Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive technical guide for the execution of a maṇḍala practice dedicated to Heruka. The text functions as a prescriptive liturgy, moving from the necessary preliminary accumulations—specifically the recitation of tutelary deity mantras—to the physical and mental construction of a sacred space. It commits the practitioner to a rigorous sequence of external preparations, including the digging of ritual pits, the crafting of specific implements like the vajra and ladle, and the precise arrangement of deities and Ḍākinīs within the maṇḍala. The work integrates complex visualization techniques, the administration of empowerments (abhisheka), and the performance of fire offerings (homa) to achieve specific spiritual outcomes. By detailing the exact mantras, offerings, and directional orientations for different activities—such as pacification, enrichment, and wrathful action—the text aims to transform the practitioner's body and environment into a pure realm, ultimately facilitating the realization of the non-conceptual nature of the Tathāgatas.
Provenance
About this text
Dedicated to the glorious Heruka, the Suparigrahanāmamaṇḍalopāyikāvidhi is a ritual work belonging to the Non-dual Tantra. The Indian author is Durjayacandra. It was translated into the classical Tibetan language by Gayādhara and lo tsa ba ’brog mi shakya ye shes, and is preserved in volume ཉ of the Tengyur. The work enacts a prescriptive sequence for the establishment of a maṇḍala, beginning with preliminary services such as the recitation of tutelary deity mantras and the dissolution of the maṇḍala into the body. It provides technical instructions for the physical preparation of a site, including the digging of ritual pits and the performance of pacifying homa to subdue vighnas, while emphasizing the necessity of a stable mind and the use of a protection wheel. A scholar or serious reader consults this forty-nine page text today to examine the precise requirements for ritual accomplishment, from the specific depths of excavation based on the desired result to the timing of practices in relation to the winter months and the movements of the bhujaṅga.
Cite thisAnuvāda, “A Practical Maṇḍala Ritual called “Holding on to the Best”” (Toh 1240), machine draft, 2026.https://naxiai.com/tibetan/works/toh1240
Summary & commentary
Significance
The work is significant as a representative example of the highly formalized ritual technology found in Indo-Tibetan Vajrayāna Buddhism, where physical precision is viewed as inseparable from mental realization. For the modern reader, it illustrates the intersection of material culture, linguistics (through the use of Sanskrit mantras), and meditative visualization in the pursuit of enlightenment.
Structure
Passages
Section
Description
1-4
Preliminaries and Site Preparation
Initial homages, requirements for mantra recitations, and the physical preparation and protection of the ritual site.
5-8
Ritual Implements and Iconography
Technical specifications for the construction of the vajra, the arrangement of Ḍākinīs in the directions, and the dimensions of ritual utensils.
9-12
Purification and Offerings
Instructions for ritual bathing, the use of scented waters, and specific incense and food offerings to various deities.
17-34
Meditative Visualization and Invocation
Verses for invoking Samantabhadra and other Tathāgatas, and the visualization of the nature of the formless realm.
39-45
Empowerment and Initiation
The process of conferring empowerments upon a disciple, including the use of red garments and the sequence of water, crown, and vase empowerments.
51-61
Consecration and Installation
The ritual of the vajra offering, the installation of deities into vases, and the bathing and dressing of the deity.
62-67
Homa and Conclusion
Guidelines for the timing and direction of different ritual activities, the execution of the fire offering with specific grains and substances, and the final request for the deities' departure.
Themes
Ritual Precision and Materiality (3-8, 57-59)
The Role of Mantra and Sound (4, 12, 29, 58, 64)
Tantric Empowerment and Lineage (39-45)
Non-conceptual Realization (23)
Ritual Offerings and Homa (11, 51, 63-65)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Practical Maṇḍala Ritual called “Holding on to the Best”·
In the language of India: Suparigraha-nāma-maṇḍala-nopika-vidhi. In the language of Tibet: dKyil-’khor-gyi cho-ga’i sgrub-thabs bzang-po yongs-su gzung-ba zhes-bya-ba. Homage to the Blessed One, the glorious Heruka.
To the Blessed Buddha, who pours forth the rain of the nectar of compassion and the river of love for all beings—those who have fallen into the blazing fire of saṃsāra, the disease of the garland of sorrows, and the unbearable affliction of the water-bubble—so that they may be pacified, I pay homage.
The ritual procedures for the meaning of all tantras are not known in their full detail; the ritual procedures for the meaning of all tantras cannot be accomplished [without them]. Therefore, I shall compose this excellent compendium of the maṇḍala rituals, so that followers may not be distracted by mere conventional terminology.
An ācārya who is not robbed of his gains and honors, who is skilled in his duties and has seen the maṇḍala, and who is a wise practitioner praised for his accomplishments, should perform the rite. For the sake of pacifying, increasing, consecrating, and so forth, and to accomplish the desired aims, one should request two or three disciples to draw the maṇḍala. To increase the accumulation of merit and to pacify obstacles, one who knows the path of the Omniscient One should first perform the preliminary service (sevā). Without the service, accomplishment will not occur.
Knowing the specific characteristics of the site, one should dwell in a secluded place and meditate on the maṇḍala of the deities. When weary, one should recite the secret mantra. One should recite one hundred thousand mantras of the Lord of the Maṇḍala.
One hundred thousand recitations of one’s own tutelary deity, and ten thousand for others; having obtained the supreme signs of accomplishment, one should dissolve the maṇḍala into one’s own body. This is described as the preliminary service. This is the preliminary service. Having conquered the hosts of vighnas through the service, the site should be fully taken possession of. On a mountain, in a village, a city, or in a region of the earth that is pleasing to the mind—one should avoid the six types of earth that are impure with bones, ash, thorns, stones, excrement, or other [impurities]. One should also avoid earth that resembles the back of a tortoise, or is associated with the udumbara, nyagrodha, aśvattha, palāśa, bakula, or arjuna trees.
The earth should be such that water swirls to the right and slopes toward the east or north; it should have four corners and be white in appearance. Having dug a hole and filled it with earth, if there is a surplus, it is excellent. The mantrin, holding a vajra and bell, with a mind filled with compassion, should stand in the posture with the left leg extended. All vighnas should be cleared away. Having dug a hole half a cubit deep, fill it with water and walk one hundred paces away. Returning quickly, one should look back; if the water remains as it was, it is highly praised. There, one should offer a torma to the lords of the earth, the field protectors, and so forth. Then, with mantra and mudrā, the earth should be requested.
Binding the two vajra fists, hold both at the boundary of the intermediate directions. Request it with the words: "Please grant me this excellent earth." Oṃ hūṃ jraṃ jraṃ svāhā. This is the mantra and mudrā for requesting the earth. On the following day, in accordance with the signs of virtue or non-virtue, [the site should be examined].
One should perform a pacifying homa, or else subdue the vighnas. With a mind as stable as the Dharaṇīdhara mountain, one should thoroughly protect the site with a protection wheel. One should dig to the depth of the knees, the navel, or the waist, according to the specific accomplishment sought. Starting from the first month of winter and so forth, for three months at a time, the bhujaṅga lies with its head to the south, west, north, or east, sleeping on its left side. Having identified its belly, one should dig; the faults of digging from the head, back, and so forth, should be understood according to the extensive rites. This is the ritual for digging the earth for the maṇḍala and other purposes.
Having discarded husks, stones, gravel, charcoal, and the like, one should fill the interior with jewels, grains, and medicinal herbs, and compact it very firmly. If all defects and thorns cannot be removed, one should press down with the hand and recite the mantra. Through that very power, it will become pure. OṂ HANA HANA KRODHA HŪṂ PHAṬ. This is the mantra for purifying the earth.
Sprinkling it with fragrant water, one should fully take possession of this pure earth. The Vajrācārya should perform this for five nights without interruption. Binding the two vajra-fists and placing them before the two breasts, one should expel all [obstacles] and then enter the site. OṂ APASARANTU BHAVANTO YAC CAITAT STHĀNAṂ SVĀMINAḤ | DEVĀ NĀGĀ YAKṢĀ GANDHARVĀ BHŪTĀ BHŪTĀNI ḌĀKINYAḤ SATTVĀRTHAKRIYĀYĀ APARĀMBHAGACCHATRAṂ SIGHRAṂ ME VANTU | OṂ HŪṂ PHAṬ. This is the mantra and mudrā for expulsion. [One visualizes] the vajra ground and the vajra fence.
The lattice, the canopy, and the lattice of arrows are blessed on the outside, as is the mountain of fire.
OṂ ME DĪNĪ VAJRIBHAVA VAJRA BANDHA HŪṂ.
OṂ VAJRA PRĀKĀRA HŪṂ BAṂ HŪṂ.
OṂ VAJRA PAÑJARA HŪṂ YAṂ HŪṂ.
OṂ VAJRA VIDHANA HŪṂ KHAṂ HŪṂ.
OṂ VAJRA SARA JVALA TRA SAṂ TRAṂ.
OṂ VAJRA JVALA ANALĀRKA HŪṂ HŪṂ HŪṂ.
OṂ SUMBHANI SUMBHANI HŪṂ HŪṂ PHAṬ.
OṂ GṚHṆA GṚHṆA HŪṂ HŪṂ PHAṬ.
OṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ HŪṂ PHAṬ.
OṂ ĀNAYA HO BHAGAVĀN VAJRA RĀJĀ HŪṂ HŪṂ PHAṬ.
OṂ GHA GHA GHĀTAYA GHĀTAYA SARVA DUṢṬĀṂ VIGHNĀN HŪṂ PHAṬ.
OṂ KĪLAYA KĪLAYA SARVA PĀPAṂ HŪṂ PHAṬ.
OṂ HŪṂ HŪṂ HŪṂ VAJRA KĪLAYA VAJRA DHARA AJÑĀPAYATI SARVA VIGHNĀṂ KĀYA VĀK CITTA VAJRA KĪLAYA KĪLAYA HŪṂ PHAṬ.
OṂ VAJRA HŪṂ MUṄGARA VAJRA KĪLAYA ĀKOṬAYA HŪṂ PHAṬ.
By these accomplished mantra words, outside the blazing fire, the kīla-kīls in the form of wrathful deities are driven into the crowns of the obstructors, both in the forward and reverse order. This is the ritual for the kīla and so forth.
The reality of the vajra, bell, and so forth, as well as the water for offerings and so on—the extensive ritual samaya—is established by the Vajra of Activity who guards the gates.
Starting from eight finger-widths and up to twenty, they should be made in equal numbers. One should hold the three types of vajras produced from gold, red sandalwood, and so forth: the three-pronged, the five-pronged, and the nine-pronged. These three types are distinguished by being peaceful or non-peaceful.
Furthermore, it is described in two ways. The fourth is the variegated vajra itself. It has five prongs and four faces. The central one is the place of grasping; the final prongs are its measure. The central prong is equal in form to a barley grain. Without exceeding the directional portions, the final ones are the tips of makara fangs, emerging from the mouths of makaras. The channels are thick at the base and taper at the tips. They are sharp and gradually curve at the head. Within the interior of the prongs, the central prong and the intervals should be made. In accordance with the vajra, the two-finger portions should be increased and decreased. The tips should be made equal to one another, and slightly shorter than the central one. As for the eight prongs, the root branches are like an opening lotus; examine the lotus. From the central portion, a belt should be made slightly larger. The remaining equal portions are gradually twice as high. With the beautiful eight-petaled lotus, there are two garlands at the head and the base. This is the definition of the vajra. In the center is Vairocana and Akṣobhya; in the east is Ratnasambhava, and likewise in the south. On the western and northern prongs are Amitābha and Amoghasiddhi. The eight petals of the lotus are the purity of the eight limbs of the noble ones. On the petals are the eight bodhisattvas; their signs should be clearly visualized. Padmapāṇi, Maitreya, Gaganagañja, and Bhadrapāla; the Lord of Yakṣas, Mañjuśrī, Sarvanīvaraṇaviṣkambhin, and Kṣitigarbha. The central one abides as the basis of all; it is the casket of the Buddha-essence. [The goddesses] Vajrāṅkuśī and Pāśī.
Vajraśṛṅkhalā
Tārā. In the intermediate directions are the Precious Lightning and the Invincible Chain; these are said to be the Lotus Ḍākinīs. Regarding the horns, they are described as being perfectly situated: in the east is the Vajra Ḍākinī, in the north the Terrifying Ḍākinī, in the west one should know her as Vetālī, and in the south one should remember Caṇḍālī. In the center is the Wisdom Ḍākinī; this is held to be the reality of the vajra.
As for the bell, it has six parts in total; four of those parts should be of bell-metal, unmixed in nature. The other parts should be examined according to other sources. The interior space of that bell is equal in width and depth. The rim is marked with eight utpala lotuses; in the center of the top, according to the sequence, the eight petals are marked by ritual. On the upper part of the utpala, there are three rows; above that is a vase made of gold, copper, silver, or brass. Above that, of the same proportion, one should fashion the face of wisdom facing east. Above the face is a half-vajra, like the half-vajra of former times. In this way, the bell, measuring eight finger-widths and so forth, should be made in accordance with the vajra. The opening is slightly like a blooming lotus, or else it is called "ox-lip." This is the definition of the bell.
One should visualize the seed syllables of the deities in the eight cardinal and intermediate directions. In the east is the goddess Tārā, in the north is Pāṇḍaravāsinī, in the west one should know her as Māmakī, and in the south is Buddhalocanā. She is of excellent color, red and radiant, with a vajra garland in the intermediate directions.
The space that dwells within is the pure realm of the formless. This purity of the form realm is the blooming root of the utpala flower, abiding as the nature of the nectar of insight. It is the foundation of the perfection of insight. The vajra of the upper lotus should be visualized as being like a vajra. The central shaft is wisdom, which gathers and radiates all. With the five-fold circumambulation of the lotus, one should ring it at the eight locations. This is the suchness of the bell.
Regarding the sacrificial ladle (dguṅ gzar) made of gold or other substances, or from a sacrificial wood, or even from neem wood: its length is two cubits. Its dimensions shall now be explained. It is eight finger-widths in width and depth, and a pit of half that size is to be carved. At the same level as the carving, a vajra is to be hollowed out. The opening is like a lotus petal, and the rim is square, measuring four finger-widths all around. The carving is two finger-widths deep, and within it is a three-pronged vajra. The hole through which its essence flows is the size of a little finger. Below the belt, of that same measure, is the place for the beautiful petals. The head of the handle should be made like a madana flower. Below the handle, two finger-widths, is a jewel; at the end is a six-finger-width vajra. This is the definition of the sacrificial ladle.
The pouring ladle (blugs gzar) is one and a half cubits long. Its opening is six finger-widths, resembling the shape of a lotus petal. In its center, a pit of three finger-widths in width and depth is to be carved. It is beautified by a five-pronged vajra.
The place that beautifies with two finger-widths should be known as a single finger-width of jewels. The handle of the darvī (ladle) is the size desired to be held by the fist. The sruk (spoon) should be slightly thinner, with a vajra [tip] of three finger-widths; this is the definition of the sruk.
Vessels of gold, silver, mother-of-pearl, conch, stone, wood, or copper are the vessels for the arghya (offering water); finally, vessels of leaves should also be prepared. This is the teaching on the arghya vessels.
Fragrant water, milk, sweet [substances], pure water, and white flowers—having placed these in whatever vessel is available, one should fumigate with incense and recite the secret mantra. This is the ritual for preparing the arghya.
For the accomplishment of pacifying, enriching, and so forth, one should apply fragrances and water that correspond to the activity, such as white, yellow, red, or green. This is the ritual for the classification of the arghya.
The flowers, incense, lamps, and fragrant conch [vessels] and so forth should be placed to the right. To the left, first the mantra arghya, and in front, the vessel should also be placed. This is the arrangement of the arghya vessels and so forth.
The three syllables or the five syllables—the mantras as taught in the tantras—should be applied to the arghya and so forth in accordance with the activity. For pacifying, the end is vaśam; for enriching, the end is voṣaṭ; for killing, the end is hūṃ phaṭ; for summoning and magnetizing, jaḥ and hrīḥ. These are the mantras for the arghya and so forth.
First, one should offer the fragrant water; second, the sweet milk; and third, the pure water.
Fourth, one should apply the flowers. The scented water from the mouth of a conch should be offered to the channels of the feet. "Oṃ nīr̥ti hūṃ khaṃ" is the mantra for the water for the feet. For the ācamana (sipping water), it is milk and sweet substances; for the prokṣaṇa (sprinkling), it is pure water alone. One should recite the argha (offering water) mantra over a bundle of kuśa grass. "Oṃ sarva saṃśodhani hūṃ phaṭ" is the mantra for the water for the face and the sprinkling. Having taken the white flowers with wisdom, one should gradually open the boundaries and so forth. The vessels for the water for the feet and the water for the face are made of bronze or iron; vessels made of other substances such as gold or silver are placed in the maṇḍala. This is the classification of the water for the feet and so forth. One should offer the water for the feet, the water for the face, the sprinkling, and so on, in their proper sequence. Because all of these are branches of the argha, they are explained by the term argha. Regarding the sequence of the ritual for offering the argha: having firmly bound the fists together, extend the two middle fingers and join their tips. This is taught as the great argha mudrā. "Oṃ pratīccha arghaṃ hūṃ svāhā" is the mantra and mudrā for offering the argha. Recite the Amṛtakuṇḍalī mantra over white mustard seeds. With both fists, circle the desired deity by circling oneself, purifying between each pair. One should also circle to the right with both fists simultaneously. As before, one should place the white mustard seeds into the fire vessel in order to purify it. "Oṃ sarva pāpaṃ dahana vajrāya vajrasattvasya sarva pāpaṃ daha svāhā." This is the ritual of purification.
Having drawn the wisdom-consciousness within, and having taken water in cupped hands, one should likewise swirl it and, for the sake of purification, cast it into the fire like white mustard seeds. OṂ HŪṂ TAṬI PHAṬ. This is the ritual of the ritual touch.
Moonlight, sapphire, ruby, and the red jewel; emerald is the supreme—these are the powders of the supreme precious colored sands. Gold, silver, pearl, royal swirled [copper], and coral—these are explained as the five precious substances. The five branches shall now be explained: they are those arising from the Jambu, Kadamba, Bilva, Amra, and Pīcapūra trees. Sesame, wheat, peas, rice, and barley—these should be known as the five grains. Haṣadeva, Kapira, Kretamjala, and Vṛhapaḷa—these should be known as the four medicinal herbs; the fifth is Karṇikā. Kaṇṭakārī, Vṛhatī, Haṣadeva, Haṣa, Seti, and Aparāji—these are the other collection of medicinal herbs. The two types of sandalwood, saffron, and Lakudrānthika—these five are taught as the five fragrances; this is explained as the bathing of the deities.
The Udumbara, Śirīṣa, Aśvattha, Nyagrodha, and the five barks of the Parakati—these are for the bathing of the deities. Cow’s ghee, cow dung, cow urine, curd, and milk, perfectly mixed—these should be known as the five products of the cow; this is the accomplishment of the bathing of the deities. The Buddhas and Bodhisattvas are to be perfectly pleased; always, through the knowledge of the samaya, one should worship with the samaya offerings. Song should be offered to the Vajra-holders; dance should be offered to the Buddhas.
To Hari, offer incense; to the Lord of the World, food and drink; and to the Supreme Steed, the offering of garments. These are the supreme samayas.
The incense arising from the vajra is black agaru for Heruka; white sandalwood for the Permanent One (Śāśvata); and red for the Lord of the World. For the vajra Illuminator (Prabhākara), use Kashmiri [sandalwood]; for all the Kings of the Seven [Worlds], use [the same]. Bitter and pungent [incense] should be offered to the vajra; sweet to the vajra Permanent One; sour to the vajra Sun (Āditya); and likewise, salty to the Lord of the World or all the Kings of Horses. Astringent incense should be thoroughly examined [for the others].
Beautiful black flowers from trees are for the Holder of the Kye-vajra (Hevajra). Mallikā, mālatī, and kunda flowers should always be offered to the Buddha. The supreme, stainless lords of trees should be offered to the Illuminator.
Red utpala water-born flowers, red bandhūka, and pāṭala should be offered to Padmanarteśvara. All [offerings] are for the vajra Supreme Steed. Having performed the union with one's own deity, and having certainly expelled the discordant factors, one should sit in the center of the earth and make this supplication to the Buddhas:
"For as long as the wheel is not complete, in order to protect us, it is fitting for the Sugatas to bless this earth this very day. The assembly of beings who act with hostility shall be utterly subdued by the wrath of the wise."
In the right and left eyes, from ma comes the sun and from ṭa the moon. From the vajra emanating beneath the feet, rays of light incinerate the nāgas and others. Adorned with all ornaments, brandishing the vajra and sporting, [one should proceed].
In the various locations, ring the bell; continuously proclaim the thick sound of HŪṂ. The wise one, having performed a circumambulation to the right, should circle completely through the four directions. With grace and supreme charm, first moving with playful steps and then following the flow, one should perform the dance with the vajra-gait according to the ritual of the eight foot-stances.
One should perform the application of the "flower essence," the application of the "incense branch," the manner of holding the "lamp wick," and the manner of applying "ointment." With the hands, [touch] the eyes and likewise the ears; with the pair of feet, circling to the right, one should likewise circle to the left using the application of the hand-clap. Then, having performed the continuous dance, one should subsequently perform the moving dance. Having performed the dance of rapid striking, one should rotate like a wheel.
The eight foot-stances are: the right-extended, the left-extended, the even stance, the vajra stance, the circular, the various-cutting, the tortoise stance, and that which is called the "flying bee." The ocean-shaking, the mountain-lifting, the beautiful step, and the wrathful step are the arrangements of the foot-stances.
The ten mudrās are: the vajra manner, the wheel manner, the jewel manner, the lotus manner, the sword manner, the spear manner, the bow manner, the staff manner, the hammer manner, and the pestle manner; the single-pointed vajra manner, the ten-faced manner, and the sword-blade manner.
The "manner of the variegated staff," the "manner of the short spear," and the "manner of the single-pointed weapon" are the sixteen manners. The two-bannered, the three-bannered, the manner of flowers, the manner of incense, the manner of lamps, the manner of perfumes, the hand of lāsye, the hand of mālā, the hand of song, the hand of dance, the hand of the flute, the hand of the lute, the hand of the clay drum, the hand of the mukuṇḍa, and the hand of infinite activities—these are the arrangements of the hands. The vajra posture, the bodhisattva posture, the lotus posture, the noble sitting posture, the half-lotus posture, and the auspicious sitting posture—these are the arrangements of the postures. The sentiment of the graceful, the sentiment of the heroic, the sentiment of the repulsive, the sentiment of the fierce, the sentiment of the comic, the sentiment of the terrifying, the sentiment of the peaceful, the sentiment of the wrathful, and the sentiment of the compassionate—these are the nine sentiments of dance. Thahi thahi, thag thag, thuma thuma, thama thama, thoho thoho, caṃhi caṃhi, dhadhaṃ dhadhaṃ, kraka kraka, thaka thaka, ḍiṃhi ḍiṃhi, taṭava taṭava, traṃ. Likewise, the hand-drum, the cymbals, the long drum, and the half-clay drum; likewise the flute and the pīḍira. The lute, the multi-stringed, and the single-stringed—these should be struck according to the three divisions. Slow, fierce, and fast. In the maṇḍala and other locations, this offering is unsurpassed. These are the arrangements of music. The song born after the six, and—
The post-song of the Ṛṣi, the post-song of Dharaṇīdhara, the post-song of the Intermediate, the post-song of the Fifth, the post-song of the Clear-Minded, and the post-song of the Equal Retinue. There are the divisions of the slow, the divisions of the fierce, the divisions of the complete, and the divisions of the profound. There are the abbreviated, the mixed, and the curved. There are those who take two curved [notes], those who take three curved [notes], those who proclaim from the throat, those who proclaim from the palate, those who proclaim from the tongue, and those who proclaim from the teeth; these are the arrangements of song.
At the time of fully seizing the ground, these samayas are thoroughly invoked. In order to perfectly accomplish all activities, the Vajradhara Ācārya should act. Following the accomplishment of the vajra ground and so forth, one should meditate on the source of phenomena (dharmodaya) arising from Vajrasattva. Within that, there is a lotus arising from HRĪḤ. Upon the lotus, there is a vajra arising from the syllable A, which is all-seeing. Above the vajra are the wind and other elements; above that, from BHRŪṂ, is the wheel itself. Abiding in the center of the expanse of space is the maṇḍala, the nature of the four elements. Above that, having fully meditated on the Buddhas, one should emanate and arrange the blazing celestial palace. It is beautiful with victory banners, streamers, and so forth; one should meditate on the delightful palace. With white, gold, and other powders, one should draw an eight-petaled lotus. The vase called "the performer of all activities" should be placed in the center of the hub. The cord of five-colored threads should be arranged on the eastern petal.
In the south, one should place a vajra; likewise, in the north, a bell. A conch bowl filled with the five nectars (amṛta) should be placed on the petals other than the eastern one. The colored powders, which are portions of the five Buddhas, should each be placed in separate blazing vessels and set at their respective intermediate points. One should meditate on Vajradhara within the vases, together with their bodies and seats, and make perfect offerings. One should invoke the mantras and mudrās. Having firmly bound both fists, extend the index (ro tsa na) and middle fingers; joining the tips of the tips, one should display the heart mudrā. OṂ ĀḤ SVĀHĀ is the heart mantra and mudrā. Having touched the vases with the tip of the vajra, recite the secret mantra one hundred and eight times. OṂ HŪṂ SVĀHĀ is the mantra. Having sprinkled that water on the colored powders and the marking string, present offerings and the torma (bali). Recite the secret mantra of one's own lord and meditate on the body. Radiate and then reabsorb the maṇḍala; remain there for a moment of the night. These are the rites for the complete seizing of the site.
The yogin himself should rise at dawn, perform all the physical activities, and place the vases and so forth in the southern portion of the maṇḍala ground. Then, having anointed it with fragrance, one should visualize the goddess arising from the syllable BAṂ. She holds an excellent vase in her two hands, possesses a yellow-colored radiance, and is perfectly endowed with wisdom. Having performed the offerings, request her to depart. [Recite:] "The conduct, the modes, and the distinctions of all the Buddhas, the Protectors..."
"O Goddess, you are the witness to the stages and the perfections. In order to attain all accomplishments, I shall draw the maṇḍala." Reciting this three times, one should request the Earth Goddess to depart.
Having bathed the body and anointed it with fragrance, and adorned with as many blazing ornaments as possible, one should don yellow robes and enter at the time of afternoon. Seated in the center of the maṇḍala, which is strewn with a carpet of perfumes and flowers, one should meditate on oneself as the chosen deity. With enthusiasm and grasping the emanations, bowing down with all one's limbs, one should make this supplication to the Victorious Ones:
"Buddhas residing in all directions without exception, please attend to me! Great Vajradhara [Name], I wish to draw the maṇḍala. May the Buddhas and all others come and grant this accomplishment." This is the supplication to the Buddhas.
Subsequently, the disciples, who are equal to the Master and to Vajrasattva, and who hold the vajra and bell, should make the supplication to the Victorious Ones and the rest:
"Peaceful one of all Tathāgatas, abode of all Tathāgatas, supreme selflessness of all phenomena—please explain the sublime maṇḍala. Perfectly complete with all the marks, utterly free from all that is not a mark, supreme body of Samantabhadra—please explain the sublime maṇḍala. Arisen from the supreme peaceful Dharma, purifying the conduct of primordial wisdom, supreme speech of Samantabhadra—please explain the sublime maṇḍala."
Great mind for the sake of sentient beings,
Naturally pure and stainless,
Samantabhadra, supreme mind, charioteer,
Please explain the sublime maṇḍala.
Alternatively, these four verses
Should be recited in unison:
"Peaceful one of all Tathāgatas,
Abode of all Tathāgatas,
Source of Vajrasattva,
O Leader, please explain the maṇḍala."
Then, having risen and bowed to the Buddhas
Residing in the sky, one should generate the pride
Of the union of all Buddhas:
"I am the Buddha Vajrasattva,
I am the Vajra Sun,
I am the Amogha-Vajra-Dharma,
I am the essence of all Buddhas."
With the mantra HŪṂ VAJRO TIṢṬHA,
Lift your own emanated maṇḍala into the sky
And circumambulate it completely with vajra dance.
With the previously explained mantra,
Make the nature of the vajra ground.
Construct the fence, the lattice, the canopy, and so forth, as before.
Regarding the ritual stakes (kīla), specifically:
Stakes of eighteen finger-widths,
Or twelve finger-widths,
Six or four finger-widths in thickness,
Made of acacia wood, bone, or iron,
Anointed with red sandalwood,
Adorned with red garlands and crowns,
Held in the left hand.
Placing a hammer upon the head of the stake,
Strike it with the other hand
Using the previous mantra,
And drive them into the locations of the east and so forth.
Alternatively, by means of mantra and mudrā,
Construct the stakes, the fence, and the lattice.
With the palms facing upward, turn them over and strike the ground. OṂ VAJRA HŪṂ PHAṬ. This is the mantra and mudrā of the Vajra Kīla.
With the two hands linked like a chain, extend them upward and turn them outward. OṂ HŪṂ PHAṬ. This is the mantra and mudrā of the Net.
Forming fists with both hands, extend the wisdom lotus. The earth parasol and the eight consciousnesses—join the wisdom with the consciousnesses. Having joined the earth parasol and the lotus, circle them through the eight directions and intermediate points. OṂ JAMBHANI HŪṂ PHAṬ. This is the mantra and mudrā of the Fence.
The yogi, possessing the self-nature, should perform the consecration of the vases. Having discarded vases with black bases and so forth, place them in front. With long necks and large bellies, their openings beautified by excellent branches, filled with milk, fragrant water, and so forth, and wrapped with cloth around the necks, stabilize them accordingly and place them in the maṇḍala house. For the sake of desiring the eight accomplishments, recite seven times: OṂ TAPTE TAPTE MAHĀTAPTE SVĀHĀ. This is the mantra for summoning the waters of the Gaṅgā.
Joining the earth parasol and the consciousness, and extending all the rest, place them in the vases and recite this secret mantra seven times: OṂ SUṂ KṢUṂ YUṂ HŪṂ PHAṬ SVĀHĀ. This is the consecration of the door vases.
Having laid the stainless lines, at the four gates of the maṇḍala, beginning from the eastern gate, the vases should be arranged. [Place] the Victorious One and the Auspicious One.
On the two sides of the eastern gate, the south is explained as the protection of accomplishments. In the west are the Victorious and Peaceful; in the north are the accomplishments and miraculous powers, and the offering of the jewel of accomplishment. Wherever the abode of the deities is in this maṇḍala, that maṇḍala should be smeared with the five scents or otherwise. By emanating the syllables of one’s own mantra, the maṇḍala of deities should be arranged. Through the application of the summoning rite, the wisdom maṇḍala should be summoned there. Then, with the five types of offerings, the Victorious Ones should be perfectly worshipped with devotion. Until the maṇḍala is complete, one should offer prayers for the sake of blessing: "O Buddhas, who possess the compassionate intention to benefit, please turn your attention toward me. Having arrived together with your mantras, please take full possession of this ground. I, the great Vajradhara named [so-and-so], in order to generate such-and-such a maṇḍala, shall draw the maṇḍala at dawn tomorrow with whatever offerings I am able to provide. Since I shall take the disciples under my care and also make offerings to you, it is right that you generate compassion and remain here in attendance." Reciting this three times is the ritual for the preliminary residence of the deities of the maṇḍala.
Then, the disciples, having bathed and put on clean garments, should prostrate with handfuls of flowers and offer a prayer to the Guru: "You alone are the one who delivers us from sinking into the ocean of existence, which is filled with the fears of the sea-monsters of birth, old age, sickness, and death."
Since you, Great Joy, are my teacher,
I pray, O Ācārya, please attend to me.
I seek the Great Protector who reveals
The way of great awakening.
Grant me the reality of the samaya,
And grant me also the bodhicitta.
Grant me the Three Refuges:
The Buddha, the Dharma, and the Saṅgha.
O Protector, I pray that you lead me
Into the supreme city of great liberation.
This is the supplication of the disciple for the samaya.
Since you are a vessel for the great way,
Come, my son, I shall correctly explain to you
The ritual of the conduct of the Secret Mantra of the Great Vehicle.
All the perfect Buddhas of the past,
Those who have not yet come,
And the Protectors of the present,
Who remain for the benefit of beings—
Having known this excellent ritual of Secret Mantra,
The Heroes attained omniscience, the signless,
At the foot of the Bodhi tree.
Through this peerless application of Secret Mantra,
The Protector, the Lion of the Śākyas,
Defeated the most terrible hosts of Māra
And their great armies.
Therefore, my son, apply your intelligence
To attain omniscience.
Having thus instructed the disciple,
One should perform the confession, rejoicing, and so forth,
And first take refuge in the Three.
Then, one should generate the bodhicitta:
"Just as the Protectors of the three times
Have firmly resolved upon awakening,
I shall generate the supreme, unsurpassed
Bodhicitta.
I shall train in the discipline of ethics
And gather the qualities of virtue."
The Three Disciplines of Benefiting Sentient Beings: I shall firmly uphold them. The Buddha, the Dharma, and the Saṅgha—the unsurpassed Three Jewels. The vows born from the yoga of the Buddha, I shall first of all uphold from this point on. For the great and supreme Vajra family, I shall correctly uphold the vajra, the bell, and the mudrā, and I shall also uphold the ācārya. For the delightful samaya of the precious Ratna family, I shall constantly practice the four kinds of generosity six times every day. For the pure and great Padma family, which arises from great awakening, I shall individually uphold the sublime Dharma of the outer, inner, and secret three vehicles. For the great and supreme Karma family, I shall correctly uphold all the vows in their entirety and perform the activities of offering to the best of my ability. Having generated the unsurpassed and sublime bodhicitta, for the sake of all sentient beings, I shall uphold every vow without exception. I shall ferry across those who have not crossed; I shall liberate those who are not liberated; I shall give breath to those who have not found breath, and I shall establish all sentient beings in nirvāṇa. Thus, one should take the vows three times. Then, the disciples are brought forward, sprinkled with perfume, and a five-pronged vajra is held at their hearts. A crossed-vajra is visualized at the crown of the head. At the throat, a lotus is visualized. Then, having made offerings of flowers, incense, and so forth, they are seated in front.
The tooth-stick should be twelve finger-widths long, washed with scented water and milk, and its tip bound with a flower. Scented water over which the mantra has been recited seven times should also be given to cleanse the mouth.
Oṃ ajitāsaparṭani hūṃ phaṭ. This is the mantra for the tooth-stick.
Oṃ hrīḥ viśuddha dharmā sarvapāpaṃ niśca saṃśodhaya sarvavikalpa apanaya hūṃ. This is the mantra for giving the water.
The disciple, facing north, should hold the unbroken tooth-stick and cast it toward the ground at a distance equal to the size of an ox-hide. If it falls facing upward toward oneself, one will become extremely fortunate. If it falls facing outward away from oneself, one will be without fortune.
For the purpose of protection, a thread should be recited over with the mantra of Amṛtakuṇḍalī. Then, having tied three knots, it should be bound upon the disciple’s right arm. Then, in order to ensure they do not turn back, the disciples should be inspired with enthusiasm. To turn them away from other vehicles, the greatness of the Mahāyāna should be proclaimed:
"O great beings, today you have obtained an incomparable find. For you are all being fully embraced by all the great beings, the Victorious Ones and their Sons, within this teaching. Therefore, you will be born into the Mahāyāna tomorrow. This supreme path, which brings forth the greatness of the Mahāyāna, is glorious. Since you have entered it, you are self-arisen ones of great fortune, destined to become omniscient ones of the entire world."
They become Tathāgatas, transcending existence and non-existence. Like space, they are stainless; profound, they are beyond all ratiocination. They are without a dwelling place, free from all conceptual elaboration, yet they manifest through elaborations. Free from reward, activity, and the like, this supreme vehicle that abides in the two truths will be attained by those who abide in its method.
"Son, the maṇḍala will be drawn; go to sleep," he says. Having spoken thus, he enters and makes perfect offerings. He should request the maṇḍala deities to depart. Having bestowed the union of the desired deity, he then leads the disciple into the celestial palace and protects them perfectly. He should examine the lion’s posture. One should visualize a blade of kuśa grass with an unimpaired tip, arisen from the syllable dhīḥ. First, place one at the head; the others should be spread as a seat. "Sleep with a virtuous mind and show me whatever dreams you see," he says. Having spoken thus, he lays the disciple down. He should ask what was seen in the dream. Upon hearing it, he should explain without hesitation whether it is auspicious or inauspicious. Through virtue, the three types of accomplishment are achieved; if inauspicious, one should perform pacifying homa and so forth. This is the preliminary consecration of the disciple.
On an auspicious day, planet, and star, or even on the fourth day, the Guru performs the homa and, together with the disciple, begins the maṇḍala. The Conqueror praised the consecration and so forth on the sixth month, the four planets, whichever of the fourteen lunar mansions, and on the seventh lunar day. The middle and end of spring, and the end of summer—these are the times.
In the autumn months of the middle and final [periods of] winter, the days of the week of Mercury, Jupiter, and Venus, and the lunar days of the second, third, fifth, seventh, tenth, thirteenth, and the full moon—these seven days are auspicious. The constellations of Puṣya, Kṛttikā, Anurādhā, Uttaraphalgunī, Rohiṇī, Śravaṇa, Mṛgaśirā, and Hasta; Pūrvāṣāḍhā, Uttarāṣāḍhā, Pūrvābhādrapadā, Uttarābhādrapadā, and Revatī—among these, one should perform the consecration under the constellation of Uttaraphalgunī, for by that, insight will increase. Whatever resides in the mind, its accomplishment will be achieved through Kṛttikā. Through Pūrvāṣāḍhā and Śravaṇa, the teachings will be fully understood. Through Hasta, one will become fortunate. Through Rohiṇī, wealth will arise. Mṛgaśirā is said to bring peace. Pūrvāṣāḍhā and Uttarāṣāḍhā cause the increase of children. Pūrvābhādrapadā and Uttarābhādrapadā are known to cause increase. Under Puṣya, one is victorious in all things. Anurādhā perfectly bestows happiness. Anurādhā bestows the supreme. Relying on the proper time and auspicious planets, this activity is the preliminary consecration. A new, clean, and beautiful measuring cord of nine or five strands, twisted into a single fivefold cord, should be twisted while reciting the mantra: Oṃ anyonyānugataḥ sarvadharmāḥ paramānupraviṣṭāḥ sarvadharmā atyantānupraviṣṭāḥ sarvadharmāḥ. With a blazing gaze, one draws the light-cord from the heart of the Buddha. Abiding in the center of the joined palms, one should accomplish that cord. Oṃ a ā a ā aṃ svāhā.
This is the mantra for consecrating the marking cord. The master, having placed his left fist at the navel, should hold the marking cord. Immediately thereafter, the disciple should hold it while reciting this mantra: "Oṃ jja jja jja," three times. With the mantra, the water from all the vases should be sprinkled cleanly inside the house. Following the sequence for laying the marking cord, the wisdom marking cord should be fully extended: "Oṃ sarva saṃśodhani hūṃ phaṭ." This is the mantra for the offering cake for the maṇḍala and so forth: "Oṃ vajrasūtra samaya matikrama hūṃ." This is the mantra for the wisdom marking cord.
Without the signless, the reality is not accomplished. If the marking cord breaks, the master dies. If it is too long or too short, one is afflicted by disease. If the directions are confused, one will experience suffering. By circling to the right and laying the lines exactly as taught, the wisdom marking cord should be laid even upon the emanated maṇḍala lines. Accompanied by the sound of "hi hi," one should mentally open the gates: "Oṃ hūṃ trāṃ aṃ khaṃ." With these, the colored powders are joined with the forms of the deities. One should accomplish this with the blazing gaze and recite the secret mantra one hundred and eight times. Incense, robes, and so forth should be offered according to one's means. Ringing the vajra and sounding the bell, one should exhort with vajra songs and the like. Wearing red garments, one should present the offering cake. In this way, one should also perform the visualization of the deities: "This is the pure expanse of reality (dharmadhātu), which liberates the realm of sentient beings; it is the abode of all the Tathāgatas."
Having taken the Lord Vairocana as one’s self, one should begin the application of the colored powders, which are completely liberated from all faults. The master should apply them first, and afterwards, the disciples should do so everywhere. Taking [the powder] with the left vajra-fist, one should proceed clockwise from the northeast. One should draw the colored powders with the mantras in the proper sequence, corresponding to the families of the wheel-bearers. OṂ VAJRA CITRA SAMAYA HŪṂ. This is the secret mantra. Afterwards, the wise disciples should apply them as they please. One must avoid being crooked, impure, broken, or thick; one should avoid being too thin or having inauspicious characteristics. Through being too thick, diseases will arise; through being too thin, wealth will be destroyed; through being crooked, one will become estranged; and through being broken, the master and disciples will die. One should understand the colored powder designs as being certain to be free from such faults as these.
One should know the colors as being of the nature of sapphire, and likewise others like emerald; of the nature of ruby, and yellow like blazing [gold]. Likewise, there is the white color; thus one should know the sequence of the colored powders. Great white is in the east, blazing yellow is in the south, intensely red is in the west, and likewise green is in the north. In the central area of the ground, the color blue should be clearly examined. The master, abiding in the east of the wheel, possesses the samādhi of Vajrasattva. The four masters of the application, such as Hūṃkara and others, are at the four gates. Those to be placed at the four corners are the four who proclaim the Dharma. Because of the fear of violating the samaya, [one must be careful].
One should not admit those who are not disciples. If there are none, one should take two or three; at the very least, one should desire only one. With the right hand, brandish the vajra, and with the left, ring the bell. Perform the fierce gestures of the mudrās. Through the gaze and mudrā, one triumphs over enemies. With the postures accompanied by mantra, one should press down upon the eastern site. By this very sequence, the others should also be pressed down by the gatekeepers. With the right and left hands, accompanied by the dance, one should radiate [the energy] to the ends. With eyes slightly wide and fierce, and with the eyebrows moving, this is to be known as the eye-mudrā, the cause for bringing beings under one's power. The right leg extended, the left leg extended, the right leg extended and bent, and the left leg extended and bent—endowed with the mantra "HŪṂ" and the mudrā, this is the yoga of the Vajradhara. This is for the principal ācārya and others. The kneeling posture, the squatting posture, the circling posture, and the reversing posture: OṂ HŪṂ PHAṬ. This is for the eastern gate. The kneeling posture, the left-lifting posture, the circling posture, and the lion-leap posture: OṂ HŪṂ ĀḤ PHAṬ. This is for the southern gate. The right leg extended, the left leg extended, and the sa-ga circular posture: OṂ HŪṂ ĀṂ ĀṂ ĀṂ PHAṬ. This is for the western gate. The harmonious posture, the discordant posture, and the unified left-extended posture: OṂ HA NA MĀ RA DUṢṬĀN GHĀTAYA GHĀTAYA A A HŪṂ HRĪḤ PHAṬ. This is the posture and mantra of the northern gate ācārya. To accomplish the desired purpose, and...
In order to pacify the obstacles of vighnas, one should offer the torma to the gods and others with mantras and mudrās. Having extended the right leg and drawn it back, one should bind the two vajra fists and join them back-to-back. Linking the "earth umbrella" and the lotus, with the rocanā and the white [fingers] extended, and drawing in the white [fingers], one summons the gods, asuras, and siddhas.
OṂ ĀḤ VĀHANI MAHĀVĀHANI PRETAVĀHANI SŪRYACANDRA SIDDHAMUKHI JAYARĀJĪ SOMARĀJĪ UMĀDEVĪ GAṄGĀMĀ SŪRŪPĪ TĀRAYA SAṂGHAGRĀHĀṆA SARVE GAṆAPATI KĀRITI KĀYAŚRĪSASIDEVI AGALOPAGALA ASURĀSURARĀJAYOḤ PUKKASI MAHĀPUKKASI HŪṂ HO HO ĀKARṢAYA ĀKARṢAYA SAMAYĀDHĪPE HŪṂ HŪṂ HŪṂ PHAṬ JA SVĀHĀ. This is the mantra and mudrā for the invitation.
OṂ VATALI VATALI MAHĀVATALI HŪṂ HŪṂ HŪṂ BHAKṢAYA BHAKṢAYA SAMAYATIṢṬHA JA R̥JU PHR̥Ṃ PHAṬ SVĀHĀ. With this mantra and the mudrā for the invitation, one should bind the index fingers and snap the fingers three times to dismiss them. This is the mantra and mudrā for pleasing them.
One should arrange a square maṇḍala of fragrance and scatter white flowers. With a vast amount of śāli rice, molasses, curd, cooked rice, and ghee, and with the offering of lamps and so forth, one should offer the torma at the eastern gate.
OṂ EKAVĪKE SMAŚĀNE PA PARVATE KANDARE GRIHE GRĀMAPĀRAŚE PAKRE TREŚUNYAGARE VIŚIṢṬA BHVAJVAṆE STALAGATE MĀTADHANAVIŚEṢATAḤ KṚṢṆARUDRADEVADATTE.
SAMAŚRĪTA KṚṢṆA ĀKĀRĀLABHIVĀCANANDATĪTAVINĀYAKA | CAMUṆḌAGŪRĪVIBHACCHA | UMĀDEVĪCAMATĀRA | JAYĀNA CA | VIJAYĀNA CEVA | AJITA | APARĀJITĀ | BHADRAKĀLE MAHĀKĀLĪ STHŪLAKĀLĪ TUJOGINĪNDRI | CANDRĪGŪRĪ | DUṢṬALAMBAKI | TRIDAŚĪŚVARĪKAṂBOCIDĀPĪCUṂPINYĀGRĀMĀVASTHITAYOGINĪGHORARŪPI | MAHĀRŪPI | DAṂṢṬĀRŪPI | KAPĀLIMĀLĀMĀLINYAKHAḌGGINĪ | MAHĀDHĪKA | KHAḌGAPARAŚUHATAYĀ | VAJRAHASTA | DHANUSTATHĀ | MAHĀSUKHA | MAHĀVAJRA SARVAKARMĀNUSĀDHAKA | YOGAMAṆḌALAMAHĀRĀJĀ | VAJRĀDHIPATIPRABHŪTHA | TATHĀGATAMAHĀLALANIRJA-YOGIDHṚṢṬIKĀ | IDAṂ MAHĀSUKHAJÑĀNĀ | AVAHANAṂ SARVASARVĪṆĪ | OṂ KAKKAḌHANA | BABBANDHANA | KHAKKHĀNI | SARVADUṢṬĀṆĀṂ HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ JAḤ SVĀHĀ |
With the vajra-step and the preceding mudrā, one should invite them with the mantra. Having bound the Trailokyavijaya [mudrā], one should form a chain with the two index fingers. OṂ DṚṢṬI HŪṂ HĀ BHAKṢA BHAKṢA PHAṬ SVĀHĀ. With this mantra and mudrā, one should satisfy them. One should satisfy them with three snaps of the fingers. With red sandalwood water, one should draw a triangular outer maṇḍala. There, one should scatter red flowers. Dried fish, dried meat, garlic, blood, sesame flour, wheat flour, rice, and peas, along with the five special nectars and various kinds of food—these are the torma offerings for the southern gate. OṂ MAṆIBHADRA | PURṆABHADRA | SUBHADRA |
Jaya Bhadra, Nandakīla, Mahākīla, Sukīla, Padmaśikha, Śaṅkhaśikha Naṭa, Mahānaṭa, Bhedinī, Cchedinī, Puraṇī, Dhana-dhasudhana, Surūpa, Keli Mahākeli, Hasita, Kṛṭitavakṣipa, Suśrīyarūpakānti. Idaṃ vajreśvarāgeṇāvanaṃ yakṣa yakṣiṇi hūṃ avatara avatara pātali pātali vakṣapriye yoginī hūṃ hūṃ hūṃ phruṃ svāhā.
Joining the two fists and binding them firmly, press them against the location of the heart; this is the mudrā and mantra for the invitation. Form the vajra-bind and place it at the heart; having pleased them with this mantra, dismiss them: oṃ dhanādhipati pada pātali phruṃ svāhā.
Having visualized a red maṇḍala, worship it with red and yellow flowers. Place a vessel filled with various foods, including the five nectars (amṛta). Reciting the mantra while in the circular posture, this is the torma offering situated at the western gate: oṃ ananta vāsuki takṣaka karkoṭa padma mahāpadma śaṅkhapāla kulikapāla devati mahādevati somaśikhī daṇḍadhara mahādaṇḍadhara apālāla huluhulanda nandopananda sāgara mahāsāgara tapta mahātapta śrīkānti mahākānti ratnakānti surūpa mahāsurūpa bhadrahikaṃ mahorāga śili mahāśili. Oṃ bhakṣa bhakṣa āgaccha āgaccha mahānāga adhipati sarva bhur bhuva phruṃ phu svāhā.
Form the moon-fist itself, extend the earth-parasol and the consciousness, and extend the sun-hand.
One should act like a snake raising its hood. OṂ HILI HILI MAHĀHILI PHRUṂ PHRUṂ PHRAṂ SVĀHĀ. With the previous mudrā and the snapping of fingers, one should offer the torma with this mantra. Upon a maṇḍala of white sandalwood, provided with white flowers, one should place a vessel filled with milk and the three sweets. One should perform this with the appropriate foot posture; this is the torma for the northern gate. Because of the fear of the faults of stepping over the colored powders and the lines during the entering and exiting, one should mentally lift the colors and lines with the power of the vajra. OṂ VAJRA VEGĀKRAMA HŪṂ. This is the mantra for lifting the colored powders and lines into the sky. In the maṇḍala of scented water, at each of the individual abodes of the deities, one should correctly place their seats and correctly draw their symbols. In order to complete the representation of the complete wheel, one should certainly offer incense in the various directions, just as the Sugatas have taught. Sandalwood, saffron, bitumen, and likewise bdellium—these great incense substances should be offered to Akṣobhya. Ka-cora, corika, and thirdly, jāti and kośa—these incenses that generate accomplishments should be applied for the sake of benefit. Kunturu, polaka, musk, and nails—these are the incenses of the King of Jewels for the sake of attaining supreme accomplishment. Myrobalan, molasses, the scent of śathi, śathi itself, śalika, and sihlaka—this is the incense of the Protector of the World.
The scents that have been taught and those not taught,
Are to be known from the treatises on perfumes.
This incense is the king of horses;
It is the practice of making offerings.
Then, having sprinkled the maṇḍala with scented water
Chanted over with the Amṛtakuṇḍalī mantra,
And having performed the protection,
One should go outside and prepare the vases and so forth.
Avoiding black roots and the like,
With long necks and large bellies,
Smeared with water mixed with white asbestos,
And their mouths adorned with branches,
The necks wrapped in beautiful cloth,
Containing jewels, grains, and medicinal essences,
Marked with the symbols of the families,
And the four sides of the emptiness marked
With the symbols of the four Victorious Ones—
These should be made into the Victory Vase.
Furthermore, others like these, but smaller,
Each marked with a single family symbol.
One should prepare extensive offerings and tormas,
Including canopies, victory banners, flowers, and so forth.
Then, having purified the body and applied fragrant scents,
And correctly arranged the maṇḍala and its activities,
Adorned with all ornaments such as
Necklaces, armlets, anklets,
Earrings, bracelets, rings, and belts,
One should bind a beautiful red crown
Upon the head, having recited the mantra seven times.
Holding the glorious vajra and bell,
Being equal to Vajrasattva,
One should circumambulate and gaze,
Repairing omissions and removing excesses,
And open the gates.
Then, beneath the canopy,
On the outside of the maṇḍala,
In the northeast corner where it has been smeared with scent,
One should perform the consecration of the vases.
With this mantra: Oṃ hūṃ svāhā.
One should place the crown and the mouth-ornament. A white thread over which the hūṃ mantra has been recited seven times should be tied as a flower garland. It is placed in scented water of white sandalwood. Holding the head of the garland with the hand, it is bound at the center of the vajra and placed upon it. The practitioner, having meditated on the Lord, recites the secret mantra one hundred and eight times; having thus consecrated it, it is placed in front. As for the other eight vases, circling to the right, with the left hand, one recites the secret mantra of the Lord one hundred and eight times. Then, for the sake of purifying the disciples and others, one forms the image of Amṛtakuṇḍalī in the bhramara vase; having recited only his secret mantra one hundred and eight times, it is placed near the eastern gate. Abiding in the eastern position, possessing the deity yoga perfectly, one should perform the preparation of offerings here in order to worship the deities of the maṇḍala. Following the conduct of the world, the vajrācārya should place the vessels for the arghya and so forth in their respective locations. First, with a pure mind and the secret mantra, one should sprinkle the arghya and so forth for purification: oṃ sarva saṃśodhani hūṃ phaṭ. The mantra for purifying various substances such as fruit and flowers is: oṃ āḥ svāhā. The secret mantra for purifying the five amṛtas contained in the conch vessel is: oṃ āḥ hūṃ a svāhā. The mantra for purifying the samaya water is: oṃ śrī hūṃ ghuṃ jraṃ svāhā. By joining the terrifying consciousness...
The five hooks are the secret mantras of purification. Then, as the self of the union of the principal deity, the embodiment of all the Buddhas, one should enter into equipoise with the wisdom mudrā and focus upon the absorption. The Buddhas emanated from that absorption should be arranged in their respective symbolic forms. One should perform the complete sequence, from the blessing and so forth, up to the conferral of empowerment. Then, from the vessels containing the pair of garments as they are situated, one should offer the garments to each deity individually with the mantra for offering garments: OṂ VAJRA VĀSTRA SA SVĀHĀ. One should offer the pure water for the face and so forth, which have been previously consecrated with the cleansing mantra. Then, having recited the praises, one should taste the nectar and be delighted.
This flower is excellent and virtuous, pure from its place of origin; I offer it with faith, so please accept it and be pleased with me. This supreme incense, the finest fragrance arising from the forest, I offer with faith; please accept it and be pleased with me. This light that destroys rākṣasas and purifies, virtuous and dispelling darkness, I offer with faith; please accept it and be pleased with me. This innate and compounded fragrance, a pure scent that satisfies the nose, I offer with faith; please accept it and be pleased with me. All these pure divine foods, together with various edibles and snacks, possessing color, fragrance, and taste, I offer; please accept them individually. OṂ KURU KURU MAHĀ BHAKṢA ŚRĪṂ ŚRĪṂ SVĀHĀ.
This is the mantra for offering the divine food: OṂ JAṂ SVĀHĀ.
This is the mantra for offering all fruits: OṂ ŚRĪ HŪṂ GHRŪṂ JAṂ SVĀHĀ.
This is the mantra for offering the five hooks: The complete accomplishment of all Buddhas, the twenty offerings to be performed, arise from the samaya of HŪṂ. Offer everything with one's own mudrā. With the hand of grace, perform the grace. For the ḍākinī of the garland, the song is by the samaya of HŪṂ. The dance is performed with the vajra steps. In that way, the lute, flute, and so forth, the offerings should be performed by the wise. Likewise, flowers, lamps, incense, and many such collections of substances, various garments and canopies, beautiful bells and fly-whisks, male and female servants, vehicles, horses, elephants, and so forth should be offered. By offering this great festival spoken by the Sugatas within the heart of the maṇḍala, one does not deviate from the meaning of reality, and the wheel of those who know the meaning is pleased. Without abandoning the vajra and bell, one should offer praise and sing auspicious songs: HŪṂ HŪṂ HŪṂ. DEVA DHARU SAṂSARA. DHARU DHANA DHALIGAṆA. JAUDHARU HEVAJRA TU HŪṂ. TENA HŪṂ. TENA HŪṂ. TENA TE TE HŪṂ. SURANARAVANTITACARAṆA DHARU KUSUMAVIMANMATHAROṢAKARU HEVAJRA TU HŪṂ. TENA HŪṂ. TENA HŪṂ. TENA TE TE HŪṂ. BHAVA VIMUTTI. VIŚEṢO GUHYANIGUJI. A E RAMA RAMA HEVAJRA TU HŪṂ. GUHYANAPIṬI AGAJU TU HŪṂ.
Abiding upon the maṇḍalas of wind and fire, the five nectars are blessed by OṂ.
After sprinkling [the offerings], one should contemplate them as the nectar of wisdom and recite the three syllables. With the tongue, which is a vajra arisen from the syllable HŪṂ, one should satisfy the entire maṇḍala of the Victorious Ones within the moon at the heart. With mindfulness undiminished, the yogi, in order to perfectly accomplish all awakening, should perform the vajra steps and present the explained and unexplained offerings, praises, and sensory services, thereby pleasing the deities. Having placed the supreme companions of the practice within the maṇḍala, one should go outside and offer to the Dharma protectors a torma consisting of rice, fish, meat, and so forth, along with alcohol. Then, the yogi possessing the yoga re-enters; in order to pacify impure faults, one should circumambulate the entire maṇḍala and complete the night there. In the morning, the master of the maṇḍala goes outside once more and performs an enriching homa to thoroughly worship the maṇḍala cakra. For the purpose of enrichment, one should burn the enriching substances according to the ritual that will be explained, being skilled in the branches and including the branches. Having placed the disciples outside the door of the maṇḍala in order to initiate them, one enters, performs great offerings, and receives the initiation from the master of the cakra, then recites the words of truth: "All phenomena are like reflections—pure, clear, and untroubled; ungraspable and inexpressible, they arise entirely from causes and karma; they are born definitively from suchness. By that truth, in the maṇḍala..."
May the disciples behold the clear reflection, free from all stains. With two verses emerging from the mouth of the Lord of the Maṇḍala, he is exhorted. Holding a vajra and bell in his two hands, he praises the Holder of the Wheel with song:
Because you possess the characteristics of the birth of space,
You are the supreme, without beginning or end.
Svabhāva, the Great Vajrasattva,
May you grant me the accomplishment of Akṣobhyavajra.
You are the supreme of all, the great accomplishment,
The supreme deity, the Great Īśvara.
King of all Vajradharas,
May you grant me the supreme, unchanging accomplishment.
You are faultless and eternal,
Passionate with passion for all.
Great passion, great joy—
O Bhagavān, grant me that very accomplishment.
Supreme of all, utterly pure,
Primordially liberated Tathāgata,
Samantabhadra, the self of all—
May you grant me the accomplishment of Bodhisattva.
Supreme of all great accomplishments,
Supreme mudrā of the Great Īśvara,
Greatly praised as the accomplished Vajra—
May you grant me the accomplishment of Vajragarva.
Pervading the minds of all sentient beings,
Entering the hearts of all sentient beings,
You are the very father of all sentient beings,
The supreme samaya of the supreme desire.
By whatever truth this supreme wisdom
Is the maṇḍala of the nature of insight and method,
By that truth, O Protector,
May you perfectly fulfill my desires.
Having thus praised and prostrated, he should also make this request:
"O Lord of the Maṇḍala, please allow the disciples to enter the maṇḍala."
For the sake of sentient beings, I make this request: please grant me your forbearance and turn your attention toward me. Having thus obtained permission at that time, the disciple should be led into the [maṇḍala].
Then, the fortunate disciple, having bowed at the feet of the ācārya and filled their cupped hands with flowers, should speak as follows:
"O Great Joy, you are my teacher; O ācārya, please turn your attention toward me. I seek the Great Protector, who is firm in the way of great awakening. Please grant me the reality of the samaya; please also grant me the vows.
I shall enter the great secret, the supreme city of great liberation, which arises from the play of the Buddhas and possesses the wealth of the irreversible wheel. O Great ācārya, please lead me into all the secret families. Grant me the great fortune of the irreversible empowerment.
O Great ācārya, please grant me the delightful body of a Buddha, sealed with all the marks and perfectly endowed with the minor signs. Grant me the great and wondrous empowerment. For the sake of all sentient beings, may I always become an ācārya; O Great ācārya, please grant it to me."
Then, according to the disciple's desire, one should make a request to the Lord of the Wheel: "The pure one named [so-and-so], who fully upholds the bodhicitta, having entered this secret maṇḍala, seeks the samaya and the vows."
Then, having obtained permission, the ācārya should question the disciple: "O pure one of the great secret family..."
"Do you, Great Being, desire to fully uphold the secret?"
To this, he should reply, "I do."
Then the Guru, the Vajra-Holder, should take the disciple—who possesses the vows—and having dressed him in red garments and covered his eyes with a red cloth, should perform a sprinkling with water from the Amṛtakuṇḍalī flask for the sake of protection.
Holding a garland of various colored flowers in his hand, he should arrange the three syllables in order to purify the three bodies.
While reciting the secret mantra, he should take the disciple by the hand and lead him inside.
Oṃ kili kili mili ghurṇita vajra cale yūṃ yūṃ yūṃ svāhā.
This is the mantra for entering the disciple.
The Guru asks the disciple, "Who are you, dear one?"
To enter, the disciple should say, "I am the fortunate one, dear one."
Then, having led him inside, he should bless him with the mantra of Vairocana and Śakra, and then have him take the samaya.
Oṃ sarvabuddhapūjopasthānāya ātmānaṃ niryātayāmi.
Oṃ ācāryapūjopasthānāya ātmānaṃ niryātayāmi.
Oṃ sakalasattvaparitrāṇārtham ātmānaṃ niryātayāmi.
Then the Guru, holding the vajra and bell, places the vajra at the disciple's heart and, having directed it there, recites the supreme samaya three times:
Samayas tvam. Samayāham.
This is the taking of the samaya.
Then he should say this: "Today you have entered the family of all the Tathāgatas."
"I shall bestow upon you the wisdom through which you will attain the state of all the Tathāgatas; what need is there to mention other accomplishments? Therefore, generate such vajra-wisdom. Do not speak of this in the presence of those who have not seen the great maṇḍala, lest your samaya be impaired. Today, Vajrasattva has truly entered your heart. If you speak of this method, he will immediately tear it apart and depart. Then, having recited seven times over the five nectars (amṛta) previously prepared, the teacher should place a conch to the disciple's mouth and give it while reciting this mantra:
'This is your hell-water; if you transgress the samaya, it will burn you. If you guard the samaya, you will attain accomplishment. Drink this vajra-nectar water!' Oṃ Āḥ Svāhā. This is the mantra for drinking the water of the five nectars.
Having drunk the water of the samaya, if the disciple's faith is not firmly established and the teacher suspects they might be unstable, the teacher should stabilize them. From this day forward, I am your Vajrapāṇi. Whatever I command you to do, you must do. Do not treat me with contempt. If you do not abandon your misconduct, you will die and fall into hell.' Thus should it be said.
To cause the mind to be intensely joyful, if one performs the descent [of the deity], one should meditate on the seed-syllable of wind upon a wind-maṇḍala at the heart. One should then lift [the disciple] up from the soles of the feet with wind and stimulate their heart. Through the yoga of one's own deity..."
Recite the mantra with pride: OṂ LO LE LA LE HŪṂ ĀḤ. Having generated pride, the mantra practitioner should ring the vajra and bell and perform a terrifying dance with the vajra song of that mantra: OṂ TIṢṬHA VAJRA SAMAYA PRATIPALIṂTA HŪṂ HŪṂ HŪṂ HO HO HO SVĀHĀ. This is the mantra for moving from the descent of wisdom. Then, snap the fingers and say: "With this excellent garland of flowers, OṂ PRATĪCCHA VAJRA HO." Cast it into the heart of the maṇḍala. If it does not fall in a favorable place, cast it a second time. Then, having tied it to the head, bestow the application of the garland. With this, the face covering is removed, and the Guru speaks these verses: OṂ VAJRASATTVA, today you must strive to open your eyes. You shall open all eyes; the vajra eye is unsurpassed. OṂ JÑĀNA CAKṢU HŪṂ A SVĀHĀ. After saying this, the eyes are opened. Prostrate at the feet of the Guru, and then the Guru should speak thus to the disciple: "Now, look upon this maṇḍala with the force of faith. You are born from the family of the Buddhas and are blessed by mantra and mudrā." The disciple, possessing desire and having seen what has not been seen before, prostrates at the feet of the Guru and then speaks thus: OṂ, I have entered the maṇḍala of the great vajra maṇḍala.
Oṃ, today I have seen the maṇḍala of the great yoga maṇḍala. Oṃ, by means of the great secret maṇḍala, I am empowered within the maṇḍala. Then, the samaya should also be recited: samaya hoṃ hoṃ hoṃ. Then, one should rely upon the maṇḍala-cakra. The signs of the family lords and goddesses, together with the lotus petals, and the abodes of the deities should be shown. These are the rituals for entering the disciple into the maṇḍala.
Then, the disciple, having respectfully prostrated at the feet of the ācārya, should supplicate the guru for the sake of empowerment with this verse:
You are the glorious Heruka,
Whom the Sugatas have requested to grant bliss.
Just as the supreme empowerment
Was bestowed by the great bodhisattvas
With the nectar of suchness, the ultimate purity,
So too, please dispel for me
The sufferings of saṃsāra.
The supreme, stainless nectar of yoga
Destroys the cataracts of ignorance and faults.
May I today attain that
Unsurpassed awakening.
Leaving two cubits to the east of the maṇḍala,
At a distance of about half the inner maṇḍala,
The disciple should be placed in a second maṇḍala
Endowed with the characteristics of a maṇḍala.
Having offered the arghya and pādya and so forth,
And performed the ritual of purification,
The guru should sing auspicious songs
For the sake of the disciple’s well-being:
"Like a golden mountain, you possess perfect excellence;
Protector of the three worlds, you have utterly abandoned the three stains.
[The rest of the verse follows in the same vein of praise and aspiration for the disciple’s success.] "
The Buddha, whose eyes are like the full petals of a water-born lotus—may that auspiciousness bring you well-being here and now. The supreme, unshakable teaching he revealed, renowned throughout the three worlds and honored by gods and humans—may that most excellent Holy Dharma bring peace to all living beings. May that second worldly auspiciousness come to you here and now. Possessing the Holy Dharma and rich in the auspiciousness of learning, the Saṅgha is honored by gods, asuras, and humans; the most excellent within the assembly, abiding in the glory of moral shame—may that third worldly auspiciousness come to you here and now. From the heart of the celestial palace of Tuṣita, for the benefit of wandering beings, the Sugata departed together with the gods and his retinue—may that auspiciousness of the Tathāgata bring you peace here and now. In the Lumbinī grove, where the petals of the trees shimmered and a rain of flowers fell, when the Protector was born and attended by many gods—may that auspiciousness of the end of cyclic existence bring you peace here and now. In order to utterly destroy the various defects, he joyfully departed for the forest of asceticism at midnight—may that auspiciousness of his departure, followed by the gods and their lords, also bring you peace here and now. On the bank of the river, surrounded by a garland of offering water, the wondrous purifier of existence for the sake of peace—may that auspiciousness praised by the Nāga King bring you peace here and now.
In that supreme city known as Kapilavastu, the Tathāgata was praised by gods of great renown. Whatever auspiciousness of the Tathāgata arose from inconceivable virtuous deeds—by that auspiciousness, may there be peace for you here and now.
For the sake of benefiting all sentient beings, the Sage produced the precious collection of the sublime Dharma. Whatever auspiciousness arose from his diligent effort to accomplish the welfare of beings—by that auspiciousness, may there be peace for you here and now.
Possessing a body like blazing, radiant gold, he sat upon a grass mat the color of lapis lazuli. Whatever auspiciousness arose from his unwavering body in the perfect cross-legged posture—by that auspiciousness, may there be peace for you here and now.
At the foot of the King of Trees, the Blessed One, through the power of love, completely conquered the hosts of Māra. Whatever auspiciousness arose when the earth and sky were filled with various wonders—by that auspiciousness, may there be peace for you here and now.
Residing in Vārāṇasī, the Teacher, the Sugata, caused great wonders to appear upon the earth and in the sky. Whatever auspiciousness arose from turning the sublime Wheel of Dharma—by that auspiciousness, may there be peace for you here and now.
Whatever auspiciousness is held for the sake of honoring the supreme benefactor, and is praised by noble beings who perform meritorious deeds—whatever auspiciousness was spoken by the Blessed Sage, the Lion of the Śākyas—by that auspiciousness, may there be peace for you here and now.
Shaking the bell and brandishing the vajra, accompanied by auspicious songs.
Seated upon a throne of gold or the like, one should confer the empowerment upon him. In such an empowerment, whatever is the yoga of the deity, the student should be made to enter into the embrace of that deity’s mudrā. First is the water empowerment; second is the crown empowerment; third is the vajra empowerment; fourth is the self-master empowerment; fifth is the name empowerment; sixth is the state of perfect buddhahood; seventh is the vase empowerment; eighth is the secret empowerment; ninth is the insight empowerment; and by the supreme application of that very vajra, the vows and the prophecy are given. These should be bestowed according to their proper sequence.
For all eight vases, the person [the master] should visualize his own consort as the water, and having meditated on the Mind-Vajra, he should confer the empowerment while visualizing Vajradhara. Having meditated on Vajrasūrya, he should bestow the crown upon him. Having meditated on everything as before, through the application of the vajra verses, he should hold the great nine-pronged vajra at his own heart with his hand. The student should meditate on Lokeśvara and be empowered by Vajrasattva. Through the Buddha-Vajra empowerment, [the master says]: "Today I shall confer empowerment upon you. This is the state of all the Buddhas; hold the vajra for the sake of supreme accomplishment."
The student should meditate on Hayagrīva and be perfectly embraced by the goddess Tārā. Having been empowered by the Lord of Vajras, he should be made to ring the vajra bell: Oṃ vajrādhipatitvaṃ.
Abhiṣiñca me tiṣṭha vajra samaya stvam. The disciple should meditate on Vairocana, and the name empowerment should be conferred: Oṃ vajrasattva stvam abhiṣiñca vajranāma abhiṣekata. "O, [Name] Vajra!" Whatever appears as any entity whatsoever, that principal one is one's own iṣṭadeva (meditational deity). One should view all phenomena as the stainless nature of the Buddha-wisdom. This is the very essence of all Buddhas, residing in the hand of Vajrasattva. You too must always hold it; be firm in the vratas (vows) of the Vajra Essence. Oṃ sarvatathāgatasiddhi vajrasvabhāva tiṣṭha vajra samaya stvaṃ dhārayāmi hi hi hūṃ. I shall sequentially dissolve [the deities] together with the Sugatas. When the Blessed One himself taught the Dharma in Sukhāvatī, the Lord of Secrets then asked: "How should human beings be empowered?" The Blessed One replied: "The master is for the [empowerment of] laughter; the secret empowerment is likewise for looking; insight is for the touch of the hand; and the two-fold [empowerment] is for embracing." The future empowerment will become clear from the mouth of the Guru. These are the six empowerments. Having joined the palms and prostrated, the disciple should stand before [the Guru] and make this request with the following verse: "Just as Vajrabodhi clearly revealed the Greatness of the Great to the Buddhas, for the sake of my protection, O Vajra of Space, grant it to me today."
Thus, once the disciple has made the request, the Guru, abiding in an instant of meditative absorption, should emanate the supreme maṇḍala of the Buddhas in order to confer the empowerment. Having arranged banners, victory standards, and so forth, as well as songs and drums upon the ground, and having spread out parasols and canopies, the Guru sits and says this to the disciple:
"I shall bestow the great precious empowerment, which is venerated by all those in the three realms, and which arises from the source of the three secrets of all the Buddhas. The first is the vase empowerment; the second is the secret empowerment; the third is the wisdom-gnosis empowerment; and the fourth is the Tathāgata empowerment. Through the ritual of skillful means, all are honored with the unsurpassed offerings. Afterwards, from hand to hand, the vajra-vow is given to the disciple.
'The Being without beginning or end,
Vajrasattva, the Great Joy,
Samantabhadra, the Self of All,
The Lord of the Vajra-Pride Lady.
The form of wisdom arising from the syllable A—
The bell is also given to him.
For the sake of the benefit of all sentient beings,
The vajra and bell are your very name.
This is the melody of wisdom
Of all the Buddhas; you too must always hold it.
The Victorious Ones desire supreme awakening.
This is its meaning:
'Hold the great vajra and the great bell,
Abiding in the vajra.
Today you become a Vajra Master;
Gather disciples as your own.
Perfectly endowed with the five ḍākinīs,
Completely filled with the five samayas,
Possessing the names of the ḍākinīs.'"
The disciple is empowered as Vajradhara; it is taught as the maṇḍala called "Lotus." The supreme maṇḍala of the mind is explained as the celestial palace; the mind itself is the tiered celestial palace. In that regard, the outer square is of equal proportions. The minds of loving-kindness and so forth are described as the four lines. The lines are correctly explained as the recollection of the Dharma through application. Complete liberation from all views is described as the wisdom line. The ornaments are correctly explained as the supreme vows of discipline and so forth. The minds of the two faculties and so forth arise as the five enclosures. That which is explained as the "gate" refers to the four doors of liberation. The four pillars of the archway are described as the four right endeavors. The four applications of mindfulness are described as the four cornices. The four gates are the four bases of miraculous power. Likewise, the adornment of flower garlands is the seven branches of awakening. The eight branches of the noble path are described as the eight pillars. The specific wisdom of the path is renowned as the fly-whisks. That which is explained as the "necklace" is the severing of all afflictions; by its nature of total severance, the "net" is the removal of afflictions. From the application of the two accumulations, the turning of the wheel is that which severs half the afflictions; thus, it is described as the "half-necklace." This is the suchness of the maṇḍala. To summarize, the five aggregates are—
The five buddhas are well renowned; the vajra sense bases themselves are the supreme maṇḍala of the bodhisattvas. Earth is explained as Locanā; the water element is Māmakī; Pāṇḍaravāsinī and Tārā are well renowned as fire and wind. Through the enjoyment of delusion, delusion is exhausted; this is Yamāntaka. By that, the aggregates are brought to an end; by that, the objects of knowledge are brought to an end. Through the exhaustion of hatred, it is brought to an end; through the exhaustion of faults, it is Prajñāntaka. By that, the mind is brought to an end; by that, the afflictions are brought to an end. Through the enjoyment of desire, desire is exhausted; this is Padmāntaka. By that, speech is brought to an end; likewise, meditative absorption is brought to an end. That which is the exhaustion of all afflictions, and likewise the exhaustion of all actions, the wisdom that exhausts all obscurations, is explained as Vighnāntaka. This is the suchness of the deities. This is the irreversible master empowerment. Having relinquished the application of Akṣobhya, one should recollect the application of the Permanent One. Having placed the disciple in front, the guru, after covering the eyes with cloth and so forth, should place them upon a prepared seat. Having entered together with the consort, one should correctly undertake the vajra application. One should perform the yoga of one’s own chosen deity. Through the application of the vajra seed-syllable, one should visualize the disciple as being examined. As for the so-called "lineage of the emission," just as the buddhas of the past conferred empowerment upon the sons of enlightenment, so too [should it be done].
By means of the secret empowerment, I confer the empowerment of the mental continuum. To prevent it from being wasted, one should not receive it with oyster shells or the like. With the supreme, pure tongue, one should receive that which arises from both. This is the unsurpassed reality, which cannot be expressed by dualistic syllables. One should truly taste the sublime bliss, which is like the expanse of phenomena (dharmadhātu).
The Guru Vajradhara, with his right hand in the mudrā of generosity at the heart, grasps the corner of the dharma robe in a fist. With his hand, he hands over the bell. Having bestowed all forms of encouragement, he himself becomes Śākyamuni and grants the prophecy to the great disciple: "There is no doubt that you will become a Buddha. You will not be subject to birth, aging, sickness, or death; fear, sorrow, and disease will not arise. In this vehicle of great bliss, my son, I grant you the prophecy. Thus, you are prophesied by me as Vajrasattva, the Tathāgata. For the sake of perfectly accomplishing existence, you shall be liberated from the lower realms of existence. Your own chosen deity’s name shall be established as a Tathāgata in the subterranean realms, the human world, and the higher realms."
This is the secret empowerment and the prophecy. Whether it be the former or another, according to the sequence taught in the tantras, one should examine a beautiful mudrā and bestow her, joined with Amitābha. The goddess who grants liberation and joy, possessing various forms and compassion, says: "Hold her! Hold her! O Great Being! Having taken her, perform the worship." Through the yoga of the vajra-binding, [the union is performed].
Perform the authentic vajra offering. Having brought forth the vajra mind, one should consume it with the vajra tongue. By means of the ritual of equal emergence, the sublime maṇḍala should be drawn. One should perform the homa arising from concentration. Then, the breath of relief should be granted. By seeing and entering the maṇḍala of supreme secret purity, you are now well-established, liberated from all sins. In this vehicle of great bliss, there is no further death. Being invulnerable and immortal, you shall sport without fear of anything. Because existence is utterly pure, you have transcended the suffering of becoming. Because existence is perfectly accomplished, you have become the supreme teacher. You must always maintain this accomplishment of the samaya vows. This is the command of the supreme examination, spoken in unison by all the Buddhas. Do not disparage the ācārya, and do not transgress the word of the Sugatas. Never speak disparagingly of your vajra siblings. Do not be deficient in love for sentient beings. Do not speak of the reality to those who are unworthy. Do not abandon fortunate sentient beings. Do not disparage your own body. Do not set limits on the sublime Dharma. Do not hold other traditions in contempt. Until reaching the heart of awakening, do not abandon the Three Jewels. Always maintain the samaya. One should also hold the vajra and bell. One should always hold the uṣṇīṣa. One should always fill the homa.
One should always construct the maṇḍala; always perform the consecration of the Sugatas; and offer torma to the great bhūtas. With these and other such words, one should provide extensive encouragement. Having conferred the empowerment of insight, one should then explain the fourth.
Sealed by the sleep of the melody of the vajra and bell, it is realized and utterly non-conceptual; it is the arrival of the clear peace. This wisdom is exceedingly subtle, like the vajra-essence and the sky; it is stainless, bestows liberation, and is peace itself. You yourself are also its father. From the mouth of the sublime guru, the fourth is to be understood.
After the disciple’s duties are complete, having emerged from the outside of the maṇḍala, one should perform the homa to complete the ritual. Having entered and asked the Victors for forgiveness, and having performed offerings and praises, one should ring the bell with the left hand. Moving with the right, one should offer incense and recite the verses for requesting departure:
Oṃ, you have accomplished all the welfare of sentient beings; grant the appropriate accomplishments. Having departed to the realm of the Buddhas, please return once again. This is the mantra for requesting departure.
After the deity maṇḍala has departed, collect the colored powders of the mantra and place them in a clean vessel; then, cast them into a river. Oṃ gili gili hūṃ ja svāhā. This is the mantra for collecting and casting away the colored powders. Then, the ground remaining within the maṇḍala should be thoroughly smeared with nectar.
One should offer the torma to the guardians of the directions, or offer torma to all the bhūtas. The torma for the guardians of the directions was taught prior to the accomplishment of the maṇḍala. Now, the torma for all the bhūtas, which is not in accordance with the previous [ritual], is explained.
One should meditate on an eight-petaled lotus situated in the center of the space element. On the eastern petal, one should visualize Indra; in the south, one should place Yama. On the western petal is Varuṇa, and likewise, on the north is the Yakṣa. In the southeast is the great Agni; in the southwest is the lord of the rākṣasas. In the northwest, one should visualize the one without a fixed abode; in the northeast is the lord of the bhūtas.
The sun, the moon, Brahmā and so forth, the noble Brahmakāyika, the Brahmapurohita, those dwelling in the Avṛha and Atapa, the Mahāśukra, the Paranirmitavaśavartin, the gods of the Nirmāṇarati, those dwelling in the Śuddhāvāsa, those dwelling in Sukhāvatī, those dwelling in Akaniṣṭha, and those in the world-system of Marīci and the Heaven of the Thirty-Three—all these should be placed above.
The dharmodaya [source of phenomena] contains the lower realms: the Nāga kings Karkoṭaka and Śaṅkhapāla, as well as Ananta, Vāsuki, Takṣaka, Kulika, Mahāpadma, and Padmabhadra, along with the asuras, sentient beings, and the hells—these should be visualized in the lower part of the dharmodaya.
From the syllable OṂ arise the gods such as Brahmā; from HŪṂ arise Śakra and the others; from ĀḤ arise Karkoṭaka and the others. They have two arms and one face.
The gods above are great white; Indra and the others are black; the Vasuki and others are great red. They are embraced by consorts identical to themselves. Vajrapāṇi holds a vajra and bell, standing on the seat with the right leg extended. Brahmā and the others are marked with the seal of permanence; Śatakratu and the others with the vajra; Vasuki and the others with the Lord of Dance. All are born from the three families. Having summoned them with Gaurī, they are bound with the noose of Caurī, fettered with the iron shackles of Vetālī, and delighted with the bell of Ghasmarī. Then, the water for the face and the water for the feet are offered. The torma should be prepared according to the ritual. Upon the maṇḍalas of wind and fire, one should visualize a lotus vessel arising from the syllable Aṃ. Through blazing and emanation, the five nectars are prepared. Having meditated on this transformation of the portions, one should consecrate them with Oṃ and offer them. Oṃ āḥ hūṃ phaṭ svāhā. Then, having pleased them, they should be requested to depart: Oṃ vajrasattva samaya manupālaya vajrasattva tvenopatiṣṭha dṛḍho me bhava sutoṣyo bhava supoṣyo bhava anurakto me bhava sarvasiddhiṃ me prayaccha sarvakarmasu ca me cittaṃ śriyaḥ kuru hūṃ ha ha ha ha ho bhagavān sarvatathāgata vajra mā me muñca vajrībhava mahāsamayasattva āḥ. These are the rituals for accomplishing the maṇḍala. For the sake of the two branches of the maṇḍala, there are the consecration and the homa.
The consecration of the maṇḍala and the homa are both to be taught. One of noble birth and possessing intelligence performs all actions without contradicting the world. The ācārya who knows the ten suchnesses is worthy of performing the consecration. Having smeared [the site] with the five excellent substances and adorned it with flowers, it is perfectly beautified by many canopies, white parasols, and banners. In a place for consecration that is enchanting with the fragrance of burning incense, or on another day with auspicious planets and stars, the ācārya proceeds, properly dressed. He should wear necklaces, anklets, armlets, earrings, and bracelets; if these are lacking, at least a ring no smaller than a māṣa should be worn. The statues, paintings, and volumes should be adorned there with as many ornaments as possible. By applying oneself to the meditative union of the self with the chosen deity, one should perform the preliminary consecration. First, the vidyādhara should diligently ring the bell, brandish the vajra with the right hand, and offer the torma according to the ritual. With the five products of the cow, the five barks, and the five perfumes in particular, one should wash the [statues] endowed with bodies, and offer the arghya and so forth as before. Again, through that very yoga, having washed them, one should consecrate them. According to the place, time, and cognition, one should perform the preliminary consecration in the evening. One should sprinkle with conch water and sprinkle the roof and the ground. For the statues and so forth that are to be installed, one should visualize them as the deity, having accomplished the body through the six limbs.
With verses, invite the deities into the sky and make perfect offerings. In this way, perform the ritual of the preliminary consecration (adhivāsana). Just as the perfect Buddhas dwelt in Tuṣita, and just as the goddess Māyā entered the womb, so too, please remain within this body. O Protectors who always abide here, please accept these flowers, incense, and so forth, out of compassion, so that the bodhicitta may flourish. After making the perfect offerings, then offer praise. Following that, one should perform the purification and then the protection; this is the preliminary consecration.
Homage and praise to Akṣobhyavajra, the great wisdom, the vajra expanse, the great space, the supreme of the three vajras, and the three maṇḍalas. Homage and praise to the vajra expanse.
Homage and praise to Vairocana, the great purity, the vajra peace, the great joy, the supreme of the supreme, the naturally luminous, the Teacher, the vajra.
Homage and praise to the King of Jewels, the most excellent, the vajra sky, the stainless sky, the naturally pure and unstained, the vajra body.
Homage and praise to the great King of the Immortal Vajra, the non-conceptual vajra-holder of space, who has attained the perfection of desire, the vajra speech.
Homage and praise to Amoghasiddhi, the perfect Buddha, who fulfills all intentions, arisen from the very essence of purity, Vajrasattva.
With the right hand brandishing a vajra and the left hand holding a bell, through thoroughly knowing the meaning as it is—
Praise with the song of these five verses. These are the deities to be specially installed. [The vases] should be free of black roots and the like, with long necks and large bellies. They should be smeared with water mixed with white asbestos and adorned at the mouth with excellent branches. Precious gems, grains, and medicinal herbs should be placed inside. They should be marked with the symbols of the families; specifically, the four sides should be marked with the symbols of the four Victorious Ones. The necks should be wrapped with beautiful cloths; these are intended as the "Victorious Vases." Furthermore, others are similar, but the smaller ones each have a single family symbol. Seven strands of thread, each recited seven times with the syllable HŪṂ, are twisted together into a white cord. A flower garland is tied around the neck. Immerse them in water scented with white sandalwood and perform the special installation firmly. Holding the end of the garland with the hand, bind it at the center of the vajra and place it on top. Meditating on the Lord, recite his secret mantra one hundred and eight times. As for the other eight vases, arrange them in a circle like the maṇḍala and recite the Lord’s secret mantra one hundred and eight times. Recite the secret mantra of Amṛtakuṇḍalin for the tenth vase alone. Since there is no fixed Lord for the others, recite their respective secret mantras: OṂ DHARA DHARA DHĀRAYA DHĀRAYA MARDHA MARDHA VAJRA DHṚK ADHIṢṬHA / OṂ ŚVETAPARAMAŚVETA EHYEHI JINAJIK ADHIṢṬHA / OṂ VAJRA SŪRYA TĀMOBHIDHAMA NASAMAYA STVĀṂ HAṂ RATNA DHṚK ADHIṢṬHA / OṂ VAJRA DHARMĀ SAMAYA STVĀṂ HULU HULU ĀROLIK ADHIṢṬHA.
Oṃ phu phu phu | hi hi hi | prajñādhṛk adhiṣṭha | oṃ moharati adhiṣṭha | oṃ dveṣarati adhiṣṭha | oṃ rāgarati adhiṣṭha | oṃ vajrarati adhiṣṭha.
In the place where the buddhas are specially stationed, having made offerings to these vases, the wise one holding the vajra and bell should give the torma and perform the dissolution. This is the special consecration of the vases.
Then, not very far from the consecration hall, one should construct a square platform measuring four cubits in extent and two cubits in height. Made of earth, stone, or brick, it should be beautifully adorned with auspicious motifs. The wise one should fashion an excellent platform that is very firmly compacted. Here, the deity should be placed facing east. Sitting facing that [deity] and holding the vajra and bell, one should give the torma. Following that, having meditated on the seed-syllable at one’s own heart, the buddhas residing in space are drawn inside. Through the application of the wisdom nectar, the offering goddesses are emanated in succession. From these—jaḥ hūṃ baṃ hoḥ—the four gatekeepers are to be emanated. By means of those, the four activities such as summoning and entering are to be performed.
Covered with yellow cloth and facing east, the statue seated upon the platform of the altar should then be bathed in sequence. For painted scrolls, books, clay statues, and so forth, the deities should be bathed by the one who knows the ritual, using their reflections in a mirror; for others, it is the actual form itself. For the sake of purification, a copper vessel should be placed...
First, while reciting the secret mantra from the mouth, one should perform the ritual bathing of the deity. Oṃ sarvatathāgatakāyaviśodhani svāhā.
With a brush made from the tip of a bundle of dūrvā grass, one should apply fragrant melted butter to the deity placed in a bronze vessel, while the mantra practitioner recites its secret mantra: Oṃ hūṃ trāṃ hrīḥ khāṃ.
Then, to clear away the butter, one should thoroughly smear [the deity] with earth mixed with the five types of bark. The deity, through the nature of the deity itself, is to be bathed once again.
Having applied the five fragrances previously mentioned, which reside in the bronze vessel, one should bathe the body while reciting the aforementioned secret mantra. One should perform many beautiful acts such as auspicious songs, music, and dance.
Just as the Victorious One was perfectly empowered, all such perfections should be performed by Locanā and the others. The wise one, through supreme meditative absorption, should bathe [the deity] with the vases held by all the Tathāgatas, filled with the water of nectar.
"Just as all the Tathāgatas were bathed by the pure waters of the gods at the very moment of their birth, so too do I perform this bath." Oṃ sarvatathāgatābhiṣekasamayaśrīye āḥ hūṃ. This is the mantra for the ritual bathing of the body.
With a golden probe no smaller than a māṣaka in weight, one should take a small amount of eye-salve from the colored powders and perform the opening of the eyes: Oṃ cakṣuḥ samanta cakṣu viśodhani svāhā.
Having wiped away the water with a cloth, one should remain steadfast in whatever place [the deity] resides. For each individual wheel of deities,
One should offer a pair of garments with: OṂ VAJRA VASTRAYE SVĀHĀ. This is the mantra for offering garments. After offering the water for the feet, the water for the face, the water for sipping, and the drinking water, and following that, at the conclusion of the purification, one should perform extensive offerings.
Ema puṣpa śubhadraya śucayaṃ śucayo nāma yamani vitovaghyapratigṛhṇa prasiddhi mavanaspati rasahṛdo gandha dhūpa mudhama yamani vidito vakṣu pratigṛhṇa prasadamai rākṣo ghaśca papitraśca tamobhidhamanasubha mayani vidito bhakṣa pratigṛhṇa prasidame sahajasamśogakishuddho gandho yaṃ ghaṇḍarpana yaṃ mayani pidotyovāgya pratigṛhṇa prasadamai naivedye sarvasaṃyughaṃ khadabhoja samaninitaṃ varṇagandharāso vitanda bhami pratigṛhṇataṃ oṃ jaṃ saṃ svāhā. This is the mantra for offering all fruits. OṂ PRATĪCCHA ARGHAṂ HŪṂ SVĀHĀ. This is the mantra for offering the drinking water.
Brandishing the vajra and bell, and with the same [qualities] as Vajrapāṇi, one should sing auspicious verses and offer the torma to the Buddhas. Nama hūṃ kāraṇaburu se jivisaddhuttaru tena hūṃ tena hūṃ tena te te hūṃ dhaṃ balasusaṃkhaṃ te hadharusaraya susobhacandhamu hūṃ tena hūṃ tena hūṃ tena te te hūṃ danbhi laka nayou dharu gaṇḍavajramuttadharu tena hūṃ tena hūṃ tena te te hūṃ māyāvī dhehina jagu.
SO I A KARANA RŪPI | TENA HŪṂ TENA HŪṂ TENA TE TE HŪṂ ||
One should sing the fifth melodic modulation mixed [with the mantra]. These are the rituals for consecration.
After the consecration and so forth, whatever rituals were forgotten, could not be performed, or were incomplete, should be perfected by means of the fire offering (homa). Due to the many varieties of objects to be accomplished, the fire offerings become many types. Fearing that the source texts are too numerous, I shall present only a brief summary here.
First, the ground should be purified with mantras and mudrās. Extending the right hand, one should visualize it as a vajra and strike the ground. OṂ HANA HANA KRODHA HŪṂ PHAṬ. This is the mudrā and mantra for purifying the ground.
The hearth (kuṇḍa) should be one cubit in width, and its depth should be about half of that. Then, there is the base and the rim; on the outside is a garland of vajras. The base is adorned with filaments, and the rim is adorned with lotus flowers. Each is four finger-widths [in measurement]; the width and height are equal in all respects. In the center of the hearth are the wheel, jewel, lotus, and sword, and in the center is a vajra. On the central field, one finger-width [in size], one should draw an eight-finger-width lip. For pacifying, use white colored powder; for enriching, use yellow colored powder. For magnetizing, use red; for the others, use black—these are the five types. One should distinguish the directions according to the action, and also examine the distinctions of time. The wise should analyze the direction and time for such actions. The mantrin, facing north, should properly begin the pacifying action. Enriching is always in the east.
For the rite of wrathful activity, it is in the south; for the rite of power, it is explained as being in the west. Likewise for summoning and expelling. The rite of pacification is to be performed in the evening; the rite of enrichment is to be performed in the morning. The rite of cruelty is at midday; the rites of power and so forth are to be performed at midnight.
Regarding the sacrificial wood: the tips of the branches should be unblemished, excellent, and possessed of two leaves. They should be distinguished according to the specific activity. For enrichment, they are fourteen finger-widths; for pacification, twelve finger-widths; for power, ten finger-widths; and for hatred and expelling, eight finger-widths.
The grains, the fuel wood, and so forth, having been purified, should be placed on the right side as appropriate. All of these should be consecrated with the mantra.
Forming two fists with both hands and extending the two middle fingers is the mudrā for purifying all substances. Oṃ śrīṃ svāhā. This is the mantra for purifying the ghee. Oṃ svāhā. This is the mantra for washing the substances. Oṃ jriṃ svāhā. This is the mantra for purifying the grains. Oṃ kuru kuru svāhā. This is the mantra for purifying other substances. Oṃ āḥ svāhā. This is the mantra for purifying the fuel wood.
The wood produced from the branches of the homa ritual should be shorter than the hearth and placed inside the hearth. Having kindled the fire through meditative absorption, one should mentally offer the oblation of ghee. That is the manifestation of individual appearance. To the one who possesses a body born of meditative concentration, one should offer the foot-water, the face-water, the sprinkling water, and the offering water in succession.
Not too long and with unblemished tips, the kuśa grass should be spread facing east in a clockwise direction, with the tips pointing in a single direction.
One should place [the ladles] upon the rim. Using sandalwood, agarwood, or other fragrant woods, one should kindle the fire with a bellows for the sake of the fire offering (homa). Having thus ignited it, one should generate its brilliance and examine the signs. Within the center of the fire, one should meditate upon a lotus and a sun maṇḍala. Then, one should invite [the deity]:
The deity has three eyes, four faces, and four arms; he has a large belly and a topknot of matted hair. In his right hands are the gesture of supreme generosity and a rosary; in his left hands are a staff and a water-pot. One should meditate on him as having a color corresponding to the ritual action, born from the womb of a goat.
OṂ EHYEHI MAHĀBHŪTA DEVA ṚṢI DVĪJA SATVA MAHĀHUTI MAHĀRASMIṂ SANNIHITO BHAVA. This is the verse for the invitation.
Having offered the water for the face and the water for the feet, and having taken hold of the incense burner, one should recite the samaya correctly in order to realize the accomplishment of the desired aim.
OṂ VAJRA ANALA MAHĀBHŪTA JVALAYA SARVA BHASMIṂ KURU SARVA DUṢṬA HŪṂ PHAṬ DṚŚYA JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ SAMAYA HOḤ. This is the verse for bestowing the samaya.
One should meditate on the seed syllable marked with a vajra upon the excellent pouring and filling ladles. Holding them with the right hand and keeping them between the knees, one should bless them with the body, speech, and mind. With a tongue possessing a three-pronged vajra and the crown of one's own deity, one should offer the burnt offerings to the fire deity.
OṂ AGNAYE SVĀHĀ. [This is for] the ghee.
OṂ SARVA PĀPAṂ DAHANA VAJRĀYA VAJRA SATVA SYA SARVA PĀPAṂ DAHANA SVĀHĀ. [This is for] black sesame seeds.
OṂ VAJRA PUṢṬAYE SVĀHĀ. For unbroken rice. OṂ SARVA SAṂPADE SVĀHĀ. For curd and the supreme food. OṂ VAJRA VIJAYE SVĀHĀ. For husked rice. OṂ MAHĀ VEGĀYA SVĀHĀ. For barley. OṂ MAHĀ BALĀYA SVĀHĀ. For mung beans. OṂ VAJRA GHASMARĪ SVĀHĀ. For wheat. OṂ VAJRA ĀYUṢE SVĀHĀ. For young dūrvā grass. OṂ APRATIHATA VAJRAYE SVĀHĀ. For kuśa grass. OṂ VAJRA YAJÑĀYA SVĀHĀ. For the udumbara tree. OṂ BODHIVṚKṢĀYA SVĀHĀ. For the aśvattha tree. OṂ VAJRA LATĀYA SVĀHĀ. For the palāśa tree. OṂ VAJRA KUBERĀYA SVĀHĀ. For the nyagrodha tree. OṂ SATKARĀYA SVĀHĀ. For the āmra tree.
Holding the pouring ladle firmly with the right hand from its head, one should fill the mouth of the filling ladle to its limit with a stream of butter. Simultaneously with the filling ladle and the pouring ladle, one should again offer the full burnt offerings three times each, as much as one is able. This is common for the pacifying rite; the same is taught for the enriching rite. For other activities such as magnetizing and so forth, other burnt offerings should be given. Whether one, two, or three of each, whatever performs the pacifying or enriching, I shall describe it briefly for fear of too many texts. OṂ PADMARĀGA AGNE MA PRĪṆAYA AMUKASYA ŚĀNTIṂ KURU SVĀHĀ. This is for the lotus with butter. OṂ GHA GHA GHĀTAYA TEJO RĀ PRĪṆAYA ŚĀNTIṂ KURU SVĀHĀ.
With milk, [offer] the utpala: Oṃ supuṣpakule bale jalane śāntiṃ kuru svāhā. With saffron, [offer] the kumuda: Oṃ dharme dharmarāje daha daha sarvavighnān śāntiṃ kuru svāhā. With sandalwood, [offer] the sihlaka: Oṃ kili sukili kālarati sarvapāpaṃ daha amukasya śāntiṃ kuru svāhā. With fragrant sesame oil, [offer] the karavīra. For enrichment, [use] the five substances: mango, arka, kaṇḍapa, bilva, and udumbara. The mantra practitioner should perform the homa with this mantra: Oṃ gagani gagana vilokite hūṃ phaṭ tejo rāja amukasya puṣṭiṃ kuru svāhā.
One should examine the fire-omens through the color, scent, and flames, as well as the form, sound, and so forth, [to determine] the auspicious or inauspicious nature of the patron. For pacification, the fire blazes white; for enrichment, it is yellow in appearance; for magnetizing and wrathful rites, red and black fires are praised. A fire like a rainbow is excellent, and one that curls to the right is supreme. A fire deep like the sound of a drum, with oily flames and a single peak, is praised. However, one should also examine inauspicious signs: scattering sparks, much smoke, rising gradually and burning slowly, finally self-consuming and majestic, hot, radiating rays, shaped like a trident or a sieve, or like the head of an ox—such are the evil omens. At the conclusion of the homa, having offered a collection of offerings such as flowers and incense, one should offer praise to the blazing fire.
With this verse, request the departure:
"O Consumer of Offerings, you have accomplished the welfare of yourself and others; therefore, depart. Return at the proper time and grant me all accomplishments. By this, the Wisdom [Buddhas] are not pleased, but Vajradhara is greatly pleased. The eternal Victor is pleased, as is the Lord of Gold. Padmanarteśvara is pleased, and Hayagrīvarāja will be pleased. Brahmā, Śakra, and Maheśvara; Viṣṇu, Vāyu, and Mahābala; Kāmadeva and Śūrpakarṇa; the Moon, the Sun, and other grahas; the Lord of the Earth, Pāśahasta, Kubera, and Nirṛti; Dharmarāja and the Nāgas; Gandharvas, Asuras, and Kiṃnaras; the gods dwelling in the Heaven of the Thirty-Three, those dwelling in Akaniṣṭha, and those dwelling as Great Kings; the gods dwelling in Yāma and Tuṣita; the gods of Nirmāṇarati and likewise Paranirmitavaśavartin; those dwelling in the Pure Abodes; those in the world-system of Marīci; those dwelling in the Sahā world-system; the sentient beings dwelling in the four continents; those dwelling in the three realms; the world of the vessel and its sentient beings; the grass, branches, shrubs, and trees; those dwelling on the Stage of Perfect Joy; those who have reached the Stainless Perfection; those dwelling in Arciṣmatī; those residing in Prabhākari; those who have reached the Stage Difficult to Conquer; those who have attained the Manifest; and those who have attained the Far-Reaching."
Those who have attained the Immovable,
Those who abide in the stage of Excellent Intelligence,
And those who have reached the Cloud of Dharma—
May all those Protectors, the lords of the ten stages, be pleased.
The eight types of noble beings,
The perfect Buddhas and the Hearers,
The Solitary Realizers and those in the assemblies,
Hell-beings, hungry ghosts, animals,
Gods, asuras, and humans—
Thus, this entire circle of the assembly
Shall be satisfied by this ritual of fire offering.
For pacification, offer with milk;
For enrichment, accomplish with yellow water;
For magnetizing and wrathful activities,
Pour in red and black water.
Thus is the pacification of the fire.
Through these various flowers born of the wood of the tantras,
And the stainless mantras, mudrās, and so forth,
Composed by the Great Sage Candragomin,
May it become like a garland of flowers for the many lights of beings.
The Sādhanopāyikā, known as the Bhadra-parigraha, composed by the great scholar Śrī Durjayacandra, is complete.
Although my intellect is but a small step in the ocean of Sanskrit,
In order that sightless beings may obtain the eye of wisdom,
I have well translated this maṇḍala ritual, mantras, mudrās, and so forth;
By this, may I become a king of the Vidyādharas.
Having revised and finalized this text with faith and a mind of altruism,
I pray that the ḍākinīs forgive whatever errors I have made,
Since I have not yet attained the path of the Noble Ones.