a. How, after this is known, the siddhis are received
Here is how to supplicate and meditate:
We should constantly gather the two accumulations.
Also the two obscurations should constantly be cleansed.
By day on top of the head, at night within the heart,
Mentally offer and make supplications to the root guru,
Ornamented with all the major and minor marks,
As being non-dual with the yidam that we venerate
And with the assembly of the dakinis,
Surrounded by lineage gurus, dakas, and dakinis.
The Tantra of the Precious Gathering of All into One (kun ’dus rin po che’i rgyud) says:
Though someone for a hundred thousand kalpas
Meditates on a hundred thousand deities,
It is better to think of the guru just a little.
The merit of this is utterly limitless.
The great master Padmasambhava bestowed this teaching as an oral instruction. As to how this should be practiced, if we continually supplicate, the unity of guru, yidam, and dakini will be established. The guru blesses. The yidam bestows supreme siddhi. The dakinis remove obstacles and are the chief establishers of the ordinary siddhis.
Sitting on a comfortable seat, take refuge and arouse bodhicitta. From emptiness visualize yourself vividly as your yidam. Adorning the crown of the head, on a lion, sun, and moon throne, is the root guru, blazing with radiance and splendor, surrounded by the gurus of the ultimate lineage and all who have a Dharma connection with it. Visualize that heaps of clouds of dakinis gather. After having rejoiced in the elaborations, invite the jñanasattvas, make offerings and praises, and confess evil deeds. To summarize: #408.5
Guru, you who are the precious Buddha
And the yidam, with the host of dakinis,
Devotedly we prostrate and go for refuge.
We make the outer, inner, and secret offerings.
We confess our evil deeds without remainder.
We rejoice in all the host of virtues,
We ask the turning of the wheel of Dharma.
We ask the gurus not to pass into nirvana.
And bestow the supreme and ordinary siddhis.
Remover obstructers and agents of perversion.
May complete enlightenment be established.
Say that three times.
b. How to do the approaching practice
Then when one recites the mantra:
First say OM and then the guru’s Sanskrit name.
Next you should say AH HUUM, followed by what you want.
OM AH HUUM, are the primordial, spontaneous presence of the essence of the body, speech, and mind of all the buddhas. Inserting this into your meditation, recite it. If you know how to translate the guru’s name into Sanskrit, do so. If you do not know, inserting the name itself, afterward say what you wish for.
For the activity of pacifying say SHANTIM KU RU YE SVAHA; for enriching PUSTIM KURU YE SVAHA; for magnetizing, VASHAM KURU YE SVAHA; for destroying MARAYA PHAT. For example, for the yidam guru Padmasambhava and enriching you would say: OM VAJRA GURU PADMASAMBHAVA A HUUM KARMA PUSTIM KURU YE SVAHA. Moreover practice externally for peaceful; internally for semi-wrathful, and secretly for wrathful practice. The intention is nirmanakaya, sambhogakaya, and dharmakaya.
c. The activity practices
Within the activity practices are pacifying, cultivating and enriching, magnetizing and drawing in, and destroying, with their visualizations, post-meditation, and signs of accomplishment.
As for the first, now from the teachings of applying the four karmas, as for the first:
To pacify sickness and döns, obscurations and evil deeds,
Visualize that you emanate white light rays everywhere.
Think that the desired siddhi has been attained,
While everything that is contrary has been pacified.
At the time of pacifying, from white gurus, from all points, emanate white light rays. Gurus and yidams fill the sky. With the murmur of mantra, think that the siddhi of pacifying is attained.
For the karma that increases splendor, life, and wealth,
Visualize yellow rain that falls as all you desire.
Think of everything as yellow. A rain of wealth, life, and so forth falls. Thinking that our dwelling places and bodies are pervaded, do the recitation.
As for the powers that can summon and magnetize,
Visualize rays of a vivid red in the shape of hooks.
For subjugating, drawing in, making enter, and all such powers of magnetizing, light rays of karma like hooks invite whatever is desired. Thinking that it is beneath the feet, recite the mantra.
For the action of destroying obstructing spirits and harm,
Visualize blue-black rays, that emanate as weapons
Or a conquering wheel of fire that has a thousand spokes.
If obstructions of dön demons, obstructing spirits and so forth arise, visualize blue-black karma light rays everywhere, emanating a collection of weapons that make the döns and obstructing spirits into dust. In the place where you are and in the space of the sky visualize a wheel of fire with a thousand radiating spokes. Having heaped up and drawn in the harmful spirits, it pulverizes them into dust.
5) In particular
Visualize the third thousand worlds in trembling motion,
Quaking with the vibration of the recitation of mantra.
Perform the appropriate practice of the developing stage
To facilitate and accomplish these various desired karmas.
Visualize that by the self-existing vibration of the sound of mantra roaring like fire or water all the worlds tremble and are disrupted. This should accord with the particular complete visualization of the developing stage for the individual one of the four karmas being practiced.
Having done the meditation,
At the end collect the details in conceptionless emptiness.
Then you should relax for just a little while,
Dedicating the merit to enlightenment.
The external world is gathered into the form of the deity. That is gathered into oneself. Oneself is gathered into the guru on top of the head. That too rests in the conceptionless state of the mere completion stage. After that the merit is dedicated to enlightenment.
At night, meditate within the essence, so that afterwards the confused dreams of sleep will arise as luminosity.
7) How by meditating in this way signs of the individual karmas arise Because of so meditating:
For each of the karmas, there are particular signs of success.
This is the path of profundity, the ocean of the great bliss.
The signs of sickness and döns being pacified are dreams of bathing, dripping pus and blood, wearing white clothes, and so forth.
The signs of enriched life are heaps of grain, good harvests, the sun and moon rising, and so forth. The signs of increasing enjoyment are a rain of jewels, symbols of birth, harvest and so forth. The signs of magnetizing are many people prostrating, praises and so forth. The signs of pacifying harm are great blazing fires, sentient beings being killed and boiled, victory in battle, and so forth. In reality, what accords with what one wants actually arises.