Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive technical guide for the construction and activation of a Hevajra maṇḍala. The text functions as a prescriptive liturgy, directing the practitioner through a sequence of preliminary purifications, the physical demarcation of the ritual space using marking cords and specific colors, and the installation of sacred substances. It commits the reader to a rigorous discipline of visualization and mantra recitation, where the physical environment is transformed into a divine palace. The work integrates various tantric modalities, including the four activities—pacifying, enriching, magnetizing, and summoning—each requiring specific materials, such as particular types of fuel for fire offerings (homa) and specific colors of earth. By detailing the precise interactions between the ācārya and disciples, the text emphasizes the transmission of secret knowledge and the necessity of maintaining samaya (sacred commitments) to achieve siddhi, ultimately aiming for the indivisible union of the practitioner with the deity.
Provenance
About this text
A ritual for the maṇḍala of the Glorious Hevajra Commentary, the Śrīhevajrapaddhatimaṇḍalavidhi originates from the Indian tradition and is attributed to Kṛṣṇa Paṇḍita. The work was translated into classical Tibetan by Kṛṣṇa Paṇḍita and zhu chen gyi lo tsa ba ’gos lha btsas. It is preserved in the Tengyur, volume ཉ, where it is situated within the Non-dual Tantra collection and extends over 42 pages. The work enacts a prescriptive liturgy for the construction and activation of a Hevajra maṇḍala, directing the practitioner through preliminary services involving the recitation of the root mantras of Cakriṇī and Nairātmyā. It guides the yogin through the visualization of a sun maṇḍala and a crossed vajra, the purification of the ritual ground, and the entry of the master into the maṇḍala house accompanied by the supplications of disciples. A scholar or serious reader consults this text today for its technical guidance on transforming the physical environment into a divine palace through a rigorous discipline of visualization and mantra recitation, as well as its detailed instructions on the interactions between the ācārya and disciples during the ritual process.
Sanskrit title
Śrīhevajrapaddhatimaṇḍalavidhi
Indian author
Kṛṣṇa Paṇḍita
Tibetan translators
Kṛṣṇa Paṇḍita, zhu chen gyi lo tsa ba ’gos lha btsas
Cite thisAnuvāda, “A Maṇḍala Ritual and Guide to the Glorious Hevajra” (Toh 1254), machine draft, 2026.https://naxiai.com/tibetan/works/toh1254
Summary & commentary
Significance
The work is significant as a primary source for the practical application of Hevajra tantra, illustrating the intersection of physical architecture and mental visualization. For the modern reader, it reveals the complexity of Indo-Tibetan ritual technology and the specific material requirements associated with different tantric goals.
Structure
Passages
Section
Description
1-7
Preliminary Rites and Ground Purification
Initial mantra recitations, homage to Vajraḍākinī, and the ritual purification of the ground using the sun maṇḍala and the ritual stake (kīla).
8-12
Maṇḍala Construction and Demarcation
Technical instructions for drawing the inner and outer maṇḍala lines using marking cords and the placement of grains, gems, and herbs.
15-24
Divination and Initiation
A divination practice using a tooth-stick and the formal initiation of the disciple into the secret maṇḍala.
29-38
Visualization and Prayer
Instructions for visualizing the sky filled with instruments and prayers for the accomplishment of the indivisible mudrā.
42-50
The Four Activities and Homa
Specific protocols for pacifying, enriching, magnetizing, and summoning rites, including the use of specialized fuels and the performance of the full-offering (pūrṇāhuti).
51-55
Consecration of the Image
The final sequence for bathing, clothing, and inviting the wisdom-beings into the physical image to ensure its longevity and efficacy.
Themes
Ritual Space and Geometry (3, 8, 10, 11)
The Four Tantric Activities (42, 45, 47, 49)
Vajra-Union and Mudrā (33, 38)
Materiality and Consecration (12, 46, 51, 53)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual and Guide to the Glorious Hevajra·
In the language of India: Śrīhevajrasapattimaṇḍalavidhi. In the language of Tibet: dPal dgyes pa’i rdo rje’i gzhung ’grel gyi dkyil ’khor gyi cho ga (The Ritual of the Maṇḍala of the Glorious Hevajra Commentary). Homage to the glorious Vajraḍākinī.
He who has the color of the clouds at the end of an eon, who possesses sixteen arms and eight wrathful faces, whose eight legs—half of which are red—are in the posture of right leg extended and left drawn in, treading upon the hearts of the Māras. Clad in a tiger skin, endowed with the qualities of the nine dramatic moods, wearing a garland of heads and a skull-crown, the terrifying Hevajra who laughs to destroy the fears of existence: may he protect me forever.
Since most beings are tormented by suffering, they are unable to study the many extensive texts. Therefore, I shall here compose, according to my ability, a very concise maṇḍala ritual commentary that overcomes all that is imperfect.
First, the ācārya, who is skilled in the way of Secret Mantra and possesses the intention to deliver beings from the suffering of saṃsāra, should—through the power of hearing, reflection, and meditation—realize the dharmadhātu. Having rendered all objects without exception free of poison and increased the accumulation of insight through application, he should clear away the cataracts of ignorance arising from distorted conceptions. Then, for the sake of the disciple’s drawing of the maṇḍala, the disciple should make a request three times.
Then, the obstacles arising from the disciple’s mind should be expelled by the splendor of the seed-syllable at one’s own heart. Having protected [the disciple] by reciting the root mantra or the garland mantra one hundred and eight times, [the ācārya should proceed].
One should first perform the preliminary service by reciting the root mantra of Cakriṇī and the mantra of Nairātmyā one hundred thousand times each. Following that, having gone to the site of the maṇḍala, the yogin, endowed with the yoga of his own deity, should meditate on a sun maṇḍala arising from RAṂ. Above that, he should visualize a crossed vajra arising from HŪṂ. Having transformed the sun and the vajra into a ground of vajra nature, he should sprinkle it with water consecrated by reciting the root mantra.
Then, the Earth Goddess, yellow in color and peaceful in nature, holding a golden vase in her two hands, is summoned by the light rays from the seed syllable at one’s heart and offered worship. With the words of the mantra:
“O Goddess, you who are the witness of the wrathful Hevajra,
Who holds various jewels and is worshipped,
I shall draw the maṇḍala upon this ground.”
Having thus requested the earth, the Earth Goddess is mentally lifted toward the direction of space. One should dig to the depth of the knees, remove shards and other debris, and fill the pit with that very same earth. As it is said in the Guhyatattvasaṃgraha:
“Having dug to the depth of the knees,
One should fill it with that very earth.
If there is an excess,
It indicates that accomplishment will be attained.”
At the time of filling the pit, one should also perform offerings and torma offerings as much as possible. This is the ritual for filling the pit. Then, on the site of the prepared maṇḍala, the ācārya, endowed with the yoga of Hevajra, [proceeds].
Rakṣa rakṣa hūṃ hūṃ hūṃ phaṭ svāhā. Recite this three times. Then, as previously taught, meditate on the vajra ground arising from the sun and the crossed vajra. Consecrate the ground with the mantra: Oṃ made ni vajrībhava vajrabandha hūṃ. This is the ritual for purifying the ground.
Then, the master enters the maṇḍala house. The disciples should offer a supplication with the verses that follow, beginning with: "Great Joy, you are my teacher..." The master, endowed with the yoga of Hevajra, adorns himself with a flower garland, sandalwood ointment, a crown, and so forth, and takes hold of the vajra and bell.
By that same ritual, the four disciples are also visualized as Gaurī and the others and stationed in the four directions. They should offer supplications with these four verses:
"Peaceful one of all the Tathāgatas,
Abode of all the Tathāgatas,
Arisen from the Vajrasattva—
O Lord of the maṇḍala, please explain it!
Perfectly complete in all characteristics,
Having abandoned all that is not a characteristic,
Samantabhadra, supreme of bodies—
O holy maṇḍala, please explain it!
Arisen from the supreme peaceful Dharma,
Purifying the conduct of primordial wisdom,
Samantabhadra, supreme of speech—
O essence of the maṇḍala, please explain it!
The great mind of all sentient beings,
Stainless through its natural purity,
Samantabhadra, supreme of mind—
O essence of the maṇḍala, please explain it!"
At the conclusion of that supplication, with the mantra hūṃ vajrod tiṣṭha, the maṇḍala-cakra is lifted into the sky. Then, possessing the yoga of the two-armed Hevajra, one meditates on a sun maṇḍala arising from the syllable ma in the right eye and visualizes a moon maṇḍala arising from the syllable ṭa in the left eye. Looking upon the entire site of the maṇḍala with a wrathful gaze, one stands and meditates on a raised vajra arising from the syllable hūṃ at the soles of the feet. Starting from the northeast corner, one tramples all around in a dancing manner with vajra strides, such as the right-extended and left-extended steps, and addresses the obstructing spirits (vighna) residing on the maṇḍala site as follows:
"Hūṃ! All you hosts of obstructors who dwell in body, speech, and mind, listen to me! I am the glorious power of the Vajra; through the application of the protective wheel, with this body of blazing vajras, I shall block those arising from the three kāyas. If you transgress my word, you will undoubtedly be destroyed!"
Having spoken thus, by the mere action arising from the wisdom of the great bliss of Vajrasattva, one says, "Depart from here without remaining, you great hosts of obstructors such as the kaṭapūtana spirits!" This is the complete seizing of the site. Then, in order to pacify the obstructors, one stands in the center of the maṇḍala site. One emanates ten Vighnāntaka deities with the lower bodies of ritual daggers (kīla), summons the obstructors of the ten directions, and recites: oṃ gha gha ghātaya ghātaya sarva duṣṭān phaṭ.
KĪLAYA KĪLAYA SARVA PĀPAṂ PHAṬ HŪṂ HŪṂ HŪṂ | VAJRA KĪLAYA VAJRA DHARA ĀJÑĀPAYATI KĀYA VĀKA CITTA VAJRA KĪLI KĪLAYA HŪṂ PHAṬ. With this mantra of the ritual stake (kīla), one should drive the stake into the ground. Outside the stake, one should visualize a vajra fence, a lattice, and so forth, and protect the area with the mantra beginning with RAKṢA RAKṢA.
Then, one should again worship the Earth Goddess (Pṛthivīdevī) with flowers and other secondary offerings, reciting these two verses:
"Homage to the Wrathful Hevajra,
Who holds various jewels and is worshipped.
O Goddess, you have become my witness;
Upon this ground, I shall draw the maṇḍala.
Just as the Protector, the Lion of the Śākyas,
Vanquished the forces of Māra,
So shall I triumph over Māra
And draw the maṇḍala."
With these two verses, one should establish the Earth Goddess in the preliminary stage (sādhana). Then, having smeared the ground of the maṇḍala with fragrant substances mixed with the five nectars (pañcāmṛta), one should prepare maṇḍalas of the five nectars at the respective locations of the Blessed One and the yoginīs. Having mentally summoned the wheel (cakra) residing in space and requested them to be seated, one should again perform the binding of the boundaries and so forth. Having perfectly worshipped them with whatever outer and inner offerings are available, one should offer praise with this verse:
"Beholding beings oppressed by delusion,
To utterly pacify the delusion of beings,
The Vajra-Holder made you Gaurī.
Therefore, I praise and prostrate to Gaurī.
Beholding beings oppressed by hatred..."
In order to pacify the hatred of wandering beings, the Vajra-Holder assumed the form of Caurī. Therefore, I prostrate and praise Caurī. Having observed beings oppressed by pride, in order to pacify the pride of wandering beings, the Lord assumed the form of Vetālī. Therefore, I prostrate and praise Vetālī. Having observed beings agitated by desire, in order to pacify the desire of wandering beings, the Lord assumed the form of Ghasmarī. Therefore, I praise and bow to Ghasmarī. To the non-dual form of Nairātmyā, I prostrate, praise, and bow. To the Vajra-Ḍākinī, the master of the five wisdoms and the three bodies, I prostrate and praise.
Then, having performed circumambulations and holding incense mixed with the five nectars, one should rest the right knee on the ground and say:
"Hūṃ! Glorious Heruka, great hero, King of Knowledge, I prostrate and bow to you. O Protector, the very embodiment of compassion, I, the mandala master, wish to draw the mandala. Out of love for the disciples and in order to make offerings to you, O Blessed One, I am full of devotion; therefore, it is right that you grant your grace. O Buddhas who act for the sake of the wheel of wandering beings, please turn your attention toward me. O Bodhisattvas dwelling in the fruit, whatever other deities of mantra there may be, the gods who protect the world, and whatever powerful spirits and beings who delight in the Teaching—whatever beings possess the vajra eye—by accepting this great vajra [mandala], [please grant your permission for] the Heruka-arising mandala with whatever ritual requisites are available."
For the sake of wandering beings, as I write this, may you and your disciples, having looked upon me with compassion, all of you together with the maṇḍala deities, please attend to me with compassion and grant your presence. Reciting these verses three times, one should perform the ritual of the preparatory consecration (adhivāsana). This is the ritual for the preparatory consecration of the deities.
Then, one should recite the root mantra and the garland mantra as much as possible. Through meditative absorption (samādhi), one should purify the inner ground. At dawn, having performed the offerings, praises, and so forth, one should mentally lift the maṇḍala of deities residing in the fragrance maṇḍala into the sky and request them to depart. Following this sequence, one should strike the lines for the square maṇḍala.
The sequence is as follows: first, strike the two Brahma lines; then, strike the two intermediate lines. Then, in accordance with the dimensions of the maṇḍala, strike the lines for the square. On both sides of the Brahma lines, strike lines for one-eighth of the door-cakra. Then, on one side, strike the lines for the colored areas according to the vertical measurement. Then, for half the door, strike the second cord for the colored areas, which is one-fourth of the door. Draw the side lines to that same measurement. Then, make three door-measurements. The cord for the deities' abodes should be struck at the intermediate points, equal to the doors. The five types of side patterns should all be struck at one-fourth of the door. The perimeter is half the door; the jeweled ground is half of that. The lattices, half-lattices, and ledges should be struck equal to the perimeter ground. The ground of the parapets—
Draw [the lines] everywhere at half that [measure]. Having drawn them in that way, the lines are to be erased. Since this has been clearly explained in other [texts], it is not stated here; one should distinguish [the details] for oneself. Then, having well-twisted and purified a thread dyed with the five colors that are the nature of the five wisdoms, and having made it twice the length of the maṇḍala, the ācārya should meditate on himself as Hevajra with two arms. Visualizing the sun and moon maṇḍalas from the syllables MA and ṬA in his right and left eyes, he should summon all the tathāgatas with a blazing gaze, and having caused them to enter, bind, and be brought under control, he should smear [the thread] with the five nectars, cut it into pieces, protect it with the root mantra, and place it in a clean vessel.
As it is said in the Tattvasaṃgraha: "The eyes that are very swiftly incited, drawing with the eyelashes, are called the 'blazing gaze'; it summons all wandering beings."
Then, following that, with the mantra oṃ abhagavān śāsata supraprayaccha sva-cakra-sūtrāṇaya hūṃ, one should take the wisdom thread from the maṇḍala residing in space and [recite]: "All phenomena follow one another; all phenomena indeed follow one another; all phenomena are said to follow one another." Having said this, one should twist [the thread] together with a disciple who possesses the yoga of Gaurī. Then, with three jaḥs, the thread is entrusted to the disciple.
Having likewise addressed oneself, and holding the thread wound around the vajra with the left fist, one should stand in the west and, together with the disciple standing in the east, strike the first Brahma-line. OṂ VAJRA-SŪTRA-SAMAYA-MĀTIKRAMA HŪṂ. At the time of acting for the benefit of sentient beings, one should invoke the Tathāgatas residing in space with the sound of the marking-thread in order to cause them to come here. Thus, when the lines are struck in space, the Tathāgatas are invoked by the sound of the thread and will arrive.
Then, having gone in a clockwise direction and standing in the direction of Yama (south), one should strike the second Brahma-line with the disciple standing in the north, and strike it again in the same manner below that. Then, having gone to the southeast, one should strike the eastern line with the disciple standing in the northeast; then, having gone clockwise to the northwest, one should strike the western line with the disciple standing in the southwest. Remaining in that very place, one should go to the northeast with the disciple and strike the northern line; then, having gone clockwise to the southeast, one should strike the southern line with the disciple standing in the southwest. Remaining in that very place, one should strike the first intermediate line with the disciple standing in the northwest; then, having gone clockwise to the southwest, one should strike the second intermediate line with the disciple standing in the northeast.
Then, the master stands in the center.
Having doubled the marking cord, the disciple should begin from the northeast corner and draw the outer maṇḍala in two tiers. Then, the ācārya himself should begin from the northeast corner and draw the inner maṇḍala in two tiers.
Then, with a sense of pride, knitting his brows in a wrathful frown and gazing with a wrathful look, he should utter "Hīḥ" to open the gates. With the mantra "Oṃ āḥ hūṃ vajra muḥ," he should request the wisdom cord to depart. This is the ritual for laying the wisdom lines.
Similarly, the five colors of the five Tathāgatas should be prepared as fine powders of gold and so forth, or if those are unavailable, as finely ground powders of rice and so forth. Having fumigated them with fragrant incense and placed them in a skull-cup, one should summon all the Tathāgatas with a wrathful gaze as before and dissolve them into the colors accordingly. Consecrate them with "Oṃ vajracitra samaye hūṃ." Then, reciting the mantra "Oṃ vajra vega," mentally lift the wisdom cord of the maṇḍala into the sky and enter within.
Recite: "This expanse of reality is utterly pure; the realm of sentient beings is completely liberated. I shall draw the heart of the maṇḍala of the vast Hevajra." Holding the colors individually with the left fist, begin from the northeast corner and draw the lines in a clockwise direction, ensuring they do not touch one another and are not crooked. The sequence is as follows:
The inner part is black; the outer part is white; then yellow; then red; and finally green. Having thus drawn these five lines slightly, cover them with a clay bowl or similar object. Afterwards, the disciples should spread the colors as they please, and while reciting the words of Vajravega, they should mentally lift the lines into the sky and then proceed with the emergence and entry.
The ground of the central maṇḍala, surrounded by a vajra garland, should be made blue; the eastern section black; the southern section red; the western section yellow; and the northern section green. In the northeast corner, for the deities, draw a black lion upon a multicolored lotus. Likewise, in the southeast, a white monk; in the southwest, a wheel the color of clouds; in the northwest, a wrathful vajra; at the eastern gate, a black sword; in the south, a red small drum; in the west, a yellow tortoise; and in the north, a green snake. In the center, upon a multicolored lotus, draw a three-segmented skull cup marked with a multicolored vajra and a blue sword. In the directions of the two-armed Heruka and so forth, draw blazing vajras. In the Nairātmyā maṇḍala, draw blue swords in the places of the yoginīs; this is the ritual for spreading the colors.
Then, at the time of dawn, take a clean, black, mountain-shaped vase with a wide belly and a neck.
Within the vessels marked with their respective signs, one should place five types of grains, five types of precious gems, and five types of medicinal herbs. Abiding in meditative absorption as much as possible, one should perform the consecration by reciting the respective mantras interspersed with the three syllables. In this regard, the five grains are barley, wheat, mung beans, rice husks, and sesame. The five precious gems are gold, silver, coral, pearl, and rājāvarta (emerald). The five medicinal herbs are vṛhatī, kaṇṭakārī, white aparājitā, hasa, and hasadeva.
The sequence for the consecration is as follows: fill the vijaya-kalaśa (victory vase) with fragrant water mixed with the five amṛtas purified by the three syllables. Bind its neck with a multicolored cloth, adorn the mouth with fresh leaves, and decorate it with garlands of various flowers. Place the maṇḍala lord inside the purified vijaya-kalaśa; place the other maṇḍala deities in the other vases. Place a vajra on top of the vijaya-kalaśa, offer flowers, incense, arghya, foot-washing water, and so forth, and perform the consecration by reciting the mantras as much as possible, as before. Jaḥ hūṃ baṃ hoḥ khaṃ raṃ baṃ oṃ a is the arghya mantra for that. Vajra puṣpe hūṃ svāhā and so forth are the mantras for the flowers and other offerings. Then, having offered the bali (offering cake), the disciples should be consecrated. This is the ritual for the preliminary preparation of the vases. In this regard, the elderly, children, kings, and...
Except for their own children, the disciples—each possessing their respective trainings and having been thoroughly examined for their faith in the Great Vehicle and so forth—should offer a maṇḍala. With their knees pressed to the ground and palms joined, they are placed at the entrance of the maṇḍala, and the following verses should be proclaimed to the disciples:
"Whoever seeks the accomplishments of mantra should be introduced into this maṇḍala. Those who desire merit, or others who seek the next world for themselves and others, and who possess great faith, should be introduced into the maṇḍala by the wise, focusing on the next world and not seeking the fruits of this one. If one seeks the fruits of this world, the next world will not be accomplished. If one focuses on the next world, the fruits of this world will be accomplished without effort."
Then, having mentally caused the disciple to enter one's own body, [the disciple] emerges through the vajra path and, by one's own light, abides in the heart of the wisdom lotus. Having meditated that all the Tathāgatas are conferring empowerment, [the disciple] is brought out again. In order to enter the maṇḍala, the disciple should say:
"O Great Joy, embraced by Nairātmyā, you are my teacher. I seek the Great Hero, the steadfast method of great awakening. Grant me the reality of the samaya; grant me also the bodhicitta. O Lord of Heroes and Heroines, together with Nairātmyā, please explain the ritual of the secret places and so forth abiding in the body."
Then the ācārya should say this to the disciple:
Since you are a vessel for the great way, come, my son. I shall correctly teach you the ritual procedures for the conduct of the Secret Mantra of the Great Vehicle. By the power of the Secret Mantra Vajra, the Buddhas of the three times who possess the Vajra of Body, Speech, and Mind, have truly attained incomparable primordial wisdom. Through the peerless application of Secret Mantra, the supreme Lion of the Śākyas and others conquered even the great and powerful hosts of Māra. Having conformed to the world, they turned the wheel of Dharma and passed into nirvāṇa. Therefore, my son, apply your intellect to this in order to attain omniscience.
Then the disciple says:
I take refuge in the Three Jewels.
I confess all misdeeds individually.
I rejoice in the virtue of beings.
I hold the awakening of the Buddhas in my mind.
Having recited this three times, the disciple is protected by the root mantra. With the syllables OṂ ĀḤ HŪṂ, one visualizes Bhūcaryā, Khecarī, and Nairātmyā at the crown, throat, and heart respectively. Holding a vajra with the right fist, one stands and anoints the heart, throat, and crown with sandalwood and so forth, reciting the three syllables and touching the three places with the vajra. Then, with the mantra, one places a flower on the crown, offers incense before the face, and applies ointment to the heart. A lamp is presented before the eyes. A tooth-stick twelve finger-widths long, made from the wood of the Aśvattha, Udumbara, or similar trees, free of cracks and straight, is given.
One should give [the tooth-stick] after consecrating it with the root mantra. Having chewed the tooth-stick, one should smear a maṇḍala the size of an ox-hide and, facing east, cast it straight. If the tip points toward oneself, the supreme accomplishment is attained; if it points east, the middling accomplishment is attained. Others indicate that worldly accomplishments will be attained.
Then, having consecrated scented water with "Oṃ hrīḥ viśuddha sarvadharma sarvapāpaṃ niśśodhaya sarvavikalpa apanaya hūṃ," one should make [the disciple] drink it three times. One should give kuśa grass for a pillow, consecrated with the syllable dhīḥ, and give a seat, consecrated with the syllable haḥ. One should tie a thread with three knots, consecrated with the syllable hūṃ, around the upper arm.
Oṃ vajrasattva samayam anupālaya | vajrasattvas tvam mopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | anurakto me bhava | supoṣyo me bhava | śāśvato me bhava | hṛdayam me 'dhiṣṭhāpaya | sarvasiddhiṃ me prayaccha | sarvakarma suca me cittam śriyaḥ kuru hūṃ | ha ha ha ha hoḥ bhagavān vajra mā me muñca vajrībhava mahāsamayasattva āḥ.
Then, one should inspire [the disciple] with this verse:
"In the world, the Omniscient Ones
Are like the udumbara flower;
Only once in a great while, or perhaps not at all,
Do they appear.
The way of practicing Secret Mantra
Is even rarer than that;
It is that which is able to accomplish
The peerless benefit of sentient beings.
For many tens of millions of eons..."
Whatever negative actions were committed in the past,
Will be exhausted the very moment one sees a maṇḍala such as this.
What need is there to mention those who abide in the way of the mantra conduct of infinite renown?
If one recites the secret mantra of the Protector, the unsurpassed state will be attained.
If one’s intellect is utterly stainless regarding this supreme conduct,
One will sever the lower realms, the source of all suffering.
You, great beings, have today obtained an incomparable find.
For you have all been fully embraced within this teaching by all the great beings, the Victorious Ones and their Sons.
Therefore, you will proceed excellently upon the Great Vehicle.
This supreme path, which brings forth the Great Vehicle, is glorious.
Since you have entered it, you will become Tathāgatas.
Thereafter, the disciples are protected by the root mantra; with palms joined, they are made to take the special vows by reciting these words:
"Having bestowed upon me the empowerment of the irreversible wheel, O Protector,
Please explain the reality of the deities of the wheel and the activities of the ācārya.
Also explain the samaya of all the Buddhas and the unsurpassed vows."
Then, having been instructed, "Tell me tomorrow what dreams you have seen," they are sent to their own quarters with devotion toward the deity. This is the ritual for the preliminary preparation of the disciples.
Then the ācārya enters the maṇḍala house.
To protect the disciples, one should recite the mantra of the wheel-bearer and offer the torma. Rising early the next morning, summon the disciples and ascertain whether their dreams were auspicious or inauspicious. If any inauspicious signs are seen, protect them by reciting the root mantra. Once the drawing of the colored powders is finished, wash it with fragrant water. Donning clean garments, request the remaining colored powders to depart with the mantra oṃ āḥ hūṃ vajra muḥ, and place them in a secluded location. Outside the maṇḍala, smear the ground with cow dung, sprinkle it with fragrant water for purification, and scatter loose flowers. Then, having hung a canopy and arranged victory banners and so forth according to the layout, place the vases in their respective positions. The vijaya vase should be placed in the inner eastern direction. The sarvakarmika vase, marked with a vajra and consecrated by reciting the three syllables for the purpose of purifying all people, should be placed to the right of the maṇḍala door. Furthermore, pour a small amount of water from each of the vases into the argha vessel and place it atop the vijaya vase. Then, having arranged whatever offering materials are available, such as butter lamps and the like, the ācārya should sit on a soft seat inside the door of the maṇḍala hall and begin the maṇḍala accomplishment according to this sequence. Take a girl of your own family, twelve or sixteen years of age, or any other suitable one who possesses the qualities of a mother and so forth, to perform the accomplishment; or, if such a person is not available, it is also acceptable to do so through meditative absorption (samādhi).
Having generated [the deity] up to the point of the empowerment as it appears in the sādhana, preceded by the blessing of the vajra and lotus, one enters into union with the consort. By the sound of the bliss [of that union], all the tathāgatas are summoned and absorbed into one's own body. They are then emanated to pervade the entire expanse of space in the form of the maṇḍala wheel, and then summoned back again and placed upon the maṇḍala. Having cleared away obstructing spirits (vighna) with the eight-faced mantra, one should use the following mantras:
Oṃ vajra gaurī ākarṣaya jaḥ |
Oṃ vajra caurī praveśaya hūṃ |
Oṃ vajra vetālī bandhaya vaṃ |
Oṃ vajra ghasmarī vaśīkuru hoḥ |
With these mantras, Gaurī and the others, holding the hook and so forth, summon the wisdom maṇḍala from the sky into the deities of their respective symbols, and then perform the [rites of] entering, binding, and subduing. One should stabilize [the maṇḍala] with the hundred-syllable mantra.
Following that, having offered argha and made perfect offerings of flowers and so forth, one should finally offer a pair of cloths to the deities with oṃ āḥ vajra vastra hūṃ. Then, having made the inner offerings, one should ring the vajra and bell and offer praise:
"Akṣobhya is great wisdom; the vajra expanse is the great space. To the Vajradāka of the three supreme vajras and the three maṇḍalas, I prostrate and praise. Vairocana is great purity; the vajra peace is great joy. To the Buddha-Dāka, naturally luminous and supreme, I prostrate and praise. The King of Jewels is most profound; the vajra sky is stainless. By nature pure, it is unstained."
Homage and praise to the Ratna-ḍākinī! Great King of the Vajra Immortal, non-conceptual space, Vajra-holder, you who have attained the perfection of desire—homage and praise to the Padma-ḍākinī! Amoghasiddhi Vajra, the perfect Buddha, who fulfills all intentions, arisen from the purity of the very nature of reality—homage and praise to the Viśva-ḍākinī!
Having praised in this way, one should please the self and the deities of the maṇḍala by sprinkling the nectar (amṛta) residing in the lotus of insight. Then, having placed the ritual assistant within the maṇḍala, one should go outside and offer the extensive torma (bali) according to this sequence:
First, visualize a blue wind maṇḍala arising from the syllable yaṃ, shaped like a bow and marked with banners. Above that, visualize a triangular fire maṇḍala arising from the syllable raṃ. Within that, in a skull cup generated from the syllable aṃ, visualize the samaya substances being blessed by the syllable oṃ. In the sky above, meditate on a blazing vajra arising from the syllable hūṃ.
The wind from the lower portion ignites the fire, melting the substances together with the vajra above. Visualize them becoming of one taste and luminous. Through its light, nectar is drawn from the seed syllables residing in the hearts of all the Buddhas without exception who pervade the entire world; having brought it down into that [skull cup], one accomplishes the supreme nectar.
Then, in the direction of space, visualize the great mudrā of the source of phenomena (dharmodaya), marked by an eight-petaled lotus.
From the seed syllable at one’s own heart, Gaurī and the others, holding their respective emblems, summon all the bhūtas and cause them to enter, bind, and be brought under control. Upon a lotus there, one should visualize Brahmā and the other gods. On the petals of the lotus, one should arrange the respective directional protectors. Below the lotus, one should visualize humans, hungry ghosts, animals, hell-beings, and the eight nāgas. All of them should be generated in the form of deities holding a vajra and bell with the right leg extended, either according to the sādhana or through the stage of instantaneous generation. One should visualize them being empowered by Locanā and the others and then seal them with the mudrās. In that regard, Brahmā and the others are white and marked by the Vajra Body; Indra and the others are black and marked by the Vajra Mind; and the nāgas and the others are red and marked by the Vajra Speech. Having made offerings of outer and inner offerings and offered praise, one should visualize light rays emanating from the vajra produced from the syllable HŪṂ on the lotus petal of the tongue of everyone, and then strike them with this mantra:
OṂ INDA JAMA JALA JAKṢA BHŪTA VĀHNI VĀYU RAKṢA CANDRA SŪRYA MĀDA VAPPA TĀLA PĀTĀLAM | AṢṬA SAPTA SVĀHĀ | IDAṂ BALIṂ BHUÑJA JIṄGHAṂ PHULLA DHŪPA MĀṂSA PIṄGA AMBHA SAPPA KAJJA SĀDHA KHANTI KHUṆI PHAḌA GADA | OṂ ĀKĀRO MUKHAṂ SARVA DHARMĀṆĀṂ ĀDYA NUTPANNA TVĀT OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ |
Then: OṂ HRĪḤ VIŚUDDHA SARVA DHARMĀḤ PĀPANIŚCA SYA SAṂŚODHAYA SARVA VIKALPĀṂ APANAYA HŪṂ |
Having offered the argha water with these words, say "Muḥ" at the end of the hundred-syllable mantra and dismiss [the deities]. Then, enter the maṇḍala house. The practitioner of the two-armed Hevajra, together with the disciples, should ring the bell and circumambulate the maṇḍala. Then, having come back out, perform the extensive homa fire offering in the morning.
Again, enter inside and mentally take up the sequence from entering the maṇḍala as the lord of the maṇḍala up until the granting of the authorization. Then:
"Arising from great passion,
That very wheel is the field of reflections.
Knowing this yourself, please
Admit the disciples into the principal [deity]."
"Because of the nature arising from space,
The supreme without beginning or end,
The great Vajrasattva by nature—
Accomplish me as Hevajra!
The supreme of all great accomplishments,
The supreme deity, the Great Lord (Maheśvara),
The king of all Vajra-holders—
Accomplish me as the supreme, unchanging one!
Faultless and eternal,
Passionately attached to all passions,
Great passion, great joy—
Bhagavān, accomplish me as that very reality!
The supreme of all utter purity,
The Tathāgata liberated from the beginning,
Samantabhadra, the supreme of all—
Accomplish me as bodhicitta!
The supreme of all great accomplishments,
The supreme mudrā of the Great Lord,
Praised as the great accomplished Vajra—
Lord of the masters, Vajragarva,
Pervading the minds of all sentient beings,
Abiding in the hearts of all sentient beings."
"Father of all sentient beings, supreme samaya of equal passion"—having sung this song of samaya, one should proclaim these words of truth:
"By the blessing of truth, which is the maṇḍala of the nature of insight and method, by that very truth, O Protector, may you fulfill my desire! All phenomena are like reflections: clear, pure, and untroubled; ungraspable and inexpressible; arisen from causes and actions, and likewise arisen from suchness. By that truth, may all sentient beings clearly see the maṇḍala as a reflection, stainless and in its entirety."
Following that, in order to please the yoginīs together with the Vajra-holder, one should perform the inner homa. Having taken eight girls who possess the eight qualities such as youth and who hold the samaya, and having dressed them as Gaurī and the others without clothing, and having oneself become the Vajra-ācārya as taught in the tantra, also without clothing, one should—whether in the maṇḍala house or elsewhere—purify the samaya substances according to the ritual for the assembled multitude of samaya-holders. Then, having invited the entire wisdom maṇḍala into the Heruka residing upon the sun at the heart, one should perform the homa with the vajra-tongue.
Furthermore:
"Without needing many elaborate rites,
When the seed-syllable at the heart blazes with fire,
One should drink the camphor there
And scatter it with certainty upon the maṇḍala deities.
By drinking that, the yogin
Will swiftly attain Buddhahood."
Thus it is said. Then, having arisen without being overly intoxicated, the master calls the disciple and, at night, prepares a maṇḍala. The disciple should offer whatever wealth they have acquired. Then, in order to protect the disciple, the master should visualize them as the deity, give them the samaya substances, and place them outside the curtain. Having performed the purification and sprinkling with water from the vase situated at the entrance of the maṇḍala, the master binds the disciple’s eyes with a blindfold while reciting the mantra oṃ akhaṃ vīra hūṃ, and gives them a flower garland to hold. In order to lead them into the maṇḍala, the master asks: "Son, tell me, in what do you take joy?" The disciple replies: "I take joy in the fortunate great bliss." Then, the master asks again: "What will you do with that, son?" The disciple replies: "The supreme samaya of the Buddhas." Then, with the mantra oṃ sarva yoga citta utpādayāmi, the disciple generates the bodhicitta.
"Whatever sins I have committed,
Or caused others to commit,
Since beginningless time in saṃsāra,
I confess them all today.
O Lord, I shall henceforth refrain from them.
Whatever virtues the Victorious Ones and their heirs,
And other beings, have performed,
I rejoice in them all
And dedicate them toward awakening.
In the Buddha, the Dharma, and the Saṅgha,
I take refuge today.
To sever the suffering of saṃsāra
And to increase all virtues,
Having generated the two types of bodhicitta,
I strive today for the sake of all beings.
Having become a Buddha, I shall
Deliver all beings without exception
From the ocean of existence."
Thus it is said.
Then, placing the vajra together with a flower at the [disciple's] heart while reciting: oṃ surate samayas tvaṃ hoḥ siddhi vajra yathā sukhaṃ, one should command: "Today, you are blessed by all the Tathāgatas. This supreme great secret must not be spoken to those who have not entered the maṇḍala of all the Tathāgatas, nor to those who lack faith." Then, having led them into the maṇḍala house with the mantra āḥ khaṃ vīra hūṃ, one should say: "Today you have entered the family of all the Tathāgatas. Furthermore, if by this wisdom you will even attain the accomplishments (siddhi) of all the Tathāgatas, what need is there to mention other accomplishments? Therefore, you must generate such vajra-wisdom. You must not speak of this in the presence of those who have not seen the maṇḍala, lest your samaya be impaired."
Then, placing the vajra on the crown of the head, one says: "This is your samaya-vajra. If you speak of this method to anyone whatsoever, it will split your head." Then, placing the vajra at the heart again, one says: "Oṃ, Vajrasattva himself dwells perfectly within your heart today. If you speak of this method, he will immediately tear [your heart] and depart." Having said this, one should administer the oath. Then, over the five nectars (amṛta) contained within the lotus situated atop the Victory Vase (vijaya-kalaśa), one should recite: oṃ vajra amṛta udaka ṭha.
"This is your hell-water. If you transgress your samaya, it will burn you. If you guard your samaya, the accomplishment will be achieved through this water of vajra nectar." Having said this, he should make [the disciple] drink it. Then, from this day forward, I am your Vajrasattva. Whatever I command you to do, you, my son, must perform it. Do not treat me with contempt. If you do, you will not escape a terrifying death and will surely fall into the great hells of sentient beings. Thus he speaks. Having stabilized [the disciple] through this ritual of the oath, he should perform the descent. This is the ritual of the samaya-water.
Then the disciple should pray three times: "May all the Tathāgatas grant their blessings; I pray that Vajrasattva descend upon me." At the disciple's heart, he should meditate on a maṇḍala of great power arising from the syllable laṃ, marked by a double vajra and the syllable hūṃ. At the throat, a water maṇḍala arising from paṃ, marked by a vase and the syllable āḥ. At the crown, a wind maṇḍala arising from yaṃ, marked by a victory banner and the syllable ha. At the soles of the feet, upon maṇḍalas of wind and fire, he should meditate on the syllable jhaiṃḥ. Then, ringing the vajra and bell and assuming a majestic posture, he should recite one hundred times: āveśaya stvaṃ vāyāra ra ra ra ra calaya calaya hūṃ āḥ ha jhaiṃḥ. By this, the descent is effected. Visualizing a red a on the tongue of the one who has descended, if he asks, "Speak, O Vajra! Is it virtuous or non-virtuous?" the disciple will indicate the good or the bad. Through the descent of the mind, thorough knowledge arises.
Through the descent of speech, one will be able to recite mantras. Through the descent of the body, one will abide in the sky. By saying "Oṃ tiṣṭha vajra," the descent is stabilized. This is the ritual for the descent of wisdom.
Then: "Into this maṇḍala of the essence, I shall lead the disciples. May the sequence of the deity families be revealed according to their merit. Whatever accomplishment may be achieved, and whichever family they become a vessel for—may it be so in this maṇḍala according to whatever merit they possess." With these words, one performs the blessing of truth and asks about the specific colors appearing before their eyes. The disciple should then speak. By the distinctions of white, yellow, red, and blue, they are shown to be, in order, vessels for the accomplishments of pacifying, enriching, magnetizing, and wrathful activities.
Having offered praise with the five verses beginning with "Beholding the beings oppressed by delusion," the disciple should cast the flower garland into the maṇḍala while saying "Pratīccha vajra ho." If it falls upon the heads, the ūrṇā-kośa, or the crown of the Buddhas, the accomplishment of Mahāmudrā will be attained. If it falls upon the eyes or the faces, the accomplishment of mantra will be attained. If it falls on a superior limb, the supreme accomplishment is achieved; if it falls on a middle limb, the middling accomplishment is achieved; if it falls on a lower limb, the inferior accomplishment is achieved. If it falls far from the body, it will be achieved after a long time; if it falls near, it will be achieved quickly.
One should identify the deity upon which the flower falls by the position of the drawing. If it falls between two, one should know it belongs to the family of whichever is closer. If it falls outside the maṇḍala, minor accomplishments will be achieved. If it falls on the drawing, one should have it cast again. However, if it falls on the drawing three times, or if it falls outside the outer vajra fence, one should know that there is no accomplishment; this is the ritual for casting the flower.
Then, taking that flower, one says: "O Great Powerful One, Great Being, please accept this individually," and binds it to the crown of the disciple's head. One meditates on the syllable OṂ at both eyes and says: "OṂ, Vajrasattva himself is intent upon opening your eyes. By opening them, you shall see all; the vajra eye is unsurpassed." Having said this, the face covering is removed, and one says: "Look, look, Great Being, at the supreme city of great liberation! Wherever the flower has fallen, that is your Heruka." Having said this, one has them look at the maṇḍala. Starting from the female gatekeeper and proceeding to the central deity, one should point it out while first reciting their names; this is the ritual for entering the maṇḍala.
"Having conferred the empowerment, that very reality is shown. Otherwise, the accomplishments will become very distant," so Vajradhara has truly spoken. Therefore, for the sake of accomplishment, one should offer a suitable fee to the Vajra Guru. Then, as for the Buddha, Vajrabodhi... [text continues].
"Just as the great offering was bestowed,
In order to thoroughly protect me as well,
May Vajra of Space bestow it upon me today."
Having spoken thus, one should prostrate. Then, in order to confer the empowerment upon the disciple, the ācārya should draw a square maṇḍala with four doors outside the root maṇḍala, measuring about half the size of the essential maṇḍala. In its center, one should draw an eight-petaled lotus with a filigree. At the doors and in the intermediate directions, one should draw the symbols of the goddesses. The disciple’s body should be bathed and adorned with sandalwood and flower garlands, and they should be placed therein. Then, the rite of auspiciousness is performed: having recited the root mantra of the Blessed One over white mustard seeds, one holds them in the right and left fists, circles them twice each, and casts them into the fire in an earthen bowl. Having done this three times, one should likewise perform the auspicious rite with water three times. Furthermore, having protected [the disciple] with the root mantra, one performs the ritual touch; one anoints [them] with fragrance over which that same mantra has been recited, binds a flower garland upon the head, offers argha water with the root mantra, and fumigates with incense made of ghee and sarjarasa. This is the rite of auspiciousness.
Then, visualizing [the disciple] in the form of Heruka, one consecrates the eyes and so forth. A canopy is spread above, and on the right side, a white parasol with a golden handle is held while reciting the syllable HŪṂ. On the left side, victory banners and streamers are raised, and various garments are displayed. Great drums and copper trumpets are sounded.
Imagine the sky filled with the clamor of conch shells and other instruments. Ringing the vajra and bell, recite:
"Endowed with excellence, like a mountain of gold,
Protector of the three worlds, who has abandoned the three stains,
Buddha, with eyes like the petals of a blooming lotus—
By this supreme auspiciousness, may there be peace here and now.
The supreme, unshakable Dharma taught by him,
Renowned throughout the three worlds, worshipped by gods and humans,
The holy Dharma that brings peace to all living beings—
This is the second auspiciousness of virtue in the world.
The holy Saṅgha, possessing the Dharma and rich in the auspiciousness of learning,
The field of offerings for humans, gods, and asuras,
The supreme assembly, the field of modesty and glory—
This is the third auspiciousness of virtue in the world."
Having sung such verses of auspiciousness, place the [disciple] upon a lion throne or a wooden platform while reciting HŪṂ. Bestow the empowerment by first sprinkling them with the water from the Victory Vase (vijaya-kalaśa). After that, use the vases of the goddesses.
Having thus bestowed the outer empowerment, the inner empowerment should be given. By the light from the seed-syllable at one's own heart, summon the mandala of Tathāgatas residing in the ten directions. Mentally exhort them: "O you whose nature is compassion, please bestow the empowerment upon this person." Visualize that they bestow the empowerment with all the ritual implements arising from their own light. [Recite:]
"From the abodes of the three secrets of all the Buddhas..."
"Worshipped by all those in the three realms, bestow the great vajra empowerment." With these words, one should wash [the disciple]. Following that, the Blessed One together with the goddesses are inserted into the pores of the disciple's body. Having made the entire body of that nature, one should visualize [the disciple] abiding through the application of Akṣobhya’s crown, and thus confer the water empowerment of the nature of Akṣobhya.
Then, having given garments, perfumes, and so forth while reciting the Blessed One’s root mantra, and having had [the disciple] make the request as before, one should bind a crown—made of the nature of elements such as gold, or a painting, or if those are unavailable, made of silk or cotton—upon the head. With the previously taught mantra, one should visualize all the Tathāgatas residing in the realm of space as the form of Ratneśvara, and thus confer the crown empowerment of the nature of Vajrasūrya.
Then, holding a five-pronged vajra in the right fist and touching it to the disciple’s heart and other places, one should give the vajra into the right hand with these words: "Today I shall bestow upon you the vajra empowerment of all the Buddhas. This is the very essence of all the Buddhas; hold the vajra for the sake of supreme accomplishment." This is the vajra empowerment of the nature of Amitābha.
Then, having given a bell into the left hand, and having placed the hands in the manner of embracing, holding the vajra and bell in the right and left hands respectively, one should recite: oṃ vajrādhipati tvaṃ abhiṣiñca me tiṣṭha vajrasamaya tvaṃ.
This is the empowerment of the Lord of the nature of the samaya-vajra. Then, holding the vajra and bell at the crown of the disciple’s head, one should say: Oṃ vajrasattva stvam abhiṣiñcāmi vajranāma abhiṣekataḥ. One should then bestow whichever appropriate name is desired from among the conventional names, such as "O, glorious [Name] Vajra." Then, one proclaims to the disciple: "Whatever appears, that is the glorious Heruka himself; because all phenomena are utterly pure, they are the very nature of the Buddha’s wisdom." This is the empowerment of the name of the permanent nature. Through these five empowerments, one becomes a vessel for hearing, explaining, and practicing the tantras and so forth. In sequence, these are the mirror-like wisdom, the wisdom of equality, the discerning wisdom, the all-accomplishing wisdom, and the wisdom of the dharmadhātu. The Vajra Master should visualize the Vajra Disciple as the five types of ḍākinīs according to the guru’s oral instructions and apply them. Since these are the activities of the five vidyās, such as Locanā and the others, and because they reverse ignorance, they are called the "vidyā empowerments." Then, the disciple who has previously taken the vows, having made the supplication: "O Compassionate One, through your kindness, please bestow upon me today the empowerment of the Vajra Master for the sake of the benefit of self and others," the Vajra Master should meditate that the Tathāgatas and goddesses pervading space are conferring the empowerment, and say: "Grasp the great vajra and the great bell; be blessed as a Vajra."
"Today you have become a Vajra Master; gather the assembly of disciples!" With these words, the disciples are exhorted. They are then made to uphold the three samayas. Visualizing the vajra with the syllable HŪṂ, the master says:
"This is the very nature of all Buddhas,
Residing in the hand of Vajrasattva.
You too must always hold it;
Firm in the conduct of Vajrapāṇi."
With the mantra: OṂ SARVA-TATHĀGATA-SIDDHI-VAJRA-SAMAYA TIṢṬHA EṢA STVAṂ DHĀRAYĀMI HI HI HI HI HŪṂ, the disciple holds the vajra. Then, this suchness is recited:
"The Being without beginning or end,
Vajrasattva, the Great Joy,
Samantabhadra, the Self of all,
Lord of the Vajra Essence,
The Blessed One, the Glorious Primordial Being."
OṂ MAHĀVAJRA HŪṂ. Then, the bell generated from the syllable A is given:
"This is the melody of insight of all Buddhas;
You too must always hold it,
As the Victorious Ones intend for supreme awakening."
With these words, the bell is given. Then, the bell is rung with the Dharma:
"Because existence is pure by nature,
It is made non-existent by its very nature.
Possessing a mind pure by nature,
One makes existence the supreme excellence."
OṂ VAJRA-GHAṆṬE A. Following that, it is said:
"A twelve-year-old woman of insight,
Embraced with both hands,
Through the union of vajra and bell,
Is desired as the Master’s empowerment."
Thus, one should bless her as the mudrā of one’s own deity.
Furthermore: "Because the mind relies upon the body, it is called the samaya-mudrā. That which supports the entire body is therefore renowned as a mudrā." Having generated the clear realization in this way and visualized oneself in the form of Vajrasattva, one should make offerings and offer praise with flowers and so forth. With pride, one should strike the disciple with a single flower, saying:
"From this day forth, may the perfect Buddhas and their Sons manifest! Through the yoga of Vajragarva, perform the offering of the festival of bliss!"
With grace, one should cast the garland, saying: "One should make offerings to all the Buddhas. By this, one will never be separated from the Bhagavān; that garland is the ornament."
"Oṃ! You should sing the song of the sublime Dharma for all embodied beings. By that, the siddhi of the Sugatas will be swiftly experienced as bliss."
"Gi! By the dance of the palms, one should cause all the Buddhas to be impassioned. Through the activity of gathering the Buddhas, transform yourself into the manner of a dancer."
"Ho! By offering incense to the perfect Buddhas, satisfy them well with excellent conduct. Satisfy embodied beings in the attire of the Sugatas through wisdom."
"A! Scatter flowers to the Buddhas. By becoming the collection of the branches of awakening, may you attain the body of a Sugata endowed with the major and minor marks."
"Bhūṃ! By well-kindling the fire of Dharma, like Vajradharma, illuminate the sentient beings blinded by ignorance with the lamp of wisdom."
"Pra!"
By offering incense to the Victorious Ones, the Victorious Ones have infused the bodies of sentient beings with discipline, insight, liberation, and the vision of wisdom.
Gha. Following that, recite the Blessed One’s root mantra over a golden probe and apply it to the eyes, saying: "Just as the King of Eye-Physicians removed the cataracts of the world, so too have the Victorious Ones removed the cataract of ignorance from you, my son." Then, anoint the eyes with the mantra: Oṃ vajranetrā apahara paṭalaṃ hṛdaya.
Next, show the mirror: "All phenomena are like reflections—clear, pure, and unclouded; ungraspable and inexpressible, arising entirely from causes and actions; devoid of intrinsic nature and selfless. Having understood phenomena in this way, perform the peerless benefit of sentient beings, and you shall be born as a son of the Protector."
Then, give the bell generated from the syllable A and ring it, saying: "All things have the characteristic of space; space itself has no characteristic. Through union with space, the supreme of all is revealed as equality."
Again, give the bow and arrow with the syllable Ho and command: "Be devoted to all the Tathāgatas!" Then, have them shoot four arrows in the four directions and one each upward and downward.
Furthermore, show the mirror with the mantra Vajrasattva, saying: "Vajrasattva is like a mirror—clear, pure, and unclouded. He has entered your heart; Vajrasattva himself is the Lord."
"Know that this very bodhicitta is the master of all buddhas," he says. Reciting "Oṃ vajra hetu," he places the wheel between the [disciple's] feet. Reciting "Oṃ vajra bhāṣa raṃ," he gives the conch to the right hand. To the left, from the syllable A, he gives the volume of Hevajra, and also gives the bell, which is then rung.
"From this day forward, by the mere generation of the mind, turn the wheel of Dharma. Without doubt or hesitation, with a mind free of duality, fill the unsurpassed, stainless conch of Dharma everywhere. Always teach the rituals of the way of mantra practice to all beings. By doing so, you are said to be of benefit and repaying the kindness of the buddhas. All those Vajra-holders will also constantly protect you."
Then, having performed the respective yogas of the Universal Monarchs, [he says]: "For the sake of benefiting all sentient beings, everywhere for all sentient beings, turn the wheel of Dharma in whatever way is necessary to discipline them." Substituting "Vajra," "Ratna," "Padma," and "Karma" in place of "Dharma," he grants the authorization with these five verses. Then, rising up, visualizing himself in the form of a buddha, holding the Dharma robe in the left hand at the heart and making the gesture of granting fearlessness with the right, he confers the prophecy through the vajra-name empowerment:
"This is the prophecy I give to you. You are a Vajra Master, a Tathāgata."
Because existence is utterly pure, you are extracted from the lower realms of existence. O [Name], you are the Tathāgata Bhūr-bhūva-svāhā! To whomever this prophecy is given, the maṇḍala circle of the Buddhas and Bodhisattvas, together with their retinues, shall grant the prophecy of great awakening with one voice. This is the power of this Great Mudrā and this mantra; thus one should generate faith.
Then, the secret is proclaimed:
"There is no sin in the three realms like that of being free from desire. Therefore, you must never become free from desire for the objects of desire."
Mahā-samaya hana hūṃ phaṭ.
Then, holding a parasol over the disciple's head, one should circumambulate and, with palms joined, touch the ground at the entrance of the maṇḍala along with the parasol, and recite the mantra:
"This disciple, who has become a holder of the mantras, is now offered."
Then, setting the parasol aside, one speaks these words that strike the disciple's heart:
"Today you have become a master of the maṇḍala, a holder of the mantras and tantras. The Buddhas, Bodhisattvas, and all the deities have spoken in agreement. Out of compassion for all sentient beings, you must draw the maṇḍala according to the ritual. With diligence, you must apply yourself to the mantras for the sake of practitioners."
Then, one should once again offer words of encouragement:
"By entering and seeing this most secret maṇḍala, today you are completely liberated from sin."
Today you abide in virtue. In this vehicle of great bliss, there is no death hereafter, and there is no one who can overcome or harm you. Therefore, be joyful and fearless in every way. Since existence is utterly pure, you have transcended the suffering of cyclic existence. Do not abandon the bodhicitta; it is the mudrā called "Vajra." By merely generating it, one will undoubtedly become a Buddha. Do not disparage the sublime Dharma; it must never be discarded. One should not rely on suchness [in a literal sense] upon the ignorant or the deluded. Do not abandon the vajra and bell, and never disparage the ācārya. Having completely abandoned the notion of a self that is equal to all Buddhas, do not torment yourself with asceticism. If you maintain bliss as it is, you will be a perfect Buddha in the future. With these words, he grants encouragement. The disciple prostrates and pledges: "Whatever the Lord has commanded, I shall do all of that." This is the ritual for the conferral of the ācārya empowerment.
Next, the reality of the maṇḍala and the characteristics of the purity of the maṇḍala, the reality of the deity and the purity of the deity, and the activities of the ācārya—including all the preliminary practices for the ācārya’s entry into the maṇḍala—these three should be taught. Following that, having made the location secluded and partitioned by a curtain, and having offered [the fee] to the guru who possesses the samaya as taught in the tantra: "O Bhagavān, Great Peaceful One!"
"Arising perfectly through vajra union,
I shall thoroughly accomplish the indivisible mudrā.
By adopting the single vajra yoga,
O Great Being, just as you are,
O Lord, please act for me!
Protect me, who am without refuge
And sinking into the mire of saṃsāra!"
Having thus offered this prayer for the conferral of the secret empowerment, the glorious ācārya, possessing compassion, generates pity for the disciple. Then, as the Vajra Holder, he should worship the Guru, the Vajra-possessor, with delightful food and drink, along with liquor and "great meat" (mahāmāṃsa), flower garlands, incense, banners, and bells, as well as ointments and other offerings.
Following that, one should enter into union according to the rituals of the tantras and so forth. One should rely [on the consort] for as long as the mudrā possesses the seminal fluid. Then, having bound the faces of both the mudrā and the disciple with a veil, whatever arises from that reliance should be poured into the disciple’s mouth with this verse:
"Just as the Buddha Victors
Empowered the Sons of Awakening,
So, through the secret empowerment,
I pray you wash my mind-stream!"
The disciple then says, "Aho sukha!" and enters into the enjoyment. The Wisdom Consort should likewise bestow [the fluid] upon the disciple; this is the secret empowerment of both Wisdom and Method. Following that, the disciple should again offer the words of supplication previously taught, and the Guru should take that as the object of his practice.
Furthermore, it is said: "To a great-souled disciple who is free from avarice and devoid of anger, one should make the flavor of equality the very sphere of the disciple's experience." Thus it is said. Then, having placed that hand in the disciple's hand and resting a hand upon the disciple's head, one says:
"O Great Being, take hold of this goddess, the bestower of joy, who possesses various forms and is enchanting. Take her, take her! Having taken her, you must worship her. One does not attain buddhahood by any other means. She is the purifier of the three worlds; therefore, you must never be separated from her. This is the unsurpassed vidyā-vow of all the buddhas. Any fool who abandons this will not attain the supreme accomplishment." With these words, she is given.
Then, having opened the fragrant lotus and shown it to the disciple, she says: "Son, are you willing to consume feces and urine, as well as blood and semen, and to partake of the great flesh? Are you respectful toward women and willing to kiss the lotus of the bhaga? Son, tell me how you find pleasure in this."
In response, he says: "O goddess, why should I not be willing? I am willing to consume semen, blood, and so forth, and I am respectful toward women; I shall kiss the lotus of the bhaga."
Then, the practitioner, becoming delighted, looks directly at him and says: "Ema! This lotus of mine is perfectly endowed with all bliss. If you rely upon it according to the ritual, I shall remain before you. I shall perform the activities of the Buddhas, the Arrogant Ones, and so forth, just as they do with the lotus. I am the King of Great Bliss himself."
Abiding perfectly in this very state: bhañja mokṣa ho. Following that, one should visualize the method as Hevajra and the wisdom as Nairātmyā. Having blessed the eyes and so forth of both, and blessed the body, speech, and mind, one blesses the vajra-jewel generated from hūṃ and the lotus generated from oṃ, with the mantra: oṃ vajra mahādveṣa caturānanda-dāyaka khagamukha ekarasanātha hūṃ hūṃ hūṃ kuryaṃ kuruṣva me. Then, having generated the lotus from hrīḥ, one blesses it with: oṃ padma sukha dhara mahārāga sukhaṃ dade caturānanda bhaga viśva hūṃ hūṃ hūṃ kuryaṃ kuruṣva me.
Having explained the distinctions of the channels and described the nature of the moments, one should stimulate the lotus with the fingers of the limbs of desire, accompanied by the kāraṇa movements such as dolākura and supratisurita. Having generated it with the mantra: siṃ siṃ siṃ ha ha ha kundu ru kundu ru vajradhṛk, when the disciple attains the experience at the time of liberation, the guru should give the sign: "This wisdom is extremely subtle; the vajra-essence is like space. Stainless, bestowing liberation, and peace itself—you are your own father."
Then the disciple should take the nectar with the tongue and, having stood up and circumambulated the guru, prostrate with the eight limbs: "By the grace of your feet, O Lord, I have obtained the three empowerments. Now, here, may the fourth also be granted."
"O Lord, please grant me your grace," he should pray, and for the sake of the fourth [empowerment], he should also offer whatever wealth he has acquired. Then, the compassionate Guru, having bestowed the samaya vows, recites the samayas of protection, such as "You must kill living beings," and the samayas of consumption, such as "The first na and the first ga," which constitute the samayas together with the wisdom-gnosis (prajñājñāna). The fourth [empowerment] is to be understood from the mouth of the Guru and is therefore not taught here.
As it is said: "Apart from the maṇḍala and the homa, the consecration (pratisthā) is not taught here." Therefore, for the benefit of the disciple, the ritual of the homa as desired shall be explained. Regarding that, on a white ground, one should dig a circular hearth (kuṇḍa) one cubit in size and twelve finger-widths (aṅgula) in depth. In the center, upon an eight-petaled lotus six finger-widths wide and three finger-widths high, one should place a crossed vajra (viśvavajra) resting on a skull-cup. On the petals, one should arrange the symbols of the goddesses and surround them with a vajra garland.
Outside the hearth, leaving a space of four finger-widths, one should construct a rim of the same width and height, encircled by vajras. At the four corners of the platform, one should mark them with three-pointed vajras. Having smeared the entire area with earth corresponding to the activity, one should also smear it with scents corresponding to the activity. White flowers should be scattered three times; this is the hearth for pacifying (śāntika). For enriching (pauṣṭika), on a yellow ground, one should dig a square hearth two cubits in size and half that in depth, making the rim twice the size of the previous one.
The remainder is as previously described. Then, smear [the ground] with yellow earth and yellow fragrant substances, and scatter yellow flowers. For the rite of magnetizing (vaśya), dig a triangular hearth in red soil, twenty finger-widths in width and ten finger-widths in depth, and surround it with a rim three finger-widths wide. The remainder is as previously taught. Then, smear [the ground] with red earth and red fragrant substances, and scatter red flowers three times. The same applies to the rites of summoning (ākarṣaṇa) and killing (māraṇa).
The specific distinctions for these should be stated: [the ground] should be black, essence-less, cracked, and saline. Smear it with black earth, charnel ground ash, and as much dung as available from donkeys and camels. Scatter foul-smelling, odorless black flowers, red flowers, and chaff. In that regard, the hearths for pacifying (śāntika) and magnetizing should be made to the east of the maṇḍala or the temple. To the south is the hearth for enriching (pauṣṭika). To the north is the hearth for wrathful activities (abhicāruka). To the west is the hearth for summoning. Alternatively, it appears that the hearths should also be made with colored powders (rajas) in accordance with the specific activity. This is the ritual of the hearth.
Now, the pouring and offering ladles (darvī and sruc) are explained: they may be made of gold or copper, or even from sacrificial wood. At the end of the handle, a vajra-jewel (ratnavajra) six finger-widths long should be fashioned. The staff is sixteen finger-widths long. On the upper part of the staff is a four-finger-width vajra. The length is four finger-widths, and the depth is two finger-widths, marked in the center with a five-pronged vajra.
The pouring-spoon (dhuḥ-pātra) is the size of the little finger, with a spout at the tip from which the essence drips. The ladle (sruc) is shaped like a lotus petal, two finger-widths in breadth and one finger-width in depth, marked in the center with a five-pronged vajra; the remainder is as described before. The handles of both are to be held with a vajra-fist, and thus they are taught to be one cubit in length. If the pouring-spoon and ladle are not available, the homa of the pouring-spoon and ladle should be performed with the hand having five fingers, while the other is performed by contracting three fingers.
In that regard, one should use fresh tips from the branches of the mango, udumbara, kataka, palāśa, aśvattha, plakṣa, nyagrodha, vikaṅkata, sami, khaśmarī, or apāmārga, measuring about a span in length and still possessing their leaves. Having smeared both ends with milk, honey, and ghee, and having sprinkled them with water scented with white fragrance, one should hold the single-tipped fuel-stick (samidh) together with its two leaves between the thumb and the ring finger and offer it into the fire.
Furthermore, one should avoid fuel that is rotten, cracked, broken, barkless, crooked, double-tipped, too short, too long, or eaten by or inhabited by insects. Alternatively, the pacifying (śāntika) offering materials consist of whatever is available from among barley, parched rice, curd, milk, sesame, fresh kuśa grass, dūrvā grass, mango leaves, sandalwood, cooked rice, and white flowers, together with ghee. These are the pacifying homa substances.
The sacrificial fuel (samidh) should be of a similar type, produced from the central part of the tree, measuring one cubit or one span in length, sprinkled with yellow fragrant water, and smeared with honey. Furthermore, the finest food, śrīphala, śāli rice, filaments, and karṇikāra flowers, as well as grains, are for the rite of enrichment (puṣṭi).
Sacrificial fuel five finger-widths long, made from campaka, aśvattha, bakula, and priyaṅgu wood, together with their leaves, as well as flowers, sour and sweet fruits, and especially red utpala lotuses, are for the rite of magnetizing (vaśya). For summoning (ākarṣaṇa), these same materials and thorns shaped like hooks are used.
For the rite of wrathful activity (abhicāra), fuel made from nimba, khadira, bilva, and other trees that are pungent, bitter, thorny, or from trees found in charnel grounds, ten finger-widths long with both ends sharpened, along with blood, mustard oil, and so forth, are the sacrificial fuels. White mustard seeds, black oil, salt, saktu (barley flour), nimba leaves, charnel ground ash, the dust from an enemy’s footprint, and the dung of donkeys and camels—whichever of these are available, or all of them together—should be mixed with poison, blood, and salt to fashion an effigy of the enemy. This is to be cut into pieces and burned; this concludes the explanation of the burnt offerings (homa).
For the firewood of the pacifying rite (śānti), one should use sacrificial wood free of living organisms or cow dung from the forest, making the hearth slightly lower than the fuel. For the rite of enrichment, one should use wood from fruit-bearing trees, excluding cow dung. For the rite of magnetizing, one should use wood from sour trees and those with flowers.
For summoning, [one should use] things such as thorns and iron hooks. For wrathful rites, the fuel is taught to be cinnamon, thorny wood from charnel grounds, and the dung of donkeys and camels.
Then, for the rite of pacification, having performed ritual bathing and purification, one should anoint the body with fragrant scents and adorn oneself with white garments and ornaments. Possessing a mind of loving-kindness, one should face west and sit upon a soft cushion stuffed with cotton or a lotus. This should be performed with a peaceful mind, beginning at dawn on the first day of the waxing moon.
For enrichment, one should adorn oneself with yellow flower garlands and yellow ornaments. Sitting on an excellent seat in the "excellent posture," one should face north with a joyful mind, beginning from the morning.
For magnetizing, one should adorn oneself with red garments, ornaments, and so forth. With a mind of passion, one should sit on a high seat in the vajra posture and face east. Summoning is also like that, with the specific distinction of facing upward.
For wrathful rites, with a mind of anger, one should wear blue garments and ornaments smeared with blood and water. Facing the direction of Yama, one should sit upon a hard seat at the heart of an effigy of the target, or even without a seat. Pressing the right foot with the left, gnashing the teeth, with a frowning face and eyes rolled back, one should manifest the state of wrath on the second day of the waning moon or any other suitable time. To turn the target away from non-virtue, this should be performed at midday or midnight.
HŪṂ.
One should perform the protection of the object of accomplishment with a vajra hook arisen from the action. This is the instruction for the practitioner. Regarding the vessel for the argha offering for pacification: it may be made of gold, silver, copper, earth, stone, conch, mother-of-pearl, and so forth, or even a hollowed-out leaf is suitable. It should be filled with water containing barley, milk, and white fragrances, and one should recite the mantra of one’s own deity seven times, ending with svāhā. For enrichment, it is the same, but specifically with yellow fragrant water, sesame, and curd, reciting with the mantra ending in oṃ. For magnetizing, it is water with red fragrances, reciting with the mantra ending in hoḥ. For wrathful activities, it is water that is foul-smelling and black, mixed with blood, cow urine, and koṭṭava seeds, reciting with the mantra ending in phaṭ; this is the ritual for the argha offering.
In that regard, for pacification, enrichment, and magnetizing, one should recite the hūṃ syllable of the water for all activities. Place the two argha vessels to the left, and taking water from those two that has been recited with that same mantra, use the right hand to sprinkle it as a purification (saṃsarga) over the sacrificial substances such as the fuel sticks and firewood, and place them to the right. For wrathful activities, place them in the opposite direction.
Regarding the fire: for pacification, use fire produced from milky trees or by friction, or the fire from a Brahmin’s homa sacrifice. For enrichment, use fire from a monastery’s kitchen or fire from the homes of the kṣatriya or vaiśya castes. For magnetizing, use fire from the homes of the vaiśya or of prostitutes.
For summoning, one should use fire from a dancer, a wandering mendicant, or a fire from a road. For wrathful rites, one should use fire from a charnel ground tree, fire produced by rubbing stones, or fire from a butcher’s house. Then, taking water over which the syllable HŪṂ has been recited with the tip of a kuśa grass blade, perform the sprinkling three times. Place it together with clean, dry grass and ignite it with a bellows. Light it with ghee over which the mantra OṂ JVALA JVALA HŪṂ has been recited seven times. Then, take fresh kuśa grass blades that are not damaged and are not too long, over which the mantra OṂ VAJRA SATVA A has been recited, and arrange them with the tips pointing east to cover the exterior of the hearth.
Generate the hearth with the syllable HŪṂ. Within it, from the syllable RAṂ, generate the Fire God (Agni), whose color, ornaments, and garlands correspond to the specific activity, holding a rosary and a water flask in his two hands, with a protruding belly and a topknot of matted hair. Summon the Wisdom Fire God with the mantra: OṂ AGNAYE MAHĀTEJA SARVA KĀMARTHA PRASĀDAKA KARUṆĀKṚTVA SARVA ASMĪN SANNIDHIHITOBHAVA. Having performed the summoning and so forth with JAḤ HŪṂ BAṂ HOḤ, offer the argha water with OṂ JAḤ HŪṂ BAṂ HOḤ KHAṂ RAṂ. Offer the water for the feet with OṂ NIRI HŪṂ KHAṂ. Perform the consecration of the eyes and so forth, up to the empowerment, and worship with outer and inner offerings. Offer the divine food with OṂ DHVAṂ DHVAṂ.
Then, one should visualize a vajra marked with the syllable HŪṂ upon the tongue. Opening the mouth slightly, one should place the two elbows inside the space between the two ladles and offer the homa with the mantra: OṂ AGNAYE SVĀHĀ. For wrathful rites, one should open the mouth wide and offer fierce, hot black butter.
Next, the wise should examine the characteristics of the fire. Colors such as a rainbow, saffron, the tail of a yak, or the hue of a crystal reed are auspicious for virtuous activities. Furthermore, a fire that is stainless, silent, and blazes with a single flame is auspicious. Specifically, for pacifying rites, the color is white; for enriching, yellow; for magnetizing, red; and for destructive rites, blue or black.
If the fire is accompanied by obstacles, it will have heavy smoke, emit sparks, burn slowly and weakly, have flickering tongues of flame, lack luster, or be blue in color. Its shape may resemble a spearhead, a sieve, or a cow’s face. It may smell like a human corpse or be odorless, or it may blaze violently. Having recognized it as being accompanied by obstacles, one should perform the cleansing sprinkling as before, protect it with the root mantra, and offer three or seven secret homa oblations.
Then, having burned as many fuel sticks and other materials as desired with their respective mantras, and having offered the cleansing sprinkling, the rinsing water, and so forth, one should visualize the fire deity in the form of blazing flames. Then, one should generate that deity according to the ritual arising from the sādhana and as taught in the tantra that accords with the activity.
Having invited the wisdom-being (jñānasattva) and offered the water for the mouth (arghaṃ) and so forth, dissolve it into the commitment-being (samayasattva) and bless the body, speech, and mind. Visualize a vajra on the tongue; for the rites of pacifying, enriching, magnetizing, and summoning, open the mouth slightly, and for the wrathful rite, open it wide and burn the offerings.
In that regard, "Oṃ agnaye svāhā" is the mantra for the ghee. "Oṃ sarvapāpaṃ dahana vajrāya amukaṃ sarvapāpaṃ daha svāhā" is for the sesame seeds. "Oṃ vajrapuṣṭaye svāhā" is for the rice. "Oṃ vajravijāya svāhā" is for the groats. "Oṃ mahāvegāya svāhā" is for the barley. "Oṃ mahābalāya svāhā" is for the peas. "Oṃ vajraghasmarīya svāhā" is for the wheat. "Oṃ vajrāyuṣe svāhā" is for the dūrvā grass. "Oṃ apratihata vajra svāhā" is for the kuśa grass. "Oṃ vajrājñāya svāhā" is for the udumbara. "Oṃ bodhivṛkṣāya svāhā" is for the aśvattha. "Oṃ vajralahaye svāhā" is for the plakṣa. "Oṃ vajrakuberāya svāhā" is for the nyagrodha. "Oṃ vajrasahakārāya svāhā" is for the mango.
Having thus burned whatever is available, offer the sprinkling water, the rinsing water, and so forth, and perform the perfect offerings. Then, request forbearance with these words: "Whatever I have failed to provide, whatever has been impaired, and whatever I have done or caused to be done through my deluded mind—may the Protector forgive it all." Then, having again supplicated the desired deity for the sake of accomplishments (siddhi), recite "Muḥ" at the end of the hundred-syllable mantra and request the deity to depart.
Then, again, one should visualize the Fire God (Agni) within the hearth. Having offered the remaining substances of the burnt offering (homa), the master and the disciples should finally perform the full-offering (pūrṇāhuti). Then, having made a prayer for the sake of accomplishment (siddhi):
"O Fire God, you have duly performed the practice for the sake of the natural state. Please remain in the state of the samaya and depart to your own abode in bliss. Having accomplished the welfare of self and others, depart after accepting this burnt offering. Return again at the proper time and grant me the accomplishments of mantra."
This is the ritual of the burnt offering.
The nature of the Protectors is non-abiding nirvāṇa. Nevertheless, for the sake of those beings who possess enthusiasm, and so that practitioners may obtain wealth and increase the virtue of those with great faith, the consecration (pratisthā) taught in the treatises is performed as a mere convention.
First, on an auspicious day, one should perform the outer and inner ablutions, anoint oneself with fragrant scents, adorn oneself with various ornaments, bind the uṣṇīṣa, and gather the articles of worship. Possessing the yoga of the two-armed Heruka and holding the vajra and bell, the master should sit upon a square pedestal two cubits in height. Then, one should invite the statues, volumes of scripture, and other objects worthy of consecration to be seated. Above, one should spread a canopy and hang parasols, victory banners, and flags, and arrange garlands of flowers and loose blossoms. Adorned with song, dance, and music, [the ritual proceeds].
In the afternoon, one should perform the bathing according to this sequence. First, clothe the image in yellow robes. Recite the syllable HŪṂ over white mustard seeds, hold them in the right and left fists, and circle them twice. Pour them into the fire of an earthen bowl and perform three auspicious circumambulations. Likewise, perform three auspicious circumambulations with water over which the syllable OṂ has been recited.
Then, anoint and smear the image with the five nectars (amṛta) or the five products of the cow, in the proper order. For paintings, statues, and the like, apply the ointment to their reflections in a mirror. Then, wash it with fragrant water and anoint it with fragrant oil over which the mantra OṂ SARVA TATHĀGATA VIŚODHANE VAJRA SVĀHĀ has been recited. Anoint it with a paste of tree bark, such as pāṭra and udumbara, and wipe it with the oil.
Next, anoint it with a cleansing paste of āmalaka fruit. Perform the ritual bathing while reciting the auspicious verses previously explained, and while meditating on the bathing being performed by the Buddhas and the words of the vidyā mantras. One should also perform the external bathing oneself using the vijaya-kalaśa (victory vase) and other vessels, and then wipe the water droplets from the body with a soft cloth.
Then, anoint it with fragrance while reciting OṂ ĀḤ VAJRA GANDHE HŪṂ HŪṂ HŪṂ. Likewise, offer the articles of worship, such as flowers generated from the syllable HŪṂ, and apply them to the heart, throat, head, and shoulders.
Having touched the crowns of the heads with the right hand holding a vajra, and holding an incense burner in the hand, one should kneel with the knees on the ground. Having transformed the tongue into a vajra with the syllable HŪṂ, one should say:
"O Bhagavān, [Name], I prostrate and praise the Queen of Vidyās. O Protector, the very embodiment of compassion, I request that you grant the consecration. Out of love for the disciples and for the sake of making offerings to you, O Bhagavān, it is fitting that you show me your grace. O Buddhas who turn the wheel of beings, please turn your attention toward me. O Bodhisattvas, Arhats, and whatever other deities of Secret Mantra, the world-protecting gods, the bhūtas of the Buddha's teaching, and whatever sentient beings with vajra-eyes who delight in the teaching: [Name], with this great vajra, I request to perform the consecration using whatever materials are available, for the sake of pacifying the world. Having turned your compassionate attention toward me and the disciples, please grant your blessings to all these consecrated objects."
With these words, one makes the formal request to the deities. Then, having first meditated on the form of the statues and so forth as being without self, one generates them as one's own deity through the sequence of the moon, vajra, and so on, or instantaneously. For the volumes of scripture, one generates the syllables arising from the complete transformation of Vāgvajra. For temples, caityas, and so forth, one should visualize them as arising from the complete transformation of Vairocana.
Having summoned the wisdom beings (jñānasattva) from the ten directions and offered the water for the mouth (argha), the water for the feet, and so forth, with the mantra previously taught, one should cause them to enter the heart of the image according to the previously explained method. Likewise, having conferred the empowerment and sealed it with the mudrā as in the ritual application, one should perfectly worship with outer and inner offerings such as flowers and incense. Having recited many times the very mantra of whichever deity is to be consecrated, and having uttered muḥ at the end of the hundred-syllable mantra, one requests them to depart; this is the ritual for the preliminary consecration (adhivāsana).
Then, rising early in the morning, the master, endowed with the yoga of his own deity, gathers all the offering requisites. Reciting the verse beginning with "O Blessed One, [Name] Vajra," and substituting the word "I" for "morning," he exhorts the deity. He should perform all the rituals explained during the stage of the preliminary consecration, but instead of requesting the deity to depart, he should stabilize the deity with the hundred-syllable mantra. Those who have not performed the preliminary consecration should also do likewise.
Then, having performed the extensive fire offering (homa), at the conclusion, the disciple is placed to the left. Having sprinkled them with water consecrated by reciting the mantra of Vighnāntaka, the master takes the disciple’s right thumb with his left hand. Having offered as many oblations of clarified butter as are available to the deity using the pouring ladle, he also burns sesame seeds and so forth. Having tied a garland of flowers consecrated by reciting the mantra of Amṛtakuṇḍalī to the disciple’s hand, and having sprinkled them with the previously taught water, he recites: oṃ ruru sphuru jvala tiṣṭha siddhalocane.
Recite the mantra sarvārthasādhani svāhā and visualize it at the heart. Then, request the honorarium with this verse:
"By completely pleasing the guru,
The accomplishments of activity will be attained.
Therefore, even with mere respect,
One should completely please the guru."
Then, in that very hearth, prepare cāru (sweet rice) with the remaining butter and milk, and offer it as a homa. With the mantra oṃ cakṣu samanta cakṣu viśodhana vajra svāhā, use a golden probe to open the eyes of the image. Then, with the mantra oṃ divyāgne samādhi dhana priṇane svāhā, offer the first portion of the cāru to the deity.
Next, in order to bring about the pacification and enrichment of oneself and the disciples, perform a homa with the mantra oṃ vajrapuṣṭaye svāhā. The guru should say: "Eat this remainder, which was partaken by the Tathāgatas, in order to purify misdeeds." With these words, have the disciples eat the remainder of the cāru.
Then, while reciting the mantra of Amṛtakuṇḍalī, use the tip of a vajra held in the right fist to circle the lower, middle, and upper parts of the image three times to stabilize it. Then, on a pedestal measuring one-third the height of the image, request it to remain with oṃ supratiṣṭha vajre svāhā.
The disciples should circumambulate the image, prostrate, and make offerings. They should then prepare and present the offering materials to the preceptor (ācārya). The preceptor, in turn, should offer the torma to the guardians of the directions.
In order to ensure that the physical image remains for a long time, and to pacify oneself and the disciples, one should make a request to the guardians of the directions and ask for their forgiveness. If one wishes to perform a concise consecration for a cloth painting, a physical image, or the like, one should meditate on oneself as one’s own chosen deity. Having bathed the image and arranged the offering materials, one should first practice the meditation on selflessness, then meditate on the deity in an instant. Having blessed the eyes, the body, and so forth, and dissolved the wisdom being (jñānasattva) into it, one should make perfect offerings of both outer and inner substances and recite the mantra of that very deity one hundred and eight times.
Regarding the consecration of the bell and the rosary: one should generate them from the seed syllable as the Speech Vajra, and view them as having completely transformed into a bell. For the rosaries and so forth of male and female practitioners who have little faith, or who are kusali, or who practice for the sake of a livelihood, they should be blessed by reciting the mantra alone. Then, having made offerings and recited the mantra one hundred and eight times, one should ring the vajra and bell, join the palms, and ask the Tathāgatas for forgiveness.
Through whatever virtue I have gained by performing the rituals of the maṇḍala and so forth, may it destroy all the sufferings of all sentient beings.
The ritual of the maṇḍala, the fire offering (homa), and the consecration from the commentary on the glorious Hevajra source text, composed by the venerable master Kṛṣṇācārya, is complete.
By the venerable Indian abbot Kṛṣṇācārya.