Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Stages of Taking the Hand of Glorious Hevajra is a ritual manual detailing the complex procedures for the initiation and consecration associated with the Hevajra tantra. The text guides the practitioner through a sequence of meditative visualizations, offerings, and symbolic actions designed to transform the practitioner's identity and environment. It begins with preliminary purifications and the construction of a celestial mansion, moving into the generation of the deity and the invitation of the wisdom-wheel. The work commits the reader to a rigorous adherence to samaya (sacred bonds), including specific ethical prohibitions and the avoidance of certain geographical or spiritual hazards. The process culminates in the empowerment of the disciple by the guru, involving the conferral of the yidam and the consecration of images. By integrating mantra recitation, mudra, and visualization, the text aims to facilitate the attainment of both mundane and supramundane accomplishments, ultimately leading the practitioner toward the state of a Tathagata.
Provenance
About this text
Outlining the stages of practice for Hevajra, the Hevajrasya hastavyavagrāhakramanāma is a work of the classical Tibetan period. The Indian author is identified as se tsha bsod nams rgyal mtshan. It was translated into Tibetan by bod kyi lo tsa bsod nams rgyal mtshan and is preserved in the Tengyur, volume ཏ, where it comprises 39 pages. Within the Tibetan canon, it is situated in the Non-dual Tantra collection. The work enacts a ritual sequence beginning with the practitioner entering a meditation cell with the conviction that all phenomena are selfless. It prescribes outer and inner ablutions, the offering of divine flowers, incense, and lamps, and the performance of confession before the perfect Buddhas. The text further details worship of the Principal through outer, inner, and secret means, including the role of the Ḍombī. A scholar or serious reader consults this text today to examine the specific meditative visualizations, mantra recitations, and purification rites associated with the Hevajra tradition as they appear in the Tibetan translation, dgyes pa rdo rje'i lag tu blang ba'i rim pa.
Cite thisAnuvāda, “The Stages of Taking the Hand of Glorious Hevajra” (Toh 1294), machine draft, 2026.https://naxiai.com/tibetan/works/toh1294
Summary & commentary
Significance
This work is significant as a technical blueprint for the transmission of Hevajra yoga, illustrating the precise intersection of ritual architecture and internal meditative experience. For the modern reader, it provides primary evidence of the role of the guru in tantric empowerment and the specific ritual requirements for maintaining spiritual purity within the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-12
Preliminary Rituals and Visualization
Initial offerings, confession, and the visualization of the celestial mansion and seed syllables.
14-20
Deity Generation and Offerings
The invitation of the assembly, the performance of the vajra dance, and the dissolution of deities into the vajra-vase.
23-27
Samaya and Prohibitions
Instructions on the sacred bonds, including prohibitions against desiring the Lesser Vehicle and warnings regarding hazardous locations.
32-44
Site Preparation and Initiation
Technical instructions for marking the ritual site and the dialogue and empowerment process between guru and disciple.
45-54
Consecration and Final Rites
The eye-opening ceremony, the consecration of images, and the final offerings and prayers for the assembly.
Themes
Ritual Visualization (4-10, 19, 50)
Guru-Disciple Relationship (36, 41, 43, 46)
Samaya and Ethics (23, 43)
Consecration and Empowerment (41, 45, 49, 52)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Stages of Taking the Hand of Glorious Hevajra·
In the language of India: Hevajrasya hastavajrakrama-nāma. In the language of Tibet: dgyes pa rdo rje’i lag tu blang ba’i rim pa zhes bya ba (The Stages of Practice for Hevajra). Homage to the glorious Vajrasattva.
First, the practitioner, possessing an excellent intellect, enters a meditation cell and, with the conviction that all phenomena are selfless, performs the outer ablution and the inner ablution of nectar. Then, having gathered whatever ritual requisites are available, one should prepare the maṇḍala, spread out the painted cloth, and perform the sprinkling and sipping of scented water. Reciting: oṃ hevajra atiṣṭhāna mama rakṣa rakṣa hūṃ hūṃ hūṃ phaṭ svāhā, oneself and others will be protected.
Then, sitting upon a fine seat, one should consecrate the offering materials. This is done with: oṃ vajra puṣpe oṃ āḥ hūṃ, oṃ vajra dhūpe oṃ āḥ hūṃ, oṃ vajra āloke oṃ āḥ hūṃ, oṃ vajra gandhe oṃ āḥ hūṃ, and oṃ vajra naivedye oṃ āḥ hūṃ. Other offering substances are consecrated by reciting oṃ āḥ hūṃ seven or twenty-one times.
Then, with light from the hūṃ at one’s own heart, one invites the Blessed One together with his retinue. Reciting:
*Hūṃ! You are surrounded by yoginīs;
You who desire the indivisible vajra,
Having arrived with supreme joy,
Please grant your blessings!*
And: oṃ vajra gaurī jaḥ, oṃ vajra caurī hūṃ, oṃ vajra vetālī vaṃ, oṃ vajra ghasmarī hoḥ. By reciting these, one should visualize [the deities] clearly as if present before one and present the offerings.
These excellent divine flowers, born from water and land, I offer with supreme devotion; please accept them as you please. OṂ SARVA-TATHĀGATA-PUṢPE-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
This excellent divine incense, both innate and compounded, I offer with supreme devotion; please accept it as you please. OṂ SARVA-TATHĀGATA-DHŪPE-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
This lamp, which subdues malevolent spirits, brings auspiciousness, is virtuous, and dispels darkness, I offer with supreme devotion; please accept it as you please. OṂ SARVA-TATHĀGATA-ĀLOKE-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
This divine water, the essence of the forest, delightful and fragrant, I offer with supreme devotion; please accept it as you please. OṂ SARVA-TATHĀGATA-GANDHE-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
This divine food, the essence of medicinal herbs, a mantra-consecrated feast, I offer with supreme devotion; please accept it as you please. OṂ SARVA-TATHĀGATA-NAIVIDYE-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Then, the eight goddesses make offerings: Gaurī holds the moon; Caurī holds the sun; Vetālī holds vajra-water; Ghasmarī holds medicine; Pukkasī holds a sandalwood branch; Śavarī holds honey; Caṇḍālī sounds the damaru drum; and through their passion for great desire—
Embraced by the Ḍombī around the neck, it is explained that one should act like a man. With these—outer, inner, and secret—one should worship the Principal. OṂ SARVA-TATHĀGATA-ANUTTARA-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Then, one should perform confession:
Whatever sins I have committed,
And whatever I have rejoiced in,
Before the eyes of the perfect Buddhas,
I confess them all, without exception.
Then, one should perform rejoicing:
The merit of the Buddhas and Bodhisattvas,
The Ārya Hearers and Solitary Realizers,
And that of ordinary beings—
I rejoice in it all.
Then, one should perform dedication:
May all these virtues of mine
Perfectly ripen and be completed
In common with all sentient beings
For the sake of unsurpassed, perfect awakening.
Then, one should take refuge:
In the perfect Buddhas, supreme among bipeds,
In the sublime Dharma they have taught,
And in the Bodhisattva Saṅgha,
I go for refuge until awakening.
Then, one should generate the aspirational bodhicitta:
Having attained perfect, unsurpassed awakening,
For the sake of benefiting all sentient beings,
I shall establish them in non-abiding nirvāṇa.
Then, one should generate the engaging bodhicitta:
By completing all the perfections,
Such as generosity and the rest,
I shall correctly rely upon the path
Of the unsurpassed Vajrayāna.
Then, having meditated on the four immeasurables in their proper order, one should contemplate the accumulation of wisdom as the awakening of emptiness.
Within the enclosure, the pavilion, and so forth, one should visualize the celestial mansion (vimāna) formed from the total transformation of the four elements, square and possessing gates and archways. Inside, upon their respective seats, visualize a sun maṇḍala atop the four Māras in the center; Brahmā in the east; Indra in the south; Upendra in the west; Rudra in the north; Yama in the northeast; Vaiśravaṇa in the southeast; Nirṛti in the southwest; and Vemacitrin in the northwest. Then recite: oṃ sarvatathāgatānilaya-vajrasvabhāvātmako ’haṃ.
Then, in the center of that, through the five aspects of manifest awakening:
"The moon possesses the mirror-like wisdom;
The seventh of the seven possesses the wisdom of equality;
The seed-syllable and hand-symbol of one’s own deity
Are described as the wisdom of individual discernment;
The unification of all is the wisdom of all-accomplishing action;
The perfection is the purity of the expanse of reality (dharmadhātu)."
By this, generate the causal Vajradhara, white in color, together with a blue consort, having sixteen faces and arms, adorned with the five mudrās and smeared with human ashes. Bless the secret places with padma sukhadhara and so forth, and with oṃ vajramahādveṣa and so forth. Stir them through dependent origination with siṃ siṃ and so forth. Through the melting of passion with oṃ sarvatathāgatānurāgaṇa-vajrasvabhāvātmako ’haṃ, emanate the circle of goddesses through the five concordant aspects of manifest awakening.
Among them, Gaurī appears upon the eastern seat from the previous merit and wisdom as the vowels and consonants (āli-kāli).
From the transformation of those, the moon and sun arise; this is the second awakening. Within them, the syllable ghaṃ melts and becomes a noose and a curved knife. That which is marked by ghaṃ and rests upon the moon and sun is the third awakening. Then, light rays emanate from the seed-syllable ghaṃ in the form of the Yoginī; having accomplished the welfare of all sentient beings, they are reabsorbed, and the moon, sun, and so forth melt—this is the fourth awakening. Thereupon, the form of Gaurī, black in color and of great ferocity, is perfected; this is the fifth awakening. The same should be applied to Caurī and the others as well.
Thus, when the activity of generating the retinue is complete, the central deity arises from the causal [syllable] in the midst of that; this is the intermediate state of becoming (antarābhava). The syllables oṃ āḥ hūṃ hoḥ, with two red hoḥs placed between, abide in the manner of the gandharva of the intermediate state approaching. Entering the mouth of the [consort] of Tuṣita, they settle at the edge of the lotus and melt, becoming endowed with mindfulness. At that very moment, the central deity together with the consort also melts.
When the causal [stage] is thus complete, the condition of being exhorted by song occurs. Since the four goddesses residing in the four corners perform the act of exhortation, the four songs of Maitreya and the others should be sung:
"Arise, O Venerable One, whose mind is compassion!
Pukkasī, protect me!
Abandon the very nature of emptiness,
And grant me the union of great bliss!
If you do not remain, I shall die;
Hevajra, arise!
Abandon the very nature of emptiness..."
"O Ḍombī, grant the fruit of accomplishment! O Lord of Joy, having invited the guests of the world, do you remain in emptiness? Since I, a low-caste woman, cannot find the direction without you, I make this request. I know your heart; O you who possess the power of illusion, please arise! O Ḍombī, my mindfulness has failed; do not let the stream of your compassion be severed!"
Impelled by these words, the resultant Heruka should be generated in an instant through the five awakenings in a manner consistent with miraculous birth. Thus, the two [elements] melt and become a single mass. One mass becomes the sun and moon above and below, with the seed-syllable Hūṃ in between, which transforms into a vajra marked by the seed-syllable. From that, light rays emanate in the form of yoginīs, which are reabsorbed and become one, resulting in the form with the characteristics of a black body and so forth. Similarly, Nairātmyā also arises from the five awakenings, beginning with Oṃ and the curved knife.
Immediately thereafter, following the placement of the feet and so forth, he becomes the lord of the maṇḍala in the central position. Then, the colors and symbols of the retinue are clearly visualized, and the three-layered sattvas are performed. In the heart of the hero, from Paṃ comes an eight-petaled lotus, and from Raṃ comes a sun disk upon which is a Hūṃ from which a vajra arises. That vajra is marked by Hūṃ, and from it is generated the wisdom-being identical to oneself. In his heart as well, upon a lotus and sun disk, a Hūṃ completely transforms into a vajra marked by Hūṃ.
Likewise, for the others as well, one should perform the triple-layered Vajrasattva with the syllable HŪṂ. Then, from the absorption-being (samādhisattva) of the principal deity, the wisdom-wheel (jñānacakra) is invited into the space in front. Having made offerings with a mind arising from that clear visualization, one recites: OṂ SARVA-TATHĀGATA-ANUTTARA-PŪJA-MEGHA-SAMUDRA-SPARAṆA-SAMAYE HŪṂ. Then, with the vajra song and mudrā, one recites: OṂ VAJRA-Gaurī VAJRA-AṄKUŚA JAḤ; OṂ VAJRA-Caurī VAJRA-PĀŚA HŪṂ; OṂ VAJRA-Vetālī VAJRA-SPHOṬA VAṂ; OṂ VAJRA-Ghasmarī VAJRA-GHAṆṬĀ HOḤ. By these, one summons, causes to enter, binds, and brings under control, so that they become inseparable from the samaya-wheel. Then, in order to rely upon the wisdom-wheel within the samaya and to generate power, one blesses the sense bases (āyatana) of all the deities, as well as their body, speech, and mind. In that regard, the seed-syllable MAṂ is at the eyes of the principal deity. Through its complete transformation, one should clearly visualize Mohavajrī and recite: MAṂ MOHA-VAJRĪ OṂ ĀḤ HŪṂ. At the ears, from the seed-syllable ḌAṂ, one should visualize Dveṣavajrī and recite: ḌAṂ DVEṢA-VAJRĪ OṂ ĀḤ HŪṂ. At the nose, from the complete transformation of PAṂ, one should visualize Rāgavajrī and recite: PAṂ RĀGA-VAJRĪ OṂ ĀḤ HŪṂ. At the mouth, from the complete transformation of RAṂ, one should visualize Īrṣyāvajrī and recite: RAṂ ĪRṢYĀ-VAJRĪ OṂ ĀḤ HŪṂ. At the body, from the complete transformation of OṂ, one should visualize Vajrasattva.
Recite: Oṃ irṣya vajra oṃ āḥ hūṃ. At the heart, visualize the seed syllable naṃ transforming into Nairātmyā. Recite: Naṃ nairātmyā vajrī oṃ āḥ hūṃ. Likewise, from the seed syllables oṃ āḥ hūṃ at the heart, throat, and crown of the principal deity, clearly generate Khacchardinī as the Vajra Body, Bhūcarī as the Vajra Speech, and Pātālavāsinī as the Vajra Mind. Recite: Oṃ sarva tathāgata khecarī vajra svabhāva ātmako ’haṃ. Oṃ sarva tathāgata bhūcarī vajra svabhāva ātmako ’haṃ. Oṃ sarva tathāgata pātālavāsinī vajra svabhāva ātmako ’haṃ. Apply this same sequence to all the deities.
Then, light rays emanating from the heart of the principal deity invite all the bodhisattvas into the space in front. Again, with light rays, make offerings. Recite: Oṃ sarva tathāgata anuttara pūjā megha samudra spharaṇa samaye hūṃ. Through this, they are pleased. Then, by making the supplication: Oṃ sarva tathāgata abhiṣiñcatu māṃ, those buddhas and bodhisattvas transform into the glorious Heruka with eight faces and sixteen arms. The five Tathāgatas, having melted, confer the empowerment upon all the deities with vases. The respective lords of the families are generated upon their heads, and a rain of flowers and so forth descends. Recite: Oṃ sarva tathāgata abhiṣeka vajra svabhāva ātmako ’haṃ.
Then, again, from the light rays of the seed syllable at one’s own heart, a host of offering goddesses is emanated and makes offerings to the maṇḍala of oneself together with the principal deity. One recites: oṃ sarvatathāgatapūjāvajrasvabhāvātmako ’ham. Then, one should imagine the retinue praising the principal deity with verses such as: “The supreme nature of all things,” or “You are completely surrounded by yoginīs,” and so forth. One should also sing songs oneself and recite: oṃ sarvatathāgatapraṣṭute vajrasvabhāvātmako ’ham.
Then, the ritual of tasting the nectar (amṛta) should be performed. Possessing the divine pride of oneself as the principal deity, one should maintain the pride of being inseparable from the deities of the maṇḍala, as they are produced from the manifestation of one’s own primordial wisdom (jñāna). Then, in front of oneself, in the manner of a worldly cook, from the complete transformation of the syllable kaṃ come three skull cups, and from yaṃ comes wind. Then, upon the fire produced from the complete transformation of raṃ, is a skull cup produced from the complete transformation of aḥ. Inside, there are nectar pills or powder mixed with intoxicants, which become the essence of the five nectars (pañcāmṛta) and the five lamps (pañcapradīpa) from the syllables vi ra śu ma mu and go ku da ha na. Above that, from the complete transformation of hūṃ, one should visualize a crossed vajra (viśvavajra) like a lid. Then, the wind stirs the fire, causing the nectar and lamps in the skull cup to mingle and boil, from which light rays like steam emerge. These summon the nectar of primordial wisdom from the hearts of all the Tathāgatas.
That dissolves into the vajra and melts, then dissolves into and merges with the samaya-amṛta. One should consecrate it by reciting "Oṃ Āḥ Hūṃ" seven or twenty-one times. Then, one should visualize all the deities of the maṇḍala arising within the heart of oneself clearly visualized as the principal deity, or else contemplate them as a radiance like light rays emanating from oneself. One should visualize a vajra the size of a barley grain arising from the syllable Hūṃ on one's tongue. Through the hollow tube of its light rays, one tastes the flavor of the amṛta, reciting: "Oṃ sarvatathāgata-amṛta-susattvānāṃ vajrasvabhāvātmako ’ham."
If one meditates with devotion upon these six branches as the six cakravartins, one will swiftly attain awakening. The signs of this are as follows: first, it is like clouds, up until the cloudless sky. Then, one should practice the completion stage of suchness, such as igniting the inner heat (caṇḍālī). When the yogi becomes weary from that, one should recollect suchness, recite mantras, offer torma, and cultivate exceptional devotion during daily activities.
The meaning of these is as follows: the "six branches" are the basis, passion, empowerment, offering and praise, and tasting the amṛta. The "six cakravartins" are the permanent Vajradhara, Akṣobhya, Amoghasiddhi, Ratnasambhava, Amitābha, and the wisdoms. "Meditating on the Dharma" means that at the time of meditating on those forms, one's devotion is the nature of the Buddha.
Regarding the phrase "swiftly attaining awakening": it is because Vajrasattva knows the power of the most excellent dependent origination. Regarding "its signs": they are the entry into that very stability of mind and the marks of accomplishing the siddhis. Regarding "first, like a cloud": it is the manifestation of the consort of innate power, or the action mudrā. "Until the cloudless sky" means: the power of meditation, conduct, and the result are applied sequentially to the mudrās and so forth. Regarding "the reality of the completion stage": it is because the two stages are gathered into one, or because one relies upon them for the sake of blessing. Regarding "kindling the inner heat and so forth": by destroying signs and conceptual thoughts, blazing rays of light emerge from the letter A and the drop. "And so forth" means one should also meditate on other completion stage practices. Regarding "the yogi becomes weary": if one becomes weary through the two stages, there are three ways to take breath. Regarding "recalling that very reality": one recalls oneself as the deity’s aggregates, sense bases, and so forth, as goddesses. One recalls the attire of Heruka as the purity of the perfections. Regarding "reciting the mantra": at the time of mantra recitation, having caused oneself and the two stages to appear as a single gathering, one abides in the expanse of space. One should aspire to the concentration that is like the moon, and the nature of the maṇḍala circle becomes like the moon in water. Regarding the mantra recitation therein: because oneself has become a single gathering, one recites ten million or a hundred thousand times with long, clear sounds. At that time, the members of the maṇḍala also...
Recite in the manner of an echo or a valley resonance. Regarding the phrase "offer the torma," this refers to the ritual activity of the torma, which consists of the explanatory tantras, the oral transmissions, and the pith instructions.
Through the unification of oneself and the assembly, within the triangular source of phenomena (dharmodaya) in front, construct three tiers of lotuses, one above and one below. Upon the upper tier is Brahmā and the other gods, born from OṂ, white in color and marked by the eternal [seal]. Holding a vajra and bell, they are joined with a consort identical to themselves. In the middle lotus, arising from HŪṂ, is Akṣobhya, blue in color and marked by the eternal [seal]. Holding a vajra and bell, he is joined with a consort identical to himself. In the lower lotus, arising from A, is Amitābha, red in color and marked by the eternal [seal]. Holding a vajra and bell, he is joined with a consort identical to himself.
From YAṂ comes wind, and from RAṂ comes fire. Within a skull cup arising from A, visualize the nectar (amṛta). From the seed syllables of the lamps of nectar, light rays emerge through the successive boiling. By these, the wisdom beings are summoned and stabilized by the mantra of the three realities. Then, through the tube-like light rays of the tongues of the previously mentioned guests, they partake of the nectar as its flavor.
OṂ INDA JAMA JALA JAKKA BHŪTA VAHNI VĀYU RAKKA CANDRA SUJJHA MADA PAPPHA TALAPĀTĀLE AṬṬASAPPA SVĀHĀ. IDAṂ BALIṂ BHUÑJA JIṄGHA PHULLA DHŪPA MĀṂSA PIṄGHA SAMBHA SAPPA KAJJA SĀDA KHANTI KHUṆI PHEḌA GĀDA. OṂ ĀKĀRO MUKHAṂ SARVA DHARMĀṆĀṂ ĀDYANUTPANNATVĀT OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ.
If one performs the feast circle (gaṇacakra) at midnight, it is the fourth [stage of] encouragement.
II. The Section on the Torma Offering
Prior to the torma offering, everyone should first engage in the ritual bath. They should anoint themselves with the five nectars and fragrant scents, and adorn themselves with fine garments, bone ornaments, and the like. A flower should be placed on each person’s head, or they should be bound with a garland of flowers. The lines should be drawn and the sections demarcated, and everyone should sit comfortably upon their respective seats. While the yoga of all is clearly manifest, the deities are visualized in the cardinal and intermediate directions.
Then, the Karma-vajra should sequentially present the five offerings, such as flowers and so forth, to all the yogis. After that, a great torma of baliṃ should be offered to the deities of the maṇḍala. Having gathered the first portions of food and drink, the Karma-vajra should hold them in his hands and recite these words:
Oṃ vajra gaurī gaṇacakra adhiṣṭhāna.
With this song, the eight goddesses should be consecrated in succession. Then, the Karma-vajra should offer those first portions into the great torma, which possesses the three stages of generation. Adorned with banners and streamers, and featuring the heads of a goat, a sheep, and a human, he should present them.
Oṃ hevajrādhiṣṭhāna mahābaliṃta pratīccha hoḥ / kha kha khāhi khāhi / gṛhṇa gṛhṇa / bhuñja bhuñja pratīccha hoḥ.
Reciting this song, he should join the names of all the deities, such as Oṃ vajra nairātmya and Oṃ vajra gaurī, and make the offering.
Then, the Karma-vajra should prepare a maṇḍala in front of the Vajra-ācārya and all the others. Performing the circular vajra dance with his hands, he should recite this vajra song:
"You are the supreme, sublime yogi,
Filled with the flavor of great bliss.
As a condition for that, I offer this."
Please accept this with a joyful radiance. Then, having individually satisfied the specific and common foods, snacks, and so forth, the Lord of the Assembly (Gaṇapati) should perform the vajra dance and sing the song as previously composed, or alternatively, others may do so.
Oṃ vajra gaurī hūṃ vajra pūjā anuttara.
These three lines of song should be applied to all eight goddesses. Furthermore, there are various other songs of instantaneous joy:
"Through the yoga of the entire sky,
Entering the samaya of space,
All is enjoyed as space."
Having sung this, if disciples wish to enter, the gaṇacakra should be performed beforehand, following a brief recitation. This is the activity of the Vajra Master: first, the number and signs, and then purification through the approach (sevā) over time. For the principal deity and the retinue, one hundred thousand and ten thousand [recitations] are required.
Likewise, through six months of cultivation,
One reaches the far shore of the vision of mantra.
This is the yoga capable of clarity.
There, having generated power through the approach retreat,
The examination of the ritual of the site
Should be understood in terms of the outer and the inner.
The outer [site] should be free from defects
Such as salty soil and the like;
It should slope toward the north or east of the city,
And possess qualities such as being level.
Illness, signs, dreams, and so forth,
Should be thoroughly examined by the power of yoga.
Purification is likewise outer and inner.
The outer [purification] is to dig a pit
One fathom deep, or to the depth of the navel,
Or just enough to submerge the knees.
According to whether one's wealth is superior, middling, or inferior,
One should remove stones, shards,
And fragments of charcoal.
Then, the inner purification
Is performed through meditative absorption, mantra, and mudrā.
Thereafter, one should perform the consecration:
Visualize the foundation as the peak of Mount Meru,
Or as Śrīdhāna, and so forth,
As the realm of Sukhāvatī.
The yoga residing there
Should be performed as before with the six branches.
Then, having generated and invited the goddess of the earth,
And while she remains seated,
One requests her to act as witness with words such as:
"Mother, holder of various jewels," and so forth.
Following that, the supreme companions
Should offer praise and requests from the four directions
To the ācārya who possesses the yoga.
Having cast [the ritual items] away, one should rise and protect [the site].
With the vajra gaze and the vajra gait,
The commands to depart, the postures, and so forth,
Should be performed according to the source text of the maṇḍala ritual.
That night, the preliminary rites
Concern the deities, the vases, and the disciples.
Regarding the activities for the deities,
First, the Karma-vajra
Engages in the ritual actions.
The accumulation of merit and the yoga should be performed as before with the six branches. Then, transfer [the consciousness] into the Guru who possesses perfect qualities. At that time, prepare the excellent offerings, such as the scent drops and the nine lamps. Then, for the Guru Yoga, generate the seed syllable of meditative concentration upon the reflected image or the heap of flowers. Summon the wisdom beings and perform the threefold merging. Furthermore, with the hook-like light rays from the seed syllable at one's own heart, gather the wisdom wheel in front. Make various offerings arising from the mind and recite this mantra: OṂ SARVA-TATHĀGATA-ANUTTARA-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Then, with the mantras JAḤ HŪṂ BAṂ HOḤ of Gaurī and the others, together with the mudrās and songs, the wisdom beings are summoned and so forth, and through their dissolution, wisdom blazes. This is for the accomplishment of the Buddhas and Bodhisattvas, and not for others. Perform the blessing of the six sense bases and the body, speech, and mind, as well as the empowerment, as before. Here, the assembly of offerings should be made very extensively. The praise, the tasting of the nectar, and the mantras should be performed as before. Then, recite these words: "O Sovereign Lord, the nature of accomplishment, arisen from non-dual wisdom, the Principal Teacher Heruka, perfectly united with Nairātmyā, the ḍākinīs of the cardinal and intermediate directions, the vidyā goddesses, the magical illusions, and all the Bodhisattvas and so forth—please attend to me without exception. For the benefit of the disciples as well..."
"In order to make offerings to you as well, the Vajra-holders, I wish to draw the maṇḍala tomorrow morning. Thinking of us with compassion, please grant your blessings." Thus, one should offer a prayer to the deities.
Then, the Action Vajra should thoroughly undertake the activities regarding the vases. These consist of five parts: the material, the characteristics, the purification, the blessing, and the summary. Regarding these, "material" refers to gold, silver, copper, or the like, or even clay made from precious substances. "Characteristics" refers to a large belly, a long neck, a hanging lip, and so forth, being free of blemishes. "Purification" refers to washing it well and smearing it with white [pigment], arranging the seed syllables or the [deity] marks, striking it with white mustard seeds, fumigating it with incense, and protecting it with the mantra of Amṛtakuṇḍalī.
A fine cloth should be used for the neck-tie and the mouth-ornament, and a vajra should be placed upon the attached dhāraṇī-cord. Inside it, one should place excellent water mixed with milk. The five medicines—haṣadeva, daṇḍa, utpala, kaṇṭakāra, and śataparvī—are to be placed as the support for the five awakenings. The five grains—rice, māṣa beans, peas, barley, and white sesame—are the nature of the deities. The five precious substances—gold, silver, pearl, lapis lazuli, and right-spiraling coral—are the great essence of the deities. Likewise, the five nectars and lamps, as well as the five essences, should be placed inside. With the three suchnesses and the mantras interspersed with the names, one should empower each of the substances. Oṃ kalpavṛkṣa āḥ hūṃ.
OṂ PAÑCA AÑCA ĀḤ HŪṂ. OṂ PAÑCA VEŚA ĀḤ HŪṂ. OṂ PAÑCA GARBHA ĀḤ HŪṂ. OṂ PAÑCA MĀṂSA ĀḤ HŪṂ. OṂ PAÑCA AMṚTA ĀḤ HŪṂ. Thus it is said; for others as well, recite just those three [syllables].
Regarding "blessing": Visualizing oneself clearly as the deity, light rays radiate and reabsorb from the heart, purifying the vase. Then, it transforms into the syllable BHRŪṂ, from which it becomes the celestial mansion. From a white syllable KHAṂ, visualize the interior of the vase as empty. Then, from a red syllable BAṂ, visualize the divine pedestal as an eight-petaled lotus. From the syllable REPHA (RA), visualize a sun seat. In the center, from HŪṂ, clearly generate the principal deity together with the consort. From the four syllables GAṂ, CAṂ, VAṂ, and GHAṂ, Gaurī and the others arise in the cardinal directions. From the four syllables PAṂ, SAṂ, LAṂ, and ḌAṂ, Pukkasī and the others arise in the intermediate directions. Then, the wisdom wheel is also invited from the heart of the principal deity by means of light rays and placed in front. Offer the water for the mouth and other offerings, reciting the mantras briefly. Then, Gaurī and the others are absorbed inseparably; perform the offerings and praises as before. The tasting of the nectar is not required here.
Regarding "the activity": Then, the recitation is performed. First, with the mantras of the four goddesses, such as RURU SPHURU and so forth, all substances within the vase, such as water, which are comprised of the four elements, are blessed as the four goddesses. Then, the recitation of the deity is also performed one hundred or one thousand and eight times. At that time, the visualization is as follows: from the cord held at the heart, the hand is joined to the syllable HŪṂ.
By its light, the bodhicitta is drawn upward from the lotus and, in the form of a thread, dissolves into the vajra. It dissolves into the deity within the vajra-vase. All the deities melt, filling the vase. Then, accompanied by music, it should be placed upon a fine cloth strewn with flowers, having been consecrated. Just as with the Victory Vase, each of the other vases should likewise have a deity melt into it. One should perform a feast offering as appropriate. Then, the guru or ācārya should perform the preparatory rite for the disciples. The summary consists of four parts: the characteristics, the activities, the ritual, and the maturation. Regarding the characteristics: they should be free of pride, disciplined and subdued, of noble family, and endowed with the ten virtues. They should not be a king or have royal children; then, those possessing such characteristics should be admitted. Regarding the activities: early in the morning, they should perform the ritual bath and the maṇḍala. To them, the generation of the mind of awakening and the vows should be given. On that day, the disciples, possessing a noble intention, should gather these materials: the medicinal substances for the vase and so forth, the kuśa grass, the protection cord, and so forth, as well as other offering substances and the enjoyments of the feast gathering. Regarding the ritual: first, the action-vajra should perform the accumulation of merit and the six branches, becoming perfect in self-identity. Having done as before, they should transfer [the practice] through devotion to the guru. Then, the disciple, possessing devotion, should perform the maṇḍala, prostrations, and so forth, and make this supplication: "You, the Great Joy, are my teacher; O Master, please attend to me! O Great Protector, you who show the way..."
Please grant me the samaya. Please grant me also the Three Refuges: the Buddha, the Dharma, and the Saṅgha. O Protector, I shall enter the supreme city of great liberation. Come, child! You are a vessel for the great way of the Great Vehicle. I shall explain to you this ritual of the conduct of Secret Mantra.
The perfect Buddhas of the past, those who have not yet come, and the perfect Buddhas of the present who remain for the benefit of beings—all of them, having understood this excellent ritual of Secret Mantra, attained the signs of omniscience at the foot of the Bodhi tree. The Protector, the glorious Heruka, through this peerless conduct of Secret Mantra, conquered the hosts of Māra and their vast armies. Therefore, my child, apply your intellect to this in order to attain omniscience.
I always go for refuge to the Buddha, the Dharma, and the Saṅgha. I always go for refuge to the yoginīs of Secret Mantra, the ḍākinīs who are the very nature of the maṇḍala. I always go for refuge to the heroes, heroines, powerful goddesses, and the great-souled bodhisattvas, and especially to the ācārya.
Glorious Heruka, the heroes, the yoginīs, Vairocana and the others, and the immeasurable bodhisattvas—please attend to me all of you! From this time forth, until I abide in selflessness, I shall maintain this celibate conduct of non-duality.
Having properly taken up the vows of self-restraint, the disciples should then be made to recite the words for confession and so forth, just as they arise from others. Then, I shall recite these verses in a melody that falls upon the ears:
Whatever sins I have committed, caused others to commit, or rejoiced in, having come before the presence of the Buddhas, I confess them all.
I rejoice in the merit of the Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats, and all beings, consisting of their meditation and recitation.
I take refuge in those who have generated the mind of awakening, those who have attained manifest buddhahood, and the supreme assembly of Bodhisattvas, and in the turning of the wheel of Dharma.
Just as the Buddhas appeared, and just as the Buddhas and Bodhisattvas generated the mind of awakening, so too do I generate this very mind right now.
Then the disciples should say:
"O Lord, please grant me the vows. O Munis, the suns of all the Buddhas without exception, please attend to me! I, who am called [name], in the presence of the Master as witness, enter the irreversible wheel arising from the play of the Buddhas. O Master, please lead me into the great city of the nature of liberation."
Then the Guru should say:
"Having properly gathered your thoughts, listen with a very noble intention. The Sugatas, such as Vajrasattva and the rest, will not grant their blessings to a forgetful mind. The Buddha, Dharma, and Sangha—"
From this day forth, take refuge in the unsurpassed Three Jewels. This is taught to be the vow and samaya of the pure Buddha family. You, Great Master, must also hold the vajra, the bell, and the mudrā. That which is the vajra is bodhicitta; the bell is explained as insight. You must also hold the ācārya. This is taught to be the vow and samaya of the pure Vajra family. Regarding the delightful samaya of the great, supreme Jewel family, always practice the four types of generosity: material gifts, the gift of fearlessness, the gift of Dharma, and the gift of loving-kindness. Regarding the great, supreme Lotus family, you must uphold the sublime Dharma of the three vehicles: outer, inner, and secret. Regarding the great, supreme Action family, you must correctly uphold all the vows in their entirety and perform acts of worship to the best of your ability. Furthermore, these fourteen are explained as the defeats; they are called root downfalls and constitute gross misdeeds. You must not kill living beings, nor take what is not given. Do not engage in sexual misconduct, and do not speak lies. Completely abandon alcohol, which is the root of all ruin. Except for the sake of taming sentient beings, abandon all that is improper to do. Rely closely upon holy beings and honor the yogis. As for the three types of physical actions, the four types of verbal actions, and the three types of mental actions, abandon them to the best of your ability.
Do not desire the Lesser Vehicle; do not turn your back on the welfare of beings. Do not abandon saṃsāra, and do not be attached to nirvāṇa. Do not treat gods, asuras, or guhyakas with contempt. Do not step over mudrās, mounts, weapons, or symbols. These are said to be the samayas; you must also guard them.
Then the disciple should say:
"O Protector, please attend to me! All Buddhas who dwell without exception, from this very moment until I attain buddhahood, please attend to me, the unsurpassed one! Just as the Protectors of the three times have established sentient beings in nirvāṇa, [so shall I]." This should be recited three times.
Having thus blessed the outer form, one blesses the inner through the pith instructions. For that, the disciple should say:
"By these virtuous actions of mine, may I quickly achieve buddhahood in this world without long delay, and liberate all sentient beings sinking in the ocean of saṃsāra into unsurpassed awakening."
Alternatively, have them say this:
"Omnipacified Tathāgata, abode of all Tathāgatas, supreme Vajrasattva, Guide, grant me your blessing! Fully expressing all characteristics, yet pure of all non-characteristics, Samantabhadra, supreme Buddha, Guide, grant me your blessing! Supreme, perfectly peaceful Buddha, purifier of the conduct of wisdom, source of the three vajras everywhere, Guide, grant me your blessing!"
The great mind of all sentient beings,
Pure by nature and stainless,
The great manifestation of Vairocana—
O Guide, grant your blessings to me!
Accompanied by song, they recite this mantra:
OṂ SARVA-TATHĀGATA-SĪTAṂ SARVA-TATHĀGATĀLAYAṂ VAJRA-SATTVA-SAMUDBHAVAṂ HAṂ MAMA-DHITIṢṬHĀNAYA-KAṂ SARVA-KALAKṢA-SAṂPŪRAḤ SARVĀ-LAKṢAṆA-VIBHŪṢITA SAMANTA-BHADRA-BUDDHAṂ HAṂ MAMA-DHITIṢṬHĀNAYA-KAṂ ŚĀNTA-DHARMOTTALOḌDHAVA JÑĀNA-CARA-VIŚODHAKAṂ VAJRA-RĀLI-SAMUDBHATAṂ MAMA-A-DHITIṢṬHĀNAYA-KAṂ SARVA-SATTVA-MAHĀ-CITTAṂ ŚUDDHAḤ PRAKṚTI-NIRMALAṂ MAHĀ-VAIROCANA-BUDDHAṂ MAMA-A-DHITIṢṬHĀNAYA-KAṂ.
Having spoken thus, they touch the five lower limbs, prostrate with full-length prostrations, and make their request. The Guru, through the light rays of entering into union with the consort of his own appearance, purifies the three doors of the disciple. Then, in order to make the disciple a "son," he is led into the secret place. The appropriate empowerments are bestowed. Emerging again, the disciple bows before him. Then, the Action Vajra protects him with the rakṣa mantra and the scented water. With hands holding incense, he touches the crown of the head and recites the three realities at the three places: OṂ BODHICITTA-UTPĀDAYĀMI. This is for the previous common [empowerment]. OṂ YOGA-CITTA-UTPĀDAYĀMI SURASTVAṂ YATHĀ-SUKHAṂ. This should be done for all disciples. Thus, the first generation of the mind of enlightenment and the specific family of Vajradhara are established according to how they arise from bliss.
The Buddha himself and the sons of the Buddha,
The father of all the Tathāgatas,
The son of all the Tathāgatas,
The eldest son of the Sugatas.
To those who act according to the Sugatas’ commands
And who possess the qualities of the generation of bodhicitta,
One should place a flower upon the head.
Incense should be offered in front, a lamp,
And the offering of fragrance should be offered at the heart.
Likewise, pure food and so forth,
Should be presented with the appropriate mantras and mudrās.
Then, a pleasing tooth-stick made of
Udumbara, Aśvattha,
Bhava, or other such excellent trees—
Not crooked, not broken, not eaten by insects,
Not old, and free of living organisms—
Should be made twelve finger-widths in length.
Having tied a flower to its tip,
And having smeared the ground with the five products of a cow
To the size of a cow-hide,
In front of that maṇḍala,
The disciple should stand and remain.
Having stood and recited the prayers,
They should hold their palms together without distraction.
Facing east, not stooping, and without leaning the body,
Without casting it to the sides, they should cast it straight ahead.
One should examine the signs of that casting.
Furthermore, according to the guru’s instructions,
There are three: accomplishments, activities, and obstacles;
And three: superior, middling, and inferior accomplishments.
The superior accomplishment is known
From casting toward the east or toward oneself.
The middling and the inferior
Are known from the guru’s oral instructions:
Casting downward, or the flower sticking in the mud.
Then, to clear away faults of the mouth,
Give the scented water in the hollow of the hand:
Oṃ devi śodhana dharmāḥ sarvapāpāniśca saṃśodhaya sarvavikalpanaya hūṃ.
Recite this mantra and drink three gulps. Following that, the disciple should generate the mind of awakening. The Guru, explaining the Dharma that is profound and vast, should speak as follows:
"In all the realms of the world, an Omniscient One does not appear. Like the udumbara flower, they appear only once in a great while. This profound, non-dual way of conduct, which is so difficult to encounter, is that which brings sentient beings to buddhahood. It is the ripening of all the merit previously accumulated over many countless eons, which is exhausted by seeing this profound maṇḍala."
He should also recite other such passages. Then, with "Oṃ Āḥ Hūṃ," the kuśa grass is consecrated and used as a pillow and a seat. Next, the protection cord is tied: a white or red thread with six knots, while reciting the rakṣa mantra, is bound upon the right or left arm. Then follows the fire offering; the sequence of the homa ritual should be consulted in other written sources based on the Guru’s oral instructions. After that, the feast offering (gaṇacakra) should be performed as before, and the great bali offering likewise.
The leftovers from the meal, which were shared equally by outcasts, dogs, brahmins, and others, should be collected. Mixing these with the first portion, one should satisfy the outer maṇḍala of the ḍākinīs. Binding the right and left hands like a lotus or a wheel, one presses with the feet and looks upward. Uttering the sound "pheṃ" and inviting them with melody and mantra: "Oṃ! To the solitary tree, the charnel ground, and..."
On mountains and in mountain clefts, in villages, at crossroads, and in fields, and especially in empty houses, in places where beings are harmed, on plains, and especially dwelling in water—Kṛṣṇa, Rudra, Mahāraudra, and those who associate with Devadatta; Kṛṣṇa, Bhīma, and Bhairava; those who transgress commands and the Vināyakas; Vṛddhadhārī, Raudrī, Bhairavī, Umā, Jayā, Vijayā, Ajitā, Aparājitā, Kālikā, Bhadrakālī, Mahāraudrī, Kṛṣṇapiṅgalā, Yoginī, Īśvarī, Candrī, Raudrī, Dveṣī, and Bhaṣī; the thirty Īśvarīs, Hāriṇī, Dīpāhāriṇī, Yoginī, Raudrīrūpā, Rūpiṇī, Daṃṣṭriṇī, Mahāmuṇḍā, Muṇḍamālā, Khaṭvāṅgī, Mahāvyāla, Khadginī, Paraśvadhinī, Vajrinī, and likewise Dhanvinī; the Great Ḍākinī of Great Reality, the one who accomplishes all activities, the Great Queen of the Maṇḍala of Union, and likewise the Lord Vajreśvara, the Great Body of the Tathāgata, the Stainless One who brings forth Yoga—by this command of Vajreśvarī, come here from every direction! Oṃ kakkhaḍana, bambhaḍhana, khakhkhādana, sarvaduṣṭān hana hana ghā ghā ghātaya, amukaśāntiṃ kuru hūṃ hūṃ hūṃ phaṭ vajra svāhā. Then, utter "Ha Ho Hrīḥ." With "Ha," the luster and color are taken away; with "Ho," the fragrant scent is gathered; with "Hrīḥ," the power of others is subdued.
O assembly of Hevajra ḍākinīs, exert yourselves in these activities! Gather well-being for me, and grant long life, perfect happiness, benefit, and mental ease. Make the towns and the countryside auspicious! May sons and grandsons increase, and may they be well-gathered in their respective abodes. Furthermore, regarding adversaries, whether to pacify or subjugate them, or to summon, separate, expel, slay, or suppress—perform the appropriate rites of subduing. O assembly of Hevajra ḍākinīs, act with the utmost speed!
OṂ VAJRA ḌĀKINĪ AKĀLOVASIMASA TRAYORATNĀPĀKARIṆO SARVA ŚATRŪṂ GṚHṆA GṚHṆA HŪṂ MĀRAYA MĀRAYA HANA HANA HŪṂ MĀRAṆA MĀRAṆA PHAṬ HE HE VAJRA ḌĀKINĪ DUṢṬĀN KHA KHA KHĀHI. Having performed the wrathful rite with these words, gather [the essence]. Offer the torma with this mantra: OṂ VAJRA ḌĀKINĪ BALIṂTA PRATĪCCHA KHA KHA KHĀHI KHĀHI BHUÑJA BHUÑJA HOḤ. Apply this similarly to others. Having offered the torma to the directional guardians as before, make aspiration prayers: "By this virtue, may all sentient beings be free from sin and encounter the state of Buddhahood itself. Having entered that very path, may those who have not crossed over be crossed, and may those who are not liberated be liberated. May we abide this very moment in the samaya of the yoga scriptures." Speak thus to others as well: "By whatever virtue has been obtained, may the purpose of all Buddhas—the state of Vajradhara—be attained."
May all sentient beings attain it! The praise of the Vajra of Awakening, the mental conduct of the perfect Buddhas, the conduct of perfect awakening, and whatever is the conduct of the perfect Buddhas—may I practice both of these. In whatever place I am born, may I teach the unimpaired Hevajra. May I be born in those very places, delighting in the Guru, the deities, the Three Jewels, and the family of the Moon. When the wisdom maṇḍala departs, recite "Oṃ jñānamaṇḍala muḥ" three times. Placing the left fist at the heart, extend the right hand to the ground and snap the fingers three times to request the external deities to depart. Then, dissolve the samaya deities into oneself. The supported maṇḍala, the celestial palace, and the four elements dissolve into space. The eight goddesses dissolve into the HŪṂ at the heart, and one abides in the divine pride of the deity. Then, the Guru enters the maṇḍala and makes offerings to the deities. Offer the torma to the directional protectors. For the disciples, whether in the preparatory location or in another sleeping chamber, they should lie in the lion’s posture and examine their dreams. Without engaging in other speech, they should sleep while keeping Hevajra in mind. Then, rising early, the maṇḍala should be prepared. The Guru asks and the disciples respond. The Guru should discern whether the dreams are good, bad, superior, middling, or inferior. If bad, employ methods to pacify the conceptual thoughts; if good, generate joy and inspiration. These are the rituals for the preparatory consecration. Then, on the third night, the entry begins: the branches of entry and the actual entry itself.
The first limb is the laying of the lines. Having risen early together with the disciples, one should perform a pacifying or enriching homa fire offering. Furthermore, the characteristics of the ācārya are as follows: he must know the authentic reality of that [deity], be free from anger, and endure weariness. Possessing the consort (mudrā) and the sciences, he should cause the deities to enter into the sky within the union of the moon. He should seal them with the sixteen vowels. Having thus made the intermediate connection, one should begin the work of laying the lines. One should take cotton that is not piled up with precious materials and have it spun by a consort endowed with the [proper] characteristics. It should be free of knots and avoid the "waist" of a worm. In length, it should be twice the size of the maṇḍala, and in thickness, one-twentieth of the door. The extended cord should be gathered individually and placed inside a fragrant lotus vessel. Then, first, one should meditate on the cord as being without inherent nature. Within that, the five syllables such as Bhrūṃ and Khaṃ arise; one should contemplate them as the cause or essence of the five families. Then, with the yogic eyes of the sun and moon, by means of the light rays of blazing hooks, the wisdom threads residing in the hearts of the wisdom deities are invited. The principal deity Hevajra and the deities, abiding non-dually with their mantras, are invited and dissolve, thereby generating the cord. Reciting the five seed syllables such as Bhrūṃ and Khaṃ, and the mantras such as Oṃ Hūṃ, one should twist the cord with the hand and the mudrā, reciting: Oṃ anyonyānugata paraspara sarvadharmā anyonyānugata praviṣṭa sarvadharmā atyanta anuttara sarvadharmā. Then, the two ends and the middle of the cord...
Having arranged the three syllables Oṃ Āḥ Hūṃ, one should perform the consecration and recite this mantra: Oṃ vajrasamayasūtra matikrama hūṃ. Recite this one hundred and eight times while holding the thread with the two middle fingers joined. Thus, the thread is generated. Then, the Guru should visualize himself as the Principal Deity. From the heart of that supreme companion, he emanates Gaurī or the Consort Vidyā. Then the Guru, saying "Jjaḥ Jjaḥ," hands the thread to her. She also says "Jjaḥ Jjaḥ" and takes it. Then, the celestial lines should be struck. Holding it from above, turn it upward. The first Brahma-line, the corner-lines, and so forth, should be struck as appropriate. At that time, one should recite the previous mantra or this verse: "To all the Buddhas and their Sons without exception throughout the world-realms, you have emanated for the sake of beings; you are the very nature of their minds." Having said this, strike the ground lines. Following that, measure with white [chalk]. To strike the first Brahma-line, the Master faces east and the disciple faces west; thus, strike the first Brahma-line. The Master faces north for the second Brahma-line. The Master stands at the southeast corner, and the disciple strikes the eastern side from the northeast. Likewise, the Guru stands at the northwest, and the disciple strikes the western side from the southwest. The Guru remains at that very wind corner, and the disciple strikes the northern side from the northeast. In that manner, strike them in successive order. The Guru is at the southeast and the disciple at the rākṣasa (southwest) corner; standing there, strike the southern side-line. Likewise, strike the corner-lines in succession. Regarding the division of the lines into parts:
One should not divide [the site] with thread, for there is the danger of both increase and decrease. With a piece of wood and so forth, straight and firm, one should mark it with the kha-ti-kha pattern. From the forty-two lines in the four directions, the grid squares are formed. Inside the lines of the door-surrounds, there is an eight-petaled lotus. It is encircled by the deity-platforms as appropriate. Each section is encircled by a vajra fence and a garland of fire-light. Inside that, the archways, the ledge of sensory qualities, and so forth, should be drawn as appropriate. Thus, having finished the lines, the thread is offered. Opening the doors with the blazing gaze, one requests the deities and their retinues to depart. These are the rituals for laying the lines.
Then, for the colors—superior, middling, or inferior—use the five precious gems or rice and so forth. Alternatively, use colored clay from a charnel ground, brick powder, or charcoal dust and so forth. Visualize the five syllables Bhrūṃ Khaṃ and so forth transforming into the five pigments. Then, with the blazing gaze, invite Hevajra and his retinue, and offer them so that they dissolve [into the pigments]. Recite Oṃ vajra citra samaya hūṃ many times to consecrate the pigments and present offerings. To ensure auspiciousness, at the northeast corner, the Guru draws a line one finger-width wide, straight and level, in white, yellow, red, green, and blue, with the blue on the inside. Offering flowers and scattering loose petals, the Guru then says: "This is the pure expanse of reality (dharmadhātu), which liberates the realms of sentient beings. It is the glorious King of Blood-Drinkers, the abode of all the Tathāgatas." Thus it is said.
The sequence of these activities is as it appears in the source text:
"Being completely liberated from all faults,
One should correctly undertake the work of the colors.
The master should draw first,
And afterwards, the disciples from all sides."
Thus it is said. Furthermore, regarding the sequence for drawing the lines: "Even, straight, and unbroken," and so forth; one should understand this through such reasoning. Moreover, from the scriptures: "It completely destroys all obstacles," and furthermore:
"One should draw the lines straight and high,
With the height of the thumb and the little finger.
If the lines are uneven,
Crooked, or low,
Through low lines, success will not be achieved;
Through crooked lines, suffering is produced;
Through broken lines, it should be known
That both master and disciple will die."
Thus it is said. Regarding the sequence of the directions and the gates: "White in the east, yellow in the south, red in the west, and green in the north; blue in the center is clear from other tantras." In the center, one should draw an eight-petaled lotus, red, together with its seat. On the single tier of petals, pervading the gates and corners, one should draw the deity platforms. The outer archways and so forth are common to other maṇḍalas; one should arrange them as appropriate, similar to others. Having thus drawn the maṇḍala, one should arrange the hand symbols as supports for entry. Furthermore, first the master, at the time of evening, goes to the walking path. Upon returning, having bathed and anointed himself, and having donned the garments and ornaments generated by the goddess, accompanied by the sound of music, he joins the preparatory moon.
From the sky, the syllables of the vowels are released; the mantras are recited individually. Upon the central seat therein, draw a crossed skull-cup. At the four gates, upon lotus petals, place a curved knife, a hand-drum, a tortoise, and a snake, in the sequence of blue, red, yellow, and green. In the lotus petals of the four intermediate directions, place a lion, a monk, a wheel, and a vajra, in the sequence of blue, white, green, and variegated. At that time, recite the mantras for all of them; by this arrangement, the maṇḍala becomes doubled. Then, draw the canopies, victory banners, parasols, pennants, and other ornaments. Outside, at the boundaries, play musical instruments. Having invited the vases from their preparatory positions along with incense, place water, jewels, medicinal herbs, and so forth within them, and generate the meditative absorption. Accompanied by music, hold them in hand and circumambulate the maṇḍala three times. Place the Victory Vase in front of the principal deity; the All-Accomplishing Vase to the right of the eastern gate; and the others at the gates and the four intermediate directions. Then, after three circumambulations, offer a garland of flowers to the deities. The next morning, the deity offers the flower garland; that very garland, together with white [powder], is bound upon the head. The ritual assistant or the caretaker sprinkles water on the ground near the maṇḍala and scatters loose flowers. Arrange all the offerings, such as incense and water for the mouth. Constantly supplicate the guru. Then the guru performs the ritual cleansing and places the amṛta pills in the mouth. Sitting upon that seat, accomplish the maṇḍala. With the vidyā, the six limbs, the mental continuum, and clear meditative absorption, [the practice is complete].
The Karma-vajra, as before, from the protection with the rakṣa mantra up to the offerings, praises, and tasting of the amṛta, should be complete and perfect. The Guru, also as before, through devotion, the transference, and meditative absorption, generates the deities by relying on a reflected image, a seed-syllable, or even just a hand-symbol. Thus, having merged the three maṇḍalas, light rays are emitted from the seed-syllable at one's own heart to gather the deities. Through the offerings, summoning, and absorption as before, the jñāna blazes, like water and milk mixing together. The Buddhas and Bodhisattvas are thus accomplished, and not otherwise. Having merged the four maṇḍalas in that way, the Guru performs the offerings, praises, tasting of the amṛta, and recitation. At that time, while the Guru recites and meditates, the disciple, possessing the yoga, offers a maṇḍala and makes the preliminary supplication. In response to that, the Guru himself, just as the disciple enters, performs the stages and the empowerments, such as the water and the crown, up to the final permission (anujñā). The deities also grant the permission: "You must gather sentient beings, benefit them, enter the maṇḍala, and bestow empowerments while possessing the samaya. Care for all sentient beings through activities such as pacifying and so forth, and subdue them. Accomplish all purposes without exception. Apply the lower and supreme accomplishments according to their respective fortunes." Then, the qualified disciple who was previously examined speaks in order to enter and receive the empowerments.
"O Great Joy, you are my teacher," and so forth, should be recited as before. Then the Guru says: "Who are you, compassionate one? What do you desire? In what do you take delight?"
The disciple then replies: "I am fortunate; I seek liberation. I delight in great bliss." Then, once again, the disciple says: "I take refuge in the Ācārya, the wisdom body of all Buddhas. I prostrate to the principal deity and the goddesses, and to all the deities as well. O Protector, I pray that you lead me into the supreme city of great liberation." In this way, one should make the request to the Ācārya.
Then the Ācārya should say: "In this essential maṇḍala, the abode of all Tathāgatas and the supreme city of glorious Heruka, I shall initiate the disciple."
Then, one should prostrate to the deities of the maṇḍala through the three doors of body, speech, and mind, reciting: "Oṃ namaste hūṃ. Oṃ namaḥ mi hūṃ. Oṃ namo nama hūṃ." And also: "Oṃ sarvatathāgatakāyavākcittapraṇāmena vajrabandhanaṃ karomi." Having thus prostrated with devotion through the three doors, the disciple should then say as before: "O Lord, please grant me the vows." One should recite "Muni Āditya," and so forth. Likewise, the preliminary rites for the vows and samaya should be performed as before.
Then the Guru says: "Today you have entered among the heroes and yoginīs. I shall generate the wisdom of glorious Heruka within you. You [are now one with] all the Tathāgatas and the heroes..."
If one attains the accomplishments (siddhi) of all yoginīs, what need is there to mention other accomplishments? One should generate such wisdom (jñāna), but you must not speak of it in the presence of those who have not seen the maṇḍala, lest your samaya be impaired.
"O glorious Heruka, today I shall truly enter your heart. If you speak of this method, I shall tear it apart and depart immediately."
Then, the water of samaya containing the five nectars (amṛta) is poured into a skull-cup (kapāla), and the majestic Hevajra speaks these words:
"This is your hell-water. If you guard your samaya, accomplishment will be achieved through this water of vajra nectar. Oṃ sarva-vajra-pañca-amṛta-udaka hūṃ."
"From this day forward, I am your glorious Heruka. Whatever I command you to do, you must do. Do not treat me with contempt. If you do, without having abandoned your suffering, you will pass away and fall into hell."
Then he says: "Today, even the wisdom of all the Tathāgatas is not difficult for you to achieve, let alone other accomplishments." Having said this, he leads them inside the curtain. The descent of wisdom (jñānāveśa) should be performed according to the guru’s oral instructions.
Then, having asked the questions regarding what was seen and holding a flower garland, he says: pratīccha vajra hoḥ. As the garland is cast, the eyes are opened:
"Oṃ, Vajrasattva, today I shall exert myself to open your eyes. Since I open all eyes, look with the vision of a Buddha."
The vajra eye is unsurpassed. He vajra paśya. The mantra for that is: Oṃ vajrasattva svayam dhyāya cakṣur udghāṭaya tatpara udghāṭaya sarvākṣo vajracakṣur anuttara he vajra praveśa. Then, removing the blindfold, one says: "Now, generate supreme faith and look upon this excellent maṇḍala. You are born from the ignorance of yoginīs, blessed by mantra and mudrā. May all the excellences of beings and all accomplishments be manifested. Generate all the samayas and apply yourself to the secret mantra." Having said this, one reveals the deity upon whom the flower fell and bestows the empowerment. One should teach the mantra and explain suchness (tattva). In that regard, the emergence of the celestial palace as a square is the purity of the nature of the immeasurables. The four doors are the nature of the purity of the four applications of mindfulness (smṛtyupasthāna). The four archways are the nature of the purity of the four correct abandonments (samyakprahāṇa). The lattices are the purity of the great afflictions (kleśa). The half-lattices are the purity of the minor afflictions. The eight pillars are the purity of the eightfold noble path. The silk streamers and other ornaments are the characteristics of pure discipline (śīla). The five sensory qualities are the purity of form, sound, and so forth. The vajra fence is the sign of turning the wheel of the profound Dharma. The blaze of fire is the sign of being invulnerable to external obstacles (vighna) and the like.
The eight vases are full of the qualities of greatness and are the sign that the face of great compassion is completely filled. Then, the suchness of the deities is taught: therein, the Blessed One Hevajra is the nature of the purified aggregate of consciousness and hatred. Gaurī is the nature of the purified hatred and form. Caurī is the nature of the purified delusion and sound. Vetālī is the nature of the purified pride and smell. Ghasmarī is the nature of the purified desire and taste. Pukkasī is the nature of the purified hatred and earth. Śavarī is the nature of the purified delusion and water. Caṇḍālī is the nature of the purified pride and fire. Ḍombī is the nature of the purified desire and wind. Nairātmyayoginī is in accordance with the Father.
Having thus explained the suchness, the disciple should first offer a maṇḍala, touch the feet of the guru, and offer the supreme gift, then make a supplication for the purpose of receiving empowerment. Furthermore, if one is receiving the common empowerment, one should say:
"Just as the Buddha, the Vajra of Awakening,
Performed the great offering,
So that I too may be thoroughly liberated,
I pray, Vajra of Space, grant it to me.
In the mire of saṃsāra,
Save me, who am sinking and without refuge.
O Protector, through your kindness,
I pray, grant me the empowerment of awareness."
Thus it is said.
Specifically, if it is the master’s empowerment, one should say:
"O glorious Heruka, bestower of empowerment,
Possessing majesty to protect all beings,
Just as you are the source of all qualities and so forth,
Please grant that same [empowerment] to me.
Great Hero, grant me the irreversible
Empowerment; for the sake of all sentient beings,
I shall always act as the master."
Then, the ordinary and special disciples should be seated upon ordinary seats, or specifically upon lion thrones or lotus-marked seats. Having unfurled a white parasol with a golden handle, the master should also make offerings to the deities as appropriate. Holding amṛta, scented water, and white mustard seeds in his hands, and maintaining the divine pride, he should say:
"Listen, you hosts of obstructing vighnas!
I am the glorious Vajradhara,
The master of various blazing weapons,
Who utterly destroys all malevolent ones.
Depart, you hosts of obstructing vighnas!
Do not transgress my command!
If you should transgress my command,
I shall destroy you like fine dust!"
Thus he speaks, and by abiding in the absorption and mantra of Amṛtakuṇḍalī, or by reciting mantras such as Rakṣa, he performs the protection with the enclosures, the tent, and so forth.
Then the disciples, having bathed and wearing fine garments such as upper robes, should offer a handful of flowers to the principal deity of the maṇḍala in order to receive the sixth, the complete buddha empowerment. Reciting the mantra:
Oṃ pratīccha vajra hoḥ.
Thus they offer.
Thereafter, the guru takes the flower and binds it upon the disciple’s head, reciting: Oṃ dharmāḥ kuṇḍala abhiṣiñca. Because it gathers and swirls all phenomena, it is the supreme deity; thus, the garland is the empowerment of the yidam victors. For the sake of meditation, the empowerment is conferred upon one possessing the samaya.
Thereafter, the action-vajra gathers the waters of the vases and collects them into the excellent Victory Vase (vijaya-kalaśa), and then into the conch vessel (śaṅkha). Then, with the stream of water from the Victory Vase, accompanied by the sound of the bell and melodic chanting, the empowerment is conferred with these words:
"Arising from the state of the three secrets, the empowerment conferred by the inhabitants of the three realms—the water empowerment of all the Buddhas—this I shall now bestow upon you. In order to perfectly accomplish all the Buddhas, receive this sublime water empowerment. Oṃ sarva-tathāgata-udaka-abhiṣiñcāmi vajra-svabhāva-ātmako ’haṃ."
By this, the stains of conceptual thought and the afflictions are washed away. Then, having fashioned a crown from gold or other precious materials, or from wood, ivory, and so forth, carved in relief, or as a painted thangka, one visualizes it as Ratnasambhava arising from the syllable trāṃ. Having summoned and dissolved the wisdom-being (jñānasattva) through the rites of invitation and entry, and having performed offerings, praises, and mantra recitation, one says:
"Arising from the state of the three secrets, the empowerment conferred by the inhabitants of the three realms—the crown empowerment of all the Buddhas—adorned with the topknot and diadem, praised by all the Buddhas."
One should bestow the crown of precious jewels and the silk pendants of initiation. Oṃ vajrapārāhaka vajrārali hoḥ. Then, again, one should generate [the disciple] as Amitābha from the syllable Āḥ and say this: "This is the supreme initiation of all the Buddhas, the glorious King Heruka, and the ḍākinīs; today I bestow this initiation upon you." Oṃ śrīheruka adhipati tvaṃ abhiṣiñca tiṣṭha vīra samayas tvaṃ. Then, the explanation of that very [initiation] is: "The being without beginning or end is Vajrasattva, the Great Joy, Samantabhadra, the Lord of all, the Lord of the Vajra-Arrogant Manner." Thus, the Vajra initiation is given into the right hand. Then, one should generate the bell from the syllable Khaṃ as Amoghasiddhi and say this: "This is explained as the melody of insight of all the yoginīs; you too must always hold it, for the Victors intend it for supreme awakening." The explanation of its reality is: "Becoming is pure by its very nature; by its very nature, it is made non-existent. Thus, the pure being will act as the supreme of becoming." Vajrasattva tvaṃ abhiṣiñcāmi. With these words, the conch is given into the left hand. Then, the name initiation should be performed: visualize [the disciple] as Vairocana from the syllable Bhrūṃ. Recite "The name initiation of all the Buddhas," and so forth, and say: Oṃ vajraśrīheruka adhipati tvaṃ abhiṣiñcāmi. Śrīheruka nāma abhiṣekata.
Having spoken thus, the vajra and bell are placed at the level of the head. Then, one should stabilize [the student] through the ascetic observance (vrata). "This is the very nature of all Buddhas, held in the hands of glorious Heruka. You too must always carry it; be firm in the ascetic observance of glorious Heruka." Having said this, the student is made to grasp the tip of the vajra, and this mantra is recited: oṃ sarvatathāgatasiddhivajrasamayas tvaṃ eṣa tvaṃ dhārayāmi hūṃ svāhā ha ha hi hi. Having spoken thus, the crossed-vajra (viśvavajra) is placed in the hand.
Then, the form of glorious Heruka is bestowed through the ritual of one's own maṇḍala. "The state of a Vajrācārya is attained. The khaṭvāṅga of glorious Heruka, the yoginī’s ḍamaru, the vajra-khaṭvāṅga together with the vajra, the ringing bell, and the brahmin’s thread—O yogin, take them! The curved knife (kartṛ) and the skull-cup (kapāla)—let the great hero take them!" Having spoken thus, the student stands with the right leg extended and the left drawn in. The vajra and curved knife are given in the right hand; the bell, ḍamaru, and skull-cup are given in the left; and the khaṭvāṅga is given to be leaned against the right side. Thus, one is described as possessing such a magnificent nature.
By this, the authorization (anujñā) of the Vajrācārya empowerment, the prophecy (vyākaraṇa), and the encouragement (āśvāsa) are complete, and the enlightened activities (karma) are also perfected: pacifying, enriching, magnetizing, subjugating, paralyzing, proclaiming, intoxicating, and slaying, and so forth.
Train yourselves to accomplish these without obstruction. These accomplishments will be perfected: accomplish all mundane and supramundane accomplishments, such as wearing sandals, causing rain to fall, and seizing the sun and moon. Thus he grants the authorization. These constitute the completion of the vase empowerment or the vajra master empowerment; they purify the stains of the body and bring one to a fortune equal to that of a bodhisattva who has reached the end of the path of accumulation. Then, by the second empowerment, the stains of speech are purified and the capacity for the path of preparation is established. By the third empowerment, the stains of the mind are purified and the capacity for the path of seeing is established. By the fourth empowerment, the afflictions and secondary afflictions are purified and the capacity for abiding on the path of meditation and the special path is established. Because the sequence of these empowerments must be observed from the mouth of the guru, the Tathāgata also kept the intended meaning hidden; therefore, thinking, "I shall not record it here in writing for fear of losing the intended meaning," he so intended. Having thus shown the empowerments, when one wishes to perform a consecration, the meaning of that is as follows. The summary is: "That which is to be known, that which is to be practiced, and the result—these are the three aspects." Regarding that, what is to be known is as follows: one should know the common and the special consecrations. "Offering like a deity and conferring empowerment like a disciple."
The common eye-opening is performed with a golden probe, reciting verses together with mantras. The specific eye-opening is as follows. The "warming of the face" is performed by means of a homa offering, for the sake of bringing auspiciousness to the disciples and for the purpose of satisfying the deities.
Following that, the practice is as follows: as before, one should make a request to a qualified ācārya who possesses the necessary characteristics. Having performed the approach retreat and the ritual of the site as previously described, the maṇḍala should be prepared either upon a surface as level as the face of a mirror or upon a square pedestal. All the preliminary requisites should be gathered nearby.
In that regard, the one who is fit to be the ācārya is as follows:
Stable, disciplined, and endowed with intelligence,
Patient, upright, and free from guile,
Knowing the application of mantra and tantra,
Skilled in the work of drawing the maṇḍala,
And thoroughly understanding the ten suchnesses—
Such a person is called an ācārya.
There is no doubt that the secret mantras taught by him
Will be accomplished.
Thus, he too should perform the ritual perfectly without omission. As it is said:
"One should not let the ritual degenerate;
For a consecration that is constantly disparaged
Brings great suffering in this life
And great fear in the next world.
Therefore, those who desire accomplishment
Should, to the best of their ability,
Exert themselves in every way
To act exactly according to the prescribed ritual."
Then, first, the disciple or the practice companion should adorn themselves with ornaments, ointments, and so forth, and consecrate the offering water.
Having endowed oneself with the perfect qualities up to the tasting of the amṛta through the yoga of the six branches, the guru—possessing the perfect aspiration for transference—should likewise generate absorption as the supreme companion for accomplishing the yoga. Then, having merged the two or three [aspects of] the natural [deity] and the invited [deity], and having performed the offerings, praises, and the tasting of the amṛta as before, one should also polish the statues and so forth and place them back in their original positions.
Then, having cast white mustard seeds into fire and water, one should recite this mantra: "Oṃ hevajra adhiṣṭhāna sarvapāpaṃ dahana hevajrāya hūṃ phaṭ svāhā." One should circumambulate three times and scatter [the seeds], performing purification and protection. Then, one should anoint [the image] with oil using a brush of dūrvā grass, reciting: "Oṃ sarvatathāgatakāyaviśodhani svāhā | rakṣa rakṣa hūṃ hūṃ phaṭ svāhā." Then, it is appropriate to wipe it with the five types of bark and perform the bathing and so forth, or it is also acceptable not to do so; by those previous [steps], the support is purified.
Holding incense and accompanied by the music of cymbals, one should gather all the Buddhas in the space before [the image] in the form of the maṇḍala deities and speak as follows:
"Homage to the King of Vidyāmantras, the Blessed One Hevajra! Out of compassion for the disciples and for the sake of making offerings to you, I, a protector, desire to perform the consecration, the very essence of compassion. O Blessed One, since I am devoted, it is right that you grant your permission. [I,] whose name is so-and-so..."
"This is called the King of Knowledge. With whatever ritual materials are available, one should perform the consecration in the morning. Thinking with compassion of myself and the disciples, please grant your blessings to the entire assembly for the consecration." Thus one should pray. Alternatively, one may pray with the words, "The Buddhas residing in the ten directions, together with their Sons and the various classes of the world," and so forth, scattering flowers from cupped hands and saying:
"O Perfect Buddhas residing in the sky, may a rain of excellent flowers and jewels fall upon your bodies. O, O, please accept them individually! Oṃ paramasukhāśaya sulalitavilāsamite namāmi bhagavān jaḥ hūṃ vaṃ hoḥ hi hi hi hi. Pratīccha vajra kusumāñjali nātha hoḥ! Just as all the Buddhas, while residing in Tuṣita, entered the womb of the goddess Māyādevī, so too, O Protector, please abide within this form. Abiding here forever, please accept these flowers and so forth for our sake, so that the bodhicitta may increase."
Having said this, if one is entering the maṇḍala and receiving empowerment, if the preliminary preparation of the deities (lha sbyin sreg) was not already performed as before, it should be done by merely gathering the deities. Likewise, if it is an empowerment, the preliminary preparation of the disciples should be performed as before; if not, the disciples are prepared by this much alone: "Today my life has become fruitful; my living is also fruitful."
There is no doubt that I shall arise as equal to the deity and the samaya. From the single mind of bodhicitta, I have become irreversible. Today I am born into the family of the Tathāgatas; of this there is no doubt. Today I am the supreme self; I have performed the unsurpassed sacrificial offering. By inviting all the Buddhas, today I am the supreme assembly. Thus one should say.
Then, if it is a consecration where the colored powders have not been drawn, one should very early in the morning perform the lines and colors as before. On an auspicious day, the consecration should be performed as follows: the master and his companions must not let the ritual degenerate, and so forth; with these verses, all the requisites are gathered and arranged, and all the ornaments are applied. Furthermore, the master and his companions, beginning with the ritual bathing and anointing up to the tasting of the nectar (amṛta), should perform the previous perfect endowments for themselves. From the cleaning of the statues and so forth, one should perform the rubbing with the five barks—namely, those from the jambu, kataka, bilva, āmra, and picupuri—and likewise insert the previous verses, adding: "Today I wish to perform the consecration," up to "Today I am the supreme assembly." Thus one should say. Then, with water from a vase containing the five products of a cow, one should perform the ritual bathing while reciting: oṃ viśuddhe vajrakrodha hūṃ āṃ bhrūṃ jriṃ khaṃ hūṃ hūṃ phaṭ svāhā.
Accompanied by the sound of music, one should recite the following:
"Just as the gods offered a bath
As soon as he was born,
So too, with pure divine water,
I offer a bath to him."
OṂ SARVA-TATHĀGATA-ABHIṢEKATA-SAMAYA-ŚRIYE SVĀHĀ.
Furthermore, one should recite the mantras of Locanā and the others, such as OṂ RURU SPHURU, and chant any appropriate verses of auspiciousness in melody. Then, one should wipe the body with a cloth:
"Though the form of the Sugata is beyond all comparison,
For the sake of beings, he appears in every form.
Like a precious jewel, free from the stains of fault,
And worthy of the world’s veneration and honor,
With this supreme cloth, praised by the stainless Victors,
I wipe the body of the Victorious One.
May all afflictions and obscurations without exception be purified,
And may we be established in the state of the three kāyas."
OṂ SARVA-TATHĀGATA-VAJRA-VASTRAYE SVĀHĀ. OṂ CATURI-GANDHE SVĀHĀ. OṂ VAJRA-ABHIṢIÑCA NI SVĀHĀ.
This is the actual main part of the consecration. As it is said: "The gathering of all Buddhas into one is the excellent characteristic of consecration," and "The form is to be inserted into the heart." This should be understood through these summary words: "The consecration is excellent through the blessing of meditative absorption and wisdom, and the conferral of empowerment."
Regarding that, the meditative absorption of the maṇḍala is as follows: "The deity’s body is generated in the maṇḍala according to the tradition, through the seed-syllable, the hand-symbol, or an instantaneous [visualization]."
With light rays from the seed syllable at the heart, gather [the deities] into the sky, make offerings, and dissolve them [into the image]. Then, as for the consecration: perform the blessing of the six sense bases and the body, speech, and mind as previously described. Then, as for the conferral of empowerment: bestow the empowerments starting from the water and the crown up to the subsequent authorization. Furthermore, confer the empowerments of the seven precious jewels and so forth as appropriate. The offering of the regalia is also included within that empowerment.
Then, perform the ritual of opening the eyes. Mix gold needles and so forth with butter and honey, open the eyes, and recite: "Just as the King of Eye-Physicians removed the cataracts of the world, so too may the Victorious Ones remove the cataracts of ignorance from you." And: oṃ sarvatathāgata cakṣu cakṣu viśodhaya svāhā. In particular, the opening of the eyes should be performed here just as the descent of wisdom (jñānāveśa) is performed for the disciples.
Then, the offering of the arrow should be made. First, offer the parasol and the victory banner, reciting: "By offering this parasol to the pure reflection of the Sugata’s body, speech, and mind, may the Sugata’s body, speech, and mind be warm and of great blessing. May they possess the power to protect beings, and may all sentient beings of the three realms, including the patrons, be freed from the torment of all afflictions and secondary afflictions, and become endowed with the fortune to protect beings. Just as to the Buddhas of the past, a beautiful parasol with a golden handle was offered..."
"I offer this just as it was offered; I pray that you accept it as you please." Recite "Oṃ sarva tathāgata chatra śrī samaye hūṃ" three or seven times. Apply this same procedure to the other offerings as well. Having prepared the victory banner as before: "Just as to the Buddhas of the past, the sign of victory over the obstructing Māras was offered, so I offer this; I pray that you accept it as you please." "Oṃ sarva tathāgata dhvaja ketu śrī samaye hūṃ." Then, offer the streamers and banners: "Just as to the Buddhas of the past, the banners of renown resounded in the ten directions, so I offer this; I pray that you accept it as you please." "Oṃ sarva tathāgata patāka śrī samaye hūṃ." The same applies to the canopies and so forth. Then, having performed the ritual bathing, offer the five types of offerings. Next, offer the food. Then, applying the offering verses as before: "May all sentient beings be liberated from the eons of hunger, thirst, famine, and so forth." "Oṃ sarva tathāgata āhāra pūrṇa śrī samaye hūṃ." Then, offer the robes: "May all sentient beings be free from the suffering of lacking clothing and garments, and may they possess the fortune of wearing divine pañcalika robes that are pleasant to the touch." "Oṃ sarva tathāgata vastra nānā śrī samaye hūṃ." Then, perform the warming of the mouth, which should be done through the fire offering (homa). For the sake of bringing auspiciousness to the disciples and for the purpose of satisfying the deities, perform it according to the previous ritual.
Then, in particular, one should also perform offerings of internal images and so forth, as well as a feast of tsāru. Following that, the entrustment to the objects of refuge is as follows:
"You have made this request to me:
'Please perform the consecration
Of these images in particular,
Just as it has been taught.'
I have performed it, or caused it to be performed.
You should worship them all completely,
In whatever way is convenient."
Then, the command to the protectors is as follows:
"By identifying oneself with the iṣṭadevatā,
One should summon Mahākāla,
And perform the [rites of] entering, binding, and subjugating.
To him, one should offer worship and bali cakes.
The command to be given to him is:
'This temple and so forth,
For which I have performed the consecration,
For as long as it remains,
You must guard it and protect it well.
By the command of the Triple Gem and the Noble Saṅgha,
You must guard it;
By the command of the Teacher and the ācārya,
Protect this command well.'
Then, one should ask for forgiveness:
'All the Perfect Buddhas and the deities,
And the assembly of gods such as Brahmā and the Sons of the Conquerors—
Whatever errors have occurred in the performance of this ritual,
It is right that you grant forgiveness for them.'
Then, if one wishes to request the departure [of the deities], one should say this:
'Bestowing peace and great well-being
Upon the patrons,
Having departed for the realm of the Buddhas,
Please return again for the sake of beings.'
Then, one should recite the stabilization of the blessings:
'May this image remain for an eon,
Or for more than a hundred eons;
May the gods of earth, fire, water, and wind
Protect it from all sides.'"
The master, together with the disciples,
And sons and grandsons, shall increase;
Having become joyful and glad of heart,
They shall dwell forever in their excellent abodes.
Regarding the general knowledge of consecration:
If it concerns a manuscript, a painted cloth, or the like,
One should perform the conversion into syllables, the ritual bathing, and so forth,
As well as the mantras and other rites, as appropriate,
Just as they are taught in other sources.
Fearing that the texts are too numerous, I have not described them here.
Thereafter, recite the verses that conclude the text:
"The one who composed this is I, whose name is difficult for opposing forces to overcome,
Unshakable, and finally, a name endowed with the Vajra.
Even before birth, my fame pervades all merit.
Finally, endowed with a banner, my speech is renowned.
Whatever text was composed, its perfect accomplishment
Is the task to be undertaken by the practitioner.
Finally, by possessing that which is to be adopted, all purposes are fulfilled.
Regarding the sequence of the simple and ornate verses,
Finally, by possessing that which is called 'the end,' there is great renown.
In whatever way that meaning is perfectly completed,
It consists of the clear realizations, the sādhanas, the empowerments, and the consecrations.
In the guru’s clear realization that accords with the sādhanas,
Finally, by possessing the practice, the maṇḍala ritual is completed.
In the empowerment that purifies stains and implants potential,
Finally, by possessing the consecration, the welfare of others is fulfilled.
Because the fruit of generosity is accomplished,
The activities and accomplishments are for the sake of oneself and others.
One should understand that this is slightly reversed from that:
The stages of the clear realization of the service are for one's own sake,
But finally, by possessing the welfare of others, it is the purpose of the practice.
Regarding the accomplishments that arise from the conferral of empowerment..."
Because it possesses enlightened activity, it is an excellent consecration. Although the Tibetan translator Sönam Gyaltsen has indeed translated it well from the authentic source texts, he has here abridged the stages of the ritual and translated it clearly, as performed by the Guru for himself and for others. It is complete.