**9.2. The Samadhi Named "The First Yoga" (\* ¯** *adiyogo n ¯ ama sam ¯ adhih ¯ .* **)**

## *9.2.1. Preparing the Ritual Place and Oneself*

de la thog mar dpal mkha' 'gro rgya mtsho'i dbang bskur ba'i rim pas dag par byas pa zab pa dang rgya che ba la lhag par mos pas rgyud kyi don khong du chud **(D 2r1)**pa'i sgrub pa pos/1189 skye bo med pa'i sa phyogs dang/ ri bo dang/ ri'i phug dang/ bya skyibs dang/ rgya mtsho chen po'i 'gram dang/ gdod ma nas grub pa'i dur khrod dang/ gang du yid dga' ba'i gnas su yang rung ste/ bcom ldan 'das kyi **(D 2r2)** ras ris dang/ gtor ma dang/ mchod yon la sogs pa'i nye bar spyad pa rnams dang ldan pa'i bsam gtan gyi gnas bstar ba/ bdud rtsis gtor zhing/ me tog gcal du bkram pas dga' bar byas par/1190

In this regard, at the outset, in a lonely place, a mountain, a mountain cave, a rock shelter, an ocean's shore, a charnel ground originally accomplished, or any place [that] makes [him] happy, a practitioner, [who] has been purified by the ritual of consecration of Glorious *D. ak¯ ar¯ n. ava*, [who] has faith in the profound and the extensive, [and who] has fully understood the meaning of tantra, sweeps the seat for meditation, [which is] provided with a cloth painting of the Blessed One and provides articles such as *bali* offerings and water for reception, and makes [the seat] pleasant by scattering the nectar of immortality (\**amr.ta*) and by spreading flowers.

tho rangs sad pa dang rdo rje rnal 'byor ma **(D 2r3)** rnams kyis glu dang cang te'u'i sgras bskul bar bsams te/ gdong gi gtsang sbra la sogs byas

<sup>1188</sup> Alternatively, it is "whose body is naturally inclusive of all Buddhas out of compassion".

<sup>1189</sup> sgrub pa pos ] D; bsgrub pa pos P.

<sup>1190</sup> gcal du ] D; bcal du P.

nas/<sup>1191</sup> ro dngos kyi steng ngam mi'i pags pa la sna tshogs rdo rje bris pa'i steng du/ gcer bu khar bdud rtsi'i ri lu bcug pa lhor mngon par **(D 2r4)** phyogs pas/ rdo rje'i skyil krung la sogs pas 'dug ste/ lag pa g-yon pa'i dbus dang mthe'u chung nas bzung ba'i sor mo rnams kyi rtsa ba la dpa' mo'i go cha rnams kyis sbyang ba dang/ bcom ldan 'das kyi go cha yang dbus dang sor mo **(D 2r5)** rnams kyi rtse mo la dgod do//

He wakes up at dawn, when he imagines that he has been prompted [to wake up] by adamantine (\**vajra*) yogin¯ıs with songs and drumbeats. He washes [his] face and performs [all] other [tasks]. He then draws a crossed vajra on a dead body (*ro dngos*) or the peeled skin of a man, takes a pill of immortality nectar into the mouth, and sits on [the dead body or the peeled skin] naked with [his] body facing the south in [appropriate] postures such as the adamantine cross-legged posture. He purifies the middle of [his] left hand and the roots of the fingers starting with the little fingers by [visualizing] the heroines' armors [on them].1192 He also places the Blessed One's armors on the middle and the tips of the fingers [of his hand].1193

## *9.2.2. Purification by Means of Liquor*

de nas pa dma'i snod du myos byed bzang pos bkang la/<sup>1194</sup> lag pa g-yas pa'i mthil du bzhag ste g-yon pa'i srin lag gis chos 'byung gi ri mo bya zhing/ yi ge gsum brjod pas bdud rtsir bsams te/ de **(D 2v1)** nyid kyi mthe bong dang srin lag sbyar bas chang gtor te yan lag lnga la khrus dang/ 'thor 'thung dang/ mchod pa'i rdzas rnams la bsang gtor yang bya'o//

Subsequently, filling a lotus vessel (skull bowl) with good liquor and placing [it] on the palm of [his] right hand, he should draw [on the surface of the liquor] a shape

<sup>1191</sup> gdong gi ] D; gdong gis P.

<sup>1192</sup> The text seems to mean that a practitioner should visualize on the six parts of his left hand, namely, the middle part and the roots of the five fingers, the armor mantras (viz., the mantras for protection) of the six yogin¯ıs: (1) *om. vam.* (Var¯ ah¯ ¯ı's armor mantra); (2) *ha¯m. yom.* (Yamin ¯ ¯ı's); (3) *hr¯ım. mom.* (Mohan¯ı's); (4) *hrem. hr¯ım.* (Sam. calin ¯ ¯ı's); (5) *hu¯m. hu¯m.* (Sam. trasan ¯ ¯ı's); and (6) *phat. phat.* (Can. d. ika's). "The middle" ¯ seems to indicate the center of the palm.

<sup>1193</sup> The text seems to mean that a practitioner should also visualize on the six parts of his (probably left) hand, namely, the middle part and the tips of the five fingers, the armor mantras of the six heroes: (1) *om. ha* (Vajrasattva's armor mantra); (2) *namah. hi* (Vairocana's); (3) *svah¯ a hu ¯* (Padmanarte´svara's); (4) *vaus. at. he* (Heruka's); (5) *hum¯ . hum¯ . ho* (Vajrasurya's); and (6) ¯ *phat. ham.* (Parama´¯sva's). "The middle" seems to indicate the center of the palm. This is the same part as "the middle" in the previous line that explains the visualization of the armor mantras of the six yogin¯ıs. In the middle of the left hand, Var¯ ah¯ ¯ı (*om. vam.* ) and Vajrasattva (*om. ha*) are placed together. The oldest form of the practice that I explain in footnotes 1192 and 1193 can be found in the *Cakrasam. vara* (Skt ed. (Gray 2012), 31.5c–14). For the visualization of the armor mantras of the six pairs of yogin¯ıs and heroes, see also (Sugiki 2021, pp. 231–36). The *Ratnapadmaraganidhi ¯* teaches another version of the practice of the armor mantras of the six pairs of yogin¯ıs and heroes in D2v4 and D 21v1–v7.

<sup>1194</sup> snod du ] D; snod P.

of the origin of phenomenal existences (\**dharmodaya¯*: inverted triangle)1195 with the ring finger of [his] left hand. He imagines [that the liquor has transformed into] the nectar of immortality by reciting the three letters (*om.* , *a¯h.* , and *hu¯m.* ). He should cleanse the five limbs [of his body] (the head, both arms, and both legs) by sprinkling the liquor [on them] with the thumb and the ring finger of the same [left hand, which are] put together, sip [the liquor], and also sprinkle [the liquor] on the offered articles for purification.

de nas rang gi mdun du chang de nyid dang dri zhim po bsres pas ma n. d. al gru bzhi par byugs te/ me tog sil **(D 2v2)** mas gtor la/ rdo rje'i phyag rgyas reg cing **bhu¯**r **bhuvah.** svah. zhes brjod pas sa 'og dang sa steng dang mtho ris kyi rang bzhin du byin gyis brlab po//1196

Thereafter, he smears a mixture of the same [liquor] and a fragrant perfume on the four-cornered man. d. ala [which is present] in front of him. He scatters flowers [on it]. Then, touching [it] with [the hand assuming] the adamantine hand gesture, he recites *bhur bhuva ¯ h. svah.* : [by this] he blesses [the man. d. ala] as having the nature of the underground, the earth, and the sky.

## *9.2.3. Protection of the Seat, Oneself, and Yoga*

de nas om. a¯h. **sthanam ¯ .** me raks.a hu¯m. zhes brjod cing me tog gcig rang gi 'og tu bzhag pas gnas bsrung bar bya'o//1197

Next, reciting "*Om.* , *a¯h.* , protect my seat, *hu¯m.* ," he places a flower beneath him: By [this] he should protect the seat.

**om.** a¯h. **atm¯ anam ¯ .** me **(D 2v3)** raks.a hu¯m. zhes bya ba dang/1198 me tog gcig rang gi mgo bor bzhag ste bdag nyid bsrung bar bya'o//

Reciting "*Om.* , *a¯h.* , protect my own self, *hu¯m.* ," he places a flower on his head: He should [thus] protect himself.

'khyud pa'i phyag rgya dang/ om. a¯h. **yogam.** me raks.a hu¯m. zhes bya bas rnal 'byor bsrung bar bya'o//1199

He should protect [his] yoga by the embracing hand gesture<sup>1200</sup> and [the mantra of] "*Om.* , *ah¯.* , protect my yoga, *hum¯ .* ."

<sup>1195</sup> The origin of phenomenal existences (*chos 'byung*) has a similar shape as the womb, an inverted triangle.

<sup>1196</sup> bhur bhuvah ¯ . svah. ] *em.*; bhur bhu wa swah. D; bhur bhu ba swah. P.

<sup>1197</sup> sthanam ¯ . ] *em*.; stha n¯ am¯ . DP ♦ rang gi ] D; rang gis P.

<sup>1198</sup> om. ] P; a D ♦ atm¯ anam ¯ . ] *em.*; a tm¯ a n¯ am¯ . DP.

<sup>1199</sup> yogam. ] P; yo gam¯ . D.

<sup>1200</sup> The embracing hand gesture means to make his hands in the form of embracing his wife.

### *9.2.4. Making a Resolution*

de'i rjes su sems can 'khor ba sdug bsngal gyi rgya mtshor bying ba rnams phyag rgya chen po'i go 'phang **(D 2v4)** la gzhag pa'i phyir bdag gis dpal mkha' 'gro rgya mtsho bsgom par bya'o/<sup>1201</sup> zhes sems bskyed do//

"In order to take sentient beings, who have sunk in the ocean of suffering of the cycle of death and rebirth, into the state of Great Seal (or the state of enlightenment, \**mahamudr ¯ a¯*) I will contemplate myself to be glorious *D. ak¯ ar¯ n. ava*": [This is] the generation of the mind (or making a resolution, \**cittotpada ¯* ).

### *9.2.5. Armored*

de nas tha mal pa'i lus nyid la/ dpa' bo'i go cha'i sngags brjod cing gnas de dang der rdo rje'i phyag rgya reg pas go cha bya'o//

Afterward, reciting the [six] heroes' armor mantras, he touches those parts of [his] usual body [that are prescribed] with the adamantine hand gesture: By [this] he should be armored.1202
