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1. byang gter phur pa’i sri gnon gyis ngag ’don chog khrigs rdo rje’i lhun po zhes bya ba

2. bzhugs so /

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1. na ma: gu ru shri badzra ku ma ra maṇḍa la bhya: rigs brgya’i khyab bdag rgyal dbang thaṃs cad mkhyen / ’phrin la

2. rdo rje gzhon nu’i lhar bcas par / sgo gsuṃ bsdud de sri gnon cho ga’i khrigs / ngag ’don rdo rje lhun po ’dir bshad

3. bya / de la ’dir byang gter phur pa’i las gyis sri chung bcu gsuṃ mnan pa sted rtsa bar bzung / bka’ brgyad rang shar

4. gyi thod pa la brten nas mnan pa’i gzer kha dang / nag rtsis ’byung ba rin chen kun ’dus kyi brgyud las wang the

___

NAMO GURUŚRĪVAJRAKUMĀRAMAṆḌALEBHYAḤ

Homage to the guru and to the glorious Vajrakumāra and to his retinue, to the omniscient one, the lord of conquerors who fully encompasses the hundred families, and to Karmavajrakīla and his maṇḍala of gods, I bow down with body, speech and mind, before composing this text called Vajra Mountain (rdo rje’i lhun po), which explains all the rituals for pressing down the Sri demons (sri gnon), and arranges them in liturgical order (ngag ’don chog khrigs).

With regard to that, here in our Byang-gter school, among the rites of Vajrakīla we have the root text called Sri chung bcu gsum mnan pa (Pressing Down the Thirteen Minor Demons).20 Taking this as the basis, and referring also to the mNan pa’i gzer kha, derived from the section on skulls in the bKa’ brgyad rang shar (tantra), and the account of the lineage of Sri demons by Wang-the, the emanational emperor, taken from the Chinese tantra of geomantic calculations called The Gathering of all Precious Elements (’Byung ba rin chen kun ’dus)21

 

Notes

20. See previous chapter in Boord A Roll of Thunder (Martin Boord, A Roll Of Thunder From The Void: Vajrakı-la texts of the Northern Treasures Tradition, Volume One, annotated translations by Rig-’dzin rdo-rje, Berlin: Edition Khordong, 2008).

21. According to legend, the bodhisattva Mañjuśrı taught five primary tantras of divination, among which, the ’Byung ba rin chen kun ’dus is classified as sa’i rgyud (the tantra of earth). See the Introduction to the present work. 

 

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1. yi / glad pa tshal pa brgya ru khos / nyon cig bgegs dang log ’dren tshogs / da yi bkar las ma ’da’ zhig / ma ma pa

2. shaṃ ku ru taṃ nya ra ka ai nan dha ti ma ma kar rma shri gri kaṃ ka ran ye ya / zhes bsnun no / dug khrag sbyar ba’i rlon thun thogs la /

3. gdug cing sdang seṃs ldan pa yis / lha’aṃ ’on te bdud kyang rung / nga la bar chad byed pa rnaṃs / mthu dang sdzu ’phrul med par byas so / sar ba

4. a na ya huṃ phaṭ / ta tha ya ta ya huṃ phaṭ / ces btab so / tho ba dang hoṃ gzar raṃ gru sogs spyi mig thogs la / huṃ / brdungs shi

5. rdo rje ’bar bas rdungs / bka’ las ’da’ byed sdig can rnaṃs / rdo rje me dbal snying bsrogs nas / lus ngag brdul phran bzhin du rlog /

6. haṃ huṃ huṃ phaṭ phaṭ phaṭ / ces brdung so / rtsa bar / nub tha ma la phur pa gdab gtsang gis brub pa ni dkyus tshig gi rting la

___

By the mighty wrathful king of great power.

Pay attention, you rabble of obstructors and misleaders!

Do not transgress my orders!

MAMA VAŚAM KURU MĀTRAṄGARA INAN

DHADDHI MAMA KARMA ŚĪGHRAM KĀRAYE.

And, as this mantra is recited, plunge the knife into the effigy.

Then, holding aloft the wet item of sorcery compounded of poison and blood, one says:

All you arrogant ones possessed of angry minds.

Whether you be gods, or whether you be demons,

All of you who interrupt my progress

Must be deprived of your strength and miracle power!

SARVA ANAYA HŪṀ PHAṬ. TATHĀYA [931] TATHĀYA HŪṀ PHAṬ.

And, with this mantra, one should attack

[the effigy with the poison blood].

Holding the hammer aloft and, either a ladle for the fire sacrifice or a triangular receptacle (gru) or some such, at the hip (dpyi mig), one says:

HŪṀ Beat down! You blazing vajra, beat!

All those evil ones who transgress the sacred oaths

Must have their hearts incinerated on the pinnacle of vajra fire

So that their body and speech are reduced to ashes!

HŪṀ HŪṀ HŪṀ PHAṬ PHAṬ PHAṬ.

And with these words, one should beat down [upon that effigy].

In the root text it is said: The kīla should be implanted on the final evening. Completing the basic ritual text, the ordinary verses should be supplemented [606]

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