Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual manual provides a comprehensive technical guide for the construction and consecration of a Heruka maṇḍala, specifically associated with the Hevajra tradition. The text functions as a prescriptive protocol, detailing the precise physical and mental requirements necessary to avoid spiritual failure or worldly suffering. It moves from the selection and purification of the site—emphasizing the dangers of improper placement and the necessity of appeasing the Earth Goddess—to the intricate drawing of the maṇḍala and the visualization of directional guardians and deities. The work commits the practitioner to a rigorous regime of purity, including specific sleeping postures, the use of consecrated materials like kuśa grass and precious powders, and the performance of fire offerings (homa). By integrating external ritual actions with internal meditative visualizations and the empowerment of disciples, the text aims to transform a physical space into a sacred palace of the Sugatas, ensuring the attainment of siddhi through strict adherence to the vajra conduct.
Provenance
About this text
A ritual guide for the construction of the Heruka maṇḍala, the Herukodayanāmamaṇḍalavidhi originates within the Non-dual Tantra collection. The work is attributed to the Indian author Śūnyatāsamādhivajra. It was translated into the classical Tibetan language by Pūrṇakīrti and bod kyi lo tsa ba sna nam rdo rje bla ma, and is preserved in volume ཏ of the Tengyur, where it extends over 95 pages. Under the Tibetan title he ru ka nye bar 'byung ba zhes bya ba'i dkyil 'khor gyi cho ga, the work enacts a prescriptive protocol for the emergence of Heruka, beginning with homages to Vajraḍākinī and Hevajra. It argues that the precise execution of the maṇḍala is essential for attaining supreme merit, warning that practitioners who act with a conceited mind or an inferior nature of ritual will face great suffering and terror. The text further specifies the ideal environments for practice, asserting that accomplishment is near when practicing on a battlefield or at the shore of the ocean, while cautioning against locations such as cattle pens or unconsecrated temples. A scholar or serious reader consults this work today to understand the technical requirements and spiritual risks associated with the drawing of the maṇḍala as declared by the Knower of Reality.
Sanskrit title
Herukodayanāmamaṇḍalavidhi
Indian author
Śūnyatāsamādhivajra
Tibetan translators
Pūrṇakīrti, bod kyi lo tsa ba sna nam rdo rje bla ma
Cite thisAnuvāda, “A Maṇḍala Ritual called “The Arising of Heruka”” (Toh 1270), machine draft, 2026.https://naxiai.com/tibetan/works/toh1270
Summary & commentary
Significance
The text is significant for its detailed preservation of the intersection between tantric architecture, geomancy, and ritual performance in the Hevajra tradition. For the modern reader, it illustrates the high stakes attributed to ritual precision and the conceptualization of the environment as a populated space requiring negotiation with local and cosmic entities.
Structure
Passages
Section
Description
1-12
Site Selection and Purification
Instructions on choosing an auspicious location, testing the ground, and purifying the site through homa and supplications to the Earth Goddess and directional guardians.
23-33
Practitioner Preparation
Guidelines for the preliminary conduct of disciples and the vajrācārya, including sleeping arrangements and the drawing of symbolic elements in the maṇḍala corners.
44-76
Visualization and Ritual Offerings
Detailed visualizations of the lotus and deities, the use of ritual ladles, and the presentation of secret offerings and buttered grasses to the deity.
87-127
Initiation and Consecration
The process of opening the eyes of the deity, the role of the ācārya, the empowerment of the disciple through protection cords and anointing, and the consecration of ritual volumes.
Themes
Ritual Precision and Danger (2-6)
Purification of Space and Body (8-12, 122-125)
Visualization of the Divine Hierarchy (44, 120)
The Role of the Vajrācārya/Master (23, 87, 98, 109)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Maṇḍala Ritual called “The Arising of Heruka”·
In the language of India: Herukopadāyamaṇḍalavidhiḥ. In the language of Tibet: The Ritual of the Maṇḍala Called the Emergence of Heruka. Homage to the glorious Vajraḍākinī. Homage to the glorious Hevajra.
The glorious Heruka, the omniscient one endowed with awareness,
To that coemergent one, I prostrate with my crown.
Free from all defects and possessing the nature of compassion,
To realize that very reality, I shall briefly explain the maṇḍala ritual.
Empowerment, consecration, recitation, and accomplishment, and so forth—
None of these will be achieved without the great maṇḍala.
Therefore, to complete all activities and realize that very reality,
And especially to ripen the path, I shall compose the maṇḍala ritual.
The maṇḍala, meditative absorption, mantra, and mudrā,
The seat, recitation, and the ritual of fire offering (homa),
The offerings and the application of activities—these are fully summarized;
These are the ten realities (tattva) that should be known.
The ācārya who possesses these ten realities,
Who understands the application of mantra and tantra,
Who is fully complete in all characteristics,
Who realizes the meaning of all the treatises,
Who has perfected all empowerments,
And has attained the vision of the deity of reality,
Who is authorized by a guru endowed with qualities,
Who is firm and possesses the samaya vows,
Who knows the reality of the three vehicles,
Who is unstained by worldly dharmas,
Who possesses the nature of compassion and loving-kindness,
Who has reached the culmination of constant recitation,
And who abides continuously in faith and love,
Who is complete in all rituals—
Those who are diligent in drawing the maṇḍala, who desire to attain supreme merit, and who possess rejoicing in suchness—those who, lacking these qualities, nevertheless undertake the maṇḍala, and who perform it with an inferior nature of ritual or with a conceited mind, will obtain great suffering in this life and face great terrors in the next. Therefore, when one undertakes the great maṇḍala, having perfected the characteristics, fully understood the meaning of the tantras, and ensured that all rituals are unimpaired, one will obtain the perfect merit of both this life and the next. To attain such incomparable merit, one should be diligent in the worship of the maṇḍala.
In that regard, first of all, in order to grant the disciples, one should make the request three times, preceded by the maṇḍala and so forth. Whether for the purpose of accomplishing the maṇḍala for oneself or for the sake of bestowing it upon others, one should engage in the approach retreat (sevā). Then, staying in a special place where ordinary people do not gather, which is pleasing to the mind, and by the power of knowing the suchness of the site, one should perform the yoga of Hevajra endowed with all its characteristics. Having performed one hundred thousand recitations of the mantra of the principal deity or the Universal Monarch (cakravartin), and ten thousand recitations for each of the retinue mantras, or alternatively, having obtained the deity’s permission and received a prophecy from the ḍākinīs, one should engage in the construction of the maṇḍala. These are the stages of the approach retreat.
At a solitary tree, a fearsome place, a riverbank, a charnel ground, or a secluded forest...
It is explained that if one practices at the shore of the ocean or on a battlefield, accomplishment (siddhi) will be near. However, if one constructs a maṇḍala in a lake, in the center of a city, in a place where people gather, in a cattle pen, in a temple that has not been consecrated, or in a location lacking the proper characteristics, the Knower of Reality (Tattvajña) has declared that all of one’s accomplishments will be far off. This is the sequence for examining the site.
At an auspicious time and under favorable constellations, during the morning hours, the principal Knower of Reality should thoroughly examine the ground. One should avoid places where there are pra trees, turmeric, thorny trees, or indigo trees. One should completely avoid places with black mustard, skur trees, don grub trees, govi-dara trees, rough ground, mountain clefts, salt flats, thorny areas, or ground shaped like the back of a tortoise.
One should completely avoid locations where there is a nimba or pāṭala tree to the east, a pālaśa tree to the south, a nyagrodha tree to the west, or a bakula tree to the north. One should avoid places with a kakupa tree in the southeast, a balaśa tree in the southwest, a palāśa tree in the northwest, or an udumbara tree in the northeast.
One should completely avoid places with a fruitless, withered aśoka tree, tāla trees, thorny trees, poisonous trees, or cruel trees such as impaling stakes. One should avoid uneven, black, or square ground where plantain trees grow, as well as places with water runoff, hollows, moats, or deep pits.
Having dug it well into a square, fill it with that very earth. If it is lower than before, examine it well and abandon it. If it is level or higher, it is explained as an excellent site. This is the examination of the site.
If one begins a maṇḍala on ground with cracks or the like, there will undoubtedly be disputes, sorrow, loss of wealth, and grief for the patron. If it is low or shaped like the back of a tortoise, death or great illness will occur. Therefore, the wise should not begin a maṇḍala on such ground. On ground that is white and smooth, possessing trees such as the aśoka, and where water flows to the northeast, one will attain unsurpassed accomplishment. If, after digging, the earth is not filled with water, one's intention will be impaired. If, after digging, the earth is filled with water and remains, the intended purpose will be accomplished. This is the examination of the characteristics of the site.
Then, the mantrin, having well examined the site, sits upon a high and comfortable seat in its center. Having bathed and anointed himself with fragrant scents, and being well-adorned with robes and the six mudrās, he prepares all necessary materials. Reciting the mantra for constant protection, the mantrin, endowed with meditative absorption, takes up the vajra and bell. Having preceded the practice with offerings and the torma, at the time of evening, he completes the three absorptions. Having expelled the vighnas with the fierce homa as explained, he drives in the kīlas and meditates on the vajra fence, the pavilion, and so forth.
Then, for the sake of protecting the disciples, one should perform a peaceful homa (fire offering). Then, having consecrated a vast torma (offering cake) according to the instructions, one should offer the torma to the world-protectors of all directions, making a great sound, and then offer the torma to each individually. One should also make a request for their blessing.
The following morning, at the time of dawn, the practitioner, endowed with yoga, should consecrate the "all-accomplishing" water with the all-accomplishing mantra and sprinkle it upon the ground as a purification. Then, by means of one's own light rays, one should summon the Earth Goddess (Pṛthivī-devī) as described. Having fully honored her with offerings and so forth from the expanse of the sky in front, one should make a request with the words, "O Goddess, you are the witness," and so forth. Then, with the mantra oṃ vajrottiṣṭha, she should be established in the direction of the sky.
The Action Vajra should then dig. One should dig to a depth of about the knee. Having thoroughly examined the direction of the bhūmi-śira (the "earth-snake"), one should carefully analyze any defects. During the three months of winter, starting from sunrise, its head is directed toward the south and it lies on its left side. During the three months of spring, from the south toward the west, its upper body faces west and its lower body, like a snake, faces east. During the three months of summer, facing north, it turns toward the west. During the three months of autumn, its head faces east and it looks toward the east. Having understood the direction of its belly by this, one should dig. By doing so, undesirable accomplishments will not arise.
One will attain [the goal], of this there is no doubt. If one digs in the head, one's father, mother, heart-friends, children, grandchildren, and retinue will be constantly destroyed; of this there is no doubt. If one digs in the back, the country will be lost or one will die. If one digs in the tail, livestock such as cattle, buffalo, and so forth, will be swiftly destroyed. Therefore, having thoroughly examined the direction of the bhūmija (the subterranean serpent), and having performed three circumambulations, one should dig toward the belly. Starting from the eastern direction, the bhūmija dwells, circling through all the cardinal and intermediate directions according to the times as they have been taught. From within the dug earth, one must thoroughly remove husks, stones, gravel, charcoal, fragments of corpses, and so forth. If these are not properly removed once they have been found, they will certainly become defects. Through the defect of not removing bones, the body will be destroyed. Through the defect of not removing charcoal, one will be struck by great destruction. Through ash, wealth is lost; through human bone, death occurs. Defects such as snakes and the like should be properly eliminated with mantras. If they are not eliminated, the punishment of the ḍākinīs will arise. Through the defect of not removing stones, dust, sand, nails, hair, shards, clods of earth, wood, piglets, filth, husks, thorns, stone joints, and so forth, all forms of beating, striking, quarreling, and harm will arise. Therefore, one should thoroughly examine and completely abandon even the most subtle defects. If one digs to the depth of the knees, and the examination of the earth was not performed well, [the following occurs].
One should dig to the depth of the waist. If there is an abundance of pebbles and the like, and they cannot be removed, one should use water and white mustard seeds. Holding water and white mustard seeds in the hand, one should sprinkle them over the entire ground and recite the mantra forcefully with light: OṂ HANA HANA KRODHA HŪṂ PHAṬ. Then, having consecrated the water and the earth with the syllable HŪṂ, one should recite the mantra of all actions (karmasarva) many times over them and sprinkle them over the ground. Having placed the five precious gems and the five medicines, consecrated by the seed-syllables of the Victors, into the heart of the maṇḍala, one should pound it very evenly and well. This should not be done by anyone other than the master or the Vajra-Worker.
One should not dig in the interior of a royal palace, on uneven ground, in elephant or cattle pens, inside a temple, on a great highway, or on the banks of rivers and lakes; one should not dig in those locations. In order to completely purify the ground, one should place the hand upon it and recite the secret mantra. By completely purifying the location, the obscurations of the mind will be abandoned. OṂ RAKṢA RAKṢA HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ.
In that regard, the maṇḍala is square, adorned with four doors and four archways, and situated pervading the expanse of space. It is decorated with canopies, yak-tail whisks, banners, small bells, hanging silk streamers, and clusters of flowers. Adorned with clusters of fragrant flowers and cloth of various colors, such a location, purified by the five aspects, is then smeared with the five nectars and fragrant substances.
One should place bowls filled with incense in the corners and the cardinal directions, and perform the fire offering (homa) and other rites there. Then, having summoned the Earth Goddess, one should visualize her as the very nature that blesses that location. This is the sequence for purifying the external ground.
Then, the Vajra Master (ācārya) sits upon a comfortable seat. Having generated the maṇḍala of the chosen deity (iṣṭadevatā) preceded by offerings and torma (bali), and having expelled obstructing spirits (vighna), he should consecrate the water for all-purpose rites by reciting the all-purpose mantra seven times and sprinkling it over the maṇḍala. There, by the mantra OṂ BHŪḤ KHAṂ, he transforms it into the nature of space, and by the mantra HŪṂ LAṂ HŪṂ, he visualizes the ground as having the nature of a vajra. By the mantra OṂ MEḌINĪ VAJRĪBHAVA VAJRA BANDHA HŪṂ, he should consecrate that very ground. This is the sequence for purifying the internal ground.
Then, the Master sits in the center of the maṇḍala, which is strewn with various fragrant loose flowers, holding a vajra and bell. Having endowed himself with the three absorptions (samādhi) that are the nature of all the Tathāgatas, the disciples—who have entered the yoga of Gaurī and the others in the four directions—hold vajras and bells in their hands and should exhort him with the four vajra verses:
"O Peaceful One, the essence of all Tathāgatas,
Abode of all Tathāgatas,
Supreme selflessness of all phenomena,
Please explain the sublime maṇḍala.
Completely free from all signs..."
Perfectly complete with all the marks, the supreme body of Samantabhadra—please explain the sacred maṇḍala. Arisen from the supreme peaceful dharma, the practitioner of the conduct of wisdom, the supreme speech of Samantabhadra—please explain the sacred maṇḍala. The great mind of all sentient beings, naturally pure and stainless, the supreme mind of Samantabhadra, the charioteer—please explain the sacred maṇḍala.
Having been thus exhorted and praised, [the practitioner] assumes the pride of all the Buddhas and Bodhisattvas and says: "I am the nature of all Buddhas; I am the nature of all Bodhicitta; I am Vajrasūrya himself; I am Amoghasiddhi; I am all the Vajradharmas. I am the supreme mind of all the Tathāgatas."
Then, with the mantra oṃ vajrottiṣṭha, the previously explained maṇḍala is lifted and placed in the expanse of space. For the sake of dispelling the darkness of the afflictions that shrouds the entire realm of sentient beings, the embodiment of compassion arises. From ṭa comes the moon in the left eye, and from ma the blazing sun in the right. Beholding the entire world as ablaze, one gazes with the vajra-vision. With a vajra blazing beneath the feet, through the application of extreme wrath, one brandishes the vajra. Performing the dance of the various vajra steps, ringing the bell at its proper place, and uttering the hūṃ sound with a terrifying frown, the mantrin, circling to the right with a wrathful posture, fiercely circumambulates the site of the maṇḍala.
"O hosts of obstructors, such as gods and the like, listen! All you hosts of obstructors who dwell within body, speech, and mind, and all you great obstructors such as gods who reside upon the ground of the great maṇḍala, listen! I am constructing the palace of the Sugatas for the yogi; therefore, you great obstructors and your kin, depart! I am the All-Basis, the Buddha Vajra-holder, the Vajrasattva arisen from the action of Great Bliss. I am the glorious one endowed with great compassion. I have perfectly established the protection wheel; with the blazing vajra form of wrath, by brandishing the vajra of the three secrets, you will undoubtedly be terrified. If you transgress my command, you will be utterly destroyed; you will undoubtedly be ground to dust."
Then all the hosts of obstructors disperse, and not even a trace remains. This is the sequence for expelling obstructors and seizing the site.
Next, in order to pacify the obstructors, the mantrin should visualize the Amṛtakuṇḍalī—shaped like a three-pointed kīla-kilaya, with the upper body in the attire of a great wrathful deity, blazing with the light of a hundred thousand suns—meditating upon him in the center of the maṇḍala.
Oṃ gha gha ghātaya ghātaya sarva-duṣṭān phaṭ | kīlaya kīlaya sarva-pāpaṃ phaṭ | hūṃ hūṃ vajradhara ājñāpayati sarva-vighnān kāya-vāk-citta-vajra-kīlaya hūṃ phaṭ.
By means of the application of radiating these mantras in all directions, one should strike the obstructors. In order to destroy the obstructors without remainder:
From each of the directions, visualize the directional guardians, such as Indra and the others, together with their sons, daughters, wives, retinues, and servants, all possessing malicious intentions, facing the maṇḍala. With the application and mantra of Amṛtakuṇḍalī, one should strike their respective bodies, speech, and minds. Having struck them, visualize them as being without inherent existence. This is the sequence for striking with the kīla.
Then, for those who have become free from obstructors, pervade the atmosphere with light rays of a sharp form and construct the outer vajra fence and so forth. In that regard, from the total transformation of a red RAṂ, in the center of a sun disk, visualize a black HŪṂ transforming into a crossed vajra (viśvavajra) endowed with five-colored light rays. Its light rays, in the nature of subtle vajras, completely pervade the element of space and radiate into the ten directions, filling them with an extremely seamless vajra fence. By radiating upward, an impenetrable vajra canopy is formed. By radiating downward, a stable vajra ground is established. From the canopy and the vajra fence, light rays radiate in all directions, binding the directions in an extremely seamless manner. The light rays of the sun and the crossed vajra are radiated equally and very far, visualized as the nature of a wheel that demarcates the boundary. This is the sequence for the protective wheel of the vajra canopy and so forth.
Then, from a yellow PAṂ, the Earth Goddess (Pṛthivīdevī) is born, yellow in color, with half her body emerging, holding a precious vase.
Adorned with every ornament, one should visualize her thus upon the ground in front of oneself and make this supplication:
"O Goddess, you who are the witness of the offering to the wrathful Hevajra,
With various powders of precious gems, I shall draw the meaningful maṇḍala.
Having thus supplicated the Earth Goddess three times,
And having offered the cleansing sprinklings and so forth,
One should thereafter perform all the offerings.
She then dissolves into that very ground,
And the source of phenomena (dharmodaya), the essence of body, speech, and mind,
Abides there."
Then, the master, together with the action-vajra [assistant], should smear the maṇṍala with fragrant nectar (amṛta) and scatter various loose flowers upon it. In the center, one should create nine maṇḍalas with the five nectars. Then, one should invite the maṇḍala residing in the expanse of space above and visualize it as abiding within the maṇḍala of the five nectars.
Then, once again, one should complete the protection wheel, such as the vajra fence and so forth, in the proper sequence. One should make offerings of the outer, inner, secret, and suchness (tattva) types, and perform the praises and the tasting of the nectar.
Regarding the sound offerings during the night for the seizing of the site and the preparatory rites: one should offer well with the very slow sounds of the hand-drum (ḍamaru), cymbals, long drums, drums, half-drums, small drums, lutes, and flutes. One should also properly perform the vajra songs in a very slow tempo, synchronized with the dance.
One should perform the worship within the palace of the maṇḍala with various types of offerings, accompanied by the chanting of auspicious verses and the diverse dance movements of adorned dancers. Then, having thus properly examined and purified the maṇḍala, the yogin should sit upon a comfortable seat in the eastern direction. To the left of his front, upon a maṇḍala or similar surface, he should place a precious vessel filled with fragrant water and flowers. Having consecrated it seven times with the mantra of all-encompassing action, he should set it out for the sprinkling of purification and other rites.
The yogin, endowed with the three absorptions (samādhi), should perform the preliminary preparation of the vase. For this, one should take a vase that is free of black stains, large-bellied, with a hanging lip, a long neck, and a stable base, and wash it thoroughly. It should then be fumigated with incense. The five grains are sesame, wheat, peas, rice, and barley. The five medicinal herbs are bṛhatī, kaṇṭakārī, śvetāparājitā, sahadevā, and dantīutpala. The five fragrances are saffron, agarwood, gandhi, sandalwood, and saptāgha. The five precious substances are gold, silver, pearl, coral, and the king of jewels. Having gathered these together, one who possesses pure wealth should pour them into the vase.
Furthermore, water that has not been disturbed by horses, elephants, camels, oxen, or the like, should be taken by a pure person from a precious vessel, ensuring it is not mixed with anything else. [Recite:] Oṃ tapte tapte mahātapte svāhā.
By reciting this, the water of the deity becomes pure, and the vase should be completely filled. It should be fumigated with the five trees—cūta, jambū, kapittha, bilva, and mātuluṅga—and used as a mouth-ornament. A fresh, unblemished cloth, untainted by stains or other defects, should be made into a crown and placed in the center of the vase or at its neck, positioned within the source of phenomena (dharmodaya). One should then skillfully draw the hand-symbols of the respective deities with fragrant substances. Then, from the complete transformation of the syllable paṃ, one should visualize a precious vase. Adorned with parasols, banners, and hanging flower clusters, one should generate the principal deity and the others in the center according to the ritual procedure. A vajra-cord, adorned with flower garlands, should be placed upon the vijaya and other vases. Holding the tip of the vajra-cord with the vajra-fist of the left hand, and holding the secret rosary at the heart with the right, one should visualize the summoning, entering, and empowerment of the wisdom beings (jñānasattva) by means of light rays from the heart. One should then perform one hundred and eight recitations of each respective mantra, accompanied by the three syllables. Then, for the vases of the deities of the mandala circle, the recitation may be slightly fewer than that of the principal deity, or alternatively, one should recite the root mantra seven times for each. Just as the principal deity is blessed, so too should the retinue be blessed.
Then, beginning with the sprinkling of the saṃskāra (purification), one should offer the outer, inner, secret, and suchness (tattva) offerings, and perform the praise while holding the vajra and bell. Then, in order to complete the activities for all sentient beings, one should also consecrate the other vases with the wrathful deity of all activities (sarvakarmika) as before, and recite the sarvakarmika mantra together with the three syllables one hundred and eight times. Regarding that, some masters maintain that the eight vases in the east and so forth abide as follows: Jina, Maṅgala, Siddhi, Rakṣā, and again Jina, Śānti, Ṛddhi, and Siddhi. They abide as the essence of those, consecrated seven times with the mantra: oṃ suṃ khuṃ yuṃ hūṃ svāhā. Thus it is said that they should be placed in the preparatory stage (sāmagrī). This is the ritual for the preparatory stage of the vases.
Then, the mantra practitioner, holding fragrant flowers with both palms and bowing the body, should say: oṃ sarvatathāgata sulalita vilāsana amitābha bhagavantaṃ jaḥ hūṃ vaṃ hoḥ pratīccha kusumāñjali nātha hoḥ. Having said this, he should cast the handful of flowers and make offerings to the maṇḍala circle. Then, placing the right knee on the ground and holding a vessel of fragrant incense in his hand, he should visualize a very subtle hūṃ on his tongue, which transforms into the vajra of speech, and then make the supplication:
"Homage to the Blessed One, the Wrathful Vajra-holder, the King of vidyāmantras. Out of compassion for the disciples..."
In order to make offerings to you as well, I, whose nature is compassion, wish to draw the maṇḍala. O Bhagavān, I pray that you grant your permission to me who am devoted. O Buddhas who strive for the benefit of those in saṃsāra, glorious Bodhisattvas who abide in the fruit, and furthermore, the deities of the secret mantra, the deities who protect the world, whatever powerful bhūtas, and others who possess the divine eye and delight in the teaching—please turn your attention toward me. I, who am called [name], in order to purify wandering beings, am drawing [this] with whatever ritual materials I have acquired. Today, for myself and my disciples, please look upon us with a heart of love and grant your blessings so that the entire assembly may enter the maṇḍala. Having thus made the request three times, one should perform offerings and praises. This is the sequence for the preliminary consecration of the deities.
Then, the mantrin should emerge from within the maṇḍala, perform the protection wheel, and prepare the disciples for the preliminary consecration. The disciples should offer a maṇḍala before the guru. Holding a garland of flowers, the disciples themselves should be intelligent, highly enthusiastic, grateful, and free of pride. They should be of noble lineage, endowed with good qualities, handsome, and possessed of a fine complexion and youth. Seeking the accomplishment of the secret of the Sugatas, they should be intensely diligent. Even those who are physically unattractive, lacking in qualities, or of low status should be made to abide [in the practice]. Regarding the ritual of the maṇḍala:
The fourfold assembly is also authorized. They are thoroughly endowed with their own training and have a nature that delights in the Mahāyāna. Some seek the accomplishment of Secret Mantra; these are the ones who enter the maṇḍala. Others, desiring merit, seek the welfare of others in the next world. Those who seek the welfare of the next world and cultivate great faith should be led into the maṇḍala by the wise; they should not desire the fruits of this life. For one who desires the things of this life, the welfare of the next world will not be achieved. But for one who has generated the desire for the welfare of the next world, the fruits of this world will flourish.
Having spoken thus, the disciple is mentally placed within one's own heart. Emerging through the vajra path, they are positioned upon the lotus of the consort. Then, having gathered and summoned the mass of light of the Tathāgatas, they are absorbed. Through the union of the vajra and lotus, the disciple is placed at the gate of the maṇḍala, arising from the drop of wisdom, and should offer a prayer with palms joined:
"You are the great Lord, perfectly united with Nairātmyā. Great Hero, I take refuge in you. For the sake of all sentient beings, you are the one who liberates from the ocean of saṃsāra. You are Great Bliss; please grant that to me as well. I seek the Great Protector who is firm in the way of great awakening. Grant me that samaya; grant me also the bodhicitta. Grant me the Three Jewels: the Buddha, the Dharma, and the Saṅgha. In the palace of the great supreme abode..."
"Likewise, please admit me." Having thus made the request three times, the most excellent of the disciples should prostrate with their heads at the feet [of the master], join their palms, and remain in a posture of reverence. Then the Vajra Master, having taken hold of the principal disciple, should recite these verses:
"Come, child! You are a vessel for the Great Vehicle, a fit recipient for the great way. I shall correctly teach you this ritual of the conduct of Secret Mantra.
All the Perfect Buddhas who have passed away, those who have not yet come, and the Perfect Buddhas of the present, who possess the Vajra of Body, Speech, and Mind and abide for the benefit of wandering beings—all of them, having understood this excellent ritual of Secret Mantra, attained the signless state of omniscience at the foot of the Bodhi tree, like heroes.
The Protector, the Lion of the Śākyas, through this peerless application of Secret Mantra, also conquered the extremely fierce and great hosts of the Māra classes. For the sake of wandering beings, he turned the Wheel of Dharma. Therefore, child, apply your intellect to this in order to attain omniscience."
Thus the Vajra Master should recite this three times while sounding the bell. Then, having received permission, the disciples should perform the confession of misdeeds and so forth, and extensively practice the going for refuge to the Three Jewels and so on:
"The Buddha, the Dharma, and the Saṅgha are the unsurpassed Three Jewels. From this time forth, I shall take them as my refuge. The discipline of the three trainings..."
I shall firmly uphold the discipline of gathering virtuous dharmas and accomplishing the welfare of sentient beings. In the pure family of the great vajra, I shall truly uphold the vajra, the bell, and the mudrā, and I shall also uphold the ācārya. In the great, supreme family of jewels, I shall constantly offer the four kinds of generosity six times every day to the delightful samaya. In the pure, supreme family of the lotus, which arises from great awakening, I shall uphold all the sublime dharmas of the three vehicles—outer, inner, and secret—without exception. In the great, supreme family of action, I shall truly uphold all the vows in their entirety and perform acts of offering to the best of my ability. For the sake of sentient beings, I shall truly generate the supreme, unsurpassed awakening. I shall uphold the vows exactly as they have been taught. I shall deliver those not yet delivered, I shall liberate those not yet liberated, I shall give breath to those who have not found breath, and I shall establish all sentient beings in nirvāṇa. Thus it should be recited three times. If one is unable to uphold it in that way, one should recite just these verses: "I take refuge in the Three Jewels; I confess all misdeeds; I rejoice in all merit; I mentally uphold the awakening of the Buddhas." Thus, one should grant the taking of refuge in the Three Jewels and so forth.
Then, the Vajra Master should visualize Nairātmyā, Bhūcarī, and Khecarī at the hearts, throats, and crowns of the disciples. Touching the vajra to the hearts and other locations, he should consecrate them with the three syllables and their light rays. He should place a flower on the crown of the head. The lamp, incense, and food offering are placed in front; the perfume is placed at the heart. If the lamp is bright, the accomplishment will be achieved just as one has intended. If it is of medium [clarity], it is explained as a medium accomplishment. If it flickers, burns with a different color, or burns only for a moment, it is explained as being a vighna or obstacle. If it goes out, that person will die.
Then, sticks of milky trees such as the vaṭa, udumbara, or aśvattha, twelve finger-widths in length, free of living organisms, stable, not withered or cracked, and taken from the upper part of the trunk, should be thoroughly washed with fragrant water. Having wound a garland of flowers around the three points, they are placed in the hands of the disciples. Reciting oṃ āḥ jihvā saṃvartani hūṃ phaṭ three times, they are consecrated and given. Then, the disciple faces east or toward the maṇḍala. On a maṇḍala well-smeared with the five products of a cow, the size of a cow-hide, the disciple should scrape away the obscurations of speech with the tooth-stick according to the Guru’s oral instructions. To pray for accomplishment from the iṣṭadevatā, the tooth-stick should be cast. If, when casting the tooth-stick, the tip points upward, one will attain the supreme accomplishment.
If the tip points toward the east, or likewise toward oneself, that is explained as middling accomplishment. If the tip points toward the south or the intermediate directions, one will attain worldly accomplishments. If, among a hundred tooth-sticks cast down, the tip points downward, one will attain the accomplishment of the subterranean realms; of this there is no doubt. If it falls outside the vajra garland, there is no accomplishment for that person.
Then, having summoned the seven disciples, one should recite this mantra three times to give them water to rinse their mouths, in order to purify the obscurations of the mind: Oṃ hrīḥ viśuddha dharmā pāpani cāsyaviśodhaya sarvavikalpāpanaya hūṃ. Then, having fully recited the mantra of all activities, one should tie three knots in a protection cord and fasten it to the right upper arm of the disciples who have not yet been ripened.
Then, for the purpose of purifying the obscurations of the body and to manifest the signs, one should consecrate the kuśa grass seven times each with the mantra of all activities. Give one blade as a pillow and the others as a seat and so forth. Then, in order to uplift the mind, the Dharma should be explained:
"In this world, the Omniscient Ones may or may not appear. Like the udumbara flower, they appear only once in a great while. The way of practicing the Secret Mantra is even rarer than that. It is capable of accomplishing the welfare of sentient beings without peer, and of bringing about non-nirvāṇa. Whatever sins have been committed over many tens of millions of eons—"
If even seeing such a maṇḍala as this brings about purification, what need is there to mention those who abide in the way of the mantra practice of infinite renown? If one recites the secret mantra of the Protector, the unsurpassed state will be attained. Those whose intellects are utterly unwavering regarding this supreme conduct will sever the stream of the lower realms and all the origins of suffering. Those great beings have today obtained an incomparable find, for all of you are being fully embraced by this teaching by all the great beings, the Victorious Ones and their heirs, and are being born into it. Likewise, tomorrow you will be born into the Great Vehicle. This supreme path, which brings forth the Great Vehicle, is glorious. Since you are going there, you will become self-arisen ones of great fortune, the Tathāgatas who are omniscient of all worlds. Transcending existence and non-existence, stainless like space, it is more profound than all phenomena and has abandoned all conceptual elaborations. By thoroughly transcending conceptual elaborations, if one abides in the Great Vehicle, this very dharma will be attained. Then the assembly of disciples, with joyful minds, arose and were told, "Now go to your respective beds. Tomorrow you will see the maṇḍala, so recount clearly whatever dreams you have seen." Having given this instruction, they should be protected with the mantra oṃ rakṣa rakṣa hūṃ hūṃ hūṃ phaṭ svāhā or with the mantra of all activities.
Then, one should sleep upon a seat of kuśa grass. This is the sequence for the preliminary preparation of the disciples. Then, the vajrācārya, having dissolved the maṇḍala, should recite the sarvakarmika-mantra for as long as he is able and sleep in the lion’s posture. At the time of rising in the morning, having bathed, one should inquire about the dreams of the night. Having reflected well, one should listen to them and examine whether they are auspicious or inauspicious.
Meeting a Buddha, making offerings to images and caityas, entering the Dharma, and meeting monks and the saṅgha; visiting temples and meeting the sons of the Buddha and nuns; dwelling in flower gardens, mountains, or hermitages; crossing rivers, streams, ponds, and oceans; meeting the lord of beasts, the eṇeya antelope, or an ox; seeing auspicious yakṣas marked with wheels and the like; meeting or seeing the meditation of holy beings in dreams; ascending upwards, riding an elephant, or climbing a good mountain; relying on a fine canopy, a magnificent palace, or a wish-fulfilling tree; seeing laymen, kings, or monks granting protection; seeing the mantra-lord, a special consort, or relying on a vidyā; meeting one’s father, mother, those who travel through the sky, or the ācārya; meeting a daughter of the gods, a secret consort, or a vidyā; seeing a Brahmin endowed with the qualities of a sublime sādhana; beginning a great offering, seeing a celestial palace, holding ornaments, clothes, heaps of grain, or weapons; performing a homa and seeing the excellent attainment of fruit and flowers; and seeing a king being consecrated, or finding heaps of grain and jewels—these are auspicious.
Seeing oneself victorious in battle, binding or capturing enemy forces, crossing the great ocean, performing ablutions, traversing difficult and rugged paths, or flying through the air—such dreams are signs of virtue; one should rejoice in them and perform the rite of reliance. Others are explained as inauspicious dreams. From virtue, accomplishments (siddhi) will be achieved, but not from the inauspicious. If such inauspicious signs are seen, the mantra practitioner should perform an auspicious rite with the sarvakarmika mantra and then contemplate the nature of the dream as being without intrinsic existence, the suchness (tathatā) of the nature of all phenomena. Thereby, the signs of the dream will become the cause for pacification and accomplishment. Then, the yogi, endowed with the three absorptions (samādhi) of Hevajra, should remain in the preliminary stage and request the previously invited maṇḍala to depart into the expanse of space. Then, having performed the ritual with a cemetery-born or a qualified consort (prajñā), one should dye cotton threads—white, yellow, red, green, and black—with cemetery pigments and also mix them with the powder of Amoghasiddhi. Having placed them in their respective directions, one should generate them as the nature of Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya, generated by the syllables BHRŪṂ, ĀṂ, JRĪṂ, KHAṂ, and HŪṂ.
One should generate and establish [the threads] through the sequence of the twenty-five divisions, which are the nature of the five wisdoms, such as the mirror-like wisdom and so forth. Then, from each direction, one should visualize the Tathāgatas of the five families, such as Vairocana and the rest, and visualize the wisdom threads together with rays of light arising from the complete transformation of the syllables BHRŪṂ and so forth at their hearts. One should supplicate Vairocana with: "OṂ ĀḤ ŚAŚVATA VAJRA SUCAME PRAYACCHA MAHĀMAṆḌALA SŪTRĀṆAYA HŪṂ." Likewise, it is taught that one should supplicate Ratnasambhava and the others by knowing the name-syllables in place of the mantra. Then, the master, possessing the yoga of Hevajra, should visualize a moon from JA and a sun from MA as his eyes. Looking with a blazing gaze that pervades the directions, he should summon the wisdom threads with the hook of his eyes and bless them as the Blessed One. The individual specific threads should be gathered into one and twisted by a disciple possessing the yoga of Ghasmarī. While reciting: "OṂ ANYONYAGATA SARVADHARMĀḤ PARASPARĀNUGATA SARVADHARMĀ ANANTA ANUPRAVEŚA SARVADHARMĀḤ HŪṂ," the threads should be twisted. Then, one should meditate in this way: having twisted them into one and made them inseparable from the wisdom maṇḍala, the length should be made twice the size of the maṇḍala, and the thickness should be made one-twentieth of the door.
Then, the mantra practitioner should soak a vessel made of gold or the like with the five nectars (amṛta) and fragrant scents, mark it with the three syllables, and perform the five types of offerings. Holding it with a vajra-fist, he should protect it by reciting "HŪṂ" many times. Then, the mantra practitioner should sprinkle the maṇḍala with the five nectars and fragrant scents, scatter loose flowers, and clearly visualize the maṇḍala of Hevajra in the sky through light rays from his heart. Preceded by the sprinkling of water for purification and so forth, he should perform the specific offerings.
Then, possessing the yoga of Hevajra, he should hand the tip of the marking cord to a disciple who possesses the yoga of Ghasmarī. Visualizing the two eyes as yellow moons and suns arising from the syllable JAḤ, the mantra practitioner then faces west and looks toward the east. Holding the tip of the marking cord at the navel with a vajra-fist, he hands it to the disciple and issues the command, saying "JAḤ JAḤ JAḤ." The intelligent disciple should also say "JAḤ JAḤ JAḤ" and take hold of the tip of the marking cord. The master faces east and the disciple looks west; using the application of the vajra thumb and index finger, they should strike the line upon the maṇḍala in the sky. Likewise, they should strike it below as well. Reciting "OṂ VAJRA SAMAYA SŪTRA MĀTIKRAMA HŪṂ," they should strike the line with the thumb and index finger holding the vajra to the right. Holding it at the navel or the heart, they should look into the sky.
In all directions, the Brahma-lines should be laid out with equal precision. Then, for the sake of liberating all sentient beings, one should invoke all the Tathāgatas abiding in space by means of the sound of the lines. Having circumambulated, the master should face north and the disciple should face south, and the Brahma-line should be laid out. Then, the master should face north and the disciple should face south, and the eastern line should be laid out. Then, having circumambulated, they should face south and north, and the western portion should be laid out. Again, having circumambulated, they should face east from the wind direction (northwest) and face west from the Ishana direction (northeast), and the northern portion should be laid out. Facing west from the fire direction (southeast) and facing east from the Rakshasa direction (southwest), the southern portion should be laid out. From that same point, facing the wind direction, the diagonal line should be laid out. Facing the Ishana direction from the Nairriti direction (southwest), the diagonal line should be laid out. Then, from the Brahma-line, the door-lines should be laid out in the eighth portion of the wheel. Starting from the root lines, the lines for the colored bands of the doors should be laid out in the square portion. Outside of that, in half the portion of the doors, the lines for the offering-garland bands should be laid out. Outside of that, the lines for the precious wall, equal in measure to the colored portion, should be laid out. Outside of that, the lines for the half-lattices together with the vajra crescents, equal to the offering-garland bands, should be laid out. Outside of that, the lines equal to the colored portion should be laid out.
Then, at the corners of the four gates, the lines for the deity’s pedestals, equal in measure to the colored sections, should be struck. Then, the lines for the pillars, equal in measure to the gates, should be struck. Then, the lines for the archways (toraṇa) above the gates, three times the measure of the gates, should be struck as beautifully as possible.
Then, having doubled the marking cord, a khadira-wood peg should be firmly planted in the center, and one should circle from the northeast to the intermediate directions in a clockwise direction, drawing the lines for the three enclosures on the exterior of the maṇḍala. Having doubled that same cord, one should draw the lines for the vajra fence surrounding the center of the maṇḍala. Then, on the exterior of the maṇḍala, the lines for the eight charnel grounds should be struck, contained within the vajra perimeter at the corners.
For the Nairātmyā maṇḍala, the lines for the two-tiered palace should be struck, and the lines for the eight pillars and so forth should be struck in the same manner. The eastern wheel should face north from the south, and its lines should be struck in the space of the pillars. The western lotus should face south from the north, and its lines should be struck in the space of the pillars. The northern sword should face east from the west, and its lines should be struck in the space of the pillars. The southern jewel should face west from the east, and its lines should be struck in the space of the pillars.
Then, any yogin who wishes to strive in laying the lines but lacks an assistant should strike them by tying them to a peg. At the time of the lines, one should examine the omens: if the cord breaks, the ācārya will die; if it is too long or too short, he will fall ill; if the directions are confused, the disciple will go mad.
Its signs should be examined at the time of laying the Brahmā-line. Alternatively, they should be examined at the time of laying the Brahmā-line and the corner-lines. Or, they should be examined at the center of all the lines, such as the Brahmā-line and so forth. Then, the Brahmā-line of each respective door should be erased. Furthermore, all lines that arose during the stage of marking should also be erased. Additionally, the lines for the deity-platforms and so forth at each door-jamb should be erased to the extent of a single line-measure. Then, at the junctions of the lattices and half-lattices, the lines should also be erased to the extent of a single line-measure. At the junctions of the precious walls, the lines should also be erased to the extent of a single line-measure. The seven line-measures at the inner depth of that door should also be erased to the extent of a single line-measure. Having laid the lines in that manner, the maṇḍala should be drawn very evenly and well. The palace of the maṇḍala should be drawn with great care.
It has four corners and four doors, beautifully adorned with four archways. It is perfectly endowed with four lines and decorated with silk pendants and flower garlands. It is beautifully adorned with five colors. The sublime maṇḍala is three cubits in size and is further established with three colors. In all the directions of the corners and in the directions of the door-surrounds, it is well-ornamented with vajras and jewels. The maṇḍala of Nairātmyā has external characteristics identical to that. One should view the center as being equal to half the measure of the outer maṇḍala. It is well-encircled by a vajra-garland, such as the pillars of the wheel and so forth, and should be adorned with wind-chimes and mirrors.
One should arrange parasols, banners, and ornaments within the maṇḍala. Having thus distinguished the laying of the lines for the maṇḍala of the nature of the dharmakāya, one should request the departure of the colored lines by reciting the three syllables followed by muḥ, and then place them in a pure vessel.
Then, the vajrācārya sits in the center of the maṇḍala and visualizes his right and left eyes as the nature of the moon and sun from the syllable hīḥ. Looking in all directions with the gaze of a wrathful deity, he should mentally open the four gates and then go outside. This is the sequence for laying the lines.
Next, one should prepare the pigments: those derived from the ratna family, those belonging to the ratna family, those whose colors are transformed from fruits, and those from charnel ground bricks, charcoal, bone, and the leaves of a thief. These are white, yellow, red, green, and black. Having ground them finely and filtered them through a cloth sieve, one should fumigate them well with incense, pour them into pure vessels, and place them in their respective directions.
Then, by means of light rays from the heart, one should render them without intrinsic nature and generate them from bhrūṃ, āṃ, jrīṃ, khaṃ, and hūṃ. Visualize them thus in front. As previously described, one should summon all the tathāgatas, such as Vairocana and the rest, with the blazing gaze of wisdom light rays and the application of the hook, so that they become one with the seed syllables.
One should view the blazing rays of light as the nature of wisdom and consecrate them with this secret mantra: OṂ VAJRA CITRA SAMAYA HŪṂ. Reciting the mantra OṂ VAJRA VEGA, one should mentally clear away the wisdom thread and enter the maṇḍala. Reciting "HŪṂ," one should extract the kīla from the center of the maṇḍala and visualize it dissolving into the vajra in one's hand.
The five-colored powders should completely fill the hollows. To eliminate any inauspicious signs, one should sing the vajra song accompanied by the sound of a bell:
"This is the pure expanse of reality (dharmadhātu),
Which liberates the realm of sentient beings.
The King Hevajra himself
Is the abode of all the Tathāgatas.
Completely liberated from all faults,
He dwells perfectly within the wheel.
I, the yogi of wisdom and method,
Holding [the thread] with the left fist,
Beginning from the northeast corner,
The white, yellow, red, green, and black powders
Should be drawn continuously and evenly from the outside to the inside in a clockwise direction."
It is said: "The white is the nature of the vajra tip;
The second is focused on gold;
The nature of the ruby (padmarāga);
Likewise, the others are like emerald;
The black is to be known as the interior.
This is explained as the sequence of colors."
Thus, one should invite [the colors] so that they are even, unmoving, uninterrupted, and positioned at one-twentieth of the door-width, drawing them individually without mixing, in the measure of a barley grain.
Then, the mantra practitioner, remaining in meditative equipoise, should observe the signs: "If [the lines] are drawn thick, one will be afflicted by disease; if thin, wealth will be utterly destroyed; if crooked, the guru and the disciple will die; and if drawn in a direction other than clockwise, the colored stakes will be struck, and both the master and the disciple will experience extreme mental distress."
Then, starting from the measurement of the central palace's lines, one should place white in the eastern section of the doors, yellow in the southern section, red in the western section, green in the northern direction, and black in the center. Then, in the center, upon a red eight-petaled lotus together with gold, one should place a sun maṇḍala. Upon that, at the hub of a crossed vajra, one should place a white skull cup, red on the inside, marked with a crossed vajra. For Hevajra with one face and two arms, or six arms, one should draw the lord of one's own family, black in color and blazing. On the petals in the east and so forth, one should draw white skull cups, omitting the crossed vajras, in their proper order. Alternatively, at the eastern gate, one should draw a black curved knife upon a moon maṇḍala atop a lotus. At the southern gate, draw a red hand-drum. At the western gate, draw a yellow tortoise. At the northern gate, draw a snake like an emerald. In the northeast corner, draw a śarabha like a sapphire. In the southeast corner, draw a monk like a moon-gem.
In the southwest corner, a wheel the color of the sky should be drawn. In the northwest corner, a multi-colored vajra should be drawn. These should also be drawn upon moon maṇḍalas at the centers of eight-petaled red lotuses. Regarding these, it is acceptable whether the four Māras, such as Brahmā and the others, are present as seats or not. Furthermore, for one who wishes to draw the maṇḍala of Nairātmyā, an eight-petaled red lotus should be drawn in the central hub. At its hub, upon a moon maṇḍala, a black curved knife (kartṛkā) should be drawn. On the petals in the directions such as the east, four curved knives should be drawn. On the outer petals in the intermediate directions such as the northeast, four curved knives should be drawn upon moons. At the gates in the east and so forth, four curved knives should be drawn upon moons and lotuses. At the side-posts of the eastern and western gates, two curved knives should be drawn upon lotuses and moons. At the time of applying the colors to the maṇḍala, one should mentally lift the vajra lines for entering and exiting, and while reciting the mantra vajravega, one should arrange them without being separated from the form of the deity. If it is not done in this way, it is said that the samaya is impaired. As it is stated in the Tattvasaṃgraha:
"When entering and exiting the maṇḍala,
If one acts by mentally lifting
The vajra lines and the colors,
One will not be stained by impaired samaya."
Then, on the outer rim of the maṇḍala, one should draw the eight charnel grounds in the cardinal and intermediate directions, arranged in a clockwise and counter-clockwise sequence: the corpse-born, the terrifying corpse-risers, the bhūtas, and so forth.
In the eastern direction, one should draw the charnel ground called Taptakula (The Burning Family), known as Raudracanda (The Fierce and Wrathful). In the southern direction, one should draw the charnel ground called Khaṇḍakula (The Fragmented Family), known as Bhīṣaṇa (The Terrifying). In the western direction, one should draw the charnel ground called Kāmakula (The Desirous Family), known as Jvalitakaraṅka (The Blazing Skeleton). In the northern direction, one should draw the charnel ground called Śūlākula (The Impaled Family), known as Ghorajvalāpūrṇa (Pervaded by Fierce Blazing).
In the northeast, one should draw the charnel ground called Vṛkṣalambakula (The Tree-Hanging Family), known as Ha-hā-hasita (The Ha-ha Laughter). In the southeast, one should draw the charnel ground called Ardhataptakula (The Half-Burning Family), known as Sampūrṇavanakhaṇḍa (The Perfect Forest). In the southwest, one should draw the charnel ground called Ardhakhaṇḍakula (The Half-Fragmented Family), known as Durmarṣaṇatama (The Unbearable Darkness). In the northwest, one should draw the charnel ground called Pātālaguptakula (The Subterranean Hidden Family), known as Kilikilārava (The Kilikili Sound).
Furthermore, the trees should be drawn in their respective order: śirīṣa, cūta, kaṅkeli, aśvattha, bhaṭa, karañja, laṭṭa, prakari, and the earth-born. These should be drawn in the sequence starting from the east. Within the trees, one should draw the lords of the trees, holding curved knives and skull-cups, together with their retinues. Among them, the one with the face of an elephant is surrounded by a host of elephants; the one with the face of a buffalo is surrounded by a host of buffaloes; and the one with the face of a makara is surrounded by a host of fish.
The one with the face of a yakṣa is surrounded by a host of humans. The one with the face of a bull is surrounded by a host of bulls. The one with the face of a goat is surrounded by a host of goats. The one with the face of a rākṣasa is surrounded by a host of pretas. The one with the face of a śarabha is surrounded by a host of śarabhas. At the base of those trees, the guardians of the directions abide as described, together with their retinues, embracing their respective consorts.
Among them, Indra is to be depicted with a yellow body, adorned with a jeweled crown and various ornaments, holding a vajra in his hand, and seated with a majestic posture upon a white elephant. Yama is to be depicted with a black body, eyes like a mass of glowing embers, with knitted brows and a frown on his forehead, and yellow hair blazing upward; he holds a staff and a trident, and sits in a wrathful manner upon a buffalo. Varuṇa is white in color, possessing seven hoods, holding a snake-noose and a conch, and seated upon a makara. Vaiśravaṇa is yellow in color, with the hue of gold, adorned with a jeweled crown, holding a hook and a staff, and seated upon a yakṣa. Īśāna is white in color, with his hair tied in a topknot and a moon as his crown; he has three eyes, wears a garland of skulls, has four arms, and holds a hand-drum, a skull-cup, a trident, and a khaṭvāṅga, seated upon a bull.
The Fire God (Agni) is red in color, with his hair tied in a topknot, wearing a brahmin’s cord, and possessing four arms. He holds a rosary, the gesture of granting protection, a water pot (kundikā), and a staff, and he sits upon a goat. Nairṛti is blue in color, with red hair blazing upward, wearing a garland of skulls, and holding a curved knife (kartṛka) and a skull cup (kapāla); he sits upon a corpse. Vāyu is the color of smoke, holding a wind-cloth, wearing a jewel crown, and sits upon a deer; he should be so depicted. In their respective positions, one should also depict gods, pretas, nāgas, yakṣas, bhūtas, sages, rākṣasas, the lords of the wind, and their retinues surrounding them. To their left, the eight great nāgas should be depicted with their hoods.
Vāsuki is moon-colored, marked with a blue utpala lotus on his crown, and possesses a hood. Padma is the color of a conch, marked with a śrīvatsa on his hood. Karkoṭaka is the color of durva grass, blue, and marked on his throat with three jewels. Takṣaka is the color of a nīlāñjana flower, marked with a blazing jewel. Mahāpadma is the color of a kunda flower, marked with a trident. Huluhulu is extremely black, marked with a sign on his crown. Kulika is the color of smoke, marked on his throat with a moonstone. Śaṅkhapāla is golden in color, marked on his throat with a moon mandala; these should be depicted. Behind them, the clouds should be depicted: the one making sound is black in color, and the swirling one is blue in color.
Mugpa (the "Dull") is saffron-colored; Munpa (the "Dark") is multicolored; Gangwa (the "Full") is orange-red; Babpa (the "Flowing") is blue-red; Drakpo (the "Fierce") is the color of ink; and Trigpa (the "Gathering") is white. Furthermore, the maṇḍala should be well-adorned and decorated with all the ornaments that serve as its embellishments. This is the sequence for applying the colors.
Regarding that, at the time of drawing the maṇḍala, in order to prevent any who might initiate obstacles and to avoid natural hindrances, one should perform the ritual of striking with kīlas and so forth, directed toward the guardians of the directions such as Indra, according to the previous sequence. If rain should fall upon the site of the maṇḍala, one who possesses the yoga of Hevajra should sit upon a cloth from a charnel ground and, with a fierce mind, recite this mantra: OṂ ĀRYA ĀRYA ŚMAŚĀNA PRIYĀYA HŪṂ HŪṂ PHAṬ SVĀHĀ.
Looking upward with a blazing gaze, one should imagine that from the heart, a host of blazing wrathful deities completely pervades the expanse of space. With the intention that their light rays, like the fire of primordial wisdom, utterly scatter the masses of clouds, one should visualize this. If the enemy of fire (heat) should arise, one should visualize the syllable BAṂ completely transforming into a white water maṇḍala above the fire. Above that, at the center of an eight-petaled lotus, one should visualize an eight-spoked wheel completely transformed from the syllable BHRŪṂ.
At its center, from the syllable BHRŪṂ, arises the autumnal moon. In its center, blessed by BHRŪṂ, is a great ocean like the waters of Lake Anavatapta. From the seed syllable at the heart, rays of light emerge like a mass of clouds, pervading the entire expanse of space. As a stream of water flows forth, it completely fills the ten directions. One should visualize oneself as Vairocana.
If the wind should cause an interruption, in order to pacify it, one should enter the yoga of one’s own tutelary deity or Vajra Hūṃkāra. Having recited the mantra of HŪṂ one hundred thousand times, one should fashion an image of the Wind Deity from the five products of a cow or from earth from an anthill that has not fallen to the ground. One should then visualize the form of the Wind Deity arising from the syllable YAṂ in the sky, summon it, and dissolve it into the material image. To bind it, one should recite the mantra over a four-finger-width kīla of raṃśu wood one hundred and eight times and drive it into the ground.
Likewise, to eliminate the harm of water, one should drive a kīla into the Water Deity. Furthermore, as before, one should meditate on the sequence from the vajra fence up to the vajra ground. Looking in all directions with the gaze of a wrathful deity, one should recite the root mantra:
OṂ AṢṬĀNANĀYA PIṄGORDDHVAKEŚA BARTMANE CATURVIṂŚATINETRĀYA ṢOḌAŚABHŪJĀYA KṚṢṆAJIMŪTAVAPUṢE KAPĀLAMĀLĀNEKAḌHĀRIṆE ĀDDHMAKṚŪRACITTĀYA ARDDHANDUDAMṢṬRIṆE OṂ MĀRAYA MĀRAYA KĀRAYA KĀRAYA GARJAYA GARJAYA TARJAYA TARJAYA...
Śoṣaya śoṣaya | saptasāgarān | bandha bandha nāgāṣṭikān | gṛhṇa gṛhṇa sarvaśatrūn | ha hā | hi hī | hu hū | he hai | ho hau | haṃ haḥ phaṭ svāhā.
Alternatively, in order to pacify obstacles, one should write the names of the obstructing spirits (vighna) using the juice of arjaka leaves, black mustard, aconite, and citarka. Then, having recited this mantra ten thousand times—oṃ hevajra jvara jvara śatrūn nana bhrūṃ hūṃ hūṃ hūṃ phaṭ svāhā—one should perform a fire offering (homa) of rice husk flour while in a state of intense wrath.
If the obstacles are still not pacified by that, one should make an image of the obstructing spirit from poison, pungent spices, black mustard, salt, the ashes of a cremated corpse, charcoal, and powdered human bone, all kneaded together with the juice of the unmādana plant. Having kindled a fire from a charnel ground using the dung of camels, donkeys, and the like, one should cut the image with a sharp weapon and perform a fire offering as before, with blazing eyes and a dancing posture in the half-lotus position, while reciting the mantra: oṃ sarvavighnān māraya ghuḥ svāhā.
Furthermore, since all phenomena are merely conceptual constructions (kalpa) and obstacles likewise arise from conceptual construction, they are destroyed by the fire of selflessness (anātman). This is the sequence for clearing away obstacles.
Then, once the drawing of the maṇḍala is complete without interruption, the master (ācārya) should bathe, anoint himself with fragrant scents, wear various garments, and fashion a crown of flower garlands.
Enter the palace of the maṇḍala and sit upon a high, soft seat. Possessing the yoga of your own deity, request the remaining colored powders to depart by reciting the three syllables followed by muḥ, and place the containers of the powders in a secluded spot. Having smeared the ground outside the maṇḍala with the five products of a cow and so forth, arrange heaps of flowers and surround them with rows of lamps. Fill all directions with incense such as kandha and bindha. Then, in the center or the palace outside the maṇḍala, invite the assembly of musical instruments and vases; perform three circumambulations and request the vijaya (victory) vase to be placed in the center.
The four vases of Gaurī and the others should be placed outside the palace in the four directions, such as the east. The vases of Pukkasī and the others should be placed in the four intermediate directions in a counter-clockwise direction. The four full vases should also be placed in the four directions for the purpose of offering. The sarvakarmika (all-activity) vase is used to expel obstructing spirits (vighna); it should be placed to the south of the eastern gate. Alternatively, for the purpose of offering, eight full vases should be consecrated as holding the hand-symbols of the offerings and arranged in the directions and intermediate points, such as the east.
In this way, a small amount of water from each of the deity vases should be poured into a lotus vessel containing the five nectars (amṛta) and placed before oneself. This is the sequence for arranging the vases. Then, the mantra practitioner faces the maṇḍala and prepares all the requisites for the maṇḍala.
Having performed the offerings to the maṇḍala, one should accomplish the maṇḍala ritual exactly as prescribed with a perfectly pure mind. The sequence is as follows: with an external consort aged thirteen, or else with an internal consort, one should be endowed with the three absorptions (samādhi). By the sound of generating the vajra and lotus, all the tathāgatas are summoned and drawn into the heart, where they melt into light and are emitted through the path of the vajra. They are then deposited in the location of the consort’s lotus and emanated in the ten directions as the nature of all the tathāgatas to accomplish the welfare of sentient beings without exception. The wise one then draws them back and causes them to abide in the space at the edge of the maṇḍala. Any obstructing spirits (vighna) who have arrived there are completely expelled by the sound of the aṣṭānanā or the syllable hūṃ, and the maṇḍala is thus protected.
Then, having offered the sprinkling of water and so forth, with jaḥ hūṃ baṃ hoḥ, they are summoned in the proper sequence. One should perform the summoning, entering, binding, and pleasing of the hand symbols (mudrā) of the maṇḍala. Then, the eyes, the body, and so forth are to be consecrated. Again, preceded by the sprinkling of water and so forth, the eight goddesses are emanated from the seed syllable at one’s own heart and offered with outer, secret, and suchness (tattva) offerings. Offerings of cloth, flower garlands, and so forth should be presented to the maṇḍala in a number equal to the deities. One should offer praise to the wheel: "You are completely surrounded by the yoginīs..."
The fulfillment of your own heart’s intent: you who accomplish all of saṃsāra, both the moving and the non-moving, bring sentient beings to awakening through your compassionate mind. With a mind that accomplishes the fruit through conventional illusion, I praise the heart of the glorious Heruka Hevajra.
Then, having consecrated the five kinds of nectar (amṛta) in a lotus vessel according to the oral instructions, one should make offerings to all the deities of the maṇḍala. Once the maṇḍala and the lord of the maṇḍala are satisfied by that nectar, one should abide in the nature of great bliss. Following the respective stages, the lord of the maṇḍala should engage in the recitation of the secret mantras of all the deities.
Then, the practitioner should expel from the palace of the maṇḍala anyone who is not a Vajra of Action. The ācārya, surrounded by a retinue of white parasols, banners, fans, victory standards, songs, dances, musical ensembles, and so forth, should go outside. Sitting on a comfortable seat, in front of oneself, one should fill a large vessel made of copper, bamboo, or the like, with various foods such as fish, meat, grain, yogurt, milk, honey, wine, water, cooked rice, parched grain, sesame, pills, and juices; as well as various types of feasts, drinks, things to be licked, and things to be sucked. Having filled it with these substances, along with five lamps, nectar, parasols, victory standards, and...
One should also adorn [the offering] with ornaments such as garlands of flowers. Furthermore, one should assemble whatever collection of food is available; if these are not available, one should perform the rite with just water and a portion of grain, visualizing that everything is complete. Having visualized it in that way, one should purify it through the sequence of the five wisdoms, such as the blazing [wisdom] and so forth. The sequence for this is as follows: in the sky before one, one should visualize a vajra arising from the total transformation of a blue HŪṂ. Below that, one should visualize a skull cup arising from the total transformation of a red ĀḤ, containing red [substances] within. In its center, one should visualize the nature of the five nectars (amṛta) blessed by a white OṂ. Then, the ignition of fire through the union of the vajra and lotus is the mirror-like wisdom (ādarśa-jñāna). The emanation of the substances by that [fire] is the nature of the wisdom of equality (samatā-jñāna). Having been heated and turned into liquid, possessing rays of light, is the discerning wisdom (pratyavekṣaṇā-jñāna). That very [liquid] becoming like a maṇḍala of the sun of wisdom is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). By the emanation of its rays of light into the ten directions, they take the form of all the Tathāgatas without exception; then, by the rays of light from the wisdom seed-syllables in their hearts, the wisdom nectar is summoned and absorbed, and by making them non-dual, it is the nature of the wisdom of the utterly pure dharmadhātu. Thus, having been blessed as the nature of the five wisdoms, it becomes the supreme nectar and should be blessed with the three syllables.
Then, in the sky before oneself, in the center of a source of phenomena (dharmodaya), one should visualize a red eight-petaled lotus. Upon its petals, starting from the east and so forth, are Indra, Yama, Varuṇa, and Kubera. On the petals in the northeast and so forth are Īśāna, Agni, Nairṛti, and Vāyu. These are born from the syllable HŪṂ, blue in color, with one face and two hands, holding the mudrā of the vajra and bell, embracing their respective consorts, adorned with the six mudrās, and dwelling in a dancing posture with one leg extended and the other tucked. One should meditate on them as having Akṣobhya as their crown ornament.
Above that, within the source of phenomena, are the moon, the sun, and Brahmā, along with the Four Great Kings, the gods of 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 Controlling Others' Emanations—these are the gods of the desire realm. The Brahmakāyika, Brahmapurohita, and Mahābrahmā are the first dhyāna. The Parīttābha, Apramāṇābha, and Ābhāsvara are the second dhyāna. The Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna are the third dhyāna. The Anabhraka, Puṇyaprasava, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and the realm of Akaniṣṭha are the fourth dhyāna. Having summoned all those dwelling in the world-system of Sukhāvatī and the world-system of Raśmiprabhā, they all melt together.
From the syllable OṂ, he is born, white in color, holding a vajra and bell, embracing his consort with the mudrā, adorned with the six mudrās, and seated in the posture of one leg extended and one drawn in. He is crowned by Vairocana. At the base of the lotus of the source of phenomena (dharmodaya) are the great asuras such as Vāsuki, Takṣaka, Karkoṭaka, Padma, Mahāpadma, Kulika, and Śaṅkhapāla, as well as Vemacitra, Prahlāda, and Virocana. Also present are the Earth Goddess and her retinue, and those dwelling in the hot hells: the ephemeral, the Black Line, the Crushing, the Frightful, the Great Frightful, the Hot, the Intensely Hot, and the Avīci. There are also the cold hells: the Blistering, the Severely Blistering, the Chattering Teeth, the Ha-ha, the Hu-hu, the Utpala-like, the Lotus, and the Great Lotus. Having summoned all the various types of hell-beings dwelling in water, on land, or in the air, along with the hungry ghosts and animals, and having performed the rite of purification, one should meditate that the nāgas arise from a red ĀḤ, each with one face and two arms, holding the vajra and bell mudrā, embracing their consorts, seated in the posture of one leg extended and one drawn in, adorned with the six mudrās, and crowned by Amitābha. Then, the Vajra Master, wearing variegated garments and with his yellow hair tied upward, makes a crown of flower garlands.
The ears should be beautifully adorned with all ornaments, such as utpala flowers, wheels, armlets, bracelets, necklaces, and gold and silver. Then, the area should be smeared with the five products of a cow and fragrance. An eight-petaled lotus with a perimeter should be drawn, situated within the source of phenomena (dharmodaya). In the east and the northeast, facing upward from the source of phenomena, is the place for arranging the deities. In the west and the southwest, at the base of the source of phenomena, is the place for arranging the nāgas. In the western direction, one should visualize the nature of the directional protectors. Then, through the application of Gaurī and the others, they are summoned, inserted, bound, and brought under control. Preceded by the sprinkling of water and other rites, the torma should be consecrated with the torma mantra and offered. With the vajra-opening mudrā, offer with the mantra:
OṂ INDA JAMA JALA JAKKA DHŪTA BHAṆI VĀYU RAKKA CANDRA SUJJHA MĀDA PAPPHA TALAPĀTĀLE AṬṬASAPPA SVĀHĀ | IDAṂ BALIṂ BHUÑJA JIGHA PHULLA DHŪPA MĀṂSA VIGHAṂ AMBHAKAJJA SĀDHA KHANTI KHUṆA PHEḌA GADA | OṂ AKĀRO MUKHAṂ SARVADHARMĀṆĀM ĀDYANUTPANNATVĀT OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ |
One should visualize that on their tongues, a white HŪṂ completely transforms into the nature of wind that draws in the nectar through a vajra tube. Then, facing toward the sound of a copper horn and other instruments, take three handfuls from the torma.
Leave it in that very place; the gods and others, having obtained the supreme amṛta, will become thoroughly satisfied. Viewing it as the nature of great bliss, request them to depart by means of a chariot, a load, or whatever arrangement is appropriate. At that very moment, the guardians of the directions and others, having been pleased and satisfied by the torma, should be visualized as bestowing the accomplishments (siddhi) desired by the practitioner. Then, having made offerings such as the cleansing sprinkling (prokṣaṇa), perform the cleansing sprinkling with the five amṛtas in the skull-cup and recite these words:
Oṃ! You have accomplished all the welfare of sentient beings;
Grant the corresponding accomplishments.
Even after departing for the realm of the Buddhas,
Without forsaking the samaya-mudrā,
Please come to us once again.
Oṃ āḥ hūṃ vajra muḥ.
With these words, request them to depart. Then, with a joyful mind, visualize that they have attained their results and return to their respective abodes. This is the sequence of the torma.
Next, the Vajrācārya, holding a vajra and bell, endowed with the yoga of Hevajra with one face and two arms, stands in the dancing posture of the extended and contracted legs. Holding a garland of blue flowers, he proclaims the sound "Hūṃ Hūṃ" and, making a terrifying sound of "Hi Hi," enters the maṇḍala with a playful gait while reciting "Vajra Vega." Ringing the vajra and bell, he performs three circumambulations. Viewing the maṇḍala as free from the defects of deficiency or excess, he should cast the blue flower garland into the heart of the central deity as a supplication.
Then, the flowers should be accepted by the deities as a sign of granting permission and placed upon one’s own crown. One should then make perfect offerings to that great maṇḍala with special offerings.
In order to perfectly complete the offering to the maṇḍala, one should offer incense individually just as the Victorious One has taught:
"Sandalwood and saffron,
Camphor, padmaka, and kalalodhapa—
These substances are the great incense;
Offer them to Heruka.
Kacora, corika,
And thirdly, jati and ghosha—
These incenses that generate accomplishments
Should certainly be offered to the Permanent One (Śāśvata).
Kunduruka, bola,
And the musk of the deer—
These incenses that accomplish all siddhis
Should be offered to Ratneśvara.
Earth-fragrance and that very earth,
Salija and siha—
Since these are the incenses of the Lord of the World,
Offer the incense to Lokanātha.
The two types of sandalwood, musk,
Camphor, sila, and gina—
Placing these on the left side,
Offer them to Amoghasiddhi.
Bola, sadhara, and the essence of the deer,
Along with saffron and the filaments of flowers—
These fragrant butter lamps
Should be placed in the corners."
Having thus gathered the requisites for the maṇḍala-cakra, on a purified ground to the east of the maṇḍala, preceded by offerings and service, one should recite the Prajñāpāramitā. In the south, one should recite the Ratnaketu; in the west, one should recite the Gandavyūha Sūtra.
In the northern direction, one should recite the Candrapradīpa-sūtra. With musical instruments such as cymbals and the like, one should also make offerings to the maṇḍala from the four directions. Then, furthermore, having offered various flowers to the Blessed One, one should present them to the Blessed One with the mantra: oṃ vajra puṣpe āḥ hūṃ. With the mantra oṃ vajra dhūpe āḥ hūṃ, one offers incense. With oṃ vajra dīpaṃ āḥ hūṃ, one offers lamps. With oṃ vajra gandhe āḥ hūṃ, one offers fragrant scents. With oṃ vajra naivedye āḥ hūṃ, one offers divine food. Furthermore, whatever specific offerings are available, one should consecrate them with hūṃ and present them while endowed with the three syllables. Then, having performed the praise, one partakes of the nectar (amṛta).
Then, in order to supplement any deficient or excessive actions, preceded by prostrations and so forth to the maṇḍala of intense devotion, one should begin an extensive homa (fire offering) in the morning in a hearth for all activities, according to one's own inclination. That should be performed to the south or the east of the maṇḍala. On yellow ground, one should dig a circular hearth of appropriate size, twelve finger-widths in depth. Within a vajra garland, one should arrange the hand symbols (mudrā) of the deities. In the center, the hand symbol of the principal deity should be eight finger-widths in size, matching the deity's own body color. Then, leaving a space of four finger-widths, one should make it four finger-widths high. On the outside of that, having fashioned the shape of an opening lotus, one should arrange five-pronged vajras in the cardinal directions and three-pronged vajras in the intermediate directions.
One should arrange a wheel on the rim. It should be made perfectly circular. That hearth should be thoroughly smeared with the five products of a cow. Upon it, one should smear well with yellow-colored substances mixed with fragrance and amṛta. Then, various flowers of exceptional color and fragrance should be strewn about, or else yellow flowers should be scattered there three times a day. The hearth should also be covered with a canopy made of branches of fruit-bearing trees with fragrance, or branches of the utpala lotus, or leaves of the plantain tree, or with yellow-colored, fragrant cloth. These should be prepared until one’s own meditative absorption (samādhi) is perfected.
Then, having bathed and thoroughly anointed the limbs with fragrant scents, one should be fully adorned with various garments, ornaments, and flower garlands. Having made a crown from yellow-colored cloth, one should protect oneself with the mantra through the application of great joy. Facing north or east with a graceful posture, the practitioner should perform the fire offering (homa) with one-pointed concentration until the activity of enrichment is completed.
Then, having prepared a maṇḍala in front with water containing the five amṛtas, one should arrange heaps of flowers upon it. To its left, on a stand made of mañjiṣṭhā or the like, one should place three vessels made of gold, silver, copper, precious stones, or wood of a corresponding color, or vessels made of clay, conch, mother-of-pearl, or well-crafted wood leaves. Having washed them well and fumigated them, one should set those three vessels in place.
Then, one should fill [the vessels] well with curd, sesame, and fragrant yellow-colored water in which rice has been soaked. The water in the first vessel should be consecrated seven times with the sarvakarma mantra or with the syllable Oṃ. The water in the second vessel should also be consecrated seven times with the mantra of one's own deity, accompanied by the three syllables, or alternatively, with seven Oṃs.
Then, in front of oneself, upon a maṇḍala base, one should place the yellow-colored arghya offering as before. Then, to the right, upon a purified area of ground, one should arrange the fire substances: rice mixed with wood and the three sweets; black sesame mixed with curd, ghee, and honey; curd-rice; special offerings mixed with ghee; bela fruit; unbroken śāli rice; śyāmāka grain; barley; wheat; rājikā mustard; padma flowers; nāgakesara; karṇikāra flowers, and so forth. These should be set down after being sprinkled with the sarvakarma water.
Then, possessing the yoga of one's own deity, one should offer a bali to pacify all obstacles. As for the fuel, it should be taken from the tips of trees of a special species, free of insects, and equal in size to the hearth. Arranging it in a clockwise direction, one should take fire from a monastic kitchen, a jewel mine, or a royal palace, having purified it. Having prepared a maṇḍala in the shape of fire in the southeast direction using the five products of a cow, one should place it upon that. Then, one should kindle the fire using dry kindling sticks of milky trees.
Consecrate the water for all activities with the mantra of the three syllables. Having performed the sprinkling purification with a bundle of kuśa grass, the action-vajra, possessing ritual purity, should perform three circumambulations and place the water in the center of the fire pit. Light the fire with dry wood and dry kuśa grass, and then, reciting "Oṃ jvala jvala hūṃ," ignite the fire with a bellows produced from the seed syllable of wind. Recite the mantra of one's own meditational deity seven times and increase the splendor of the fire with a ladle of clarified butter.
Then, having thoroughly consecrated the kuśa grass seven times with this mantra: "Oṃ imaṃ kuśaṃ śubhaṃ divyaṃ brahmapavitreṇa buddhadharmasaṃgharāgapāḥ | pṛthivīprasajjantagarbha | avighnān mama śāntiṃ kurvantu vajrasattva āḥ," one should spread it out. Those kuśa blades should have their roots intact, be fresh and stainless, with unbroken tips, unmixed with others, free of living organisms, and measure one cubit and twelve finger-widths. First, point the tips from the center toward the east; from the east toward the south; likewise from the south toward the west; likewise from the west toward the north; and likewise from the north toward the east. In this sequence, they should be properly spread out.
Then, generate the fire pit completely with the seed syllable of one's own deity. Within it, in the center of the blazing fire, is a triangular fire maṇḍala arising from the syllable Raṃ, marked with a Raṃ. Upon that is a lotus arising from the form of the supreme essence. Above that, from a yellow Raṃ, is born [the deity] yellow in color, adorned with a crown of matted locks.
He has one face and four mudrās. His right hands hold a rosary and the gesture of granting protection; his left hands hold a guṇḍī and a club. He has a large belly. He is adorned with yellow cotton garments and yellow ornaments. He wears the cord of Brahmā across his shoulder. He sits upon a yellow seat, emitting yellow light, in the bodhisattva posture. One should meditate on the fire god (Agni) in this manner. One should summon the wisdom being (jñānasattva) from the sky.
Oṃ agnaye mahātejaḥ sarvakarma prasādhaka kāruṇyakṛtasattvārtha asmin sannihito bhava. With this mantra, one should invite the wisdom fire god. Having recited the ṭakkī mantra interspersed between the three suchnesses (tattva), one visualizes him seated upon the lotus seat in front. Then, with the mantra of forcefully uttering Hūṃ, one should completely expel any obstructing spirits (vighna) that have arrived there.
First, take the water for the guest-offering (arghya) from the primary vessel with a bundle of kuśa grass and perform the sprinkling of purification (prokṣaṇa) three times with the three suchnesses. Then, using the thumb and forefinger, take water with flowers from the second vessel and offer it three times. Then, recite: Oṃ jaḥ hūṃ vaṃ hoḥ khaṃ raṃ pravara satkara arghaṃ pratīccha svāhā. Having recited this mantra, take water from the third vessel with the mudrā of opening the vajra mouth and offer the argha three times into the second vessel. Then: Oṃ nīrati hūṃ khaṃ pravara satkara pādyaṃ pratīccha svāhā.
Having fully recited that mantra, take a flower together with water using the thumb and forefinger, circumambulate, and offer it into that very vessel. With the mantra: Oṃ agnaye ādityādi-pya aviṣa aviṣa mahāśriye havya-kavya-vāhanaye svāhā, summon the wisdom-being (jñānasattva) into the commitment-being (samayasattva), and having performed the stages of entering, binding, and subduing, provide complete protection. Then, bestow the eyes, the body, and so forth, and confer the empowerment.
Thereafter, having performed the sequence of the torma offering and so on as before, make complete offerings with the five types of offerings. In that manner, praise the fire-god (Agni) with verses on the nature of existence. Then, having well-fashioned the pouring-spoon (darvī) and the ladle (sruk) from gold, copper, the Bodhi tree, or similar materials, they should be made according to the measure of twenty-four thumb-widths of a standard person. The handle should be a five-pronged vajra.
The pouring-spoon (sruk) is four finger-widths square, two finger-widths deep, with its rim and base marked by a vajra. From the vajra emerges a tube for the dripping of the essence; at its tip is a four-finger-width lotus-like shape, square in the center and marked by a three-pronged vajra. In the center of the eight-petaled lotus at the hub, one should visualize the aforementioned vajra. At the junction of the handle, the pouring-spoon is adorned with a six-finger-width vajra-ratna.
Then, the handle of such a spoon is marked with a vajra-ratna and shaped like a lotus leaf, two finger-widths wide and one finger-width deep.
In the center, one should place the seed syllable of one’s own deity upon the tip of the central vajra-marked [ladle], and the tongue of the fire should also be marked with the syllable RAṂ. Holding the pouring ladle (dguṅ-gzar) and the filling ladle (blugs-gzar) with the hands placed between the knees, one should completely fill the pouring ladle with the essence [of the offering substance]. Holding them joined together, one should properly offer the essence arising from the seed syllable and the mark into the mouth of the Fire God (Agni). One should offer three times with the mantra: OṂ AGNAYE AMUKASYA PUṢṬIṂ KURU OṂ. Then, having opened the mouth of the Fire God with the filling ladle, one should again hold the filling and pouring ladles joined as before and offer them after circling them three times. One should offer the filling ladle while reciting this mantra: OṂ NAMAḤ SAMANTABUDDHĀNĀM AGNAYE OṂ AMUKAṂ SYA PUṢṬIṂ KURU OṂ. Then, the practitioner in meditative equipoise should examine the signs of virtue and non-virtue through the shape, color, smell, sound, and appearance of the blazing fire.
If the fire blazes well with a single flame, all activities will be accomplished. If it blazes with two unmoving tips, it is explained as a middling accomplishment. If it blazes with four unmoving tips and is seen clearly, one will become a king who rules over the four continents. If the tips are white like a kunda flower or the moon, or like silver or lapis lazuli, and if the smoke is slight, stainless, and clear, one will become free from illness and prosperity will increase. If it is like the light of the moon, blazing like a jewel, or extremely white like the color of snow—
Alternatively, it blazes like a garland of flowers, burning away all misdeeds and bestowing accomplishments. Or it is like Indra’s bow, or like a blooming red flower. Or it has the color of refined gold, or the color of the rising sun, or the color of sapphire; one will obtain royal enjoyments and the like. It has a fragrance like the champaka, or the scent of the lotus and utpala, or the scent of the mallika and upa; it arises as an exceedingly sweet and cooling fragrance. Through scents such as camphor and saffron, one will achieve the supreme fields of knowledge.
If a sound like an elephant’s cry, or the neighing of a horse, the lowing of a cow, or the calls of a peacock or a pheasant arise, one will bring the armies of others under one’s own control. If sounds like a lute or a flute, like the gentle rumble of thunder, or the melodious sounds of a conch or a brass horn arise, one is close to the accomplishment of all qualities and will obtain perfect bliss.
If it appears like a sacred knot, a noble parasol, a conch, or a lotus; like a trident, a bee, a victory banner, a fly-whisk, a sacred vajra, a precious jewel, or a clockwise-spiraling shell; or if it has the shape of a horse or an elephant, or the shape of a ritual ladle, or the shape of a noble posture, or blazes in the shape of a fish; if it blazes silently, spiraling to the right, one will obtain the accomplishments of one’s desired aims. These are the auspicious signs.
If the directions tremble and the fire blazes toward the southeast, or if there are three peaks with thick smoke, or if the tongues of flame circle in the four directions, [these are inauspicious].
If the fire is extremely turbulent and emits sparks, or if the fire arises like the flickering tongue of a snake, it will produce illness and torment. If the flames leap toward the mantra practitioner, or if the fire blazes like an outstretched hand, or if the color of the fire fades and the blazing flames are cut off, these are explained as signs of death. If the flames tremble for a moment, or if the sounds of laughing and rustling arise, or if they circle to the left for a moment, or if they touch the ground and lack a crest, or if there is a black drop in the center of the fire, or if the flames speak harsh and malicious words, then one’s life will be destroyed in a short time, or else the person will die. If the mantra practitioner hears discordant words, conflict with others will arise. If the color is black and smoke swirls, or if the flames are blue and of various colors, or if they blaze without majesty, or if the fire blazes with a color like that of oil from the pālaśa tree, the desired aims will decline. If the smell of a corpse or rot arises, or if there is the appearance of an unpleasant odor, or the smell of aquatic creatures, or a smell like that of a rhinoceros or a cat, or similar to the smell of a buffalo or a dog, or if the smell of rotten flowers arises, or if the smell of crows and snakes arises—if such various and extremely unpleasant odors occur, then without a doubt, the master or the chief disciple will die. If there are sounds of cracking and snapping wood, or a roar like wind striking, or a sizzling sound like fire being doused with water, or if the sound of a vajra-thunderbolt arises, the desired aims will decline.
Those resembling a sword, a bow and arrow, a stake, or a ritual dagger (kīla), as well as those with the heads of camels or oxen, are explained as terrifying forms. These are the signs of an inauspicious fire. Having thus carefully observed the omens of the fire, if one sees unfavorable signs, one should consecrate water with the all-accomplishing mantra seven times and perform a sprinkling purification (prokṣaṇa). Then, one should protect the thoroughly purified fire with the all-accomplishing mantra.
Thereafter, as before, one should offer seven ladlefuls of ghee. Then, once again as before, one should perform seven very pure offerings with the all-accomplishing mantra. Thus, into the fire that is perfectly pure and free of faults, one should offer one, three, seven, or as many as are available ladlefuls of ghee, using the ritual application of the large and small ladles as before. This is done with the mantra beginning with "Oṃ namaḥ." Then, using only the aforementioned fire mantra, one should offer ghee with the small ladle one, three, or up to seven times.
One should offer fuel sticks made from the fresh, leafy tips of milky trees such as the pālāśa, udumbara, āmra, kadamba, aśvattha, plakṣa, sami, and nyagrodha. These sticks should be cut evenly from the upper portion, straight, free of insects, and soaked in fragrant amṛta to turn them yellow. Holding two sticks at a time with the ring finger and thumb, one should dip the two tips in ghee, curd, and milk, and then offer them. Furthermore, one may use khadira, arka, apāmārga, and nimba.
One should cut leaves and flowers from trees such as the bhṛṅga that are yellow in color, and offer them as before with their respective mantras, provided they are fresh, free of living organisms, and not afflicted by defects such as being stepped upon. Furthermore, one should avoid wood that is crooked in shape, foul-smelling, hollow, rotten, excessively long, barkless, short, withered, broken, split at the tip, old, or marked by insect damage.
Then, to increase the majesty of the fire, one should offer fuel sticks (samidh), ghee, sesame, unbroken rice, curd, the finest food, kuśa grass, dūrvā grass, and other substances with their respective mantras. At the end of each respective mantra, one should offer them while invoking with: oṃ amukasya puṣṭiṃ kuru oṃ.
The sequence of mantras is as follows: oṃ vajrayajñāya svāhā for the udumbara; oṃ vajrabodhivṛkṣāya svāhā for the aśvattha; oṃ vajralatāya svāhā for the plakṣa; oṃ vajrakuberāya svāhā for the nyagrodha and other milky trees; oṃ vajrasahakārāya svāhā for the āmra. Other such [mantras] should be understood accordingly.
oṃ sarvapāpaṃ dahana vajre svāhā for sesame; oṃ vajrapuṣṭaye svāhā for unbroken rice; oṃ sarvasampade svāhā for curd-rice and the finest food; oṃ vajrāyuṣe svāhā for dūrvā grass; oṃ apratihate svāhā for kuśa grass; oṃ vajravijayāya svāhā for śyāmāka grain.
OṂ VAJRA MAHĀVĀYĀYA SVĀHĀ. This is for barley. OṂ MAHĀBALĀYE SVĀHĀ. This is for peas. OṂ VAJRA GHAṢMARĪYE SVĀHĀ. This is for wheat.
All substances and essences produced from the HŪṂ endowed with the three suchnesses should be offered into the mouth of the Fire God (Agni) in their proper order. The sacrificial wood, kuśa grass, and so forth, should be offered into the blazing light. The mouth-rinsing water, the food offerings, and so forth, should be offered into the hands. The flowers should be offered upon the head. The incense should be offered into the blazing light. The fragrance should be offered at the heart. The sprinkling water should be offered to pervade the body. The foot-rinsing water should be offered onto the flower seat of the feet. The water for the guest, the lamps, and the divine food should be offered in front.
If one uses the visualization of the ladle and the spoon, the fine burning substances should be given with the thumb and ring finger. Then, having blessed the hollow of the five fingers with the five syllables, the filling and pouring should be performed. The coarse burning substances should be given by joining the middle finger, the ring finger, and the thumb.
Then, having completed the sequence of the foot-rinsing, sprinkling water, and so forth for the Fire God, one should meditate on the supramundane Fire God at his heart. Because that very Fire God is the nature of the dharmadhātu, the wisdom mind of all the Tathāgatas, he possesses the characteristics of the most profound insight. Furthermore, in order to fully accomplish his specific activities, one should meditate on the supramundane Fire God at his heart.
Furthermore, upon a multicolored lotus, visualize the seats of the four Māras and so forth, each upon a sun disc. Upon these, from the seed syllables of the respective deities, the seed syllables and hand symbols completely transform into the nature of all the Tathāgatas, the glorious Hevajra maṇḍala together with its wheel of deities, arising in their entirety. Then, the wisdom maṇḍala should be summoned. Visualizing it in the sky before one through the application of light rays from the heart center acting as hooks, recite: Oṃ ehyehi bhagavān iha bhagatyasamaye na jaḥ arghaṃ dhikana ca pratīccheda pūjana-caryā-prasiddha me. With this mantra, perform the expulsion of obstructors, the sprinkling of water, the washing of the feet, and so forth.
Then, with the mantra jaḥ hūṃ baṃ hoḥ, summon the wisdom wheel, causing it to enter, be bound, and be brought under control. The wisdom being and the commitment being become inseparable, like water and milk mixed together. Then, having performed the purification of the eyes and so forth, the blessing of the body and so forth, and the conferral of empowerment, and furthermore, having preceded these with the sprinkling of water, the washing of the feet, and so forth, one completes the sequence of offerings, praises, and so on. Visualizing a five-pronged vajra transformed from the syllable hūṃ upon the tongues of the deities of the maṇḍala, one should offer the ladles and the burnt substances in sequence, as before, with the respective mantras of each deity. Then, one should also offer mundane and supramundane aspiration prayers at the beginning and the end of the offerings.
Regarding the substances for the fire offering, one should perform the cleansing and sprinkling. From the seed syllable at the heart, one should visualize the wisdom nectar (amṛta) in a color corresponding to the specific activity, and then offer it. This should be done one, three, seven, twenty-one, one hundred, one hundred and eight, one thousand, one thousand and eight, or ten thousand times, or however many are available, as a fire offering (homa) in the manner previously described.
For the purpose of accomplishment, one should accomplish the practice by making offerings of the specific internal substances to the wisdom maṇḍala alone using the root mantra. By doing so, the four activities and so forth will be specifically and fully accomplished. Regarding that, one should contemplate that the substances offered dissolve into the wisdom being (jñānasattva) at the heart of each respective maṇḍala, such that all become the nature of great bliss.
At the time of empowerment, in order to burn away the two obscurations of the body, speech, and mind of the disciple who is giving the supreme gift of the fee, and to complete the two accumulations, the master should hold the disciple’s left ring finger and, with the left hand, offer three or seven ladlefuls of the offering. Alternatively, the ritual vajra master may perform this. Furthermore, in order to increase the accumulations of merit and wisdom for the sovereign of the realm, the saṅgha, the guardians of the directions, and oneself, one should offer the ladlefuls according to the previous number.
Having thus performed the fire offering (homa) with the assembled substances, one should offer seven or twenty-one ladles of ghee consecrated by the seed syllable at the heart. Then, once the burnt offering is complete, preceded by the sprinkling of water and the offering of water for the feet and so forth, one should perform the outer, inner, secret, and suchness offerings. Furthermore, one should offer and praise with whatever is available of tooth-sticks without husks, garments such as cotton cloth, and a collection of ornaments.
Then, when all the deities of the maṇḍala have been satisfied by the sun and moon, and the deities have become exceedingly joyful, being satiated by the burnt substances such as ghee, one should visualize that the light rays from their hearts pervade the entire expanse of space. These deities hold precious vases filled with the nectar of wisdom (jñāna-amṛta) and are visualized as conferring empowerment for the sake of the practitioner’s accomplishments (siddhi). One should visualize the practitioners as being of the nature of the vajra body and the practitioners’ palace as being filled with various [substances], and the accomplishments such as the sword as being perfected. Such a collection of bodies should be dissolved into the heart of the deity maṇḍala.
Then, the practitioner in meditative equipoise should fill their cupped hands with flowers, bow deeply with body, speech, and mind, and request forbearance and make aspiration prayers in order to pacify the faults of inferiority and the errors of the superior wealth, and to perfect the desired accomplishments.
Whatever was not gathered in assembly, or that which was not understood due to inferior capacity, or that which was not able to be performed according to the meaning of the command, or whatever was deficient or excessive—O Great Beings, I pray that you grant me great acceptance. Then, having recited "Vajrasattva" and so forth three times, one should perform circumambulation.
Oṃ, you have accomplished all the welfare of sentient beings; grant the accomplishments that are in accordance [with our needs]. Even after you have departed for the realm of the Buddhas, do not abandon the samaya mudrā; I pray that you return once again. Oṃ āḥ hūṃ. With the mantra "Vajra muḥ," the maṇḍala of the supreme deity is requested to depart. Then, one should perform the cleansing, the foot-bath, and the offerings for the fire-pit’s own nature, the primordial Agni, as before. Then, the ladle and the burnt offerings should also be presented as the remaining offerings according to the previous sequence. Then, having made the worldly aspiration prayers for the ladle, they should be offered. Having performed the foot-bath and offerings, one should give the tooth-stick, the cloth, and so forth, and offer praise while holding the vajra and bell. Then, having made the aspiration prayers for one’s own desires and requested acceptance, one should fully exhort [the deity] three times with "Oṃ sattva" and so forth.
Svaḥ arthān ca vā parārthān ca sādhitaṃ gaccha havyabhuk | āgamiṣyāpi yathākāle sarvasiddhiṃ kuruṣva me ||
With this mantra, the fire deity is requested to depart. Then, into a well-washed vessel before the fire, one should place the remaining ladle-offerings of the maṇḍala deities, along with butter and milk.
Having fully prepared honey, sugar, the finest food, and so forth, and having properly accomplished the practice through the yoga of the deity’s maṇḍala, one should worship oneself within the root maṇḍala by way of secret offerings. Then, one should also give small portions to those endowed with the yoga of the deity. Following that, one should recite verses of auspiciousness such as those for excellence, recite the hundred-syllable mantra three times, and perfectly dedicate the roots of virtue toward unexcelled, perfect awakening. Then, having arisen, one should recite the hundred-syllable mantra and perform circumambulations.
In that regard: OṂ VAJRA SATVA SAMAYA MANUPĀLAYA | VAJRA SATVA TVENOPATIṢṬHA DṚḌHO ME BHAVA | SUTOṢYO ME BHAVA | SUPOṢYO ME BHAVA | ANURAKTO ME BHAVA | SARVA SIDDHIṂ ME PRAYACCHA | SARVA KARMASU CA ME | CITTAṂ ŚREYAḤ KURU HŪṂ | HA HA HA HA HOḤ BHAGAVĀN | SARVA TATHĀGATA VAJRA MĀME MUÑCA VAJRĪ BHAVA MAHĀ SAMAYA SATVA ĀḤ.
If one performs a pacifying homa, then for the sake of oneself and others, one should undertake the pacifying homa in order to pacify illness, harm, obstacles, vighnas, afflictions, and the hosts of Māra, and to attain clairvoyance and the supreme accomplishment. Then, to the east of the great maṇḍala, one should draw a circle on white cloth measuring one cubit in circumference. One should dig it to a depth of twelve finger-widths. In its center, one should carve an eight-petaled lotus sixteen finger-widths in size.
Upon that, one should arrange the symbols of the deities. From the central rim, one should extend four finger-widths outward and construct a rim four finger-widths high. It should be completely encircled by a fence of eight-finger-width five-pronged vajras. On the outside of that, one should surround it with peaceful offerings, such as a white-colored ground. One should smear it well with white pigment and then smear it with the five products of a cow. Upon that, one should anoint the face with white fragrant scents, such as white sandalwood, and the five nectars. One should completely strew the hearth with loose white flowers that possess a fragrant scent. Alternatively, one should draw a maṇḍala with colored powders upon a firm, compacted ground. Then, one should fill vessels of yellow and other colors with water scented with white fragrances, milk, and barley, and place them after consecrating them as before with mantras ending in svāhā. One should perform the homa with milky trees, firewood from the dung of white-colored animals, curd, ghee, honey, milk, barley, parched rice, priyaṅgu, sandalwood, sāla food, fresh kuśa grass, dūrvā grass, white flowers, filaments, cūta leaves, and fragrant white tree resins and so forth. For the samidh fuel, one should use palāśa and other trees, twelve finger-widths long and as thick as the little finger, produced from the tips, free of insects, and fresh.
Having soaked [the wicks] in the five nectars and fragrant water, dip both ends into honey and milk, and offer the feast gathering as before. The fire should be produced by friction from a bodhi tree or a fire-drill, or else from the house of a brahmin, and ignited according to the previously mentioned ritual. The fire god (Agni) should be visualized as white in color. His ornaments and robes are white, and all his characteristics are the same as those described above. The mantra practitioner should be adorned with white garments and ornaments, with hair tied upward and a crown made of white flowers and cotton cloth. Possessing love and compassion, he should sit on a lotus seat in the auspicious posture (bhadra-pīṭha), facing the east, and begin on the first day of the waxing moon with a peaceful mind.
At the end of all mantras, one should perform the peaceful fire offering (śānti-homa) with the mantra including the exhortation: "Svāhā, [name], śāntiṃ kuru svāhā." Then, the deities, having been satisfied by the ghee, nectars, and so forth, become joyful. From their respective hearts, they emanate wisdom beings (jñānasattva) maṇḍalas into the expanse of space, white in color by nature. The deities then hold precious vases filled with the nectar of wisdom and, visualizing that they confer empowerment upon the practitioner, the patron, and their retinue, they eliminate all harms such as disease and fulfill one's desired accomplishments (siddhi) as before. Then, the wisdom beings' maṇḍala should be dissolved and absorbed into the heart.
One should contemplate that all who have entered into such [practices] are endowed with bliss. This is the sequence for the peaceful homa.
Furthermore, in order to accomplish the sword, the wheel, the arrow, the vajra, the jewel, the lotus, and the great treasure; to achieve the elixirs (rasāyana), the special elixirs, and the qualities of a universal monarch (cakravartin); and for the sake of oneself or others, one should commence the enriching (pauṣṭika) homa on the fifteenth day of the lunar month.
For that, to the south of the great maṇḍala, one should dig a pit in yellow soil, two cubits in width and one cubit in depth. From the eight-finger width that extends outward, one should build up eight fingers in height. In the center, upon an eight-spoked wheel, one should arrange the symbols of the deities; there, one should also place a vajra, a jewel, a lotus, and a sword. The rim is surrounded on all sides by six-finger-width blazing jewels; the hearth is yellow, square, or else eight-cornered in the shape of a blazing jewel. It should be smeared with yellow soil and then well-anointed with the five nectars (amṛta) and yellow fragrance. Upon that, one should scatter yellow fragrant flowers or a variety of loose flowers.
The fire should be made from the aforementioned fruits and from the dung of a deer that has been soaked. The sacrificial fuel (samidh) should be made from the central part of trees such as the palāśa, one finger-width thick, one cubit in length, and with the tips made square.
The remaining [rites] should be understood as the homa for all activities. This is the sequence for the homa of enrichment.
Next, in order to accomplish activities such as killing, withering, expelling, separating, paralyzing, bewildering, and cutting the body into pieces, one should begin the homa of wrathful activity (abhicāra). For that, to the north of the great maṇḍala, on ground that is extremely harsh, where no sprouts grow, and which is black like crystal or a rain cloud, one should dig a pit twenty finger-widths in measure and ten finger-widths in depth. In the center, one should fashion an eight-finger-width wrathful vajra. Then, leaving three finger-widths [of the pit] exposed and building up three finger-widths in height, it should be encircled on all sides by a three-finger-width rim. The tip should be pointed toward the south. The hearth should be made black in color, and it should be smeared with black earth, charnel ground bone powder, the dung of donkeys and camels, and as much poison as is available. In the center, one should arrange the name of the deity, and the rim should be encircled with swords or three-pronged vajras. The hearth should be strewn with rice husks and black flowers.
Into the vessel previously described, one should fill it with the urine and blood of a hawk, a human, an ox, a donkey, and a camel. Reciting "phaṭ" as before, it should be placed to the right upon the fire maṇḍala. White mustard seeds, hot butter, blood, salt, black mustard, human bone powder, and earth from a footprint—
[The passage continues with the preparation of the substances and the ritual procedure.]
One should pound together neem bark, the dung of donkeys, camels, and the like, along with hair, and fashion an image. It should be thoroughly smeared with the feathers of crows and other such birds, as well as feces, urine, thorns, potsherds, bone powder, great fat, great flesh, and so forth, along with blood, poison, mustard seeds, and the juice of the unmādana plant. Then, having consecrated water with the sarvakarmika mantra and sprinkled it for purification, one should visualize all of these as the object of the rite. Having smeared the body of the image with poison, mustard seeds, and so on, one should perform the homa offering. A lamp of great black oil should be placed to the left. For the fuel, one should use pungent, thorny, bitter, or foul-smelling wood from charnel grounds, as well as the dried dung of donkeys, camels, and the like. Then, one should prepare sacrificial wood (samidh) from neem, khadira, kovidāra, śiṃśapā, madanī wood, pungent wood, thorny wood, bitter wood, or wood from cremation grounds, measuring ten finger-widths according to the standard proportions and having a triangular tip, and smear it well with poison, mustard seeds, and blood. Then, one should kindle fires from a charnel ground, fires from charnel ground bones, fires produced by rubbing a fire-drill (araṇi) made from cremation wood, fires from stone, or fires taken from a fierce person's house.
In that regard, the body color of the Fire God (Agni) is black, with hair blazing upward and eyes like a mass of glowing embers. His mouth is agape with bared fangs, a fierce face with a scowling frown, and he is extremely wrathful. He has a terrifying form with a large belly, short and thick limbs, a black cloth draped across his shoulder, and is adorned all over with black ornaments. He blazes like the fire at the end of an eon, and his face is like a sacrificial hearth.
Then, the practitioner (mantrin), with a very fierce mind, should wear an upper garment of black cloth from a charnel ground and be adorned with blue-colored ornaments. Wearing a garland of blue flowers across his shoulder and a lower wrap of cloth smeared with charnel ground blood, his eyes should be intensely blazing and his face extremely wrathful. He should sit with his left foot pressing down upon the right, gnashing his teeth and remaining with a fierce mind above the form of the object of practice. Alternatively, he should sit upon black charnel ground bricks in the manner previously described, pressing down upon the heart of the object of practice.
The object of practice should be visualized as having a faded complexion, a changed countenance, and an extremely wretched state. Alternatively, with a dancing posture of extended and contracted limbs, he should face the direction of the practice at the heart of the object of practice. One should perform the ritual of wrathful activity (abhicāra) with a mind of great compassion turned to anger toward those who act as enemies to the Three Jewels, who revile the master (ācārya), who cause schisms in the mantra tantras, and who act maliciously toward all sentient beings. Furthermore, this is taught specifically for the sake of the practitioner.
In that regard, one should commence wrathful activities at midday or midnight on any day of the dark fortnight. From one’s own heart, a host of wrathful deities emerges, bearing various kinds of weapons; one should visualize them completely hacking and devouring the object of the rite through such applications. With the threatening gesture of the left hand, and especially by gazing with the blazing left eye, one should recite: phaṭ amukasyābhicāryaṃ kuru phaṭ, and perform the wrathful homa fire offering.
Regarding the specific types of activities, they are performed through the application of exhortation and the application of mantra. For the rite of vidveṣaṇa (causing division): oṃ ji svāhā; hūṃ amukaṃ vidveṣaya hūṃ. For uccāṭana (expelling): oṃ khaṃ svāhā; hūṃ amukam uccāṭaya hūṃ. For stambhana (paralyzing) and mohana (deluding): oṃ hūṃ svāhā; boṣatta amukaṃ stambhaya mohaya viśodha. For māraṇa (killing): oṃ ghuḥ svāhā phaṭ; amukaṃ māraya phaṭ. One should understand other rites in the same manner.
Then, from the hearts of the deities who have been satisfied by the homa, immeasurable hosts of wrathful deities are emanated. These wrathful deities cause a continuous rain of vajra thunderbolts and various weapons to fall upon the body of the object of the rite. Having swiftly liberated that very object, one should transport them to the pure land of Sukhāvatī through the application of the three syllables. The emanated wrathful deities are then reabsorbed into the heart. For the practice of accomplishment alone, one should perform the approach (sevā) to the wisdom maṇḍala with the root mantra.
This is the sequence for the wrathful homa. In order to bring under control or summon the gods, nāgas, yakṣas, gandharvas, garuḍas, asuras, kinnaras, and so forth, along with their consorts and royal retinues, or whichever object is to be acted upon, one should perform the empowerment or summoning homa.
In that regard, to the east or west of the great maṇḍala, one should construct a summoning hearth. This should be made from red-colored earth in the shape of a bhaga or like a half-moon. In the center, a lotus and vajra are consecrated, and the rim is encircled by a garland of lotuses. In the center, the deity’s insignia is to be placed using red sandalwood. For summoning, it is marked in the center with a single-pointed vajra and a vajra hook, and the rim is completely encircled by hooks. The rim and depth of that hearth are the same as those of the peaceful hearth.
Having prepared the hearth in that manner, the floor is plastered with red-colored earth. Upon that, it is well-smeared with red-colored fragrance, and red flowers are to be strewn there. Having well-plastered it with branches of the plantain tree and so forth, one should fill a vessel as previously described with water mixed with red fragrance and red flowers. Consecrated with the mantra ending in hoḥ, it should be placed to the right for summoning and to the left for bringing under control. [One should use] priyaṅgu, campaka, puṇnāga, nāgakesara, lakuca, aśokaja, and a single tree situated in the middle of a forest.
One should use wood that has red flowers and red fruit, measuring five finger-widths in length for the sacrificial fuel (samidh) from the western branch. This wood should possess all the qualities previously described and be untainted by defects; alternatively, it may be wood that is sour in taste, red in color, and from which red flowers and fruit grow. For the rite of magnetizing (vaśīkaraṇa), it should be placed on the ground of a half-moon in the southern direction. For the rite of summoning (ākarṣaṇa), one should place thorny wood shaped like a hook on the ground of a hook in the northern direction. One should use fuel from the nimba tree, the āmalaka tree, or any sour wood with red flowers and fruit. This should be equal in size to the dimensions of the hearth. For summoning, use wood with thorns. The fire should be taken from the house of a prostitute or a dyer. For summoning, it should be taken from the house of a butter-maker or from the marketplace of a merchant.
The deity of fire (Agni) is red in color, adorned with all red upper garments, lower wraps, and ornaments, and wears a garland of red flowers across his shoulder. He sits upon a red lotus seat, and his other characteristics are the same as previously taught in the ritual. In that regard, the mantra practitioner should wear red clothing, wear a crown of red flowers and red cloth, and anoint his body with red fragrances such as saffron and sandalwood.
Abandoning a mind of anger and pride, and possessing the red-colored application of magnetizing, one should form the shape of a source of phenomena (dharmodaya) at one's heart with a naturally arisen courtesan. Facing the western direction, one should sit in the vajra posture. For summoning, one should look slightly upward. In that regard, the mantra for magnetizing is: OṂ Ā SVĀHĀ HOḤ AMUKAṂ VAŚAṂ KURU HOḤ. For summoning, it is: OṂ HŪṂ SVĀHĀ JAḤ AMUKAṂ ĀKARṢAYA JAḤ. Reciting these mantras, one should perform the homa for magnetizing or summoning at midnight.
The deities, satisfied and delighted by the homa, emanate immeasurable hosts of deities from their hearts, whose colors correspond to the activity. Holding a bow of red flower garlands and arrows of red utpala branches, they draw them back to the limit of the right nostril and strike the heart of the one to be magnetized, thereby summoning and bringing them under control. For summoning, one binds the neck of the one desired to be summoned with a noose of red utpala branches, seizes them by the heart with a hook of red flowers, swiftly summons them, and places them beneath the feet of the practitioner. One should then withdraw the emanated deities and meditate on them dissolving into one's own heart. This is the sequence of the homa activities for magnetizing and summoning.
In order to complete the activities as previously explained, one should perform the homa for each specific activity, just as it is known as the "homa for all activities." Why is that?
To please the deity and to prolong life, one should offer dūrvā grass smeared with butter. Furthermore, for the sake of protection, one should offer kuśa grass smeared with butter as an offering to the meditational deity. Moreover, at the end of the mantra, one should perform the fire offering (homa) with knowledge of the sequence as taught, according to the specific syllables of the exhortation, the substances, the visualizations, the mantras, and the seed syllables of generation.
One should commence the fire offerings of the four activities with the intention preceded by pacification and so forth, according to the specific day, time, and occasion. Furthermore, it is said: "Perform the fire offering of enrichment with joy; when all is complete, perform pacification. To kill the malevolent, perform the rite of killing; for the sake of power and so forth, make the supplication." Just as the mantra practitioner performing the external fire offering, in order to purify the seat and all substances, should possess the deity yoga and visualize from loving-kindness up to emptiness.
In that regard, by establishing the ultimate truth and the conventional truth, one should understand the substances and the forms of the deities as the nature of the two truths. In that regard, preceded by the intention to fully complete the path of the Great Vehicle for the Hearers, Solitary Realizers, and so forth, individuals of inferior, middling, and superior capacity, in order to attain the fruit of supreme liberation, are introduced to this path of the fruit and established in perfectly complete awakening. In that regard, it is said: "The fire offering possesses the three characteristics."
Possessing the three stages, and possessing the three activities of action, the Tathāgata is the fire offering (homa). If one performs the fire offering without the characteristics, without knowing the stages, and having abandoned mantra and wisdom, that great delusion will have no result. If one undertakes the activity while possessing all the characteristics as taught above, all of one's accomplishments (siddhi) will be swift. Furthermore, in order to make the accomplishment extremely swift, one should contemplate with one-pointedness until the respective fire offering is complete. The hearth, kuśa grass, flowers, water for the guest, and so forth; the ladle and the pouring spoon; the wood, the fire god (Agni), the deities of the maṇḍala, the offerings, and so forth; and the self—all these, in their various forms, are for the sake of purifying the afflictions (kleśa) and the obscurations to the knowable (jñeyāvaraṇa). Having generated the wisdom of individual discernment (pratyavekṣaṇā-jñāna), one should make the mind one-pointed in order to realize the expanse of phenomena (dharmadhātu). Furthermore, that which is to be explained next: the results of the individual substances for burning are taught. As for what I have not taught, it should be known from the oral instructions of the Guru. For the sake of entering the pure realms, the ground is thoroughly seized. By the hearth, the celestial palace (vimāna) is attained. By the butter, the fruit is ripened. By the fuel sticks (samidh), majesty is generated. The firewood is the great hero. By the kuśa grass, all are protected. By white mustard seeds, pacification (śānti) is performed. By uncracked rice, increase (puṣṭi) will occur.
Sesame burns away all misdeeds;
Parched grain bestows the accomplishment of the visualized object;
Māṣa beans generate great strength;
Barley brings about the accomplishment of swift-footedness;
Durvā grass extends one’s lifespan;
Wheat pacifies all diseases;
Milk with honey increases insight;
Rice porridge bestows everything.
Fire bestows the eight common accomplishments
And whatever accomplishments one desires.
Through the maṇḍala of the yidam,
The supreme accomplishment is achieved.
From the remainder, one should know the specific actions:
They are the accomplishments of pacification and so forth.
The pouring ladle is the nature of insight,
And the dipping ladle is correctly explained as method.
Their union is non-dual wisdom;
From that, the dripping of the essence of non-duality
Is held to be the nectar of great wisdom.
By means of that application, one makes offerings to the fire deity;
The self is also explained through that application.
If one undertakes the fire offering in this way,
Through it, the supreme accomplishment is attained.
This is the sequence of the fire offering ritual.
When the fire offering worship is thus complete, one should begin the entry of the disciples into the maṇḍala. In that regard, the mantrin should visualize the wheel of deities as being directly present, and having made perfect offerings and praises according to the previous sequence, one should perform the tasting of nectar and so forth. Then, for the purpose of fully embracing the disciples through the conferral of empowerment and so forth, the ācārya himself enters the maṇḍala by the sequence of entering the maṇḍala as a disciple, and receives [the empowerments] in the proper order.
The master, having obtained the authorization for the ritual action, should, in order to ripen the disciple within the maṇḍala, recollect the nature of Vajradhara—the essence of all phenomena, the non-dual suchness, the wisdom-body that is the nature of the maṇḍala circle, and the embodiment of uncontaminated great bliss—exactly as it is. Then, one should make this supplication with these words:
"Because you are born from space and possess the marks,
The supreme, without beginning or end,
The nature of the Great Being Vajra,
Grant me the accomplishment of Hevajra.
The great accomplishment, the supreme of all,
The supreme deity, the Great Lord,
The King of all Vajra-holders,
Grant me the accomplishment of the supreme, unchanging state.
You are faultless and eternal,
Passionate with passion for all,
The Great Passion, the Great Joy.
O Bhagavān, grant me accomplishment in that very suchness.
The supreme of all great joys,
The primordial Tathāgata of beings,
Samantabhadra, the self of all,
Grant me the accomplishment of the Bodhisattva.
The King of all great accomplishments,
By the supreme King of the Great Lord,
Praised as the Great Accomplished Vajra,
Make me the Lord of Vajra-Arrogance.
Pervading the minds of all sentient beings,
Dwelling in the hearts of all sentient beings,
You are the very father of all sentient beings.
Through the truth of the supreme commitment of passion,
The supreme wisdom, the maṇḍala of skillful means and insight—
By that truth, O Protector,
May you perfectly fulfill my desires."
All phenomena are like reflections:
Pure, luminous, and untroubled,
Ingraspable and inexpressible,
Arising entirely from causes and karma,
Definitely born from suchness.
By this truth, within the maṇḍala,
May all disciples clearly see
The reflection without any stain.
Then the ācārya comes outside the curtain. The supreme disciple, preceded by a maṇḍala offering, presents the best of offerings, prostrates with the crown of the head at the feet, and should make this supplication, desiring to receive the ācārya empowerment:
"Grant me the irreversible wheel empowerment,
Endowed with suchness.
Grant me the activity ācārya
Of the pure maṇḍala of deities.
For the sake of all sentient beings,
I shall always act as the ācārya
Of the samaya of all Buddhas,
The perfect secret vow."
Thus, the supplication should be made three times. Then the ācārya, having been supplicated, makes a supplication to the deities of the maṇḍala and should mentally obtain their permission:
"I, who am called [name],
Shall uphold the supreme bodhicitta.
Having fully possessed the secret vow,
I desire to enter the great maṇḍala."
Having spoken thus, the ācārya says: "O great beings, do you wish to enter today into the supreme palace of the utterly pure, great secret family?" To this, the disciple replies: "I seek your great kindness."
Then the master, having bathed the disciple and anointed their limbs with fragrant scents, having perfumed the mouth with betel nut and the like, and having fashioned a crown of flowers and red cloth, blesses the red cloth and covers the face. Endowed with the supreme gift, the disciple is made to hold a flower garland blessed with the mantra āḥ khaṃ vīra hūṃ. Having performed the sprinkling of water from the all-activity vase with that same mantra, the disciple is visualized as their own chosen deity. Having blessed the body, eyes, and so forth, the master should ask the questions outside the curtain for the purpose of entering the maṇḍala: "Who desires bliss?" The disciple replies: "O Great Joy, I praise you; O Great Protector, I seek you." Having made this request and offered flowers and the like at the feet of the guru, the disciple is led in with hūṃ and, having performed three circumambulations, is placed at the eastern gate of the maṇḍala. Placing a vajra at the heart, the master says: oṃ vajracittam utpādayāmi—"I generate the yoga-mind." Then: oṃ suratasamayas tvaṃ hoḥ siddha vajra yathā sukhaṃ—"O you who are pleased with the commitment, hoḥ! Accomplished vajra, as is bliss." With these words, the vajra together with the flower is placed at the heart. Then it should be said: "Today, through the blessing of all the Tathāgatas, you must not speak of this supreme secret of all the Tathāgatas to those who have not seen the maṇḍala, nor to those who lack faith." Then, with the all-activity mantra or...
Having summoned the disciple with the ṭakki mantra and led them inside the curtain with the a-khaṃ-vīra mantra, the disciple should prostrate to the ācārya and the maṇḍala and speak as follows:
"Oṃ, if I offer my body as an attendant to all the tathāgatas, what need is there to mention others? Oṃ, if I offer my body as an attendant to the vajrācārya, what need is there to mention others? Oṃ, if I offer my body for the sake of protecting all sentient beings, what need is there to mention others?"
When the disciple has thus made the request, the ācārya should then proclaim the three samayas:
"Today you have entered the family of all the tathāgatas. Today I shall generate in you the vajra-like wisdom, and nothing else. Since by this wisdom one attains the accomplishments (siddhi) of all the tathāgatas, what need is there to mention other accomplishments? I shall generate such wisdom in you; do not speak of this to those who have not seen the maṇḍala. Otherwise, your samaya will be violated. Hūṃ!"
Then, placing the vajra upon the disciple's crown:
"This is the samaya-vajra. By placing it firmly upon your crown, if you speak of this method, your head will split into a hundred pieces; there is no doubt it will be utterly destroyed."
Then, placing the vajra at the heart:
"Oṃ, Vajrasattva, today you shall be truly entered into your heart. If you speak of this method, he will immediately tear you apart and depart."
Having thus proclaimed the samaya, the water containing the five amṛtas is consecrated with the three syllables. Into a lotus vessel, it is blessed seven times with: oṃ vajrodaka ṭhaḥ ṭhaḥ ṭhaḥ. Then one says: "Drink! This is the water of hell for you; if you transgress the samaya, it will burn you. If you guard the samaya, the accomplishment will be achieved through this water of vajra-amṛta." Recite: oṃ vajrodaka ṭhaḥ ṭhaḥ ṭhaḥ.
The ācārya should then teach the samaya. To make the vow firm, he says: "From this day forward, I am your Vajrapāṇi. Whatever I command you to do, you must do. Do not treat me with contempt. If you do not abandon your misdeeds, you will die of a strange disease and fall into hell."
Then the disciple offers the supreme gift to the ācārya and prays: "May all the Tathāgatas grant me their blessing! May glorious Vajrasattva descend into me!" Having said this, at the disciple's heart, one meditates on a square yellow earth maṇḍala arising from laṃ, marked by four three-pronged vajras and consecrated in the center by hūṃ. At the throat, one meditates on a white circular water maṇḍala arising from vaṃ, marked by a vase and consecrated by āḥ. Then, at the crown of the head, one should visualize a blue wind maṇḍala arising from yaṃ, shaped like a bow, marked by banners, and consecrated in the center by haḥ.
Beneath the feet is the syllable jhaiḥ, the nature of which is blazing; above that is a wind maṇḍala. Above that, one should visualize a triangular fire maṇḍala arising from a red raṃ, the nature of which is blazing. Through the application of its intensely blazing rays of light, one should cause [the wisdom] to descend while sounding the bell. Recite: oṃ āveśaya stambhaya ra ra calaya calaya hūṃ ha a jhaiḥ. Having exhorted with this mantra, one should cause the descent until it has arrived. Alternatively, it is taught that one should cause the descent by exhorted by the wind maṇḍala situated beneath the disciple’s feet at the heart, or by focusing on the special syllable. At that very time, through the power of a very strong divine pride, one should perform a dance accompanied by the sound of the bell and so forth, reciting: oṃ lole lole hūṃ āḥ. One should cause the descent until it has arrived. When observing that it has descended, one should visualize the Desire Vajra in form and meditate on a red a on its tongue. "Abiding as the Desire Vajra, speak, O Vajra, of the virtuous and the non-virtuous!" Following that, one should ask about the experience and perform the rite for stabilizing the descent of wisdom. Recite: oṃ vajra tiṣṭha vajra samaya pratipālaya hūṃ hūṃ ho ho. Once the wisdom has been stabilized by this mantra, one should perform the blessing of the being. As for entering the maṇḍala: "By the blessing of the truth today, I have summoned the disciple. Just as [their] merit is, so is the deity; in this sequence of the family."
Whichever family is the best within this, such a maṇḍala is cast upon it. Then, one should ask the student about the appearance of the colors in their field of vision. According to whether the forms of light rays—white, yellow, red, or black—arise in the mind, the activities of pacifying, enriching, magnetizing, or subjugating should be shown. Then, the previously held flower garland should be cast with the power of the syllable HŪṂ and the recitation: pratīccha vajra hoḥ. By the manner in which the flower falls, one should examine the superior or middling accomplishment.
Through the specific deity upon which it falls, one should examine the specific accomplishment. If it falls upon the Buddha’s uṣṇīṣa, there is no doubt that the accomplishment of Mahāmudrā will be achieved. If it falls directly upon the eyes or the face, the accomplishment of reciting secret mantras will be achieved. If it falls upon the upper part of the body, that is explained as the supreme accomplishment. If the flower falls upon the lower part of the body, the Sage has taught that it is a middling accomplishment; through this, one will attain the supreme state of Buddhahood. Through the middling, one will achieve the accomplishments of Īśvara and so forth, or else the accomplishment of treasures. By this sequence, the accomplishments should be examined in the same way even for Nairātmyā. This should be understood as being directly applicable to all the deities of the maṇḍala.
If, among a hundred cast flowers, it falls far from the form, the accomplishment will be achieved in a long time. If the flower is near, it is taught that the accomplishment will also be achieved in a near time. Whichever deity’s family it falls upon, the application of that deity’s mantra should be performed.
Since he is the fortunate master,
One should assign him a name of the corresponding family.
If, upon discarding [the flower], it falls
Near the boundary of a deity,
That is known as the deity of the master.
If, among a hundred discarded flowers,
It falls having bypassed the cakra,
The fortune for accomplishment in that case
Does not belong to the deities of the maṇḍala.
If it falls at the boundary of the garland,
For the pacifying homa, preceded by the application
Of burning away misdeeds, one should
Discard the flower again.
If one is doubtful or lacks faith,
One should not be made to discard the flower,
Because there is no fortune for accomplishment.
If it falls exactly on the boundary,
Or if it bounces and falls outside the maṇḍala,
Having first performed an auspicious rite,
The wise one should discard it again.
In all instances of discarding the flower,
If it strikes the center of the palace,
Because he is fortunate,
The distinctions of superior, middling, and so forth
Are clearly differentiated by the parts of the lines.
By such a sequence,
If it does not fall correctly,
And it is not struck even after three attempts,
He has no fortune to enter.
This is the sequence for discarding the flower.
Then, having identified the nature of the deity by the sequence of where the flower fell, one should take the flower garland, recite this mantra, and place it on the crown of the head: pratiṣṭha samīṃ sattva mahābala. This is the empowerment of the flower garland.
Then, one should meditate on an oṃ with rays of light in the disciples' eyes and say:
*Oṃ, Vajrasattva, today you
Diligently open your eyes.*
"Opening the eyes of all, the unsurpassed vajra-eye," he says, and removes the blindfold. Then, showing the Hevajra maṇḍala, he says: "O [Name], look well upon the Hevajra maṇḍala!" Having said this, he should show it in the proper sequence, including the names and colors of the deities. Then, the ācārya, becoming joyful, says to the disciple:
"Look upon this excellent maṇḍala! Now, generate supreme faith. Through the blessings of mantra and mudrā, you are born into the family of the Buddhas. Because you have seen what was never seen before, be respectful toward the guru, maintain all the samayas, and apply yourself to the secret mantra. Thus, you are born as a son of the heart."
Then the disciple prostrates at the feet of the guru and says:
"Oṃ! I abide in the supreme maṇḍala of the great vajra maṇḍala. Oṃ! Today I see the maṇḍala of the great yoga. Oṃ! In the great secret maṇḍala, I am empowered within the maṇḍala."
This is the sequence for entering the disciple into the maṇḍala. Then, in order to bring auspiciousness to the disciple, the ācārya places the disciple upon a maṇḍala at the eastern gate of the maṇḍala and recites this auspicious song:
"Perfect in all qualities, like a mountain of gold, the protector of the three worlds, who has abandoned the three stains..."
The Buddha, who possesses eyes like the petals of a blooming lotus—by that auspiciousness, may there be peace for all beings; this is the first. The supreme, most excellent, and immovable Dharma taught by him, renowned throughout the three worlds and honored by gods and humans, the sublime Dharma that brings peace to all beings—this is the second auspiciousness of virtue in the world. The sublime Saṅgha, endowed with the Dharma and rich in the auspiciousness of learning, the abode honored by gods, humans, and asuras, the supreme assembly, the foundation of modesty and glory—this is the third auspiciousness of virtue in the world.
Then, the disciple, holding flowers, should make this supplication: "Just as Vajrabodhi made the request for the great offering to the Buddha, so too, for the sake of my complete protection, may Vajrākāśa grant it to me." Having thus supplicated, the disciple is placed upon an eight-petaled lotus. Visualizing them as Akṣobhya, all the Tathāgatas transform into the form of Hevajra. Holding precious vases filled with the nectar of wisdom and accompanied by hosts of consorts, they are visualized as conferring empowerment upon the disciple:
"The great vajra empowerment,
Venerated by the three realms,
Arising from the three secrets of all the Tathāgatas—
Today, I confer this empowerment upon you."
Holding the vase with vajra fists, the empowerment is conferred while reciting: "Oṃ vajra abhiṣiñca." Thus, the empowerment of the Universal Monarch is conferred. This is the sequence for the victory vase.
By the second [verse], the initiation should be conferred by the vases of the intermediate directions, such as Gaurī and the others. The nature of the mirror-like wisdom is the water initiation. In that regard, the disciple is visualized as a precious king; upon his crown, one visualizes the deity of his [Buddha] family with a crown of gold and so forth, and the initiation is conferred. By means of the aforementioned mantra and words, the initiation is conferred, and all the Tathāgatas of the ten directions are summoned and dissolved into the crown. This is the crown initiation, the nature of which is the wisdom of equality.
Then, the disciple is visualized in the form of Amitābha. Having generated Amitābha within the five-pronged vajra, the vajra initiation of the Buddhas is conferred with the words:
"The vajra initiation of the Buddhas,
The indivisible, luminous vajra,
The source of the samaya,
The gateway of the assembly of all Buddhas—
Hold this vajra!"
Having touched [the vajra] to the crown, throat, heart, and back, the vajra is placed in the hand and conferred as before. This is the vajra initiation, the nature of which is the wisdom of discernment.
Then, the disciple is visualized in the form of Amoghasiddhi. Having generated Amoghasiddhi within the bell, it is placed in the left hand. With hands holding the vajra and bell, one embraces [the disciple] and recites: oṃ vajrādhipatistvam abhiṣiñcāmi tiṣṭha vajrasamayas tvam. By conferring the initiation as before, the bell initiation is bestowed, which is the wisdom of all-accomplishing action.
Having fully brandished the vajra and bell, the master empowerment is conferred. The disciple is visualized in the form of Vairocana, and the vajra and bell are held at the crown of the head. Reciting "Oṃ vajrasattva tvaṃ abhiṣiñca vajranāma abhiṣekata," the empowerment is bestowed. "O, Glorious [Name], by this conferral of the name empowerment in this great maṇḍala, in a future time you shall become the Vajradhara known by this name." This is the empowerment of the nature of the wisdom of the dharmadhātu. Through these empowerments, permission is granted to hear the mantras and tantras, to perform all the rituals of accomplishment, and to explain all the sādhanas and so forth. These constitute the empowerments of the practitioner, the five vidyā empowerments. They are called "vidyā empowerments" because ignorance is abandoned and the five wisdoms are attained.
"Whatever appears is the nature of the principal Heruka; phenomena are individually pure—view the wisdom of the Buddha in that way. Through the common vidyā empowerments, the awakening of a bodhisattva is attained, but the extraordinary awakening of a perfectly complete Buddha will not be reached." Therefore, those who desire to attain perfectly complete awakening in the future should receive the master empowerment. Possessing the common vows, and preceded by the extraordinary vows of the master, the vajra conduct is bestowed. However, the prophecy and the permission are not given. Why is that? Because it is the nature of the stage of non-retrogression.
Furthermore, regarding the prophecy and encouragement according to the inclinations of specific individuals, some masters have stated that at the time of conferring the Vajra Conduct empowerment, one merely provides the prophecy and encouragement, but does not grant the authorization (anujñā). Others, however, state that making inclination the primary factor, the authorization is granted through the five verses beginning with, "For the sake of the benefit of all sentient beings..." and so forth.
Then, having trained in the mudrā of one's own deity and recited the root mantra or the essence mantra one hundred and eight times, the authorization is granted to the disciple. [The master says:] "I shall cause you, my son, to correctly enter this supreme path which brings all Buddhas near. I grant you the authorization for the collection of stages as they have been taught."
Then the disciple says: "I shall uphold this knowledge, the heart of the Blessed Vajradhara." Having said this, the master recites the authorization mantra one hundred and eight times and instructs the disciple: "Do not reveal [this] to those who do not know the mantras, mudrās, wisdom, and the suchness of the self, nor to those who do not know the suchness of the maṇḍala, nor to those who have not seen the maṇḍala. If you or whoever you reveal it to should enter into it with attachment and aversion, you will certainly fall into hell." This is the ritual for the branch of the Knowledge Empowerment (vidyā-abhiṣeka).
Then, once the disciple has received the vidyā-empowerment and taken the vows of the ācārya, they should prostrate at the feet of the guru, offer the supreme gift, and make this supplication:
"Just as Vajrabodhi supplicated the Buddha
Regarding the caitya, so too, for the sake of my complete protection,
Grant me the Vajra of Space."
Having made this supplication three times, the disciple is to be led into the maṇḍala. At the eastern gate of the great maṇḍala, a special throne is arranged upon a drawn eight-petaled lotus, and the disciple is seated there. The ācārya, possessing the deity yoga, emanates light rays from the heart center into the expanse of space. All the Buddhas of the ten directions are visualized in the form of Heruka.
Inviting them with various offerings, parasols, victory banners, flags, diverse sounds, and the chanting of various auspicious songs, they are visualized holding precious vases filled with the nectar of wisdom and conferring empowerment. With these words, the empowerment should be conferred:
"By the empowerment of the Great Vajra,
The nature of the Buddhas' minds,
Venerated by the three realms,
This supreme empowerment of the three secrets,
The embodiment of all Buddhas,
Is now bestowed upon you."
Having spoken thus, the empowerment is conferred while holding a lotus vessel. Then, the disciple should be taught the suchness of the maṇḍala, the suchness of the deity, and the activities and duties of the ācārya. This is the taking of the utterly pure heart mantra.
The maṇḍala is for the sake of fully grasping meditative absorption (samādhi) and demonstrating the characteristics of the Saṃbhogakāya. The celestial palace (vimāna) is for the sake of the mind’s appearances being naturally pure. It is square for the sake of the mind being in meditative equipoise. The four lines are the purity of love, compassion, joy, and equanimity. The lines are the recollection of the Dharma. The secondary lines are for the sake of abandoning the false view of the body of truth, the false view of the inferior, the false view of engaging in discipline, and the false view of deviating from the authentic. The various ornaments are the purity of the accumulations of the vows, acting for the benefit of sentient beings, and gathering virtuous qualities. The five colors of the mind are faith, diligence, mindfulness, meditative absorption, and insight. The eastern archway is the abandoning of unvirtuous qualities that have arisen. The southern archway is the non-arising of unvirtuous qualities that have not yet arisen. The western archway is the arising of virtuous qualities that have not yet arisen. The northern archway is the preservation of virtuous qualities that have already arisen. The frieze of sensory qualities is the purity of the four applications of mindfulness: body, feeling, mind, and phenomena. The goddesses of song and dance who reside among the deities are the purity of fully grasping patience, the Dharma, the meaning, and the mantra. The eastern gate is the liberation of emptiness (śūnyatā). The southern gate is the liberation of signlessness (animitta).
The liberation of wishlessness is the western gate. The liberation of the unconditioned is the northern gate. The conduct and the bases of miraculous power are the two precious pillars of the eastern direction. Diligence and the bases of miraculous power are the two precious pillars of the southern direction. The mind and the bases of miraculous power are the two precious pillars of the western direction. Aspiration and the bases of miraculous power are the two precious pillars of the northern direction. Because of the completion of the accumulations of merit and wisdom through impartial compassion for all, there is the full vase. Mindfulness, the discernment of phenomena, pliancy, diligence, joy, absorption, and equanimity are the seven branches of awakening; they are the flower garlands. Because of the abandonment of all obscurations, the thorough realization of absorption and insight, and the purity of the Tathāgata’s path-wisdom, there is the fan. Because the seeds of the afflictions are destroyed and one is free from the afflictions, there is the lattice. Because the secondary afflictions are destroyed and one is free from them, there is the half-lattice. The purity of the mirror-like wisdom and so forth is the mirror. Because all beings are indivisible from the nature of phenomena and are unstained by the defects of saṃsāra, there is the lotus. The purity of the bodhicitta that arises from all sentient beings and is characterized by non-arising is the moon.
The wisdom of primordial awareness (jñāna) arising from the vajra-like absorption (vajropamasamādhi) is the solar maṇḍala. Because the five sensory qualities are perfectly integrated into the path and the clairvoyances of form and so forth are abandoned, there is the frieze of sensory qualities. Because it is the concordant cause of the wisdom of the utterly pure dharmadhātu, it is the excellence of the offerings. Because of conscientiousness and a sense of shame, it is adorned with various swords. The purity of the twelve branches of the excellent speech—the Vinaya, the Sūtra class, the Geya (verses), the Vyākaraṇa (prophecies), the Gāthā (verses), the Udāna (inspired utterances), the Avadāna (legends), the Jātaka (birth stories), the Vaipulya (extensive teachings), and so forth—is the sound of bells on banners stirred by the wind. The purity of the five eyes—the flesh eye, the divine eye, the wisdom eye, the dharma eye, and the Buddha eye—is the five-colored border (pañcarekhā). In this way, the suchness (tattva) of the Nairātmyā maṇḍala should also be understood. Furthermore, there is this distinction: the purity of the eightfold noble path—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right absorption—is the eight pillars. Because of the complete liberation from the five bonds in every respect, and...
In order to turn the wheel of Dharma of the vajra-like path of all the perfect Buddhas, there is a vajra garland above the eight pillars. To symbolize that all world systems are selfless, there are the eight great charnel grounds. This is the suchness of the maṇḍala.
The individual purification of the sense base of form and the nature of the Body is Gaurī. The individual purification of the sense base of sound and the nature of the Mind is Caurī. The individual purification of the sense base of odor and the nature of the Speech is Vetālī. The individual purification of the sense base of taste and the nature of Wisdom is Ghasmarī.
The purification of the earth element and the wisdom of the suchness of the Body is Pukkasī. The purification of the water element and the wisdom of the suchness of the Speech is Śavarī. The purification of the fire element and the wisdom of the suchness of the Mind is Caṇḍālī. The purification of the wind element and the wisdom of suchness is Ḍombinī.
The result of the purification of wisdom as it has been taught, the nature of the unsurpassed awakening of the state of the Great Vajradhara, is the glorious Hevajra. In the maṇḍala of selflessness, the nature of the sense base of touch and the faculty of the wisdom of insight is Bhūcarī. The sense base of phenomena and the faculties of faith, diligence, mindfulness, and absorption—
The nature of the purity of the power of insight is Khecarī. The nature of the faculty of faith is Gaurī. The nature of the faculty of diligence is Caurī. The nature of the faculty of mindfulness is Vetālī. The nature of the faculty of absorption is Ghasmarī. The nature of the [first three] bhūmis—Extremely Joyful, Stainless, and Luminous—is Pukkasī. The nature of the [next three] bhūmis—Radiant, Difficult to Conquer, and Manifest—is Śavarī. The nature of the [next two] bhūmis—Far-Gone and Immovable—is Caṇḍālī. The nature of the [final two] bhūmis—Excellent Intelligence and Cloud of Dharma—is Ḍombinī. She is the purity of the aggregate of form, the sense base of the eye, and great delusion. The nature of the mirror-like wisdom of the Buddha is Vajrā. The nature of the wisdom of the Buddha’s equality, which is the purity of the aggregate of feeling, the sense base of the nose, and great pride, is the secret Gaurī. The nature of the wisdom of the Buddha’s discernment, which is the purity of the aggregate of perception, the faculty of the tongue, and great desire, is Vārīyoginī. The nature of the wisdom of the Buddha’s all-accomplishing activity, which is the purity of the aggregate of formations, the sense base of the body, and great envy, is Vajraḍākinī. The nature of the wisdom of the Buddha’s dharmadhātu, which is the purity of the aggregate of consciousness, the sense base of the mind, and great hatred, is Nairātmyā.
These are the suchness of the deity. The complete purification of the outer and inner grounds and so forth are the duties and activities of the master. Then, one who possesses the three samayas is a fit vessel for the vajra conduct. Having blessed it as a vajra:
"The vajra endowed with the five wisdoms,
Praised by all the Buddhas,
I shall truly bestow upon you.
HŪṂ: Hold it perfectly at the heart.
Speech is like an echo;
Various sounds, free from conceptualization,
Completely transcending the domain of expression.
The bell is the nature of speech;
You must hold it.
This is the samaya of speech;
Hold it perfectly with the syllable ĀḤ.
The tantra, the essence of method and insight,
The indivisible vajra nature,
The embrace is the Mahāmudrā;
This is the samaya of the body.
Hold it perfectly with the syllable OṂ."
When one thus possesses the three samayas, the vajra conduct should be bestowed. From the syllable HŪṂ, the nature of Vajrasattva, the essence of cause and effect, is generated. Once the ritual is complete, the vajra is given to the disciple:
"This is the vajra of all the Buddhas,
Held in the hand of Vajrasattva.
You too must always hold it;
Firm is the conduct of Vajrasattva.
The being without beginning or end,
The great joy of Vajrasattva,
Samantabhadra, the self of all,
The lord of the vajra pride—
You must always hold this."
Having spoken these words, it should be placed in the hand of the disciple.
OṂ SARVA-TATHĀGATA-SIDDHI-VAJRA-SAMAYA-EṢA-TVAṂ DHĀRAYĀMI | HI HI HI HI HŪṂ | By this, one is introduced to the Vajra-holder, and the Vajra-vow is stabilized. This is explained as the resonance of the insight of all the Buddhas. You too must always hold it; the Victors intend it for supreme awakening. You must proclaim the sound of the Dharma, for the nature of existence is pure by its very essence. Having rendered it without essence and without entity, may those who contemplate the pure nature bring about the sublime existence.
With these, the Vajra-vow is bestowed. One is then made to hold the suchness of the bell and ring it. Then, having blessed it as the Mahāmudrā through the mudrā of the meditational deity, one recites the secret mantra without omission, together with the samaya of the body, such as form and so forth: "The essence of your own awareness, which dwells in the ten directions and three times—hold it with the syllable OṂ." Thus, the three suchnesses are shown.
Then, having conferred the empowerment of the six mudrās, the prophecy is given. Assuming the pride of being the principal deity and visualizing the realms of all the Buddhas as manifest, one should hold the hem of the Dharma robe at the heart with the left fist and make the right hand in the gesture of granting refuge. Then, in the sequence of the directions starting with the east, the prophecy should be given: "OṂ! By the great and supreme Vajra family, all the Tathāgatas together with one voice grant this prophecy. Having thus prophesied by me, you are Vajrasattva, the Tathāgata."
In order to accomplish the very limit of existence, you are liberated from the lower realms of becoming. O Tathāgata [Name]! Thus, it is prophesied that you are the nature of the four families: Ratna, Padma, and Karma. Having received that empowerment, the mantrin becomes the lord of all beings. Regarding the nature of Mahāmudrā, the Sugatas shall also grant the prophecy of unsurpassed awakening. In this regard, it is taught: because one attains the state of Vajradhara through mantra and mudrā, this is the prophecy to be revealed. Then, one endowed with the three samayas should be comforted:
"By seeing and entering this supreme, secret, and sacred maṇḍala, you are definitively liberated from all sins. You are now well-established in that very reality. From this vehicle of great bliss, there is no longer death and so forth for you. Unassailable and possessing the supreme fruit, rejoice in being invulnerable to anything. You have transcended the suffering of existence; in order to accomplish the sublime existence, you have become the supreme teacher. You must always guard this accomplishment of the samaya vows. This is the eternal word of the sublime ones, spoken in agreement by all the Buddhas.
One should never abandon the bodhicitta, by the mere generation of which one becomes a Buddha without doubt. One should not forsake the mudrā or the vajra, nor should one ever discard the sublime Dharma. One should not [abandon it] out of ignorance or delusion."
The great way should not be taught. Having completely renounced [self-interest], one should not be tormented by asceticism, but should maintain [the practice] at ease. These—the vajra, the bell, and the mudrās—are the future perfect buddhas; one must never abandon them. One must not disparage the ācārya, for he is equal to all the buddhas. Whoever disparages the ācārya, who is a guru equal in manner to the buddhas, disparages all the buddhas; they will constantly experience suffering. They will be killed by fevers, poisons, and the disease of snake venom, by the punishments of the ḍākinīs, and by harmful, fierce vināyakas, and will fall into the hell realms. Therefore, with all diligence, one must never disparage the vajra ācārya of great intelligence, who is the unsurpassed destroyer of virtue. You should offer gifts to the guru with devotion in a fitting manner. By doing so, harms such as fevers and the like will never arise again. Always guard your own samaya; always worship the tathāgatas; and always offer to the guru. This is equal to all the buddhas. By offering to him, one has offered to all the buddhas at all times. Offering to him is the accumulation of merit; from that accumulation, the supreme accomplishment will be attained. Because you have remained well in this, you now abide in the immediate fruit. Today you have become equal to all the samaya deities; of this there is no doubt. Today all the buddhas, together with the Vajra-holders, have conferred empowerment upon you.
The Three Realms:
The great sovereign of the three realms is taught to be the lord of kings. Today, having completely triumphed over Māra, he dwells in the supreme city. You shall undoubtedly attain that very state of Buddhahood. Thus, with a mind of supreme faith, become vajra itself. Maintain your own samaya.
Reveal inexhaustible great bliss. Today, beings will swiftly realize equality with Vajrasattva and attain permanence. Furthermore, the fourteen samayas are taught. Thus, the disciple, with affection, prostrates at the feet of the guru and says: "I shall act exactly according to the words of the Lord as they have been spoken." This is the granting of encouragement.
Then, the granting of permission: Then, possessing the yoga of one's own deity, one should consecrate a golden probe. With the light rays from one's own heart, one should begin to open the eyes with the eye-salve of wisdom. "O child, the defects of the cataracts of your ignorance—just as a master oculist [removes them], so too shall Vajrasattva, through this application, clear away the cataracts." OṂ VAJRA NETRA APAHARA PAṬALAṂ HRĪḤ. Visualizing the supreme syllable upon the two eyes of the disciple, one should clear them with the probe and the light rays. Then, with "OṂ VAJRA SATVA," one should show the mirror. To teach the nature of all phenomena: "All phenomena are like reflections; pure, clear, and unclouded; ungraspable and inexpressible."
Arising from causes and from actions,
Definitely born from suchness,
Lacking intrinsic nature and lacking a location—
Thus should all phenomena be known.
Since they are without self-nature and without a foundation,
Accomplish the peerless welfare of sentient beings;
You shall become the supreme among protectors.
Then, while ringing the bell and showing the reflection in a mirror, one should command: "Understand the suchness of all phenomena in this way," and recite these words:
"All things have the characteristic of space,
And space has no characteristic.
Because of union with space,
The supreme of all is the clarity of equality.
Like a mirror, Vajrasattva
Is pure, clear, and stainless.
The identity of all Buddhas
Dwells within your heart, my son.
Know that this is the Bodhisattva, the lord of all Tathāgatas."
Having said this, touch the mirror to the heart. Then, give the bow born from the syllable Hoḥ into the hand and say, "Accomplish the service of all Tathāgatas; subdue the four Māras!" and have the student draw four bows in the four directions, as well as upward and downward.
Then, with Oṃ vajra hetu maṃ, place a wheel between the two feet; with Oṃ vajra bhāṣa raṃ, give a conch into the right hand. From the first vowel, a book is produced, and from the last vowel, a bell is produced; give these into the left hand and say the following:
From this point forward, by the mere generation of the awakening mind, turn the wheel of Dharma! From this day forth, in the world, turn the wheel of the Protectors. Fill everywhere, without exception, with the unsurpassed conch of Dharma. Without harboring doubt or hesitation, and with a mind free from suspicion, proclaim to this world the supreme way of Secret Mantra practice. By doing so, you are said to be repaying the kindness of the Buddhas. All those Vajra-holders will also protect you in every way. Furthermore, having performed the application of the wheel-turning [empowerment] in its proper sequence, for the sake of wishing to benefit sentient beings, turn the wheel of Dharma in all world systems, in whatever way is necessary to discipline them. In place of "Dharma," the sequence of the vajra, the jewel, the lotus, and the activity wheel should be applied according to the order of these verses. By these five verses, the authorization is granted. Regarding this, there are those who say that the fourth empowerment is completed and granted after the authorization for the ascetic observances and so forth. However, in this context, it is taught that it serves as a preliminary to the sequence of the fourth. Then, having performed the purification sprinkling and so forth for the disciple, the master, having perfected all the characteristics of a Vajra Master, should place a mantra-protected bracelet on the disciple's hand. Holding a parasol above, and grasping the vajra and bell, [he should proceed].
The Maṇḍala
Having performed three circumambulations and conferred the empowerment of the six mudrās, the ācārya should speak these words to the disciple in order to uplift them and encourage them:
"Today, the disciple shall come to uphold the meaning of the tantra. Having cleared away the parasol, speak thus to the disciple: 'Now you have become a maṇḍala ācārya; you shall also uphold the Secret Mantra tantras. You shall be honored by all the Buddhas, Bodhisattvas, and deities. Out of compassion for sentient beings, you must apply yourself with diligence and draw the maṇḍala according to the ritual. You must also engage practitioners in the tantra.' Then, having recited your own mantra one hundred and eight times, give this mantra to the disciple. Say: 'This mantra is near to all the Victorious Ones,' and thus it should be given. The disciple should also say: 'Bhagavān, I shall hold it well; the accomplishment of the mantra shall be near.' Having taken up the Secret Mantra, they should recite it.
Then, in order to show the disciple the four mudrās, speak as follows: 'From this time forward, do not show even a single mudrā to anyone who does not know the four mudrās, or to one who does not know even one mudrā.' Why is that? Because those who have not seen the maṇḍala and have not entered the maṇḍala and the mudrās will fall into doubt regarding the result to be attained; therefore, they must not be shown. If they were shown, it would lead to the nature of exaggeration and disparagement, and they would fall into the Avīci hell."
"Do not teach such [persons]," he commanded. These are the common master empowerments. As for the special [empowerment], with the hands holding the vajra and bell: "Visualizing the wisdom bell itself as a sixteen-year-old wisdom consort, and embracing her well with the hands—one who is complete in all characteristics is explained to be the master." This is the supramundane empowerment. That very master empowerment is also called the "irreversible empowerment" and the "vajra master empowerment." It is called the "master empowerment of the mundane and supramundane." In that regard, the knowledge empowerments and the master empowerment are called the "vase empowerment." Because at the time of all empowerments one is consecrated by the special and common vase, it is called the "vase empowerment." By that, the obscurations of the body are purified, the empowerment of the Body is attained, and because it is the nature of the Nirmāṇakāya, it is called the "vase empowerment."
Once the master empowerment has been completed by the supreme master, for whichever fortunate disciple is a candidate for the secret empowerment, the samaya should be given to them, and they should be made to uphold the supreme vows. "If one relies upon the five meats of humans and so forth, and the five nectars themselves, the accomplishment of Hevajra will be attained. One should also take the lives of others, speak words of falsehood, take what is not given, and always consort with the women of others. One should make the mind stable in one-pointedness and slay the deluded mind born of ignorance."
All things are without intrinsic nature;
One speaks falsely for the sake of liberating the world.
Without abandoning one’s own bliss,
And for the sake of attaining the wisdom difficult to realize,
One takes what has not been given.
The consort who is unborn and free from conceptual elaboration—
By realizing her, one relies upon the woman of another.
The perfectly enlightened Buddha
Has taught these to be the samayas.
One who possesses the excellent characteristics
Should properly uphold these samayas.
Then, having prepared the five types of offerings
Endowed with all their special qualities,
In order to possess the siddhi of the vows,
The ācārya should make offerings to the disciple.
That itself is the gift of the samaya.
Then, the disciple, having offered a gaṇacakra to the ācārya,
The disciple [should offer] these eight vidyās:
Mother and sister,
Daughter and granddaughter,
Likewise, the wife of a maternal uncle,
The sister of one’s mother and mother-in-law,
And likewise the sister of one’s father—
These are renowned as the eight vidyās.
They are the nature of the eight goddesses;
If practiced, they bestow siddhi.
Then, if one does not possess those eight vidyās, one should offer whichever vidyā one possesses, such as Vajrī and the others, who are of the nature of the five families.
The dancer, the dyer, the ḍombī,
The fierce woman, and the brāhmaṇī—
Born from the family of the Tathāgatas,
These are explained as the five vidyās.
The yogin should worship them;
Whenever he embraces and kisses them,
He should engage in the play of passion.
Through the union of the vajra and the lotus,
There, one should drink the wine.
One should eat meat and great meat, and provide a feast of drinks for that. Then, one should again perform the offerings. Then, during the second watch, the disciples should be led inside. Having covered their eyes with cloth, the maṇḍala should be shown to them later. One should prepare an offering of rice and offer liquor to the yoginīs.
In a single vessel of great bliss, fill it with liquor and amṛta. The great fortunate one, having made offerings to the ācārya and the Teacher himself, should also drink with great joy after prostrating. The mudrā of giving and receiving should be opened like a lotus; this is the repeated prostration. By making offerings to the mother, the sister, the daughter-in-law, and the maternal uncle’s wife, one will swiftly attain accomplishment. Because the mind is free from conceptualization, the vajra ācārya then enjoys the assembly of the five sensory qualities. All the assemblies of yogas and yoginīs enjoy the play of desire. Having perfected all the joyful conduct, such as vajra songs, endowed with all the special offerings, the gaṇacakra is fully gathered. Then, having made the area secluded with curtains and the like, and having adorned the four directions with canopies and fans, one should spread a comfortable and soft seat. That area should be filled in the four directions with fragrant incense and butter lamps. In such a manner, the ācārya and the action mudrā remain, or the most excellent of those vidyās.
Regarding the ācārya in whom one has faith: he has soft, curly hair; a beautiful face anointed with fragrant scents; long eyes; a dark-blue complexion; well-proportioned breasts; a broad upper body and a slender waist; he is adorned with physical beauty and youth; he is of noble lineage and possesses compassion; he is steadfast and empowered; he is inseparable from the nature of meditative absorption (samādhi); and he is adorned with various garments and ornaments, anointed with frankincense and camphor.
Alternatively, the disciple should offer to the ācārya a consort (vidyā) who has reached the age of twelve or sixteen, and fully accept such a consort. Adorned with special cotton cloths and flower garlands, her body anointed with captivating unguents, she should embrace him for the sake of accomplishing bliss. Then, upon seeing the ācārya together with the consort, one should make offerings of the five types of offerings, as well as parasols, victory banners, flags, bells, various cloths, diverse ornaments, liquor, meat, and so forth. Having made such various offerings, one should offer praise:
"O, O Lord, Blessed One,
You whose nature is great peace,
You have become the supreme Vajrayoga,
Non-dual with the Great Seal (mahāmudrā).
The Vajrayoga born from me—
O you who possess the supreme, authentic meaning,
Through the grace of you, the Lord,
May you, the Guide, protect me
And lead me from the mire of cyclic existence's suffering."
Thus one should pray.
Then the master, having pressed his lips to the consort’s with his teeth, grasped her two breasts with his hands, and touched the interior of the lotus with his hand, should place her two feet upon his shoulders and engage in the consummation of desire, increasing bliss. Until bliss increases, one should practice through the bliss of kunda-rū (union). Having realized the nature of suchness, at the moment bliss arises, one should offer praise with "O Blessed One," and so forth. Having manifested the deity yoga, the faces of the wisdom consort and the disciple are bound. Then, with the kunda-rū application, the fluid that fills [the vessel] of all the Tathāgatas, which is as expansive as the moon, is brought into the vajra-jewel; grasping it with the thumb and ring finger, it should be placed into the disciple’s mouth. Then, one should speak as follows:
"Just as the Tathāgatas,
Bestowed the empowerment of the ultimate meaning
Upon the Bodhisattvas and their heirs
To perfect all bliss,
So too, may I properly receive
The secret empowerment just as it was bestowed."
Then the disciple, having examined it well, upon receiving it, should say: "Aho sukhaṃ! Aho sukhaṃ!" Then, it should be received without error through the path of the tongue just as it is. The consort also remains naked and should give to the disciple—arisen from the vajra and lotus—through the sequence of giving kunda-rū. By this, the faults of speech are purified and the secret empowerment is obtained; it is the nature of the Sambhogakāya.
This is the stage of the secret empowerment. Then, the Vajra Master shall confer the empowerment of the wisdom-gnosis (prajñājñāna) upon the disciple. Having engaged either that very consort or another, and having performed the kunda union as before, the disciple—endowed with the authentic characteristics—should offer a supplication. Then the Master, having risen, should look upon the great disciple who possesses the characteristics and is free from anger and envy, and then bestow the consort.
The Supreme Vajra Holder grants the permission to the disciple:
"You possess compassion and loving-kindness;
Take this one who possesses the great mind.
Through the pure union of kunda,
One becomes the Vajra Holder himself.
O Goddess, supreme and great abode,
Who possesses various forms and captivates the mind:
Take her, take her, O Great-Minded One!
Taking her, perform that very offering."
Then the Master places the consort into the hands of the disciple. Joy arises therein, and it should be distinguished by the divisions of the moments (kṣaṇa). By knowing the moments, one knows bliss. It is perfectly established in the form of E-Vaṃ. First is mere joy; the second is the supreme joy (paramānanda); the third is known as the joy of separation (viramānanda); and the fourth is likewise the coemergent (sahaja).
Slight joy is bliss; supreme joy is more than that. The joy of separation is the absence of desire; the coemergent is free from all [these]. First is the desire for touch; the second is the desire for bliss. The third is the very destruction of desire; then one should meditate upon the fourth.
First, joy is said to be existence;
Nirvana is due to the absence of desire.
The intermediate is mere joy;
That which abandons those is the coemergent.
The variegated, the ripened,
Likewise the dissolving, and the devoid of characteristics—
Relying upon these four moments,
Thus should the yogi understand.
The variegated is described as manifold,
Such as embracing, kissing, and so forth.
The ripened is other than that,
The wisdom that experiences bliss.
The dissolving is conceptualization,
Which brings about one's own bliss.
The devoid of characteristics is other than that,
Completely abandoning both desire and the absence of desire.
First, joy is the variegated;
Supreme joy is the ripened;
Joy-free joy is the dissolving;
Coemergent joy is devoid of characteristics.
It is neither desire nor the absence of desire,
Nor is it apprehended as a middle.
The nature that abandons these three
Is explained as the coemergent.
Having thoroughly analyzed the joy-free and so forth,
Even the nature of the three joys,
Between the joy-free and the supreme joy,
The coemergent abides there.
Empty and non-empty, this is Heruka;
This is the sequence of enumeration.
By way of the generation stage, one should analyze the coemergent in the middle of the joy-free.
Then, the distinguished consort looks at the practitioner
And speaks these words:
"Son, are you able to eat
Excrement and urine?
Likewise, semen and blood,
And constant devotion to women?
Suck upon my lotus;
Tell me, son, what bliss is there?"
The practitioner should also say: "O Goddess, what am I unable to do? I shall consume semen, blood, and so forth; I shall always show respect to women and kiss the bhaga." Then, having attained great joy, she should be stripped of her clothes and anointed with fragrant substances such as saffron, musk, and sandalwood. Having fashioned a fragrant garland of flowers into a crown, she should display her inner lotus as if it were an unstained water-born flower. The Wisdom Consort then says:
"O, you who possess all bliss! In my wondrous lotus, whoever pleases me through the ritual, I shall remain before them. To please the Perfect Buddha, act according to the purpose of the lotus. This very King of Great Bliss always dwells in this place. Approach the red drop of Great Bliss with the lotus of the mouth. Bhañja mokṣa ho!"
Then, according to the oral instructions, the practitioner should visualize the form of Nairātmyā through the union of the seed-syllable and the hand-symbol. At her heart, throat, and crown, one should visualize HŪṂ, ĀḤ, and OṂ in their proper order. Then, the vajra and lotus should be purified:
OṂ PADMA SUKHADHARA MAHĀRĀGA SUKHAṂ DA CATURĀNANDA BHAGAVIŚVA HŪṂ HŪṂ HŪṂ KARYAṂ KURUṢVA ME. OṂ VAJRA MAHĀDEVA CATURĀNANDADĀYA KA KHA GA MUKHE KĀRA SO NĀṂ THAṂ HŪṂ HŪṂ HŪṂ KARYAṂ KURUṢVA ME.
With these, they are purified. This is for the purpose of perceiving and generating supreme bliss.
Having engaged in the practices of laughing, holding hands, and embracing, one should seek the nature of the three channels in the center of Nairātmyā’s lotus through the application of the tongue or the hands. One should practice until bliss has fully expanded. In that regard, the stages of viewing and so forth—up to the paths of accumulation, preparation, seeing, meditation, and the special path of final consummation—should be understood as the process of becoming a perfectly awakened buddha through the successive lineage of the guru’s oral instructions.
The bodhicitta that has reached the tip of the jewel is the nature of coemergent great bliss. Because it is liberated from all sense faculties and possesses an apprehension that is without external objects, it symbolizes the ultimate coemergent; it is the form of the exemplary coemergent. Through the guru’s oral instructions, familiarity, the application of pressing, the mastery of the winds, and the union of the winds with an external consort, one will perceive the ultimate coemergent. If one does not possess a consort, the fourth empowerment should be conferred through the application of the waves of the sambhogakāya.
Furthermore, it is said:
"As long as the bodhicitta of yogins does not shift,
That attainment is uninterrupted; what joy is this, great bliss!
When the bodhicitta shifts,
It is the abode of all accomplishments.
The aggregates and consciousness will deteriorate;
That accomplishment is suffering.
From the yoga of that [bodhicitta], [arises]..."
One should not reject it in its true state. It is not to be taken with the hand, a conch, or a shell; rather, it should be taken with the five amṛta [nectars] of the vajra. By that, strength and bliss are generated. Then, the wise one, having arisen, should prostrate at the feet of the Guru. "O Great Being, as spoken by the Teacher, in order to attain the supreme, perfect joy, one should grasp the great bliss that is the momentary abandonment of various supports. Until the ultimate end of awakening, the Vajra Holder acts for the benefit of sentient beings. Through pacifying, enriching, and so forth, accomplishment will be achieved; of this there is no doubt. From the union of the two organs, the five [elements] arise; they are the nature of the five elements. Within the single great joy, there are five divisions. Through the thorough union of the vajra and the lotus, by the touch, the habitual tendency of solidity arises. Because solidity is the dharma of delusion, delusion is Vairocana. Because that bodhicitta is held to be the moist element of water, and because water is the nature of Akṣobhya, hatred has Akṣobhya as its essence. Through the perfect union of both, heat is constantly produced. From heat, desire arises; desire is the vajra Amitābha. The mind that abides in the lotus is of the nature of wind. Envy is Amoghasiddhi; Amoghasiddhi truly arises from wind. Bliss is not the blood of desire; blood is the characteristic of space. Space is the characteristic of avarice; avarice is the vajra of space itself. Within the single sentient being, the five forms are thus conceptualized."
The family arises from the five; therein are many thousands. Therefore, this is a single nature, the supreme, eternal great bliss. This itself is great wisdom, abiding clearly within the bodies of all. It is non-dual and yet abides as duality; the sovereign essence of both existence and non-existence. The non-duality of method and insight, the blending of passion and the absence of passion—this itself is the life-force of all living beings. It is the supreme syllable; having attained certainty regarding the moving and the non-moving, it appears equally as an illusory form. By whatever means of the maṇḍala wheel, it is eternally and certainly realized. Alternatively, all is its own self; or else, all is abandoned. It is designated as the "separation from joy" and so forth. This great wisdom, which abandons the three joys, is subtle, like the vajra-essence of space—stainless, liberation, and peace itself. You are the father, the progenitor.
By these, the obscurations of the mind are purified and the empowerment of the enlightened mind is obtained; this is the empowerment of the wisdom of insight, the nature of the dharmakāya. What was said by them? The master, the secret, and the wisdom [empowerments], and the fourth is likewise. By the enumeration of the four empowerments, one should understand the sequence of joy and so forth. If one asks how the fourth empowerment is taught, the Hevajra Tantra speaks of only three empowerments, stating: "The fourth is likewise suchness."
Regarding the passage that begins with "Thus it is said," the explanation of the fourth [empowerment] as suchness (tathatā) through water, flower garlands, and so forth, is the explanation of the arrangement of the Tattvasaṃgraha Tantra. One might ask: "How is the fourth [empowerment] taught in the Vajra Family Chapter?" In response, it is stated: "Furthermore, the fourth should be understood as the wisdom-knowledge empowerment (prajñājñānābhiṣeka) alone." It is taught as follows:
"The master (ācārya) is the 'placing' (nyāsa);
The 'view' is likewise the 'secret' (guhya);
Holding the hands is 'insight' (prajñā);
And the 'embracing of the two' is the tantra."
The meaning of this is as follows: In that context, the "placing" and "compassion" directed toward the wisdom consort (prajñā) in the form of an offering to all the tathāgatas constitutes the defining characteristic of the master empowerment; thus, it is the master empowerment. In that context, looking at the lotus with affection toward the wisdom consort is the secret empowerment, because it is proximate to the secret. Touching the body of the wisdom consort is the insight empowerment, because it is proximate to the insight. In that context, the "embracing of the two" symbolizes the ultimate suchness arising from the tantra, which is non-dual wisdom; this is called the fourth empowerment of the tantra and the result.
Some maintain that the fourth empowerment is taught as distinct from the third, because all four empowerments are taught individually in the first chapter, and thus the fourth exists separately. If that were the case, since the primary [nature] would be uncertain, one would not become endowed with the meditative cultivation.
Therefore, the fourth [empowerment] should be understood through the distinction of the two [aspects] of the empowerment of the mind. Regarding those two, when it is conjoined with the body of insight (prajñā), it is taught as the coemergent great bliss (sahaja-mahāsukha). Because it arises in close conjunction with the body of the mind’s insight, it is the empowerment of the wisdom of insight (prajñājñānābhiṣeka).
By the power of stabilizing that very [wisdom], the coemergent great bliss is made to pervade the entire body through the force of meditative equipoise. Having pervaded various phenomena and rendered them inseparable from the nature of great bliss, one becomes non-dual like the wisdom of insight, having abandoned all conceptualization. To be devoted to the mere state of great bliss itself and to abandon attachment even to that is the fourth empowerment of suchness (tattvābhiṣeka). Therefore, it is said: "The fourth is likewise suchness." Through these, the nature of the body of great bliss, characterized by the complete purity of body, speech, and mind, is the fourth empowerment. It abides in accordance with the limits of space. One should perform the consecration (pratisthā) of the Dharma and likewise of the Sugatas, the vajra, and the bell.
How should one perform the consecration for the sake of the world, which the protectors do not fully understand through the ultimate [truth]? [One should consecrate] cast images, caityas, temples, painted images of the Dharma, and volumes of scripture. Having grasped the number and dimensions, and having completed the sequence and the characteristics without doubt, one who knows that very reality should undertake the consecration.
Whoever, in order to increase merit, should make it an object of subsequent offering: if the images and so forth are well-cast, yet one has not performed the long-term approach and lacks the necessary assembly, the consecration will not be accomplished. In that case, any person who lacks the characteristics of virtue will not be honored by beings, and their form will become inferior. If one performs offerings and prostrations to that which has not been consecrated, it is like performing a homa without mantras; by burning it, it merely becomes ash, and no fruit will arise. If, as stated above, the mantras are absent, then even if one is a practitioner of the Dharma and performs offerings and so forth, through the ripening of that karma, one will lack the fortune to be honored in all future births.
Furthermore, on an auspicious day, with favorable planets and constellations, the Vajra Master should bathe, anoint himself with fragrant scents, and wear clean garments. Accompanied by the ritual assistant (karmavajra), having prepared the offerings and so forth, and holding the vajra and bell, he should sit upon a high, comfortable seat. Possessing meditative absorption (samādhi), he should perform the offerings to the maṇḍala. Then, in order to consecrate the cast images, thangkas, volumes of scripture, and so forth, one should view all things as being primordially unborn in essence. Subsequently, viewing them in their appropriate forms, one should fully generate the support and the supported maṇḍala from the seed syllables and hand symbols. One should then visualize them as possessing the crown ornaments appropriate to their respective families.
Once the absorption of the samayasattva is perfected, one should visualize the jñānasattva in the expanse of space. Having offered the cleansing sprinklings and so forth, one should worship with the eight goddesses emanated from the seed syllable at one’s heart, offer praise, and partake of the amṛta. Then, the mantrin, holding fragrant flowers in cupped hands and bowing the body, should recite:
OṂ SARVA-TATHĀGATA-SALALITA-VILĀSYA-NAMITE NAMA-BHIGAVANTAM JAḤ HŪṂ VAṂ HOḤ PRATĪCCHA KUSUMAM ANJALINĀTHA HOḤ | SAMAYA STVAṂ | SAMAYA STVAṂ | SAMAYA STVAṂ.
Having spoken thus, one should scatter the flowers from the cupped hands. Placing the right knee on the ground and holding a vessel of fragrant incense in the hands, one should perform the consecration for the principal deity or others.
Homage to the Blessed One, the Wrathful Vajra-Holder, the King of Vidyāmantras. Out of compassion for myself, for the sake of performing the consecration, out of compassion for the disciples, and for the sake of making offerings to you, I pray that you, whose nature is compassion, grant your permission.
Just as the Perfect Buddhas, having resided in Tuṣita, entered the illusory womb of the goddess, so may they enter this body. May they enter here forever. Out of compassion, to hold us in your care and to cause the bodhicitta to flourish, I pray that you perform the consecration.
Having made this supplication three times, one should offer flowers, incense, and so forth.
Then, having gone outside and offered the torma to the guardians of the directions and so forth, one should re-enter. Reciting the mantra of all-accomplishing action, one should tie a protection cord with three knots and fasten it to the right upper arm of the disciple. Having consecrated the water of all-accomplishing action, one should perform the protection by sprinkling it. All the rituals should be performed by the disciple or the vajra-attendant. One should instruct the disciple or the patron as follows: "Whatever the mantra practitioner has instructed, the rituals, offerings, and so forth, should be performed without deceit. By doing so, one will obtain the great result." Having instructed them thus, one should recite the root mantra and go to sleep in order to pacify all obstacles. These are the preliminary preparations for the deities.
Then, at the time of dawn, the mantra practitioner, possessing all the characteristics as they have been taught, should offer a peaceful torma. Endowed with the deity yoga, one should construct a square maṇḍala with a height of two cubits. One should request the statues and so forth to be seated facing east, and dress their bodies in yellow robes. Through the characteristics of the yoga previously described, one should generate all things in the manner of arising from the state of non-arising. One should then consecrate the heart, throat, and crown with OṂ ĀḤ HŪṂ. One should perform the auspicious ritual starting from the nimanta [invocation]. Holding white mustard seeds in the hollows of the right and left hands, and having performed clockwise and counter-clockwise circumambulations, one should clear away faults with light rays from the heart.
OṂ SARVA PĀPAṂ DAHANA VAJRĀYA SVĀHĀ. With this, one should burn [the offerings] in the fire three times. Then, with that same mantra, one should offer three handfuls of water in the manner described above. OṂ SARVA TATHĀGATA KĀYA VIŚODHANI SVĀHĀ. Reciting this mantra three times, one should thoroughly anoint [the image] with fragrant oil using a bundle of dūrvā grass and place it within a basin. To remove impurities and the oil, one should consecrate the five barks and five seeds, grind them into a cleansing paste, and perform the ritual bath.
In the manner of a royal empowerment, holding a white parasol and reciting verses of auspiciousness and praise, accompanied by the sounds of conchs, brass trumpets, large drums, and so forth, and with a host of offering goddesses performing dances, one should sing the vajra songs very slowly. Then, as if the Tathāgatas themselves were offering, one should hold immeasurable vases and recite the verses of the ritual bath:
"The consecration of the venerable caitya is performed by generating it as a celestial mansion. One should meditate upon it as the dwelling place and support of the Buddhas and Bodhisattvas. All Buddhas and Bodhisattvas, the vidyās, secret mantras, and deities—having summoned, entered, bound, and pleased them, and having offered the sprinkling of water and so forth, and having made offerings and praises, one should partake of the nectar. OṂ SUPRATIṢṬHA VAJRE SVĀHĀ. With this mantra, one should perform the sealing of stability for each of the respective families. The remainder is as before."
The volumes are also consecrated in that same manner. Visualize the syllable jriṃ transforming into a volume that is the nature of Amitābha. Once the branches of the ritual are complete, visualize that through transformation, the volume is the essence of the collection of the scriptures. Seal it as the nature of speech with oṃ hūṃ hrīḥ dhīḥ. Visualize that it is blessed by all the Tathāgatas and all the Vajradharas; the remainder is as before.
As for the temple, since it is the support for the Buddhas, Bodhisattvas, Hearers, and Pratyekabuddhas, it should be generated through meditative absorption. Visualize it as the essence of the dharmadhātu and bless it with oṃ hūṃ hrīḥ. Preceded by the preparatory rites, perform the offerings, the torma, and so forth. Consecrate it with the mantra: oṃ supratiṣṭha vajre svāhā. Consecrate it with the mantra: oṃ hūṃ hrīḥ bhū khaṃ vajrībhava dṛḍha tiṣṭha bhū khaṃ.
Visualize that it is blessed by the Buddhas, Bodhisattvas, Vajradharas, and so forth, and that it abides as a vajra-like nature. Sprinkle the water from all the vases so that it pervades the temple, and recite: oṃ vajrodaka abhiṣiñca. Then, the wise practitioner should summon Mahākāla, perform the ritual, and having summoned, absorbed, bound, and brought him under control, command him while possessing the yoga of Hevajra with one face and two arms.
"Until this temple remains, you must protect the word of the Tathāgata in this manner. Furthermore, you must accomplish the needs of the Saṅgha exactly as they command, and you must stabilize the ritual of the consecration through which you have been blessed." Then the Guru instructs the disciple or the patron, saying, "Come here and listen! Just as you have made this request, the consecration that abandons negativity has been completed according to the ritual. You must always make offerings." Then, the cāru (consecrated food) purified by mantra is given. In order to abandon all negativity through making offerings to the Tathāgata, the remainder should be distributed in small portions. Then the disciple should perform the ritual bathing.
"Just as the Tathāgata was bathed immediately upon birth, so too do I bathe you with the pure water of the gods." Oṃ sarva-tathāgata-abhiṣeka-samaya-śriye āḥ hūṃ. The bathing of thangkas, books, and so forth should be performed upon a mirror using the aforementioned ritual. At that time, one should recite auspicious verses such as "The excellence of myself or others." Having thus performed the bathing, one should wipe away the water with a very soft, stainless cloth, or else with the hands. Then, one should offer garments of many pieces of cloth resembling the color of saffron, reciting the mantra: Oṃ divya-vastrāya svāhā. Thus the garments are offered.
Recite the mantra oṃ vajra gandhe āḥ hūṃ and anoint the body thoroughly with fragrant substances such as camphor, musk, saffron, and sandalwood. Recite the mantra oṃ vajra avaraṇa viśuddhane svāhā and offer and fasten ornaments such as earrings, necklaces, and waistbands. Recite the mantra oṃ vajra ratna trāṃ and place the crown upon the head. Recite the mantra oṃ vajra sattva āḥ and show the mirror. Then, using a golden probe and a silver basin, apply the supreme medicinal ointment to the eyes and open them with the mantra oṃ cakṣu cakṣu samanta cakṣu viśodhani svāhā. Next, apply a drop of gorocana to the ūrṇā-kośa (the hair-treasure between the eyebrows) and make offerings of flowers, incense, lamps, tooth-sticks, and so forth. Protect the image with the sarvakarmika mantra. Then, lift the statue and other objects with the syllable hūṃ, enter them into the maṇḍala with the ṭakki mantra or the five syllables, and place them in the center. Then, through the ritual for accomplishing the maṇḍala, accomplish the wisdom maṇḍala. Having offered the sprinkling of water and other rites, expel the obstructing spirits (vighna) who have arrived together with it by means of the aṣṭānana or the sound of hūṃ. With the mantra jaḥ hūṃ baṃ hoḥ, summon, enter, bind, and please the wisdom wheel (jñānacakra) into the statue and other objects. Bless the eyes, the body, and so forth, and then confer the empowerment (abhiṣeka).
Furthermore, having offered the bsang incense, the water sprinkling, and so forth, one should present offerings of flowers and the like, accompanied by their respective mantras. In that regard, the mantra practitioner, remaining in meditative equipoise, should hold a handful of flowers and recite these words of suchness: "Because you are born from space and possess the [thirty-two] marks," and so on. One should also recite the hundred-syllable mantra seven times and perform circumambulations. Having thus stabilized [the practice], one should offer a supplication for the benefit of all sentient beings as follows: "Just as the Sugatas, the Protectors, for the sake of all sentient beings in every way, assume various forms and appear as Vajradharas throughout the world systems of the ten directions, may you likewise appear!" Then, as before, one should exit, arrange a vast torma offering, satisfy the directional guardians with nectar, make offerings to them, and request them to depart to their respective abodes.
Then, having entered the maṇḍala house, performed three circumambulations, and prostrated, one should undertake an extensive homa fire ritual in order to supplement any deficient or excessive actions. At the time of the homa, in order to increase the accumulations of merit and wisdom, the master should hold the right thumb of the disciple and offer the three ladlefuls of oblation and so forth. Then, the master should request the fee granted by the Tathāgatas from the disciple. With a joyful mind, the disciple, in accordance with their own means, should offer a consort adorned with all ornaments, an elephant, a horse, a chariot, and so on.
One should offer whatever is available: the property of cattle, buffalo, and so forth; gold, silver, copper, precious gems, pearls, and other varieties of jewels; the land together with its grain; the earth itself; and groves, enclosures, houses, and the like. By pleasing the ācārya, the tathāgata is pleased; through being pleased, the supreme accomplishment (siddhi) is attained.
Then, one should prepare the cāru offering. Having thoroughly washed a vessel, one should bless the leftovers of the āhuti oblations, along with honey, milk, sugar, and so forth, as the supreme amṛta. One should also recite the principal mantra: Oṃ divyaniṣamādhi-dhyāna-praṇidhi svāhā. Pouring this into a precious vessel of gold or the like, one should make an offering to the tathāgata.
Then, in the temple or courtyard, one should request the cast metal images and so forth to be seated upon a well-constructed throne or a pedestal made of earth. Without tilting, leaning, or leaning to the side, one should place them while reciting: Oṃ supratiṣṭha vajre svāhā. If one does not do so, a fault will arise.
Thereupon, having offered the sprinkling of saṃstarana and so forth as before, and having fully worshipped, praised, and partaken of the amṛta, one should recite the hundred-syllable mantra one hundred times and request forbearance:
"By the Perfect Buddhas who have attained forbearance, and by the gods, the Buddhas, the vidyādharas, and the gods such as Brahmā and others—whatever rituals were taught, if I have failed to understand them or failed to assemble them, please grant great forbearance."
May all the auspicious ones of peace assemble for this patron; even after you have departed for the realm of the Buddhas, I pray that you return once more. Just as the form bodies (rūpakāya) remain consecrated for many hundreds of eons, guarded by all the gods, so too may the deities of the elements—fire, water, wind, and earth—thoroughly protect the internal aggregates of the elements and perform the ritual. I pray that you protect the master (ācārya) together with the disciples, the sons and grandsons, and the retinue. Furthermore, these specific instructions are taught: for painted images and statues, having performed the consecration according to the aforementioned stages, one should make various kinds of offerings to the deities. Accompanied by an ensemble of music, one should perform three circumambulations and make vast aspirational prayers (praṇidhāna). Then, having gone to one’s own residence, one should provide a grand feast (bhojana) for the monks (bhikṣu), nuns (bhikṣuṇī), laymen (upāsaka), and laywomen (upāsikā), and furthermore, provide a grand feast according to one’s means. Having invited the master and his retinue, the abbess of the monastery, the stewards, and so forth, one should provide a grand feast and offerings, and having pleased them, ask for their forgiveness. At night, one should perform a gaṇacakra and extensive offerings. Then, the mantra practitioner (mantrin) should enter the maṇḍala house, make complete offerings, hold incense in the right hand, ring the bell with the left, and offer praise.
At the end of the three syllables, one should request the deities to depart with the syllable muḥ. Then, having collected the colored powders, pour them into a clean vessel and give a small amount to whoever desires it; the remainder should be discarded in a large body of water. Next, smear the site of the maṇḍala with the five products of a cow (pañcagavya) and recite this mantra: oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt oṃ āḥ hūṃ muḥ. There, one should also offer a vast torma to the guardians of the directions.
Thus it is said:
"Once all accomplishments (siddhi) have been attained through this great maṇḍala, one should always undertake the ritual in order to achieve the welfare of this and the next life. Even those of low caste, such as bamboo-workers, butchers, fishermen, or those of inferior birth, will undoubtedly attain accomplishment if they meditate on Hevajra. Even those who have committed the five crimes of immediate retribution will certainly achieve accomplishment provided they do not disparage the ācārya and so forth. The Vajradhara himself has declared: 'All materials used for the consecration, the construction of the maṇḍala, the homa, and the cakra should be offered to the ācārya alone.'"
Through this maṇḍala ritual of the glorious Heruka that I have composed, may all beings abandon erroneous faults, attain the authentic path, and destroy all the sufferings of saṃsāra without exception. Having clarified the coemergent (sahaja), may they swiftly attain the supreme state of glorious Heruka.
The Maṇḍala Ritual of the Glorious Hevajra, titled "The Emergence of Heruka."
This concludes the work composed by the great master Śūnyatāvajra. It was translated, edited, and finalized by the Indian abbot, the monk Pūrṇakīrti, and the Tibetan translator, Nanam Dorje Lama.