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 maṇḍala dedicated to the Glorious Heruka. The text functions as a prescriptive protocol, moving from the selection and purification of the physical site to the complex metaphysical architecture of the deity's environment. It commits the practitioner to a rigorous set of prerequisites, including specific moral qualities such as patience and compassion, and strict adherence to geomantic guidelines to avoid misfortune. The work integrates physical actions—such as digging, drawing lines, and offering substances—with mental visualizations and mantra recitations. By detailing the process of empowerment (abhiṣeka), the installation of the deity, and the performance of fire offerings (homa), the text aims to transform a mundane space into a sacred environment where the practitioner can attain swift accomplishments and facilitate the awakening of sentient beings through the union of ritual precision and meditative equipoise.
Provenance
About this text
A ritual guide for the maṇḍala of the Glorious Heruka, the Śrīherukabhūtanāmamaṇḍalopāyikā originates from the Indian author Divākaracandra. Preserved in the classical Tibetan tradition, the work is found in the Tengyur, volume ཉ, where it comprises 88 pages and is situated within the Non-dual Tantra collection. Under its Tibetan title, dpal he ru ka 'byung ba zhes bya ba'i dkyil 'khor gyi cho ga, the work enacts a prescriptive protocol for the construction and activation of a sacred environment. It argues that the swift attainment of accomplishments depends upon the selection of specific locations—preferring charnel grounds, forests, and flowing streams over cities or temples—and requires the practitioner to embody moral qualities such as patience, compassion, and freedom from avarice. A scholar or serious reader consults this text today to examine the technical requirements of the maṇḍala, from the initial purification of the site to the metaphysical architecture of the deity's environment, and to understand the integration of physical actions with mental visualizations and mantra recitations intended to transform mundane space into a sacred realm.
Cite thisAnuvāda, “A Maṇḍala Ritual called “Elemental Spirits of Glorious Heruka”” (Toh 1261), machine draft, 2026.https://naxiai.com/tibetan/works/toh1261
Summary & commentary
Significance
The work is significant for its detailed preservation of the intersection between tantric visualization and physical ritual architecture. It illustrates the importance of geomancy and site-purification in Indo-Tibetan ritual practice, showing how the physical environment is viewed as an extension of the practitioner's internal state.
Structure
Passages
Section
Description
1-12
Site Selection and Purification
Guidelines on choosing auspicious locations, avoiding geomantic faults, and purifying the ground through mantras and offerings to the Earth Goddess.
21-41
Conceptual and Physical Construction
Instructions on the philosophical basis of conceptual elaboration, the precise drawing of maṇḍala lines, and the visualization of the vajra fence and canopy.
51-71
Fire Offerings and Ritual Substances
Procedures for generating the ritual hearth, invoking the fire god Agni, and the symbolic use of burnt offerings like honey and milk.
81-101
Empowerment and Initiation
The process of conferring empowerments, including the visualization of the master as Akṣobhya and the administration of secret and wisdom-knowledge empowerments.
110-118
Installation and Consecration
The final stages of the ritual, including the installation of the deity, anointing with perfumes, and the final consecration of the maṇḍala.
Themes
Geomancy and Spatial Purity (3-7)
Ritual Visualization and Transformation (9-11, 81, 110)
Tantric Empowerment (Abhiṣeka) (81-101)
The Role of Mantras in Purification (5-8, 114, 117)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual called “Elemental Spirits of Glorious Heruka”·
In the language of India: Śrīherukabhūtanāmamaṇḍalopāyikā. In the language of Tibet: Dpal he ru ka 'byung ba zhes bya ba'i dkyil 'khor gyi cho ga (The Ritual of the Maṇḍala of the Glorious Herukabhūta). Homage to the Glorious Heruka!
Just as the waves of the ocean, difficult to turn back, are completely traversed by the full movement of his feet, and the dance of the waves of his fully extended arms is a wave of utter purity; just as the elephant and other [beings] move in the water, his upward-streaming hair is like fire. May your body, O Blood-Drinker, who laughs like a garland of heads and is a stainless ocean, protect us!
Having bowed my head to the coemergent reality of the glorious, omniscient Heruka, who is endowed with awareness, whose compassion is singular, and who has abandoned all faults without exception, I shall describe his condensed maṇḍala.
Apart from the activities of the great maṇḍala, the supreme, unsurpassed accomplishment is not possible. Therefore, those who desire [attainment] should strive in the ritual, including empowerment, consecration, recitation, and practice.
The maṇḍala, meditative absorption, mudrā, mantra, the ritual actions, the seat, recitation, homa, offering, and the gathering of activities—these are the ten essential points.
The ācārya who knows these ten essential points, who understands the application of mantra and tantra, who is perfectly endowed with all the characteristics, who knows the meaning of all the treatises, who is empowered by all the empowerments, who has received the guru’s command and possesses good qualities, who maintains the samaya and the vows, and who is stable and knows the three vehicles—[such a one is the master].
Unswayed by worldly dharmas, possessing patience and the nature of compassion, diligent in recitation and free from avarice, perfectly devoted to faith and loving-kindness—one should undertake the activity of the maṇḍala through the complete performance of the ritual. This is done for the sake of connection with merit and the like, and also out of faith. One should never disparage the maṇḍala or perform the ritual in a deficient manner. In this life there is great suffering, and in the next world there is great fear; therefore, those who desire accomplishment should act with all earnestness. According to one's own capacity for the ritual, one should follow the very source text taught in the tantra. Through the merit of acting in that way, one will be born in a state invisible to the eye. By making manifest offerings to the maṇḍala, one will be born there swiftly.
In that regard, first, the ācārya who desires auspiciousness should perform the preliminary service, either after the disciples and others have requested permission two or three times with the maṇḍala as the prerequisite, or, desiring merit for oneself, with the intention of the maṇḍala ritual. In a place that is virtuous, conducive, and free from obstacles, the yogin should visualize the yoga of Hevajra and perform the three absorptions. One should recite one hundred thousand times the mantra of the Universal Monarch and the mantra of one's own chosen deity, and ten thousand times the mantras of others. Alternatively, one may perform the maṇḍala through devotion to the vision of the Lord. This is the preliminary service. In mountain caves, by riverbanks, and so forth—
In charnel grounds, secluded from people, or in forests, and exclusively in places filled with flowing streams, accomplishments will undoubtedly be swiftly attained. In cities, houses, groves, and the dwellings of temples, the Knower of Reality has taught that accomplishments are achieved only after a long time. This concludes the presentation of the locations.
On an auspicious day and under a favorable constellation, at the time of dawn, the wise one who has mastered the characteristics of the earth should thoroughly examine the ground. One should avoid earth that resembles the back of a tortoise or an elephant.
To the east, there should be a long pepper tree; to the south, a plakṣa tree; to the west, a nyagrodha tree; and to the north, a bakula tree. In the southeast, there should be a kakubha tree; in the southwest, a pālāśa is prescribed; in the northwest, a śālmalī tree; and in the northeast, an udumbara.
The aśoka, kandaka, sukha, nimba, gruḍa, tamāla, mācoka, kuca, āmra, and bālaseṇa trees are auspicious. The ground should be examined for the characteristics of a square shape, provided with springs in the direction of the Water and Indra. Having dug a square pit there, it should be filled back with the excavated earth. If the pit is not filled, it is inauspicious; if the earth and other materials remain in excess, it is highly praised. This concludes the thorough examination of the earth.
With the ciñcā and other such plants... [text continues]...
If one should begin the maṇḍala in such a place, conflict, sorrow, and the loss of wealth will swiftly befall the patrons. If the ground is shaped like a tortoise, the back of an ox, or a basin, there will be death, disease, or ruin. Therefore, the wise should not begin the maṇḍala in such locations. White earth, such as that from the aśoka tree and the like, is highly auspicious. If there is a spring in the northeast, the accomplishment will be unsurpassed. If the earth excavated from the pit does not fill it back in, everything will decline. If the pit is filled with the excavated earth, everything will flourish. This is the characteristic of the earth.
Then, in the center of that highly praised site, one should sit on a comfortable and high seat. Having purified oneself, applied fragrant scents, adorned the body with appropriate garments, and bound the crown, one should arrange all the ritual requisites. Performing the protection and recitation, and taking the vajra and bell in hand, the mantra practitioner, remaining in meditative equipoise, should offer the torma and offerings. At the time of dawn, one should perform the three samādhis. Having cleared away obstacles through the ritual to be explained or the homa of incense, and having driven in the kīla pegs, one should also meditate on the vajra fence, the vajra canopy, and so forth. For the sake of protecting the disciples, one should perform the peaceful homa. Following that, one should purify a vast torma according to the pith instructions and offer it to the world-protectors of all directions accompanied by the sound of drums. Then, on the following morning, the mantra practitioner should perform the yoga of the deity itself.
Sprinkle thoroughly with water consecrated by the all-accomplishing mantra. Mentally invite the Earth Goddess (Pṛthivīdevī) by means of the characteristics of the transformation to be described, and worship her perfectly with the five offerings. Then, having made the supplication with the verse beginning "O Goddess, you..." and so forth, one should place her in the center of the sky with the mantra: oṃ tiṣṭha vajra hūṃ.
One should dig into the earth to the depth of the knees with the activity-vajra. Visualizing the nāga Vasuki, one should then thoroughly purify the site. During the middle and last months of autumn, at sunrise, one should place [the nāga] in the northeast. The nāga lies with its head facing south and its left side firmly positioned. During the first, middle, and last months of winter, its head is situated in the direction of Yama (the south); it faces west, and its posture is that of the upper body of a nāga. During the first, middle, and last months of spring, it faces north; its head is turned toward the west, and it lies down. This is the powerful nāga Vasuki. During the first, middle, and last months of summer, the nāga lies on its side; its head is pointed toward the north, and it faces east at all times.
If one digs everywhere beneath the lower part of this nāga’s back, there is no doubt that the desired accomplishments of the patron will arise. If one digs at its head, parents, siblings, kinsmen, children, grandchildren, power, and so forth will be constantly destroyed. If one digs into the body at the back, the dwellings will decline or one will die; for a long time, one will be afflicted by the former conditions.
Oxen, buffaloes, and so forth—
One should know the abodes of the nāgas to be destroyed; one should dig in this lower portion. Having circumambulated and traversed the area completely, one should look toward the earth known as Yaśasvinī. The wise and learned should perform an examination, and then remove any embedded thorns. If those thorns are not removed, faults will arise. If a complete bone or limb is found, it shows the danger of a thorn that is a "thorn of charcoal." Ashes indicate loss of wealth; human bone, snakes, and the like, as well as other thorns, will cause harm. Stones, dust, shards, nails, hair, kṛtaka wood, bricks, stains, oily substances, thorns, and so forth—these give rise to many thorns such as binding and striking. By properly removing the thorns, all afflictions (kleśa) are eliminated without exception. Having dug to the depth of the knees, if the earth is not purified, the mantrin should dig again to the depth of the waist until it is completely pure. If these persistent thorns should arise, one should cover them with the hand and recite the mantra; by that very act, they will be purified. The mantra is: Oṃ hana hana krodha hūṃ phaṭ. Then, one should properly prepare the clay with water mixed with the five amṛtas consecrated by the syllable Hūṃ, and sprinkle it with water consecrated by the sarvakarmika mantra. One should firmly place grains, jewels, and medicinal herbs in the center and make the ground perfectly level. In one's own home, a cow-pen, a temple, a ruined house, a streambed, or at the shore of the ocean—
One should not perform activities such as leveling or digging. It is taught that the ground is purified by reciting the mantra while extending the hands. By that, the ground is purified, for one's own mind is completely pure. The mantra is: OṂ RAKṢA RAKṢA HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ.
Then, within a multi-storied pavilion possessing four gates and archways, one should hang a canopy, and have it completely covered with white yak-tail fans, trees, banners, and leaves. It should be excellently adorned with particularly sublime silks, and naturally purified by being decorated with garments variegated with fragrant scents and flower garlands. Having anointed it with perfumes and placed fragrant incense burners at the four corners, one should again perform the fire offering and so forth. Likewise, one should visualize the Earth Goddess (Pṛthivīdevī) residing in the direction of space. This is the ritual for purifying the ground.
Following that, the Vajra Master, together with excellent companions, sits on a comfortable seat upon the well-restrained maṇḍala ground. Having presented the torma, offerings, and so forth, one should meditate on the maṇḍala of one's chosen deity. In order to expel obstructing spirits (vighna), one should sprinkle the maṇḍala ground with scented water consecrated by the recitation of the All-Accomplishing Action mantra. Then, with the mantra OṂ BHŪḤ KHAṂ, one should transform it into the nature of space. With HŪṂ LAṂ HŪṂ, one should meditate on the ground as having the nature of vajra atoms.
One should perform the consecration with the mantra: Oṃ medīni vajrabhava vajrasattva hūṃ. This is the purification of the ground according to the pith instructions; this is the ritual for internal purification.
Following that, the master, having strewn fragrant flowers, should sit in the center of the maṇḍala base. Holding a vajra and a bell in his hands, he should visualize himself as possessing the yoga of the three absorptions of all the Tathāgatas. Then, the disciples holding vajras and bells should visualize the four yoginīs, Gaurī and the others, residing in the four directions.
They should then make a supplication with these four verses:
"O peaceful ones, all Tathāgatas,
Abode of all the Tathāgatas,
Supreme of all phenomena, selfless—
Please explain the supreme maṇḍala.
Perfectly complete in all characteristics,
Completely abandoned of all non-characteristics,
Supreme body of Samantabhadra—
Please explain the supreme maṇḍala.
Supreme peace arising from the Dharma,
Engaging in the conduct of primordial wisdom,
Supreme speech of Samantabhadra—
O Charioteer, please explain the maṇḍala.
Great mind of all sentient beings,
Naturally pure and free from stains,
Supreme mind of Samantabhadra—
O Charioteer, please explain the maṇḍala."
Then, the mantra practitioner should accept the supplication and generate the divine pride of all the Buddhas and Bodhisattvas:
"I am the Buddha, the Bodhicitta;
I am Amoghasiddhi, the Vajra Dharma."
"I am Vajrasūrya himself; I am all the Buddhas." Thus it is said. Following that, with the mantra hūṃ vajrod tiṣṭha, one should request the maṇḍala-cakra that was meditated upon to depart and place it in the center of the sky. Then, with a mind of intense compassion for the realm of sentient beings shrouded in the darkness of the afflictions (kleśa), one should arise, having become utterly wrathful toward those afflictions.
The syllable ṭa is on the left eye of the rabbit [the moon], and the syllable ma holds the sun on the right. Gazing upon the various worlds with the vajra-look from all sides, the vajra blazes from the soles of the feet. Slowly brandishing the vajra, one performs the dance of the crossed-vajra steps. Ringing the bell at the various locations, one utters the syllable hūṃ from the mouth and, with a fierce threatening gesture, should remain. The mantra practitioner should circumambulate from the right and turn the wheel.
Then, in order to suppress the obstructors (vighna), one should recite this verse:
"Those who dwell in body, speech, and mind—planets, spirits (bhūta), flesh-eaters (piśāca), and the like—anyone whose body is a corpse, you all must depart! I am the glorious power of compassion, the actual family of Vajrasattva, arisen from the wisdom of great bliss, the application of the maṇḍala of the fast. If anyone should remain, their body shall be pulverized in every way by the blazing vajra born from the three secrets and the departing [deities]."
Then, following that, all obstructors without exception—
One should visualize [the deity] acting out of fear. This is called the characteristic of expelling obstructors and the complete taking hold [of the site]. Then, in order to pacify the obstructors, the mantrin should meditate in the center on the body of Amṛtakuṇḍalī, which is half-sharp, extremely fierce, and resembles the light of the midday sun. With the mantra: Oṃ gha gha ghātaya ghātaya sarvaduṣṭān phaṭ phaṭ | kīlaya kīlaya sarvapāpaṃ hūṃ hūṃ hūṃ | vajrakīlaya vajradhara ājñāpayati kāyavākcittavajrakīlaya hūṃ phaṭ, one should mentally strike in all directions through the application of emanation.
Furthermore, in order to pacify all obstructors without exception, one should visualize the guardians of the directions—Indra and the others, together with their sons, servants, and retinues—who reside in their respective directions, as well as other obstructors, as being gathered into a single mass in the center of the maṇḍala site. One should then mentally strike them with that very mantra of Amṛtakuṇḍalī. This is the ritual of striking with the kīla.
Then, having visualized the maṇḍala site as being without obstructors and as the light of the blazing, sharp family, one should perform the striking with the kīla. Outside of that, there is what is called the "vajra fence." One should meditate on a multicolored vajra endowed with five-colored light rays, which arises from the transformation of a black syllable hūṃ situated in the center of a sun maṇḍala produced by the total transformation of a red letter ra. From that garland of light rays, a blazing garland of vajras radiates, pervading the four directions.
It is beautifully adorned and reaches to the vajra fence, which is square. Pervading above is the vajra canopy, and pervading below is the ground, which is of the nature of vajra. From both the fence and the canopy, light rays are emitted in every direction until they reach their limit. By binding the outer directions and the transformation of the sun and the crossed vajra into light rays from all sides, the interior is made without gaps; then, one should meditate on the boundary being established far outside. This is the ritual of the protection wheel, such as the vajra canopy and so forth.
Then, from the syllable baṃ, one should visualize the Earth Goddess (pṛthivīdevī) arising, whose lower body is formed from that [syllable], who is golden in color and holds a precious vase in her hand, adorned with fine garments. Having visualized her in front, one should establish her with verses:
"O Goddess, you have become the witness for the offering of the Vajra Wrathful One. O Earth, who holds many jewels, I, [Name], shall draw the maṇḍala."
Having exhorted her three times, one should offer the sprinkling of water and so forth upon the ground. Having made offerings equally, one should contemplate her dissolving into that very spot. Then, the master together with his companions should smear and scatter fragrant scents and fine flowers upon the maṇḍala. In the place of the deity, one should prepare nine maṇḍalas with the five nectars (pañcāmṛta), and for the maṇḍala of Nairātmyā, fifteen maṇḍalas. Having mentally invited the maṇḍala residing in space, one should arrange it equally upon the maṇḍala smeared with the five nectars.
Having completed the construction of the vajra fence and so forth, up to the final demarcation of the boundaries, one should perfectly worship that maṇḍala-cakra with outer and secret offerings, and perform the praise and the tasting of amṛta. At the time of seizing the site and the preparatory stage, one should worship the maṇḍala in the maṇḍala-house during the night with the sounds of very melodious music—such as cymbals, the tamboura, flutes, hand-drums, and clay drums—as well as with pleasant songs, dancers following the movements of graceful people, and various auspicious ceremonies.
Then, sitting upon a very soft and comfortable seat that has been thoroughly examined, one should place a vessel for sprinkling water to the left of the front, filled with excellent flowers and water, and consecrated with mantras. The yogi, possessing the yoga of the three absorptions, should perform the preparatory rite for the vase. In this regard, the vase should not be black, but should have a wide mouth, a long neck, and a spacious interior; it should be washed very well, fumigated with incense, and filled with the five grains—barley, barley-ears, masha beans, rice-ears, and sesame; the five medicinal herbs—vṛhatī, kaṇṭakārī, śvetāparājitā, devasahā, and sahadevī; the five fragrances—safron, aloeswood, tagara, sandalwood, and patraka; the five precious gems—gold, silver, copper, pearl, coral, and lapis lazuli; and the five meats of the elephant, [horse, dog, cow, and human].
From rivers and the like that have not been traversed by horses, oxen, donkeys, or similar animals, one should take water that is very well-prepared and not let it touch any other vessel. With the mantra oṃ tapte tapte mahātapte svāhā, one should make it the water for the maṇḍala and fill it completely. One should place five mouth-ornaments—namely, cūta, jā, jambuka, bilva, and tamālu—and wrap the neck with a pair of new cloths. It should be marked with the sign of one’s own deity residing within the source of phenomena (dharmodaya), and one should visualize it as being of the nature of jewels by means of the syllable vaṃ. It should be provided with banners and parasols, and the Lord of the meditated maṇḍala should be placed upon it. It should be connected with a vajra encircled by a garland of flowers. A throne corresponding to the Victorious Vase (vijayakalaśa) should be set down, and the practitioner should take the vajra encircled by flowers with the left hand and the garland with the right. The practitioner should then consecrate it one hundred and eight times with the deity’s own mantra, inserted between the three syllables.
Likewise, the other maṇḍala vases should be of a slightly smaller measure, and the ritual should be performed in the same way. They should be marked with the signs of their respective deities, visualized as having corresponding seats, and consecrated on the maṇḍala site seven times with the deity’s mantra inserted between the three syllables of the maṇḍala deities. Then, having offered the water for the feet and so forth, one should worship with the five types of offerings, ring the bell, and offer praise.
Likewise, one should perform the ritual for the other vases as well. For the sake of the secret [practice], one should generate Ghasmarī for the sentient beings and consecrate them one hundred and eight times with the all-accomplishing mantra enclosed between the three syllables. In the same way, one should perform the foot-washing, the praises, and so forth. Following that, one should offer the torma in order to pacify obstructing spirits (vighna). Regarding this, the ritual for the preliminary consecration of the vases should be performed three times each day. Others say that there should be eight vases at the gates of the east and so forth, possessing the names of the Victorious One (Jaya), Auspicious (Maṅgala), Accomplished (Siddha), Protected (Rakṣita), Victorious (Jaya), Peaceful (Śānta), Miraculous (Ṛddhi), and Accomplished (Siddha). One should consecrate them seven times with the mantra oṃ suṃ kṣuṃ yuṃ hūṃ phaṭ svāhā and likewise perform the preliminary consecration (adhivāsana). In the Nairātmyā maṇḍala, one should likewise meditate on the fifteen goddesses' vases as being marked with curved knives (kartṛ) and consecrate them with their respective mantras; the remainder is as before. This is the ritual for the preliminary consecration of the vases.
Then, with palms joined and body bowed, holding excellent flowers, one should say: oṃ sarvatathāgata sulalita vilasana nāmitair nāma bhagavantaṃ jaḥ hūṃ vaṃ hoḥ pratīccha kusumāñjaliṃ nātha hoḥ. Having said this, one should cast the flowers and make offerings to the maṇḍala wheel. Then, placing the right knee on the ground and extending the right hand,
The mantrin should wave fine incense and visualize a subtle vajra arising from the syllable HŪṂ upon the tongue. Then, one should exhort the Lord of the Maṇḍala and the others:
"Homage and praise to the Bhagavān, the supreme Vajra Wrathful One, the King of Vidyās. O Protector, the very embodiment of compassion, I wish to draw the maṇḍala. For the sake of protecting the disciples and for the sake of making offerings to you, O Bhagavān, it is right that you grant me your grace. The Buddhas turn the wheel for the sake of beings; the Bodhisattvas abide in the fruit. Furthermore, the deities of mantra, the world-protecting deities, and the bhūtas who have entered the teaching of the Perfect Buddha and who are devoted to the doctrine—please look upon us with your authentic vajra eyes.
O Great Vajra, [I,] so-and-so, wish to draw the maṇḍala arising from the Hevajra according to the ritual as much as I am able, in order to purify transmigrating beings. Having taken them and the disciples under your compassionate care, it is right that you all swiftly accomplish the maṇḍala and its contents."
Thus, one should make this request three times, and then offer worship and praise. This is the ritual for the preliminary consecration of the deities.
Then, the mantrin, having ascended from the site of the maṇḍala and properly protected the disciples, should perform the preliminary consecration:
"Those endowed with faith in the Sugatas and their qualities, belonging to the [right] family, free from pride, possessing the proper complexion, form, and youth, who desire the goal and possess distinguished diligence—"
Grateful, skilled in craftsmanship, and endowed with insight,
Adorned with a well-washed garland of flowers,
Whether they lack physical form or qualities,
Or even if they are lowly, they should be established [therein].
The fourfold assembly in the maṇḍala ritual
Are those very ones who receive the authorization.
Possessing their respective trainings,
And having devotion for the Mahāyāna,
Some enter this maṇḍala for the sake of accomplishing mantras;
Others desire merit,
And others desire the world beyond.
When the world beyond is taught,
Those who develop certain faith
Are the wise ones to be introduced to the maṇḍala,
Not those whose minds are fixed on this life alone.
For those whose minds are fixed on this life,
The world beyond does not exist.
For a person who desires the world beyond,
The results of this life arise as a mere byproduct.
Having explained all of these without exception,
One should cause the disciples to enter the gateway of the heart.
Emerging from the vajra path,
They abide in the center of the lotus of self-awareness.
Having entered the hearts of all without exception,
They melt, and the Tathāgatas
Should be visualized as bathing them with the supreme mantra.
The supplication at the gate of the maṇḍala:
"O Teacher, you who act for the benefit of sentient beings,
Greatly diligent one, please lead me
From the unbearable ocean of saṃsāra
To great bliss.
Please lead me to the Mahāyāna.
O Great Protector, grant me
The stable Mahāyāna awakening.
Grant me the reality of the samaya.
Grant me also the bodhicitta.
Grant me the Three Jewels:
The Buddha, the Dharma, and the Saṅgha."
"Into the supreme city of great liberation, O Protector, please lead me!" Thus the student should make the request. With devotion, excellence, and discipline, the student should request three times. Having summoned the principal student, the Guru should speak these words:
"This Mahāyāna is compassion, the source text of the ritual conduct of mantra. To you, who are vessels for the Mahāyāna, I shall explain it perfectly. The Buddhas who appear in the three times, possessing the vajra of body, speech, and mind, have attained incomparable wisdom through the power and strength of the vajra secret mantra. By the application of the peerless mantra, the great and terrible hosts of Māra were conquered by the heroic Lion of the Śākyas and others. Following the ways of the world, they turned the wheel of non-retrogression. Therefore, with a compassionate mind, act so that omniscience may be attained."
Having spoken thus, and having performed the confession of misdeeds and so forth, one should extensively perform the taking of refuge in the Three Jewels and so on:
"In the Buddha, Dharma, and Saṅgha, the unsurpassed Three Jewels, I shall henceforth maintain the vows of the Buddha-yoga. I shall firmly uphold the three types of ethical discipline: the discipline of training, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings. I shall also perfectly uphold the vajra, the bell, and the mudrā. In order to generate the great Jewel family..."
The masters should also be accepted. Having made them sacred, one should daily bestow the four kinds of generosity. The samayas for engaging with the great Jewel family are also delightful. One should thoroughly uphold the sublime Dharma of the outer, inner, and secret three vehicles. For the pure and supreme Lotus family, which arises from great awakening, one should thoroughly uphold all the vows by means of that very [family]. Because the great family of action arises, one should perform acts of worship to the best of one's ability. I shall generate the supreme, unsurpassed bodhicitta. For the sake of the welfare of all sentient beings, I shall uphold all the vows. Those not yet liberated, I shall liberate; those not yet freed, I shall free. Those not yet relieved, I shall relieve; I shall establish sentient beings in nirvāṇa. Thus, [recite] twice or thrice. For those who are not wealthy, one should individually confess all misdeeds. Taking refuge in the Three Jewels, rejoicing in the virtue of beings, and mentally upholding the awakening of the Buddhas—by means of these, one bestows the taking of refuge and so forth. Then, the master should visualize Nairātmyā, Khecarī, and Bhūcarī at the hearts, crowns, and throats of the disciples. Holding the tip of a vajra with the right hand, one should recite the three-syllable mantra and touch the heart and other locations. One should place a flower on the crown, and incense and a lamp in front; the perfume should be applied to the heart.
Then, from trees such as the pāṭala, udumbara, and aśvattha—which are milky, twelve finger-widths in length, untouched by insects, unburnt, not fallen, without blemishes, and not crooked—one should smear them with urine, tie a garland of flowers to the tip, and [anoint them] with the mantra: oṃ ajihvā saṃvartani hūṃ phaṭ. For some trees, one should recite [the mantra] seven times and then hand [the tooth-stick] to [the disciple]. Then, the disciple, facing either east or north, should smear an area of ground the size of a cowhide with cow dung. By the command of the guru, [the disciple] should eat [the tip] and cast the tooth-stick away from the tip. Regarding how the tooth-stick is cast and where it falls:
"If it falls facing toward oneself,
Know that to be the supreme accomplishment.
Whoever [casts it] will become skilled in speech.
Likewise, if it falls in the east, the accomplishment
Is renowned as being of middling quality.
Likewise, if it falls in the north, the accomplishment
Is that of the worldly and the animals.
When the tooth-stick is cast,
If it falls facing downward,
That is the accomplishment of the upper and lower [realms].
If it falls outside, there is no accomplishment."
Then, one should cause [the disciple] to drink three handfuls of water consecrated with this mantra: oṃ hrīḥ viśuddha sarvadharmāḥ pāpaṃ niścayasya saṃśodhaya sarvavikalpān apanaya hūṃ. Then, for the purpose of protecting the disciples, one should tie a three-strand thread—twisted together and knotted three times and consecrated with the sarvakarmika mantra—around the right arm. Following that, one should give a single kuśa blade, consecrated with the sarvakarmika mantra, for the purpose of a pillow.
Likewise, furthermore, one should provide many kuśa grasses for the purpose of a seat. Then, the Dharma should be explained and they should be made to listen:
"The appearance of an omniscient one in the world occurs only once in a great while. It is like the blooming of the udumbara flower; it occurs only once in a great while. Training in the vehicle of mantra is even rarer than that. Therefore, you should practice with the power to act for the sake of incomparable sentient beings without turning back. Whatever non-virtues were committed in the past over many tens of millions of eons, they will all be exhausted by seeing a maṇḍala such as this. By abiding in the vehicle of Secret Mantra and reciting the mantras of the Protector, one will attain the unsurpassed state; what need is there to mention immeasurable renown? These [mantras] sever the lower realms from which all suffering arises. Those whose minds are utterly stainless through this supreme conduct—O Great Being, you have thereby obtained an incomparable gain. Since all the Victorious Ones and their Sons have fully embraced you in this teaching, you will be born as great beings. Therefore, you will be born perfectly into the Mahāyāna. By this glorious, supreme path, one emerges in the highest vehicle. Whoever travels by this will become a tathāgata. Transcending existence and non-existence, it is stainless like space. It is a state that cannot be analyzed by logicians and is beyond conceptualization."
"That which is free from conceptual elaborations is elaborated by conceptual elaborations. By abiding in the scriptures of the Mahāyāna, one will attain such a dharma." Thus it is said.
Then, having caused [the student] to rise with a virtuous intention, one should say: "It is appropriate for you to describe what you saw in your dream, so that a maṇḍala may be drawn in your own place." Having thus spoken, one should protect them thoroughly with this all-activity mantra: oṃ rakṣa rakṣa hūṃ hūṃ hūṃ phaṭ svāhā, and then have them go to sleep. This is the preliminary consecration of the student.
Then, once everything is complete, the Vajrācārya should recite either the all-activity mantra or the root mantra for as long as desired, and then sleep in the lion’s posture. At dawn, one should ask about the signs seen in the dream. Having heard whether they are virtuous or non-virtuous, one should speak without hesitation.
Dreams of seeing a Buddha, seeing a statue or a caitya, hearing the Dharma, or its companions; seeing monks or the Saṅgha; temples, the sons of the Buddha, and nuns; mountains, groves, and shrines; rivers, ponds, and collections of curd; the king of beasts and the eneya antelope—these are praised.
Birds distinguished by the mark of a wheel, always seeing the entry into meditative concentration in dreams, dwelling on excellent waters and mountains, dwelling in the sublime sky while contemplating the sublime; seeing lay practitioners, diligent kings, mantra-holders, powerful lords, beautiful young women, parents, and gurus who have gone to the higher realms—these are auspicious.
The supreme goddess, the sublime secret, the supreme practitioner endowed with qualities, the brahmin, the great assembly of the Victor’s maṇḍala, those adorned with garments, those with flowers in full bloom, performing the homa, the fruit and the flower, receiving the empowerment of a king and attaining the kingdom, victory in battle, killing a thief oneself, being liberated from sinking in the ocean, and escaping from a difficult ravine—these and other such virtuous signs in dreams are called auspicious, while those contrary to them are called inauspicious.
Having understood that from the virtuous comes accomplishment (siddhi) and from the inauspicious comes the lack of accomplishment, the mantra practitioner should, upon seeing anything inauspicious, recite the mantra of Vighnāntaka. Taking all phenomena to be like a dream and as being attained through what is like a dream, one should have faith in that and meditate to pacify bad dreams for the sake of accomplishment.
Then, the yogi should perform the three absorptions (samādhi) of Hevajra: for the purpose of the preliminary consecration and for the purpose of requesting the departure of the deity’s maṇḍala, one should place [the materials] in the sky. From a charnel ground or [using] new thread spun by one possessing the samaya, one should mix white, yellow, red, green, and black powders with fragrant and excellent colors for the sake of the practice. Having dyed them separately, from the syllables BHRŪṂ, ĀṂ, JĪṂ, KHAṂ, and HŪṂ, they are of the nature of Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya.
The nature of the five wisdoms—the mirror-like, the equality, the discerning, the all-accomplishing, and the utterly pure wisdom of the dharmadhātu—is followed by the four individual wisdoms, such as the mirror and so forth. Accordingly, the marking lines, divided into twenty-five, should be placed in the hands in sequence and twisted. Then, one should visualize the five Tathāgatas, such as Vairocana and the others, who are the union of all the Tathāgatas residing in their respective directions.
In their hearts, one should visualize wisdom marking lines composed of seed syllables such as BHRŪṂ, which are of the nature of light rays. With the mantra: OṂ AŚVAŚVATA VAJRA SŪTRAṂ ME PRAYACCHA MAHĀMAṆḌALA SŪTRAYANA HŪṂ, one should make a request to Vairocana. Likewise, by changing the name, one should make requests to Ratnasambhava and the others.
Then, having established oneself in the yoga of Hevajra, the master should meditate on the sun and moon arising from the syllable JAḤ in both eyes. With eyes blazing and moving, and a gaze of blazing eyelashes like a hook, one should imagine that the wisdom lines are summoned and invited. Urged and sent forth by the Blessed One, one places the marking lines in the hands and inserts them into their respective colors. Together with a disciple who possesses the yoga of Ghasmarī, they hold the lines and stand facing one another, [reciting]: "All phenomena abide in mutual dependence; all phenomena abide one within another."
All phenomena are utterly and perfectly established; thus, while reciting "HŪṂ," the marking cord should be twisted. Then, the cord, having been twisted and unified, should be one cubit in length, twice the size of the maṇḍala, and in thickness, one-twentieth of the door-width. Then, the mantrin should moisten it with the five nectars mixed with scented water. Having placed the three syllables at its core and smeared it with fragrance, it should be set in a vessel of gold or the like, offered with the five types of offerings, held in the hand, and fully protected by the recitation of the syllable HŪṂ.
Then, the mantrin should smear the site of the maṇḍala with fragrance and scatter flowers. Visualizing the maṇḍala of Hevajra residing in the midst of space, he should offer the cleansing sprinkling and other rites, and present the offerings. Then, the yogin, possessing the yoga of Hevajra himself, should visualize the practitioner in the north in the form of Ghasmarī. He should then imagine the sun and moon, arising from the syllable JAḤ and possessing yellow light rays, upon his right and left eyes.
Then, the mantrin, standing in the western direction and facing east, should hold the marking cord at the level of his navel with his left fist. The practitioner in the north should also hold it there and invoke it with the three syllables JAḤ JAḤ JAḤ. The practitioner in the north should also summon it with the three syllables JAḤ JAḤ JAḤ.
Likewise, standing in the east and facing west, together [with the assistant], one should recite: Oṃ vajrasamayasūtra mātikrama hūṃ. Taking the thread with the thumb and forefinger of the right hand, which holds a vajra, one should snap the fingers and strike the brahma-line in the space level with the navel, ensuring all directions are equal. In the same way, the lower line should be struck. Then, with the sound of the thread, "Now, for the sake of the benefit of sentient beings, the time has come for you all," one should invoke all the Tathāgatas residing throughout the entire realm of space.
Then, moving in a circumambulatory fashion, one stands in the south and faces north, while the disciple stands in the north and faces south; together, they should strike the brahma-line and likewise the lower line. Then, standing in the southeast and facing north, and standing in the northeast and facing south, together they should strike the eastern boundary line. Then, standing in the northwest and facing south, and standing in the southwest and facing north, together they should strike the western boundary line. Again, moving in a circumambulatory fashion, standing in the northwest and facing east, and standing in the northeast and facing west, together they should strike the northern boundary line.
Then, sitting in the southeast and facing west, and sitting in the southwest and facing east, together they should strike the line for the southern portion. Again, sitting in that same manner and sitting in the northwest, they should strike the intermediate line. Then, sitting in the southwest and sitting in the northeast, together they should strike the intermediate line. Then, on both sides of the central Brahma-line of the four directions, they should strike the lines for the area of the gates of the eight-part square wheel. Then, outside the square root line, they should strike the lines for the colored powder (rajas) at a measure of one-fourth the gate. Outside of that is the area of the vidhika at a measure of half the gate. Then are the lines for the colored powder. Then, at the measure of the vidhika, are the lines for the lattice, the half-lattice, and the sun and moon bands. Then, the lines for the area of the colored powder should be struck. Then, on both sides of the four gates, three lines for the area of the colored powder should be struck individually, and the lines for the area of the divine bands at the measure of the gate should be struck. Then, having set aside a portion at the measure of the colored powder on both sides of the gate, the lines for the archways (toraṇa) and pillars should be struck at the measure of the colored powder. Thus, the height is three times the gate; on top of the archway, it should be drawn as is beautiful. Then, having doubled that very marking cord, one should sit in the center of the maṇḍala.
Having firmly planted the khadira-wood kīla into the maṇḍala and attached the marking cord to it, the practitioner, together with the assistant, should begin from the northeast and, by circling in a clockwise direction, strike two vajra lines in the form of a circle outside the maṇḍala. Then, doubling that same cord, one should likewise strike two vajra lines in the form of a circle inside the maṇḍala, beginning from the northeast and circling in a clockwise direction. Next, by circling in a clockwise direction, one should strike the two lines of the light-maṇḍala known as the cakravāḍa, so that the directions emerge in equal proportions.
In the case of the Nairātmyā maṇḍala, the lines for the eight pillars should be struck in equal proportions, similar to the eight maṇḍalas. To strike the pillar lines for the wheel in the eastern section, one should stand in the southern section and face north. The pillar lines for the lotus in the western section are struck while standing in the northern section and facing south. The pillar lines for the sword in the northern section are struck while standing in the western section and facing east. The pillar lines for the jewel in the southern section should be struck while standing in the eastern section and facing west.
In that regard, if there is no practitioner from the north to perform the application of the lines, then even without an assistant, one should strike the line with a ritual dagger (kīla) oneself. At the time of laying the lines, one must also examine the signs: "Bad signs mean no accomplishment; if the line breaks, the guru is impaired. By being inferior or empty, there will be illness and so forth; if one is confused about the directions, the disciple will err." Some say that these signs are observed from the laying of the two Brahma-lines. Others say they are observed from the laying of the Brahma-lines, the directional lines, and the corner lines. Still others say they are observed from the laying of all the lines.
Following that, starting from the long root lines, one should draw four lines to the center of the gates. Then, one should lay the first colored powder lines situated on the sides of each respective gate; this is the third [step]. Then, one should lay the two lines of the gate's dimensions situated on the two sides of the lintel (yabub). Then, one should lay the two respective lines situated on the left and right sides of the neck, located beneath the architrave (vidhika). Then, one should lay the two respective lines situated beneath the molding (kakhe), which is half the size of the gate. Then, one should lay the two respective lines situated on the cheeks of the directions in the size of the architrave, and also the seven lines situated on the remaining area of the colored powder ground above the molding.
Then, having laid the maṇḍala lines and adorned them with the dimensions of the respective shapes, one should meditate upon them both externally and internally: "Four-cornered, with four gates, and beautifully adorned with four archways."
Endowed with four lines and equal [parts], adorned with silk and flower garlands, and possessing five lines, the supreme maṇḍala is evenly equipped with bells at the tips of the banners. All the intermediate sections, at the junctions of the gates and so forth, are marked with jewels and vajras. It should be made as a single tier. Nairātmyā is likewise [represented]. Furthermore, within the wheel, at half the size of the outer wheel, it is perfectly circular and adorned with the pillars of the wheel and so forth, beautified by vajra garlands and the like, and provided with yak-tail whisks and mirrors. It is draped with a canopy.
Thus, having laid the lines for the colored maṇḍala, which is the nature of the dharmadhātu, the thread should be dismissed with the three syllables ending in muḥ. It should be placed in a clean vessel. Then, the Vajrācārya, seated within the maṇḍala, should generate the sun and moon in the right and left eyes with the syllable hīḥ, look all around with the gaze of a wrathful deity, and mentally open the four gates. This is the ritual for laying the lines.
Then, having finely ground the colors—white, yellow, red, green, and black—made from the materials of the Jewel family, or iron or conch, or sāli rice, or kṛta grain, or cemetery bricks and charcoal, or human bone, or the leaves of a thief, and having fumigated them with incense, they should be placed individually in clean vessels. Generating the syllables bhrūṃ āṃ jrīṃ khaṃ hūṃ, one should place the colored powders before oneself.
As before, one should visualize [the site] blazing with the rays of wisdom of the Tathāgatas, such as Vairocana, and having summoned them with a hook, unify them into the nature of wisdom. Visualizing them as blazing, one should consecrate them with the mantra: Oṃ vajracitra samaya hūṃ. Then, reciting vajravega, one should mentally cast the wisdom-thread located in the maṇḍala and insert it into the center. Having extracted the kīla situated at the hub of the maṇḍala with the syllable hūṃ, one should meditate on the heart mantra of the vajra held in one's own hand. In the place where the kīla was extracted, fill it evenly with the five colors. To eliminate inauspicious signs, with the sound of the bell and vajra songs, one should generate the divine pride, thinking: "This expanse of reality is utterly pure; it is the liberator of the realm of sentient beings. He is the great king called Hevajra, the abode of all Tathāgatas, completely liberated from all faults." Then, the yogin, who is the embodiment of method and wisdom, should take up the colors individually with the left fist and, starting from the northeast, draw the colors—white, yellow, red, green, and black—beginning from the outside and circling inward. As it is said: "White gathers the nature of the vajra; the others are adorned with gold; they gather the nature of ruby; likewise, they are like emerald; know that black is within. This is the sequence of the pigments." Likewise:
As for how the lines are to be drawn: they should be even, without deviation or interruption. The intermediate boundary is to be the size of a barley grain, calculated as one-twentieth of the door. Then, the mantra practitioner, remaining in meditative equipoise, should closely examine the signs: if the line falls thick, there will be fever; if it is too thin, wealth will be lost; if it is crooked or the sky-line is broken, the guru and disciple will die. If the colored powders are not arranged in a circle, even if they are laid down, it will be incorrect; otherwise, it is virtuous, and the guru and disciple will be highly exalted.
Then, reaching the lines of the central maṇḍala, the eastern section of the ground is white; the southern section is to be yellow; the western section is red; the northern section is green; and the central section is black. In the center of that, upon the anthers of a red eight-petaled lotus, one should draw a white skull-cup, red on the inside and facing upward, resting upon a sun maṇḍala, and marked in its center with a crossed vajra. For the two-armed and six-armed Hevajras, the vajra is black and radiating light.
On the eastern petal and so forth, in successive order, are skull-cups devoid of the crossed vajra. Upon a moon disc situated on the lotus of the eastern gate is a black curved knife. At the southern gate is a small stone the color of madder. At the western gate is a tortoise the color of gold. At the northern gate is a snake the color of marakata. In the northeast corner is a lion the color of indranīla.
In the southeast is a monk like crystal. In the southwest is a blue-black wheel of space. In the northwest is a multi-colored vajra; these should be drawn upon a moon disc situated on the pericarp of an eight-petaled red lotus. Upon those symbols, the seats of the four Māras—Brahmā and the others—should be drawn, either equal or unequal in size.
Then, for one wishing to draw the maṇḍala of Nairātmyā, an eight-petaled red lotus should be drawn at the heart of that maṇḍala. Upon its pericarp, on a moon disc, a black curved knife (kartṛkā) should be drawn. Likewise, there are four curved knives on the petals of the lotus in the east and so forth. There are also four in the intermediate directions of the outer enclosure, such as the northeast, and four at the eastern gate and so forth. At the eastern and western gates, two curved knives should be drawn on each side, upon moon maṇḍalas situated on lotuses.
Furthermore, when engaging in or withdrawing from the activity of drawing the colored powders, one should mentally clear away the vajra lines by reciting "vajra bega." Otherwise, the samaya is impaired. Thus, it is said in the Tattvasaṃgraha:
"Abandon the vajra lines mentally;
Otherwise, the samayas of engaging and withdrawing
Will be impaired by those [actions]."
Then, in the directions and intermediate points of the maṇḍala, [the deities] Śānti, Vetāla, and...
One should draw the eight charnel grounds strewn with corpses, bhūtas, and so forth. In that regard, in the eastern direction is the charnel ground called the Fierce and Terrible Mountain Cave, connected by boiling [flesh]. In the southern direction is the Terrifying, filled with fragments. In the western direction is the Karankaka, connected by discarded [remains]. In the northern direction is the Blazing Variety, connected by piercing with spears. In the Ishana corner is the Ha-ha Laughter, connected by binding. In the Agni corner is the Glorious Forest, half-burnt. In the Nairriti corner is the Unbearable Darkness, filled with half-fragments. In the Vayu corner, one should draw the Resounding Kilikili, filled with digging pits.
Then, one should draw the sequence of trees exactly as they are: the Shrishapa, the Chuta, the Kakoli, the Ashvattha, the Pata, the Karanja, the Lataparakti, and the Saradula. At the tops of the trees, one should draw the lords of the trees together with their retinues. Among them, the Owl-faced one is surrounded by a host of owls. The Jackal-faced one is surrounded by a host of owls. The Dog-faced one is surrounded by a host of dogs. The Pig-faced one is surrounded by a host of pigs. The Cat-faced one is surrounded by a host of jackals. The Tiger-faced one is surrounded by a host of tigers. The Vulture-faced one is surrounded by a host of rākṣasas. The Deer-faced one is surrounded by a host of vetālas.
At the roots of the trees, one should draw the directional guardians together with their retinues and sons, either with palms joined in homage or without them. Among them, Indra is yellow in color, wearing a jeweled crown and holding a vajra, adorned with fine garments, and mounted upon a white elephant. Yama is black in color with red eyes, his eyebrows and hair bristling upward, holding a staff and a spear, and mounted upon a buffalo. Varuṇa is white in color, with seven hoods, holding a nāga-noose and a conch, and mounted upon a makara. Vaiśravaṇa is golden in color, wearing a jeweled crown, holding a hook and a staff, and mounted upon a śarabha. Īśāna is white in color, with the moon marking the tip of his matted locks, three eyes, adorned with a garland of skulls, holding a small drum, a skull-cup, a trident, and a khaṭvāṅga, and mounted upon a bull. Agni is red in color, with his hair in a topknot and wearing a sacred thread, holding the gesture of fearlessness, a rosary, a long-necked vessel, and a staff, and mounted upon a goat. Nairṛti is blue in color, with pale yellow hair standing upright, adorned with a garland of skulls, holding a sword and a skull-cup, and mounted upon a corpse. Vāyu is smoke-colored, holding a wind-banner, wearing a jeweled crown, and mounted upon a deer. These are also [accompanied by] gods, pretas, nāgas, yakṣas, bhūtas, ṛṣis, and rākṣasas.
One should draw [the design] surrounded by a mass of wind. To its left, one should draw the eight nāgas together with their hoods. Among them: Vāsuki has a crown like the moon and holds a blue utpala lotus. Padma displays a conch and is marked on his hood by a star. Karkoṭaka is green like kusha grass and is marked on his throat by three lines. Takṣaka is like a bandhūka flower and is marked on his crown by a swastika. Mahāpadma is like a kunda flower and is marked on his crown by a spear. Huluhulu is like collyrium and is marked on his crown by a lotus. Kulika is the color of smoke and is marked on his throat by a crescent moon. Śaṅkhapāla is golden in color and should be drawn marked on his throat by a full moon. In the areas behind him, one should draw clouds. Among them: Rāvaṇa is black in color. Āvarta is blue in color. Ugra is the color of saffron. Ghurṇitani is multicolored. Ghana is white in color. Jīrṇa is yellow in color. Varṣaṇa is the color of drusara. Candana is the color of collyrium; thus should they be drawn. In other cases, the cakra should be examined and arranged in a manner that is appropriate and beautiful. This is the ritual for applying the colored powders. At the time of drawing the maṇḍala, if anyone should provoke a dispute or raise obstacles, [one should act accordingly].
If the self is acting as an obstacle, then one should pacify the obstacles by driving in ritual daggers into the visualized Indra and others according to the previously explained ritual. If rain is falling and acting as a demonic interference, then one should cover [the area] with a cloth from a charnel ground and abide in the wrathful yoga of Hevajra. Reciting the mantra oṃ ārya ārya samasānapriyāya hūṃ hūṃ hūṃ phaṭ svāhā, one should gaze upward and emanate a family of blazing garlands of wrathful fire. One should imagine that these pervade the center of the sky and reduce all clouds to ashes.
Then, if one wishes to pacify the fire, one should visualize a white water maṇḍala arising from the syllable vaṃ above the fire. Above that, upon the pericarp of a multicolored lotus, is a white eight-spoked wheel arising from a white bhrūṃ. In its center, from the complete transformation of the syllable bhrūṃ, is Vairocana seated upon an autumn moon, his heart consecrated by the syllable bhrūṃ. One should visualize him emitting streams of water that pervade the entire expanse of the sky in the ten directions, arising from garlands of cloud-masses of light rays from the seed syllable at his heart, equal to the waters of the four oceans, the four great rivers, and Lake Anavatapta.
If one wishes to pacify the wind:
In that case, through the yoga of one’s own deity or the yoga of Vajra-Hūṃkāra, one should fashion an image of the Wind God (Vāyu) using cow dung that has not fallen to the ground or earth from an anthill. Meditating on the body of the Wind God arising from the syllable yaṃ in the center of the sky, one should mentally summon him and cause him to enter the image, then bind him. Reciting the root mantra one hundred and eight times over a four-finger-width kīla made of human bone, one should strike the image. Likewise, in order to pacify obstacles of water, one should also strike the water. Alternatively, following the ritual sequence previously described—beginning with the vajra-fence and so forth, up to the vajra-fence of the ground—one should gaze at the front with the wrathful gaze and recite the root mantra:
Oṃ aṣṭānanāya | viṃgalordhvakeśavartmane | caturviṃśatinetrāya | ṣoḍaśabhujāya | kṛṣṇajīmūtavapuṣe | kapālamālānekadhāriṇe | ādhmātakrūracittāya | ardendu-daṃṣṭriṇe | oṃ māraya māraya | kāraya kāraya | garjaya garjaya | tarjaya tarjaya | śoṣaya śoṣaya | saptasāgarān | bandha bandha | nāgāṣṭakān | gṛhṇa gṛhṇa | śatrūn | ha hā hi hī hu hū he hai ho hau haṃ haḥ | phaṭ svāhā.
Alternatively, in order to pacify all obstacles, one should write the names of the obstructors with the juice of arka leaves, poison, mustard seeds, and cittraka on a leaf. Then, one should fully recite ten thousand times the mantra: Oṃ hevajra jvara jvara śatrūṇāṃ bhrūṃ hūṃ hūṃ hūṃ phaṭ svāhā.
One should burn [the effigy] in a fire of chaff while in a state of wrath. If, even so, the obstructors are not pacified, then one should fashion an image of the obstructor using poison, salt, mustard seeds, charnel ground ash, charcoal, [substances for] striking, powdered human bone, and the juice of the unmādana plant. Having lit a charnel ground fire with the dung of donkeys, camels, and the like, one should cut the image into pieces with a sharp weapon. Then, while in a state of wrath, employing the "filling gaze" and the posture of the left leg extended, one should burn the obstructors as before with the mantra: oṃ sarvavighnān māraya ghuḥ. Alternatively, one should train in the realization that all phenomena are mere conceptual constructs; since they are by nature selfless, all obstructors should be reduced to ashes. This is the ritual for pacifying obstructors.
Then, having completed the application of the colored powders, the master—having bathed, anointed himself with fragrant scents, and being adorned with fine garments, a crown, and flowers—should enter the maṇḍala. Sitting upon a very soft and high seat, he should perform the deity yoga. He should then request the remaining colored powders to depart with the syllable muḥ at the end of the three syllables, and place the vessel of colored powders in a location secluded from people. The ground outside the maṇḍala should be smeared with dung, strewn with flowers, perfumed with incense such as khaṇḍavinda, and provided with rows of blazing lamps.
Then, the Victorious Vase (vijaya-kalaśa), which is to be placed either outside or inside the maṇḍala, should be filled with lijaṃ and so forth, and placed in the eastern or southern section. The four vases of white and other colors should be placed in the eastern and other directions outside the maṇḍala according to their respective order. Furthermore, the vases of Pukkasī and the others should be placed in the intermediate directions, such as the northeast. The vase of all activities (sarvakarma-kalaśa) should also be placed in the direction of the eastern gate of the maṇḍala. The eight gate vases should also be placed in the directions of the eastern gate and so forth of the maṇḍala house. In the Nairātmyā maṇḍala as well, the Victorious Vase should be arranged as before. The fourteen vases of Vajrī and the others should also be arranged starting from the east, either in their respective locations or wherever is aesthetically pleasing. The remainder is as before. Then, taking a little water from each of those goddess vases and mixing it with the five nectars (amṛta), one should place it in a lotus vessel. This is the ritual for arranging the vases.
Then, the mantra practitioner, facing the maṇḍala and having gathered the necessary materials, should worship and accomplish the maṇḍala according to the ritual with a mind of great joy. The sequence for this is as follows: if available, with an external consort (vidyā) of sixteen years, or if not, with a visualized consort, the yogi, endowed with the three absorptions (samādhi), should invite all the Tathāgatas residing in the ten directions by means of the sound of that lotus.
Entering through one’s own heart, one should meditate that [the deity] melts and, via the vajra path, comes to abide in the center of the wisdom lotus. Then, through the application of radiating into the center of space, one should radiate [the deity]. Having performed the benefit of sentient beings, one should again mentally invite [the deity] and place it in the space at the corner of the maṇḍala. Then, together with that [deity], the classes of obstructing spirits (vighna) who have gathered should be cleared away with the sound of the eight-faced HŪṂ, and one’s own maṇḍala should also be thoroughly protected.
Then, having offered the sprinkling of water (prokṣaṇa) and so forth, one should invite [the deities] in their proper order with the syllables JAḤ HŪṂ BAṂ HOḤ, and cause them to enter, bind, and bring under control the signs residing in the maṇḍala. Then, one should perform the blessing of the eyes, body, and so forth, and visualize the aggregates (skandha) and so forth as completely pure. Again, having offered the sprinkling of water and so forth, one should perfectly worship with the outer and secret offerings of the eight goddesses of offering emanated from one’s own heart, and offer the two garments individually. One should then praise the Lord of the Wheel with this verse:
"Behold the various and brilliantly variegated phenomena!
Delighted by the various and brilliantly variegated kissing and embracing,
Utterly faithful through the various and brilliantly variegated feast of bliss,
You perfectly demonstrate the various and brilliantly variegated great vows (samvara).
Abide in the samayas of the phenomena of the world!
I pray that you arise, together with the entire world of the moving and the non-moving!
You are completely surrounded by a host of yoginīs."
"By attaining the supreme, your mind is pervaded by bliss. There, you purify the entire world of the moving and the non-moving. With a compassionate heart, bring sentient beings to the conceptualization of awakening. The glorious Heruka Vajra, through his delight, enters the vajras that are utterly deceived by illusion." Thus it is said.
Then, having purified the five nectars in a lotus vessel according to the oral instructions, one should scatter them. One should meditate that the deities of the maṇḍala, together with the principal deity, are satiated and filled with bliss by that nectar. Then, beginning with the mantra of the lord of the maṇḍala, one should recite the mantras of all the deities in their respective order and cause them to be completely delighted.
Then, if the practitioner is present, in order to prevent other people from entering the maṇḍala, one should arrange it and depart. In a place provided with white yak-tail whisks, banners, victory standards, and flags, and accompanied by the sounds of song, dance, and music, one should sit on a comfortable seat. In front, within a large copper vessel, one should fill it with fried cakes and so forth, mixed with fish, meat, grain, yogurt, milk, honey, alcohol, sāli rice, and sesame. It should be filled with various kinds of food, drink, and substances for licking and sucking, along with five lamps, nectar, offering substances, parasols, victory standards, and garlands of lamps; it should also be filled with other substances. If these are not available, one should visualize everything as being filled with just food and water.
Gazing at the offering cake (bali) situated in front, one should purify it sequentially through the blazing [of the fire] and so forth, by means of the nature of the five wisdoms (jñāna) according to the ritual. The sequence is as follows: in the space before one, meditate on a blue vajra with its tip pointing upward, arisen from the syllable HŪṂ. Below that, meditate on a red skull-cup (kapāla) with its opening facing upward, arisen from the syllable ĀḤ. In the center of that skull-cup, visualize the offering cake as having become the form of the five nectars (amṛta) blessed by the syllable OṂ.
Then, from the union of the vajra and the skull-cup, fire arises. This is the mirror-like wisdom (ādarśa-jñāna). Being heated by that is the wisdom of equality (samatā-jñāna). Melting and blazing with light through that heating is the discerning wisdom (pratyavekṣaṇā-jñāna). Being transformed into the nature of wisdom and a sun-maṇḍala is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). With its rays of light, visualize the forms of all the Tathāgatas without exception residing in the world-systems of the ten directions. By those very rays of light, take the wisdom nectar from the seed-syllables of their wisdom and pour that nectar [into the skull-cup], making it of one taste. This is the wisdom of the utterly pure dharmadhātu. Having purified it with these five wisdoms, make it the supreme nectar and bless it with the three syllables.
Then, in the direction of the sky in front, meditate on a red eight-petaled lotus contained within a source of phenomena (dharmodaya). On its petals, starting from the eastern direction and so forth, [visualize] Indra, Yama, Varuṇa, and Vaiśravaṇa in their respective order.
On the intermediate petals, such as the northeast and so forth, one should meditate on Indra, Agni, Nirṛti, and Vāyu. These arise from the syllable HŪṂ, are black in color, have one face, and hold a vajra and bell joined together. They embrace consorts similar to themselves and stand with the right leg extended, wearing Akṣobhya as their crown.
Above those eight within the source of phenomena (dharmodaya) are the sun and moon, together with the gods beginning with Brahmā. These include the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Heaven Free from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of Making Use of Others’ Emanations; these are the gods who frequent the desire realm.
Then there are the retinue of Brahmā, the Ministers of Brahmā, and Great Brahmā, who belong to the first concentration. There are the gods of Limited Light, Immeasurable Light, and Luminous Clarity, who are born in the second concentration. There are the gods of Limited Virtue, Immeasurable Virtue, and Vast Virtue, who are born in the third concentration. And there are those dwelling in the Cloudless, Merit-Born, Great Fruit, Not Greater, Without Affliction, Excellent Vision, Beautiful Appearance, and Akaniṣṭha; these are the gods of the form realm who are born from the fourth concentration.
Furthermore, there are those dwelling in the world-realm of Sukhāvatī and those dwelling in the world-realm of Raśmivant. One should meditate on them as arising from the syllable AṂ, white in color, holding a vajra and bell, together with their retinues and consorts similar to themselves, standing with the right leg extended, and wearing Vairocana as their crown.
Below that, within the source of phenomena (dharmodaya), are the nāgas such as Ananta, Vāsuki, Takṣaka, Karkoṭa, Padma, Mahāpadma, Śaṅkhapāla, and Kulika, as well as the great asuras such as Vemacitrin, Bali, Prahlāda, and Vairocana, who dwell beneath the earth. The earth goddess, together with her retinue, is also present. Furthermore, one should meditate on those dwelling in the hot hells—named Saṃjīva, Kālasūtra, Saṃghāta, Raurava, Mahāraurava, Tapana, Pratāpana, and Avīci—who are possessed of heat; and those dwelling in the cold hells—named Arbuda, Nirarbuda, Aṭaṭa, Hahava, Utpala, Padma, and Mahāpadma—dwelling in water, on dry land, in the direction of the wind, and on mountains. These beings born into the various classes of hell-beings are red in color, holding vajras and bells, embracing consorts similar to themselves, standing with the right leg extended, and wearing the crown of Amitābha.
Then, the Vajra Master, adorned with variegated garments, a topknot, flowers, utpala flowers in the ears, earrings, necklaces, long necklaces, armlets, anklets, rings, and other ornaments, should be positioned in the center of eight vidhika seats smeared with fragrance in the cardinal and intermediate directions. In the intermediate direction between the east and the northeast, a vidhika seat smeared with fragrance is placed upon the source of phenomena (dharmodaya).
In the direction between the west and the southwest, in Vidhika, is the deity who dwells beneath the source of phenomena (dharmodaya). Alternatively, having summoned Gaurī and the others in their proper order according to their proximity, one should perform the stages of entering, binding, and subjugating. One should also offer the cleansing sprinkling and so forth, and consecrate the torma with the mantra. In this regard, the mantra for consecrating the torma is as follows:
OṂ INDA JAMA JALA JAKṢA BHŪTA VĀHNI VĀYU RAKṢA CANDRA SUJJA MĀDA PAPPA TĀLAṂ PĀTĀLA AṢṬA SAPPA SVĀHĀ | IDAṂ BALIṂ BHUÑJA JIṄGHĀ PHULLA DHŪPA MĀṂSA PIṄGA AMBHA SAPPA KAJJA SĀDHA KHANTI KHUNI PHEḌA GĀDA | OṂ AKĀRO MUKHAṂ SARVA DHARMĀṆĀṂ ĀDYA NUTPANNATVĀT | OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ |
Then, one should visualize a subtle and beautiful vajra arising from a white syllable HŪṂ upon the tongues of those [deities]. Through the application of emanation, one should make their tongues of that nature. Then, rising and facing them with the sound of drums and so forth, one should offer the liquid and other substances in the manner described, three times with the palms joined, and satisfy them with that torma which has become the supreme nectar.
Thus, by offering the torma to the guardians of the directions and so forth, they will partake of it and, being filled with joy, will bestow the accomplishments (siddhi) desired by the practitioner. One should meditate on them as being thus inclined. Furthermore, having offered the rinsing water and so forth, one should worship them with the five types of offerings and praise them with two verses.
Tasting the nectar (amṛta) residing in the skull-cup, one should request forbearance:
"Oṃ! You have accomplished the welfare of all sentient beings;
Please bestow the appropriate accomplishments (siddhi).
Even after departing for the realm of the Buddhas,
Please return once again."
With the mantra "Oṃ āḥ hūṃ vajra muḥ," one should request them to depart. Having departed, one should visualize them with minds of great joy, each returning to their own abode. This is the ritual of the torma (bali).
Then, the master (ācārya), the mantra practitioner holding a vajra and bell, takes the vajra and bell in his hands and stands in the posture with the right leg extended. Possessing the yoga of the two-armed Hevajra, he takes a garland of blue flowers, utters the sound "Hūṃ Hūṃ," and with a terrifying manner of "Hi Hi," the power of the vajra posture and the vajra dance, he enters the maṇḍala. Ringing the bell, he performs three circumambulations. To pacify the faults of inferiority and emptiness, he gazes at the maṇḍala, offers the blue flower garland to the Blessed One, and then takes it back through the application of dance. Binding it upon his own crown, he should make a great offering to the maṇḍala.
"Kośata, karakarcure,
Incense mixed with ghee and honey
Should be joyfully placed before the maṇḍala.
Sroga, kunduru, and spikenard,
Those arising from the gya-mo plant—
These are the incense that pleases the King of Jewels.
Mixed with molasses, in the southern quarter,
Pāpāṭi, kṣā, prabāga..."
That ground is made fragrant; Amitābha is the incense of delight. Mixed with khāśya, it is placed behind. The two types of sandalwood, camphor, musk, nakha, and sālākī are the incense that delights Amoghasiddhi; mixed with ghee, they are placed to the left. Śrīkhaṇḍa, akṣoḍa, kakkola, phalinī, and samudraja are the incense that delights glorious Heruka; mixed with khara, they are arranged in front. Bola, musk, sārdrava, kośī, and asrēkapatra are equalized and anointed with sesame oil; these lamps are to be placed in the radiant intermediate directions.
If there is an assembly, then after first performing service and respect not far from the maṇḍala, the Blessed Lady, the Perfection of Wisdom (Prajñāpāramitā), should be recited in the eastern sector. In the south, the Ratnaketu; in the west, the Gaṇḍavyūha Sūtra; and in the north, the Candrapradīpa Sūtra. Dance and the clapping of cymbals should also be performed in the four directions.
Then, with the mantra oṃ vajra puṣpe āḥ hūṃ svāhā, various excellent flowers should be offered to the Blessed One. With oṃ vajra dhūpe āḥ hūṃ svāhā, incense properly prepared from innate substances is offered. With oṃ vajra dīpe āḥ hūṃ svāhā, the light of the flame of boiled sesame oil is offered. With oṃ dhvaṃ dhvaṃ vajra nivedye āḥ hūṃ svāhā, a divine food offering of fragrant sālī rice is offered.
Furthermore, the offering substances should be generated from the syllable HŪṂ and offered with the three syllables. Then, one should perform the praise and the tasting of the nectar (amṛta). Subsequently, in order to complete any deficient or empty parts of the ritual, one should perform an extensive fire offering (homa) in the hearth for all activities (sarvakarma-kunda), either by prostrating to the maṇḍala as before or through devotion.
To the south or the eastern side of the maṇḍala, one should dig into yellow earth to a depth of one cubit (hasta) and a width of twelve finger-widths (aṅgula) at the base. It should be encircled by a vajra garland. In the center, there should be a vidhika mark, and in the middle of that, the mark of the principal deity, eight finger-widths in length, should be consecrated. Above that, leaving an interval of four finger-widths, there should be a space four finger-widths in width and height, shaped like a blooming lotus. It should be marked with five-pronged vajras in the cardinal directions and surrounded by three-pronged vajras in the intermediate directions. Having constructed the hearth with earth to the measure of one cubit, it should be smeared with yellow earth. The maṇḍala should also be smeared with cow dung, and both should be further smeared with a mixture of yellow fragrance and the five nectars (pañcāmṛta). One should scatter excellent multicolored or yellow flowers there three times a day.
Then, that auspicious hearth should be covered on the inside with leaves of the śāla tree, or the leaves of the kadalī (banana) tree, or with fine cloth. If one lacks the means, the hearth should be drawn with colored powders (rajas). Then, having bathed and adorned oneself with fragrant scents and multicolored garments, one should proceed.
Adorned with flower garlands and topknots, and with a mind full of joy, one should sit upon an excellent seat. Having performed the recitation protected by the royal play, the mantra practitioner—facing north or facing east—should perform the enriching homa with joy for as long as the desired enrichment is not yet fully realized.
Then, having prepared a maṇḍala in front with the five nectars (amṛta) mixed with water and strewn with a carpet of flowers, one should place three vessels on a stand or similar support to the left. These vessels—made of gold, silver, copper, stone, wood, or earth, or of conch, mother-of-pearl, parṇapuṭa, and so forth—should be thoroughly washed and fumigated. They should be filled with water from a riverbank, scented with curd, sesame, and vīta as previously described.
Then, the water in the first vessel should be consecrated seven times with the sarvakarma mantra ending in oṃ. The water in the second vessel should be consecrated seven times with the mantra of one’s own deity, which includes the three syllables and ends in oṃ.
Then, two argha bowls should be placed on two stands in front and arranged as before. To the right, one should prepare fuel wood mixed with the three sweets, and portions of excellent food mixed with curd, ghee, and honey; black sesame, soba grain, and ghee; saha flowers, bilva fruit, śāli rice, fine rice porridge, soba, barley, wheat, rājamāṣa beans, māṣa beans, lotus, nāgakesara, and karaṇika.
Flowers
One should sprinkle the sacrificial substances, such as red flowers and so forth, with the water of all-activity and arrange them. Then, in order to pacify obstructing spirits (vighna), the yogi who has performed the deity yoga should take firewood that has not been eaten by insects from a hearth made of sacrificial wood. Having taken a great fire from a monastic kitchen, a jewel-mine, or a royal kitchen, place it in a clean vessel and kindle it with dry firewood soaked in milk. Then, blow upon it with the three syllables and, holding the tips of kuśa grass bundles with the water of all-activity, sprinkle it while circling it three times. One should then place pieces of dry wood or dry grass into the center of the hearth.
Next, recite the mantra oṃ jvala jvala hūṃ and kindle it with a bellows. Pour ghee that has been consecrated seven times with the essence mantra of the family and kindle it. Then, recite seven times: oṃ ime kuśāḥ śubhādidivya putrabrahmavatiṇa buddhadharmasaṃgharakṣāḥ pṛthivīrasaṃ vajratagarbha avighnāṃ mama śāntiṃ kuru bandhu oṃ vajrasattva āḥ. With this, take kuśa grass from the roots—fresh, unstained, unbroken, not separate, and not bitten by insects—and arrange them so they are not too long. One should face east for the vidhika [rite], face west from the south toward Yama, point the tips toward the north, and point the tips toward the east from the fire.
Then, generate the hearth from the seed syllable of one’s own deity. In the center of that blazing fire, visualize the fire god (Agni) seated in the sattvaparyaṅka posture upon a yellow seat, with yellow light rays, wearing a yellow garment, a long belly, and the brahmin’s thread. He has a triangular maṇḍala with the syllable repha at its center, which is the form of the supreme mind. He is born from the syllable HŪṂ resting upon a lotus transformed from OṂ, and is yellow in color with his hair tied in a topknot. In his right hands, he holds a rosary and the gesture of fearlessness; in his left hands, he holds a water-pot and a staff.
Visualize the wisdom being (jñānasattva) in the sky as well, and invite him while reciting the mantra: OṂ AGNAYE MAHĀTEJA SARVA KĀMĀRTHA PRASĀDHAKA KARUṆĀKṚTSATVA ARTHA ASMIN SANNIHITO BHAVA. Then, having invited the wisdom fire god, place him upon a lotus seat in the direction of the sky in front, using the ṬAKKI mantra situated within the three tattvas. Together with him, expel any remaining obstructing spirits (vighna) with the syllable HŪṂ. Then, from the first water vessel, perform the ritual sprinkling (prokṣaṇa) three times into the first offering bowl using pure kuśa grass.
Then, using the thumb and forefinger, pour water together with flowers from the second vessel and likewise offer the ritual sipping (ācamana) three times. Then: OṂ JAḤ HŪṂ BAṂ HOḤ.
Reciting the mantra khaṃ raṃ pravarasatkāra arghaṃ pratīccha svāhā, open the tip of the vajra and offer the water of honor (argha) three times from the third vessel into the second vessel. Then, with the mantra oṃ nīrati hūṃ khaṃ pravarasatkāra pādyaṃ pratīccha svāhā, take water from that very source together with a flower using the thumb and forefinger joined, and likewise offer it slowly to the feet three times. Then, summoning him with the mantra oṃ agnaye ādhye vyādhye viṣā viṣā mahāśriye havya-kavya-vahanāya svāhā, cause him to enter, bind, and subjugate the samaya fire, and perform the blessing of his eyes, body, and so forth, as well as the empowerment. Furthermore, following the ritual sequence of the sprinkling and so on, offer the five types of offerings with the previously mentioned mantra itself, and offer praise to the perfectly accomplished fire. Following that, [prepare] a ladle made of gold, copper, or sacrificial wood, measuring the size of a person's thumb—twenty-four finger-widths long, with a handle marked by a vajra. On top of the yogic staff, at a height of four finger-widths, there is a square hollow two finger-widths deep, first marked with a supreme vajra. It has a hole for the flow of flavor the size of the middle finger. From its lip, four finger-widths below, it has a central tip reaching to the end; this is a three-pronged vajra. In the center of the three-pronged vajra is the form of a lotus petal.
Beneath the handle is a pouring ladle (sruva) marked with a six-finger-width vajra-jewel. On a handle corresponding to that, there is a filling ladle (darvi) marked with a supreme vajra in the center, with a vajra-jewel and a lotus-petal shape two fingers wide, and a depth of about one finger-width carved out. On its rim, one should place the seed syllable of one’s own deity, and on the mouth of the fire, the syllable raṃ. With the hands inside the knees, the left hand holding the pouring ladle filled with ghee and the right hand held palm-downward to support the filling ladle, one fills the pouring ladle with ghee and offers the burnt substances with the mantra: oṃ agnaye oṃ amukasya puṣṭiṃ kuru oṃ. By burning the substances, the mouth of the fire deity is slightly opened. Then, having rotated the filling and pouring ladles together, one should perform the complete burnt offering while reciting: oṃ namaḥ samantabuddhānāṃ agnaye oṃ amukasya puṣṭiṃ kuru oṃ.
Then, the mantra practitioner, remaining in meditative equipoise, should examine the characteristics of the fire—its color, smell, and sound—to determine the auspicious or inauspicious signs. As it is said:
"By a fire burning with a single flame,
All ritual applications will be accomplished.
If it burns steadily and evenly without flickering,
Know that a two-pointed flame is middling.
If one sees it burning well and evenly
With four points, then it is the constant
Girdle of the four oceans of the earth.
Glistening like a kunda flower or the moon,
With the beautiful light of a beryl form,
Smokeless and free from odor—such is the fire."
It increases the lineage free from disease. Like a crystal gem, resembling the form of snow, and like the bya-ya-ra-ga [gem], it removes misdeeds and grants accomplishments. Like lham-bu-chu-shel, the bow of Indra, lightning, and coral, and like refined gold, sapphire, sunlight, and royal wealth, it bestows enjoyments. Like the campaka, the mud-born lotus, the utpala, and the mālatī, it possesses a cooling fragrance. With the scent of camphor and arṇa, it is a treasure of the masters of the fields of knowledge. With the sounds of elephants, horses, and bulls, and the sounds of dūrvā and keṅ-gi-la, through the homa performed at the time of entering the region, enemies are crushed and one is completely victorious.
With the sounds of the lute, flute, fire, and ka-ha, and the sounds of the lotus, incense, and ka-ha, it is extremely deep and extremely oily. The soundless fire bestows bliss. In the manner of the glorious parasol, the conch, and the lotus, the three peaks, the victory banner, the fly-whisk, and the supreme vajra, the nāga, the serpent, the horse, and the elephant, the form of the butter lamp, the dgaṅ-gzar [ladle], the excellent seat, and the form of the sun—moving soundlessly from the right and forming a single mass—it bestows great purpose. These are the characteristics of the virtuous.
Moving, facing forward, and blazing, with three peaks and accompanied by smoke, circling and emitting sparks, it causes diseases of body, speech, and mind. Whatever the manner of the homa practitioner’s burning, if the flame is like the back of a three-peaked [object], if the flame is severed and lacks radiance, and if it rises up, by that one dies. Whatever fire moves quickly, laughs quickly, and is niṣṭhā-ra [extinguished], [it is inauspicious].
If it flickers rapidly from the left and quickly touches the ground, this is a black drop on a tree-knot; it speaks of the decline of the lineage and treachery. The king’s mount will perish, or else his chief minister will die. If it is colorless, like smoke or black clouds, or a dark blue hue mixed with deep red, or coarse and like red earth, it causes the destruction of one’s desired aims. Furthermore, if it has the stench of filth, the foul odor of aquatic creatures, or the scent of dust, cats, buffaloes, or fierce jackals; or if it smells of crows and snakes, or possesses the odor of various excrement—if the fire becomes like this, it is said that the principal [deity] is in decline. If it has sounds such as caṭa-caṭa, or is accompanied by a roaring sound, or has the nature of a crackling sound, or the sound of a vajra, it causes the loss of wealth. If it has a shape like the edge of a sword, or resembles the head of a camel or an ox—whatever has such a terrifying form—if this homa is performed while it is described thus, it is a sign of inauspiciousness.
Having understood this, if the mantra practitioner sees such inauspicious omens, then he should sprinkle [the fire] seven times with water for all-purpose rites, purify and protect it with the all-purpose mantra, and perform seven burnt offerings with clarified butter. Then, as before, he should circumambulate it. Having thus cleared away the obstacles, he should again offer the sacrificial substances into the fire, using the darvī and sruva ladles, either once, three times, or seven times, or as much as is available. He should offer them with the darvī and sruva ladles joined together.
With the mantra oṃ namaḥ, one should then offer three or seven oblations of clarified butter using the pouring ladle. Then, taking fresh fuel sticks of milky trees such as pālāśa, udumbara, āmra, khaṭvāṅga, kaśmarya, aśvattha, palaṅkaṣa, and nyagrodha, which have grown from such trees, one should cut them evenly with two leaves attached. Holding them by the middle section with the hand, the two tips should be aligned evenly, washed with amṛta and yellow scented water, and the two tips should be dipped in curd, milk, and clarified butter. Holding them with the ring finger and the thumb, one should burn them with the single-pointed fuel sticks.
Alternatively, one should burn fuel sticks produced from khadira, arka, palaṅkaṣa, pippalī, apāmārga, pālāśa, udumbara, bhāṭa, vekaṅkata, āmra, sāli, and khaṭvāṅga—which are very fresh, straight, and with leaves—using their respective mantras from the straight direction. One should avoid those that are crooked, hairy, leafless, with damaged tips, stripped of bark, too long or too short, too thick or too thin, leaning, with tips eaten by blood or insects, or containing living organisms.
Following that, into the fire of the burnt fuel sticks, one should burn other sacrificial substances such as unadulterated clarified butter and oil, millet, soba grain, dūrvā grass, kuśa grass, and so forth, while reciting the mantras. At the end of each respective mantra, one should cast them in with the exhortatory mantra: oṃ, [Name], cause [this] to increase! oṃ.
Regarding that, the mantra words are: Oṃ vajrāya jvāya svāhā for the udumbara tree. Oṃ bodhivṛkṣāya svāhā for the aśvattha tree. Oṃ vajralatāya svāhā for the palāśa tree. Oṃ vajrakuberāya svāhā for the nyagrodha and other milky trees. Oṃ sahagāhāya svāhā for the āmra tree. In the same way, for others as well: Oṃ sarvapāpaṃ dahana vajrāya sarvapāpaṃ daha svāhā for sesame and so forth. Oṃ vajrapuṣṭaye svāhā for unbroken kṛṣṇa grain and so forth. Oṃ sarvasampade svāhā for parched grain and excellent food. Oṃ vajrāyuṣe svāhā for dūrvā grass. Oṃ apratihātāya svāhā for kuśa grass. Vajravijāya svāhā for parched grain. Oṃ mahāvegāya svāhā for barley. Oṃ mahābalāya svāhā for peas. Oṃ vajraghasmarī svāhā for wheat. For other substances as well, they are produced from the three hūṃ suchnesses. In that regard, if they exist, all those substances to be consumed should be offered into the mouth of the Fire God (Agni). The kuśa grass and other burnt offerings (āhuti) are offered into the circle of light. Food, drink, and so forth are offered into the hands. Flowers are offered upon the crown of the head. Incense is offered into the blazing [flame]. Perfume is offered at the heart. The vāsakṣepa (fumigant) is offered at the body and feet. Lamps, the water for the face, and the divine food are offered in front. If the darvī and sruva ladles are absent, all the burnt offerings should be burned using the joining of the thumb and forefinger of the hand. In that regard, the joining of the five fingers is the complete burnt offering (pūrṇāhuti).
One should offer the burnt oblations using the combination of the middle finger, the ring finger, and the thumb. Then, having offered the ācamana (sipping water) and so forth to the Fire God (Agni), one should view that fire as the wisdom-fire of all the tathāgatas, which has become the dharmadhātu. Viewing it as the supramundane fire that is the abode of all things without exception, whose nature is the prajñāpāramitā, one should meditate on the maṇḍala deities and the lord of the maṇḍala—the essence of all the tathāgatas as glorious Hevajra—arising from the seed-syllable of one’s own deity established upon a lotus and sun-disc seat at its heart, and from the complete transformation of the signs and seed-syllables. One should then invite the wisdom maṇḍala and seat it in the space in front. This is done with the mantra: oṃ ehyehi bhagavān nīha bhagatyāṃ samayena ca andhādikaṃ ca praticedaṃ me.
Then, having performed the expulsion of obstructors (vighna) and so forth, and offered the ācamana, the prokṣaṇa (sprinkling), and so on, one should summon, cause to enter, bind, and subjugate [the deities] with jaḥ hūṃ baṃ hoḥ. One should view the wisdom wheel and the commitment (samaya) wheel as having become one, like water and milk. Then, having performed the purification of the body, eyes, and so forth of that maṇḍala, as well as the empowerment, one should again perform the ritual up to the prokṣaṇa, ācamana, offerings, and praises. Having dissolved the syllable hūṃ into the tongue, one should offer the other burnt oblations with their respective mantras as before.
Mix all the ritual substances together and offer one, three, seven, twenty-one, one hundred and eight, or one hundred thousand oblations—whichever is available—just as before. Then, one should visualize all the offering substances falling perfectly upon the tongues of the deities. At the time of an empowerment, after the fee has been offered, the preceptor or another should hold the left thumbs of each of the disciples and offer three or seven oblations. If this is performed for the sake of increasing the prosperity of a king, a lord of the earth, the Saṅgha, goddesses, the guardians of the directions, or oneself, one should perform the homa.
Having performed the homa with whatever materials are available, at the conclusion, one should kindle the fire with ghee oblations while reciting the heart mantras of the families three, seven, or twenty-one times. Then, having offered the final oblations, present the ācamana water, parched grain, tāmbūla without the lime, garments, and so forth, and perform the offerings and praises. Then, all those deities, being delighted and satisfied, emanate clouds from their own bodies; holding in their hands vases filled with jewels and nectar, they confer empowerment upon the practitioner, transforming them into a vajra body. One should meditate that their palace is also completely filled with various jewels, and that the accomplishments such as the sword are generated. Finally, one should visualize that the clouds from their bodies are perfectly reabsorbed into oneself.
Then, the mantra practitioner should join their palms like a flower, settle in meditative equipoise, and bow the body. In order to pacify the faults of deficiency and emptiness, and for the sake of the desired accomplishment, they should request the deities to be aware and to grant forgiveness, saying:
"Bhagavān, because I lack the capacity,
Whatever I have done that is unobtained,
Unaware, deficient, or excessive—
I pray that you forgive all of that."
Then, one should recite "Vajrasattva" three times.
"Oṃ, you have accomplished all the benefit of beings;
Grant the corresponding accomplishments.
Having departed to the realm of the Buddhas,
I pray that you return once again."
Reciting "Oṃ Āḥ Hūṃ Vajra Muḥ," one should request the maṇḍala of one’s chosen deity to depart. Then, as before, one should offer the cleansing sprinkling (prokṣaṇa), the drinking water (argha), and so forth to the hearth and the fire deity (Agni), and present the offerings. One should then burn the remaining ritual materials in sequence.
Then, having offered the final oblation (pūrṇāhuti), and having also offered the cleansing sprinkling and so forth, one should present offerings such as tāmbūla and clothing, ring the bell, and offer praise. Then, having requested the desired accomplishment and offered the forgiveness, one should invoke "Vajrasattva" three times and request the fire deity to depart with the mantra:
"svārthañca parārthañca sādhitaṃ gaccha |
havyabhuk agamiṣvapi yathākāle |
sarvasiddhiṃ kuru śvami ||"
Thus, one should request the fire deity to depart.
Then, in the fire, one should collect the remaining burnt offerings—porridge mixed with butter, milk, honey, and sugar—in a well-washed vessel and boil it. A small portion should also be given to one's relatives. Following that, one should recite the hundred-syllable mantra seven times, dedicate the merit toward unsurpassed, perfect, and complete awakening, and then rise. In this regard, the hundred-syllable mantra is as follows:
Oṃ vajrasattva samaya manupālaya | vajrasattva tvenopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | supoṣyo me bhava | anurakto me bhava | sarvasiddhiṃ me prayaccha sarvakarma suca me cittam śreyaḥ kuru hūṃ | ha ha ha ha hoḥ | bhagavān sarvatathāgata vajra mā me muñca vajrībhava mahāsamayasattva āḥ |
Here, as a secondary topic, the ritual for the fire offering (homa) for pacification and so forth shall be described. In that regard, in order to pacify oneself or others who are afflicted by illness, harm, the falling of meteors, obstacles, afflictions, or negative karma, and also to achieve clairvoyance and liberation, one should perform the fire offering for pacification. For that, one should dig a white circle to the east of the maṇḍala, one cubit in width and twelve finger-widths in depth. In the center, there should be an eight-petaled lotus sixteen finger-widths in size, upon which rests a five-pronged vajra eight finger-widths long, with its tip pointing east.
Above, one should construct a circular hearth four finger-widths in both diameter and depth, surrounded by a vidhika (molded rim) also four finger-widths high, and smear it with white clay. The ground of the maṇḍala should also be smeared with cow dung, and both should be further anointed with white sandalwood mixed with the five amṛta substances, and strewn with excellent white flowers. One should also prepare the hearth with colored powders. Fill a vessel of gold or similar material with white fragrant substances, barley, milk, and water, and recite the mantra ending in svāhā as before.
For fuel, use wood from milky trees or dried cow dung from the wilderness. Offer curd, ghee, honey, milk, barley, sesame, lāja, priyaṅgu, sandalwood, rice porridge, and green dūrvā grass. Also burn white flowers, kesara flowers, mango leaves, niryāsa, and other fragrant substances. Take fuel sticks of palāśa or similar wood, twelve finger-widths long, not too thick, and the size of a thumb and forefinger; dip their tips in amṛta, white fragrance, and water. Dip both ends in honey, milk, and ghee; the remainder of the characteristics of the fuel sticks is as previously described.
Take fire from a sacrificial wood, a jewel, or an ordinary source, or from the fire of a Brahmin, and kindle it. Visualize the Fire God (Agni) as white in color, wearing white garments, with a white topknot adorned with white flowers, and endowed with love and compassion.
Seated upon a lotus throne, facing north or east with a peaceful mind, the mantra practitioner should rise early, beginning from the first day of the waxing moon. At the end of all mantras, one should correctly invoke and recite: svāhā amukasya śāntiṃ kuru svāhā, and perform the peaceful homa offering. Then, the deities, delighted and satisfied by substances such as ghee and amṛta, emanate clouds of their own bodies. Holding precious vases filled with the water of wisdom, they confer empowerment upon the subject, cast away unwanted illnesses and the like, and accomplish the desired siddhi. One should visualize that the clouds of their bodies dissolve back into oneself and remain there, having completed the task. This is the ritual for the peaceful homa.
To accomplish the sword, the wheel, the arrow, the jewel, the lotus, the great treasure, the elixir, the alchemy of essence, the kingdom, and so forth, one should perform the enriching homa starting from the full moon, whether as an ordinary self or an ordinary other. For that, on the southern side of the maṇḍala, on yellow ground, one should prepare a pit two cubits in width and one cubit in depth. It should be surrounded by a vedikā eight finger-widths wide and eight finger-widths high. In the center, an eight-spoked wheel is carved, adorned with a vajra and jewels, shaped like an eight-sided or four-sided jewel. Having made the hearth, the pit and its surrounding area should be smeared with yellow earth, fragrance, and amṛta, and yellow or multicolored flowers should be strewn about.
As for the fuel, it is as previously described, including the fruits [of the ritual], with the exception of wild cow dung. The remainder is as taught in the ritual for all activities. This is the ritual for the enriching fire offering (pauṣṭika-homa).
To accomplish activities such as killing, withering, expelling, causing hatred, paralyzing, bewildering, and emaciating the body, one should perform the wrathful fire offering (abhicāra-homa). For that, to the north of the maṇḍala, on a black ground that is rough and parched like the sky, one should construct a triangular hearth (kuṇḍa) twenty finger-widths in length and ten finger-widths in depth. In the center, it is consecrated with a vajra eight finger-widths long at its tip. Leaving a space of three finger-widths above, it is surrounded by a sloping rim three finger-widths in width and height. The hearth is black and faces north.
One should smear it with earth from the site of a former owner, cemetery ash, and as much dung as possible from donkeys, camels, and so forth. It should be strewn with foul-smelling substances, blue and red flowers, parched grain, and the like. In the vessel previously described, one should place foul-smelling water, kodo millet, and the urine of humans, cattle, and donkeys, along with flowers. These should be consecrated as before with the mantra ending in the syllable phaṭ and placed in the right-hand section.
One should then pound together white mustard seeds, yellow mustard, candana oil, flowers, salt, black mustard, cemetery ash, dust from the feet, neem leaves, and the dung and hair of donkeys, camels, and so forth.
Mix the urine and excrement of crows and the like, along with cats, with thorns, gravel, bone powder, blood, sorudu, meat, poison, blood, khes-tse, and the juice of the leaves of the smyo-ba plant. Combine these with water over which the sarvakarmika-mantra has been recited, as well as ashes, blows, charcoal, poison, and so forth. Using these substances, fashion an effigy of the enemy’s emanation and use it as the burnt offering (homa) material. Place a lamp of human fat in the left portion.
The firewood should be from trees that are pungent, thorny, bitter, or foul-smelling, or from trees growing in cemeteries, or dried dung from donkeys and camels. Alternatively, use wood from nimba, khadira, kovidāra, bhallātaka, or madanaka trees; or wood from trees that are pungent, thorny, bitter, or from trees growing in charnel grounds. Cut the roots and fashion the fuel sticks (samidh), ten finger-widths long, with flowers, sharp tips, and both ends dipped in sesame oil. The fire should be produced from human bone from a charnel ground, wood from a charnel ground, stone, or from the house of an outcaste.
The fire god (Agni) is black in color, with hair blazing upward, red eyes, bared fangs, and a face with a frown. He is wrathful and terrifying, with a protruding belly and short stature, wearing black garments and a sacred thread (yajñopavīta). He is blazing and has a wide-open mouth. He is wrathful, dressed in blue garments, with a topknot adorned with flowers, and his eyes are full and moistened with blood and water.
Having a face with a frowning brow, pressing the right foot with the left, biting the teeth together, and rising from the seat to squat upon the belly of the effigy of the target—or assuming the wrathful cross-legged posture and facing south—one should, with wrathful compassion, act to repel enemies who harm the Three Jewels. Beginning from any day of the waning moon, at either midday or midnight, taking wrath itself as the authority, one should extend the hands outward from the knees. Taking a sharp weapon with the right hand, one should cut the sacrificial substance again and again, while making the threatening mudrā with the left hand and reciting the mantra: phaṭ amukasyābhi-cāraṃ kuru phaṭ. Thus one should perform the homa of wrathful rites.
For the specific exhortation against those who are hostile: oṃ jriṃ svāhā | hūṃ amukaṃ videśaya. For expulsion: oṃ khaṃ svāhā | hūṃ amukam uccāṭanaya hūṃ. For paralyzing and bewildering: oṃ hūṃ hūṃ svāhā | bauṣaṭ amukaṃ stambhaya mohaya bauṣaṭ. For killing: oṃ ghu svāhā | phaṭ amukaṃ māraya phaṭ. The same applies to other [rites].
The deities of the homa being pleased, one should emanate wrathful deities from the seed syllable at one's own heart. Filling the target with vajra nooses and a rain of glowing embers, striking them with various weapons, and separating them from life, one should visualize that they are joined to the state of a Sugata and that the emanations are reabsorbed into oneself. This is the ritual procedure for the homa of wrathful rites.
In order to bring under control and summon the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, together with the maṇḍala of women, and the lords of men and so forth, one should perform the empowerment homa or the summoning homa. For that, the maṇḍala should be in the eastern direction, or for summoning, in the western direction itself. The ground should be red, in the shape of a bhaga or a half-moon, with a vajra and lotus consecrated in the center. For summoning, it should be consecrated in the center with a vajra hook in the form of a single-pointed vajra. Both of these should be dug out like a pacifying hearth, and the hearth should be constructed with the proper measurements for the rim and so forth. It should be smeared with red earth and fragrance, adorned with red flowers, and covered with leaves such as those of the plantain tree. One should recite the mantra ending in the syllable HOḤ over the water, red flowers, and fragrance contained in the previously mentioned vessel, circling to the left. For summoning, it should be placed to the right. The sacrificial fuel (samidh) should be five finger-widths long, consisting of leaves from the forest such as priyaṅgu, campaka, puṇḍarīka, nāgakesara, kesara, kucala, and aśoka—free from the defects mentioned in the context of pacifying. The sour fruits, red utpala, and fruits of red flowers, as well as other substances for burning mentioned in their respective tantras, are placed to the right. For summoning, those very same items are placed to the left, and thorns in the shape of hooks should be set down.
Fuel consisting of wood grown from the nimba or sour trees, as well as other flowers, is for the rite of magnetizing (vaśya). For summoning (ākarṣaṇa), the fuel should consist of wood with thorns. The fire should be from the house of a prostitute, or if not a prostitute, from the house of a family of dancers. For summoning, the fire should be from the site of a dancer or from a great highway. The fire god (Agni) should be visualized with a red radiance, seated upon a throne, wearing red garments, and adorned with a sacred thread (yajñopavīta).
Wearing red clothes and a crown encircled with flowers, having abandoned the pride of a wrathful deity and possessing a mind of passion, one should sit in the vajra posture facing west. For summoning, the practitioner should look slightly upward and recite the mantras: Oṃ a svāhā, Oṃ amukaṃ vaśīṃ kuru hoḥ, Oṃ hūṃ svāhā, and Jaḥ amukaṃ ākarṣaya jaḥ. At midnight, one performs either the magnetizing homa or the summoning homa.
When the deity is pleased by the homa, he emanates clouds from his own body. For magnetizing, one should draw a bow made of black and red blossoming flowers to the ear and strike the heart of the target with an arrow made of an utpala stalk. For summoning, one should bind the target with a lasso made of red utpala stalks and seize them by the heart with a hook made of red flowers, then drag them down and cast them at the feet of the practitioner. One should then meditate that the clouds from one's own body dissolve back into oneself. This is the ritual procedure for the homa of magnetizing and summoning.
The homa for all activities should be performed with the single activities as they are well known. Regarding that, it is also said: "In order to increase longevity, one should burn dūrvā grass dipped in ghee; for the purpose of protection, one should likewise burn kuśa grass dipped in sesame oil, and one should meditate on one's chosen deity. At the end of the mantra, one should append words of authentic exhortation, and the distinctions of the substances, the actions, the meditations, the mantras, the seed-syllables, and so forth, should be applied according to what has preceded. In that way, according to the proper lunar day and time, or as the occasion permits, or for as long as one desires through devotion, one should perform the homa for pacification and so forth."
Furthermore, it is said: "For ordinary states, perform the enriching rite; for all diseases, perform the pacifying rite; for all those who are hostile, perform the slaying rite; for those desiring their own welfare, perform the magnetizing rite."
Then, the mantrin who has performed the external homa should contemplate the substances, the self, and the deities through the gateway of purity. One should focus on loving-kindness, acceptance, diligence, and emptiness, and establish oneself in the conventional truth, the ultimate truth, and the truth of the origin of suffering. Through the distinctions of the liberation of the hearers, the pratyekabuddhas, and the Great Vehicle—whether inferior, middling, or superior—the state of Buddhahood is to be accomplished. Furthermore: "Externally, it possesses three aspects; if one abides in the three abodes, the three activities of the syllable Haṃ [are accomplished]."
"It is taught by the Tathāgata that accomplishment is attained. Those who perform otherwise without knowing the function of the syllable Haṃ have abandoned the wisdom of mantra; through such delusion, they will not obtain the fruit." Thus it is said. In that way, for the sake of the desired accomplishment, practitioners will achieve it in no long time. Furthermore, in order to cultivate familiarity quickly, one should reflect as follows: "In this context, for all homa offerings, one must ascertain that all these—the ground, the hearth, the kuśa grass, the flowers, the substances for burning, the vessels, the water, the sruc and sruva ladles, the samidh wood, the fuel, the fire god (Agni), the deity of desire, the maṇḍala, the nature of the offerings, and so forth—are by nature utterly pure and have become the nature of the dharmadhātu."
"The syllable Haṃ is the source of the limbs; whatever else is explained, even if not explicitly stated, the wise should understand and grasp it for themselves. The ground causes the field to flourish; the hearth causes the household to increase; ghee causes all things to be abundant; samidh wood generates splendor; firewood produces great valor; kuśa grass provides all protection; white [grain] pacifies the ground; millet is said to cause increase; sesame is known to remove misdeeds; phala grain leads to wealth and grain; peas increase strength; barley bestows the force of the wind; dārvī increases longevity; and wheat diminishes diseases."
Honey and milk are insight; curd-rice bestows all bliss. Through the desired deity and the fire, likewise, the desired accomplishments are attained. One should know that the remaining [substances] perform the functions of curd and so forth in accordance with the [specific] actions. The pouring ladle is insight and the upper [ladle] is method; meditate on that very union as non-dual. Then, the clarified butter that has emerged is made into the nectar of great primordial wisdom. By that, the fire deity, along with the self and the moving and non-moving [beings], is to be satisfied. Whoever performs the fire offering in that way becomes a vessel for the desired [attainments]. This is the ritual of the fire offering.
Having thus performed the ritual of the fire offering, one should enter the maṇḍala. Then, having looked upon the wheel of deities as if they were directly present, and having performed the offerings, praises, and the tasting of nectar and so forth for the maṇḍala according to the previously explained ritual, one should perform the recitation. Then, the mantra practitioner who wishes to gather the empowerments and so forth for the disciples should take the Lord of the Family as the guru. Having first entered the maṇḍala oneself through the ritual for the entry of disciples that will be explained, one should complete all the empowerments up to the end with the Lord of the Family.
Then, having thus obtained all the activities and permissions, in order to initiate the disciples into the maṇḍala, one should joyfully cause them to hear these verses for the sake of recollecting the truth and the nature of the maṇḍala circle—the non-dual wisdom-body that is the identity of all phenomena, like a reflection of suchness, the nature of the Vajra-holder of uncontaminated great bliss:
"Because you are born from space and possess the marks,
You are the supreme treasure from the beginningless.
The actuality of the great Sattvavajra,
Glorious Hevajra and so forth, accomplish me!
Supreme among all great accomplishments,
Maheśvara, the supreme deity,
King of all Vajra-holders,
Ultimate, unchanging, accomplish me!
Free from all defects,
You who are impassioned by all desires,
Great passion, great delight,
Bhagavān, accomplish that very suchness for me!
Supreme among the utterly pure,
Tathāgata liberated from the beginning,
Samantabhadra, supreme among all,
Bodhisattva, accomplish me!
Supreme among all great accomplishments,
The mudrā of the supreme Maheśvara,
The ultimate Vajra-accomplishment,
Become the lord of the Vajra-essence,
Pervading the minds of all sentient beings,
Dwelling in the hearts of all sentient beings,
The very mind of all sentient beings,
Supreme desire, supreme among samayas.
By whatever truth that is wisdom,
And the maṇḍala of wisdom and method,
By that truth, O Protector, [accomplish] me!"
"May your desires be completely fulfilled. All phenomena are like reflections: pure, clear, and unstained; ungraspable and inexpressible; arisen equally from causes and actions; and suchness itself, produced from that very [reality]. By this truth, may the reflection appear clearly and without stain." Then, preceded by the maṇḍala, [the disciple] prostrates at the feet of the ācārya who has emerged from the maṇḍala. In order to be led [into the mandala], the disciple should make this supplication:
"O Protector, having bestowed upon me the irreversible initiation of the wheel, please also explain the suchness of the deities of the maṇḍala and the duties of the ācārya. For the sake of the welfare of sentient beings, may I always become an ācārya, possessing the supreme secret vows and the commitments of all the Buddhas."
Then, having made this supplication, the guru should supplicate the Lord of the Maṇḍala: "I, [name], in order to uphold bodhicitta and to possess the commitments and vows, seek this secret maṇḍala."
Then the ācārya should say: "Do you, a great being, desire to be fully embraced by the pure family of the great secret?" The disciple should also say, "I do."
Then the ācārya should bathe the body [of the disciple], apply fragrant scents, and provide a garland of flowers, red garments, and a crown. Having covered the face with a red cloth and offered the fee, [the disciple recites]: "A KHAṂ VĪRA HŪṂ."
Holding a garland of flowers with the aforementioned mantra, one should sprinkle the disciple with water from the vase over which the sarvakarmika mantra has been recited. Having visualized the disciple’s eyes, body, and so forth as being blessed in the form of the desired deity, one should draw a curtain and ask, "O beloved, who are you?" in order to lead them into the maṇḍala. The disciple should reply, "I am the fortunate beloved." Then the guru, having made perfect offerings of flowers and so forth, should place the disciple at the eastern gate with the syllable HŪṂ.
Then, one should generate the mind of yoga in the disciple with the mantra: OṂ YOGA CITTAṂ UTPĀDAYĀMI. With the mantra OṂ SURATE SAMAYA STVAṂ HOḤ SIDDHI VAJRA YATHĀ SUKHAṂ, one should place a vajra together with a flower at the heart. Then, one should say: "Today, all the Tathāgatas will grant you their blessing. You must not speak of this to those who have not entered the supreme, great secret maṇḍala of all the Tathāgatas, nor should you speak of it to others who lack faith."
Then, having led the disciple forward with either the sarvakarmika mantra or the ṬAKKI mantra, one should usher them inside the curtain with the mantra A KHAṂ VĪRA HŪṂ. After the disciple has prostrated to the ācārya and the maṇḍala, the disciple should say: OṂ, for the sake of serving all the Tathāgatas, I offer myself.
Oṃ. I offer myself for the sake of serving the masters. Oṃ. I offer myself for the sake of serving sentient beings. Thus it is said. Then, one should speak these words: "Today you have entered the family of all the Tathāgatas. Therefore, I shall generate the vajra-wisdom in you. If by this wisdom one attains even the accomplishments of all the Tathāgatas, what need is there to mention other accomplishments? You must not speak of this before you have seen the maṇḍala. Otherwise, your samaya will be impaired."
Then, placing the vajra upon the crown of the disciple's head, one says: "This is the vajra samaya. If you should ever speak of this way to anyone, your head shall be split asunder."
Then, placing the vajra at the heart, one binds them with an oath, saying: "Oṃ. Vajrasattva himself dwells within your heart today. If you speak of this, he will pierce you in that very instant."
Then, having consecrated fragrant water mixed with the five nectars (amṛta) with the three syllables, one recites "Oṃ vajra mahodaka" seven times and says: "This is the water of hell; it burns if the samaya is transgressed. If the samaya is guarded, it bestows accomplishment. Drink this vajra-amṛta water!" Thus one should make them drink it.
Then, in order to make the student’s commitment firm, one should say the following: "From this day forward, I am your Vajrapāṇi. You must do whatever I command, and you must not show me contempt. Otherwise, without having avoided peril, you will die and fall into hell." Then, having had them recite: sarvatathāgataśvādhitiṣṭhāna tvaṃ vajra svāhā, one should have them meditate on a yellow, square earth-maṇḍala at their heart, born from the syllable laṃ, with three-pronged vajras at its four corners, blessed by the syllable hūṃ. At the throat, one should meditate on a white, circular water-maṇḍala born from the syllable vaṃ, marked by a vase and blessed by the syllable āḥ. Then, at the crown of the head, one should visualize a black wind-maṇḍala in the shape of a bow, born from the syllable yaṃ, marked by fluttering silk streamers at its two ends and blessed by haṃ in the center. One should also visualize the syllable jaḥ blazing intensely on the soles of both feet. Then, below that, upon the wind-maṇḍala, one should meditate on a red, triangular fire-maṇḍala born from the syllable raṃ. Having illuminated [the student] with that, one should ring the bell and invoke with the mantra: āveśaya stobhaya ra ra ra ra calaya calaya hūṃ aḥ jhaiḥ, and cause the descent for as long as it takes. Alternatively, one may meditate on the wind-maṇḍala beneath the student’s feet, blessed by the seed-syllable.
One should meditate on that as being exhorted by it. Then, again, while performing a wrathful dance and ringing the bell, one should recite the mantra "Oṃ lile lile hūṃ" until the descent occurs. Once the descent is recognized, one should visualize the [disciple] as Rāgavajra and meditate on a red syllable Āḥ on their tongue, then say, "Speak, O Vajra!"
Then, in order to stabilize that descent, one should say "Tiṣṭha vajra." By asking in that way, the [disciple] will speak of what is virtuous and what is non-virtuous. Then, to stabilize the descent, one should use the mantra "Oṃ tiṣṭha vajra samaya pratīcchali te hūṃ hūṃ ho ho svāhā," and one should invoke the blessing of truth with this verse:
"In this perfect maṇḍala, I shall lead the disciple in;
According to the sequence of the deities,
Such shall be their merit.
Whatever accomplishment will arise from this,
Their family is the vessel;
In accordance with their merit,
Such a maṇḍala shall they attain."
Then, one should ask, "What do you see with your eyes?" Based on the appearance of the white, yellow, red, or black maṇḍala that the [disciple] describes, one should explain in sequence that they are suitable for the accomplishments of pacifying, enriching, magnetizing, or wrathful activities. Then, one should cast the held flower garland with the syllable Hūṃ and say "Pratīccha ho." Then, the deities will indicate whether the accomplishment is inferior or supreme based on where the flower falls.
From the distinctions of the deities, likewise, for those who are devoted to the [respective] seats, that flower which falls upon the Buddha is said to be the great accomplishment of the uṣṇīṣa and the hair of the head. When applied to the mantra, it becomes [effective]. In the regions of the eyes and the face, the accomplishments of the mantra are taught. In the upper part of the body, the supreme accomplishment; in the lower part of the body, it is explained as middling. In the lower portion, the accomplishment is inferior; the supreme is explained as awakening (bodhi). By the middling, the accomplishment of sovereignty (īśvara) is attained; by the inferior, wealth is accomplished. This sequence is certain for the Nairātmyās as well. Otherwise, upon the seats of the deities, the three types of accomplishments are shown. If the flower that was cast falls far from the reflected image, its accomplishment will be distant. If it falls nearby, it will be so here; it will be of benefit to the practitioners, or it will maintain great assistance. If it falls within the range of that [deity], it should be known as belonging to that family. If the garland of flowers cast [falls] in the middle, whichever deity it approaches, that indicates the family of that [deity]. If it passes beyond the maṇḍala and falls, its accomplishment will be otherwise; by this, the faith is artificial. If, by chance, that garland falls upon a line, one should perform a pacification (śānti) and then cast the garland again with diligence. If it approaches that [deity] once more, the wise should not discard it again. In that case, the accomplishment is not attained.
O wise one, wherever it falls without certainty, if it falls between the two, it is equal; if it falls outside, there is no result. Having pacified it, the wise one should again cast that garland. The consciousness itself in the form of the thread, without any other, constantly falls into the heart-mantra. That very knowledge of its sphere of activity is renowned as the "garland." If, by such means and others, it does not arise correctly, the garland should be cast again. In this way, three [attempts] should be abandoned; this is the casting of the flower.
Then, from the falling of the flower, the deity is to be known. Having again taken the flower that was cast, and having said, "This is pleasing and of great power," it should be bound upon the crown of the disciple's head. This is the empowerment of the garland.
Then, one should meditate on the disciple's eyes as being endowed with the blazing syllable OṂ. Reciting: "OṂ! Today, Vajrasattva himself, the supreme among those who open the eyes, shall open all eyes with the unsurpassed Vajra-eye," one should remove the blindfold. The "Vision of Vajra" is to be described by first stating the names of the individual deities and the name of the Lord of the Maṇḍala, and then the Maṇḍala should be shown.
Then, the Guru, being pleased, should say this to the disciple: "From this day forth, generate faith and behold this Maṇḍala. You are born into the family of the Buddhas; the vidyā-mantras have been blessed. You shall attain those accomplished yogas and all prosperity shall become manifest."
Maintain the samaya through the cause of accomplishments. Strive in the actual practice of mantra. Then, the disciple should also bow at the feet of the guru and speak as follows:
Oṃ vajramaṇḍala mahāmaṇḍala pratīho ’haṃ.
Oṃ yogamaṇḍala mahāmaṇḍala darasaho ’haṃ.
Oṃ guhyamaṇḍala mahāmaṇḍala ḍakṣiho ’haṃ.
This is the ritual for the entry of the disciple. Then, in order to increase the virtue of both the guru and the disciple, three verses of auspiciousness should be recited:
Whatever supreme auspiciousness benefits all sentient beings without exception through devotion,
Which dispels the many faults of the glorious Heruka,
And which is the nature of the bliss of attachment to the branches of knowledge—
By that, may there be auspiciousness for the supreme empowerments.
Whatever auspiciousness is honored by gods, humans, and asuras,
Which taught the unsurpassed pure dharmas,
And explained selflessness throughout the three worlds—
By that, may there be auspiciousness for the supreme empowerments.
Whatever auspiciousness always upholds the supreme dharmas,
Which is the lord of the hosts of gods and the assembly of the Sons of the Victors,
And which performs the four types of benefit for sentient beings—
By that, may there be auspiciousness for the supreme empowerments.
Then, having made the supplication:
Just as the Buddhas, the Vajra of Awakening,
Clearly revealed the Greatness of the Great,
Grant me the space-vajra and so forth for the sake of the provisional meaning.
Thus, the supplication is made.
The disciple sits upon a lotus seat or similar throne and is visualized in the form of Akṣobhya. One should then visualize all the Tathāgatas, possessing the form of glorious Hevajra, holding precious vases filled with the water of wisdom and conferring empowerment. Recite:
"The vajra jewel empowerment,
Venerated by all the three realms,
Arisen equally from the three secrets—
May the Buddhas bestow it upon me!"
Having said this, take the vajra together with the water in the fist and, reciting "Oṃ vajra abhiṣiñca," confer the empowerment just as a universal monarch (cakravartin) is consecrated. In this regard, the sequence of the empowerment is as follows: first, the water from the victory vase (vijaya-kalaśa); then the water from the vases of Gaurī and the others; and then the water from the vases of Pukkasi and the others. This is called the water empowerment, the essence of which is the wisdom of the utterly pure dharmadhātu.
Next, visualize the disciple in the form of Ratnarāja. Place the crown made of gold or other materials, associated with one's own deity, upon the crown of the head while reciting the previously mentioned mantra. Visualize that the crown enters the forms of the lords of the Tathāgata families residing in the ten directions, and meditate on the empowerment as before. This is called the crown empowerment, the nature of which is the wisdom of equality (samatājñāna).
Then, visualize the disciple in the form of Amitābha. Taking [the vajra] from the tip of the vajra, recite:
"By the empowerment of the Buddha-vajra,
I shall empower you this very day.
This is the very essence of all the Buddhas;
For the sake of accomplishment, take up the vajra!"
Having spoken thus, one should touch the heart, the crown of the head, and the throat with the vajra. Then, placing [the vajra] in the hands, the empowerment should be conferred as before. This is called the vajra empowerment, the nature of which is the wisdom of individual discernment (pratyavekṣaṇā-jñāna).
Then, having visualized [the disciple] in the form of Amoghasiddhi, the bell is placed in the left hand. With both hands holding the vajra and bell in the manner of an embrace, in the aspect of inseparability, one should confer the empowerment while reciting: oṃ vajrādhipati tvaṃ abhiṣiñcāmi tiṣṭha vajrasamaya tvaṃ. This is called the bell empowerment, the nature of which is the wisdom of all-accomplishing action (kṛtyānuṣṭhāna-jñāna).
Then, having visualized [the disciple] in the form of Vairocana, the vajra and bell are placed upon the crown of the head. Reciting oṃ vajrasattva tvaṃ abhiṣiñcāmi vajranāma abhiṣekataḥ, one should confer the name empowerment in accordance with the family, using a title such as "O, Glorious [Name] Vajra." This is called the name empowerment, the essence of which is the mirror-like wisdom (ādarśa-jñāna).
Through these empowerments, one becomes authorized to listen to, explain, and practice the mantra tantras. Because these are the wisdoms of the five families of the knowledge-holders (vidyādhara), they are called the "five empowerments."
"Whatever appears, that is the very reality of Heruka; whatever is ordinary is the pure dharma, and that is also the wisdom of the Buddha." Through the general knowledge-holders' empowerments, awakening is certainly attained.
It is not the special, perfectly complete awakening. Therefore, in order to definitely attain perfectly complete awakening through diligent application, one should seek the empowerment of the master (ācārya-abhiṣeka), take the general vows, and then, having taken the vows of the master, the ascetic observances (vrata) should be bestowed. Otherwise, the prophecy and the consolation are not granted; for by those two, one is firmly established on the stage of non-retrogression (avaivartika-bhūmi). Through the power of the conviction, "I am prophesied" and "I have attained consolation," one attains a certainty that is effortless. Others say that just as the ascetic observances are given after seeing the specific capacity of the vessel, the prophecy and the consolation are likewise not granted by one who knows only the reality (tattva).
If, by some chance, permission is granted in that manner, others say that one should then use these five verses beginning with "All sentient beings..." Then, furthermore, having trained in the mudrā of one's own deity and having recited the root mantra or the essence mantra (hṛdaya-mantra) one hundred and eight times, it should be given to that disciple. One should say: "I, the Blessed One, grant you this; here you have come into my presence." The disciple should also say: "I, the Blessed One, take you; you have become close to me." Then the guru should say to the disciple: "You must not speak of these mantras and mudrās in the presence of anyone who has not seen the maṇḍala. By that cause, you might fall into hell." This is the ritual for the knowledge empowerment (vidyā-abhiṣeka).
Then, having taken the vidyā-empowerment and the vows of the ācārya, one should prostrate and present the offering. With the following supplication:
"Just as the Buddhas, the Vajra of Awakening,
Were clearly manifested as the Great of the Great,
So too, for the sake of my guidance,
Grant me the Sky-Vajra and the rest."
Possessing this, the candidate standing at the door should be ushered in. Having drawn an eight-petaled lotus, place the candidate upon it. Through the yoga of one's chosen deity, visualize the disciple in the sky. From the light rays of one's own heart, all the Tathāgatas are emanated from the mouth, appearing in the form of Śrī Heruka. Accompanied by the five types of offerings, parasols, victory banners, flags, music, and auspicious songs, they are visualized conferring empowerment, holding precious vases from which the water of wisdom flows. Recite:
"The great vajra empowerment,
Worshipped by the three realms,
Arisen equally from the three secrets,
Is the manifestation of all Buddhas."
Having said this, confer the empowerment with the water contained in the lotus vessel. Then, the reality of the maṇḍala, the reality of the deity, and the conduct of the ācārya should be explained. In that regard, the saṃbhogakāya has condensed the maṇḍala in order to gather the essence of the utterly pure absorption. The purity of perfectly arousing the mind is the tiered palace. Because it traverses the dimensions of equality, it is square. Great love, great compassion, joy, and...
Through the purity of equanimity, there are the four lines. Through the application of the recollection of the Dharma, there is the measuring cord. Through liberation from the view of the transitory collection, the view of grasping at extremes, and the view of grasping at discipline and ascetic observances as supreme, and through the purity of primordial wisdom, there is the laying of the lines, the vows, the performance of the welfare of sentient beings, and the gathering of virtuous dharmas. Through the purity of the discipline of restraint, there is the adornment with various ornaments. Through the faculties of faith, diligence, mindfulness, absorption, and insight, there are the five aspects of the mind. The exertion to destroy non-virtuous, unwholesome states that have arisen is the eastern archway. The discernment to prevent those that have not arisen from arising is the western archway. The diligent effort to maintain those that have arisen is the northern archway. These are the four archways, the purity of the four correct abandonments. Through the applications of mindfulness of the body, feelings, mind, and phenomena, there are the four pedestals. Through the purity of acceptance, the Dharma, the meaning, the mantras, and the dhāraṇīs, there is the assembly of goddesses connected by offerings such as song and dance, abiding in the vidhi. The door of liberation of emptiness is the eastern gate. The door of liberation of the absence of marks is the southern gate. The door of liberation of the absence of aspiration is the western gate. The door of liberation of the unconditioned is the northern gate.
The base of miraculous power of aspiration is the eastern arch. The base of miraculous power of diligence is the southern gate. The base of miraculous power of mind is the western gate. The base of miraculous power of investigation is the northern gate. Being moistened by compassion and having fully perfected the accumulations of merit and wisdom is the full vase. The seven branches of awakening—mindfulness, discernment of phenomena, joy, pliancy, absorption, diligence, and equanimity—are the garland of flowers. The wisdom of the Tathāgata’s path, in which all obscurations are liberated and absorption and insight are perfectly integrated, is the fly-whisk. Having uprooted the seeds of the afflictions and thereby vanquishing the afflictions is the necklace. Having thoroughly destroyed the seeds of the afflictions and severed the afflictions is the half-necklace. The mirror-like wisdom and the others are the mirror. Because all beings are declared to be indivisible, and because one is unsullied by the afflictions residing therein, it is the lotus. Because sentient beings arise in equality, the purity of the naturally luminous nature of bodhicitta is the moon. The wisdom of primordial awareness born from the vajra-like absorption is the solar mandala. Because it is unerring regarding form and the other [objects], it is the unsurpassed and limitless quality.
Because they are the natural outflow of the utterly pure dharmadhātu, there are five types of offerings. Through a sense of shame and dread of blame, there is the clothing. Because all the words of the nine branches of the view—such as the sūtra class, the melodic class, the prophetic class, the verse class, the class of intentional utterances, the class of historical narratives, the class of extensive teachings, and the class of marvelous events—reside therein, there are the various banners. At their tips are bells whose sound is stirred by the wind. Because the pure visions of the flesh, divine, insight, dharma, and buddha eyes are present, there are the five colors. It is the same for the maṇḍala of Nairātmyā; however, the distinction is that the eight pillars are the purity of the eightfold noble path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right absorption and perception. The vajra garland that connects the top of the eight pillars is the turning of the wheel of the Vajrayāna dharma by all the Buddhas everywhere without obstruction. Because all world systems are subsumed within selflessness, there are the eight charnel grounds. This is called the suchness of the maṇḍala. The white goddess is the analytical discernment of the body as the sense base of form. The essence of the analytical discernment of the mind as the sense base of sound is Caurī.
The essence of the discerning wisdom that has become the sense base of odor is Vetālī. The essence of the discerning wisdom that has become the sense base of taste is Ghasmarī. The essence of the wisdom of the suchness of the body, the earth element, is Pukkasī. The essence of the wisdom of the suchness of the mind, the water element, is Śavarī. The essence of the wisdom of the suchness of speech, the fire element, is Caṇḍālī. The essence of the wisdom of the wisdom of the wind element is Ḍombinī. The fruit of the wisdom as described is the unsurpassed awakening, the glorious Hevajra, the state of the Great Vajradhara. In the maṇḍala of Nairātmyā, the essence of the sense base of touch and the faculty of insight is Bhūcarī. The essence of the sense base of phenomena and the powers of faith, diligence, mindfulness, absorption, insight, and power is Khecarī. The essence of the faculty of faith is Pātālavāsinī. The essence of the faculty of diligence is Caurī. The essence of the faculty of mindfulness is Vetālī. The essence of the faculty of absorption is Ghasmarī.
The essence of the bhūmis of Perfect Joy, the Stainless, and the Luminous is Pukkasī. The essence of the bhūmi of Manifest is Śavarī. The essence of the Far-Gone and the Immovable is Caṇḍālī. The essence of the Excellent Intelligence and the Cloud of Dharma is Ḍombinī.
The aggregate of form, the sense base of the eye, great delusion, the buddha level, and the essence of mirror-like wisdom are Vajrī. The aggregate of feeling, the sense base of the nose, great pride, the buddha level, and the essence of the wisdom of equality are Guhyagaurī. The aggregate of perception, the sense base of the tongue, great desire, the buddha level, and the essence of the wisdom of individual discernment are Vāriyoginī. The aggregate of formations, the sense base of the body, great envy, the buddha level, and the essence of the wisdom of all-accomplishing action are Vajraḍākinī. The aggregate of consciousness, the sense base of the mind, great hatred, the buddha level, and the essence of the utterly pure dharmadhātu are Nairātmyā. This is called the suchness of the deities. Furthermore, there is the purification of the outer, the inner, the earth, and so forth, as well as the complete purification by the ācārya. Then, possessing the three samayas, the vajra vow should be bestowed:
"The vajra born from the syllable HŪṂ
Is the very nature of all buddhas.
It rests in the hand of Vajrasattva;
Firm is the vow of Vajrapāṇi.
You too must always hold it."
Having said this, [the ācārya] should cause [the disciple] to take it. The disciple should also say: "OṂ SARVA-TATHĀGATA-SIDDHI-VAJRA-SAMAYA TIṢṬHA EṢA STVAṂ DHĀRAYĀMI VAHO HI HI HI HI HŪṂ," and thus hold the vajra.
This is called the "Vajra Vow." Then, the guru should cause the disciple to enter into the state of a Vajra Holder by means of this suchness: "The Being without beginning or end, Vajrasattva, the Great Joy, Samantabhadra, the Self of all, the Lord of the Vajra Essence." This is the Vajra Vow and the Vajra Samaya.
Following that, [the guru] should cause [the disciple] to hold the bell, which is born from the syllable A, with these words: "This is the melody of the insight of all the Buddhas; you too must always hold this, the source text of the Victorious Ones' supreme awakening." Then, with these words, the disciple should also hold the bell and ring it: "Because becoming is pure by nature, it is made to arise by nature; because sentient beings are pure by nature, they are made into the pure, sublime becoming." This is the Vajra Vow and the Bell Samaya.
Then, [the disciple] should be instructed with these words: "You are the stable mental body of your chosen deity; realize the mudrā. That which is stable in all respects is therefore called a 'mudrā'." The disciple should also meditate on the mudrā of their own deity according to the guru's words and consecrate it with this "Realization of the Mudrā." This is the Vajra Vow and the Realization of the Mudrā; thus, it is the Vajra Vow endowed with the three samayas.
Then, having visualized oneself in the form of a Buddha, one should hold the corner of the Dharma robe with the left fist and place it at the heart. Extending the right hand in the great mudrā of supreme generosity, one should face forward and say:
"Oṃ! Here I grant you the prophecy: You are the Sugata Vajrasattva. For the sake of fully accomplishing existence, I shall deliver you from the lower realms of existence. He śrī amukaṃ vajranāma siddhyasva bhūr bhuvaḥ svaḥ."
Having spoken thus, the prophecy is granted. By this extension of the great mudrā, all the Tathāgatas and Bodhisattvas, with one voice, grant the prophecy of unsurpassed, perfectly complete awakening to whoever has been prophesied. One should say: "This alone is the mudrā, mantra, and blessing of the Vajra-holders." This is called "the prophecy."
Then, the consolation endowed with the three samayas should be given:
"Having seen the supreme, great secret maṇḍala, you have entered it most excellently. You are completely liberated from all sins; today you are well-established. Because you have not abandoned great bliss, you shall never die again. Without being seen by anyone, act without fear. For the sake of fully accomplishing existence, you are liberated from the ocean of suffering in existence. For the sake of thoroughly piercing existence, you have truly emerged as the supreme teaching. This is the accomplishment, the samaya, and the vow; you must always uphold it. This is the pure command of the supreme, eternal ones."
All the Buddhas have spoken in unison:
One must never abandon the bodhicitta.
That which is the vajra mudrā—
By merely beholding it,
One will undoubtedly become a Buddha.
One must never abandon or discard
The sublime Dharma.
If, through the delusion of ignorance,
One were to constantly proclaim [its faults],
One would be abandoning oneself.
One should not torment oneself with asceticism.
Holding to whatever is blissful,
One will attain buddhahood in the future.
The vajra, the bell, and the mudrā—
One must never discard them.
One must not disparage the ācārya;
This one is equal to all the Buddhas.
The guru is equal to all the Buddhas.
If one disparages this ācārya,
One is disparaging all the Buddhas.
Such a person will always encounter suffering.
Through epidemics, harms, diseases,
Grahas, fevers, and poisons,
And through unbearable vighnas and vināyakas,
They will be killed and go to the hell realms.
Therefore, with every effort,
One must never disparage the great vajra guru,
The vajra ācārya, without boasting of one's virtues.
One should offer gifts to the guru
With devotion and in accordance with what is appropriate.
By doing so, the afflictions of fever and the like
Will never arise again.
Always fulfill your own samaya,
Always worship the Tathāgatas,
And always make offerings to the guru.
The guru is equal to all the Buddhas;
Therefore, [offerings to him]
Will always be as if given to all the Buddhas.
Giving to him is the accumulation of merit.
In the assembly, the supreme accomplishment will be attained. Today, together with your birth and its results, you have entered this very place. There is no doubt that you shall abide as one equal to the deities and the samaya. Today, the Buddhas and Vajra-holders have conferred empowerment upon you. You are the great king of the three realms; you abide as the sovereign of kings. Today, you are completely victorious over Māra. You have entered the supreme city. Today, you shall attain Buddhahood; do not entertain any doubt in this regard.
Eat the food that bestows the bliss of your own formidable samaya, and cultivate deep faith in the Vajra with your mind. That Vajrasattva, who swiftly brings happiness to wandering beings, you have today entered in perfect equanimity and permanence. The disciple, respectful and affectionate, bows at the feet of the Guru and says: "Whatever the Lord has commanded, I shall do exactly as you have spoken." These are the words of granting encouragement.
Then, following that, the permission should be granted. First, being endowed with the yoga of one's own principal deity, one should recite over a golden probe and offer it, saying: "Just as the King of Physicians used a probe to clear away the cataracts of the world, so may the compassionate Victorious One clear away the film of your ignorance." Oṃ vajranetra apahara tralaṃ hrīḥ. One should meditate on the syllable praṃ at the disciple's two eyes and recite it. Then, showing a mirror, the characteristics of phenomena should be explained: "All phenomena are like reflections."
"Pure, clear, and free from turbidity,
Ungraspable and inexpressible,
Arisen equally from causes and actions,
Lacking intrinsic nature and free from location.
Having ascertained all phenomena in this way,
Perform the peerless benefit of sentient beings;
You shall be born as the Guides." Thus it was said.
Then, having sounded the bell produced from the final vowel, it should be given, [reciting]:
"All things have the characteristic of space,
And space itself has no characteristic.
Through union with space,
Supreme equality is clarified."
Then, having given the bow with the syllable Hoḥ, one should say:
Sarvatathāgatānurāgayasvāhā.
With this, one should shoot four arrows in the four directions; one is shot upward and one downward.
With Oṃ Vajrasattva, one should take the mirror and say:
"Like a mirror, the Vajra Lady
Is pure, clear, and free from conceptualization.
The supreme lord of all Buddhas
Dwells within the heart of the compassionate one."
One should then have faith in this bodhicitta, the lord of all tathāgatas.
Then, with Oṃ Vajrahetu Maṃ, a wheel is placed beneath the two feet. With Oṃ Vajrabhāṣa Raṃ, a conch is placed in the right hand and a volume of scripture in the left. Having generated the bell with the first vowel and then given it with the final vowel, one should say:
"From this day forward, by the mere generation of the mind of awakening, you shall thus turn the wheel of Dharma."
The Dharma conch is unsurpassed,
Resounding with certainty in every way.
In this, there is no desire or doubt;
It is done with a mind free from hesitation.
The ritual of the Mantra Vehicle
Is to be taught constantly to the world.
Thus, the Buddhas, who are grateful,
Have spoken of providing great benefit.
Then the Vajra-holders
Will protect you in every way.
Furthermore, visualizing oneself in the form of a Buddha, a Universal Monarch (Cakravartin), one should say:
"For the sake of benefiting all sentient beings
Throughout the entire world without exception,
Turn the Wheel of Dharma
In whatever way is necessary to discipline them."
Likewise, turn the wheels of the Vajra, Jewel, Lotus, and Action.
The permission should be granted with these five verses. This is the granting of permission.
Regarding the observances and the granting of permission, these should be given even at the conclusion of the peaceful rites. Then, having thoroughly examined the disciple, and having performed all the knowledge-mantras of the family, one should bind a protective bracelet, recited with mantra, upon the right wrist. Holding a parasol over the head, and having performed circumambulations, one should cause the disciple to fall at the door of the maṇḍala with palms joined and the parasol. One should say this to the disciple: "You have become a holder of the tantras."
The Ācārya, having removed the parasol, should instruct it to enter the disciple's heart:
"Now you become a master of the maṇḍala;
You shall also uphold the mantras and tantras.
Together with the Buddhas and Bodhisattvas..."
The gods also speak thus: "For the sake of protecting sentient beings, you should diligently draw the maṇḍala according to the ritual procedures and in accordance with the tantra. Then, having recited your own mantra one hundred and eight times, you should give it to the disciple with these words: 'I have bestowed the Blessed One upon you; here you shall truly draw near.' The disciple should then take it and recite: 'O Blessed One, I [take it] from you.' Then, having blessed the four mudrās of your own deity, you should say: 'You must never, even once, speak of or show this mantra or mudrā to others who do not know them. Why is that? Because if such a sentient being has not seen the maṇḍala, they will harbor doubts regarding the attainment of the fruit of the union of the mudrā and the maṇḍala. Failing to abandon their anxiety, they will die and go to hell, and you too will go to hell because of that.' This is the general ācārya empowerment. As for the specific: 'Embracing with the hands a sixteen-year-old woman of insight, through the union of the vajra and bell, the ācārya empowerment is desired.' This is called the supramundane ācārya empowerment. The ācārya empowerment alone is also called the irreversible empowerment and the empowerment of the Great Vajradhara. Thus, it is called the mundane and supramundane ācārya empowerment."
The knowledge empowerment and the master empowerment are called the vase empowerment, because one is empowered by means of a jewel vase. The vase empowerment is defined as the emanation of the completely pure body. Regarding the supreme master, it is said:
"The master is the Lord (Īśvara);
The master empowerment is perfectly bestowed.
The excellent samaya is definitely granted;
The supreme, marvelous vow.
Elephants, humans, cattle, and so forth,
Even the extremities and so on should be consumed.
Through the cause of the Hevajra accomplishment,
The five nectars (amṛta) should likewise be consumed.
You should also slay living beings;
You should also speak what is untrue.
You should take what is not given;
You should consort with the wives of others.
'Life' is said to be the mind;
Killing a living being is the destruction of the single mind.
'To liberate the world without superior'
Is the word spoken as a lie.
The 'ungiven' is the consort's fluid;
The 'wives of others' are those most beautiful.
This very samaya was perfectly taught
By the Perfect Buddhas.
You must protect the great food;
The vow is difficult to meditate upon."
Thus it is said. Then, regarding the five offerings: through the distinctions of the objects, the practitioner should offer them to the guru according to the ritual, and the disciple should offer them. The samaya and so forth are bestowed. Then, the disciple should perform the gaṇacakra (feast circle), and following that, the eight consorts should be offered to the guru: the mother, the sister, the daughter, the granddaughter, and likewise the wife of the maternal uncle.
The maternal aunt, the mother-in-law,
And likewise the sister of the father—
These are renowned as the eight vidyās,
The actual nature of the eight goddesses,
Who bestow accomplishments upon the practitioner.
If these are unavailable, one should offer vidyās born from the families of the five Tathāgatas, such as Vajrī and the others.
The dancer, the dyer, the low-caste woman,
The fierce woman, and the brahmin woman—
Born from the Tathāgata family,
These are designated as the five vidyās.
Then, the yogin should worship them
With longing, embracing, and kissing.
By joining the bola and kakkola,
One should sport with them.
There, one should also give them wine
And eat the strength born of śāli rice.
The drink and the food,
As well as the symbolic representation,
During the second session of the outer and inner,
The disciple should be introduced there.
Having covered the eyes with a cloth,
One should enter that mandala.
Having eaten the cooked and prepared
Śāli rice to satisfy the disciple,
One should drink the wine there
And worship the yoginīs.
A large skull-cup in a single piece,
Filled to the brim with wine,
Should be offered to the great fortunate one,
And after prostrating, one should drink it oneself.
The gift should also be given by oneself.
In that same way, the practitioner
Should prostrate again and again.
Whether it be a mother, a sister,
A mother-in-law, or a niece,
With a non-conceptual mind,
Accomplishment will be attained without long delay.
Then, the master should gather the maṇḍala with a feast assembly of yoginīs and yogins endowed with the five sensory qualities, accompanied by the five offerings, the sounds of song and music, and various offerings. Having cleared the area of people with curtains of cloth and the like, and having spread a canopy to its full extent, he should sit in a place where incense is burning and lamps are lit. He should then empower a consort—either one of those families or one who delights the practitioner—who has beautiful, lovely hair, wide eyes, a dark complexion, and is marked by the form of suchness (tattva). She should be adorned with youth, of noble family, and steadfast in faith and compassion.
The master, skilled in the three absorptions (samādhi) and adorned with fine garments, should accept a consort who is twelve or sixteen years of age—whichever is available—whether she originates from musk or camphor, or any other source. She should be adorned with clothes, possess flowers, be captivating in her limbs, and beautiful with passion. Taking her onto his lap, he should arouse passion and embrace her.
Then, seeing the guru together with the consort, he should perfectly worship him with the five types of offerings, as well as many other offerings such as parasols, victory banners, flags, clothing ornaments, wine, and meat. Prostrating with all his limbs, he should offer praise:
"O Bhagavān, Great Peace,
Supreme singular Vajrayoga!..."
"O Lord, just as you, the Great Being, have arisen from the vajra union with the mudrā, the indivisible practitioner, please grant that same [empowerment] to me as well. I am sinking in the mire of saṃsāra; please draw me out and grant me refuge!" Thus it is said.
Then, at the conclusion of that, the master and the consort should consume the tooth-wood and drink [the nectar]. They should also touch the two breasts and the lotus. With the legs drawn up and by means of the various methods of entry such as the "hanging" [posture], they should engage in the practice of the kunda union for as long as it takes to become possessed of the seminal fluid.
At that stage of liberation, one should offer praise with this verse beginning "O Blessed One" and manifest the yoga of one's own deity. Then, having bound the faces of the wisdom consort and the disciple, the master should take the [seminal fluid] produced from the kunda union—which is filled with the melted essence of all the Tathāgatas and resembles the full moon—and, using the thumb and ring finger, place it in the space of the disciple's mouth, saying:
"Just as the Buddhas of the past
Empowered the sons of awakening,
So by my secret empowerment,
May your mental continuum be empowered."
The disciple should then say "Aho sukha" and swallow it into the stomach. The consort should also be stripped of her garments, and the disciple should likewise swallow into the stomach the [fluid] produced from the union of the lotus seat. Thus they should remain.
The characteristic of the completely pure speech and the nature of the Sambhogakāya is called the secret empowerment. Then, if the master and the disciples wish to receive the wisdom-knowledge empowerment (prajñājñānābhiṣeka), a consort—whether one or another—should likewise engage in kūṭāgāra (union) as before. The disciple should also, at the time of perfect awakening, offer praise as before and make the request for the empowerment of the Victor.
Then, the master, having seen that the disciple is marvelous, free from anger, and without envy, should entrust the consort to him, leading him with a beneficial intention. Then the Teacher spoke:
"O Goddess, giver of joy, giver of the state,
You of manifold forms, the delightful one!
O Great Being, take her,
And perform kūṭāgāra, O Vajra-holder!
Take her, take her, O Great Being!
Take her and perform the offerings!
Through the distinctions of the moments,
Joy will then arise;
In the moment of the wisdom of bliss,
Abide perfectly in the form of E-Vaṃ.
The first is merely joy;
The second is supreme joy;
The third is called the joy of separation;
Likewise, the fourth is the coemergent.
Joy is slight bliss;
Supreme joy is more than that;
The joy of separation is attachment;
The coemergent is the remainder.
First is the desire for touch;
Second is the desire for bliss;
Third is for the sake of the decline of attachment;
Therefore, one should meditate on the fourth.
Supreme joy is said to be existence;
Nirvāṇa is also the state of freedom from attachment."
The Middle Way is joy alone; the abandonment of these is the coemergent. The variegated, the ripened, the thoroughly refined, and likewise the characteristic-free—these four moments meet in equality. Thus the yogi shall come to know. Embracing, kissing, and so forth are explained as the variegated aspect. The ripened is the reverse of that; it is the very tasting of the wisdom of bliss. "I have tasted bliss" is the thoroughly refined, which is described as such. The characteristic-free is other than the three; it is completely free from passion and the absence of passion. The variegated is the first joy itself; in the ripened is the supreme joy itself. In the thoroughly refined is the joy of the absence of passion; the coemergent joy is the characteristic-free. It is neither passion nor the absence of passion; it is not perceived as a middle. Only in the total abandonment of the three is the coemergent said to be perfected. Having completely abandoned the three joys, that is indicated by the first joy. At the end of the supreme, in the middle of the absence of passion, from emptiness comes the emptiness of Heruka. Thus it is said. This sequence is taught by number; furthermore, through the generation stage, the coemergent should be realized at the stage of the absence of passion. Then, the consort, as if with attachment, gazes at the practitioner and speaks these words: "Can you, my affectionate one, endure eating feces and urine, as well as blood, semen, and flesh? Are you able to always show the highest respect to women? Tell me, my affectionate one, how is it to kiss the lotus of the bhaga? How is the bliss?" Then the practitioner, with a smiling face, should speak these words:
"Eating semen, blood, and so forth—O Goddess, why am I not delighted? Likewise, I shall kiss the bhaga and always show respect to women." Then, being joyful, she is stripped of her clothes, anointed with fragrant scents such as saffron, musk, camphor, and sandalwood, and adorned with excellent flowers in her place. Sitting in a squatting posture, she displays her own private parts and speaks these words:
"O, I am the precious lotus, the perfect abode of all bliss. Whoever serves me according to the ritual, I shall remain before them. Serve the Perfect Buddha and so forth; act as you would with a lotus. This very King of Great Bliss abides in that very way." Thus she says, "Bhañja mokṣa ho."
Then, by the guru’s oral instructions, the practitioner should visualize her in the form of Nairātmyā through the complete transformation of the seed-syllable and the signs. At her heart, crown, and throat, one should visualize the syllables HŪṂ, OṂ, and ĀḤ. Then, the lotus and vajra are to be purified with:
OṂ PADMA SUKHADHARA MAHĀRĀGA SUKHANDA CATURĀNANDA BHAGAVIŚVA HŪṂ HŪṂ HŪṂ KARYAṂ KURUṢVA ME.
OṂ VAJRA MAHĀDVEṢA CATURĀNANDA DĀYAKA KHAGAMUKHA EKARASĀNATHA HŪṂ HŪṂ HŪṂ KARYAṂ KURUṢVA ME.
With these, [the purification is performed].
Following that, one should gaze at her with eyes full of joy and attachment, and with embracing and kissing, use the fingers or the tongue to stimulate the three channels within the lotus, which are of the nature of Nairātmyā. One should maintain this practice for as long as the seminal essence of both remains. Then, beginning with a thorough observation, the paths of accumulation, seeing, meditation, special, final, and the uninterrupted path—perfect awakening should be understood through the symbolic gateway of the guru’s pith instructions.
When the bodhicitta resides at the tip of the vajra-jewel, it is the coemergent great bliss of bodhicitta. This great bliss is the cessation of the increase of all sense faculties; it does not abide in objects, and by virtue of being without apprehension, it is the specific increase of the object, the manner of the ultimate coemergent example. That which is experienced should be stabilized through the power of training in the pith instructions, by means of the ritual of pressing, or by the "victory over the winds," or by external protection as much as possible. In order to apprehend the ultimate coemergent, it should be illustrated.
Furthermore, it is said:
"Until the yogi has abandoned the bodhicitta,
He will not attain the uninterrupted stream.
What proliferation of joy-born bliss is there?
It is the source of all bliss.
If the bodhicitta should fall,
Because the aggregate of consciousness faints,
The state of the irreproachable accomplishment is lost."
Thus it is said. The wise should not abandon the application that arises from equipoise.
Then, one should not take it with the hand, nor with a skull-cup or a conch. Having taken the nectar with the tongue, it will certainly bring about expansion and strength. Then, having risen, the wise one should bow at the feet of the Guru. Having truly attained supreme joy, in a moment free from conceptual variety, the Teacher said: "O Great Being, hold fast to great bliss! Until awakening, you shall be a Vajra-holder for the sake of sentient beings. Through this, pacifying, enriching, and so forth, will all be accomplished. From the nature of the five elements, the fivefold union (karmamudrā) arises. From the single great joy, it proceeds into five divisions. Through the union of the bola and kaṅkāla, the touch is the very latent tendency of solidity. Because solidity is the nature of delusion, delusion is called Vairocana. That which is the bodhicitta itself is called the moist element of water. Because water is the form of Akṣobhya, the leader of hatred is Akṣobhya. From the union of the two movements, heat is constantly produced. The desire of the immeasurable Vajra is the mind within the kaṅkāla; that is of the nature of wind. Envy is Amoghasiddhi. The desire of bliss becomes blood. Joy is the characteristic of space; space becomes the Vajra of avarice. Avarice arises from space itself. In the single great mind, it is characterized by the forms of the five. From those very five families, many thousands are born."
Therefore, these are of one nature,
The supreme, eternal Great Bliss.
This itself is the Great Wisdom,
Completely free from all conceptualization.
The manner of duality and non-duality,
The sovereign essence of existence and non-existence,
The thorough union of method and insight,
The complete blending of passion and the absence of passion.
That itself is the life-force of all living beings,
That itself is the sublime syllable,
Abiding pervading the stable and the moving;
It is asserted to be of an illusory form.
By means of the maṇḍala wheel,
One will certainly proceed forever.
Alternatively, it is the self of all,
Or else it is completely free from all.
That is indicated first by the "beyond-joy,"
Free from the three types of joy.
This wisdom is exceedingly subtle,
Equal to the center of the vajra sky.
"Peaceful, near to liberation, born of passion—
You yourself are also its father."
Thus it is said. This is called the empowerment of the wisdom of insight, the essence of the dharmadhātu, the characteristic of the completely pure mind. Furthermore, if suchness were absent in these two empowerments, it would be through the union with a consort summoned by meditation. Here it is said: "The master, the secret, the wisdom, and the fourth is likewise; know that these four are conferred in sequence according to the order of joy and so forth." Regarding that, how is it the "fourth empowerment"? In the Hevajra Tantra, it is asserted that there are three types of empowerments. "The fourth is likewise" refers to those other than the third, such as the garland, the water, and so forth.
The conclusion regarding empowerment is stated as summarized in source texts such as the Tattvasaṃgraha. As it is said in the Vajrakula-paṭala, the four types of empowerment occur according to one's inclination. Thus, the four empowerments are applied through devotion, arising from the wisdom-knowledge (prajñājñāna). Likewise, it is said: "The master is asserted through laughter and purity; the secret is through gazing; the wisdom is through embracing with the hands; and in that [fourth], there are the two pairs."
The meaning of this is as follows: that which involves joy together with the wisdom consort, and the forms of the offerings to all the Tathāgatas, is for the sake of the master; that is the master empowerment (ācāryābhiṣeka). That which involves gazing at the lotus of the wisdom consort with joy is for the sake of relying on the secret; that is the secret empowerment (guhyābhiṣeka). Furthermore, that which involves embracing the wisdom consort and relying upon her is the wisdom empowerment (prajñābhiṣeka). Finally, that which arises from the union of the two, together with the indication of the common and supreme suchness (tattva), is asserted as the fourth, the non-dual wisdom (advayajñāna).
Others assert it in this way: because it is stated in the first chapter that "in all cases there are four." Some hold that "manifest" refers to the application of indivisible devotion; therefore, the fourth empowerment should be shown as a division of two aspects from that very empowerment of the mind.
Likewise, the characteristic of that which is relied upon—the coemergent great bliss that is gathered within the branch of insight—is called the "wisdom-gnosis empowerment" (prajñājñānābhiṣeka) because it relies upon the insight of wisdom. This application of coemergent great bliss by means of a mind in meditative equipoise is to be meditated upon in a manner similar to this samaya. This sublime application of the coemergent was clearly explained in all respects by the great paṇḍita, the glorious Śrīratnākaraśānti. In my own commentary on the sublime application of the coemergent, titled The Beauty of the Coemergent (Sahajasundarī), I have also correctly explained the meaning of my own empowerment; however, for fear of excessive length, I have not elaborated here. All of these are to be explained to the disciple by the master in meditative equipoise at the time of the wisdom-gnosis empowerment. The fourth empowerment, characterized by the complete purity of body, speech, and mind and having the essence of great bliss, is so called. The three aforementioned empowerments should not be bestowed upon hearers, kings, non-Buddhists, dry logicians, the deluded, the impotent, the elderly, one's own sons, or those lacking faith. Furthermore, any empowerment such as the garland or the water and so forth should not be performed by mere words for just anyone. This is the ritual of empowerment.
The Dharma, and likewise the Sugata’s volumes, the vajra, and the bell.
The consecration, which follows in accordance with the element of space, is not understood by worldly people as this ultimate protector; therefore, desiring to benefit the worlds, one performs the consecration. For images, caityas, temples, the sublime Dharma, cloth paintings, and volumes of scripture—whether of excellent or inferior proportions, and possessing the tantras of perfect bliss—one who knows their families and characteristics should perform the consecration. It causes merit to increase, or else one should rejoice in it. Wherever an image is complete, if it remains for a long time without being worshipped, as long as it has not been honored, it produces what is not virtuous. For example, if a person is devoid of the characteristics of knowledge, they will not be honored by the whole world; the images likewise become so. Whoever is devoid of consecration, prostrating to or making offerings to them is like a fire sacrifice devoid of mantras: the burnt offerings are fruitless ashes. Likewise, an image that remains without mantras, even if it is worshipped by one who possesses offerings, will not be worthy of worship in all future births due to the ripening of that action. For that, on an auspicious day, with an auspicious constellation and a favorable planetary conjunction, having bathed and purified oneself, anointed the body with fragrant scents, and adorned with fine ornaments, with a topknot and fine companions, holding a vajra and bell in hand, and having gathered all the necessary requisites, one should sit upon a soft seat strewn with excellent flowers.
Having performed the offerings to the maṇḍala and the three absorptions, and having faced the deity in three ways, the vajra masters should visualize the maṇḍala—complete with the signs, the seat, and the supported and supporting deities—as being blessed in the heart by means of the seed syllables and signs. They should visualize themselves as possessing crowns blessed in accordance with their respective families. Then, they should gaze upon the maṇḍala of the wisdom beings (jñānasattva) in the sky, offer the sprinkling of water and so forth, and perform the perfect offerings, praises, and tasting of the nectar (amṛta) by means of the eight offering goddesses emanated from the light rays of the seed syllable at their own hearts.
Then, with excellent flowers, they should join their palms, bow their bodies, and recite: "Oṃ sarvatathāgata sulalita vilāsana miṣṭena namāmi haṃ bhagavantaṃ jaḥ hūṃ vaṃ hoḥ pratīccha kusumāñjali nātha hoḥ samaya stvaṃ samaya stvaṃ samaya stvaṃ." Having said this, they should cast the flowers from their palms. Then, placing the right knee on the ground, they should fumigate with incense from the right hand and perform the preliminary preparations for the principal deity and the others.
"O Bhagavān, supreme Vajra, King of Knowledge, I prostrate and praise you. O Protector, I wish to perform the consecration of the vajra-nature. For the sake of protecting the disciples and for the sake of making offerings to you, O Bhagavān, it is right that you grant your grace. Just as the perfect Buddhas truly abide in Tuṣita..."
Within the womb of the goddess Māyā, having resided there, perform this here. O Protector, remain always here; for the sake of increasing the bodhicitta of [Name], please accept these flowers and so forth. Thus, one should remain in the preparatory stage three times. The offerings and so forth should be performed as before. Then, having gone outside, one should give the torma to the guardians of the directions. Then, having entered inside, one should tie a three-stranded thread, over which the mantra of all-achieving action has been recited, with three knots, and fasten it to the right hand of the Pratisarā [deity]. Having sprinkled water over which the mantra of all-achieving action has been recited, one should protect the disciple. One should proceed together with the disciple who is endowed with this poṣadha through all the activities. One should have them recite these: "Whatever the mantrin recites slightly, through the ritual of offerings and so forth, make it free of deceit so that the great fruit of the sacrificial gift may be produced." Then, in order to pacify obstructors, one should recite the root mantra and go to sleep. This is the ritual for consecration. Then, on another day, the mantrin should give the peaceful torma according to the characteristics described, and sitting facing the deity, having performed the deity yoga, one should orient the image toward the east.
Having dressed [the king] in yellow robes and perfected him through the yoga of completion characterized by the previously mentioned attributes, one should place him upon a pure throne that is four-cornered, square in shape, and two cubits in height, which has been consecrated with the three syllables HŪṂ, ĀḤ, and OṂ at the heart, throat, and crown. Then, one should perform the cleansing rites.
Next, taking yellow mustard seeds with the right and left fists, one should circle them clockwise and counter-clockwise. Reciting "OṂ SARVA PĀPAṂ DAHANA VAJRĀYA SVĀHĀ" three times, one should cast them into the fire. Likewise, one should sprinkle water with that same mantra.
Thereafter, one should also perform the cleansing with unbaked clay and morsels of food. Following that, one should sprinkle and wash [the king] with perfumes, sesame oil, and clusters of dūrvā grass, which have been consecrated seven times with the mantra "OṂ SARVA TATHĀGATA KĀYA VIŚODHANE SVĀHĀ." Then, using a bronze vessel, one should wash him with the five seeds and the five perfumes consecrated by the five seed-syllables.
Subsequently, through the ritual of the king's empowerment, he should be praised with verses of victory and auspiciousness, accompanied by a person holding a white parasol, the sound of drums, the sound of conchs, and the clamor of women.
One should perform the empowerment ritual accompanied by melodious songs and bathe [the object] while reciting the verses for bathing with the vases held in the hands of the Tathāgatas. The verses are:
"Just as the Tathāgatas were bathed
At the very moment of their birth,
So too, with pure divine water,
May you bathe me."
OṂ SARVA-TATHĀGATA-ABHIṢEKATA-SAMAYA-ŚRIYE HŪṂ.
For paintings, books, and the like, the bathing should be performed using a mirror. Likewise, for the sake of auspiciousness, one should recite these verses of auspiciousness:
"Whatever auspiciousness is praised by the Dharmakāya,
Which has utterly abandoned oneness and multiplicity,
And is free from identification and conceptual elaboration—
By that auspiciousness, may you be pacified.
Whatever auspiciousness is adorned by the major and minor marks,
Born from the center of the [mandala] and so forth,
The Saṃbhogakāya, the excellent speaker of Dharma—
By that auspiciousness, may you be pacified.
Whatever auspiciousness blazes like fire,
With radiant light and a most perfect circle,
The Nirmāṇakāya that acts for the benefit of others—
By that auspiciousness, may you be pacified."
These are the verses of auspiciousness. Having bathed [the object] in that sequence, one should dry it with a clean, soft cloth or without water, smear the two garments with saffron paste, and offer them with: OṂ DIVYAVĀSA ME SVĀHĀ. Then, OṂ VAJRA-GANDHE ĀḤ HŪṂ.
With this mantra, if there is camphor, musk, sihlaka, sandalwood, and so forth, one should apply them as a uniform anointing. With "Oṃ vajrabharaṣa vibhūṣaṇe svāhā," one should adorn [the deity] with ornaments such as earrings, necklaces, armlets, and bracelets. Then, with the mantra "Oṃ vajraratna trami ti," one should bind a crown upon the head. With "Oṃ vajrasattva āḥ," one should show the mirror. With a golden probe, using "Oṃ vajracakṣu cakṣu samantacakṣu viśodhane svāhā," one should open the eyes. Then, having offered a drop of gorocana, and having properly protected [the deity] with a little flower, incense, lamp, and tambūla using the mantra of all activities, one should take [the deity] with the syllable HŪṂ, enter the maṇḍala with the ṬAKKI or protection mantra, and arrange [the deity] in a single place.
Then, through the ritual for accomplishing the maṇḍala, one should accomplish the wisdom maṇḍala or the wisdom being (jñānasattva). Having offered sprinkling water, cleansing water, and so forth, one should suppress the classes of obstructing spirits (vighna) that have gathered together with the sound of the eight-faced HŪṂ. Having summoned them with "JAḤ HŪṂ BAṂ HOḤ," one should cause them to enter, bind, and subjugate the accomplished image. One should then perform the blessing of the eyes, body, and so forth, grant the empowerment, and again offer the cleansing water and so forth. Then, one should offer the offerings of flowers and so forth while reciting the mantras: "These supreme flowers, born from water and land..."
I offer these with devotion; please accept them as you please. These supreme, sublime incenses, whether innate or produced through compounding, I offer with devotion; please accept them as you please. Likewise, these supreme, sublime perfumes, whether innate or likewise compounded, I offer with devotion; please accept them as you please. This excellent lamp, blazing and dispelling darkness, this most oily light, I offer with faith; please accept it as you please. This divine food, perfectly endowed with various foods and snacks, possessing color, fragrance, and flavor, and complete in every respect, please accept this offering with equanimity. One should recite the mantra for each of the individual verses. Then, having offered the argha water and so forth, one should also worship with the offerings of the five sensory qualities, perform the praise, and partake of the amṛta. Then, the practitioner, remaining in meditative equipoise, should join the palms in the supreme mudrā and recite this verse: "Because you are born from space and possess the marks," and so forth. One should then recite the hundred-syllable mantra up to seven times. Then, to make [the deities] firm, one should make the request for the benefit of sentient beings: "O Protector, just as you are fortunate, always act for the benefit of sentient beings; assuming various forms, throughout all these world systems," and so forth. Then, as before, one should offer the outer bali offering, satisfy [the deities] with amṛta, worship them perfectly, and request the directional protectors to depart.
Then, subsequently, one should prostrate to the deities who have entered the maṇḍala and to the maṇḍala itself, and perform circumambulations. In order to restore any deficiencies in the ritual, as before, at the conclusion of the extensive homa, in order to enrich the patron, the ācārya should hold the patron’s right thumb with the left hand and cause them to offer, or have them offer, the burnt substances three or seven times.
Then the guru should receive the dakṣiṇā from the disciple. The disciple, with a joyful mind, should offer whatever wealth they possess in accordance with their means: a girl adorned with all ornaments, elephants, horses, chariots, cattle, buffaloes, and so forth; grains, gold, silver, copper, jewels, pearls, and other such materials; fertile fields with abundant harvests; houses, pleasure groves, monasteries, and other dwellings. By making these offerings, the noble ācārya and all the deities will be pleased. Through their pleasure, one should understand that the desired accomplishments (siddhis) will be attained. In all cases, one must please the guru.
Then, in a well-washed vessel, one should prepare a gruel mixed with the remains of the burnt offerings, honey, milk, and sugar, using the mantra of one’s own deity. Placing the tip of this in a vessel of gold or the like, one should offer it to the deity with this mantra: oṃ divyānāṃ samādhidhyānaṃ prīṇane svāhā.
Then, the fragrant chamber (gandhakuṭī) should be constructed with great care. On a pedestal measuring one-third the size of the statue, the image should be placed so that it is not tilted.
Without leaning or tilting, it should be properly and straightly installed. Recite "Oṃ supratiṣṭha vajra svāhā" and request it to remain. If it is not done in this way, faults will arise. Then, as before, offer the sprinkling of water and so forth, and perform the perfect offerings, praises, the tasting of nectar (amṛta), and so on. Recite the hundred-syllable mantra seven times and request forbearance:
"O gods and their sons, and the family of the Perfect Buddhas who grant forbearance, and the hosts of gods such as Brahmā: regarding the activities of the ritual for the sake of the vehicle, having made all things peaceful, auspicious, and of the nature of great qualities, please depart to the realm of the Buddhas and then return once more. May this image remain for a hundred eons; may the gods of earth, water, fire, and wind protect it. This [deity] is exceedingly pleased; having departed to its own abode with joy, please protect the master, the disciples, and the sons and grandsons."
Furthermore, the specific details should be explained: the consecration of painted or cast images should be performed according to the ritual as described. For a stūpa of the Venerable One, one should generate it through the ritual of generating the "stacked pavilion" (kūṭāgāra), meditating on it as the abode of all Buddhas and Bodhisattvas. Then, having invited all the Buddhas, Bodhisattvas, and deities of the vidyā-mantras without exception, one should cause them to enter, bind, and be brought under control within the stūpa, and offer the sprinkling of water and so forth.
Having performed the manifest offerings, the tasting of the amṛta, and so forth, one should perform the consecration with the mantra: oṃ supratiṣṭha vajre svāhā and oṃ hūṃ hrīḥ bhrūṃ dṛḍha tiṣṭha. The remainder is as before.
As for the consecration of a volume of scripture, it should be performed in this way: visualize the syllable jriṃ transforming into the scripture as Amitābha. Meditate on the array of letters arising from that transformation, and perform the consecration with oṃ hūṃ hrīḥ dhvaṃ. One should meditate that it is blessed by all the Tathāgatas and all the Vajradharas. The remainder is as before.
Regarding a temple, one should generate it as the vast dharmadhātu, the abode of the absorption in which all Buddhas, Bodhisattvas, Hearers, and Pratyekabuddhas reside, using the mantra oṃ hūṃ hrīḥ. Then, having performed the additional consecrations and so forth, and having presented the torma and offerings, one should perform the consecration with the mantra: oṃ supratiṣṭha vajre svāhā and oṃ hūṃ hrīḥ bhrūṃ khaṃ jriṃ bhava dṛḍha tiṣṭha bhū khaṃ. Meditating that it is blessed by the Buddhas, Bodhisattvas, and Vajradharas, one should visualize it as being firmly established like an indivisible vajra. Then, having washed it with the water from all the vases, one should purify the temple with the mantra: oṃ vajrodaka abhiṣekana.
Then, having summoned the Mahākāla who protects the temple by means of the mind, one should cause him to enter [the maṇḍala], bind him, and bring him under control. The ācārya, possessing the yoga of the two-armed Hevajra, should issue the command:
"As long as this temple remains, you, free from sin, must protect it. The noble Saṅgha’s activities are difficult; accomplish them swiftly!"
Having done so, the guru should address the disciples with joy and show them kindness, saying:
"You have made the request for the consecration, free from ill omens. I have performed it with diligence. Make offerings as you please."
Then, the remaining portions of the mantra should be given:
"Eat these remains of the Sugatas, which destroy your sins."
A small portion should be given to others as well. Then the disciples should also make offerings to the deities with various offerings, perform three circumambulations, and prostrate. Then, having settled in their own places, they should offer [food] to the monks, nuns, laymen, laywomen, and so forth. Furthermore, they should give a feast to the destitute and the helpless to the best of their ability. Following that, they should offer a feast to the artisans and the ācārya, fully satisfy them with gifts such as robes, ask for their forgiveness, and request their departure. At night, they should perform a gaṇacakra and make great sounds of music. Then the ācārya should enter the maṇḍala and make offerings.
Holding an incense stick in the left hand and ringing a bell with the right, one should offer praise and request the deities to depart with the three syllables ending in muḥ. The colored powders should be placed in a clean vessel, a small portion should be given to those who desire it, and the remainder should be cast into a great river. The area of the maṇḍala should also be smeared with cow dung using the mantra: oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt muḥ. Then, a vast torma offering should be presented to the guardians of the directions and others.
It is said: "By means of such a maṇḍala, whatever accomplishments one desires will be attained, whether in this life or the next; therefore, one should be endowed with these." Furthermore: "Even outcastes, bamboo-workers, and others whose minds are intent on killing, if they know Hevajra, will achieve accomplishment—of this there is no doubt."
"The foundation of a wall, consecration, homa, the maṇḍala, and whatever wealth [is required]—these are the domains of the ācārya; so the Vajradharas have taught." This was spoken in the glorious Hevajra Tantra. "For whoever has not completed the ritual, in order to complete it, one relies upon the general ritual procedures taught in the tantras."
Having tasted the excellent treasury of authentic instructions, which is the nectar born from the lotus feet of the glorious Śāntibhadra, I, Dīpaṃkara, desire to provide a cooling shade for beings through this precious maṇḍala of the glorious Heruka’s emergence.
From the well-composed Śrīherukābhyudayamaṇḍala, whatever virtue has arisen in me through the clearing away of faults, by that may all beings without exception be freed from afflictions, and may the lotus feet of the glorious Heruka be venerated by gods, asuras, and humans.
The Maṇḍalavidhi of the Glorious Herukābhyudaya, composed by the great scholar Divākaraśrījñānapāda, is hereby complete.