On verbal recitation

Excerpt from Kyabje Zong Rinpoches 3/1981 Vajrayogini commentary Say the Vajrayogini mantra seven times to bless the mantra. Say the mantras holding the mala in the left hand for mother tantra; there is the special benefit of keeping this particular tantric vow [of always initiating actions with the left]. To emphasize peaceful activity, count the mala between the thumb and forefinger; for prosperity/increase, the second finger; for power/attraction, the ring finger; and for destruction/wrath, the pinky. In a retreat situation, it is especially recommended to count the mantras over the ring finger. Also, for retreat purposes, verbal recitation [i.e. out loud] is most important. 1. Focus on the BAM and mantra circle at the heart of the Vajrayogini who is the central figure of the 37-Vajrayogini mandala, who is in turn at the heart of ourself, the largest Vajrayogini. You dont need to visualize mantras in the hearts of the noncentral Vajrayoginis; but you should imagine that they are reciting the mantra with you (you are the chant leader), like a prayer gathering. Try to practise the mantra at all times and you will always be protected. You can visualize each letter of the mantra in the middle of light, like [the filament in the centre of] a light bulb. Or you can practise samaya recitation. In this practice, rays are emanated from the BAM and mantra, fill the central (small) Vajrayogini, radiate forth and fill the four Vajrayoginis in the four cardinal directions, go forth from there to the 32 surrounding Vajrayoginis, then to the outermost (large) Vajrayogini. Then the light radiates forth from the pores of [you as] the largest Vajrayogini and fills the universe. All beings are transformed; their minds become the Dharmakaya and their bodies the Sambhogakaya Vajrayogini. You can also visualize that at the ends of the rays of light there are Vajrayoginis (and at the ends of the rays of light they emanate, more Vajrayoginis), and they dwell on the head of all sentient beings. Each Vajrayogini unites with her khatvanga in the form of Heruka; the bodhicitta melts and nectar comes down and purifies the obstacles of all beings. This is called the method for other sentient beings. For the method for oneself, visualize at the ends of the rays of lights many offering deities holding the eight offerings, five sense objects, eight auspicious symbols, seven royal symbols, etc.; all with the form of wisdom. The inner offerings also. The offering deities also enter into union with the Buddhas of the ten directions [thus making the secret offering]. When the offering deities 12. 10. return, they bring the blessings and powers of the Buddhas as they are absorbed into your heart with the rays of red light. 8. Note: when doing mantra recitation for a long time, just doing one type of visualization can be tiring. Sometimes its good to do a more elaborate visualization for a longer period of time. For example, when doing offerings to the Buddhas: (a) Body blessings return in the form of all the Buddhas manifesting as Vajrayogini in many sizes, from atoms to mountains and also in the form of white OMs; Speech blessings come in the form of red AHs and the thirty-two syllables of the Vajrayogini mantra; Mind blessings come in the form of countless curved knives and skullcups, red BAMs, and blue HUMs.

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Sometimes you can listen to the sound of the mantra which is actually being recited by all the Vajrayoginis, not only through your mouth, but also by the mouth of all the deities in our heart. It is very pleasant and melodious; by listening to it, it can generate a great joy and bliss in our mind. Sometimes we can look at ourself in the form of Vajrayogini and hold deity pride during visualization. During recitation our mind must be in a state of bliss and voidness. You can alternate this with the elaborate visualization. Conclude with bliss and voidness, absorbing offerings, etc., into this. Recitation must be free from the eight defects: distracted mind, too fast, too slow, too weak, while you are talking, wandering mind, incorrect pronunciation, and lack of devotion or faith. Mantra meaning it represents the Three Kayas: SARVA BUDDHA DAKINI = Dakini (space walker) of all the Buddhas, who penetrates all Sunyata without obstructions, and walks through that space. Dharmakaya. VARNA = Well-praised, kingly caste, radiance, colour, beating or pulsing (as a drum or cymbal), elegant poetic composition, the explanatory word. Sambhogakaya. VAIROCANA Nirmanakaya. = Literally, completely appearing.

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Therefore in reciting this, one is reciting the mantras of all the Buddhas. Therefore it is a very powerful, very concentrated mantra. If done with devotion it has particular power or strength to eradicate negativities, karmas. 14. This mantra is not just mere words, but in itself is the appearance of the inner mantra, the union of bliss and emptiness.