Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Stage of the Eight Branches (Aṣṭāṅgakrama) is a technical manual of Vajrayana ritual practice attributed to Prajñāśrī. The text provides a prescriptive framework for the execution of complex tantric rites, emphasizing the necessity of oral instructions from an accomplished guru and the receipt of empowerment from an ācārya. It details the precise spatial and material requirements for constructing a maṇḍala, the use of specific seed syllables and mantras for deity invocation, and the role of the ritual master (karmācārya) and assistants. The work commits the reader to a rigorous adherence to ritual purity and protocol, covering the sequence of preparatory rites, the performance of the homa (fire offering) including specific oblations and mantra recitations for various entities, and the conduct of the gaṇacakra (feast offering). By integrating visualization, mantra, and physical offerings, the text aims to facilitate the practitioner's alignment with the nature of the five wisdoms and the attainment of siddhis through disciplined ritual action.
Provenance
About this text
Detailing the stages of the eight limbs, the Aṣṭāṅgakrama is a work of the Non-dual Tantra tradition. It is attributed to the Indian author Prajñāgupta. The text passed into the Tibetan language through the efforts of Prajñāgupta and is preserved in the Tengyur, volume ཏ, where it comprises 46 pages. Written in classical Tibetan as the yan lag brgyad pa'i rim pa, the work enacts a series of ritual procedures including the construction of the maṇḍala, preparatory rites, ritual bathing, the consecration of the image, the conferral of empowerment, offerings, and the fire sacrifice. It argues that these rites must not be performed without the oral instructions of a guru who has attained accomplishment, or empowerment from an ācārya. Furthermore, it prescribes the specific spatial configurations for these activities—circular, square, semi-circular, and triangular—depending on whether the purpose is enrichment, magnetizing, or wrathful activity, and specifies that such rites may be performed in locations such as cities, fields, caves, or charnel grounds. A scholar or serious reader consults this work today to understand the precise technical requirements for the physical and ritual execution of these tantric stages.
Cite thisAnuvāda, “The Stage of the Eight Branches” (Toh 1341), machine draft, 2026.https://naxiai.com/tibetan/works/toh1341
Summary & commentary
Significance
The work is significant as a representative example of the highly formalized ritual technology of the Indo-Tibetan tradition, where precise physical and phonetic accuracy is viewed as essential for efficacy. For the modern reader, it illustrates the intersection of cosmology, linguistics, and somatic practice in the Mantra Vehicle.
Structure
Passages
Section
Description
1-17
Maṇḍala and Preparatory Rites
Instructions on the necessity of guru instructions, the selection of ritual sites, the construction of the maṇḍala, and the use of mantras and materials for consecration.
23-33
Empowerment and Ritual Roles
Details regarding the role of the ritual master and the conferring of the ācārya empowerment.
39-50
Deity Visualization and Offerings
Descriptions of deity forms, the use of seed syllables, and the performance of water and ghee oblations.
55-60
The Ritual of Homa
The eighth chapter focusing on fire offerings, including the invocation of various deities and the application of tilaka.
61-65
The Ritual of Gaṇacakra
Guidelines for the feast offering, including the organization of the assembly, invitations to the Vajra Holder, and strict codes of conduct for participants.
In the language of India: Aṣṭāṅgakrama. In the language of Tibet: Yan lag brgyad pa’i rim pa (The Stages of the Eight Limbs). Homage to the glorious Vajrasattva!
Having prostrated to the glorious Vajrasattva, I shall write the stages of the eight limbs: the maṇḍala, the preparatory rites, the ritual bathing, the consecration of the image, the conferral of empowerment, the offerings, the fire sacrifice (homa), and the gaṇacakra. May the Buddhas and their heirs grant their forbearance. May the hosts of ḍākinīs and other accomplished masters (siddhas) grant their forbearance. May the supreme ācāryas who have received empowerment grant their forbearance. May the world-protectors and other gods and asuras grant their forbearance.
First, although the ācāryas did not grant permission for this along with the samaya, I have nevertheless composed it out of compassion. If you ask, "If you are composing this for the sake of accomplishing the welfare of fortunate sentient beings, do you have no compassion for others?" I reply: "I do have compassion, but if others are absent, how can there be victory?" Therefore, I shall say a little about this: "Is there any fault in me?" Or rather, "Leave the matter of compassion aside." For what wise person would act in a way that causes the ācāryas to become displeased? However, if even a human being does not act for the sake of the requests of fortunate sentient beings, that too is a fault. Because it would then be absent from the scriptures of the Blessed One and the pith instructions of the lineage of accomplished gurus, one should strive to ensure it is not lost, even if it is in the future.
However, at a time when one lacks the oral instructions of a guru who has attained accomplishment, one should not do so. Likewise, the Śrī Jñānasāra Tantra states that one should perform the stages of empowerment, the sādhana, and so forth, only when one has received empowerment from an ācārya who has attained accomplishment, or has received the oral instructions of one who has attained accomplishment, or has attained accomplishment oneself. It is said that this is not to be done through mere intellectual understanding and the like.
I myself, having been empowered by an ācārya who has attained accomplishment and who has reached the far shore of all tantras, while residing in the glorious land of Oḍḍiyāna, received the oral instructions from the Great Yoginī and the singular deity who observes the samaya. Furthermore, at the request of my own excellent disciples, such as Tsultrim Kyab and Sherab Dorje, I shall write this exactly as I heard, saw, and obtained it, free from additions or omissions, from the kindness of the lotus feet of the Kashmiri master Śrī Ratnavajra. He was one who attained accomplishment, the ultimate of all the Vedas, and who received the lineage of pith instructions and empowerments without interruption from the glorious protector Indrabhūti—the nirmāṇakāya, the great lord of the ten bhūmis, who departed for the abode of Vajraratna in the land of Oḍḍiyāna.
This is the first chapter, titled "The Presentation of Logical Reasoning," from the Aṣṭāṅgakrama composed by the master Prajñāśrī. Now, the ritual of the maṇḍala will be explained, beginning with the peaceful [rituals].
One should perform [the rites] in a city, a field, a cave, or a charnel ground for the purposes of enrichment, magnetizing, and wrathful activities. In that regard, one should fashion the forms in the central location according to their respective sequences of activity: circular, square, semi-circular, and triangular, respectively. All [the hearths] should be triangular, exceeding three finger-widths [in size]. For pacifying, use wood with flowers, vijapura wood, and white lotuses. For enriching, use wood from various precious trees. For magnetizing, use wood possessing red flowers. For wrathful activities, use wood from charnel grounds and likewise wood possessing black flowers. Furthermore, the purification of the site, the laying of the lines, the subduing of Māra, and so forth, should be performed with the sumbha mantra or else with the three-syllable mantra, according to the ritual procedures of the Guhyasamāja maṇḍala. Why is this? Because I have not explained everything here for fear of making the treatise too voluminous. Whatever laying of lines and so forth is prescribed in the sequence of the Yoga Tantra, all of that is pure [here]. Then, having assumed the pride of being the Vajra Holder, one should consecrate the five pigments. Having consecrated the five pigments as the essence of the five Tathāgatas, one should first offer the white [pigment] three times with this mantra, using the mudrā of the five fingers closed together with flowers and fruit. The argha offering, consisting of milk and so forth, should also be presented three times for each with that very mantra.
OṂ VAIROCANA TATHĀGATA ADHITIṢṬHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Yellow is with the thumb and index finger. OṂ RATNASAMBHAVA TATHĀGATA ADHITIṢṬHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Red is with the thumb and middle finger. OṂ AMṚTAPRABHA TATHĀGATA ADHITIṢṬHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Black is with the thumb and ring finger. OṂ AKṢOBHYA TATHĀGATA ADHITIṢṬHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Green is with the little finger and the thumb. OṂ AMOGHASIDDHI TATHĀGATA ADHITIṢṬHA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ.
At the time of drawing the maṇḍala, the patron should perform an extensive offering including music and so forth. Generosity should also be practiced. The maṇḍala ācārya should be pleased by the offering of fees and so on. When the maṇḍala is complete, the great vajra master guru should be invited with various musical offerings and the like. First, he should be bathed with various fragrant medicinal substances. Afterwards, he should be honored with various supreme garments, nets of pearls, and half-nets. In front of the principal deity of the maṇḍala, a stainless, soft, and high seat should be provided. On the right and left sides, two highly skilled ācāryas should be seated on medium seats, each equipped with a vajra and bell.
The Action Master (karmācārya), having performed the preliminary rites (sāmagrī), should be positioned in front of the maṇḍala upon a tiger skin together with a twelve-year-old action girl (karmakanyā). They should be equipped with a nine-pronged vajra, a bell, and a small hand-drum (ḍamaru). On the crowns of all of them, various silken ribbons should be tied. The Vajra Master (vajrācārya) should wear a diadem made of precious materials such as gold and red gems. At the entrance, one should diligently station those who possess the Vajrapāṇi [mantra], who have received empowerment, who are solely devoted to mantra recitation and the like, who are strictly observant of discipline, fearless, and free from avarice. Outside the maṇḍala, laymen (upāsaka) and laywomen (upāsikā) who read the sublime Dharma should be stationed for the purpose of protection and so forth. One should produce the sounds of the lute (vīṇā), the hand-drum, the flute, the conch, and so on. At that time, even if they are one's own sons, those who have not received empowerment must not be allowed to enter. During the time of the maṇḍala and the consecration (pratiṣṭhā), one must not commit acts of killing, nor engage in clamor or anger. This concludes the second chapter, titled "The Teaching on the Maṇḍala," from the Aṣṭāṅgaprakrama composed by the master Prajñāśrī.
Furthermore, the ritual for the preliminary rites (sāmagrī-vidhi) will now be explained. That should be established as being divided into four parts: first, the preliminary rite of the vase (kalaśa-sāmagrī); second, the preliminary rite of the maṇḍala; and fourth, the preliminary rite of the disciples (śiṣya-sāmagrī). Likewise, among these, the internal preliminary rite of the vase should be performed by the Action Master. The sequence for that is as follows:
According to whichever tantra, one should prepare vases equal in number to the deities of that maṇḍala. Alternatively, together with the goddesses, there are eight for the Tathāgatas in the cardinal and intermediate directions. In the center, there is one for the Vajradhara, and one for Amṛtakuṇḍalī as the "all-action" [vase]. These should be without cracks or holes, free from defects, long-necked, and wrapped with two pieces of silk. They should be filled with a mixture of curd, milk, ghee, honey, pōgaliṅ, white mustard, all medicinal herbs, wheat, black lentils, barley, sesame, śyāmāka grain, rice, saffron, sandalwood, camphor, musk, āmalaka, śrīphala, jātīphala, cardamom, the five precious gems, and so forth, along with stainless water.
As for the mouth-ornaments, they should be whatever is available: flowers, fruits, and fresh [leaves], free from thorns and the like. For the eight vases, the mudrās should be applied in sequence: the wheel, the lotus, the jewel, the sword, Mount Meru, the snake, the fire, the banner, and for the ninth, the crossed-vajra, and for the tenth, the vajra. A cluster of flowers should be tied to the neck of each. The preparatory maṇḍala for the vases should be made to the left of the consecration maṇḍala. It should be square, complete with doors and so forth. On its exterior, the six corners are adorned with a garland of vajras. In the center of the square is the syllable Oṃ; at the eastern gate is Śrīṃ, in the south Prīṃ, in the west Jrīṃ, and in the north Khṛīṃ.
In the intermediate directions of the east and so forth, one should write the syllables yaṃ, raṃ, laṃ, and vaṃ. On the six corners, the six seed syllables of the Vajra Mothers should be written: traṃ for the chief of the asuras, proṃ for the one who destroys the power of others, hraṃ for Hārītī, ghraṃ for Ghasmarī, ḍoṃ for Caṇḍālī, and laṃ for Bhīmā. Above the form of the syllable oṃ which possesses the vajra, in the sequence of east, south, west, and north, there should be the wheel, the lotus, the jewel, and the sword. In the intermediate directions, there should be Mount Meru, the snake, fire, and the banner. On top of the six corners, there should be full vessels, equal in number to the vases, containing tarku, śrīphala, the five precious gems, banners, and so forth. A crossed vajra should be placed in front. A conch bowl, a mother-of-pearl shell, or a vessel for the samaya substances should be filled with water mixed with the five nectars and placed on the seat to the left of the all-activity vase. Lamps should be offered in a number equal to the full vessels. The food offering should be double the number of lamps. In front of the all-activity vase, one should arrange in sequence the samāna base, as well as sandalwood, saffron, fragrant incense, other types of incense sticks, various flowers, a vessel filled with white rice anointed with saffron, the argha vessel, and the sprinkling vessel. Furthermore, well-spun threads of five colors, a protective arrow, and a very fine, flawless cloth should be placed in the preparatory maṇḍala.
Once all the necessary materials have been assembled, the ritual master (karmācārya) should then recite the verses of auspiciousness:
That auspiciousness which dwells perfectly in the expanse of space, the glorious Vajrasattva, the great powerful one, who enters the supreme vajra in the center of the lotus of insight—may that auspiciousness be a refuge in the supreme vehicle.
That auspiciousness which, upon the vast ocean of existence, severs the noble snares of attachment and the like, and purifies the path to the nirvāṇa of Vairocana—may that auspiciousness be a refuge in the supreme vehicle.
That auspiciousness which possesses immeasurable rays of light, which terrifies the delusion of false cognition, and which is the supreme god of gods who always holds the vidyā in the world—may that auspiciousness be a refuge in the supreme vehicle.
That auspiciousness which dwells perfectly in union, where the rain of the nectar of wisdom constantly falls, and which, delighting in the lotus, strives for the benefit of the sentient beings of the world—may that auspiciousness be a refuge in the supreme vehicle.
That auspiciousness which cuts the earth-born of existence, accomplishes the state of the glorious Vajrasattva, and always brandishes the sword of insight—may that auspiciousness be a refuge in the supreme vehicle.
Then, for the purpose of the auspicious offering, one should offer flowers with cupped hands to all the Tathāgatas in the direction of space, and together with incense sticks, ring the vajra and bell three times while reciting this mantra: OṂ SARVA TATHĀGATA PŪJA MEGHA SPHARAṆA.
HRIṂ HRIṂ TRAṂ TRAṂ HAṂ HAṂ HIṂ HIṂ DRĀṂ DRĀṂ PARANA SAṂPARANA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Then, one should meditate on the central vase, complete with all its parts, as the celestial mansion. Alternatively, within the vase, from the total transformation of the syllable KAṂ, the celestial mansion arises. In its center are the vowels and consonants (āli-kāli), and above them is the form of the syllable HŪṂ. From the total transformation of the vowels, consonants, and the form of HŪṂ, there appears the Great Vajra Holder, seated in the vajra posture, with one face, three eyes, and two hands holding a vajra and bell, embraced by his own consort, and adorned with all ornaments, the color of the blue sky, upon a multicolored lotus.
In the east, from the total transformation of PAṂ, is Vairocana, white in color, like the Vajra Holder. In the south, from the total transformation of OṂ, is Amitābha, red in color, like Vairocana. In the west, from the total transformation of JRĪṂ, is Ratnasambhava, yellow in color, like Amitābha. In the north, from the total transformation of KHAṂ, is Amoghasiddhi, the color of a meadow, like Ratnasambhava.
In the southeast, from the total transformation of LAṂ, is Buddhalocanā, like Vairocana. In the southwest, from the total transformation of MAṂ, is Māmakī, like Amitābha. In the northwest, from the total transformation of PAṂ, is Pāṇḍaravāsinī, like Ratnasambhava. In the northeast, from the total transformation of TĀṂ, is Tārā, like Amoghasiddhi.
Regarding those as well, one should meditate on them through non-dual union, possessing their own light and their consorts. In front, from the complete transformation of the syllable HŪṂ, one should meditate on Amṛtakuṇḍalī with six arms and three eyes, a terrifying face, seated in the half-lotus posture, holding a vajra, a bell, a sword, a pestle, an axe, and a noose; he is blue in color like butter and should be meditated upon as possessing his own light and a consort. Within the vessel of the samaya, from the complete transformation of the syllable HRĪḤ, there is Mahāsamaya-Īśvarī, with two arms, one face, and three eyes, with a terrifying expression, seated in the vajra posture, with blazing hair, wearing garments of the directions, and her limbs smeared with great blood. In her right hand is a kapāla filled by drawing in all the blood of the gods and asuras, and in her left is a vajra-khaṭvāṅga. In the center of the argha vessel, from the complete transformation of the syllable OṂ, one should meditate on the Tathāgata Sarvatrāṇa, equal in radiance to ten million suns, accompanied by countless Tathāgatas. This is now the ritual of concentration for the vases and so forth. Now, the ritual of recitation for those is explained in sequence: OṂ VAJRA-SATTVA-TATHĀGATA-ADHIPATAYE HŪṂ HŪṂ PHAṬ SVĀHĀ. OṂ CAKRA-ADHIPATAYE HŪṂ HŪṂ PHAṬ SVĀHĀ. OṂ PADMA-ADHIPATAYE HŪṂ HŪṂ PHAṬ SVĀHĀ. OṂ RATNA-ADHIPATAYE HŪṂ HŪṂ PHAṬ SVĀHĀ. OṂ KHAṬVĀṄGA-ADHIPATAYE HŪṂ HŪṂ PHAṬ SVĀHĀ. OṂ TATHĀGATA-NEHRI HŪṂ HŪṂ PHAṬ SVĀHĀ.
OṂ PADMANARTEŚVARĪ HŪṂ HŪṂ PHAṬ SVĀHĀ. OṂ RATNE ĀLOKE HŪṂ HŪṂ PHAṬ SVĀHĀ. OṂ SARVA ĀVARAṆA VIŚODHANAYE HŪṂ HŪṂ PHAṬ SVĀHĀ. One should recite each of these mantras one hundred and eight times. OṂ AMṚTAKUṆḌALI MAHĀKRODHĪŚVARĪ SARVA MĀRA ARE SARVA SIDDHIKARA SARVA KARMA SIDDHI HŪṂ HŪṂ PHAṬ SVĀHĀ. Having first performed the preliminary service with the three-syllable mantra, one should recite that mantra one hundred and eight times for the sake of accomplishment. When the ritual of recitation is complete, from the expanse of space, the wisdom being (jñānasattva) of the first accomplishment, together with the retinue, should be summoned by means of the mudrā and mantra. Regarding that, the mudrā and mantra are as follows: Form the middle fingers in the shape of a linked chain, press the two thumbs down, place the ring fingers and little fingers in the palms, and bend the index fingers. OṂ JÑĀNASATTVA ĀTMAKO ’HAṂ VAJRA DHARA SAPARIVĀRA VARAṂ HA HI HŪṂ HŪṂ PHAṬ SVĀHĀ. As soon as they have arrived, one should offer argha, ācamana, and prokṣaṇa. The sequence for these is as follows: OṂ GRIṂ GRIṂ is the mantra for argha. It is performed with the mudrā of the left middle finger and thumb snapping. OṂ HŪṂ HŪṂ is the mantra for ācamana. It is performed with the pāṇi mudrā. OṂ AṂ ĀṂ is the mantra for prokṣaṇa. It is performed with the wheel mudrā. OṂ TIṢṬHA TIṢṬHA HŪṂ PHAṬ is the mantra for offering the seat. It is performed with the tortoise mudrā.
Then, once again, one should ring the vajra and bell forty-four times with the previously explained vajra-bell mantra. Following that, one should sprinkle the entire foundation of the maṇḍala seven times with water from the great samaya vessel using eight-finger-width kuśa grass, while reciting this mantra: OṂ SVABHĀVA ŚUDDHĀM ALA VIŚUDDHAYE SVĀHĀ. Having performed that sprinkling, one should then bathe all the medicinal substances upon the mirror with water from the sprinkling vessel using the all-activity mantra: OṂ SARVA TATHĀGATA KĀYA VĀK CITTA MAHĀ GAGANA SADDHARMA VIŚUDDHAYE OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ. In the center of that, one should perform the consecration with the triangular mudrā and this mantra: OṂ SARVA DĀRA AKṢAYA GANĀTMALYE HŪṂ HŪṂ PHAṬ SVĀHĀ. Having thus performed the consecration, one should bestow the empowerment using the water from the samaya vessel, the lotus-circling mudrā, and this mantra: OṂ SARVA TATHĀGATA ABHIṢEKASAMAYA ŚRIYE HŪṂ PHAṬ. Having made offerings, one should bless a new, stainless, and unblemished cloth with the mantra OṂ ĀḤ HŪṂ PHAṬ, and while reciting the protection mantra, one should cover everything. The protection mantra is as follows: OṂ HRAṂ HRAṂ HRIṂ HRĪṂ HŪṂ HŪṂ PHAṬ PHAṬ RAKṢA RAKṢA SVĀHĀ. At that time, having circumambulated the great torma, it should be placed on the northern side to the left. This is the sequence:
From the complete transformation of the syllable Bhrūṃ into a vessel for extremely large food and so forth, a celestial palace (vimāna) complete with all its parts is consecrated by the mantra of the three syllables. It is then well-filled with great blood and various other fruits and foods, such as fish. Upon that, one should place a triangular mudrā made from aśvattha wood. At the corners, various banners should be tied. Above the corners, the three elements of fire and food should be placed. The vessel’s contents are a skull-cup (kapāla) made from three pieces of fresh fruit, filled with great blood. In its center, from the complete transformation of a sun maṇḍala marked with the syllable Hūṃ, there arises the Great Vajra Vetālī, with a thousand arms, a thousand feet, a thousand faces, and blazing eyes. Her hair is aflame, her body is smeared with great blood, and she holds in her hands vessels of the blood of all the Māras. Her body is adorned with various bones, and she stands with her left leg extended upon a great Bhairava. She is surrounded by a host of many asura lords, spirits, rākṣasas, pretas, piśācas, uṣmanas, apasmāras, and ḍākinīs. On the exterior of the vessel, one should arrange parasols, victory banners, flags, peacock-feather fans, curved knives, iron arrows, tassels, and so forth. The Blessed Lady, the Great Vetālī, is consecrated by the triangular mudrā and the five syllables Ha; then, for whatever activity, she is manifested in the form of a wrathful deity.
For the purpose of protection, one should surround [the object] with this mantra: OṂ HĪ MAHĀVAJRA VETĀLĪ MAHĀVIŚVEŚVARĪ SARVADOṢṬRĀṄGARE SARVASATTVAHETUṂKARE SATTVAPRADĀPAKARA DOṢṬACITTAṂ HANA HANA DAHA DAHA PACA PACA MATHA MATHA VIDHVAṂSAYA VIDHVAṂSAYA MĀRAYA MĀRAYA DAṆḌENA CŪRṆAYA KHADGENA TOṬAYA CAKREṆA CHEDAYA VAJREṆA BHEDAYA SARVASATTVĀNĀṂ ŚĀNTIṂ KURU PUṢṬIṂ KURU CITTAŚREYAḤ KURU SARVAVYĀDHIM APAHARA DHŪRATAKṢIM APAHARA DHĀRIDAYAṂ APAHARA AKĀLAMṚTYUM APAHARA DHOBIKṢAM APAHARA NAMAḤ SARVAKARMASĀDHANI MAHĀYAṂKURU HAṂ HAṂ HĪṂ HĪṂ KILI KILI HILI HILI HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. This is the ritual for the preliminary preparation of the vase.
Now, the ritual for the preliminary preparation of the maṇḍala is explained. First, having recited verses of auspiciousness accompanied by the vajra and bell, one should meditate upon the transformation of the four great elements into the celestial palace (vimāna), just as it is externally constructed. Upon that, in the center, from the transformation of the vowels and consonants (āli-kāli), there arise a moon and a sun. Above that, the nature of the fire of primordial wisdom (jñānāgni) in the form of the syllable HŪṂ completely transforms the moon and sun. Then, in an instant, one should meditate on the Great Vajradhara, embraced by his consort of self-radiance, together with the wheel (cakra), seated upon the sun, in the sequence of one's own tantra. Alternatively, one may meditate on everything within one's own heart and then project it externally.
Following that, one should ring the vajra and bell together with an incense stick twenty-seven times while reciting the previously taught mantra of the vajra and bell. Then, from the expanse of space, the wisdom beings (jñānasattva) of the maṇḍala circle and the Trailokyavijaya mudrā, along with their mantra jaḥ hūṃ baṃ hoḥ, are summoned. One should then offer the argha, the upacāra (near-touch), and the prokṣaṇa (sprinkling) according to the previously taught ritual. Subsequently, having caused the maṇḍala circle and its retinue to enter into the commitment beings (samayasattva), one rings the vajra and bell three times and offers the five types of offering gifts. Then, one should perform one thousand recitations of the essence mantra of the Great Vajradhara. For the deities of the maṇḍala, one should perform one hundred and eight recitations for each with their respective mantras. After that, having consecrated the cloth with the three-syllable mantra: oṃ mahāvajradhara mahāsamaya maṇḍali veśrama tha hūṃ hūṃ phaṭ svāhā, if it is a maṇḍala of colored powders, one should diligently spread the cloth over an area of about one cubit. One should circumambulate the great bali offering accompanied by music and so forth, according to the ritual of the previously taught mantra. This is the preparation of the maṇḍala. Now, the preparation of the body is explained: first, after reciting verses of auspiciousness, from the complete transformation of the syllable paṃ at the heart of the body comes a variegated lotus. Upon that are the āli and kāli vowels and consonants. Above that is the form of oṃ. At the heart of the form of oṃ is the form of āḥ. At the heart of the form of āḥ is the form of hūṃ.
Upon the form of the syllable HŪṂ, everything transforms together with a drop (bindu) whose nature is the light of primordial wisdom (jñāna). One should meditate on the body of the deity seated upon a variegated lotus, endowed with the thirty-two marks of a great being (mahāpuruṣa) and adorned with the eighty minor marks (anuvyañjana). Then, one should consecrate that [body] with the mantra: OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRA-DHARA TIṢṬHA TIṢṬHA HŪṂ HŪṂ PHAṬ SVĀHĀ.
Then, from the expanse of space, the wisdom being (jñānasattva) in the form of the [deity's] body is summoned with the left hand ringing a vajra-bell and the right hand in the vajra-hook mudrā, using the three syllables and the mantra ĀGACCHA ĀGACCHA. Having offered the water for the mouth (argha), the water for rinsing, the water for sprinkling, and so forth, one should cause [the wisdom being] to enter the heart of the body with the mantra HŪṂ PHAṬ PRAVEŚAYA. Following that, one should present the five offerings, the ritual gifts, and the great torma (bali). This is the preparation of the body.
Now, the preparation of the disciples is explained. First, in a place outside the maṇḍala hall, those who are fortunate, have performed the proper ablutions, possess all their faculties, and hold a handful of flowers should be sprinkled with the water of the samaya three times with the mantra HŪṂ PHAṬ. After that, the tooth-stick (dantakāṣṭha) should be consecrated with the three-syllable mantra and given to them. Following that, they should be given the water of the samaya for rinsing the mouth. Then, having struck [the disciples] three times with white mustard seeds using the thumb and forefinger while reciting the mantra HŪṂ PHAṬ, they should be consecrated in the form of Vairocana.
At the heart, upon a sun maṇḍala, one should meditate on the tathāgata Vairocana, the nature of wisdom. Then, having consecrated a well-twisted thread of five-colored strands with the hundred-syllable mantra, it should be tied around the right arm. Having placed a flower consecrated with the three syllables upon the head, one should circumambulate a great torma. If one has not yet received empowerment, then at that time, without resting by day or night, in a place free of women and the like, one should recite the hundred-syllable mantra upon a stainless seat.
From the Eight-Limbed Stages composed by the master Prajñāśrī, this is the explanation of the third chapter, titled "The Preparatory Stage."
Next, the ritual of bathing will be explained. First, the bathing substances should be gathered. There are five types: fragrant oil, black pea flour, chickpea flour, wheat flour, and barley flour. There are five grains: black peas, wheat, chickpeas, śāli rice, and yellow lentils. There are five medicinal herbs: vṛhatī, kaṇṭakārī, sālaparṇī, blue lotus with its stalk, and hasadeva. There are five fruits: śrīphala, jātīphala, bukkaphala, āmalaka, and kakkola. There are five miscellaneous substances: curd, milk, vōgaliṅga, white mustard, and all medicinal herbs. There are five ointments: saffron, sandalwood, camphor, musk, and sihlaka.
For each [statue], there are five lamps, five divine food offerings, and five full vessels. The others are a cloth for wiping, a cloth for the mudrā, incense, white mustard seeds, a mirror, stainless [materials], and large, unblemished wood and so forth, which serve as the bathing vessels. Having gathered all these, one should sprinkle them with the samaya water accompanied by the mantra hūṃ phaṭ, and purify them by making offerings with the three-syllable mantra. Following that, one should open the mouth with the mantra in the form of oṃ. Placing the left hand at the heart and bending the index finger, one should, with the right hand in the vajra-fist mudrā, invite the Great Vajradhara from within the Victory Vase with the mantra hūṃ hūṃ. Having placed the mudrā of the source of phenomena (dharmodaya) in the form of the letter e upon the mirror, one should make offerings of flowers and so forth with the three-syllable mantra, ring the vajra and bell, and recite verses of auspiciousness. Then, with the three-syllable mantra, one should present argha, flowers, incense, ointments, and so forth to the head of the Great Vajradhara. Subsequently, with the vase of all activities, holding the vajra and bell in the left hand and the incense-vajra in the right, one should perform the bathing with this mantra: oṃ sarvatathāgatakāyavākcitta mahāvajradhara devīnāṃ vareṇa pañcadhāraṇena snapaya me hūṃ hūṃ phaṭ svāhā. Then, the five offerings should be presented: oṃ puṣpa vajra svāhā, oṃ dhūpa vajri svāhā, oṃ dīpa vajri svāhā.
OṂ GANDHE VAJRI SVĀHĀ. OṂ NAIVIDYE VAJRI SVĀHĀ. Then, having offered flowers and so forth to the head, perform the ablution with the five grains. OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRA-DHARA-DEVA-NĀGAREṆA PAÑCA-VR̥HĪ-ŚNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ. One should make offerings according to the sequence previously taught. Then, again, having offered flowers and so forth to the head, perform the ablution with the five medicines. OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-DEVA-NĀGAREṆA PAÑCA-ŪŚATHENA ŚNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ. The offerings are as before. Then, again, having offered flowers and so forth to the head, perform the ablution with the five fruits. OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRA-DHAREṆA PAÑCA-PHALEṆA ŚNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ. The offerings are as above. Then, again, having offered flowers and so forth to the head, perform the ablution with the five varieties. OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRA-DHAREṆA PAÑCA-PR̥KĀRṆA-DRAVYENA ŚNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ. The offerings are as before. Then, again, having offered flowers and so forth to the head, perform the ablution with the five ointments. OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRA-DHAREṆA PAÑCA-SAMALAVADEṆA ŚNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ. The offerings are also as at the beginning. For each ablution, one should perform the offering of various musical instruments, the nāga-offering, the torma, and so forth. Then, having thoroughly wiped a mirror with a cloth and made it perfectly stainless,
Mixing sandalwood and saffron, one should fashion a solar maṇḍala. Having made offerings of flowers and so forth, upon that, one should consecrate the Great Vajradhara with the mantra OṂ ĀḤ HŪṂ PHAṬ. Then, with the wisdom mudrā and the mantra in the form of HŪṂ PHAṬ, one should request the deities to enter into the vase. Following that sequence, one should perform the bathing ritual for the other Tathāgatas and goddesses residing within the vase. However, one should invite them with the mudrā of the sequence of one’s own family, and the mantra is said to be the previously taught mantra combined with one’s own name. That is the vase bathing.
Now, the bathing of the maṇḍala is explained. Opening the cloth of the face-covering with the mantra in the form of HRAṂ, and reciting the vajra and bell, verses of auspiciousness, and so forth according to the previously taught sequence, one should draw a lotus with saffron, sandalwood, and so forth upon a mirror. Upon that, from the complete transformation of the form of BHRŪṂ, one should meditate on the celestial palace (vimāna) complete with all its parts. Then, with the mudrā of Trailokyavijaya and likewise with the mantra JAḤ HŪṂ BAṂ HOḤ, one should invite the entire maṇḍala, complete with all its parts, in an instant and request them to be seated upon the mirror. Having done so, according to the previously taught ritual, one should perform the bathing with the five waters from the vase of all activities for the principal deity and the retinue.
OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRADHARA-SAPARIVĀRĀN SAMAYODAM PAÑCA-DHĀRA-TANEṆA SNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ.
In that manner, one should perform the rites up to the anointing and bathing. Then, the bathing with the Victory Vase (vijaya-kalaśa) should be performed. OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRA-DHARA-SAPARIVĀRAṂ VE PAÑCA-DĀRTHENA CAU YAKALAŚENA SNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ. Then, the bathing with the Victory Vase should be performed. OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRA-DHARA-SAPARIVĀRAṂ VE CAU YAKALAŚENA SNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ. As for the others, such as the offerings and the dismissal, they are as before. That is the bathing of the maṇḍala. Now, the bathing [of the deity] is explained: the bathing should be performed on the head of the [deity’s] body, and not otherwise. If it is a thangka or the like, it is done with a mirror. In that regard, first, having removed the preparatory cloth with the HŪṂ-form mantra and having performed the ritual of invitation and so forth with the previously taught mudrā, thereafter: OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRA-DHARA-PAÑCOTTAREṆA SNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ. All other [details] are as in the case of the maṇḍala and so forth. That is the ritual for bathing the body. Now, the bathing of the disciple is explained. If one is performing the bathing in brief, it should be done by the great guru, the Vajra Master (vajrācārya), using a mirror. Alternatively, if there is time for an extensive version, it should be performed by the Action Master (karmācārya) outside the maṇḍala hall.
Regarding that, the sequence is as follows: first, the ācārya should prepare a square maṇḍala in the center of a well-smeared area with fresh cow dung that has not fallen to the ground. It should be three cubits and three finger-widths in size, adorned with a vajra garland and a multicolored eight-petaled lotus. Having made offerings of various flowers and so forth, it should be surrounded by a boundary of arrows. In the center of that, the disciple—consecrated by the mantra in the form of the syllable HŪṂ—is placed upon a stainless, unblemished bathing vessel. The ritual master, seated on a high throne and holding a vajra and bell, should perform the bathing in stages.
First, with the mantra oṃ sarvapāpaṃ duṣṭa hana hana daha daha, one should cast white mustard seeds onto the fire within the lotus mudrā, circle them three times around the head, and then discard them outside. Following that, with the previously taught vajra-bell mantra, one should ring the vajra and bell thirty-seven times. Having consecrated the disciple in the form of Vairocana, one should recite verses of auspiciousness endowed with the branches of melody. Then, having offered argha water, flowers, and so forth to the head with the three-syllable mantra, [the ritual continues].
While ringing the vajra and bell, one should consecrate the all-accomplishing vase with the mantra OṂ ĀḤ HŪṂ and then place it into the hands of a twelve-year-old girl who possesses the marks of a perfectly awakened buddha. With his own right hand, he should touch the vase and recite this verse:
"All perfectly awakened buddhas,
Though you are pervaded by adventitious stains,
In order to wash them all away,
I, possessing a virtuous mind, shall wash you."
OṂ ANAGATA BUDDHA TATHĀGATA AVALOKITA DEVE NĀVARE PAÑCA OṂ DHĀRTĀNE NA RUPAKA DAṂ NA RUPAKA DAṂ NA SNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ.
Then, the five offerings should be presented. Next, having given flowers and so forth to the head, the bath with the five grains should be performed:
OṂ SARVA TATHĀGATA AVALOKITA DEVE NĀVARE PAÑCA VṚHIVIDANA SKANDHA MA SNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ.
Having made the offerings, and then having given flowers and so forth to the head, the bath with the five medicines should be performed:
OṂ ANAGATA BUDDHA TATHĀGATA AVALOKITA DEVE NĀVARE PAÑCAUṢADHA SAMYAKSAṂ SNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ.
Having made the offerings, and then having given flowers and so forth to the head, the bath with the five fruits should be performed:
OṂ ANAGATA BUDDHA TATHĀGATA AVALOKITA DEVE NĀVARE SAMSĀRA SADA MA SNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ.
Having made the offerings, and then having given flowers and so forth to the head, the bath with the five various medicines should be performed.
OṂ ANAGATA BUDDHA TATHĀGATA AVALOKITE DEVE NAVARE PAÑCA PRAKĪRṆA DRĀVYA JÑĀNA SKANDHA
SNĀPAYA ME HŪṂ HŪṂ PHAṬ SVĀHĀ. Having made offerings, place flowers and so forth upon the head and perform the ablution with the five unguents. OṂ ANAGATA BUDDHA TATHĀGATA AVALOKA DEVE NAVARA DHANA SKĀRAYA SNĀPAYA HŪṂ HŪṂ PHAṬ SVĀHĀ. Having made offerings, place flowers and so forth upon the head and perform the ablution with the five unguents. OṂ ANAGATA BUDDHA TATHĀGATA AVALOKE BHERA VAREṆA SAMALAVANA PAÑCANEṆA DHĀTVĀYA TANAM SNĀPAYA HŪṂ HŪṂ PHAṬ SVĀHĀ. Then, having wiped everything with a cloth fumigated with incense, place flowers upon the head with the mantra in the form of HŪṂ and perform the samaya ablution. OṂ YATHĀ HE JATA MĀTRASYA SNĀPE TA SARVA TATHĀGATA TATHĀGATAM SNĀPAYEṢṬAM ME ŚODHAYA NAVAREṆA OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ. Then, having dressed in various garments, one should be placed upon a seat in the place where the sublime Dharma is recited.
This is the fourth chapter, titled "The Teaching on the Ritual of Ablution," from the Aṣṭāṅga-krama composed by the master Prajñāśrī.
Now, the ritual of consecration (pratisthā) is explained. First, having sounded the cymbals and so forth, ring the vajra and bell. Holding an arrow with the vajra-fist of the left hand, draw it with the vajra-fist of the right hand. Finally, having arranged OṂ ĀḤ HŪṂ, one should insert it into the lower part of the ground for a distance of four finger-widths in the directions of east, south, west, and north.
Then, one should encircle [the mandala] with a five-colored thread imbued with mantra. The mantra for that is as follows: OṂ PAÑCA-NA-ĀTMAKO MAHĀRAKṢA-SŪTRA-RACAM VAJRA-KAṆṬE SVĀHĀ. SUPRATIṢṬHE TU BHAVA HŪṂ HŪṂ PHAṬ SVĀHĀ. Then, having placed the wheel in the eastern sector, one should perform the consecration with this mantra: OṂ CAKRA-KO-LAYA SUPRATIṢṬHA TU BHAVA HŪṂ HŪṂ PHAṬ SVĀHĀ. In the south, the lotus: OṂ PADMA-KO-LAYA SUPRATIṢṬHE TU BHAVA HŪṂ HŪṂ PHAṬ SVĀHĀ. In the west, the jewel: OṂ RATNA-KO-LAYA SUPRATIṢṬHA TU BHAVA HŪṂ HŪṂ PHAṬ SVĀHĀ. In the north, the sword: OṂ KARMA-KO-LAYA SUPRATIṢṬHE TU BHAVA HŪṂ HŪṂ PHAṬ SVĀHĀ. In the southeast, Mount Meru: OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ. In the southwest, the snake: OṂ ĀḤ HŪṂ HO PHAṬ SVĀHĀ. In the northwest, the fire: OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ. In the northeast, the banner: OṂ ĀḤ HŪṂ HA PHAṬ SVĀHĀ. In the center, the Victorious One: OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀVAJRA-DHARA-KRODHA-SATTVA-SVĀDU-PENA SUPRATIṢṬHE TU BHAVA HŪṂ HŪṂ PHAṬ SVĀHĀ. To the right of the wheel, the vase of all activities: OṂ HO LO HO LO HRI HRI HŪṂ HŪṂ PHAṬ SVĀHĀ. In the left sector, the samaya vessel: OṂ AṂ ĀṂ HIṂ HĪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ. Whatever other items there are, such as lamps, food offerings, and ritual requisites, they should be placed in their respective directions and intermediate points with the mantra of the three syllables.
Then, the consecration of the maṇḍala-cakra should be performed: OṂ SARVA-TATHĀGATA-ĀTMAKA-MAHĀ-JÑĀNA-ĀKĀŚA-SVADHŪPA-SU-PRATIṢṬHA-TU BHAVA HŪṂ HŪṂ PHAṬ SVĀHĀ. Then, the consecration of the body should be performed: OṂ PAÑCA-ĀKARA-MAHĀ-JÑĀNA-TAṂ-ĀTMAKA-SU-PRATIṢṬHE-TU BHAVA HŪṂ HŪṂ PHAṬ SVĀHĀ. Then, for the disciple, having bestowed the flower upon the head through the blessing of the three syllables, the consecration should be performed with this mantra: OṂ VAIROCANA-TATHĀGATA-STVAṂ SU-PRATIṢṬHE-TU BHAVA SVĀHĀ. This is the ritual of consecration. Composed by the master Prajñāśrī, from the Eight-Limbed Stages, this is the fifth chapter, titled "The Teaching on the Ritual of Consecration."
Then, furthermore, the ritual of empowerment is explained. First, the recitation of auspicious verses is taught; with the mantra of the vajra and bell, the vajra and bell should be sounded together with incense. Following that, having scattered flowers and so forth upon a mirror, the empowerment should be conferred upon the vijaya (victorious) vase from the vase of all activities with this mantra: OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-MAHĀ-VAJRA-DHARA-ABHIṢEKASAMAYA-ŚRIYE HŪṂ PHAṬ SVĀHĀ. Then, for the one possessing the wheel: OṂ VAIROCANA-TATHĀGATA-ABHIṢEKASAMAYA-ŚRIYE HŪṂ PHAṬ SVĀHĀ. Then, for the one possessing the lotus: OṂ AMITĀBHA-TATHĀGATA-ABHIṢEKASAMAYA-ŚRIYE HŪṂ PHAṬ SVĀHĀ. Then, for the one possessing the jewel: OṂ RATNASAMBHAVA-TATHĀGATA-ABHIṢEKASAMAYA-ŚRIYE HŪṂ PHAṬ SVĀHĀ.
OṂ AMOGHASIDDHI TATHĀGATA ABHIṢEKASAMAYA ŚRIYE HŪṂ PHAṬ SVĀHĀ. Then, for the one with Mount Meru: OṂ BHAGAVATI BUDDHALOCANE ABHIṢEKASAMAYA ŚRIYE HŪṂ PHAṬ SVĀHĀ. Then, for the one with the snake: OṂ BHAGAVATI MĀMAKĪ ABHIṢEKASAMAYA ŚRIYE HŪṂ PHAṬ SVĀHĀ. Then, for the one with fire: OṂ BHAGAVATI BANDHARABHAṢENE ABHIṢEKASAMAYA ŚRIYE HŪṂ PHAṬ SVĀHĀ. Then, for the one with the banner: OṂ BHAGAVATI TĀREṆE ABHIṢEKASAMAYA ŚRIYE HŪṂ PHAṬ SVĀHĀ. Then, together with incense, ring the vajra and bell, and bestow the empowerment upon the maṇḍala and its retinue: OṂ SARVA TATHĀGATA ĀTMAKA JÑĀNA ĀKĀŚASĀRU ABHIṢEKASAMAYA ŚRIYE HŪṂ PHAṬ SVĀHĀ. Then, again ring the vajra and bell, and bestow the empowerment upon the body of the deity, such as the thangka and so forth: OṂ PAÑCA ĀKARA MAHĀJÑĀNA ĀTMAKO ABHIṢEKASAMAYA ŚRIYE HŪṂ PHAṬ SVĀHĀ.
Now, the empowerment of the disciples is explained. First, it is with the vase of all activities. Alternatively, with the water of the samaya, the eye-cloth together with a flower garland should be sprinkled with the mantra OṂ A KHAṂ VĪRA, and it should be placed in the hands of the action master. Having seen how the disciple is situated, he should bless them into the form of the samayasattva. If they have a thousand [eyes], they are the eyes; they should be bound with the mantra OṂ SAHASRĀKṢA.
At that time, the ritual master (karmācārya) should recite such verses to him, and he too should recite them in the presence of the great guru, the Vajra Master (vajrācārya):
"O Protector, look upon me with your eyes! You are my great teacher. Grant me the reality of the samaya. Homage to the Omniscient One! Homage to the sunlight of primordial wisdom (jñāna)! Homage to the medicine of the Omniscient One! Homage to the ocean of the nectar of primordial wisdom!"
Having heard those words, the great guru, the Vajra Master, should speak as follows: "O person, who are you? Tell me what you desire." The disciple should then say:
"I am a fortunate one (bhāgyavān). Grant me the initial empowerment."
Then the great guru, the Vajra Master, should say, "Come, fortunate one! Come here!" The disciple, with hands cupped and filled with flowers, should be led by the ritual master by the right hand and made to offer the handful of flowers before the great guru, the Vajra Master. Then, having prostrated three times, the disciple should be placed upon an eight-petaled lotus.
Then the Vajra Master, having consecrated the flowers with the mantra in the form of "HŪṂ PHAṬ," should say, "Ati ho tiṣṭha, O one of excellent conduct," and place them upon the disciple's head. Afterwards, he should strike the disciple's heart three times with white rice and flowers over which the "HŪṂ" mantra has been recited.
Then, with the mantra in the form of HŪṂ, place the vajra together with a flower at the heart and speak these words: "O, you who delight in the samaya! You shall obtain the accomplishments (siddhi) of all the tathāgatas and so forth, exactly as you desire." Afterward, speak these words again: "Before you have seen the maṇḍala, do not speak of this to anyone. Otherwise, your samaya will certainly become meaningless."
Then, having blessed the vajra with the form of HŪṂ, place it on the head and speak these words: "This is the samaya vajra; I shall brandish it upon your crown. If you speak of this to others, it will pierce you in a single instant."
Then, the samaya water should be given. Recite the mantra OṂ VAJRA UDAKA MAHĀKURU VAJRA CANDRA VAKRAYA ŚĪNA seven times, give it into the right hand, and speak these words: "This is your hell-water. If you violate the samaya, it will burn you; if you guard the samaya, it will become an accomplishment (siddhi). Drink this vajra-amṛta water!"
Then, holding both hands with the right hand, speak these words: "From this day forward, speak of me as Vajrasattva. Whatever commands I give, you must have faith in them. Never ever be one who lacks devotion to me. If you act otherwise, you will go to the ripening hells." Then, the disciple should be questioned.
O you who possess a virtuous mind, how do you see with your eyes? Within the black, red, white, yellow, and green, see how it appears; the great guru, having examined his own mind, should determine that the accomplishment is achieved from that very action and perform the blessing of truth. Holding a stainless flower in his right hand, he should speak these words: "In this maṇḍala, may this son, together with the flower, obtain the accomplishment corresponding to the respective family of the goddesses of the maṇḍala." Having spoken thus, he should offer it into the sky. Then, taking the flower from the center of the eye-cloth garland with the mantra in the form of HŪṂ, he places it in the center of the student's cupped hands joined together and speaks these words: OṂ SAMAYA ADHIBHAVA TO HŪṂ HŪṂ PHAṬ SVĀHĀ. Then, the action master, with the mudrā of the opening lotus, takes the samayasattva in his cupped hands and, having circumambulated the maṇḍala three times, both stand to the left of the Vajrācārya. The action master should speak these words to him: HŪṂ PRATĪCCHA HOḤ. Reciting "Vajradhara" three times, he should offer it into the center of the maṇḍala. As soon as it is offered, the great guru Vajrācārya, having observed the accomplishment as inferior, middling, or superior, should open the eyes with this verse: "Today, Vajrasattva, shall open your eyes with diligence."
I, who possess all eyes, shall open the unsurpassed vajra eyes. OṂ DEVĪNDRAJÑĀNA ĀVALOKITA DṚŚYA HŪṂ HŪṂ PHAṬ SVĀHĀ. Then, the meaning of the maṇḍala wheel should be explained. At that time, the disciple should rise, prostrate three times to the venerable guru, and recite this verse of request:
"Just as the Great of the Great, the Buddha Vajrabodhi, bestowed [the empowerment],
For the sake of my protection, O Sky-Vajra, please grant it to me."
The venerable guru should then say:
"I, the self of all Buddhas, bestow the precious great empowerment,
Which is venerated by the three realms,
And which arises from the basis of the three secrets."
Then, having blessed a flower in the form of the syllable HŪṂ and placed it on the head, and having rung the vajra and bell, the water empowerment should be bestowed with this mantra:
OṂ ŚRĪ AKṢOBHYASVABHĀVA VAJRA OṂ BHO NA ABHIṢIÑCĀMI HŪṂ HŪṂ PHAṬ SVĀHĀ.
Then, with sandalwood blessed in the form of the syllable HŪṂ, a drop (tilaka) should be applied to the forehead. Then, having seen the form of the deity Akṣobhya, the five offerings should be presented. Following that, holding a crown made of gold or the like, or one painted on cloth, with the palms joined in the mudrā, and having blessed it with the HRĪḤ PHA RA mantra, one should visualize the Buddhas residing in infinite world-systems above it and bestow the crown empowerment with this mantra.
OṂ ŚRĪ RATNASAMBHAVA SVABHĀVA MUKUṬENA ABHIṢIÑCĀMI HŪṂ HŪṂ PHAṬ SVĀHĀ. Having made offerings as before, one should perceive [the disciple] in the form of Ratnasambhava and confer the vajra empowerment. Holding the vajra—blessed in the form of the syllable HŪṂ—in the right hand, the Vajra Master should recite this verse:
"Just as Vajrasattva was consecrated,
So today I empower you.
To achieve the supreme accomplishment of all Buddhas,
Hold this vajra."
Touching it to the disciple’s heart, it should be placed in their right hand. OṂ ŚRĪ AMITĀBHA SVABHĀVA VAJRA NĀMA ABHIṢIÑCĀMI HŪṂ HŪṂ PHAṬ SVĀHĀ. Immediately following that, having made offerings including the drops and so forth, one should perceive [the disciple] in the form of Amitābha and confer the bell empowerment. Having blessed it with the mantra OṂ HRĪṂ HRĪṂ KṢAṂ and made offerings of flowers and so forth, hold it in the left hand and recite this verse:
"This great illusory display of vajra and bell,
The non-dual reality of wisdom and method,
Having the nature of the dharmadhātu—
Hold this with your left hand."
OṂ ŚRĪ AMOGHAKOḶA SVABHĀVA ADHIPATE VAJRA GHAṆṬA ABHIṢIÑCĀMI HŪṂ HŪṂ PHAṬ SVĀHĀ. Having made offerings as before, one should perceive [the disciple] in the form of Amoghasiddhi and confer the name empowerment.
With the mantra oṃ bhiṃ bhiṃ gi, the vajra and bell are consecrated and placed upon the head, and this mantra should be recited: oṃ śrī vairocani svabhāva nāma abhiṣiñcāmi hi amogha vajra te hūṃ hūṃ phaṭ svāhā. Having thus conferred the ācārya empowerment, which is the nature of the five wisdoms, the vajra master empowerment should subsequently be bestowed. The disciple should also please the venerable guru with verses of request:
"O Vajra Master, treasury of compassion, please grant me the empowerment. Through your kindness, may I be able to accomplish the welfare of both myself and others."
Having heard this, the venerable guru places flowers and so forth upon the disciple's head and bestows the empowerment of the three samayas. Holding the vajra, which has been consecrated in the form of hūṃ, in the right hand, this mantra should be recited: oṃ paramādyapuruṣaṃ sarva vajradhara adhipati tvaṃ hiṃ hiṃ hūṃ hūṃ phaṭ svāhā. Holding the vajra and bell, which have arisen from the form of āḥ, in the left hand, they are consecrated with the mantra haṃ hāṃ hiṃ hīṃ phiṃ phiṃ. Then, saying: "Do not be tormented by austerities; hold [the vajra and bell] in whatever way is comfortable; you are a future perfect Buddha," the disciple should be given them in hand with this mantra: oṃ sarvatathāgata mahāsiddhi samayāśvāsa abhiṣiñcāmi hūṃ hūṃ phaṭ svāhā. This is the granting of permission and the ascetic observance.
One should understand the empowerment of non-retrogression through the four [stages] up to the prophecy and the granting of refuge. Then, having first empowered a girl who possesses the full characteristics of the sixteen-year-old, one should extract the bodhicitta through the application of churning and the method of churning. Having blessed it with the mantra hūṃ phaṭ inside the vajra throat, one should press the throat with the mudrā of the thumb and the back of the hand into a stainless lotus vessel and cover it with a stainless cloth. Rising from that, one should place the girl to the left and summon the disciple by reciting the three-syllable mantra one hundred and eight times.
"O Great Being, come here, come here!" The disciple should then make this request with the following verses:
"O Great Being, Vajra Awakening,
Please grant me the secret empowerment.
Bestow upon me the nectar of wisdom;
Please grant me the vajra source.
Homage to you, the Great Hero!
Homage, homage to you, the marvelous one!
Homage to you who abide in great bliss!"
Having heard this, the Vajra Master should say, "Excellent, excellent!" Then, the Action Master should give a cloth that has been well-scented with incense to the face and have the disciple sit before the Great Guru. At that time, having made offerings including the vajra and bell, and holding [the disciple] between the thumb and the back of the hand, the Master should place his left hand on the disciple's head, place [the substance] inside the disciple's tongue, and speak as follows:
Oṃ mahājñānamṛte nābhiṣiñcāmi hūṃ hūṃ phaṭ svāhā. Then, the two waves of the abiding of enjoyment should be squeezed. Thereafter, the empowerment of the wisdom of insight (prajñājñāna) should be bestowed. If the guru possesses the wisdom of equality, then a single consort alone should be given to him. If, however, there is a slight degree of attachment, then another woman who is fully endowed with the proper characteristics should be summoned; having bestowed the empowerment and so forth, and having granted protection, the sites of Kākāsyā and the others should be shown. Then, the disciple should be summoned: "O Mahāsattva, come here!" The disciple should then address the Venerable One with these verses:
Victorious, victorious is the Protector,
Who dwells in the state of blissful wisdom!
You who possess both Āli and Kāli,
May you be victorious in the ocean of the bliss of joy!
In the midst of the supreme and the cessation,
You who sport—may you be victorious!
Bestow upon me the supreme empowerment
Of the wisdom of insight, O Lord!
Through your kindness, I have found
The supreme wisdom of the natural state.
At that time, with the right hand, the guru should take the consort’s hand and say this to the disciple: "This is your joy to embrace. She is the Buddha to be served, perfectly envisioned. Through the union of the three wisdoms, experience the sublime bliss. In the precious vessel of the Buddha, the supreme channel dwells in the supreme left. Her face is like a bird’s; she is Vajradhātvīśvarī herself. Awakening is not achieved by other means."
...will never be found again. Therefore, never be without union with this. Then, having slightly parted the upper garment over her two breasts, she—adorned with a crown of fragrant flowers—assumes the attire of Vajrasattva through the mudrā of embrace and speaks these words to the disciple:
"This is the supreme symbol,
Recall it as the body of insight.
You too must always wear it,
As the Victors wore it at the start of awakening.
The wisdom of the supreme vajra
Has a form like the indivisible sky.
I am not other than the Vajra Holder;
I enter saṃsāra for the sake of sentient beings."
Having spoken thus, he places it in the disciple's hand. At that time, he should say: "Just as you have seen me today abiding in absorption, you too should enter in that very way."
Oṃ vajrasattva-sarūpa-trisamaye abhiṣiñcāmi hūṃ hūṃ phaṭ svāhā.
Having seen the disciple in the attire of the Vajra Holder, he should grant the authorization: "For the benefit of all sentient beings, remain like an ocean of Dharma. You must turn the wheel of Dharma in whatever way is necessary to discipline them all."
Then, having placed flowers and so forth upon the head, he should confer the empowerment of the ascetic observance (vrata). At that time, holding a flower consecrated with the form of Hūṃ in his right hand, he should say to the disciple:
This is the family of the Tathāgatas. Peace, which is the accomplishment of the five wisdoms, is the indivisible nature of wisdom; thus, it is prostrated to by all Buddhas. Just as the glorious Vajrasattva himself holds it in his hand, so too should you grasp it. "Vajra, you too must grasp it; this is the indestructible vow of the Vajra King."
OṂ PAÑCĀKARA-SATVA PAÑCA-JÑĀNA-ĀTMAKO SARVA-TATHĀGATA-SIDDHI-VAJRAPATI NĀBHIṢIÑCĀMI HŪṂ HŪṂ PHAṬ SVĀHĀ.
Then, having performed the offerings, the prophecy and empowerment should be conferred. Having donned the Dharma robes consecrated with the syllable OṂ, and possessing the gestures of generosity and protection, the preceptor should address the disciple as follows:
"Vajrasattva, the Tathāgata, I shall prophesy you. For the sake of accomplishing the liberation of sentient beings, you are the one who leads them from the lower realms. You are a true Tathāgata, a Sage of the three realms. You are prophesied for unexcelled, perfect awakening by the Buddhas and Bodhisattvas in a single voice."
Having spoken thus, he should place his own Dharma robe upon the disciple, take the disciple’s hand with his right hand, and recite this mantra:
OṂ SARVA-BUDDHA-MAHĀ-TĀPA-SIDDHI-VYĀKARAṆĀBHIṢIÑCĀMI HŪṂ HŪṂ PHAṬ SVĀHĀ.
Following that, having placed a flower on the disciple’s head, the empowerment of the command should be bestowed.
Holding a garland of flowers that has been fumigated with incense in his right hand, and having consecrated it with hūṃ phaṭ, he should address the disciple as follows:
"An evil such as the absence of passion does not exist elsewhere in the three realms. Therefore, you too must never be free from the passion of desire. One who possesses the great samaya should be introduced into the secret maṇḍala, which is endowed with the forms of hūṃ and phaṭ. Completely free from all evil, from this vehicle of great bliss there is no death hereafter. Because it is the perfect accomplishment of existence, it encompasses both cyclic existence and nirvāṇa. One must not abandon the bodhicitta that exists within the precious vajra. By the mere arising of that, one will undoubtedly become a Buddha. One must not disparage the sublime Dharma, nor should one ever abandon it. One must guard against the fear of wrong knowledge or delusion hereafter. One must never abandon the mudrā of the vajra and bell. Because he is equal to all Buddhas, one must never disparage the guru. Having completely cast aside your own self, will you, my son, be able to eat excrement and urine? Semen, blood, and likewise flesh, as well as devotion to women and sucking the lotus of the bhaga—tell me, my son, how you can find pleasure in these?"
The disciple should then say: "O Goddess, what is there that I cannot do? I shall eat semen, blood, and so forth, and I shall always show devotion to women and suck the bhaga."
Then the Wisdom Consort should say:
Endowed with all bliss, O my lotus-lord, Ema! I abide before whoever performs the ritual service. For the sake of pleasing the Perfect Buddha, act according to the meaning of the lotus. The King of Great Bliss himself dwells eternally in this place. Perform the service of the red drop of Great Bliss; with the lotus of the mouth, Bho! Through the union of the churning and the churning-vessel, realize bliss. Act according to the meaning of the profound instruction; without the instruction, the goal will not be accomplished.
When this is thus completed, the disciple is given flowers and so forth upon the head. To the disciple, in the center of the heart of the Wisdom Consort—who holds a handful of flowers and has opened the lotus of her hand—the following mantra should be recited and bestowed: OṂ MAHĀVAJRA DHĀTVĪŚVARĪ PRAJÑĀJÑĀNA ABHIṢIÑCA HŪṂ HŪṂ PHAṬ SVĀHĀ. The fourth empowerment has been clearly elucidated in the Jewel Lamp of Empowerment. Whoever desires the authentic fruit should look there.
This concludes the sixth chapter, titled "The Teaching on the Ritual of Empowerment," from the Eight-Limbed Stages composed by the master Prajñāśrī.
Now, the ritual of the sacrificial offering is explained. First, one should make offerings of incense, flowers, divine food, and so forth to the external world-protectors and others, and then perform the sacrificial offering to the aforementioned maṇḍala. For the time being, this is the maṇḍala of the Yoga Tantra.
Regarding that, for the maṇḍalas, beginning from the first gate and so forth where the cardinal and intermediate directions are specifically indicated, one should first [recite] OṂ and HŪṂ PHAṬ at the end, intermingling one's own name in the center. Then, one should make offerings with flowers, incense, lamps, perfumes, divine food, and so forth, together with the vajra and bell for each. Alternatively, one may use the offerings taught in the sequence of the Unexcelled Yoga Tantra (Anuttarayoga Tantra), such as the [pīṭha] sites and [upapīṭha] near-sites. All other [details] are as before. For the glorious Great Vajradhara, one uses the heart mantra, the near-heart mantra, and the garland mantra. For the [deity's] body, one uses the hundred-syllable mantra endowed with the previously taught offerings. For the vases, it is the same; however, one should intermingle each with its own name and use the heart mantra.
Having thus completed the offerings of the sacrificial gift, the mantra-thread should be bestowed. The sequence for that is as follows: having prepared four cotton threads, they are well-twisted and washed with the five products of the cow and the two [substances]. Then, forty-five knots should be tied with the mantra of the principal deity of the maṇḍala. Next, having fashioned various [ornaments] with the "Equal Basis" (samāna), one should recite the hundred-syllable mantra one hundred and eight times. Such [threads] should be made in a number corresponding to the vases, the [deity's] body, and the disciples. Following that, according to the sequence including verses of auspiciousness and so forth, they should be tied around the neck with the three-syllable mantra.
Composed by the master Prajñāśrī, from the Aṣṭāṅgakrama (The Sequence of the Eight Limbs).
This is the seventh chapter, titled "The Teaching on Offerings." Furthermore, the ritual of the fire sacrifice (homa) will now be explained. The essential meaning of the pacifying, enriching, and wrathful rites is summarized as follows: the pacifying rite is performed in a great city; the enriching rite in a field; the magnetizing rite on a riverbank; and the wrathful rite in a charnel ground. The pacifying fire pit is circular, the enriching is square, the magnetizing is bow-shaped, and the wrathful is triangular. Regarding the measurements of the ground: they are five, four, three, two, and one [units], corresponding to the five great elements, the ocean, fire, and the eye. The measurement below is half of that above. Their colors are white, yellow, red, and black, respectively. Within the fire pits, according to the sequence of their respective activities, there are eight-petaled lotuses. Upon the lotuses are crossed vajras, and upon those, in sequence, are the mudrās of the moon, the jewel, the bow, and the triangle. Above all of these is a sun maṇḍala, and above the fire pits is a vajra garland. These are the characteristics of the fire pits. Now, the characteristics of the sacrificial ladles will be explained. The daka-gatra (filling ladle) and the sruva-gatra (pouring ladle), as well as the three types of butter vessels, should be made with diligence. Other large butter vessels and pure butter containers need no fixed measurement; they should be made as they are found. The daka-gatra and the others are forty-eight finger-widths in length. The daka-gatra is square, six finger-widths in length, marked with a crossed vajra, emerging from the mouth of a makara, with a triangular and circular opening, adorned with vajras inside, and of equal proportions.
The pouring ladle (sruva) is circular, two finger-widths in length, and its interior is adorned with a subtle vajra. The butter vessel is like a bilva leaf, deep inside, six finger-widths in length, and adorned with a vajra, jewel, lotus, wheel, and sword; all are marked with a vajra at the rim. For pacifying rites, it is made of silver; for enriching, of gold; for magnetizing, of copper; and for wrathful rites, of iron. Alternatively, for pacifying, use white sandalwood; for enriching, yellow wood; for magnetizing, red sandalwood; and for wrathful rites, black agarwood. The wiping brush should be made of fresh kuśa grass, twelve finger-widths long. Then, the purification of the site and so forth are to be performed according to the previously explained maṇḍala.
First, the collection for pacifying is explained: barley, sesame, unhusked rice, rice, wheat, pogaliṅga, tarkārya, sandalwood, milk, curd, milk porridge, and auspiciously filled vessels, as well as rice curd. Furthermore, there are white flowers, the ten limbs, perfumes, lamps, and divine food (naivedya). Other fuel wood consists of śamī, śamīśaka, śamīvaga, aśvattha, palāśa, nyagrodha, and udumbara; these should be fresh and twelve finger-widths long. Alternatively, use whatever kuśa grass is available. The fuel should be very fresh, dried, from flowering trees, free of living organisms, and one cubit in length. The other vases are according to the previously explained maṇḍala ritual. The victory vase (vijaya-kalaśa) should be placed to the right of the fire pit (homa-kunda). The vessel for the samaya water and the vessel for the ritual rinsing (upaspṛśana) [are also prepared].
To the left of the fire pit, place the vessel for the ācama (sipping water), the vessel for the argha (offering water), the tooth-stick, and the vessel for white rice. In front, place the mirror and the karmavajra vase. To the left of the fire pit, place fresh, fragrant cow butter. Once all these have been assembled, one should encircle the four sides of the fire pit with a cord of five-colored threads adorned with flower garlands and a vajra-arrow. Outside of that, a vitasti (span) should be made.
Then, the ācārya, having bathed well and put on stainless, soft, and elevated garments, should sit upon a seat of deer skin in the sattvaparyaṅka (heroic) posture. With the mantra Oṃ hṛṃ hṛāṃ hṛīṃ hṛīṃ huṃ hūṃ hūṃ, one should sprinkle all the ritual substances with samaya water. Then, performing the padmāvarta mudrā and reciting the three-syllable mantra, one should purify the sacrificial wood and other materials. With the mantra Oṃ svabhāvaśuddhā amalī vamalī hūṃ phaṭ svāhā, one should purify the butter.
Then, one should recite verses of auspiciousness. With the fire mudrā and the mantra in the form of hūṃ, one should place kuśa grass in the three locations of the fire pit, facing east in the center. With the mantra Oṃ bhara bhara sambhara sambhara hūṃ hūṃ phaṭ svāhā, one should spread [the grass] in all directions. Then, within the fire pit, from the complete transformation of the form of yaṃ, a wind maṇḍala arises; upon that, from the complete transformation of the form of raṃ, a sun maṇḍala arises; and upon that, the form of oṃ.
Above that is the form of ĀḤ; above that, the form of HŪṂ; and above that, the form of RAṂ, stirred by the wind. From the complete transformation of all these, upon a crossed vajra, there appears the deity with three faces, three eyes, and four arms. His body is yellow, his eyes are round, and he is adorned with a crown of matted locks. He is majestic with a garland of flames and has seven tongues. He sits in the posture of a bodhisattva.
One should meditate on him with his right hands in the mudrā of the three banners and likewise holding a rosary, and his left hands holding a staff and a water-pot. He is adorned with the crown of Ratnasambhava. Then, one should ignite the fire with the mantra jvāla jvāla. Circling to the right with the mudrā, one should invite the deity of fire (Agni).
"Come, come, O Great Light, you who accomplish all desired aims! OṂ BHUR BHUVAḤ SVAḤ BHŌ BHAGAVĀN KĀMEŚVARA KĀMADYĀRYA AGNE DEVA TĀ SARVAKARMAPRASĀDHANE ATTRA SANNIHITO BHAVA HŪṂ HŪṂ PHAṬ SVĀHĀ." This is the mantra for inviting the deity of fire.
As soon as he has arrived, one should offer a seat, and present the argha water, the upaspṛśana (ritual rinsing), and the prokṣaṇa (sprinkling). Joining the middle fingers in the form of a linked chain, and forming the shape of an eye with the ring fingers, while the little fingers and thumbs are rounded, one should offer the seat with the mantra: OṂ SPHO PHAṬ SVĀHĀ.
OṂ HRĪṂ HRĪṂ is the mantra for the argha. OṂ VRĪṂ VRĪṂ is the mantra for the upaspṛśana. OṂ APROKṢA APROKṢA is the mantra for the prokṣaṇa.
Then, by means of the three-syllable mantra and the pāṇi mudrā, one should cause the commitment being (samayasattva) to abide within oneself and confer the empowerment. Oṃ sarvatathāgata-abhiṣeka-samaya-śrīye hūṃ hūṃ phaṭ svāhā. Then, in the form of a wheel, one should arrange the garland mantra at the heart: Oṃ agnidevatā sarvakarmārtha-sādhaka bhūr bhuvaḥ svaḥ svayaṃ phoṭ hūṃ phaṭ svāhā. In the center, one should meditate on the form of the syllable raṃ, blazing with various lights, adorned with a crescent moon and a drop (bindu). Then, with the garland offering mantra, ring the vajra and bell twenty-seven times and present the five offerings. With the heart mantra of the fire god (Agni), place flowers and so forth upon the tip of the pouring ladle (dhuṅku) and offer seven full ladles of ghee. Offer one each of curd and ghee, and two each of all other substances with three fingers. The mantra for that is: Oṃ mahāteja-ātmaka sarvapāpa-dahana vajra hūṃ hūṃ phaṭ svāhā. Then, from the vessel of ghee, using the pouring ladle, offer to all the Buddha deities, the bodhisattvas and so forth, the arhats and so forth, prefixing each with Oṃ and ending with svāhā, adding their respective names. Offer them one by one: Oṃ namaḥ sarvabuddhānāṃ svāhā. Oṃ pratyekabuddhānāṃ svāhā. Oṃ arhatānāṃ svāhā. Oṃ maitriya-sambodhisattvāya mahāsattvasi svāhā. Oṃ sarvabodhisattvānāṃ svāhā. Oṃ anāgāmināṃ svāhā.
OṂ ANANTA NĀGARĀJĀYA SVĀHĀ. OṂ KULIKA NĀGARĀJĀYE SVĀHĀ. In this manner, one should offer the ladle and the pouring spoon with three fingers for each individual substance. Curd and milk are offered with the ladle; water is offered with the mirror. Following that, having performed the offering with the five offerings, one should ring the vajra and bell. Then, using the Trailokyavijaya mudrā and the pouring spoon, one should offer twenty-one oblations to each of the wrathful kings individually:
OṂ YAMĀNTAKĀYA HŪṂ PHAṬ SVĀHĀ.
OṂ PRAJÑĀNTAKĀYA HŪṂ PHAṬ SVĀHĀ.
OṂ PADMĀNTAKĀYA HŪṂ PHAṬ SVĀHĀ.
OṂ VIGHNĀNTAKĀYA HŪṂ PHAṬ SVĀHĀ.
OṂ ṬAKKIRĀJĀYA HŪṂ PHAṬ SVĀHĀ.
OṂ NĪLADAṆḌĀYA HŪṂ PHAṬ SVĀHĀ.
OṂ ACALĀYA HŪṂ PHAṬ SVĀHĀ.
OṂ MAHĀBALĀYA HŪṂ PHAṬ SVĀHĀ.
OṂ UṢṆĪṢACAKRAVARTINĀYA SVĀHĀ.
OṂ SUMBHARĀJĀYA HŪṂ PHAṬ SVĀHĀ.
Then, for the Vajra Mātṛs, it is the same as for the wrathful kings:
OṂ VAJRA SIGLĪYE SVĀHĀ.
OṂ VAJRA BETĀLĪYE SVĀHĀ.
OṂ VAJRA KRODHĪŚVARĪYE SVĀHĀ.
OṂ VAJRA VAME SVĀHĀ.
OṂ VAJRA CAṆḌE SVĀHĀ.
OṂ VAJRA DHĀRĪYE SVĀHĀ.
OṂ VAJRA PRĪYE SVĀHĀ.
OṂ VAJRA GHARĪYE SVĀHĀ.
Then, according to the previous sequence, one should offer each of the substances individually. Curd and milk are offered with the ladle; water with the mirror. Then, for the kings and so forth, it is the same as for the Mātṛs:
"May there be auspiciousness for the Great King, SVĀHĀ! May there be auspiciousness for the patron, SVĀHĀ!"
May there be auspiciousness for the treasuries and granaries, svāhā! May there be auspiciousness for the fields, svāhā! May there be auspiciousness for the houses, svāhā! May there be auspiciousness for all sentient beings, svāhā! May there be auspiciousness for the cities, svāhā! May there be auspiciousness for the villages, svāhā!
Then, according to the sequence above, place a crossed vajra (viśvavajra) into the mouth of the fire of that maṇḍala. Having performed the offerings complete with all their branches, one should offer eight oblations for each [deity] with the pouring ladle (sruc) and present one with the filling ladle (darvī), intermingling the name of each with the syllable Oṃ at the beginning and Hūṃ Phaṭ at the end, while employing their respective mudrās. As for the sacrificial wood (samidh), there are two for each. For all other substances, there are three for each. For curd and milk, there is one for each. For water, there is one for each upon a mirror. Then, one should offer the pouring ladle to the principal deity of the maṇḍala. At that time, one should diligently offer a gift accompanied by offerings to the venerable guru. By offering a gift accompanied by offerings to the venerable guru at the time of the homa, all accomplishments (siddhi) will be bestowed. Furthermore, one should perform as much generosity as possible, accompanied by offerings, to all those present there, from the young boys and girls upwards. To the fire deity, one should offer gold and the Brahma-thread.
Then, having recited verses of auspiciousness, count fifty-four [times] with the garland mantra (mālā-mantra), ring the vajra and bell together with incense, perform the mudrā of fire, and recite the hundred-syllable mantra one hundred and eight times. Then, having offered the burnt oblations (āhuti) of all the substances three times each with the essence mantra (hṛdaya-mantra), [the ritual is concluded].
One should offer seven oblations of water from a mirror. Then, having empowered the filling-spoon with flowers and fruit and likewise with the three-syllable mantra at the head and the mouth, one should stand and offer the filling-libation in an uninterrupted stream of ghee with the essence mantra. Then, having wiped it well with a woolen cloth, and having wiped the center, the back, and the rim well with other kuśa grass, one should offer it into the mouth of the fire with the mantra: OṂ ŚNATAVAVATO SVĀHĀ. At that time, one should examine the color of the blazing fire. If it is red, life will increase. If it is yellow, wealth and so forth will increase. If it is black, it becomes stained and thus becomes a fault. Then, one should perform the King of Praises:
"Victorious is the one who burns away all misdeeds!
Victorious is the one who destroys all afflictions!
Victorious is the one who cuts through all poverty!
Victorious is the one who blocks all lower realms!
Victorious is the one who destroys all diseases!
Victorious is the one who overcomes famine!
Victorious is the one who brings about pacification!
Victorious is the one who brings about enrichment!
Victorious is the one who performs miracles!
Victorious is the one who performs mastery!
Victorious is the one who brings about auspiciousness!
Victorious is the one who overcomes untimely death!
Victorious is the one whose nature is the light of primordial wisdom!
Victorious is the self-arisen Bhagavān!
Victorious is the one who grants the gifts of desire!
Victorious is the one who is the sovereign of desire!
Victorious is that manifest deity!"
Having performed such a king of praises, the deity of fire says: "Place a drop on the foreheads of all those present, including the patrons." Then, having circumambulated three times, one should offer handfuls filled with flowers and surround [the deity] with a great torma offering. At the time when all the substances have not been consumed, one should not request the departure. Once they are fully digested, one should perform [the rite] with this mantra:
Kṛto va sarvasattvārthaḥ | Siddhim adattvā nānu-gaccha | Gaccha tvaṃ buddhaviṣayam | Punarāgamanaṃ yaccha | Oṃ āḥ hūṃ phaṭ svāhā.
This is the ritual for the peaceful homa. For the enriching [rite], one should use various substances such as madhulunga and so forth, as well as other yellow flowers, yellow ritual cakes, incense, ointments, sacrificial wood, fuel, and kuśa grass, all of which should be yellow. For the magnetizing [rite], use red substances; the rest is as before. Now, the fierce activity is explained: first, for a moment, one should place a vajra encircled by cow intestines in the four directions of the homa pit, and insert it below with the mantra: hana hana | daha daha | paca paca | matha matha. All the feast substances should be placed there. The sequence for that is as follows: white mustard seeds, black peas, gerikarniga, yavakṣāra, grīṣma-agaru, the skin of a black snake, a crow's feather, a crow's heart, its marrow, its brain, its intestines, and its head; the bones of an owl, its head, marrow, intestines, heart, talons, and feathers.
The head of a vulture, its marrow, flesh, intestines, heart, talons, and feathers; the flesh and blood of a cow; the flesh and marrow of a bear; mustard oil; great clarified butter; the great clarified butter of the preta realm; the half-burnt garment of a preta; its half-burnt bones; its charcoal; its fuel; thorny flowers; its branches, fruits, and buffalo flesh; a porridge of black kākṣa; black madhūka; black cakes; and furthermore, whatever sacrificial wood is available, such as nimba, karavīra, datura, and bhadradāru wood; as well as other nectars, argha, upaspṛśana, and prokṣaṇa offerings. Furthermore, there are the nectars. In the cardinal and intermediate directions, eight vases filled with blood; the root vase filled with various medicines, great blood, water, and nectar; and likewise for the all-accomplishing vase. Thus, having placed all these materials individually within kapāla vessels, they should be set upon the seat. Then, having smeared oneself with ashes and adorned with various bone ornaments, one should assume the pride of the glorious Heruka upon a corpse and expel the obstructors with the sumbha king mantra. At that time, a twenty-year-old action-seal (karmamudrā) who is skilled in various arts, adorned with various bone ornaments, and who has drunk liquor from a fresh, three-piece vessel, should be served śāli rice and approached through the methods of the city and so forth.
Whatever arises from the approach practice, one should apply drops of the three-syllable mantra at the locations of the heart, throat, and forehead of the [effigy]. Then, having arisen, one should fashion an image of those who harm the teaching of the Tathāgata, those who violate the samaya, or those who take life, using these substances. The procedure for this is as follows: wheat flour, the excrement of an enemy, the bones of a dog, the bones of a cow, the bones of a jackal, the bones of a human, cemetery hair, cemetery charcoal, cemetery ash, cemetery earth, clarified butter and great clarified butter, crow brain, lac juice, datura seeds, realgar, red realgar, human brain, cow brain, dog hair, human fingernails, cat teeth, honey, fish bile, cow bile, snake head, karavīra seeds, menstrual blood, a loincloth, peacock heart, owl heart, vulture heart, phlegm, dental plaque, nail clippings, feces, and urine. Having finely ground all such things, one should fashion an image of the enemy in whatever form they appear. At the time when the form is not yet complete, one must not eat any rice other than the śāli king. At the time of performing the rite, one should recite the mantra with the visualization of hṛāṃ hṛāṃ hṛīṃ hṛīṃ.
Once that is completed, the corpse should be placed upon a black earthen mound. An iron hook should be placed at the heart. Then, having made offerings to the directional guardians, within the fire pit, from the complete transformation of the syllable yaṃ, there arises a black wind maṇḍala in the shape of a bow, marked with banners. From the complete transformation of the syllable raṃ, there arises a triangular fire maṇḍala marked with tongues of flame. Above that, from the syllable hūṃ, which blazes intensely with the light rays of wisdom, all these completely transform, and in an instant, there appears the body of the Great Vajra Wrathful One, with three faces, three eyes, and six arms. With the right leg extended and the left drawn in, he tramples the four Māras under his feet. He utters the sounds of ha ha and pheṃ ki ra. He terrifies the three realms and his body is smeared with great blood. He holds a sword, a pestle, an axe, a noose, a kapāla, a khaṭvāṅga, and a trident. His faces are utterly terrifying. He is adorned with ornaments of human bone. With bared fangs and a garland of seven blazing tongues, he is fierce. His hair blazes upward. He is red in color, with a protruding belly and blazing eyes. He is clothed in a tiger skin; thus one should meditate.
Then, having lit the fire, looking upward while standing in the posture with the right leg extended, one summons [the deity] with the mudrā of Trailokyavijaya and the mantra: oṃ ehyehi mahājñāna svāhā hūṃ hūṃ hrīṃ hrīṃ. Having offered the argha, the ācamana, and the prokṣaṇa with the three forms of ha, one uses the triangular mudrā.
One should cause the samayasattva to enter one’s own heart with the mantra: oṃ praveśaya praveśaya hūṃ phaṭ. Then, to the fire deity, one should perform offerings complete with all the ritual branches using this garland mantra: oṃ mahākrodhīśvarī sarvamāmare re re sarvaśatrūn bheṇa śaka hūṃ hūṃ phaṭ. Then, one should perform one hundred thousand recitations of the essence mantra: oṃ mahākālapāna agne mahākrodhamūrate sarvapāpaṃ dahana vajraye hūṃ hūṃ phaṭ phaṭ. Following that, one should scatter thorny branches in the four directions with the hrīṃ hrīṃ mantra. Then, having bound the mudrā of Vajra Hūṃkāra, one should bestow the mirror empowerment with the root vase using the mantra: oṃ sarvatathāgatābhiṣekasamayaśriye hūṃ phaṭ.
Having made the offerings, first, one should perform twenty-seven oblations with the hūṃ phaṭ mantra of black oil using the pouring ladle (sruva), and then offer a single oblation with the root mantra using the filling ladle (sruk). Then, having formed the bhaga mudrā, one should offer a single oblation of melted substances such as marrow according to the previous sequence. Then, with the eye-possessing bhaga mudrā, one offers a single oblation of blood. Then, all substances are offered three times each in triangular portions; thirty-seven fuel sticks; and seven each of madu and so forth, offered individually. Then, to the great mātṛs, one offers each substance individually, and three times each of the clarified butter with the filling ladle. The mantras for these are as follows: oṃ merghamala hūṃ phaṭ; krodhamīmala hūṃ phaṭ; oṃ kṛṣṇadūtī hūṃ phaṭ.
OṂ EKAJAṬĪ HŪṂ PHAṬ. OṂ TRIJAṬĪ HŪṂ PHAṬ. OṂ BHASMĀṄGĪ HŪṂ PHAṬ. OṂ KUMBHAKARṆĪ HŪṂ PHAṬ. OṂ VĀYUVĒGĀ HŪṂ PHAṬ. OṂ
ṢAṆMUKHĪ HŪṂ PHAṬ. OṂ LAMBODARĪ HŪṂ PHAṬ. OṂ LAMBAPAYODHARĪ HŪṂ PHAṬ. OṂ KAṄKĀLAMUKHĪ HŪṂ PHAṬ. OṂ BHASMADHŪLITĀ HŪṂ PHAṬ. OṂ MAHĀMĀṂSAKĀMĪ HŪṂ PHAṬ. OṂ KHAṄGAMĀRĪ HŪṂ PHAṬ. OṂ MEGHAGHOṢĀ HŪṂ PHAṬ. OṂ VIDYUJMUKHĪ HŪṂ PHAṬ. OṂ JALADHĀRĪ HŪṂ PHAṬ. OṂ NṚTYANTĪ HŪṂ PHAṬ. OṂ CARMAŚIRṢĪ HŪṂ PHAṬ. OṂ CAṆḌIKĪŚVARĪ HŪṂ PHAṬ. OṂ CAṆḌĀLĪ HŪṂ PHAṬ. OṂ MAHĀCAṆḌĀLĪ HŪṂ PHAṬ. OṂ CAṆḌĀLĪ HŪṂ PHAṬ. OṂ KAPĀLINĪ HŪṂ PHAṬ. OṂ MAHĀKAPĀLINĪ HŪṂ PHAṬ.
Having made the offerings, one should recite each of the individual mantras of the mātṛs one hundred and eight times using a rosary of human bone. Then, using the root mantra of the fire deity, one should offer each of the substances thirty-seven times. One should then recite the mantras of those two one hundred and eight times. Then, using the HRĪṂ HRĪṂ mantra, one should fill the vessel with ghee and offer eight oblations using the rosary mantra. Then, holding a sharp curved knife, one should cut the enemy’s form into pieces and burn them one hundred and eight times using the rosary mantra and the root mantra. For the mātṛs, one should offer seven times each using their respective mantras.
For the bhūtas, pretas, piśācas, and so forth, there are three offerings each. Afterwards, having again performed the offering complete with all its branches, one should burn [the substances] one hundred and eight times with this mantra in the manner of the wrathful speech, interspersed with the name of the enemy: OṂ AMUKAṂ DAHA DAHA HŪṂ HŪṂ PHAṬ PHAṬ. Then, seven times for the mātṛs and once for each of the bhūtas. Then, with the essence mantra of the fire deity, one should ring the vajra and bell thirty-seven times and clearly offer the ladle and spoon. Having placed a small amount of marrow and other substances upon the offering cake (bali), and having mixed all the rest with clarified butter, one should stand and offer them in an uninterrupted stream with this near-essence mantra: OṂ SARVA DUṢṬA HṚDAYA DAHAYANA SARVA DUṢṬA HŪṂ BHAÑJA KĀYA HRAṂ HRAṂ HRIṂ HRIṂ HŪṂ HŪṂ PHAṬ PHAṬ. At that time, having wiped the offering ladle with hair from a charnel ground, one should offer into the mouth of the fire deity with the mantra HŪṂ HŪṂ PHAṬ. At that time, one should observe the color of the blazing fire. If it is entirely red, the purpose will be accomplished without doubt. Then, one should perform the king of praises:
Victorious is the one whose body is the great light of the fire at the end of the aeon, who has conquered the harm of Māra. Victorious is the one who terrifies sin, who terrifies all enemies. Victorious is the one who is inconceivable Amitābha, who accomplishes the intentions, and who acts for the benefit of others despite being unborn. Victorious is the one who holds the incomparable garland of kapālas, the heads of gods and asuras.
Having performed such a king of praises, one should scatter charcoal and ash in the four directions while reciting the mantra: Oṃ vitraṃsaya vitraṃsaya hūṃ hūṃ phaṭ phaṭ. Then, from within the fire pit, one should apply drops (tilaka) to one’s own navel, heart, throat, and forehead with the mantra Oṃ āḥ hūṃ phaṭ. Next, surrounded by a great torma offering, one should perform the dance with the vajra steps accompanied by the vajra song. Then, at midnight, holding weapons such as a sword, one should offer the torma in the great charnel ground with this mantra: Oṃ ho lo ho lo na ta na ta bi na ta bi na ta tru ta ya tru ta ya trā sa ya trā sa ya. Kill, kill all enemies! Grant me peace! Grant me prosperity! Grant auspiciousness to my mind! Hūṃ hūṃ phaṭ phaṭ. By such a sequence, if performed for seven days during the waning moon, one should request the deities to depart with the mantra Oṃ āḥ hūṃ. Within those days, the enemy will certainly die. If, however, there is a slight delay, one should perform this other concentration for seven days. The sequence for that is as follows: one should visualize the enemy’s body as filthy, greasy, with disheveled hair, dripping with semen and blood, and trembling, right in front of oneself. Alternatively, visualizing them directly, one should imagine a blazing needle entering the anus and reciting: Hana hana daha daha hūṃ hūṃ phaṭ phaṭ, causing them to fall headlong by the power of the mantra. By such concentration, even a great deity would die, let alone a human being dwelling in saṃsāra.
This is the eighth chapter, titled "The Teaching on the Ritual of Homa," from the Aṣṭāṅgaprakrama composed by the master Prajñāśrī.
Furthermore, the ritual of the gaṇacakra (feast offering) will now be explained. Here, the gaṇa (assembly) is divided into two: that which is known as the samaya (commitment) and that which is known as jñāna (wisdom). The jñāna is divided into two: that which is known as the cause and that which is known as the result. That which is known as the cause is like a thief’s horse. That which is known as the result is the essence of bliss, which is divided into two: the nature of awareness and that which is free from awareness and so forth.
The samaya is also twofold: eating and guarding. Guarding is also divided into two: guarding the young and showing respect and using symbolic language toward the elders. Eating is also divided into two: first, the experience of the initial amṛta (nectar) by the palate and the tongue, which is one. Second, the distribution of food endowed with the six tastes, which has been transformed into amṛta through the blessing of the three syllables for the assembly of fortunate sentient beings.
Regarding that, first, in a place agreeable to the mind and free from fears such as thieves, one should construct a maṇḍala complete in all its parts with various fragrant flowers. There, according to one’s own sequence, one should arrange the assembly upon a single seat of wisdom, in a number equal to the deities of that maṇḍala. Furthermore, they should be well-bathed, adorned with various garments, flowers, and so forth.
They share a single samaya and uphold the vinaya of the Mantra Vehicle. In the center of that assembly, the Lord of the Feast, endowed with all excellent qualities, should be invited to sit upon a multicolored seat, possessing the most auspicious marks. He should be accompanied by a wisdom consort (prajñā) of sixteen years of age, who has received empowerment and possesses a beautiful form.
The ritual officiants (karmavajra) should likewise have received empowerment, possess the samaya, be diligent without pride, highly skilled, free from avarice, and devoid of anger and the like. The gatekeepers should also be similar. Then, according to the sequence for revealing the preparatory maṇḍala, a great torma offering should be made. Specifically, there should be eighty-one tormas in the cardinal and intermediate directions. Then, having consecrated all the food with the hundred-syllable mantra, one should first satisfy them thoroughly with the great torma.
Thereafter, reciting verses of auspiciousness, one should make offerings to the Lord of the Feast. The sequence for this is as follows: first, the ground should be smeared with a base of equal parts [of the five products of the cow]. Then, having made offerings with flowers, lamps, incense, perfumes, garlands, powders, parasols, victory banners, streamers, and bells, one should likewise offer to the limbs of the Lord of the Feast. The ritual officiant (karmavajra ācārya) should also be honored just like the Lord. Then, for each individual member of the maṇḍala, offerings of flowers, incense, lamps, perfumes, and the Brahma-thread should be made. The same applies to the ritual officiants and others.
Within the assembly, each person should first make offerings to the leader of the assembly. Following that, each individual should offer flowers, incense, and so forth, to the maṇḍala and everything up to the perimeter of the wheel. Subsequently, a single-piece lotus vessel, fresh and stainless, filled to the brim with liquor and containing flowers of the [appropriate] family and so forth, should be placed upon the patron’s seat in front of the leader of the assembly. One [vessel] is for the assembly and the insight and method [deities] respectively. Once that is complete, the leader of the assembly should consecrate it with mantra. Reciting the mantra OṂ ĀḤ HŪṂ, one should meditate on the generation stage within the kapāla according to the sequence of that maṇḍala. Having consumed the melted amṛta with one’s own mouth, one should worship the wheel of great bliss. One should also offer a small portion of the great torma with the triangular mudrā. The assembly should also act according to such a sequence. Following that, one should recite verses of auspiciousness and properly distribute the samaya substances. At that time, the leader of the assembly should ring the vajra and bell together with incense and protect the gaṇacakra with the hundred-syllable mantra. The action-vajra master should use this mantra: OṂ HRĪṂ HRĪṂ BHARA BHARA SAṂBHARA SAṂBHARA, TROṂ TROṂ KROṂ KROṂ PHROṂ PHROṂ SRUṂ SRUṂ TORO TORO.
"O Blessed One, Great Vajra Holder, come here, come here! Please protect this gaṇacakra in every way! Enter the heart of the Lord of the Gaṇa and partake of the supreme flavor of all flavors! HŪṂ HŪṂ PHAṬ SVĀHĀ!"
Having thus performed the protection and the invitation, the Karma-vajra master should adopt the right-extended and left-extended postures. With the lotus-turning mudrā, he should offer the lotus vessel to the Lord of the Gaṇa and issue this command to the assembly: "O Lord of the Gaṇa, hold the vessel with the lotus-turning mudrā and drink together with insight. Partake of the hook of the samaya!"
They, in turn, should prostrate to the Lord of the Gaṇa and say, "We shall do so." Others should have faith in whatever the Karma-vajra master commands. Why is this? Because he is an emanation of the venerable Vajrasattva. Likewise, the Śrī-jñānatilaka-tantra states: "Just as he is renowned as the glorious Vajrasattva, so too is he called the glorious Karma-vajra."
At the time when the Lord of the Gaṇa performs the binding of the mudrā, the assembly should likewise bind it. At the appropriate time, having prostrated to the Lord of the Gaṇa, all should act accordingly. Within the assembly, one must not stretch out the legs, lean against pillars or the like, place the hands on the waist, stretch out the fingers, or laugh.
One should not engage in mutual conversation, nor in doubt or sleep, nor in spitting and the like, nor in looking at the vessels of others, nor in saying the words "Give to me," nor in being displeased, nor in drinking much alcohol, nor in taking large mouthfuls, nor in drinking with only one hand, nor in desiring the wisdom-consorts of others, nor in giving leftovers, nor in the concentration of hypocrisy, nor in looking toward the side of inferior views, nor in vomiting and so forth. If any of these are omitted, one should perform whatever atonement is possible. Furthermore, having increased the atonement, the assembly should be satisfied. Then, food and drink endowed with the essence of nectar should be distributed in succession. These should be consumed very slowly, so that joy may increase. At intervals, one should rest; and when the Vajra of Action gives a command, one should listen and act with a gentle melody. At that time, if yoginīs and others should come for the sake of examination, the assembly should act just as the Lord of the Assembly or the Vajra of Action performs inquiries and so forth. In such a sequence, this should be done for seven or three days. Constantly, having mixed all the food with water and so forth, one should diligently offer the torma with the mantra oṃ akāro mukhaṃ. When everything is complete, one should make offerings with songs such as the "Sixfold" (ṣaḍaṅga). Having gathered the leftovers into one place, they should be adorned with banners and the like. Following that, having performed the offering of the request to depart, one should place fire within the torma.
Each offering cake (bali) should be given into the hands of the respective [participants]. From the great offering cake, [a portion] mixed with water is for the gatekeeper, the Vajra Master (ācārya). Some ring the vajra bell, some play the small drum (ḍamaru), some hold incense, some scatter flowers, some hold vessels, and some sing songs. In that manner, having proceeded in sequence to the great river, one should perform the dance with the vajra-foot. Following that, having made offerings, one should present the great offering cake with the mantra of the Blessed Lady Vetālī, or else with the mantra of the sequence of whichever maṇḍala-cakra it may be.
The remaining offering cake: OṂ UCCHIṢṬA VAJRA YAKṢA AṢṬI TIṢṬHA VIVATA HŪṂ HŪṂ PHAṬ. For the world-protectors, in the eight specific directions and intermediate points, [the mantra begins] with the form of OṂ and ends with HŪṂ PHAṬ, inserting the names in between. For the bhūtas, pretas, and piśācas, it is mixed with water as previously explained. At that time, if someone resembling Śakra should appear, one should not be afraid for the moment. In front of him, one should perform the right-leg-out posture (ālīḍha), bind the mudrā of Trailokyavijaya, and in the manner of a wrathful deity, utter the six syllables of "Phet." Then, having filled the vessel of the great offering cake and so forth with water, and having recited verses of auspiciousness and so forth, one should return to the site.
This is the ninth chapter, titled "The Teaching on the Ritual of the Gaṇacakra," from the Aṣṭāṅgakrama composed by the master Prajñāśrī.
That which was spoken by the one who delights in the lotus tantras, such as the Yoginī and others, is marvelous. From among those, this most thoroughly analyzed [work] has been extracted; it is the authentic treasure of all gurus. Here, I have not made even the slightest fabrication, but have instead compiled [this]. Whatever supreme fruit is obtained from this, may it increase for all sentient beings. This concludes the "Stages of the Eight Limbs," composed by the Indian master Śrī Prajñāguhya, translated and finalized [by the Tibetan translators]. It is finished. Aṭi. Completed.