sum empowerment from His Eminence the 7th Dzogchen Rinpoche, Jigme Losel Wangpo, lineageholder.
The empowerment was of three deities and transmitted their individual empowerments and a practice combining their abilities to remove obstacles, illnesses and harm from spirits.
In the Gelugpa the nearest eqiuvalent of this practice is known as the Threefold Wrathful One, as already described on this site.
This Nyingma empowerment refers to these beings as the three Antidote Deities – Hayagriva, Vajrapani and Garuda.
I have a practice, mantra and picture associated with this empowerment and will seek permission to reproduce limited information from it once Rinpoche ends his tour.
As this practice is Mahayoga (equivalent to Highest Yoga Tantra) I can’t divulge much more without permission.
The empowerment was especially potent for me as my father died the day before (on Thursday 5th). The empowerment enables me to help suffering beings in a new way and his death enhanced the realisation within me that made all the more urgent and important for the sake of all beings.
The Red Garuda is usually emblematic of fire, so the reference may be to the blazing of the fire of enlightenment, or a reference to Garuda’s protective qualites.
Kunchen Dolpopa was the first Jonang master to extensively teach Zhentong. In his most famous work, Mountain Dharma: An Ocean of Definitive Meaning (ri chos nges don rgya mtsho), Kunchen Dolpopa clarified the Zhentong view. These are referred to as the teachings of the “Heart’s Essence” (snying po’i don). As Kunchen Dolpopa’s Mountain Dharma and other Jonang texts were banned in the 17th century, they became extremely rare. In the 1970s and 1980s a few of these texts were re-discovered and re-printed, notably through the agency of His Holiness Dilgo Khyentse Rinpoche.
From the same source:
”The Red Garuda’s Cry to the Kalkins of Shambala”
Imperial Drala of all dralas, Kalki Lord of Life,
you are primordial existence.
You hold in your left hand the crystal mirror,
the living storehouse consciousness of all. ki
Imperial Drala of all dralas, Kalki Lord of Life,
you are primordial aspiration.
In your right hand you brandish a crystal sword,
the inner nature of the seventh defiled consciousness. so
Imperial Drala of all dralas, Kalki Lord of Life,
you are primordial power.
You wear the blazing golden armor of life
and the snow-white pennants on your helmet flutter in the wind.
You are the life of the six sense consciousnesses. a la la
Descend now on the swirling divine thread
that rises from our offering of longing.
Now with your shining blade,
slash like lightning through clouds of confused desires, doubts and calculation,
that distort and veil the splendor of your pure domain.
Riding on the great horse of moving wind itself,
releasing and binding the elements and space
with your firm command, like the roar of thunder,
show the fearless tiger of the living seas,
the all-conquering lion of the living wind,
the deathless eagle of the living fire,
and the sovereign dragon of the living earth.
Show the true realm and the righteous rule of Shambala!
Pure, real, undeluded, and uncontrived newness.
Show the true realm and the righteous rule of Shambala,
that is the intrinsic life force of all beings.
Swiftly, swiftly, please do this now!
ki ki so so ashe lha gyel lo tak seng khyung druk di yar kye (x3)
O Kalki Lord, in this faithless time,
please remain with us and do not depart.
Remain here, moving on the pathways of virtue.
Remain here, resting on the raging flames of existence.
Remain here, sustained by the flesh and blood of men and beasts.
Remain here, subduing the fears and delusions of all realms.
Remain here as our only sovereign and law.
Please remain by day and night
and sing to us in waking and in dreams.
om ah hum ho ham ksha
 Drala: Tibetan: dra, enemy or opponent, and la, above; above the enemy; unconditioned wisdom and power beyond dualism; beyond opposites.
ADDITIONAL RED GARUDA MANTRAS:
hum tro ta ya ghar ru na
ha ra nye lo yo so thun tu
om tat-purushaya vidhmahe
suvarna pakshaya dhimahi
tanno garuda prachodayat om
This wonderful image and scritpures were kindly supplied by Tashi Nyima.
Learn more here: http://greatmiddleway.wordpress.com/about/
Transcendental Wisdom Multi-Coloured Garuda Sadhana
As with other Garuda Sadhanas, this one deals with defilements, illnesses and harm from spirits.
Garuda reduces his size to that of Mount Meru in order to be accessible for this practice.
I begin with Prostrations to the supreme deity Transcendental Wisdom Multi-Coloured Garuda, followed by Refuge in the Triple Gem.
Then there is Meditation on the Four Immeasurable Thoughts:
Equanimity, Loving Kindness, Compassion and Joyfulness.
After generating Special Bodhichitta to become Transcendental Wisdom Multi-Coloured Garuda for the sake of all beings, I begin the core practice. As with other sadhanas, you are advised not to self-generate as Transcendental Wisdom Multi-Coloured Garuda without the specific empowerment or HYT empowerment – simply perform the sadhana with Transcendental Wisdom Multi-Coloured Garuda in front.
From Emptiness, a seed syllable appears and transforms into the Naga King as a golden serpent, with my mind appearing above it as another seed syllable.
Light rays from this seed syllable radiate and pacify all sicknesses, spirit harm, negativities and obscurations which may harm me.
There then follows a detailed description of the self-generation and the forms of Buddha Garuda (white, at my throat), Jewel Garuda (gold, south), Lotus Garuda (red, west ), Karma Garuda (green, north) and Vajra Garuda (blue, east).
The seed syllables are then visualised in my body and Guru Vajrapani is invoked, taking a position at the crown of my head. All the Buddhas and Bodhisattvas merge into Vajrapani.
Offerings are then made to Guru Vajrapani, who then merges into me as the embodiment of the Refuges, and is asked for blessings.
I then become Transcendental Wisdom Multi-Coloured Garuda Vajrapani embodying all the 5 Buddha races/families , all the Buddhas and Bodhisattvas. I ask the deity for blessing.
With the syllables clearly appearing at my heart I recite the Garuda Mantra as many times as possible:
OM PA KSHI SVA HA
(sometimes expressed as OM PA KSHIM SVAHA).
Finally there is a Dedication.
The full sadhana is available from:
FIRE SWORD OF BLACK GARUDA – TSEM TULKU TEACHES
Here is a Youtube teaching by Tsem Tulku Rinpoche from a sadhana by Lama Zopa Rinpoche.
The practice was taught during the SARS epidemic of 2004. Lama Zopa Rinpoche produced a practice from which Tsem Tulku taught. There are minor discrepancies e.g. ‘benza’ (Tibetan) instead of ‘vajra’ (Sanskrit).
Here is the Youtube teaching, in which Tsem Tulku explains the practice for those who have not received HYT empowerments and therefore cannot self-generate as Lord Garuda.
The videos are parts 3&4 of a 4-part instruction on White Tara and Black Garuda
The teachings on Black Garuda begin 37 minutes into Part 3:
Part 4 continues Black Garuda instruction and draws the threads of both practices together:
The source Lama Zopa (FPMT) document is available here:
Please don’t self-generate as Garuda without an HYT initiation. J
Tsem Tulku refers to Black Garuda as ‘BG’ at times in the videos. He switches from a light-hearted approach to a very serious delivery of this practice.
The practice is one I use often, as it has great power.
HOW TO PRACTICE THE INSTRUCTIONS OF THE FIRE SWORD OF BLACK GARUDA (LAMA ZOPA)
This practice should be done by someone who has previously received a highest yoga tantric initiation. If you do not have a highest yoga tantra initiation (even if you have a lower tantric initiation such as Great Chenrezig), you can still do this practice, but you do not visualize yourself as the deity. Instead, keep your ordinary form and visualize the deity outside of yourself – in the space in front of you, or at the crown of your head. If you are doing the practice with the deity outside of yourself, you will need to modify your visualization as indicated by the instructions in brackets, “[ ]”.
THREEFOLD WRATHFUL ONE INITIATION (VAJRAPANI, HAYAGRIVA GARUDA EMPOWERMENT) by LOCHEN RINPOCHE
Opinions vary about the validity of receiving an initiation remotely. I have attended initiations where many people sat around 50 yards outside of the building where the initiation took place, receiving it via the TV. This was live. Others have given initiations via telecast over the internet.
There are two factors – space and time. Is it essential to be in the same place, or at the same time? Well, if the person giving the initiation is to be regarded as a Buddha, this activity transcends such limitations.
Whatever the view, here is the video. For those who regard Lochen Rinpoche as a Buddha transcending space and time then this may be regarded as a valid initiation. Others may simply choose to watch out of interest. In posting this via the bluegaruda.com website I am simply providing access to Youtube. The rest is down to you. :)
The practice of the Threefold Wrathful One is performed to purify diseases, malicious inlfictions, negativities and obscurations of the practitioner and others. The text of the sadhana may be obtained from the FPMT.:
FPMT Booklet $1: http://shop.fpmt.org/Vajrapani-Hayagriva-Garuda-bkltlttr_p_1216.html
The initiation is broadcast in 7 parts and includes instructions for those who wish to take the initiation and for those who simply want to view it and receive the blessings of that experience.
Hindu/Yoga Garuda Mudra
In terms of deity interaction, the mudra works with the mantra to invoke the qualities and protection of Garuda.
In terms of Yoga , the Garuda Mudra activates the blood flow and the circulation. It also helps alleviate exhaustion.
Clasp your thumbs and place your hands, the right on top of the left with the palms facing inwards, on your lower abdomen. Remain in this position for about ten breaths.
Later slide your hands to the navel. Remain there for another ten breaths.
Then place your hands on the pit of the stomach and remain for another ten breaths.
After this, place your left hand on the sternum, turn your hands in the direction of your shoulders and spread your fingers.
Some sources have the hands the opposite way round, as shown here:
Buddhist Garuda Mudra
Pictorial Guide: http://vajrayogini.com/mudras/mudra018.html
This mudra is used to purify offerings and beings, and to protect against obstructions such as those form illness and spirits. One example is its use prior to Kusali Tsog.
Note: Offerings to Garuda
In addition to offerings traditionally made to a Buddhist Tantric Deity, there was formerly a ‘red offering’ of flesh and blood to Garuda. In Tibet, in both Bon and Nyingma historically regarded Garuda in some aspects as a ‘bdud’ demonic force to be propitiated with such an offering. This practice has now been abandoned although it is not known if isolated practices continue.
AviShkR^itaM sapadi yena nR^isiMharUpam
nArAyaNaM tamapi vishvasR^ijaM namAmi ||The mantras of garuDa, the vAhana of shrImannArAyaNa, are well known in the tantras. Though the upAsanA of gAruDa mantra is associated popularly with cure for snake bite or sarpabhaya nivR^itti, the mantra is used to procure various other benefits as well. gaRuDa is worshipped with different mantras in different forms such as mahAgaruDa, AshugaruDa, sarpAshana garuDa, prachaNDa garuDa, mAyA garuDa, sammohana garuDa, jvAlAmAlin, kUTagAruDa etc.Some of the fruits ascribed to garuDopAsanA are:dR^iShTaprayogabahuLaM dR^iShTAdR^iShTArthasAdhakam |
AkaraM sarvasiddhInAM divyaM paramagAruDam ||
putradaM vAkpradaM nR^INAM sarvasaubhAgyavardhanam ||
rAjavashyaM lokavashyaM shtrIpuMvashyaM tathaiva cha |
sarvarakShAkaraM puMsAM sarvashatrunibarhaNam ||
yuddhe tu vijayaM rAjA prApnuyAdyuddhadurmadaH |
sarvavyAdhiprashamanaM sarvama~Ngalama~Ngalam ||
saptakShudrakaraM mantraM saptakShudraharaM tathA |
kR^ityAshUnyakaraM chaiva kR^ityAshUnyaharaM tathA ||
shAntikaM paushTikaM chaiva aShTaishvaryakaraM param |
bahunA.tra kimuktena chaturvargaphalapradam ||The primary application of the mantra is in the removal of different kinds of poison such as sthAvara, ja~Ngama, kR^itrima, sahaja, sha~NkA and hAlAhala. The upAsanA of the various garuDa mantras also bless the upAsaka with miraculous powers, mastery over snakes, health, wealth, success, prosperity, progeny, speech, victory in wars, freedom from enemies etc. The use of garuDa mantra in vashya, AkarShaNa, stambhana, mohana, ucChATana, mAraNa and unmAdana [kShudrasaptaka] are also described in the shAstras. The mantra is used for both abhichAra and pratyabhiChara. Similarly, gAruDa kR^ityA is of great might and can be used for offence or defense.For laukika and AbhichArika prayogas, garuDa is visualized independently, with his shakti [lakShmIH, kIrtiH, jayA, mAyA] or attendants [suparNa, tArkShya, vainateya, bhIma], sporting various weapons. However, for protection or sAtvikopAsanA, garuDa is always visualized carrying shrImannArAyaNa. gAruDa mantras are classified into four types: bIja, piNDa, saMj~nA and pada and their use is based on the purpose of upAsanA. Pada mantra described in dakShiNAmUrti samhitA as also the pa~nchAkSharI mantra are popular among shrIvidyA upAsakas. In shrIkrama tantra, amR^ita garuDa is an a~Nga of dhanvantari, who in turn is the a~Nga of vAsudeva represented by the 12 syllabled mantra. The stuti mantra, which is technically a mAlA mantra, is used to offer puShpA~njali to garuDa.The garuDa maNDala involves the worship of nine gAruDa mUrtis with their respective mantras. mahAgaruDa is stationed at the center of the maNDala surrounded by the eight mUrtis in the eight cardinal directions. mahAgaruDa is described as suvarNAbha [of golden complexion] below the knees, himaprabha [of white complexion] from waist below, ku~NkumAruNa [red like the rising sun] from neck and below and clear like the quartz above the neck. His left and right feet respectively exhibit the ku~nchita and svastika postures. His feet touch the pAtALa and head extends beyond the brahma loka. His nose is long, blue in color and terrifying whereas the ears are charming and decorated with mANikya kuNDalas. His face, shining with three eyes, is fierce due to the protruding sharp teeth. His eyes are tawny reddish in color [kapila varNa] and he is adorned with the best of ornaments. His hands are long and shoulders are gigantic. The nine great serpents form his ornaments. He wears ananta and guLika as bracelets in his two hands, vAsuki as the yaj~nasUtra, takShaka as the waist band, kArkoTaka as the necklace, padma and mahApadma as ear ornaments and sha~Nkha as the headgear. He is seated on a lotus and sports wings that extend infinitely in either direction. He shines with eight hands in which he holds sha~Nkha, chakra, sudhAkumbha, nAga, muShTi, gadA and khaDga. Two of his hands are engaged on serving the lotus feet of shrImannArAyaNa seated on his back, along with bhagavatI ramA. The garuDa pa~nchAkSharI kalpa from kAshyapa samhitA and garuDa kalpa of AkAshabhairava tantra deal extensively with the upAsanA of pakShirAja.Aku~nchya sarvamaparaM pravisArya pAdam
tirya~NmukhaM chaTulachakravivR^ittasha~Nkham |
muDDIyamAnamanishaM smara duHkhashAntyai ||Source: http://www.kamakotimandali.com/misc/garuda.htmlGaruda in Thailand – Paya Krut MantraThe Thai name for Garuda is Paya Krut (sometimes seen as Krut Garuda). Making offerings and chanting the mantra is beleieved to bring wordly success and wealth as well as spiritual protection. The mantra is:Karubija Gidti Mandtang MaA U Om Payaa Krut Ruj Ruj Laew Ruay
Na Dai Ngern Na Dai Tong Na Dai SapNa Mettaa Na Jaroen
Na Man Kong Na Laang Aathan Atitaami
Some Mantras etc. I have collected:
I AND ALL SENTIENT BEINGS UNTIL WE ACHIEVE ENLIGHTENMENT GO FOR REFUGE TO BUDDHA, DHARMA & SANGHA (X3)
THROUGHT THE VIRTUES I COLLECT BY GIVING AND OTHER PERFECTIONS MAY I BECOME A BUDDHA FOR THE BENEFIT OF ALL (X3)
GURU FOUNDER BLESSED ONE, TATHAGATA AND ARHAT, COMPLETELY PERFECT BUDDHA, GREAT VICTOR SHAKYAMUNI LORD. TO YOU WE BOW, GO FOR REFUGE AND OFFER GIFTS OH PLEASE BLESS US.
MUTLIPLYING MANTRA: (MULTIPLIES THE EFFECT OF OTHER MANTRAS)
OM NAMO MANJUSHRIYE, NAMO SUSHRIYE, NAMO UTAMA SHRIYE SÖHA
OM GURU HERUKA VAJRAYOGINI SAPARIWARA OM AH HUM
NAMO MAHA BEKHADZE SAPARIWARA BENZA SAMAYADZA DZA
OM VAJRAPANI SAPARIWARA DZA DZA BALINGTA KHA KHA KHAHI KHAHI
OM VAJRA (ARGHAM, PADÄM, PUPE, DHUPE, ALOKE/DIWE, GANDHE, NEWIDE, SHAPTA) AH HUM (DRINKING WATER, BATHING WATER, FLOWERS, INCENSE, LIGHT, PERFUME, FOOD, MUSIC)
OM AH HUM (GOLDEN LIGHT TO ALL BUDDHAS AND BACK)
BODHISATTVA VOW (offering our spiritual practice):
I GO FOR REFUGE TO THE THREE JEWELS
AND CONFESS INDIVIDUALLY ALL NEGATIVE ACTIONS.
I REJOICE IN THE VIRTUES OF ALL BEINGS
AND PROMISE TO ACCOMPLISH A BUDDHA’S ENLIGHTENMENT.
MAY EVERYONE BE HAPPY, MAY EVERYONE BE FREE FROM MISERY,
MAY NO ONE EVER BE SEPARATED FROM THEIR HAPPINESS,
MAY EVERYONE HAVE EQUANIMITY, FREE FROM HATRED AND ATTACHMENT.
MIGTSEMA PRAYER (NINE LINE)
TSONGKAPA, CROWN ORNAMENT OF THE SCHOLARS OF THE LAND OF THE SNOWS
YOU ARE BUDDHA SHAKYAMUNI AND VAJRADHARA, THE SOURCE OF ALL ATTAINMENTS
YOU ARE AVALOKITESHVARA, THE TREASURY OF UNOBSERVABLE COMPASSION
MANJUSHRI, THE SUPREME STAINLESS WISDOM
AND VAJRAPANI, THE DESTROYER OF THE HOSTS OF MARAS ;
O VENERABLE GURU-BUDDHA, SYNTHESIS OF ALL THREE JEWELS
WITH MY BODY, SPEECH AND MIND, RESPECTFULLY I MAKE REQUESTS :
PLEASE GRANT YOUR BLESSINGS TO RIPEN AND LIBERATE MYSELF AND OTHERS
AND BESTOW THE COMMON AND SUPREME ATTAINMENTS. (X3)
THE GROUND SPRINKLED WITH PERFUME AND SPREAD WITH FLOWERS
THE GREAT MOUNTAIN, FOUR LANDS, SUN AND MOON
SEEN AS A BUDDHA LAND AND OFFERED THUS
MAY ALL BEINGS ENJOY SUCH PURE LANDS
I OFFER WITHOUT ANY SENSE OF LOSS
THE OBJECTS THAT GIVE RISE TO MY ATTACHMENT, HATRED AND CONFUSION
MY FRIENDS, ENEMIES AND STRANGERS, OUR BODIES AND ENJOYMENTS
PLEASE ACCEPT THESE AND BLESS ME TO BE RELEASED
DIRECTLY FROM THE THREE POISONS (Anger, Attachment, Ignorance)
IDAM GURU RATNA MANDALAKAM NIRYATAYAMI
THROUGH THE VIRTUES I HAVE COLLECTED
BY PRACTISING THE STAGES OF THE PATH
MAY ALL LIVING BEINGS FIND THE OPPORTUNITY
TO PRACTICE IN THE SAME WAY
MAY EVERYONE EXPERIENCE THE HAPPINESS OF HUMANS AND GODS
AND QUICKLY ATTAIN ENLIGHTENMENT
SO THAT SAMSARA IS FINALLY EXTINGUISHED
DZA HUM BAM HO (INVITE WISDOM BEINGS)
OM VAJRA MU!(THEY DISSOLVE INTO ME)
PURIFY SELF AND ARISE AS THE BUDDHA:
OM SÖBHAWA SHUDDHA SARWA DHARMA SÖBHAWA SHUDDHO HAM (EVERYTHING BECOMES EMPTINESS)
OM SHUNYATA GYANA VAJRA SÖBHAWA ÄMAKO HAM
(‘I’ BECOME EMPTINESS, BUDDHA’S WISDOM TRUTH BODY ARISES )
OM AH RA PA TSA NA DHI, SU MA TI KIRTI SHIRI
BHADRA AH THI TA NA AH, THI TI TE KUR BEN TU
MAHAKALA SIX ARMED – OM SHRI MAHAKALA HUNG PHET
OM MAHAKALA KALA BIKALA RATRITA DOMBINI CHANDALI RAKSHASI SINGHALI DEVIBHYO HUNG PHET
(Dakinis: Dombini, Chandali, Rakshasi, Singhali Devi – black, red, yellow,green)
GARUDA OM PA KSHIM SVAHA
OM MANI KYUNG KYUNG THUM THUM BÄ BÄ SOHA (wrathful)
NAGPO KALA RAKYA BÄ BÄ / SÖ SÖ / CHHUNG CHHUNG / PUTRI ZANG ZANG / CHAG KYI TERMÖ NYING CHHUNG / NÖ JE DUG PÄ SHA LA ZO / OM HLANG HLANG / TSER TSER / ÜB ÜB SO (pacifying)
(Kyung Kyung is pronounced ‘chungchung’)
OM VAJAPANI HAYAGRIVA GARUDA HUM PHAT
MANJUSHRI (PINK AT CROWN) OMAH RA PA TSA NA DHI
AVALOKITESHVARA (WHITE AT THROAT) OM MANI PÄME HUM
VAJRAPANI (BLUE AT HEART) OM VAJRAPANI HUM PHAT
AMITAYUS OM AMARANI ZÄWENTAYE SÖHA
SHAKYAMUNI OM MUNI MUNI MAHA MUNIYE SÖHA
WHITE TARA (SEED TAM)
OM TARE TUTTARE TURE MAMA AYUR PUNAYE GYANA PUTRIM KURU YE SÖHA
GREEN TARA: OM TARE TUTTARE TURE SÖHA
MEDICINE BUDDHA (BLUE BODY) SANGYE MENLA
NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA
TAYATHA OM BEKHADZE BEKHADZE MAHA BEKHADZE BEKHADZE RAN DZAYA SAMUGATE SÖHA
OM VAJRASATTÖ SARWA SIDDHI HUM (NECTAR FROM HUM AT HIS HEART)
OM AH VAJRAPANI HUM HUM PHAT
MUNDANE DEITIES OFFERED TORMA, ASKED FOR PROTECTION – 3 PLACES:
NAMA SARWA TATHAGATA AWALOKITE OM SAMBHARA SAMBHARA HUM
ALL BUDDHAS OM AH HUM
PERFECTION OF WISDOM:
TAYATHA OM GATE GATE PARAGATE PARASAMGATE BODHI SÖHA
I make this offering to you, Buddha Shakyamuni, Whose Mind is the synthesis of all Buddha Jewels, Whose Speech is the synthesis of all Dharma Jewels, and whose Body is the synthesis of all Sangha Jewels. Oh Blessed One, please accept this and Bless my Mind. OM AH HUM (x3)
VAJRAYOGINI THREE OM MANTRA :
(RED BAM IN DOUBLE TETRAHEDRON PLUS 24 YOGINIS AS MANTRA LETTERS ANTICLOCKWISE AT HEART)
OM OM OM (TRUTH ENJOYMENT & EMANATION BODIES)
SARWA BUDDHA DAKINIYE (ALL DAKINIS BUDDHA NATURE)
VAJRA WARNANIYE (VAJRA SPEECH DAKINI)
VAJRA BEROTZANIYE (VAJRA FORM DAKINI)
HUM HUM HUM (BODY SPEECH & MIND OF ALL BUDDHAS)
PHAT PHAT PHAT ( PACIFY INNER, OUTER & SECRET OBSTACLES)
SÖHA (REQUESTING FOUNDATION OF ALL ATTAINMENTS)
VAJRAYOGINI ESSENCE MANTRA & CLOSE ESSENCE MANTRA:
OM SARWA BUDDHA DAKINIYE VAJRA WARNANIYE HUM HUM PHAT SÖHA
OM VAJRA BEROTZANIYE HUM HUM PHAT SOHA
HERUKA HUNDRED SYLLABLE MANTRA:
OM VAJRA HERUKA SAMAYA, MANU PALAYA, HERUKA TENO PATITA,
DRIDHO ME BHAWA, SUTO KAYO ME BHAWA, SUPO KAYO ME BHAWA,
ANURAKTO ME BHAWA, SARWA SIDDHI ME PRAYATZA,
SARWA KARMA SUTZA ME, TZITAM SHRIYAM KHURU HUM,
HA HA HA HA HO BHAGAWHÄN, VAJRA HERUKA MA ME MUNTSA,
HERUKA BHAWA, MAHA SAMAYA SATTÖ AH HUM.
HERUKA ESSENCE MANTRA & CLOSE ESSENCE MANTRA:
OM SHRI VAJRA HE HE RU RU KAM, HUM HUM PHAT DAKINI DZALA SHAMBARAM SÖHA
OM HRI HA HA HUM HUM PHAT
CONDENSED 6 SESSION YOGA:
Commitments to Vairochana re. Refuge and Conduct; to Akshobya re Vajra, Bell, selfgen and Spr Guide; Ratnasambhava re Giving-Help, Dharma, Fearlessness, Love; Amitabha re Sutra and Tantra; Amoghasiddhi re Offering to Spiritual Guide and keeping Vows:
I go for Refuge to the Guru and the Three Jewels.
Holding Vajra and Bell I generate as the Deity and make offerings.
I rely upon the Dharmas of Sutra and Tantra and refrain from all non-virtuous actions.
Gathering all Virtuous Dharmas, I help all living beings through the practice of the Four Givings.
OM BAM HAM YOM HRIM MOM HRIM HRIM HUM HUM PHAT PHAT