English
May those with minds be without even a speck of dust. May we yogis and our retinues, from the heart, accomplish the supreme enlightenment. May all immediate and long-term obstacles be averted, transformed, and reduced to dust. May the pure nature of transformation, the realm of Dharma, be forcefully united in the great equanimity. Thus, clap your hands, scatter the torma, and throw the zor, which becomes part of the averting process, as practiced by the ascetics. Recite the hundred-syllable mantra of Yama, the Lord of Death. Or say: Kalarupa saparivara gaccha (Tibetan: ཀཱ་ལ་རཱུ་པ་ས་པ་རི་ཝཱ་ར་གཙྪ་，Sanskrit Devanagari: कालरूप सपरिवार गच्छ，Sanskrit Romanization: kālarūpa saparivāra gaccha, literal meaning: Black Yama and his retinue, please go). Or say: Jaya jaya sujaya (Tibetan: ཛ་ཡ་ཛ་ཡ་སུ་ཛ་ཡ།，Sanskrit Devanagari: जय जय सुजय，Sanskrit Romanization: jaya jaya sujaya, literal meaning: Victory, victory, supreme victory). And so on. Again, make offerings to the Bhagavan and his retinue, receive accomplishments, ask for forgiveness, and recite the hundred-syllable mantra. Om jaya jaya sujaya vishvarupa dhari gaccha gaccha svāsthānaṃ kṛtentena thā gaccha sarva buddhāśca visarjya. Mama karma kuru svāhā (Tibetan: ཨོཾ་ཛ་ཡ་ཛ་ཡ་སུ་ཛ་ཡ་བི་ཤྭ་རཱུ་པ་དྷ་རི་གཙྪ་གཙྪ་སྭ་སྠཱ་ནཾ་ཀྲྀ་ཏནྟེ་ན་ཐཱ་གཙྪ་སརྦྦ་བུདྡྷ་ཤྩ་བི་སརྫྫ་ཡ། མ་མ་ཀརྨྨཾ་ཀུ་རུ་སྭཱཧཱ།，Sanskrit Devanagari: ॐ जय जय सुजय विश्वरूप धरि गच्छ गच्छ स्वस्थानं कृतेन्तेन था गच्छ सर्व बुद्धाश्च विसर्ज्य। मम कर्म कुरु स्वाहा，Sanskrit Romanization: oṃ jaya jaya sujaya viśvarūpa dhari gaccha gaccha svāsthānaṃ kṛtentena thā gaccha sarva buddhāśca visarjya. mama karma kuru svāhā, literal meaning: Om, victory, victory, supreme victory, O possessor of Visvarupa, go, go, return to your own place, by the deed done, thus go, dismiss all the Buddhas. My karma, please do, svāhā). The torma guests depart, the samaya beings are gathered back into oneself, dedicate the merit, and speak auspicious words. This is the outer offering, along with the torma ritual, which is very concise; for extensive details, see elsewhere. During the offering, various musical instruments are played, especially the nature of the skull drum, during praise and when sending the torma as well. If it is for the fifteen protectors of the directions, then the torma mantra should also be combined accordingly. Here it is said: If touched by the supreme essence, even iron becomes gold. By the power of mantra, even poison becomes nectar. The wisdom part of the staff that gives death, By skillful means of union, becomes the cause of the two siddhis. Now, the very profound scattered methods of the completion stage are gathered here. First, in the tsok khor composed by someone like Shantipa, known as the Omniscient One, in the center of the heart, on a moon disc, within a red dharma-arising, a white five-pronged vajra. Above the crown of the head, about a finger's breadth, below the moon, an inverted Om, the essence of all Buddhas. From the Om and the moon, a stream of nectar flows, entering from the crown of the head, dissolving into the vajra in the heart, with the power of bliss, warmth, and moisture, pervading the entire body, repeatedly meditate, and focus the mind on the vajra. 1. On the crown of the head, visualize a vase filled with nectar, with nine mouths each directing a stream of nectar, finally dissolving into the Samadhi-sattva, meditate repeatedly, with the Samadhi-sattva as the main focus.