Introduction 3.1: A Teaching on the Burnt Offerings

[Introduction (3): Empowerment and Its Result—(A). A teaching on the Burnt Offerings which form the common Preliminary Practice]

The third aspect (of the overview—see p. 756) is a teaching on empowerment and its result. It has three sections, namely: a teaching on the burnt offerings which form the common preliminary practice: the entry and empowerment of the student (in the maṇḍala): and a teaching on the result achieved through meditation on the creation and perfection stages.

Concerning the burnt offerings, it says in the Sequence of Indestructible Activity (P. 4720, 74.2.4):

There are said to be four kinds of burnt offering—^[1]
Each of them concerns the site,
The two participants in the consecration.
And the actual time for the conferral of bliss.

Thus, during the rites associated with the site there is pacification of negative signs, enrichment or increase in the lifespan of the one who consecrates the maṇḍala, subjugation or power over the lifespan of the one who is empowered: and during the preparation of the student there is wrathful subjugation of bad dreams which arise.^[2]

For the rite of pacification, the hearth (thab-khung) is white and round. If it is constructed with walls, it should have a one cubit deep railing in three tiers which are marked respectively (with the motifs) of wheel, half-vajra, and a white lasso with four darts. If it is drawn, it has the form of an eight-spoked wheel, the extremities of which are marked with the syllables OṂ, the motif of a lion-headed capital (seng-mgo spel-ma), and a white lasso with four darts.^[3]

For the rite of enrichment, the hearth is square and yellow. If it is constructed with walls, they form a one cubit deep square in three tiers, the innermost one of which has (the motif of) a chest of sems, the middle one a vajra, and the outermost one is encircled by a yellow lasso. If it is drawn, it has the form of an octagonal semstone, the tip of which is marked with gemstones.^[4]

For the rite of subjugation, the hearth is semi-circular and red. If it is drawn, it has the form of an eight-petalled lotus. If it is constructed with walls, they are square and red, with (the motif of) four darts.^[5]

For the rite of wrath, the hearth is triangular and black, if it is drawn, it has the form of the gaping jaws of a wrathful deity. If it is constructed with walls, it has (the motif of) four darts surrounded by a black lasso.^[6]

The firewood is piled up corresponding in colour and shape to the different (kinds of hearth). For the rite of pacification the burnt sacraments are the three white things (i.e. curd, milk, and butter), sesame oil and edibles which are white in colour. For the rite of enrichment the sacraments are the three sweet things (i.e. molasses, honey and sugar), curds and various kinds of yellow grain. For the rite of subjugation the sacraments are sour things, flowers and various kinds of food and drink which are red in colour. For the rite of wrath the sacraments are pungent things. poisons, blood, and various effigies (liṅga) which are black in colour.^[7]

Then, once the hearth and the sacraments of the burnt offering have been purified with incense-smoke, one visually creates in the midst of the fire-light of pristine cognition, endowed with the colour of the rite, the syllables OṂ, TRĀṂ, HRĪḤ, and ĀḤ.^[8] Therefrom emerges Agni, the fire-god of the rite which is being performed, upon a goat (ra-skyes) and holding rosary-beads, a chest, a lasso, and a trident, while his left hand carries a ladle (kuṇḍa). He is endowed with the colours of the respective (rites).

Then he is invited with the following words:^[9]

HŪṂ By virtue of my faith and commitment
I beseech you, great elemental,
To come here. Come here!
May the god of fire, supreme sase and brahman,
Come to this very place!
OṂ AGNAYE EHYEHI SAMAYA JAḤ JAḤ.

Then with the words:

JAḤ HŪṂ VAṂ HOḤ

(The fire-god) vanishes into the (hearth). A welcoming meal (byon-zan) is presented to him with seven ladles of molten butter, and then offerings and eulogies are made. Once the burnt sacraments have been offered and praises made seven times with the mantras of the fire-sod, then, during both the rites of pacification and enrichment, the peaceful deities are Invited into the stomach of the fire-sod; while during the rites of subjugation and wrath the wrathful deities are invited. This invitation may be visually created or not. When these deities are present (in the hearth), they are each given seven ladles-full of the welcoming meal, after which offerings and eulogies are made. Then, once the burnt sacraments including the firewood have been offered in conjunction with the root mantras of the different (deities), (diagrams) of the mantras for the respective (rites)—ŚĀNTIṂ, PUṢṬIṂ, VAŚAṂ KURUYE SVĀHĀ, and MĀRAYA PHAṬ—are attached (to the fire) and offered (through recitation) one hundred, or one thousand times and so forth.^[10] Then, praying for one's desired purpose, one implores (the deities) to come forth. The other deities common to this enlightened family are radiantly visualised, along with country divinities, the lords of the locality, and the fire-god himself, and all that one possesses is offered to them. Having assigned them their enlightened activities, one should pray for forbearance and (complete the rite) from the departure (of Agni) down to the benediction. Thereby, the rites are accomplished and obstacles are pacified.^[11]

Footnotes and references:

[1]:

Viz. pacification (zhi-ba, Sanskrit śāntikrama), enrichment (rgyas-pa, Sanskrit puṣṭikrama), subjugation (dbang, Sanskrit vaśyakrama), and wrath (drag, Sanskrit abhicārakrama). See also below. pp. 1258-1264; T. Skorupski, "Tibetan Homa Rites;" and S. Beyer, The Cult of Tārā, pp. 264-278.

[2]:

On the inspection of dreams within the preparatory stage of an empowerment ceremony, see also The Dalai Lama & J. Hopkins, The Kalachakra Tantra, pp. 201-208.

[3]:

Cf. the slightly different description of the rite of pacification, which accords with the Sarvadurgatipariśodhanatantra. in T. Skorupski, "Tibetan Homa Rites," pp. 407-409. Note that the illustrative diagrams therein do not exactly correspond to the present description of these rites. For an illustration of the three-tiered railing (kha-khyer bang-rim gsum-pa). see D. Snellgrove, The Nine Ways of Bon. The "four darts" (mda'-bzhi) are represented by the form of a half-moon with a vajra-handle.

[4]:

Cf. T. Skorupski, "Tibetan Homa Rites,” pp. 409-411 and illustrative diagram.

[5]:

Cf. T. Skorupski, "Tibetan Homa Rites,” pp. 410-411, and the Illustrative diagram.

[6]:

Cf. T. Skorupski, "Tibetan Homa Rites,” pp. 411-412.

[7]:

On the composition of these effigies and other sacraments, see also below, pp. 1258-1264.

[8]:

l.e. OM for pacification, TRĀṂ for enrichment, HRĪḤ for subjugation, and ĀḤ for wrath.

[9]:

N.L., but cf. S. Beyer, op. cit., p. 268.

[10]:

Lit. "Pacify! Increase! (or Enrich!) Subjugate! and Kill!” The respective root mantras are those specified above, p. 785.

[11]:

On these concluding ceremonies, see S. Beyer, op. cit.. p. 274.